CO-THEOLOGICAL
LEXICON
OF
TESTAMENT GREE
CREMER.
SECOND EDITION
8803
.C92
tU83
C 453,595
T&T.CLARK
EDINPURGH
1

:
שה
:
ARTES
1837
SCIENTIA
LIBRARY VERITAS OF THE
UNIVERSITY OF MICHIGAN
PLURIBUS UNUM
FUCIBOR
SI-QUAERIS-PENINSULAM AMOENAM
CIRCUMSPICE
880.3
C92
tU83
BIBLICO-THEOLOGICAL
LEXICON
OF
14974
¿NERAL LIBRARY
University of
MICHIGAN
NEW TESTAMENT GREEK.
BY
HERMANN CREMER, D.D.,
PROFESSOR OF THEOLOGY IN THE UNIVERSITY OF GREIFSWALD.
Translated from the German of the Second Edition,
WITH ADDITIONAL MATTER AND CORRECTIONS BY THE AUTHOR,
BY
WILLIAM URWICK, M.A.
EDINBURGH:
T. & T. CLARK, 38 GEORGE STREET.
MDCCCLXXVIII.
PRINTED BY MURRAY AND GIBB,
LONDON,
DUBLIN,
FOR
T. & T. CLARK, EDINBURGH.
•
NEW YORK,
HAMILTON, ADAMS, AND CO.
ROBERTSON AND CO.
•
•
SCRIBNER AND WELFORD.
TRANSLATOR'S PREFACE.
ROFESSOR CREMER'S Lexicon of New Testament Greek is in Germany considered
PROF
one of the most important contributions to the study of New Testament Exegesis
that has appeared for many years. As is clear from the author's preface, the student
must not expect to find in it every word which the New Testament contains. For
words whose ordinary meaning in the classics is retained unmodified and unchanged in
Scripture, he must resort still to the classical lexicons. But for words whose meaning
is thus modified, words which have become the bases and watchwords of Christian
theology, he will find this lexicon most valuable and suggestive, tracing as it does their
history in their transference from the classics into the Septuagint, and from the
Septuagint into the New Testament, and the gradual deepening and elevation of their
meaning till they reach the fulness of New Testament thought. The esteem in which
the work is held in Germany is evident from the facts that it has procured for the
author his appointment as Professor of Theology in the University of Greifswald, that a
second edition has been so soon called for, and that a translation of it has appeared in
Holland.
The present translation contains several alterations and additions made by Professor
Cremer in the sheets of his second edition; about four hundred errata, moreover, occurring
in that edition have been corrected.
49 BELSIZE PARK GARDENS, LONDON, N.W.,
August 1878.
WILLIAM URWICK.
AUTHOR'S PREFACE TO THE FIRST EDITION.
L
-
EXICAL works upon New Testament Greek have hitherto lacked a thorough
appréciation of what Schleiermacher calls "the language - moulding power of
Christianity." A language so highly elaborated and widely used as was Greek having
been chosen as the organ of the Spirit of Christ, it necessarily followed that as Christianity
fulfilled the aspirations of truth, the expressions of that language received a new meaning,
and terms hackneyed and worn out by the current misuse of daily talk received a new
impress and a fresh power. But as Christianity stands in express and obvious antithesis
to the natural man (using this phrase in a spiritual sense), Greek, as the embodiment
and reflection of man's natural life in its richness and fulness, presents this contrast
in the service of the sanctuary. This is a phenomenon which repeats itself in every
sphere of life upon which Christianity enters, not, of course, always in the same way, but
always with the same result-namely, that the spirit of the language expands, and makes
itself adequate to the new views which the Spirit of Christ reveals. The speaker's or
writer's range of view must change as the starting-point and goal of all his judgments
change; and this change will not only modify the import and range of conceptions
already existing, but will lead to the formation of new conceptions and relationships.
In fact, "we may," as Rothe says (Dogmatik, p. 238, Gotha 1863), "appropriately speak
of a language of the Holy Ghost. For in the Bible it is evident that the Holy Spirit
has been at work, moulding for itself a distinctively religious mode of expression out of
the language of the country which it has chosen as its sphere, and transforming the
linguistic elements which it found ready to hand, and even conceptions already existing,
into a shape and form appropriate to itself and all its own." We have a very clear and
striking proof of this in New Testament Greek.
A lexical handling of N. T. Greek must, if it is to be really a help to the under-
standing of the documents of Revelation, be directed mainly to that department of the
linguistic store which is necessarily affected by the influence we have described, i.e. to
the expressions of spiritual life, moral and religious. For other portions of the linguistic
treasury the Lexicons of classical Greek suffice. A lexicon of N. T. Greek such as I
mean will be mainly biblico-theological, examining those expressions chiefly which are of
a biblico-theological import. In order to this, it will not be enough to prove by classical
quotations that the word in question is used in classical Greek. The range of the con-
ception expressed in its extra-biblical use must be shown, and the affinity or difference
of the biblical meaning must be pointed out. Here the ever recurring antithesis between
PREFACE.
V
nature and spirit most strikingly appears; and who will venture to deny that the
observation and investigation of this will exert an influence, hitherto too often over-
looked, upon our understanding of the truths of Revelation? Thus we shall find, for
example, as Nägelsbach (Nachhomerische Theologie, p. 239) observes, that "it is with this
expression (ó téλas, πλnoíov) as with many others in which heathen and Christian ideas
meet; the old word has the ring of a Christian thought, and is (so to speak) a vessel
already prepared to receive it, though it did not before come up to it." Hence, as
Ger. v. Zezschwitz in his lucid little treatise (Profangräcität und biblischer Sprachgeist)
says, “such a lexicon must be a key, thorougly elaborated, to the essential and funda-
mental ideas of Christendom." It will likewise show how the common complaint, that
many notions with which theology deals are inadmissible, is directed mainly against con-
ceptions that have been alienated from their scriptural basis, that have lost their clear-
ness, and have (if I may use the term) again become naturalized. I regret that through
lack of necessary helps I have been unable to trace the historical strengthening or
weakening which such conceptions have undergone in patristic Greek. A further
valuable addition to such a lexicon Schleiermacher names (Hermeneutik und Kritik,
p. 69), when he says: "A collection of all the various elements in which the language-
moulding power of Christianity manifests itself would be an adumbration (a Sciagraphy)
of N. T. doctrine and ethics."
The Seventy prepared the way in Greek for the N. T. proclamation of saving truth.
Fine as is the tact with which in many cases they endeavoured to fulfil their task (cf.
oσios), it must be allowed that their language differs from that of the N. T. as the well-
meant and painstaking effort of the pupils differs from the unerring and creative hand of
the master (see e.g. Trís). The words by which they rendered Hebrew ideas (for which,
indeed, they sometimes simply substituted Greek ideas) had already undergone much modi-
fication in ordinary or in scholastic usage (see e.g. Béßnλos and кouós). In many cases
the Hebrew word answering to the N. T. conception will be something different in the
Septuagint. It is a matter of regret that the materials and helps accessible for a thorough
review of the Septuagint are so meagre, and that one has to depend for examples almost
solely upon a troublesome and laborious search.
The works of Philo and Josephus afford very little help. In them, even more than
in the Septuagint, the endeavour is apparent to import Greek ideas and Greek philosophy
into Judaistic thought, so that we find no trace of that missionary character of divine
revelation, breaking up and sowing anew the profane soil, which so strikingly charac-
terizes N. T. Greek.
Nevertheless we must on no account overlook the manifold and important affinities
of N. T. Greek with the language of Jewish religious schools, with post-biblical synagogal
Hebrew. See αιών, βασ. τοῦ Θ., εἰκών, etc. Christianity, as the universal religion,
has moulded the form of its announcements alike from Hellenistic, Old Testament, and,
synagogal materials" (Delitzsch, Hebräerbrief, p. 589).
(Delitzsch, Hebräerbrief, p. 589). Here, as is well known, we
PREFACE.
have the most valuable helps. I regret that the lexicon of Dr. T. Levi upon Targums
is not yet complete.
The work which, after the labour of nine years, I have now brought to completion is
certainly an attempt only, an effort to do, not a result accomplished; it simply prepares
the way for a cleverer hand than mine. The lack of such a preparation I have felt step
by step throughout. Hardly any even of the commonest N. T. conceptions has received
any adequate investigation, biblical or theological, at the hands of the commentators.
The commentaries of Tholuck, my dear tutor, form, with a few others, a notable yet
solitary exception. I am therefore obliged to pursue my own course, to make my own
way, and peradventure often to go wrong. But thus I have learned more and more to
admire the unerring tact of the Evangelical Church, who, by the more immediate discern-
ment of faith, learned long before us what we can only confirm as truth by our after labours:
It was of no small use to me to be obliged and to be allowed to test these my studies in
the practical work of my ministry.
I have but rarely, as in the case of Sóğa, had to correct the lexicons of classical
Greek. As to the arrangement of words, they are placed according to the simplest laws
of derivation, so that the review of the linguistic usage and of the scope of the thought
denoted might be as little cumbersome as possible. The alphabetical index at the end
will facilitate reference. And now: "quibus parum vel quibus nimium est, mihi ignoscant.
Quibus autem satis est, non mihi sed Domino mecum congratulantes agant!" (Aug. De Civ.
D. xxii. 30.)
AUTHOR'S PREFACE TO THE SECOND EDITION.
THE extraordinarily favourable reception awarded to this first attempt to reform and
scientifically to reconstruct N. T. lexicography must of necessity put me to shame,
all the more because no one can see so plainly as myself that it is due more to the want
which the lexicon was intended to meet, than to the satisfaction which it rendered to that
want. I have endeavoured in this new edition, by emendation, enlargement, revisions, and
additions of new words, to satisfy in some degree the claims which may and must fairly
be set up. Comparatively few articles have been transferred unaltered from the first edition.
While in some cases the changes are but small, e.g. the revising and multiplication of
examples from profane Greek and Holy Scripture, and affecting precision of expression, a
considerable number of articles have been either extended or re-written, such as ayalós,
ἀγαπᾶν, ἄγγελος (ἄγγ. κυρίου), ἅγιος, δίκαιος, ἐπιούσιος, περιούσιος, κύριος, and many
others; and I trust that the commended purity of the work philologically has not been
prejudiced by the attempt more thoroughly to investigate the import and worth of the
biblical conceptions always with renewed linguistic thoroughness. Special attention has
been given to the comparison of synonyms. Concerning ayios and its derivatives, I
have instituted investigations fundamentally new, and have, I trust, contributed in some
degree to the fuller and clearer apprehension of this fundamental and κar' èoxýv
scriptural conception. More than one hundred and twenty new words have been added,
among others: ἄγειν, αἰτεῖν, ἀκολουθεῖν, ἀλληγορεῖν, ἀρνεῖσθαι, ἁπλοῦς, βούλεσθαι,
βιάζειν, γενεά, δόγμα, εἶδος, ἑκών, καραδοκία, πατήρ, πειράζω, πρόσωπον, ῥύεσθαι,
Táπewos, etc. etc. Though I have not thus as yet attained the standard of the desirable,
I think that I have somewhat lessened the feeling of being left in the dark, on the part
of those using the book. One and another missing word will be found in the list of
synonyms compared. The biblico-theological index of subjects can lay no claim to
completeness, but may not be unwelcome to some.
кат
I pray God that the work in this its new form may contribute abundantly to
increase the knowledge of His glory and joy in His word, and in a small measure
to counteract the misuse of the language of Scripture when employed as the fig-leaf
of modern unbelief. "Det nobis et restituat divina gratia Theologiam tam puram, tam
efficacem, tam divinam, qualem aliquando vellemus habuisse et coluisse in aeternitatem
delati!" (Weismann, Inst. theol. exeg. dogm. p. 31.)
LIST OF AUTHORS, WITH THE EDITIONS REFERRED TO.
WINER: Grammatik des neut. Sprachidioms. 6th ed. 1855.
BUTTMANN: Grammatik des neut. Sprachgebrauchs, by Alex. Buttmann.
KRUEGER: Griechische Sprachlehre für Schulen, by K. W. Krüger. 3d ed. 1852.
MATTHIAE: Ausführliche griechische Grammatik, by Aug. Matthiae. 3d ed. 1835.
CURTIUS, Gramm.: Griechische Schulgrammatik, by Dr. Georg Curtius.
1870.
1859.
9th ed., Prag
CURTIUS: Grundzüge der griechischen Etymologie, by Dr. Georg Curtius. 2d ed. 1866
(3d ed. 1870).
SCHENKL: Griechisch-deutsches Schulwörterbuch, by Dr. K. Schenkl. 3d issue, Wien
1867. (By far the best of our smaller Greek lexicons, and specially good in the
department of etymology.)
TRENCH: Synonyms of the New Testament, by R. C. Trench, D.D., Archbishop of
Dublin. Parts 1 and 2, 1855 and 1863.
!
LEXICON
OF
NEW TESTAMENT GREEK.
A, as the first letter of the Greek Alphabet, is coupled with , the last, in Rev. i. 8
(Rec. Text, i. 11), xxi. 6, xxii. 13, ẻyó eiµi tò A kaì tò ♫ (Bengel, Lachm., Tisch., always
τὸ ἄλφα); in i. 8, as the words of κύριος ὁ θεός, with the amplification, ὁ ὢν καὶ ὁ ἦν
καὶ ὁ ἐρχόμενος, ὁ παντοκράτωρ; in xxi. 6, as the words of ὁ καθήμενος ἐπὶ τῷ θρόνῳ
ó
(cf. iv. 2, 3, v. 1, 7), amplified as ǹ åpɣǹ Kaì Tò Téλos ; in xxii. 13, the words of Jesus (ver. 16),
ἐγώ — Ω, πρῶτος καὶ ἔσχατος, ἡ ἀρχὴ καὶ τὸ τέλος. It is difficult to decide whether this
designation is meant to be more than a figurative and exhaustive description of ȧpx"
Kai Tò Téλos. Jalkut Rub. f. 174: Adamus totam legem transgressus est ab
.ת
usque ad
Ibid. f. 128. 3: Deus Israelitis dicitur benedicere ab usque n, i.e. perfecte. (Quoted
in Wolf, Curae phil., on Rev. i. 8.) According to this view, the designation would corre-
spond to Paul's words, applied in Eph. i. 23 to Christ, ô тà Távтa èν пâσш пληρоúμevos
(cf. 1 Cor. xv. 28, where the reference is to God), or to the words e avтoû kaì di aνтоû
Kai eis avтòv тà Távта, used in Rom. xi. 36 of God; cf. the partition of these words.
between God and Christ in 1 Cor. viii. 6, Col. i. 16, èv avтô (sc. Xpioτô) Èktioon tà
πάντα . . . τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται, inasmuch as the All-including, All-
embracing is thus expressed. Hengstenberg justly objects to explaining the expression of
mere existence: "The great question which then agitated men's minds was the question
of superiority,—whether the world was to retain the predominance it then claimed and
apparently possessed, or the God of the Christians. This question is answered by the
words, 'I am the Alpha and the Omega.' Let him who is troubled about the end only
ponder the beginning; let him only muse on what the Psalmist says, 'Before the moun-
tains were brought forth, or ever Thou hadst formed the earth and the world, even from
everlasting to everlasting, Thou art God' (Ps. xc. 2), and his anxiety will vanish." Bengel
says, “Sic, magnifico sensu, finis ab origine pendet;" and in this self-designation of God
and Christ he recognises a triumphant protest against all His foes. He also calls atten-
tion to the fact that Hebrew and Greek modes of expression often occur side by side in
A
"Αβυσσος
Αβυσσος
2
the Revelation (cf. i. 7: vaì, åµýv), “since it concerns both Jewish and Gentile readers."
He points out that thus it is with this expression; that we never find the words ǹ åρxì
καὶ τὸ τέλος without the ἐγώ - Ω (as may be the case with the other amplifications,
πρῶτος καὶ ἔσχ., ὁ ὢν κ.τ.λ.); whence it appears that this is the Greek rendering of the
Hebraistically conceived yw —♫ (x — n).—If, however, we seek a more particular refer-
ence of the ¿yó —, we might urge its connection with prophecy, such as in i. 7, xxi. 5,
xxii. 9, 10, is in every case more or less presented to us; and thus we discover in the
expression a comprehensive reference to the prophecy promulgated up to this time, to
God's word, Holy Scripture, whose accomplishment is evidently intended to be guaranteed
by this self-designation of God and Christ. A similar view was taken by Lampe, De
foed. grat. ii. 3. 5. Cf. also M. Baumgarten, Protestant. Warnung, iii. 1. 189; Offerhaus
(in Wolf, l.c.), Christum esse vitam electorum et spiritum Scripturae. Many monographs on
this subject may be seen in Wolf's Curae.
"Aẞuocos, ov, from Bucoós Ion. = Bulós, depth, bottom. Hence, 1. bottomless,
Αβυσσος, βυσσός
properly an adjective; eg. ἄβυσσον πέλαγος, βάθος, even πλοῦτος, πρᾶγμα. As a sub-
stantive, ǹ äßvoσos, signifying, 2. abyss, bottomless depth, it is only used in biblical and
eccles. Greek. Once in Diog. Laert. Epigr. iv. 27: Xovтw KATĥλles eis péλaivav
Πλουτέως ἄβυσσον. "Sed a tempore Platonis... hic usus alienus est:" Fix in Steph.
thes. In LXX. Dinn, Gen. i. 2, vii. 11, viii. 2, Deut. viii. 7 (Job xxxviii. 16, xxviii. 14),
Ps. xxxvi. 7, xlii. 8, civ. 6, Isa. li. 10, Ezek. xxvi. 19, xxxi. 4, 15, Amos vii. 4, Ps. cvii. 26
(Suid.: vdáτwv πλĥlos πoλú) = watery deep; Job xli. 23 . In Deut. xxxiii. 13 it
is not an adj., but is to be construed äßvoσo πηуŵν. In the N. T., Rom. x. 7, tís Kata-
βήσεται εἰς τὴν ἄβυσσον; τουτέστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν, the word denotes the
bottomless abyss, as the place of the dead. That the two ideas are very closely allied, may
be seen from Job xi. 8, 9, xxxviii. 16, 17, xxviii. 13, 14; and from this easily arose this
Pauline application of the Hebrew expression
(LXX. : eis tò πépav tŷs Oaλáoons),
Deut. xxx. 13, especially since äßvooos is so frequently employed as an antithesis to
ovpavos; cf. Gen. vii. 11, Job xi. 8, Ps. cvii. 6, and elsewhere. In like manner the
expression vπokáτw tŷs yŷs, Rev. v. 3, 13; see Phil. ii. 10. It is just this antithesis to
heaven that makes aẞvooos a synonym for adns, wherein that remoteness from heaven
which is distinctive of Hades finds full expression.-In Rev. ix. 1, 2, Tò pрéaρ Tîs ȧßúσσov,
xx. 1, the depth or abyss appears as the receptacle and prison of destructive powers, over
which reigns å åyyeλos tŷs åßúoσov, ix. 11. Compare the petition of the demons in
Luke viii. 31: ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν. — In Rev. xvii. 8, xi. 7,
ávaẞaívei ék Tês ȧßúσσov is said of the beast; xiii. 18.- In eccles. Greek we find e.g.
ἀναβαίνειν ἐκ τῆς ἀβύσσου
ἄβυσσος ζητημάτων ή γραφή, Chrys. hom. 23 in Act.; ὁ θεός, ἄβυσσος ὢν ἀγαθότητος,
Theodoret, quaest. 4 in Gen.; ἡ ἀπόγνωσις εἰς αὐτὴν κατάγει τῆς κακίας τὴν ἄβυσσον,
Chrys.; just as Bálos is used in the New Test. and by ecclesiastical writers (see Rom.
xi. 33, 1 Cor. ii. 10, Rev. ii. 24).
Αγαθός
Αγαθός
3
Αγαθός, ή, όν, good. Derivation uncertain; perhaps connected with γηθέω, ἄγαμαι,
ayav. The application of this epithet expresses a recognition alike simple and full, that
the thing spoken of is perfect in its kind, so as to produce pleasure and satisfaction.
This feeling of pleasure and wellbeing could hardly be left out of consideration even if
the word were not akin to yn@éw. Linguistic usage too fully proves this; thus posses-
γηθέω.
sions are in various languages called "goods," to express the satisfaction and pleasure
which they give, and to designate them as the condition and furtherance of wellbeing.
Plato, moreover, not only enumerates health, beauty, riches, power, as chief goods; but,
on the one hand, designates whatever gives pleasure as good; and, on the other hand,
sets aside the definition "the good is a dový" merely by saying that there are also
dovai kakai, and yet good and evil must not be identified (Rep. vi. 505 C, D); the
terms good and useful, moreover, are everywhere continually interchanged. Considering
universal usage, the same in both ancient and modern languages, we may venture to
affirm that the fundamental conception of the good is wellbeing, pleasure. It is the well-
being and pleasure of an existence perfect according to its kind, which so sympathetically
affects him who has to do with it (let it be remembered that the Greeks even brought
kaλós into the closest possible connection with ảyalós, made the two, so to speak, into
one word), that what is in itself good is also at once for the good and advantage of him
who comes in contact with it. What in itself is good is good also for some person,
to some purpose, heightens and promotes wellbeing beyond itself. Good, accordingly, is
existence which is perfect and promotes perfection. Cf. the expression in Rom. vii.
13: τὸ οὖν ἀγαθὸν ἐμοὶ γέγονεν θάνατος;... ἡ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατερ
dià
yasoµévn Oávatov. (This double aspect of the conception appears also in the Hebrew
γαζομένη θάνατον.
ai, which, except in Genesis, where it is always translated by kaλós, is quite as often by
the LXX. rendered ảyalós as kaλós. In ai there is first brought into prominence the
beneficial impression which a thing makes, and by which it attains a marked importance;
and then the element of completeness.)
The transference of this conception to the sphere of morals was easy. Since that is
good which, after its kind, is perfect, the sphere of good at once fundamentally limits itself
to that which is as in general a thing should be, and thus the word becomes synonymous
with Síkalos, from which it differs as kakós (which see) does from adikos, as the state
differs from the conduct. Hence it necessarily follows that the good is the measure of
the Síkn, and not the Sixŋ of the good; and further, we must take into account that
ȧyalós always includes a corresponding beneficent relation of the subject of it to another
subject, while Síkalos only expresses a relation to the purely objective Sín. (Cf. e.g.
Rom. v. 7 : μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται· ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ
τολμᾷ ἀποθανεῖν. The δίκαιος does what he ought, keeps within the limits assigned him,
limits which he neither selfishly nor unselfishly transgresses, and gives to every one his
due; the ȧyalós does as much as ever he can, and proves his moral quality by pro-
moting the wellbeing of him with whom he has to do: accordingly here also the article
'Ayaðós
Αγαθός
4
δίκαιον.)
is added (TOû ảya¤oû), to indicate a special relation between the persons spoken of.
With the thought here expressed, compare Rom. xi. 35: Tís πρоédwкev avт@ kaì åvтa-
πodołńσETαi avtŵ. We may remark, further, that in Matt. xix. 16–22, Luke xviii. 18–23,
Mark x. 17 sqq., the point of our Lord's question, as He intended it, lies, according to all
the narratives, in the ȧyalós, ayalóv, because the questioner evidently found no satis-
faction in the Sikaiwμa of the law, to which the Lord refers him. He needed something
more than a Síkalov.) This transference of the word to the sphere of morals, which first
took place among the Greeks in the Attic writers (see below), but was undoubtedly more
primary in Hebrew, can hardly be called, in the strict sense, a transference; because the
good in a moral sense has again such an influence upon wellbeing, that by this use of the
word rather the necessary, though not actual, unity of moral and material good is authenti-
cated. It is now easy to see how that use of the word which applies it to things which
cannot morally be approved, e.g. when it denotes, as Passow shows, adroit for good or
evil,-when applied to thieves cunning,—can only be regarded as an inexact mode of
speaking, arising from the one-sided prominence given to the element of completeness or
perfection contained in the word.
=
In keeping with this view, the usus loquendi may be most simply arranged and sur-
veyed as follows:
I. (a) Good, worthy of admiration, excellent, omnibus numeris absolutus, or—of course
with the modifications suggested by what has been above stated-as Irmisch says (on
Herdn. i. 4, p. 134), "perfectus... qui habet in se ac facit omnia, quae habere et facere
debet pro notione nominis, officio ac lege;" Sturz says in his Lex. Xen.," accipit notionem
fere a nomine ad quod pertinet:" excellent in its kind. Eustath. in Il. xvii. p. 1121 (in
Sturz, l.c.): δοκεῖ δὲ ἐντεῦθεν εἰλῆφθαι καὶ τὸ ἀγαθὸς σκυτεύς, ὁ εὔτεχνος καὶ ὅσα τοιαῦτα.
Xen. Cyrop. i. 6. 19 : ἀγαθὸς γεωργός, ἱππεύς, ιατρός, αὐλητής. Aeschin. Socr. dial. i. 10. 12 :
ἵπποι καὶ κύνες ἀγαθοί. So in the New Test: Matt. vii. 17, 18, πᾶν δένδρον ἀγαθὸν
καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ. οὐ δύναται δένδρον
·ảɣaðòν каρποùs πovηρoùs toleiv K.T.λ.; Matt. xix. 16 (T. L. omit ảy.); Luke xviii. 18;
Mark x. 17, didάokade åyaðé; Luke xviii. 19; Mark x. 18, τí μe Xéɣeis åyalóv; Luke
viii. 8, ἡ γῆ ἡ ἀγαθή (ver. 15 parall. ἡ καλὴ γῆ); Matt. xxv. 21, 23, δοῦλε ἀγαθὲ καὶ
πιστέ; Luke xix. 17, δοῦλε ἀγαθέ, Tit. ii. 10, πίστιν πᾶσαν ἐνδεικνυμένους ἀγαθήν.
When the meaning is not more precisely expressed in the substantive, it is indicated
by the accusative, as in Homer, βοὴν ἀγαθός, βίην ἀγ., and Xen. Cyrop. i. 5. 9, τὰ πολε
μικὰ ἀγαθοί: or by the inf, as in Xen. Mem. ii. 6. 14, ἀγαθοὺς λέγειν καὶ πράττειν;
Hdt. i. 136, ȧyalòs μúxeσbai: or by a preposition, Xen. Mem. iv. 6. 11, ȧyaboùs dè
πρὸς τὰ τοιαῦτα νομίζεις ἄλλους τινὰς ἢ τοὺς δυναμένους αὐτοῖς καλῶς χρῆσθαι; Plut.
Public. 17, ĥv åvǹp eis tâσav åpeτηv åyabós; cf. Gregor. Nyss. de opific. hom. c. 20, t. 1,
p. 98, τὸ ὄντως ἀγαθὸν ἁπλοῦν καὶ μονοειδές ἐστι τῇ φύσει, πάσης διπλόης καὶ τῆς πρὸς
τὸ ἐναντίον συζυγίας ἀλλότριον.
(b) Good, in relation to something else what is of advantage. It is thus used of
Αγαθός
Αγαθός
5
Ο
persons in Matt. xx. 15, εἰ ὁ ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἰμι; Luke
xxiii. 50, ἀνὴρ ἀγαθὸς καὶ δίκαιος (see above); Tit. ii. 5 ; 1 Pet. ii. 18, τοῖς ἀγαθοῖς
καὶ ἐπιεικέσιν ὑποτασσόμενοι); Rom. v. 7, ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ τολμᾷ
ἀποθανεῖν (opp. to δίκ.). Compare with this passage, Xen. Cyrop. iii. 3. 4, Κῦρον ἀνακα-
λοῦντες τὸν εὐεργέτην, τὸν ἄνδρα τὸν ἀγαθόν; Xen. Hell. vii. 3. 12, οἱ πλεῖστοι ὁρίζονται
τοὺς εὐεργέτας ἑαυτῶν ἄνδρας ἀγαθοὺς εἶναι; John vii. 12, οἱ μὲν ἔλεγον, ὅτι ἀγαθός ἐστιν
ἄλλοι ἔλεγον οὔ, ἀλλὰ πλανᾷ τὸν ὄχλον. It denotes that which is to advantage in Eph.
iv. 29, λόγος ἀγαθὸς πρὸς οἰκοδομήν (cf. Gal. vi. 10, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας);
Matt. vii. 11, δόματα ἀγαθά; Luke xi. 13 ; x. 42, ἀγαθὴ μερίς; Jas. i. 17, δόσις ἀγαθή ;
Rom. vii. 12, ἡ ἐντολὴ ... ἀγαθή; 1 Thess. iii. 6, μνεία ἡμῶν ἀγαθή; 2 Thess. ii. 16,
ἐλπὶς ἀγαθή ; 1 Tim. ii. 10, v. 10, ἔργον ἀγαθόν; Acts ix. 36, πλήρης ἔργων ἀγαθῶν καὶ
ἐλεημοσυνῶν; Phil. i. 6, ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθόν; Jas. iii. 17, μεστὴ ἐλέους
καὶ καρπῶν ἀγαθῶν ; 1 Pet. iii. 10, ἡμέρα ἀγαθή. The neuter τὸ ἀγαθόν denotes good
things, things that are to advantage: Luke xvi. 25, ἀπέλαβες τὰ ἀγαθά σου; Rom. vii. 13,
τὸ οὖν ἀγαθὸν ἐμοὶ γέγονεν θάνατος ... ἡ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη
θάνατον ; viii. 28, τοῖς ἀγαπῶσιν τὸν θεὸν πάντα συνεργεῖ εἰς ἀγαθόν; x. 15, οἱ πόδες τῶν
εὐαγγελιζομένων εἰρήνην, τῶν εὐαγγ. τὰ ἀγαθά ; xiii. 4, σοὶ εἰς τὸ ἀγαθόν ; xv. 2, ἕκαστος
ἡμῶν τῷ πλησίον ἀρεσκέτω εἰς τὸ ἀγαθὸν πρὸς οἰκοδομήν (Bengel : bonum, genus ; aedifi
catio, species); Gal. vi. 6, 10; 1 Thess. v. 15, τὸ ἀγαθὸν διώκετε καὶ εἰς ἀλλήλους καὶ εἰς
πάντας; Philem. 14; John i. 47, ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι. With this is con-
nected the designation of possessions as goods (in German Gut, Güter) in Luke xii. 18,
19, Gal. vi. 6. It denotes also that which we possess in Christ: Rom. xiv. 16, ὑμῶν τὸ
ἀγαθόν ; Philem. 6, ἀγαθὸν τὸ ἐν ὑμῖν ; cf. Luke i. 53, πεινῶντας ἐνέπλησεν ἀγαθῶν ; Heb. ix.
11, x. 1, τὰ μέλλοντα ἀγαθά; cf. Χen. Cyrop. vii. 1. 11, πολλά τε καὶ ἀγαθὰ κτήσασθαι.
By ecclesiastical writers the Lord's Supper is also called ἀγαθόν: see Suic. thes. s.v. ;
Basilius M. epist. Can. III. ad Amphiloch.: οἱ τοῖς λησταῖς ἀντεπεξιόντες, ἔξω μὲν ὄντες τῆς
ἐκκλησίας, εἴργονται τῆς κοινωνίας τοῦ ἀγαθοῦ· κληρικοὶ δὲ ὄντες, τοῦ βαθμοῦ καθαιροῦνται.
II. The word was first transferred to the moral sphere by the Attic writers, and
amongst these by the philosophers, who used the expression καλὸς κἀγαθός to denote " the
sum total of the qualities of an Athenian man of honour” (Passow). (Luke xviii. 15,
καρδία καλὴ καὶ ἀγαθή; v. sub καλός.) Τὸ ἀγαθόν was equivalent to summum bonum ;
ἀγαθόν denoted, in general, what is morally good. Compare Matt. xix. 17 (cf. v. 16),
where L. T. read τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστὶν ὁ ἀγαθός : Rec., as in Mark x.
17, 18, Luke xviii. 18, 19, τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἶς, ὁ θεός.
We see
here the distinctive New Testament character of this idea, and its affinity here again
with δίκαιος (Matt. v. 45, ἐπὶ πονηροὺς καὶ ἀγαθούς ... ἐπὶ δικαίους καὶ ἀδίκους), only
that in δίκαιος the relation to the δίκη, or to God's revelation, forms the standard; whereas
ȧyalós denotes that inner harmonious perfection which is its own standard and measure,
and which primarily (archetypally) belongs to God. Cf. Athan. I. dial. de trin. ii. 169:
Πῶς οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός; Ὅτι ὁ θεὸς οὐ κατὰ μετοχὴν ἀγαθότητός ἐστιν
*....
Αγαθός
Κρείσσων
6
Ο
ἀγαθός, ἀλλ᾽ αὐτός ἐστιν ἀγαθότης. ὁ δὲ ἄνθρωπος μετοχῇ ἀγαθότητός ἐστιν ἀγαθός.
With a substantive: Matt. xii. 35, ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυρού (Luke
vi. 45 adds τῆς καρδίας) ἐκβάλλει τὰ ἀγαθά (Luke vi. 45, προφέρει τὸ ἀγαθόν). (Acts xi. 24,
ἦν ἀνὴρ ἀγαθὸς καὶ πλήρης πνεύματος ἁγίου καὶ πίστεως, belongs perhaps to I. b.) Rom.
ii. 7, καθ' ὑπομονὴν ἔργου ἀγαθοῦ ζητεῖν ζωὴν αἰών. ; Rom. xiii. 3, φόβος τῷ ἀγαθῷ ἔργῳ
(Rec. τῶν ἀγαθῶν ἔργων); 2 Cor. ix. 8, ἵνα περισσεύητε εἰς πᾶν ἔργον ἀγαθόν ; Eph. ii. 10,
κτισθέντες . . . ἐπὶ ἔργοις ἀγαθοῖς, οἷς προητοίμασεν ὁ θεὸς, ἵνα ἐν αὐτοῖς περιπατήσωμεν ;
Col i. 10, ἐν παντὶ ἔργῳ ἀγαθῷ καρποφορεῖν ; 2 Thess. ii. 17, στηρίξαι τὰς καρδίας
ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ; 2 Tim. ii. 21, σκεῦος . . . εἰς πᾶν ἔργον ἀγαθὸν ἡτοι-
μασμένον ; iii. 17, ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος
(cf. Matt. xix. 17); Tit. i. 16, πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι; iii. 1, πρὸς πᾶν ἔργον
ἀγαθὸν ἑτοίμους είναι; Heb. xiii. 21, ὁ θεὸς τῆς εἰρήνης καταρτίσαι ὑμᾶς ἐν παντὶ ἔργῳ
ἀγαθῷ εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ; 1 Pet. iii. 16, ἡ ἀγαθὴ ἐν Χριστῷ ἀναστροφή.
The expression συνείδησις ἀγαθή in Acts xxiii. 1, 1 Tim. i. 5, 19, and 1 Pet. iii. 16,
21, does indeed denote the conscience as a self-witness filled with moral good, inasmuch
as it attests to the man with the absence of guilt the possession of righteousness. But
as the absence of guilt is, at all events in actual experience, the first and chief element
of the συνείδησις ἀγαθή, so that the expression-synonymous with συνείδησις καθαρά,
cf. Acts xxiii. 1 with 2 Tim. i. 3is also parallel with the οὐδὲν ἐμαυτῷ σύνοιδα of
1 Cor. iv. 4, and opposed to the συνείδησις πονηρά, ἁμαρτιῶν, the absence or removal
of which is the only means of attaining a good conscience, I prefer to take åyalń here in
its simple and primary meaning, as denoting the wellbeing, the unimpaired and uninjured
condition of the conscience, while its depraved state is to be expressed by πονηρά, a bad
conscience. We thus obviate the great difficulty involved in attributing moral qualities
to conscience itself, whereas it is only affected by these; and thus it is evident-why we
may with propriety speak of a good, an evil, a bad, a pure, a reconciled conscience; but not
of a holy, an unholy, a righteous, an unrighteous conscience. Cf. ὁ ὀφθαλμὸς ποιηρός,
Matt. xx. 15. We find the neuter τὸ ἀγαθόν in Matt. xix. 17, L. T. ; Luke vi. 45 ; Rom.
ii. 10 ; vii. 19; xii. 2 ; xii. 9, κολλώμενοι τῷ ἀγαθῷ; xii. 21, νίκα ἐν τῷ ἀγαθῷ τὸ κακόν ;
xiii. 3; xvi. 19, Déλw vµâs copoùs eivai eis tò åyaðóv; Eph. iv. 28; 1 Pet. iii. 13, toû
ἀγαθοῦ μιμηταί; 3 John 11, μιμοῦ τὸ ἀγ. The plural τὰ ἀγαθά in Matt. xii. 35; John
v. 29 ; Rom. iii. 8. 'Αγαθόν in Matt. xix. 16, τί ἀγαθὸν ποιήσω ; Rom. vii. 18; ix. 11 ;
2 Cor. v. 10 ; Eph. vi. 8 ; 1 Pet. iii. 11. — ᾿Αγαθὰ λαλεῖν, Matt. xii. 34. — Opposed to
8;
κακός ; πονηρός, Matt. v. 45, vii. 11, xii. 34, 35, xxii. 10; to φαῦλος in John v. 29 ;
2 Cor. v. 10. Synonyms, καλός, δίκαιος.
Κρείσσων, ον, όνος, compar. of ἀγαθός.
which H. Steph. : " recte, nam pro κρατίων dicitur
A
Ο
According to Etym. Μ. from κρατύς, on
κράσσων (cf. Matth. Gr. Gr. sec. 131,
Att. κρείττων. The Mss. of the New
Α 1). Inde primum κρέσσων, ex quo κρείσσων.”
Testament vacillate between σσ and T7. In Heb. vi. 9 all the Uncials read σo where the
1 Retained from ed. 1, not in ed. 2.
Κρείσσον
Αγαθωσύνη
7
Ο
Received Text has 77; in all the other passages of Hebrews where the word occurs the Uncials
have TT.
In 1 Cor. vii. 9, xi. 17, Phil. i. 23, Tisch. reads σσ. It denotes superiority
in power, worth, and importance; more excellent, more advantageous (cf. κράτιστος, Ps.
xvi. 6 = by). Hence Philo i. 33. 44, ed. Mang.: ἐφ' ὅσον κρείττων ὁ ποιῶν, ἐπὶ τοσοῦτο
8
καὶ τὸ γενόμενον ἄμεινον. Cf. the oxymoron in Plat. legg. i. 627 Β: τὸ χεῖρον κρεῖττον
τοῦ ἀμείνονος, deterius meliore superius. The word is used in a sense most nearly akin
to the fundamental meaning in Heb. xii. 24 : κρείττονα λαλοῦντι παρὰ τὸν "Αβελ, where
Lachm. and Tisch. read κρεῖττον adverbially = more emphatically. - (α) More excellent :
Heb. vii. 7, τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται ; i. 4, κρείττων γενόμενος τῶν ἀγγέλων;
vii. 19, κρείττων ἐλπίς, opp. to τὸ τῆς ἐντολῆς ἀσθενὲς καὶ ἀνωφελές (ver. 18), οὐδὲν γὰρ
ἐτελειώσεν ὁ νόμος (ver. 19); vii. 22, κρείττων διαθήκη; viii. 6, κρείττονες ἐπαγγελίαι ;
ix. 23, κρείττονες θυσίαι; Σ. 34, τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσε-
δέξασθε, γινώσκοντες ἔχειν ἑαυτοῖς κρείττονα ὕπαρξιν καὶ μένουσαν ; xi. 16, κρείττονος (sc.
πατρίδος) ὀρέγονται, τοῦτ᾽ ἔστιν ἐπουρανίου; xi. 35, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν
(deliverance in this life) ἵνα κρείττονος ἀναστάσεως τύχωσιν. On the κρεϊττόν τι (τοῦ
θεοῦ περὶ ἡμῶν προβλεψαμένου) in xi. 40, see Riehm, Lehrbegr. des Hebr. Br. 583: “ Our
living in the time of fulfilment is the great advantage we have above them; and we enjoy
this advantage by virtue of the divine decree,—a decree so peculiarly in our favour,
that the Messiah should appear in our days.” Heb. xii. 24, Rec., κρείττονα λαλεῖν,
where it would be more correct to read κρεῖττον, adv. Phil. i. 23: πολλῷ γὰρ μᾶλλον
κρείσσον. — (6) Preferable, or more advantageous ; 1 Cor. xii. 31, Rec., ζηλοῦτε τὰ χαρίσματα
τὰ κρείττονα, where L. Τ. τὰ μείζονα ; 1 Pet. iii. 17, κρεῖττον ἀγαθοποιοῦντας πάσχειν
ἢ κακοποιοῦντας, cf. ver. 16 ; 2 Pet. ii. 21, c. dat., κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐγνωκέναι
τὴν ὁδὸν τῆς δικαιοσύνης ἢ ἐπιγνοῦσιν ἐπιστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς
(cf. ver. 20, ἡττῶνται, and χείρονα); 1 Cor. vii. 9, κρεῖσσόν ἐστιν γαμῆσαι ἢ πυροῦσθαι,
where κρείσσον, more advantageous, is parallel to καλὸν αὐτοῖς in ver. 8, it is proper for
them, it is good for them; cf. ix. 15 and 1 Cor. vii. 1 with ver. 28.
Cf. with this pass-
age, Aesch. Prom. 752: κρείσσον γὰρ εἰσάπαξ θανεῖν ἢ τὰς ἁπάσας ἡμέρας πάσχειν
κακῶς. Κρείσσων does not appear to have been used in a moral sense as equivalent to
better better is expressed by ἀμείνων). In 1 Cor. xi. 17 also, οὐκ εἰς τὸ κρεῖσσον ἀλλ᾽
εἰς τὸ ἧσσον συνέρχεσθε, the antithesis appears to be between advantageous and dis-
advantageous : in favour of this is the combination εἰς τὸ . . . συνέρχεσθε.
Κρείσσον, the neuter of κρείσσων (which see), occurs as an adverb Heb. xii. 24.
κρεῖττον λαλεῖν (sq. παρά) = more emphatically. 1 Cor. vii. 38: καὶ ὁ ἐκγαμίζων καλῶς
ποιεῖ, καὶ ὁ μὴ ἐκγαμίζων κρεῖσσον ποιεῖ = more advantageously, more appropriately,
cf. v. 35.
0
A y a ◊ ý,
ωσύνη, ἡ, only in biblical and eccles. Greek = goodness and kindness, bonitas
as well as benignitas; chiefly, however, in the former signification, which appears to be the
exclusive one in the New Test ; Phavorin. ἡ ἀπηρτισμένη ἀρετή. It is the quality of the
Αγαθοεργέω
Αγαθοποιία
8
man who is ruled by and aims at what is good,moral worth. Eph. v. 9 : ὁ καρπὸς τοῦ
φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ. 2 Thess. i. 11: εὐδοκία ἀγαθωσύνης,
what is pleasing to ἀγαθωσύνη (vid. εὐδοκία). Rom. xv. 14: μεστοί ἐστε ἀγαθωσύνης,
πεπληρωμένοι πάσης γνώσεως, δυνάμενοι καὶ ἀλλήλους νουθετεῖν. The only doubtful
passage is Gal. v. 22, where Theophyl. explains it by benignitas; others, on the contrary,
in consideration of the word Tíoris that immediately succeeds, explain it by bonitas,
integritas. LXX. = ni, 2 Chron. xxiv. 16; Eccles. iv. 8, v. 10, vii. 14, ix. 18.
κατ'
Α Υ αθ οεργέω, 1 Tim. vi. 18 : τοῖς πλουσίοις . . . παράγγελλε . . . ἀγαθοεργεῖν, πλου-
τεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς. Otherwise it only occurs in eccles.
Greek, where it is equivalent to ἀγαθουργεῖν, the Attic form, which Tisch and Lachr.
have adopted in Acts xiv. 17. Cf. Herod. i. 67, Λίχης τῶν ἀγαθοεργών . . . Σπαρτιητέων,
Lichas, of the number of Spartans " approved by valour,” according to Tim. lex.
ἀνδραγαθίαν αἱρετοί; iii. 154, αἱ ἀγαθοεργίαι, res praeclare gestae ; iii. 160, ἀγαθοεργία
Περσέων, what a man has done for the advantage of the Persians, by which he has
deserved well of them. Hence ἀγαθοεργείν = to work good, as also to act for some one's
advantage. Since in the above passage (1 Tim. vi. 18), in which there is a climax, the
word relates to the use made of riches, it would seem best to render it to do good, so that
others shall be benefited, to deserve well. To do good, to act kindly, as in Acts xiv. 17:
οὐκ ἀμάρτυρον ἑαυτὸν ἀφῆκεν ἀγαθουργῶν, where Rec. reads ἀγαθοποιῶν.
ΤΟ
᾿Αγαθοποιέω, peculiar to eccles. Greek. In Att. ἀγαθὸν ποιεῖν on the one hand,
εὐεργετείν on the other. 1. Το do good, to do the good, opp. to ἁμαρτάνειν, 1 Pet. ii. 20 ;
so also ii. 15 (cf. 16), iii. 6, 17; 3 John 11, μὴ μιμοῦ τὸ κακὸν ἀλλὰ τὸ ἀγαθόν· ὁ ἀγαθο-
ποιῶν ἐκ τοῦ θεοῦ ἐστίν. — 2. In the sense of ἀγαθός, Ι. δ., according to the connection, to
I.
do good, so that some one derives advantage from it. With acc. in Luke vi. 33, ἀγαθοποιείτε
τοὺς ἀγαθοποιοῦντας ὑμᾶς; cf. Num. x. 32 = 1; Tob. xii. 14. With dat. in 2 Macc.
i. 2; 1 Macc. xi. 33. Absolutely in Luke vi. 35; Mark iii. 4 and Luke vi. 9, parall.
ψυχὴν σῶσαι.
In Matt. xii. 12, καλῶς ποιεῖν. — On Acts xiv. 17, Rec., see ἀγαθοεργείν.
— Opp. to κακοποιεῖν in Mark iii. 4, Luke vi. 9, 3 John 11, 1 Pet. iii. 17 ; cf. ἀγαθοποιεῖν,
opp. to κακοῦν in Zeph. i. 13. As used by astrologers, it is = bonum omen afferre. Cf.
also καλοποιεῖν = to act becomingly, and in some connections to act kindly.
᾿Αγαθοποιός, όν, practising good, acting rightly: 1 Pet. ii. 14, εἰς ἐκδίκησιν κακο-
ποιῶν, ἔπαινον δὲ ἀγαθοποιῶν. — Clem. Αl. Strom. ed. Sylb. 294: φύσις τοῦ ἀγαθοποιοῦ
τὸ ἀγαθοποιεῖν, ὡς τοῦ πυρὸς τὸ θερμαίνειν καὶ τοῦ φωτὸς τὸ φωτίζειν. Plut. Is. et Osir.
c. 42: ὁ γὰρ Οσιρις ἀγαθοποιός. It is further used also in the sense of beneficus, and
is applied by astrologers to favourable constellations. — In Ecclus. xlii. 14, ἀγαθοποιός
γυνή, it refers to a woman who puts on a kind or friendly manner in order to corrupt.
Only in later writers.
Αγαθοποιΐα, ή, except in astrological writers, where it is = beneficentia siderum,
Φιλάγαθος
Αγαπάω
9
i
only in 1 Pet. iv. 19, οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ ὡς πιστῷ κτίστῃ παρατιθέσ
θωσαν τὰς ψυχὰς αὐτῶν ἐν ἀγαθοποιΐα (L. -ποιΐαις); cf, ii. 15, 20, iii. 6, 17 : = well-
doing, the practice of good. Clem. Al. Strom. ed. Sylb. p. 274, öτw dǹ ǹ ẻπíTaσis TĤS
δικαιοσύνης εἰς ἀγαθοποιίαν ἐπιδέδωκεν, τούτῳ ἡ τελείωσις ἐν ἀμεταβόλῳ ἕξει εὐποιΐας
καθ᾽ ὁμοίωσιν τοῦ θεοῦ διαμένει,
し
​Diλáyalos, ov, loving good, the friend of good. Aristotle, Magn. Mor. ii. 14,
describes the σrovdaîos, who devotes himself in earnest to right doing, as piλáyaðos, in
contrast with pixauros which is predicated of the paûλos, and, in accordance with the
context there, that man is pλáya@os who loves and practises with self-denial what is
good. The word sometimes occurs in Plutarch also, Mor. 140 c, ávǹp piλáyaðos kai
φιλόκαλος σώφρονα καὶ κοσμίαν γυναῖκα ποιεῖ. In the same connection, comp. Thes. et
Romul. 2. In this general signification, Wisd. vii. 22, of σοφία: ἔστι ἐν αὐτῇ πνεῦμα ...
pıλáyaðov.—In ecclesiastical Greek, on the contrary, we find the word mostly used in
the particular sense of one who likes to be kind, who likes to do good, joined e.g. with
φιλοικτίρμων. Φιλαγάθως and φιλαγαθωσύνη occur there with a like meaning, while
pıλayaðía in Philo and Clemens Alex. answers to pɩλáyaðos in its general sense.
also, Chrysostom explains the word in the only place where it occurs in the N. T. (Tit.
i. 8), τὰ αὐτοῦ πάντα τοῖς δεομένοις προϊέμενος; and likewise Theophylact: τὸν ἐπιεικῆ,
τὸν μέτριον, τὸν μὴ φθονοῦντα,—the same expositor who explains the ἅπ. λεγ. ἀφιλά-
γαθος in 2 Tim. iii. 3 by ἐχθρὸς παντὸς ἀγαθοῦ. Considering that ἀφιλάγαθοι in 2 Tim.
iii. 3 occupies a middle place between ἀνήμεροι and προδόται, and that φιλάγαθον in
Tit. i. 8 appears side by side with piλóğevov among the requirements in a presbyter,
the more general moral qualities σώφρονα, δίκαιον, ὅσιον, not being enumerated till after-
wards, the meaning given by the above-named Greek interpreters must apparently be
preferred, and the word may perhaps be explained: one who willingly and with self-
denial does good, or is kind.
Thus,
'А þ ı λ á ɣ a O os, ov, only in the N. T., and there only in 2 Tim. iii. 3, among the
characteristics of the wickedness and apostasy of the last days. In accordance with
what has been said under φιλάγαθος, the explanation of Theophylact, ἐχθροὶ παντὸς
ȧyaloû, must probably be rejected, and the word must be regarded as a negative, and
therefore strong expression to denote hard-heartedness, some such rendering as unsuscep-
tible of any self-denial in order to kindness,
απ
=
'A y añá w, f. -now, to love, is connected with ayaμai, though scarcely as stated by
Coray (ἃ γάρ φιλοῦμεν, ἐκεῖνα καὶ θαυμάζειν εἰώθαμεν, Coray, ad Isocr. ii. 157. 9).
Rather might we, however, on the ground of this connection-which likewise probably
includes the Latin gaudere, see Curtius, 158-explain ayaтâv as to have one's joy
in anything. Mistaken, at any rate, are the explanations given by Hemsterhuis (from
ayav and the unused theme záw=) summo opere curam alicujus gerere; and by Damm
B
Αγαπάω
Αγαπαω
10
(lex. Hom.), est pro ảyaþáw, ab äyàv, valde et åþáw, contingo, compositum, applico quasi
me valde ad aliquid, suscipio quid amplexu meo. The connection with ayav is their only
tre suggestion. Homer has for ἀγαπάω the form ἀγαπάζω.
ἐρᾶν is used
The Greek language has three words for to love: φιλεῖν, ἐρᾶν, ἀγαπᾶν. ¿pâv
in only a few passages of the O. T.: Esth. ii. 17 and Prov. iv. 6=278; Wisd. viii. 2 ;
épaστýs, Ezek. xvi. 33; Hos. ii. 5; not at all in the N. T. On the relation between
φιλεῖν and ἐρᾶν, cf. Xen. Hier. xi. 11: οὐ μόνον φιλοῖο ἄν, ἀλλ᾽ καί ἐρῷο ὑπ᾽ ἀνθρώπων,
on which Sturz (lex. Xen.) remarks: scil. piλovoiv amici; sed qui vehementius amant,
tanquam amasium, iï ¿pôσï. 'Epâv denotes the love of passion, of vehement, sensual desire ;
but so unsuitable was this word, by usage so saturated with lustful ideas, to express the
moral and holy character of that love with which Scripture in particular has to do, that
it does not occur in a good sense even in the O. T., save in Prov. iv. 6, Wisd. viii. 2;
and, as already remarked, not at all in the N. T. Concerning this latter fact, Trench
(Synonyms of the N. T.) well says: "In part, no doubt, the explanation of this absence
is, that these words (epws, épâv, épaστýs), by the corrupt use of the world, had become
so steeped in earthly sensual passion, carried such an atmosphere of unholiness about
them (see Origen, Prol. in Cant. op. 3, pp. 28–30), that the truth of God abstained from
the defiling contact with them.”
’Ayaπâv and Piλcîv are used, indeed, in many cases synonymously; they even seem
sometimes to be used the one in place of the other; cf. e.g. Xen. Mem. ii. 7. 9, ẻàv Sè
προστάτης ᾖς, ὅπως ἐνεργοὶ ὦσι, σὺ μὲν ἐκείνας φιλήσεις, ὁρῶν ὠφελίμους σεαυτῷ οὔσας,
ἐκεῖναι δὲ σὲ ἀγαπήσουσιν, αἰσθόμεναι χαίροντά σε αὐταῖς, with ii. 7. 12: αἱ μὲν ὡς
κηδεμόνα ἐφίλουν, ὁ δὲ ὡς ὠφελίμους ἠγάπα. Yet it follows from these very passages that
a distinction not too subtle exists between the two words. Cf. Plat. Lys. 215 B, ó Sè
μή του δεόμενος οὐδέ τι ἀγαπῴη ἄν; Οὐ γὰρ οὖν. Ὁ δὲ μὴ ἀγαπῶν, οὐδ᾽ ἂν φιλοῖ; οὐ
δῆτα. Hom. Od. 7. 32, 33, οὐ γὰρ ξείνους οἵδε μάλ᾽ ἀνθρώπους ἀνέχονται, οὐδ᾽ ἀγαπαζό-
μενος φιλέουσ', ός κ' ἄλλοθεν ἔλθῃ. Dio Cassius 24, ἐφιλήσατε αὐτὸν ὡς πατέρα, καὶ
ἠγαπήσατε ὡς εὐεργέτην. However often ἀγαπᾶν and φιλεῖν are used in the same com-
binations and relations, it must not be overlooked that in all cases wherein the simple
designation of kindred, a friendly or in any way intimate relation between friends, etc., was
required, the words pinos, piλeiv were naturally used, and hence we meet these more
frequently by far, ȧyaπâv less frequently. 'Aуаπâν, moreover, possesses a meaning of
its own, which, in spite of other points of agreement, never belongs to piλeiv, viz. to be
contented, to be satisfied with (Tiví, and Tí, or with the participle, or followed by ei, ẻáv; so
we find from Homer onwards to the later Greek in Thuc., Plat., Xen., Demosth., Lucian);
according to the old lexicographers, = ἀρκεῖσθαι τινί καὶ μηδὲν πλέον ἐπιζητεῖν.
On
the other hand, ayaπâv never means "to kiss," or "to do anything willingly," "to be
wont to do,”—significations which are peculiar to piλeîv. If, after all this, it be asked, in
conclusion, How do you account for the surprising fact that everywhere in biblical Greek
in both the O. T. and specially in the N. T., where the love which belongs to the sphere
Αγαπάω
Αγαπάω
11
of divine revelation is spoken of, åyaπâv is systematically used, while piλeîv has received
no distinctive colouring at all?-the answer must be, That the love designated by ȧyaπâv
must certainly possess a distinctive element of its own. We shall not go wrong if we
define the distinction thus: pixeîv denotes the love of natural inclination, affection,-
love, so to say, originally spontaneous, involuntary (amare); ayaπâv, on the other hand,
love as a direction of the will, diligere. This must be regarded as the true and adequate
explanation, at least as regards Scripture usage, and it is surely confirmed by the tes-
timony of classical usage above given. God's love to man in revelation is but once
expressed by piλeîv, not in the text cited by Tittmann (de synon. N. T. p. 53), John
xvi. 27, where the special relation of the Father to the disciples of Jesus is spoken
of, but in the expression pavēρwπía, Tit. iii. 4, and there the word has a meaning
quite different from its signification in classical Greek. Φιλείν is never used of the
love of men towards God. [But see 1 Cor. xvi. 22: εἴ τις οὐ φιλεῖ τὸν κύριον.]
Love to God or to our neighbour, as a command, is unheard of in the profane writers;
this love, again, is always expressed by ἀγαπᾶν. Αγαπᾶν, and never φιλεῖν, is used of
love towards our enemies. See, on the other hand, John xv. 19: ei ẻk ToÛ KÓσμOV
ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει. For the love of Jesus to Lazarus, both piλeiv
and άyaπâv are used, John xi. 3, 5, 36; and in like manner of His love to St. John,
John xx. 2; cf. xiii. 23, xix. 26, xxi. 7. But one feels at once how inappropriate &λeîv
would be, e.g. in Mark x. 21: 6 dè 'Ingoûs nyáπnσev quтóv. (We can hardly attach
á gútóv.
importance to the use of ἀγαπᾶν instead of φιλεῖν in John xi. 5: ἠγάπα δὲ ὁ Ἰησοῦς τὴν
Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν Λάζαρον, for one cannot see why ἐφίλει, as Cod. D
reads, should be regarded as offensive.) The moral and holy love, which is and must be
brought to light by divine revelation, may even possibly stand in opposition to natural
inclination, whereas the love of inclination, piλeiv, includes also the ayarâv. The range
of φιλείν is wider than that of ἀγαπᾶν, but ἀγαπᾶν stands all the higher above φιλείν on
account of its moral import. It does not in itself exclude affection, but it is always the
moral affection of conscious deliberate will which is contained in it, not the natural
impulse of immediate feeling. Though the word did not as yet contain this element of
moral reflection in the classics, still it was the proper vessel to receive the fulness of
biblical import; and as in the N. T. the right word for that love of which the N. T.
treats-love which is to be estimated morally, and which is designed for eternity—
could no longer be dispensed with, ảyáπŋ—a word formed, perhaps, by the LXX. as
a companion to ȧyaπav, and wholly unknown in the classics-became, in N. T. language,
the distinctive designation of holy and divine love, while the Greeks knew only epws, piλía,
and σropyn; and this is itself a significant fact for the understanding of åyaπâv. This
state of things is already recognised in the Vulgate. 'Ayaπâv is once rendered by amare
(2 Pet. ii. 15), the word usually employed in translating piλeîv; but in all other cases
diligere is commonly used, and ȧyáπn is = caritas, dilectio. "In order to distinguish
the subordinate relation of natural inclination, both sexual inclination and that of per-
0
Αγαπάω
Αγαπάω
12
}
sonal friendship, from the conception of Christian love, the Vulgate avoids the words amor
and amare, and uses instead caritas and dilectio." R. v. Raumer, Die Einwirkung des
Christenthums auf die althochdeutsche Sprache, 1845, p. 398. These are obviously weighty
considerations in determining the biblical and Christian conception of love. How greatly
Scripture usage has enriched the word ayarâv, becomes apparent when we compare the
following detailed exposition with the notices of the word given in classical lexicons.
Classical Greek knows nothing, for instance, of the use of ayaπâv to designate compas-
sionating love, or the love that freely chooses its object. With reference to the words
ἀγαπᾶν, ἀγάπη, ἀγαπητός, Ν. Τ. usage is peculiarly coherent and self-contained.
which decides
John iii. 35,
διὰ τοῦτό με
I. 'Ayaπâv is used in all places where the direction of the will is the point to be con-
sidered; Matt. v. 43, ἀγαπήσεις τὸν πλησίον σου; ver. 44, ἀγαπᾶτε τοὺς ἐχθρούς, xix. 19,
xxii. 37, 39; Mark xii. 30, 31, 33; Luke vi. 27, 35, x. 27; Rom. xiii. 9 ; Gal.
v. 14; Eph. v. 25, 28, 33; Col. iii. 19; Jas. ii. 8; 1 Pet. i. 22, ii. 17. So also
where the inclination rests on the decision of the will, on a selection of the object.
So in Heb. i. 9, ἠγάπησας δικαιοσύνην ; 2 Cor. ix. 7, ἱλαρὸν δότην ἀγαπᾷ ὁ θεός ;
2 Pet. ii. 15, μισθὸν ἀδικίας ἠγάπησεν; 2 Tim. iv. 10, ἀγαπήσας τὸν νῦν αἰῶνα ;
1 Pet. iii. 10; ὁ θέλων ζωὴν ἀγαπᾶν; cf. John iii. 19, ἠγάπησαν οἱ ἄνθρωποι μᾶλλον
τὸ σκότος ἢ τὸ φῶς; John xii. 48, ἠγάπησαν τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ
τὴν δόξαν τοῦ θεοῦ. Cf. Demosth. pro cor. p. 263. 6, ed. Reisk.: out' èv toîs ‘EXλŋvikoîs
τὰ Φιλίππου δῶρα καὶ τὴν ξενίαν ἠγάπησα ἀντὶ τῶν κοινῇ πᾶσι τοῖς Ἕλλησι συμφε-
ρόντων. Plut. Camill. 10: ἀγαπῆσαι τὴν ἧσσαν πρὸ τῆς ἐλευθερίας. Under this head
must also be classed the cases in which ȧyaπâv is used to express the love
the direction of the will, as in the relation between the Father and the Son.
ὁ πατὴρ ἀγαπᾷ τὸν υἱὸν καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ; John x. 17,
ὁ πατὴρ ἀγαπᾷ κ.τ.λ. ; xv. 9, xvii. 23, 24, 26 ; xiv. 31, ἀγαπῶ τὸν πατέρα. So also when
the relation of love between man and God, between the Father and the Son, is expressed
by ảyaπâv, John viii. 42, xiv. 15, 21, 23, 24, 28; 1 John iv. 10 (and 19 Rec.), 20, 21,
v. 1, 2; Rom. viii. 28; 1 Cor. ii. 9, viii. 3; Eph. vi. 24; Jas. i. 12, ii. 5; 1 Pet. i. 8;
2 Tim. iv. 8, τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ. When Peter, in John xxi. 15, 16,
answers our Lord's question, ayaπâs μe; with piλ σe, he certainly uses the term which
Christ Himself once employed to designate the close and special love of the disciples to
Himself, John xvi. 27; and Christ evidently points to Peter's word when He repeats the
question the third time, saying, ver. 17, pɩλeîs μe; But we can hardly suppose that Peter
meant by this answer to go beyond our Lord's question, by naming the love of inclina-
tion instead of the decided love of the will which was claimed from him. We must rather
suppose that he felt humbled by our Lord's question, and does not therefore venture to
affirm the love which Christ seeks. Jesus then still more deeply humbles him by His
third question,—answering to Peter's thrice-repeated denial of Him,-which takes up and
adopts the pixeîv of the disciple's reply, and brings home to his heart its meaning.
II. 'Аyaπâν is therefore employed when an eligere or a negligere takes place. Matt.
Αγάπη
Αγάπη
13
μου
vi. 24, τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου κατα-
φρονήσει; Luke xvi. 13; Rom. ix. 13, τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ησαῦ ἐμίσησα
(Mal. i. 2; Hos. xiv. 5; Jer. xxxi. 2; Deut. vii. 8, 13=2); Rom. ix. 25, kaλéow Tòv
οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην (Hos. ii. 23 = bm); whence
may be easily explained why o viós μov å åyaπntós, in Luke iii. 22 and elsewhere, is
parallel with ix. 35, ò vi. µ. ô ékλedeyμévos. Cf. Matt. xii. 18, о åɣаπηтós μov, after
Isa. xlii. 1, 772, LXX. ó ékλertés μov. For Rom. xi. 28, κατὰ τὴν ἐκλογὴν ἀγαπητοί,
as also the addition, év ♣ evdók., Matt. iii. 17, see s.v. ȧyarnrós. To this head belong
Rev. xx. 9, ἡ πόλις ἡ ἠγαπημένη, as also John xiii. 23, xix. 26, xxi. 7, 20, μαθητής ὃν
йуáπа о 'Iŋσоûs; whereas in xx. 2, ôv épíλet is used with unusual tenderness. Cf. John xii.
25 with Rev. xii. 11. Closely connected herewith is, finally,
αο
III. The use of ayaπâv, where love, as free love, becomes compassion. Cf. İsa. lx. 10,
διὰ ἔλεον ἠγάπησά σε; cf. Luke vii. 5, ἀγαπᾷ γὰρ τὸ ἔθνος ; 1 Thess. i. 4, εἰδότες ἀδελφοὶ
ἠγαπημένοι ὑπὸ θεοῦ τὴν ἐκλογὴν ὑμῶν; Eph. ii. 4, ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ
τὴν πολλὴν ἀγάπην αὐτοῦ, ἣν ἠγάπησεν ἡμᾶς κ.τ.λ. ; Eph. i. 6, ἐχαρίτωσεν ἡμᾶς ἐν τῷ
nyaπημévæ—hence both the redeeming love of God and the love of Christ as Saviour are
designated by ayaπâv. The former, in John iii. 16; 1 John iv. 10, 11, 19; John
xiv. 21, 23, xvii. 23; Rom. viii. 37; Eph. ii. 4; 2 Thess. ii. 16; the latter, in John
xiii. 1, 34, xiv. 21, xv. 9, 12; Gal. ii. 20; Eph. v. 2, 25; Rev. i. 5, iii. 9 (Mark x. 21 ?).
The part. perf. pass. is then used to denote those in whom this love is realized, and in
whom the result abides; as in 1 Thess. i. 4; 2 Thess. ii. 13; Col. iii. 12, os Ékλektol
τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι. In Jude 1, τοῖς ἐν θεῷ πατρὶ ἠγαπημένοις (Res. ἡγιασ
µévois), ỷy. denotes a thought complete in itself (like yaoµévot in Heb. x. 10); and the
added words ev de@ Tатρí are to be explained like ev in Heb. x. 10;-that they are
ἠγαπημένοι and Ἰησοῦ Χριστῷ τετηρημένοι, has its ground in God as the Father.
The meaning of ȧyaπâv having been fixed by such usage, it is used finally to denote
the love of Christians towards each other. John xiii. 34, xv. 12, 17; 1 John ii. 10,
iii. 10, 11, 14, 23, iv. 7, 11, 12, 20, 21, v. 1, 2; 2 John 5. In all these passages, as
in Rom. xiii. 8, 1 Thess. iv. 9, 1 Pet. i. 22, ii. 17, the object is specified: Tòv ếtepov,
ἀδελφόν, ἀδελφούς, ἀλλήλους, ἀδελφότητα, etc. Without specification of an object, it is
used to denote Christian brotherly and social love in 1 John iii. 18, iv. 7, 8.
'A y áπŋ, ý, love, not found in the profane writers. The LXX. uses it in 2 Sam.
xiii. 15; Song ii. 4, 5, 7, iii. 5, 10, v. 8, vii. 6, viii. 4, 6, 7; Jer. ii. 2; Eccles. ix. 1, 6,
as an equivalent for 2, which is elsewhere translated άyáπnois and pixía. It is
also found in Wisd. iii. 9, vi. 19. In the N. T. it does not occur in Acts, Mark, and James.
The peculiar N. T. use of ayaπâv would seem to have rendered necessary, so to
speak, the introduction of ȧyán, a word apparently coined by the LXX., and unknown
both to Philo and Josephus. 'Аyáπŋ in the LXX. does not, it is true, possess any
special force, analogous to that which it has in the N. T., unless we choose to lay stress
Αγάπη
Αγάπη
14
J
on its use in Solomon's Song; but from 2 Sam. xiii. 15, Eccles. ix. 1, 6, it is clear that
the LXX. aimed at a more decided term than the language then afforded them,
•
a term
as strong in its way as μίσος, for which ἔρως, φιλία, στοργή were too weak; indeed, it is
worthy of remark in general, that while hatred in all its energy was, love in its divine
greatness was not, known and named in profane Greek. It denotes the love which chooses
its object with decision of will (dilectio, see s.v. åyaπâv), so that it becomes self-denying or
compassionate devotion to and for the same. Cf. Jer. ii. 2, where it occurs by the side of
ἔλεος. In the form of such energetic good-will or self-sacrifice, love appears, indeed, as
an isolated trait in profane writers; but it was unknown to them as a ruling principle
of life. The Greek piλav@ρwπía, which was a special characteristic of the Athenians, was
a different thing from this ȧyán, and is surpassed by the piλadeλpla of the N. T. See
2 Pet. i. 7: ἐπιχορηγήσατε . ἐν τῇ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ φιλαδελφίᾳ τὴν
άyáπην. In classical Greek, piλadeλpía is used simply of the relation between brothers
and sisters; and as to piλaveρwπía, Nägelsbach says: "We shall not form a correct idea of
the spirit and essence of neighbourly love among the Greeks, unless we remember that
the word for it, namely fıλav@ρwría, should not mislead us into the belief that it was
practised from love to man as such. It was rather an exhibition of that justice which
gives to a man that to which he is entitled, whether he is a friend and benefactor who
has a personal claim, or a fellow-citizen who has a political claim, or a helpless and
needy fellow-man having a divine claim to help. Nothing more was necessary to the
full display of neighbourly love than to give a man the full rights to which he was
entitled. It was taken for granted that the heart of him who thus discharged his
obligations was rightly disposed towards the other, Tòv Téλas; and, in order to indicate
its nature, this disposition of heart was called aidós, or pious respect for usage and pre-
scription. It was accordingly not the free manifestation of a man's own disposition
existing even independently of the law, but respect for the law. In a word, it was
with this form of δικαιοσύνη just as with εὐσέβεια,—so long as both were practised
in outward deeds, the question was never raised, What is the source of the deeds?
no distinction was drawn between a free and a legally compulsory fulfilment of
duty.” — Nachhomer. Theologie, p. 261. Synon. with pıλav@ρwπía is πρaóτns, Xapíčeo-
θαι. Cf. Aesch. Epist. xii. 14: καὶ γὰρ ὀργίζεσθαι ῥαδίως ὑμῖν ἔθος ἐστὶ καὶ χαρίζεσθαι.
Opp. to ὠμότης. Herewith compare 1 Cor. xiii., ἡ ἀγάπη μακροθυμεῖ, οὐ ζηλοῖ, οὐ περπε-
ρεύεται, etc. ; as also πλήρωμα οὖν νόμου ἡ ἀγάπη, Rom. xiii. 10. For φιλανθρωπία, see
Acts xxviii. 2; in one instance Paul uses it also of God's xápis, Tit. iii. 4; cf. Eph.
ii. 7. — Plut. employs åɣáπŋσis to denote sensual love.
Now, we find ȧyáπη used to designate a love unknown to writers outside of the New
Testament (cf. каρπÒS тоÛ πνEÚμаtos, Gal. v. 22),—love in its fullest conceivable form ;
love as it is the distinguishing attribute, not of humanity, but, in the strictest sense, of
Divinity. (One may think, for instance, of the saying of Aristotle, "The Deity exists not
to love, but to be loved.”) John xv. 13, μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν
Αγάπη
Αγάπη
15
ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ; cf. Rom. v. 8, συνίστησιν τὴν ἑαυτοῦ ἀγάπην
εἰς ἡμᾶς ὁ θεός, ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν, cf. v. 10,
ἐχθροὶ ὄντες κατηλλάγημεν τῷ θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ. We are accordingly
told that this form of love was first exhibited in Christ's work of redemption, 1 John
iii. 16, ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν,
where the object is not to characterize the spirit manifested in this fact, but to set forth
what the love is that is required from us; cf. what follows, καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν
ἀδελφῶν τὰς ψυχὰς θεῖναι. In correspondence with this, the action of God towards us
has now been shown by the giving up of His Son to be one of ἀγάπη, 1 John iv. 9,
ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν
ὁ θεὸς κ.τ.λ., cf. Rom. v. 7 ; and as this love is, as it were, absorbed in its object, in view of
this revelation of God's disposition towards us in Christ, He is said to be Love: ὁ θεὸς
ἀγάπη ἐστίν, 1 John iv. 8,—whatever He is, He is not for Himself, but for us. (Love and
self-surrender are inseparable; cf. Gal. ii. 20, τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν
ὑπὲρ ἐμοῦ.) In ver. 10, ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήσαμεν τὸν θεόν, ἀλλ᾽
ὅτι αὐτὸς ἠγάπησεν ἡμᾶς, “ Not in our display of love, but in God's, is ἡ ἀγάπη, love in
itself, love in its essence, set forth” (Dusterdieck). Hence, 1 John iv. 7, ἡ ἀγάπη ἐκ
τοῦ θεοῦ ἐστίν; cf. Gal. v. 22, where love is spoken of as a fruit of the Spirit. 1 John
iv. 12, ἐὰν ἀγαπῶμεν ἀλλήλους ὁ θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη
ἐστὶν ἐν ἡμῖν. In this general sense, without specification of an object, it occurs
further in 1 John iv. 17, ἐν τούτῳ τετελείωται ἡ ἀγάπη μεθ' ἡμῶν; ver. 18, φόβος οὐκ
ἔστιν ἐν τῇ ἀγάπῃ, ἀλλ' ἡ τελεία ἀγάπη ἔξω βάλλει τον φόβον, ὅτι ὁ φόβος κόλασιν ἔχει,
ὁ δὲ φοβούμενος οὐ τετελείωται ἐν τῇ ἀγάπῃ, with which cf. Rom. viii. 14 sq., πνεῦμα
υἱοθεσίας, opp. to πνεῦμα δουλείας (εἰς φόβον). We do not find, it is true, in the Pauline
writings, any such penetration into the essence of ἀγάπη; but, nevertheless, the estimate
of it is not less high; the expression ὁ θεὸς τῆς ἀγάπης καὶ εἰρήνης corresponds pretty
nearly to John's words, ὁ θεὸς ἀγάπη ἐστίν, and Rom. v. 7 contains even a profounder
description of love than any passage in John's writings. Both Paul and John, however,
assign to love the same central position as the distinctive peculiarity of the Christian life, cf.
κατὰ ἀγάπην περιπατεῖν, Rom. xiv. 15 ; Eph. v. 2; Gal. v. 6, πίστις δι' ἀγάπης ἐνεργου
μένη; Eph. iv. 16, εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. See particularly 1 Tim. i. 5,
τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίσ
τεως ἀνυποκρίτου, on which Huther remarks: “As the gospel proclaims to the believer
one divine deed alone, the atonement by Christ which has its root in the love of God; so
does it demand one human deed alone, to wit, love, for πλήρωμα νόμου ἡ ἀγάπη, Rom.
xiii. 10.” There is this difference, however, between Paul and John, that the latter uses
ἀγάπη to designate not only our action towards our fellow-men, but also our action towards
God and His revelation in Christ; cf. 1 John ii. 5, 15, iii. 17, iv. 17, 18, v. 3; John v. 42;
Rev. ii. 4 ; cf. Jer. ii. 2. Compare also the description of the Church as the Bride of
Christ in the Apocalypse. In the Pauline writings, on the other hand, the relation of
τὸ
Αγάπη
Αγάπη
16
4
- men to God is only once expressed by the substantive aɣáπn, viz. 2 Thess. iii. 5, ô dè
κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ θεοῦ καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ.
The other texts in his Epistles where ȧyáπŋ with the genitive of the object is said to occur
-Rom. v. 5; 2 Cor. v. 14; 1 Thess. i. 3-cannot, upon closer examination, be brought
forward to support this view. As to Rom. v. 5, it is contrary alike to Christian experience
and to St. Paul's chain of thought, here and elsewhere, to make the certainty of Christian
hope rest upon love to God existing in the heart; cf. ver. 8, viii. 35, 39.
cf. ver. 8, viii. 35, 39. As to 2 Cor.
v. 14, that must be a marvellously forced and distorted exegesis which regards love to
Christ as more suitable to the connection as a determining motive for the conduct of the
apostle described in vv. 11-13, than Christ's love to us, which leads the apostle to the
conclusion or judgment expressed in ver. 15. Lastly, as to 1 Thess. i. 3, to refer the
objective genitive του κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, which belongs to τῆς ὑπομονῆς τῆς
ἐλπίδος, to the preceding τοῦ κόπου τῆς ἀγάπης, is hardly necessary, especially in this
juxtaposition, not unusual, as is well known, elsewhere in St. Paul's writings, of faith and
love and hope. The Pauline substitute for the Johannine åɣáπn in this sense, is per-
haps πveûµa violeḍías, Rom. viii. 15; cf. Gal. iv. 6, Eph. i. 5; or that other Teploσevei
év evxapioría, Col. ii. 7. Further, John represents love to the brethren as a fruit of love
to God, whilst Paul represents it as a fruit of Tioris. John, on the other hand, uses
TiOTIS.
TíσTIS only once (1 John v. 4), TIGTEEL, indeed, frequently, though rarely without an object.
As in St. John love of the brethren is connected with love to God, sa in St. Paul love is
connected with faith; for in faith man appropriates to himself what applies to all, but in
love he extends to all, especially to the household of faith, what applies to himself, so
that faith without love cannot exist is utterly worthless, 1 Cor. xiii.
'Ayáπŋ is used accordingly to mark (1) the relation between the Father and the Son,
John xv. 10, xvii. 26; Col. i. 13, ó viòs tîs ảyáπns aỷτaû. (2) The redeeming love of God
and Christ (see ȧyaπâv), 1 John iv. 9 (iii. 17), iii. 1, iv. 16; John xv. 9, 10, etc.; see above.
Rom. v. 8, viii. 39, χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ; ν. 5, ἡ ἀγάπη τοῦ
θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ τοῦ πνεύματος ἁγίου; 2 Cor. xiii. 13 ; Eph. i. 4, 5,
ἐν ἀγάπῃ προορίσας ἡμᾶς εἰς υἱοθεσίαν ; ii. 4, ὁ θεὸς πλούσιος ὢν ἐν ἐλέει διὰ τὴν πολλὴν
ἀγάπην ἣν ἠγάπησεν ἡμᾶς, κ.τ.λ. Jude 2, ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη,
cf. 2 Cor. xiii. 11; Jude 21, kavтoùs év άɣáπпη Оεоû τηρησαтe, cf. John xv. 9, 10;
2 Cor. xiii. 13. - 2 John 3; Rom. viii. 35; 2 Cor. v. 14; Eph. iii. 19. (3) The
distinctive peculiarity of the Christian life in relation to others, with specification of the
object: εἰς πάντας τοὺς ἁγίους, Eph. i 15; Col. i. 4; εἰς ἀλλήλους καὶ εἰς πάντας,
1 Thess. iii. 12; 2 Thess. i. 3; cf. 2 Cor. ii. 4, 8, viii. 7; ý ảyáπy tŷs åληßeías, 2 Thess.
ii. 10 (cf. 1 Cor. xiii. 6); els cavтoús, 1 Pet. iv. 8; the immediate object are the ådeλ-
poí, so in 1 John; the more remote trávтes, πλnolov, Rom, xiii. 10. In 2 Pet. i. 7,
piλadeλpía (which see) is distinguished from the ȧyán, which extends to all. — It occurs
without specification of object in the combinations TеρITатęîv Kará, év, Rom. xiv. 15;
Eph. v. 2; Siwkew tηv åɣátny, 1 Cor. xiv. 1; exew, 1 Cor. xiii. 1, 2, 3 ; Phil. ii. 2 ; év
Αγαπητός
Αγαπητός
17
ἀγάπῃ ἔρχεσθαι, 1 Cor. iv. 21 ; opp. to ἐν ῥάβδῳ. — Gal. v. 13, διὰ τῆς ἀγάπης δουλεύετε
ảλλýλots; Philem. 9; Phil. i. 16; 1 Cor. xvi. 14, távтa iµôv év åɣáπy yivéolw; Eph.
iv. 2 ; Col. ii. 2, iii. 14, ἐνδύσασθαι τὴν ἀγάπην ὅ ἐστιν σύνδεσμος τῆς τελειότητος; Eph.
iii. 18, iv. 15. Further: & кótos tŷs ȧyátηs, 2 Thess. i. 3; évdeiĝis tŷs åɣáπns, 2 Cor.
viii. 24; 1 Thess. v. 8; Heb. x. 24. For manifestations of love, see Phil. ii. 1, Tapaμú-
παραμύ
θιον ἀγάπης ; 1 Pet. v. 14, φίλημα ἀγάπης. 1 Cor. viii. 1, ἡ ἀγάπη οἰκοδομεί ; cf. Eph.
iv. 16; 1 Cor. xiii. 4-8; Rom. xiii. 10; 1 Pet. iv. 8. Rom. xii. 9; 2 Cor. vi. 6,
ȧyáπη ȧvUπókρITOS. — Conjoined with Tíoris, etc., 1 Cor. xiii. 13; 1 Thess. v. 8; Eph.
ἀγάπη ἀνυπόκριτος.
vi. 23; 1 Thess. iii. 6; 1 Tim. i. 14, iv. 12, vi. 11; 2 Tim. i. 13, ii. 22; Gal. v. 6;
1 Tim. ii. 15; 2 Tim. iii. 10; Tit. ii. 2; Philem. 5; Rev. ii. 19. It is designated
κаρжÒя тоÛ πνeúμaтos in Gal. v. 22; cf. Rom. xv. 30; Col. i. 8. See, besides, Rom.
xiii. 10; 2 Cor. viii. 8; Phil. i. 9; 1 Thess. v. 13; 2 Tim. i. 7; Philem. 7; 3 John 6;
Matt. xxiv. 12. (4) To denote the believer's relation to God and Christ; by Paul, only
in 2 Thess. iii. 5; by John, in 1 John ii. 5, 15, iii. 17, iv. 12, v. 3 (in every case here
with the genitive of the object). See above. In 2 Pet. ii. 13, Lachm. reads, instead
of ảπáтais, άɣáπais, which is the correct reading in Jude 12, where A C have άπáτais.
The plural denotes the love-feasts, or agapae, at which the supper of the Lord was cele-
brated; cf. 1 Cor. xi. 17-34; Matt. xxvi. 20 sq.; cf. 1 Cor. x. 17, ötɩ eis äptos, ềv oŵµa
οἱ πολλοί ἐσμεν, compared with Eph. iv. 16, εἰς οἰκοδομὴν τοῦ σώματος ἐν ἀγάπῃ. Vid.
Herzog's Real-Encyclopädie, i. 174 sq.; Suicer, Thes. i. 23-28.
'AYATηTÓS, ý, óv, verbal adj. from ayaπáw, in the N. T. with the force of the
part. perf. pass. = ǹyaπnµévos, beloved, dear; see Buttmann, sec. 134. 8-10. With the
meaning of possibility, as amabilis, which is rare even in profane Greek, it is not
used in the N. T.; for the two passages adduced as illustrations, viz. 1 Tim. vi. 2,
ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι, and Philem. 16,
ἵνα αὐτὸν ἀπέχῃς οὐκ ἔτι ὡς δοῦλον, ἀλλ᾽ ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητόν, must be
rejected, on a comparison of the usage elsewhere. (For 1 Tim. vi. 2, cf. the like union of
TiOTòs kai ȧyaπηтós in Col. iv. 9; 1 Cor. iv. 17.
For Philem. 16, cf. both the constant
association with adeλpós, and ver. 166, µáλiora èpoì K.T..) The LXX. uses it in both
ἀδελφός, μάλιστα
senses; in that of the part. perf. pass. for 7, Gen. xxii. 2, 12; Jer. vi. 26; Amos viii. 10;
Zech. xii. 10; 7, Ps. cxxvii. 2, 1x. 7, cviii. 7; 7p, Jer. xxxi. [xxxviii.] 20; in the sense
of possibility, in Ps. lxxxiv. 2: ὡς ἀγαπητὰ τὰ σκηνώματά σου.
TÀ
We find it used in the
N. T., (1) as an adj. o viós poν ó åɣаπητós, Matt. iii. 17, xvii. 5; Mark i. 11, ix. 7;
Luke iii. 22 (Rec. Luke ix. 35, where Tisch. has ékλeλeyµévos; see s.v. ȧyaπáw); 2 Pet.
i. 17; Mark xii. 6, ἔτι ἕνα εἶχεν υἱὸν ἀγαπητόν; cf. Od. 2. 365, μοῦνος ἐὼν ἀγαπητός ;
and Od. 4. 817, Il. 6. 401, without pouvos, as a designation of the only son. We must
not, however, connect this use with the designation of Christ in Matt. iii. 17, etc., as the
latter is traceable to the Hebrew (Luke ix. 35), 7 (see above), and expresses the
relation of the Son to the Father in the history of redemption; cf. Rom. xi. 28, and also
C
Αγγέλλω
"Αγγελος
18
the addition ev
see.
evdóknσa in Matt. iii. 17, xvii. 5, and see s.v. evdoкeîv (Mark i. 11;
Luke iii. 22; 2 Pet. i. 17). Cf. further, Rom. xi. 28, κатà TỶv ékλoyηv ȧyaπηтol, as
κατὰ τὴν ἐκλογὴν ἀγαπητοί,
also the remarks under ayaπáw. To the Hebrew 7 corresponds rather μovoyevns, which
(Luke xx. 13.)-Conjoined with Téкvov, 1 Cor. iv. 14; Eph. v. 1; 2 Tim. i. 2;
with adeλpós, 1 Cor. xv. 58; Eph. vi. 21; Col. iv. 7, 9; Philem. 16; Jas. i. 16, 19,
ii. 5 ; 2 Pet. iii. 15 ;—ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, Phil. iv. 1; ἀγαπητὸς σύν
Sovλos, Col. i. 7; with proper names, Col. iv. 14; fem., Rom. xvi. 12; Philem. 2;
3 John 1. (2) As a subst. in Rom. xi. 28, katà µèv tò evayyémiov èx@poí . κατὰ
δὲ τὴν ἐκλογὴν ἀγαπητοί. In address, 3 John 2, 5, 11; plur., Rom. xii. 19;
2 Cor. vii. 1, xii. 19; Eph. v. 1; Heb. vi. 9; 1 Pet. ii. 11, iv. 12; 2 Pet. iii. 1, 8, 14, 17;
1 John ii. 7, iii. 2, 21, iv. 1, 7, 11; Jude 3, 17, 20. With a genitive following, Rom.
i. 7, ȧуаπηтòs eoû (cf. 7, Ps. cxxvii. 2, lx. 7, cviii. 7); 1 Cor. x. 14; Phil. ii. 12.
The dative in 1 Thess. ii. 8, ayaπηтoì ηµîv yeyévŋole, is no more to be connected with
ἀγαπητός than in Ecclus. xv. 13, οὐκ ἔστιν ἀγαπητὸν τοῖς φοβουμένοις αὐτόν, but with
the verb; cf. Winer, sec. 31. 2, b.—The import of the expression is determined in agree-
ment with what was remarked on dyaπâv, II. and III.
'Ayyéλλw, to bring a message, announce, proclaim; followed by oтt, John xx. 18,
Αγγέλλω,
ἀγγέλλουσα τοῖς μαθηταῖς (where Rec. ἀπαγγέλλουσα), which, interchangeably with the
acc. and inf., is the usual construction. Derivatives in the N. T. ảyyedía, äyyeλos, and
the compounds ἀναγγέλλω, ἀπαγγέλλω, etc., all variously employed to designate the pro-
clamation of salvation.
'Ayy‹λía, ǹ, message, proclamation, news, 1 John i. 5, čσtɩ aütŋ ǹ ảyyeλía (Rec.
ἐπαγγελία) ἣν ἀκηκόαμεν—καὶ ἀναγγέλλομεν ὑμῖν ; cf. Isa. xxviii. 9, ἀναγγέλλειν ἀγγελίαν,
1 John iii. 11, αὕτη ἐστὶν ἡ ἀγγελία (var. lect. ἐπαγγ.) ἣν ἠκούσατε ... ἵνα ἀγαπῶμεν
ἀλλήλους, where ἀγγελία is more precisely defined by being connected with ἵνα, as
an order, as the announcement of a will, of an intention.-LXX., 1 Sam. iv. 19;
Isa. xxviii. 9; Ezek. vii. 26; 727, Prov. xii. 25.
“Ayyeλos, ó: I. In a general sense, messenger, synonymous with πpéoßus, Xen.
Hell. i. 4. 2, οἵ τε Λακεδαιμονίων πρέσβεις καὶ οἱ ἄλλοι ἄγγελοι, and frequently with
êýpνğ, Anab. ii. 3. 1 sqq. and often.-Luke vii. 24, äyyeλoɩ 'Iwávvov; ix. 52; Jas. ii. 25.
-LXX. = 2, in the same sense, Gen. xxxii. 4 [3]; Josh. vii. 22, and often. Then,
II., in particular, of messengers of God;-(a) of men who have to deliver a divine com-
mission, who are commissioned to speak by God, e.g. prophets, Hag. i. 13, nin as an
in ; 2 Chron. xxxvi. 15; priests, Mal. ii. 7 (Eccles. v. 5). This use is rare, it
is true; but still it does not seem allowable (cf. 2 Chron. xxxvi. 15) to treat it only as a
figurative mode of speech, as though the name given to the messengers of God from the
unseen world were transferred to men. By this designation we are, in general, reminded
rather of the divine commission only; and it was easy to apply it kar' èçox to the
"Αγγελος
"Αγγελος
19
it
sense.
messengers who came from the unseen world. Cyrill. Alex., Tò "Ayyeλos övoµa Xeitovp-
γίας μᾶλλον ἐστιν, ἤπερ οὐσίας σημαντικόν. Accordingly, the forerunner of the
Messiah also is called, not His messenger, but the angel of the Lord, Mal. iii. 1; Matt.
xi. 10; Mark i. 2; Luke vii. 27.-It is questionable whether in Rev. i. 20, äyyeλor
TŵV ÉπTÀ ÈKKλŋoɩŵv, ii. 1, 8, 12, 18, iii. 1, 7, 14, men are so designated in the same
The genitive is primarily analogous to the genitive in xvi. 5, ayyeλos tŵv vdátwv ;
Matt. xviii. 10, oi άyyeλoi avtŵv; Acts xii. 11, 15; and denotes that which is entrusted
to the angel; cf. Matt. iv. 6; the contents of the Epistles also indicate that those persons are
meant to whom the churches are entrusted. We are prevented by Rev. i. 16, 20 from
taking the genitive as the gen. of origin, and from understanding by ayyeλo deputies of
the churches (Ebrard, after Phil. iv. 18; Col. iv. 12). It would rather yield a sense to
connect this designation with the rabbinical or any (the latter in Ewald, Com-
n
mentar. in Apok. 1828, a view which he himself has recently surrendered; see Ewald, die
Joh. Schriften, 2. 125). The high priest was called by at the time of the second temple,
as-in opposition to the deviations of the Sadducees-one bound under an oath and
delegated by the Sanhedrim to offer the sin-offering on the great day of atonement; and
the way, the servant of the church, was first appointed simply to attend to the external
affairs of the individual congregation, and then, in particular, as reader of the prayers, re-
presented the sacrificing priest (apon pippa). Cf. Delitzsch and Kurtz on Heb. iii. 1.
But the comparison between these names and the ayyeλoi tŵv ékkλŋov is obviously too
far-fetched and inappropriate. But to see in ayyeλo here a personification of the spirit
of the community in its "ideal reality” (as, again, Düsterdieck has recently done), is not
merely without any biblical analogy,-for such a view derives no support from Dan. x.
13, 20; Deut. xxxii. 8, LXX.,—but must also plainly appear an abstraction decidedly
unfavourable to the import and effect of the Epistles. It would have been far more
effective in this case to have written τῇ ἐν . . ἐκκλησίᾳ γράψον. Assuming the ἄγγ.
tŵv ékkλŋo. to be those to whom the churches are entrusted, the only question is, to
what sphere do they belong, the terrestrial or the superterrestrial? Their belonging to the
earthly sphere is supported, above all, by the address of the Epistles; secondly, by the
circumstance that the writer of the Apocalypse could not act as messenger between two
superterrestrial beings (cf. Rev. i. 1, xxii. 16); and further, by the consideration that as
the candlesticks, so also the stars must belong to one and the same sphere. But if by
this expression we are to understand men, it is natural to think of Acts xx. 28; 1 Pet. v. 2;
and that too so that these ἐπίσκοποι οι πρεσβύτεροι are those whose business it is to
execute the will or commission of the Lord, in general as well as in special cases, to the
churches, as those whom the Lord has appointed representatives of the churches, and to
whom He has entrusted their care; cf. Acts xx. 28; Mal. ii. 7.—Grimm (Lexicon graeco-
lat. in lib. N. T.) understands the expression åpen ȧyyéλois, 1 Tim. iii. 16, likewise to
refer to men, dyyéλois being a poetical name for aπoσтóλois; but this view may
possibly rest more upon a certain aversion to the angelology of Scripture than upon
év...
"Αγγελος
"Αγγελος
20
any reasons. Besides, he would have to show that ayyeλos is more "poetical" than
ἀπόστολος.
ΙΙ. (6) Κατ' ἐξ. ἄγγελοι, angels, denotes the members of the στρατιὰ οὐράνιος, Luke
ii. 13; cf. Acts vii. 38; Rev. xix. 14; Matt. xxvi. 53, Súdeka λeyeŵvai ảyyéλwv;
Hebrew D' NY, 1 Kings xxii. 19; 2 Chron. xviii. 18; Ps. cxlviii. 2; Dan. vii. 10;
2 Kings vi. 17; Josh. v. 14, 15. Compare the designation of God as nisay in
Isaiah, Jeremiah, Zechariah, Malachi. In accordance with their nature and their appear-
ance they are called spirits, Tveúμara, Heb. i. 14; and according to their essence and life,
they belong not to the terrestrial, but to the superterrestrial or heavenly sphere of the
creation. Hence they are called οἱ ἄγγελοι τῶν οὐρανῶν, Matt. xxiv. 36 ; ἐν τοῖς οὐρ., Mark
xii. 25, xiii. 32; ¿§ ovp., Gal. i. 8; cf. Luke xxii, 43; in order to indicate the sphere to
which they belong; and they bear the name ayyeλot, not on account of their nature, but
as describing their office and position as the messengers of God to men. These members
of the στρаτià oùpávios are designed, just as men on their part, to praise God's glory, to
glorify God; see Ps. ciii. 20; Eph. i. 14; and, moreover, in such a way that in them
especially the omnipotence and resplendent majesty of God are reflected (cf. the
very term σтρatià oйpávios, and God's title, nis ; further, Ps. ciii. 20, ;
2 Thess. i. 7, äyyedoi Svváμews avтoû; Matt. xxvi. 53; Luke ii. 9, åyyeλos kupíov
Étéστη avtoîs kaì dóğa kvρíov πepiéλaµev avtoús; Matt. xxv. 31; and thus, perhaps, also
the titles ἀρχαί, ἐξουσίαι, θρόνοι, κυριότητες, δυνάμεις, are to be explained); according to
their rank in the organism of the coming kingdom of God they are messengers between
heaven and earth in the service of God, ayyeλos eoû, Luke ii. 15 [?]; Matt. xxii. 30;
Luke xii. 8, 9, xv. 10; John i. 52; Acts x. 3, xxvii. 23; Gal. iv. 14; Heb. i. 6; without its
being intended always by this title to give prominence to their work as God's servants and
messengers, for ayyeλos is simply the technical term derived from their office. When the
angels appear in the execution of their mission, it is singly, as a rule, and the angel spoken
of is then called ayyeλos kupiov, Matt. i. 20, 24, ii. 13, 19, xxviii. 2; Luke i. 11, ii. 9;
Acts vii. 30, xii. 7, 23; rarely ayyeλos тoû beοû, Acts x. 3, xxvii. 23; which is explained
Оeoû,
from the fact that the angel appears in the service of the God of the revelation of salva-
tion ; see s.v. κύριος. Cf. Acts xxvii. 23, παρέστη μοι . . . τοῦ θεοῦ οὗ εἰμί, ᾧ καὶ λατρεύω,
ayyeλos = pinban 7, whereas ayyeλos kuplov = b. The definite ó åyyeλos kupiov
ἄγγελος
κυρίου
is only used after the appearing of an angel has been named; cf. Matt. i. 20, 24; Acts
xii. 7, 11, vii. 30, 38; Luke ii. 9, 10, 13. This observance is of importance in determining
the well-known question about the meaning of the O. T. mm D. For it follows from
this that there is no support in the N. T. for the opinion that ayyeλos K. always denotes
one and the same person. But now there is also no reason for distinguishing the ayy. Kup.
of the N. T. from the 5 of the O. T.; just as little as ayy. Kup., Acts vii. 30-35, 38
(without the article), can have a different meaning from the same term as it occurs elsewhere
in St. Luke's writings, where an ayy. Kup. appears in exactly the same manner as
מלאך יהוה ,מלאך האלהים
in the O. T. Cf. with Acts vii. 30-35, 38, the passage, 1 Kings xix. 5, 7, 9, 13, which
*Αγγελος
"Αγγελος
21
מלאך יהוה ver.
is quite similar and very important for this question, where in ver. 5 a 7 appears who
in ver. 7 is called . (In ver. 9 the word of the Lord comes to Elijah, and in
ver. 13 Jehovah Himself appears, obviously as quite distinct from His angel.)
tion to this, it is to be observed that stands in the same relation to D'
מלאך האלהים
יהוה to מלאך יהוה answer to the question as to the relation of this
In addi-
INSD
is
מלאך
in the O. T. as ayy. Kupíov does to ayy. Toû eoû in the N. T. There, also,
κυρίου τοῦ
the more frequent and usual term to describe the angelic appearance in question, and in
fact the same appearance which is elsewhere called . (The former occurs 52
times; the latter--apart from 1 Sam. xxix. 9; 2 Sam. xiv. 17, xix. 28-only 7 times:
Gen. xxi. 17, xxxi. 11; Ex. xiv. 19; Judg. vi. 20, xiii. 6, 9; 2 Sam. xiv. 20.) Cf. Judg.
xiii. 6, and especially ver. 9 with vv. 3, 13, 15, 16. But if an angel, or an angel of God,
is more definitely described by the title angel of Jehovah, because he appears in the service
of the God of the revelation of salvation, an important step has been gained towards the
If, after the appear-
ance of such an angel, mention is made of Jehovah and not of the angel; if words of the
angel are frequently spoken of (though not always) as words of Jehovah ; yea, if the presence
of Jehovah is replaced by the presence of an angel, or of His angel (Ex. xxxiii. 2, 3,
compared with xxiii. 20), who is therefore the angel of His presence (Isa. Ixiii. 9), in
whom is His name (Ex. xxiii. 21),—it follows from this, it is true, that there is a repre-
sentation of Jehovah by the angel, a certain mediation through the angel,—in the main, the
view which we find in Heb. ii. 2, Gal. iii. 19 (see s.v. µecíτns),—but not an identity of any
kind whatsoever between Jehovah and His angel. Cf. also Acts vii. 30, 32 with the ori-
ginal passage quoted, and with Judg. vi. 11-23. The relation is the same between Jehovah
and His angel as between Jesus and His angel, Rev. i. 1, xxii. 6-9. But if we cannot
overlook the distinction between Jehovah and His angel, and in order to do justice to the
occasional identifying of the two we infer that the angel of Jehovah, whom we suppose to
have been always one and the same, is a manifestation beforehand of the incarnation of God
in Christ, or at least that, in this distinction between Jehovah and His angel, there is an
indication of that distinction of subject in the unity of the Godhead which was fully
revealed in Christ,-it is of course true that this representation of God by the angel of
the Lord (which is so characteristic of the O. T.) recedes in the N. T., where we have the
presence of God in Christ. But to infer from this that there subsists a definite relation
between the angel of Jehovah and the Son of God,—that the angel of Jehovah is an
anticipatory manifestation of Christ,-is not merely logically and exegetically rash in the
highest degree; for not a word is said in the N. T. about any such relationship,—a
relationship which, if it really existed, would be of the highest import for the Messiahship
of Jesus. Such an inference is also quite contrary to the N. T.; for both from Gal. iii. 19,
Heb. ii. 2, and especially from the way in which Stephen, Acts vii., introduces the
angel of the Lord, where the O. T. contains no mention of it, and from the rare appearance
of them in the N. T., this only may be inferred, that angel service as a substitute
for God's presence,—an effecting of His revelation by means of angels,—is as characteristic
"Αγγελος
Αγγελος
22
of the old covenant as the presence of God in Christ specifically characterizes the new.
From the fact of Christ's taking the place of the O. T. ' 78,—if we choose thus to call
it,—we must, quite on the contrary, conclude, in view of the texts cited, that the
is not the O. T. manifestation of Christ, but that the two stand related to one another in
the same way as the old and new covenants, ἐν τῷ λέγειν Καινήν, πεπαλαίωκεν τὴν
πρώτην τὸ δὲ παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ, Heb. viii. 13.—See Kurtz,
Geschichte des A. B., 2 Aufl. sec. 50. 2; Hofmann, Schriftbeweis, 1. 175, 378.
While thus we see how it is that the ayy. Kupiov still appears in N. T. history, though
very seldom and less prominently when compared with the O. T., we must not, on the other
hand, overlook the fact, that as in the O. T. angels more and more frequently appear as
the revelation progresses, so in the N. T. the history of revelation certainly does not run
its course without the participation of angels, as Jesus says of Himself, John i. 52, àπáρтı
ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα, καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας
ẻπì tòv viòv toû ȧvěρáπον. It is not, however, so much that active participation which is
peculiar to the O. T., but rather a participation of a psychological kind which of course
does not exclude occasional activity. In lieu of the communication of divine revelations
and prophecies in the O. T. by means of angels, something quite different appears. Only
at the outset of N. T. history, and at the resurrection and ascension of Christ, are angels
employed to convey divine announcements, Matt. i. 20, 24, ii. 13, 19; Luke i. 11 sqq., ii. 9 ;
cf. Matt. xxviii. 2, 5, and parallel passages; then in the visions of the Apocalyptic writers.
Cf. Auberlen, Daniel und Apok. cap. 3. Generally, where history is narrated, or prefigured
in visions (in the Revelation), they occupy their appropriate place; and hence they are
mentioned but seldom comparatively in the Epistles, only Rom. viii. 38; 1 Cor. iv. 9, vi. 3,
xi. 10, xiii. 1; 2 Cor. xi. 14; Gal. i. 8, iii. 19, iv. 14; Col. ii. 18; 2 Thess. i. 7; 1 Tim.
iii. 16, v. 21; Heb. i. 4-7, 13, ii. 2, 5, 7, 9, 16, xii. 22, xiii. 2; 1 Pet. i. 12, iii. 22;
2 Pet. ii. 4, 11 ; Jude 6. They are λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ
eis
TOÙS µÉXXOVTAS Kλnρovoμeîv σwτηpíav, Heb. i. 14,—this is the view of the position, signi-
ficance, and appearing of angels in the sphere of the revelation of salvation, which runs
throughout Holy Scripture, so that their service, though not always directly, yet ever in
its ultimate purpose, is for the benefit of those for whom God has provided salvation.
Cf. Gen. iii. 24, xxiv. 7, 40, xxviii. 12, xxxii. 1, 2; Matt. xiii. 49, xxiv. 31, etc. To them
as such is entrusted the care of the guardianship and well-being of each, Matt. iv. 6
(from Ps. xci. 11), τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ κ.τ.λ., and accordingly they are
the angels of those who are entrusted to their care; so Matt. xviii. 10, oi äyyeλoi avтŵv
(i.ε. τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, ver. 6); Acts xii. 15, ὁ ἄγγελος αὐτοῦ.
Cf. Rev. xxi. 12; Matt. xxiv. 31; Dan. x. 12 sqq.; Zech. iii. 7; Josh. v. 13 sqq.;
Luke xvi. 22, xv. 10. Not that there is assigned to the angels a special part in the work
of salvation on the part of God, nor that in any way by spiritual influence or the exercise
of superhuman power they lead to the laying hold upon and possession of salvation on
the part of man; but they accompany the history of salvation, in its objective growth
"Αγγελος
"Αγγελος
23
and in its subjective realization, with special interest in those for whom salvation is
intended; cf. Luke ii. 13, 14, xv. 10; 1 Pet. i. 12, eis à éπiðvμovoi äyɣedoi πapakúfai.
In no other way is even the greatness of God's glory-Bálos TλOÚTOV-made known
to them than in the revelation of salvation, and by the church; 1 Pet. i. 12; Eph. iii. 10,
ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ
πολυποίκιλος σοφία τοῦ θεοῦ. Cf. 1 Cor. iv. 9
Only with this limitation can we rightly understand the appearance of angels in the
history of salvation, and the above-mentioned enhancement of their prominence in the
N. T. For in all the stages of the history of salvation they appear as ministering and
participating, and for this very reason serving and participating most actively at the outset
of the N. T. revelation, with which heaven again opens. It is not only at the main
epochs that their service and participation are regularly mentioned, at Christ's birth,
the flight into Egypt, the temptation, the agony in Gethsemane, the resurrection, and the
ascension (1 Tim. iii. 16). Here they are rather in continual movement between heaven
and earth, John i. 52; cf. Mark i. 13; Matt. iv. 11. And they again appear in the future
at the end of the history of salvation, and then collectively, 2 Thess. i. 7; Matt. xxiv. 31,
xxv. 31, xiii. 49, xvi. 27; Heb. i. 6. In behalf of the history of salvation-more than
this we cannot venture to say-they appear also as ministering, and as accomplishing
God's operations in the sphere of nature, Heb. i. 7; John v. 4; Rev. xvi. 5; cf. xiv. 18,
ἄγγελος ὁ ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός.
If after all this we not inappropriately designate the angels as intermediate beings, no
perversion would be greater than to find in them echoes or even unsubdued remnants of
polytheism; for it is just by the service and escort of angels that God's highest sovereignty
is glorified, as is evident from the total impression of sacred history, as well as from
particular declarations (e.g. Dan. vii. 10; 2 Thess. i. 7; Matt. xxv. 31); God not being in
any way limited by angels, nor necessitated to make use of them as if they were "the
necessary medium of His relation to the world." And so far from placing themselves
between man and the God of his salvation (cf. Col. ii. 18), or hindering the direct access
of man to God, they rather, on the one hand, invest the intercourse of God with men with
a certain attractive and softening beauty (cf. Acts vi. 15; Ex. xxxiii. 2, 3), by the side of
all the splendour and all the sublimity of their appearance (2 Cor. xi. 14); as, on the
other hand, by their appearing, they impart to man a humbling impression of the divine
majesty and greatness; cf. Isa. vi.; Luke ii. 9, 10; Rev. xxii. 8, 9.-It may further be
observed, that the angels of God are called ayiot, Rev. xiv. 10, Mark viii. 38, Luke
ix. 26, Acts x. 22, in order to characterize them in contrast with sinful man; ékλeктoí,
1 Tim. v. 21, to describe them according to their ministering participation in the counsels
of divine love (and their being included therein, Eph. i. 20 sqq.; Col. i. 20?); see s.v.
ἐκλεκτός.
II. (c) Mention is also made of άyyeλoi åµaprýoavtes in 2 Pet. ii. 4, and with this
express distinction only in the N. T.; cf. Jude 6, τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν
Αρχάγγελος
Αναγγέλλω
24
ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον
TετÝρηкеV. See Rev. xii. 7, 9, ix. 11; cf. John viii. 44. On account of their fellowship
with Satan, not because they stand in the same relation to him as the angels of God to
God, they are described as ayy. Toû diaßóλov, Matt. xxv. 41; σaτâv, 2 Cor. xii. 7. See,
on this subject, Beck's profound and copious dissertation, free from all extra-scriptural
theosophizing, Lehrw. 1, sec. 21, p. 247 sqq.: "Der Abfall in der unsichtbaren Welt."
On the whole subject, see Hahn, Theol. des N. T. sec. 107 sqq., pp. 259-384; Beck,
Lehrwissenschaft, 1. 173 sqq.; Kahnis, Luther. Dogm. 1. 553 sqq.; Hofmann, Schrift-
beweis, 1. 314 sqq.
A
PXá ɣ yeλos, ó, first or highest angel, archangel, leader of the angels. 1 Thess.
iv. 16, ὁ κύριος . . . ἐν φωνῇ ἀρχαγγέλου . . . καταβήσεται (cf. Matt. xxv. 31, καὶ πάντες
ó ...
oi ó
οἱ ἄγγελοι μετ' αὐτοῦ); Jude 9, Μιχαὴλ ὁ ἀρχάγγελος. Cf. Rev. xii. 7, ὁ Μιχαὴλ καὶ
ỏ
oi
οἱ ἄγγελοι αὐτοῦ . . . ὁ δράκων καὶ οἱ ἄγγελοι αὐτοῦ.
oi
Michael is, in Dan. x. 13, described
as DOWNTO DO 708, eis tŵv åpxóvτwv; in xii. 1, as in in, ö äpxwv ó péyas. It is
incorrect to say (Hofmann, Schriftbeweis, 1. 343) that this title is intended to imply nothing
concerning differences of rank in the angel world, but only to explain the relation of Israel to
the great world-powers; for then Michael would be "one of the chief princes," "the great
prince," merely because "he standeth for the children of Israel,” xii. 1. His greatness would
depend solely upon the part he took in the history of Israel, whereas it is his greatness,
his power, which is to comfort the prophet, and to give Israel help against the oppression
of the nations. If, moreover, we take D as merely a strengthening of D, this
latter word clearly denotes a definite rank, by virtue of which he is qualified for the
special work and service. Cf. Josh. v. 14: ninay. Moreover, some such difference
of rank as apɣáyyeλos denotes, must, for linguistic reasons, be recognised. For the
prefix ȧpx-which occurs only in words which denote office, dignity, or occupation, very
frequently in Plutarch and in the Byzantine age-always expresses a gradation in the
sphere spoken of. Cf. in N. T. Greek, ȧpxieρeús, ȧρxiπоíµηv, ȧрxiтeλóvns; and such words
as ἀρχιγραμματεύς, " chief secretary ;” ἀρχικυβερνήτης, “ chief helmsman ;” ἀρχιπειρατής,
“captain of pirates."-Philo, on Gen. xviii. 6, 7, designates Moses άрxiπроþýτηs кai
ἀρχάγγελος, as he also styles the Logos ἀρχάγγελος, by which he means to indicate, at
all events, a distinction of rank.
T:
οι
Ἰσάγγελος, ό, ή, angel-like; Luke xx. 36, οὔτε γαμοῦσιν οὔτε γαμίσκονται, οὐδὲ γὰρ
ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, where Mark xii. 25, ὡς ἄγγελοι οἱ ἐν τοῖς
ovpavoîs; cf. Matt. xxii. 30. According to this passage, neither mortality nor sexual com-
munion pertains either to the vioì tês ȧvaσtáσews or to the angels; cf. 1 Cor. vi. 13; so
much the more horrible, therefore, must the sin of the angels appear, which is mentioned
in Jude 6 and 2 Pet. ii. 4.
'A va y y é λ λ w, f. eλô, strictly, to report back; used of the reports brought by persons
Απαγγέλλω
Απαγγέλλω
25
returning from somewhere, Xen. Anab. i. 3. 21, ἀκούσαντες δὲ ταῦτα οἱ αἱρετοὶ ἀναγγέλ
Xovσi Toîs σTPATIάTais. Judith xi. 15; thus in 2 Cor. vii. 7, åvayyédλwv ýµîv tǹv vµŵv
λουσι τοῖς στρατιώταις.
Éπɩπó◊ŋow. In accordance herewith is to be explained the choice of this word in John
xvi. 14, ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν, and in ver. 15 ; ver. 13, ὅσα ἂν ἀκούσῃ
λαλήσει καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν; 1 John i. 5, ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπ᾿
avtoû kaì ảvayyéλλoµev vµîv; cf. Erasm., quod filius annunciavit a patre, hoc apostolus
acceptum a filio renunciat nobis; also in John iv. 25, of the Messiah, ȧvayyeλeî ηµîv
Távта; comp. Deut. xviii. 18. This may possibly have to be taken into consideration in
1 Pet. i. 12, οἷς ἀπεκαλύφθη ὅτι οὐχ ἑαυτοῖς ἡμῖν δὲ διηκόνουν αυτά, ἃ νῦν ἀνηγγέλη ὑμῖν,
K.T.λ., where the meaning, "to report things that have happened" (Schott), is not to be
given to it. It is then used with a weaker sense of the ȧvá, and signifies to send news of,
and generally, to report, to notify, to announce, to proclaim. Very frequently in the LXX.=
77, etc. Rom. xv. 21, ois oùk åvnyyéλn πepì avtoû; Isa. lii. 15,
N; besides,
only with certainty in Acts xiv. 27, ἀνήγγελον (Rec. ανήγγειλαν) ὅσα ἐποίησεν . . . καὶ
ŏti k.t.λ.; Acts xv. 4, xix. 18, xx. 20, 27. In classical Greek we find more frequently
ȧwayɣéλλw, which Lachm. and Tisch. have received into their text, instead of the Rec.
åvayyéλλw, in Mark v. 14, 19; John v. 15, xvi. 25; Acts xiv. 27. The second Aor.
ŋyyéλŋʊ, which in the compounds of ayyéλλ is not infrequently used by later writers,
occurs in 1 Pet. i. 12; Rom. xv. 21 (cf. Rom. ix. 17; Acts xvii. 13). Construed (1)
with the acc. John iv. 25, xvi. 13; Acts xvi. 38, xix. 18, xx. 20, 27; 2 Cor. vii. 7;
1 Pet. i. 12; 1 John i. 5. Instead of the acc., with a relative clause following, in Mark
v. 19; Acts xiv. 27; (2) followed by ort, John v. 15; Acts xiv. 27; (3) πеρí tivos,
John xvi. 25; Rom. xv. 21; cf. Judith x. 22 (ảπayyédλei tepí Tivos, often in Polyb.).
Except in Mark v. 14, els Tiva, it is connected with the dative of the person.
Απαγγέλλω, second Aor. pass. ἀπηγέλην (cf. s.v. ἀναγγέλλω), Luke viii. 20.
Herodian. vii. 9 ἀγγέλλειν τινί τι) από τινος, to announce or report from some place or
person; see Acts iv. 23, v. 22, 25, xxiii. 16, 17, 19; then generally, to tell, to announce,
to publish, and, indeed, to publish something that has happened, been experienced, heard. It
is also used of a commission to be executed viva voce, Acts xv. 27, xxvi. 20. LXX. =7*A7,
etc.; more common, however, is the word avayyéλλw (q.v.), which occurs less frequently
in the profane writers. 'Aπayyéλλw occurs especially in Luke's writings, the Gospel
and Acts. (1) Tivi Ti, Matt. xxviii. 11; Mark vi. 30; Luke ix. 36, xiv. 21, xxiv. 9;
τινί
Acts xii. 17, xvi. 38, xxiii. 17. Of the ministry of the apostles (cf. on the contrary,
ἐπαγγέλλομαι, of the divine action), 1 John i. 2, (ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγ
γέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον (cf. Acts xxvi. 20). Cf. Matt. xii. 18, κρίσιν τοῖς
ĕOveσi åπayyeλeî, from Isa. xlii. 1, N'yi Dia? DEWP, LXX. ¿oíoet, where píois denotes,
not future things, but quid sit verum, sanctum, Deo dignum (Cocceius), the righteous govern-
ment of God; see s.v. κρίσις.—Heb. ii. 12, ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου;
Ps. xxii. 23, 7, LXX. Sinyooμal. Instead of Tivi, we find πρós тiva, Acts xvi. 36;
D
Διαγγέλλω
Επαγγέλλω
26
Xen. Anab. vi. 3. 22; εἰς τινά, when the object is impersonal, the place where and to
which the proclamation is issued, Acts xxvi. 20, τοῖς ἐν Δαμάσκῳ πρῶτόν τε καὶ Ἱεροσο-
λύμοις εἰς πᾶσάν τε τὴν χώραν τῆς Ἰουδαίας καὶ τοῖς ἔθνεσιν ἀπήγγελον μετανοεῖν κ.τ.λ.
ἀπαγγέλλειν τι, Matt. viii. 33; Acts xv. 27; Luke viii. 47 (Lachm., Tisch.).
(2) The object subjoined in the form of a relative or objective clause (Winer, sec. 60. 6;
ef. Acts xiv. 27, ἀνήγγελον ὅσα ἐποίησεν ὁ θεὸς μετ᾿ αὐτῶν καὶ ὅτι ἤνοιξεν κ.τ.λ.), Matt.
xi. 4; Luke vii. 22, viii. 47, Rec. ; Acts iv. 23, xxiii. 19; 1 Thess. i. 9 ; 1 John i. 3;
followed by πως, Luke viii. 36; Acts xi. 13; by ὅτι, Luke xviii. 37 ; 1 Cor. xiv. 25 (cf.
Acts v. 25); by inf. Acts xxvi. 20; acc. and inf. Acts xii. 14 (cf. Winer, sec. 44. 3).
(3) ἀπαγγ. τινὶ περί τινος. Luke vii. 18, xiii. 1; John xvi. 25 (cf. 1 Thess. i. 9, περὶ
ἡμῶν ἀπαγγέλλουσιν, ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, and Acts xxviii. 21, ἀπήγγειλεν
ἢ ἐλάλησέν τι περὶ σοῦ πονηρόν). (4) Without object, ἀπαγγέλλειν τινι = to give an account
to some one, Matt. ii. 8, xiv. 12, xxviii. 8, 9, 10 (Lachm. and Tisch. omit it in ver. 9).—
John iv. 51, απήγγειλαν λέγοντες ; cf. 2 Sam. xv. 31, ΤΩΝ Π
Διαγγέλλω (second Aor. pass. διηγγέλην ; cf. s.v. ἀναγγέλλω), to make known through
an intervening space, (1) to convey a message or tidings ; cf. Xen. Anab. i. 6. 2, ὥστε μήποτε
δύνασθαι αὐτούς, ἰδόντας τὸ Κύρου στρατόπεδον, βασιλεῖ διαγγεῖλαι ; ii. 3. 7, μέχρις ἂν
βασιλεῖ τὰ παρ' ὑμῶν διαγγελθῇ; vii. 1. 14, ἐπακούσαντες δέ τινες τῶν στρατιωτῶν ταῦτα
ἢ καὶ τῶν λοχαγῶν τις διαγγέλλει εἰς τὸ στρατόπεδον. So in Acts xxi. 26, διαγγέλλων
τὴν ἐκπλήρωσιν τῶν ἡμερῶν κ.τ.λ., on which Chrys. remarks, αὐτὸς ἦν ὁ δῆλον ἑαυτὸν ποιῶν,
he caused to be known, that, ete. Then (2) = to report further, to publish far and wide; cf.
LXX. Lev. xxv. 9, διαγγελεῖτε σάλπιγγος φονῇ ἐν πάσῃ τῇ γῇ ὑμῶν
Plut.
Camill. 24, ἡ φήμη [ταχύ] διαγγέλλουσα τὴν πρᾶξιν εἰς τὰς πόλεις. Thus in Luke ix. 60,
σὺ δὲ ἀπελθὼν διάγγελε τὴν βασιλείαν τοῦ θεοῦ. Rom. ix. 17, ὅπως διαγγελῇ τὸ ὄνομά
μου ἐν πάσῃ τῇ γῇ, from Ex. ix. 16 = 1 (cf. Ex. xiv.).
MED
=
העביר
Ἐπαγγέλλω, to proclaim ; used, like the Lat. edicere and pronuntiare, of public
announcements, decrees; to announce, be it a message, a summons, or a promise. Xen.
Cyrop. vii. 4. 2, στρατιᾶς ὁπότε δέοιτο, ἐπήγγελλεν αὐτοῖς; Thucyd. vii. 17, στρατίαν τε
ἐπαγγέλλων ἐς τοὺς ξυμμάχους; ν. 47, ἐπὴν ἔλθῃ ἐς τὴν πόλιν τὴν ἐπαγγείλασαν βοηθεῖν.
Most frequently in the sense, to announce a summons, to issue the command for something.
Also in the middle, Herodian. vii. 1, ἐπηγγέλλετο ἐτοιμάζειν στρατιήν, he caused to be
announced; cf. on this meaning of the middle, Krüger, Gram. sec. 52. 11; Matth.
Gram. sec. 492. 9. In the N. Τ. only middle, ἐπαγγέλλεσθαι, to announce oneself, i.e. I
offer myself for something which I engage to do,-I offer my services. Krüger, sec. 52.
8. 5. Thuc. vi. 88, πόλεων ἐπαγγελλομένων καὶ αὐτῶν συμπολεμεῖν. Mark xiv. 11,
ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι. 2 Pet. ii. 19, ελευθερίαν αὐτοῖς ἐπαγγελλόμενοι αὐτοὶ
δοῦλοι ὑπάρχοντες τῆς φθορᾶς. In particular, of the offers of the Sophists to teach some-
thing. dè
(Cf. Ecclus. iii. 25, γνώσεως δὲ ἀμοιρῶν μὴ ἐπαγγελοῦ.) This is the use in
1 Tim. ii. 10, ἐπαγγελλομέναις θεοσέβειαν, professing godliness, pretending to be godly,
Προεπαγγέλλω
Επαγγελία
27
...
hence - to pretend, 1 Tim. vi. 21, (ἐκτρεπόμενος τὰς . . . ἀντιθέσεις τῆς ψευδωνύμου
γνώσεως) ἥν τινες ἐπαγγελλόμενοι κ.τ.λ. ; cf. Wisd. ii. 13, ἐπαγγέλλεται γνῶσιν ἔχειν θεοῦ.
With a special meaning the word (as also its derivatives) is used of God, and of the divine
promise of salvation, for which it is peculiarly appropriate; because, " in distinction from
vπισxνéoμaι, it means, to promise spontaneously, to engage oneself to render a service" (Pape,
Dict.), quae verbi graeci proprietas, ubi de divinis promissionibus agitur, exquisite observanda
est (Beng. on Acts i. 4). In Acts vii. 5, éπnyyelλaтo Soûval; Tit. i. 2, πT' EXπídi (wŶs
ἐπηγγείλατο ἐπ' ἐλπίδι ζωῆς
αἰωνίου ἣν ἐπηγγείλατο ὁ ἀψευδής θεός ; cf. 1 John ii. 25 ; Jas. i. 12, τὸν στέφανον τῆς
ζωῆς ὃν ἐπηγγείλατο τοῖς κ.τ.λ.; Jas. ii. 5, τῆς βασιλείας ἧς ἐπηγγείλατο κ.τ.λ.; Rom.
iv. 21; Heb. xii. 26, éπýyyeλtaɩ Xéywv. Absolutely to give a promise (cf. above, Ecclus.
iii. 25 : Aristot. Εth. x. 9. 20, τῶν σοφιστῶν οἱ ἐπαγγελλόμενοι); ὁ ἐπαγγειλάμενος, Heb.
vi. 13, x. 23, xi. 11; Gal. iii. 19, oñéρµa ♣ éπýyyeλτaι, the seed, to which the promise is
given; cf. ver. 18. As Paul also uses éπayy. only in the middle, and it is a technical
term, it falls under the category of those deponent verbs which, in some tenses, especially
in the perf., have both an active and a passive meaning; cf. Matth. sec. 496a.-The O. T.
has no corresponding technical term.-See πpоevayyeλíÇoμai.
ПI ρ о ε π а ɣ y é λλw, to proclaim beforehand, to promise beforehand; it occurs fre-
quently in Dio Cass. in both active and middle.—In the N. T. it occurs in the passive in
2 Cor. ix. 5, ἵνα . . . προκαταρτίσωσι τὴν προεπηγγελμένην εὐλογίαν ὑμῶν (Rec. προ-
κατηγγελμένην); in the middle in Rom. i. 2, ὃ (sc. εὐαγγέλιον) προεπηγγείλατο διὰ κ.τ.λ.
'Eтaɣyeλía, ǹ, proclamation, both in an active and a passive sense. Except as
used as an Attic law term in the combination éπayyeλíav éπayyeλλew, "to bring an
accusation [against an orator]” (see Passow), the word occurs only in later Greek, where it
is mostly equivalent to consent, promise, offer (even summons, Polyb. ix. 38. 2), for which,
in O. T. Greek, and in Isocr., Dem., Aesch., èéπáyyeλµa is used, q.v.; cf. Polyb. i. 43. 6,
vii. 13. 2, xviii. 11. 1, év éπ. Kaтaλeiπew, to rest content with promising; i. 72. 6,
ἐπαγγελίας ποιεῖσθαι πρὸς τὴν ἀπόστασιν. On the other hand, Aeschin. p. 24. 14, ἐὰν
δ' αὐτὸς ἐν τοῖς πρὸς ὑμᾶς ἔργοις γένηται οἷος νῦν ἐστὶν ἐν τοῖς ἐπαγγέλμασιν. The word
seldom occurs in the LXX.; once through a misunderstanding of the Heb., Amos
ix. 6; in Ps. lvi. [lv.] 9 pp. In Ezek. vii. 26, a passage which Schleusner cites in
=
addition, we have not éπayy. but ȧyyeλía = nydy.
nya. In the only place wherein it occurs
in its true sense, Esth. iv. 7, it is added by the LXX. In 1 Esdras i. 7 and 1 Macc.
x. 15, it is promise, promises. In the Prayer of Manasses, ver. 6, it stands as in the
N. T. of God's promise of salvation; Tò eλeos Tŷs èπayyeλías σov = misericordia conspicua
in promissione tua (Wahl).
=
In the N. T. Acts xxiii. 21, πpoodexóμevol τηv åñò σоû éπayyeλíav, in the general
sense, promise or consent. Elsewhere always in a special sense, to denote the divine pro-
mises of salvation, as, in fact, all the derivatives of ảyyéλλw, as already remarked, are used
to designate the proclamation of salvation. As it occurs also in the N. T. (Luke, Acts,
Επαγγελία
Επαγγελία
28
Hebrews, St. Paul's writings, 2 Peter, 1 John) in an active and a passive sense,—though
but rarely active, besides Acts xxiii. 21, only in Gal. iii. 18,-we have in N. T. usage of
the passive an extension of the meaning, so that it denotes not only the promise given, but
also the promised blessing itself. (I.) Actively, it denotes the act of promising, Gal. iii. 18,
τῷ ᾽Αβραὰμ δι' ἐπαγγελίας κεχάρισται ὁ θεός; cf. Bengel on Acts i. 4, s.v. ἐπαγγέλλω.
(II.) Passively, (α) the promise given. Rom. ix. 9, ἐπαγγελίας ὁ λόγος; Rom. iv. 20, εἰς
τὴν ἐπ. τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστία (cf. Plat. Euthyd. 274 Α, ὑπὸ γὰρ τοῦ μεγέθους
τοῦ ἐπαγγέλματος οὐδὲν θαυμαστὸν ἀπιστεῖν). With specification of the purport of the
promise, 2 Tim. i. 1, κατ' ἐπ. ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ; 2 Pet. iii. 4, ἡ ἐπ. τῆς
παρουσίας αὐτοῦ; Heb. iv. 1, ἐπ. εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ; 1 Tim. iv. 8, ἡ
εὐσέβεια . . . ἐπαγγελίαν ἔχουσα ζωής. Cf. 1 John ii. 25, αὕτη ἐστὶν ἡ ἐπ. ἣν αὐτὸς
ἐπηγγείλατο ἡμῖν, τὴν ζωὴν τὴν αἰώνιον ; Rom. iv. 13, ἡ ἐπ. . . . τὸ κληρονόμον αὐτὸν εἶναι
τοῦ κόσμου. Without a more definite specification of the purport, the promise of salvation,
the Messianic promise, Rom. ix. 4, ὧν αἱ ἐπαγγελίαι ; Gal. iii. 21, ὁ οὖν νόμος κατὰ τῶν
ἐπαγγελιῶν τοῦ θεοῦ ; ver. 18 ; iv. 23. Acts ii. 39, ὑμῖν γάρ ἐστιν ἡ ἐπ. ; xiii. 23, τούτου
ὁ θεὸς ἀπὸ τοῦ σπέρματος κατ' ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦ. Ver. 32,
εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπ. γενομένην ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν κ.τ.λ. ;
xxvi. 6, ἐπ' ἐλπίδι τῆς εἰς τοὺς πατέρας ἐπαγγ. γενομένης ὑπὸ τοῦ θεοῦ. In this special
sense, the conception expressed in ἐπαγγ., both as to its form (Gal. iii. 18) and purport
(Gal. iii. 21), occupies so important a place in the divine economy, that the blessings as
well as the members of the economy of salvation are thus characterized. Hence the
combinations : γῆ τῆς ἐπαγγ., Heb. xi. 9 ; τὰ τέκνα τῆς ἐπαγγ., Rom. ix. 8, Gal. iv. 28 ;
πνεῦμα τῆς ἐπαγγ. τὸ ἅγιον, Eph. i. 13; διαθῆκαι τῆς ἐπαγγ., Eph. ii. 12 ; cf. Rom.
ix. 4.Gal. iii. 29, κατ' ἐπαγγ. κληρονόμοι; Eph. iii. 6, συμμέτοχα τῆς ἐπαγγ.; Rom.
iv. 14 and Gal. iii. 17, καταργεῖν τὴν ἐπαγγ.; Rom. xv. 8, βεβαιῶσαι τὰς ἐπαγγ.;
cf. iv. 16, εἰς τὸ εἶναι βεβαίαν τὴν ἐπ.; Gal. iii. 16, ἐῤῥήθησαν αἱ ἐπαγγ. ; 2 Cor. vii. 1 ;
Heb. vii. 6, ἔχειν τὰς ἐπαγγ.; Heb. xi. 17, ἀναδέχεσθαι τὰς ἐπαγγ.—Acts vii. 17 ;
Gal. iii. 16, 22; Eph. vi. 2; Heb. viii. 6. In 2 Pet. iii. 9, οὐ βραδύνει κύριος τῆς
ἐπαγγελίας, ὥς τινες βραδυτῆτα ἡγοῦνται ἀλλὰ μακροθυμεῖ κ.τ.λ., we must not (as in our
first edition) join κύριος τῆς ἐπ.,—a connection which cannot be justified either by ἀρχὴ
τοῦ εὐαγγελίου, Mark i. 1, or by γῆ τῆς ἐπ. ἀλλοτρία, Heb. xi. 9, and which is so harsh
that most manuscripts read ὁ κυρ. τῆς ἐπ. ; but we must construe τῆς ἐπ. with βραδύνει,
for then only will the antithesis intended between the otherwise synonymous verbs βραδύ
νειν and μακροθυμεῖν appear (cf. Ecclus. xxxii. (or xxxv.) 22, ὁ κύριος οὐ μὴ βραδύνῃ
οὐδὲ μὴ μακροθυμήσῃ ἐπ' αὐτοῖς) when βραδύνειν is more fully defined by a special
object. The thought of course is this: What seems a delaying of the promise is really
not so, but a delaying of the judgment; and that at which the mockers mock in the pre-
sence of those who wait for the second coming of the Lord, is really for them a call of grace
to repentance. Cf. 1 Pet. iv. 17, 18. The intransitive βραδύνειν does not, indeed, else-
where appear with the genitive, but with the dative or accusative, e.g. Bon, "with help,'
""
Επάγγελμα
Εξαγγέλλω
29
in Aeschylus; Tv σwτηplav, Isa. xlvi. 13; pav, Plut. Conv. 707 E. Still this connection,
which the context obliges, is justifiable; because, on the one hand, ẞpadús is sometimes
joined with the genitive, e.g. Heliod. ii. 29: ẞpadù Tŷs ýλikías,-in the passage cited by
Passow, Thuc. vii. 43, it is joined, not with the genitive, but with the dative;—and, on
the other hand, according to the general rule, words signifying "neglecting," "preventing,”
holding back," "hindering," are followed by the genitive; cf. Krüger, sec. 47. 11. 12;
Winer, sec. 30. 6. (b) ẻπayyeλía is the promised blessing, so only in Luke, Acts, Hebrews.
Acts ii. 33 (cf. Heb. ix. 15, xi. 13); Acts i. 4; Luke xxiv. 49; Heb. x. 36, and xi. 39,
κομίζεσθαι τὴν ἐπ. With οἱ κληρονόμοι τῆς ἐπ., Heb. vi. 17 ; ver. 12, κληρονομεῖν τᾶς ἐπ. ;
xi. 9, συγκληρονόμοι τῆς ἐπ., compare the Pauline κατ᾽ ἐπαγγελίαν κληρονόμοι, Gal. iii. 29.
It is to be observed, that èπ. standing alone never signifies "the blessing promised," that
this is purely a derived meaning, and always results from the connections in which the
word stands; and it is thus of course also necessary to explain the same connections in
one and the same book, as e.g. in the Epistle to the Hebrews, uniformly; so that Heb.
xi. 33, ététνxov èπayyeλiŵv must not (because of the absence of the article) be under-
stood of the words of promise, while vi. 15, éπétuxev tŷs éπ., denotes the promised blessing ;
cf. vi. 12, 17. This is clear with reference to the combinations Xaµßávei tǹv ẻπ., Acts
ii. 33; Heb. ix. 15; тàs éπ., Heb. xi. 13; koμiew tηv èπ., Heb. xi. 39, x. 36. But with
these expressions it seems not to agree, that of the same persons of whom it is said: "they
received not the promises, but only saw them afar off" (Heb. xi. 13, 39, ix. 15), it should
be said again: "they have through faith and patience inherited the promises," and that
"Abraham was made partaker of the eπ." (vi. 12, 15, 17, cf. xi. 9). But as, according to
the context, we cannot take (vi. 12 sqq.) the eπayyeλlai, èπayyeλía, to denote anything
else than the purport of the promise, we must seek the harmonizing of both statements in
ix. 15, τὴν ἐπ. λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας. As to xi. 33,
ἐπέτυχον ἐπαγγελιών, compared with ver. 39, οὐκ ἐκομίσαντο τὴν ἐπ., and ver. 13, μὴ
λaßóvtes tàs Éπ., the absence of the article shows that by eπ. we are to understand some-
thing different from ai ẻπ., viz. not the N. T. salvation, but indefinitely "that which was
promised;" cf. Delitzsch, in loc.
Επάγγελμα, τό, promise, assurance; 2 Pet. i. 4, τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγ-
γέλματα δεδώρηται; 2 Pet. iii. 13, κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν, conjoined with
Vπóσxeσis in Dem. p. 397. Dion. Hal. 19. 178.
'Eğa y y éλ λw, I. to report from somewhere, to publish abroad; Xen. Anab. i. 6. 5,
α έλλ
ἐπεὶ δ' ἐξῆλθεν, ἐξήγγειλε τοῖς φίλοις τὴν κρίσιν τοῦ Ὀρόντου ὡς ἐγένετο· οὐ γὰρ ἠπόῤῥητον
v. Hence also, to proclaim publicly; Prov. xii. 16, opposed to кρúπτеw; Ps. ix. 15,
ὅπως ἂν ἐξαγγείλω πάσας τὰς αἰνέσεις σου ἐν ταῖς πύλαις τῆς θυγατρός Σιών. ΙΙ. = to
publish completely; plene et plane (Biel, Lexicon in LXX.; cf. the German auserzählen, “ to
tell to the end"); as verbs compounded with é often mean: thus Ecclus. xviii. 3.—In the
N. T. only in 1 Pet. ii. 9, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ . . . ὑμᾶς καλέσαντος κ.τ.λ. ; after
Καταγγέλλω
Παραγγέλλω
30
·
Isa. xliii. 21, where we find διηγεῖσθαι, and xlii. 12, where αναγγέλλειν is used. Bengel:
ἐξ ίη ἐξαγγείλητε, innuit multorum ignorantiam, quibus fideles debent virtutes Dei praedicare.
Καταγγέλλω (Xen., Polyb., Plut., and other later writers), to publish somewhither,
to proclaim, τί or τινά τινι, Acts xvi. 17, xvii. 3, 23, xxvi. 23; 1 Cor. ii. 1; pass. Acts
xiii. 38; without specification of the direction, merely with the object in the accusative,
Acts iii, 24, iv. 2, xiii. 5, xv. 36, xvi. 21; 1 Cor. ix. 14, xi. 26; Phil. i. 17; Col. i. 28;
in the passive, Acts xvii. 13; Rom. i. 8; Phil. i. 18; ev with dative, Acts xvii. 13,
Rom. i. 8, denotes not the direction, but the locality, in which the καταγγέλλειν takes
place. The word may contain both a hint of the unknown purport of the proclamation
(cf. καταγγελλούς), and a strengthening of the simple verb; cf. Rom. i. 8 ; 1 Cor. ix. 14,
xi. 26; Viger, ed. Herm. p. 638.
Καταγγελεύς, έως, ὁ = ὁ καταγγέλλων, κατάγγελος, proclaimer, only in Acts
xvii. 18, ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι, and in eccl. Greek.
Προκαταγγέλλω, to proclaim beforehand; Jos. Antt. i. 12. 3 ; ii. 9. 4. In the
N. T. Acts iii. 18, ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν,
παθεῖν τὸν Χριστὸν αὐτοῦ, ἐπλήρωσεν ; vii. 52, ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ
τῆς ἐλεύσεως τοῦ δικαίου; iii. 24, Rec., where Griesb., Lachm., Tisch. read κατήγγειλαν ;
2 Cor. ix. 5, Rec., τὴν προκατηγγελμένην εὐλογίαν, where Beng., Lachm., Tisch. read the
more concrete προεπηγγελμένην ; cf. Rom. i. 8 with Acts iii. 18.
Παραγγέλλω, to proclaim, more rarely in the sense of a mere communication, as
the LXX. in Jer. xlvi. [xxvi.] 14, ἀναγγείλατε (π) εἰς Μάγδωλον καὶ παραγγείλατε
(νομ.) εἰς Μέμφιν, than to denote a summons, a proclamation, or an enjoining of some-
thing which is to be done ; cf. Χen. Cyrop. ii. 4. 2, καὶ τῷ δευτέρῳ ἐκέλευσε ταὐτὸ τοῦτο
παραγγείλαι, in which sense also the German expressions, ankündigen, bekannt machen, to
proclaim, to make known, are used to denote what certainly will or must be done. Thus in
Greek it is the proper term for military commands. Cf. Acts iv. 18, παρήγγειλαν τὸ
καθόλου μὴ φθέγγεσθαι μηδὲ κ.τ.λ. ; ν. 28, παραγγελία παρηγγείλαμεν ὑμῖν μὴ διδάσκειν;
ver. 40, xvi. 23. Also in a milder sense = to charge. Acts xxiii. 22, παραγγείλας μηδενὶ
ἐκλαλῆσαι ὅτι ταῦτα ἐνεφάνισας πρὸς μέ—Used of apostolic commands,not arbitrary
enactments, but pressing injunctions ; = to enjoin. 1 Cor. vii. 10, τοῖς γεγαμηκόσιν παραγ
γέλλω . . . γυναῖκα μὴ χωρισθῆναι, and in the remaining passages of the Pauline Epistles ;
cf. 1 Tim. iv. 11, παράγγελλε ταῦτα καὶ δίδασκε. Used of Christ when sending forth His
disciples, Mark vi. 8, παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν. Acts x. 42, παρήγγειλεν
ἡμῖν κηρύξαι . . . καὶ διαμαρτύρασθαι.—Construed with τινί τι, 2 Thess. iii. 4, 10 (ver.
10, τοῦτο παραγγέλλομεν ὑμῖν ὅτι); without dative, in 1 Cor. xi. 17; 1 Tim. iv. 11,
v. 7. Instead of the accusative the infinitive is used; cf. Acts iv. 18, παρηγγειλαν
(Tisch. omits αὐτοῖς τὸ καθόλου μὴ φθέγγεσθαι, and, indeed, the infin. Aor. : Matt. xv. 35 ;
Mark viii. 6; Luke v. 14, viii. 29, 56; Acts x. 42, xvi. 18, xxiii. 22; 1 Tim. vi. 13, 14
Παραγγελία
Εὐαγγέλιον
31
(acc. and inf.); 1 Cor. vii. 10. Bernhardy, Synt. p. 383 sq. The inf. pres. in Luke
ix. 21; Acts i. 4, iv. 18, v. 28, 40, xv. 5, xvi. 23, xvii. 30, xxiii. 30; 2 Thess. iii. 6 (acc.
and inf.); 1 Tim. i. 3, vi. 17, without there being apparently any radical distinction between
the two constructions; cf. Acts xv. 5 with 1 Tim. vi. 13. See, however, Matth. Gram. sec.
501, who thinks there is between the Aor. of the imperat., opt., subj., inf., and the pres. of
the same moods, this distinction, that the Aorist denotes a transitory action, action con-
sidered in and by itself in its completeness; whereas the present denotes an action which
is either continued or often repeated, or of which merely the beginning is taken into con-
sideration. At the same time, it is to be remarked (p. 1130), that the writer may often
please himself which representation he makes use of.-Followed by iva in Mark vi. 8;
2 Thess. iii. 12 (not 1 Tim. v. 7). The direct narration of the injunction is connected by
λέγων in Matt. x. 5.
Παραγγελία, ή, proclamation, command, Acts xvi. 24, ν. 28 ; παραγγελία παρηγ
yelλaμev, corresponding to the apostolic Tapayyéλλew, 1 Thess. iv. 2, cf. ver. 3; 1 Tim.
i. 5, cf. ver. 3; 1 Tim. i. 18.
Εὐαγγέλιον,
Evayyéλiov, Tó, from Hom. to Plut. the reward for a good message; as тà didao-
κάλια
Káλia fees paid for instruction. It also denotes sacrifice for a good message, in Isocr.,
Xenoph., Aeschin. Later Greek writers use it, at the same time, in the sense of good
tidings, e.g. Plut., Lucian, Appian. Chrysostom establishes a forced connection between
the two meanings in Hom. 19 in Act. : τὸ εὐαγγέλιον τοῦτο ἔστι τάδε σοι ἔσται ἀγαθά.
As Tò didaσkáλiov denoted primarily what was taught, doctrina, and then later (Plut.)
in the plur., the merces docendi; so, conversely, ev. denoted primarily the reward for a
good message, and then, subsequently, the good message itself. The LXX. use it in the
latter sense only in 2 Sam. xviii. 25, unless there evayyeλía ought to be read instead of
evayyéλia, as n is translated in 2 Sam. xviii. 20, 27; 2 Kings vii. 9; on the other
hand, we find in 2 Sam. iv. 10, & dei μe doûvai evayyéria, ins; and in 2 Sam.
xviii. 22, where it is also = reward for a good message. Its constant use in the N. T.
and by eccl. writers in the sense of good tidings, is not inconsistent with the formation of
the word from eváyyeλos=publishing good news (Eurip., Aeschyl.), nor opposed to the usus log.
In the N. T. = good news, and, indeed, always with an altogether special significance;
for as ἐπαγγελία = the promise of salvation, so εὐαγγέλιον (cf. εὐαγγελίζεσθαι, Isa. xl. 9, lii. 7,
lxi. 1; Luke iv. 18) = the news of the actually fulfilled promise of salvation = the news of sal-
vation; cf. Acts xiii. 32, ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν
γενομένην, ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν κ.τ.λ.; Eph. iii. 6, εἶναι τὰ ἔθνη συγκληρονόμα καὶ
σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου.
Mark i. 14, 15 ; cf. Phavor., εὐαγγέλιόν ἐστι κήρυγμα τῆς νέας σωτηρίας ἢ λόγος περιέχων
ἀγαθοῦ παρουσίαν. Theodoret on Rom. i., εὐαγγέλιον τὸ κήρυγμα προσηγόρευσεν ὡς
πολλῶν ἀγαθῶν ὑπισχνούμενον χορηγίαν. Hence the expressions ἡ ἀλήθεια τοῦ εὐαγγ.,
Gal. ii. 5, 14; τὸ μυστήριον τοῦ εὐ., Eph. vi. 19; ἡ ἐλπὶς τοῦ εὐ., Col. i. 23, cf. ver. 5,
•
Εὐαγγέλιον
Εὐαγγέλιον
32
just as in most of the combinations given below. As regards the sense, we have not to
decide between the news to be, or already, delivered, the news of salvation, and the act of
delivery itself, the publishing of salvation, in the transitive sense; for passages like 1 Cor.
ix. 14, ὁ κύριος διέταξεν τοῖς τὸ εὐ. καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῆν, do not admit of
such a change of signification (cf. Phil. i. 12, 7, 16). Further, the combination kaτÀ
Tò evayyéλióv μov, μŵv, Rom. ii. 16, xvi. 25, 2 Tim. ii. 8, 2 Cor. iv. 3, 1 Thess.
i. 5, 2 Thess. ii. 14, may be quite as suitably explained the news of salvation to be
delivered or actually delivered by me or us; and in Gal. ii. 7, Teπioтeûσlai тò evayy.
TĤs åкpoßvoτías, tĥs tepitoµñs (cf. 1 Tim. i. 11; 1 Thess. ii. 4), the apparently appro-
priate explanation, " evangelization of the præputium," "of the circumcision," is excluded
by the context, vv. 2, 5, so that the genitive must be regarded as possessive; cf. Rom.
ix. 4, wv... ai éπayyeλíaι. Besides, the transitive rendering, publishing of salvation,
evangelization, does not harmonize with the formation of the word, which points strongly
to the passive meaning, news of salvation. Phil. iv. 15, èv åρxô тoû eu., is to be explained
as in Mark i. 1; cf. Heb. ii. 3; John ii. 11. Evayyéλov Øeoû, Rom. i. 1, xv. 16, 2 Cor.
xi. 7, 1 Thess. ii. 2, 8, 9, 1 Pet. iv. 17, designates the message of salvation according
to its divine origin ; cf. Rom. i. 2, 3, ὃ προεπηγγείλατο . . . περὶ τοῦ υἱοῦ αὐτοῦ; on the
d
other hand, εὐ τοῦ υἱοῦ αὐτοῦ in Rom. i. 9 ; Mark i. 1, εὖ Ἰησοῦ Χριστοῦ υἱοῦ θεοῦ;
Rom. xv. 19, Toô Xprotor, as in Rom. i. 16, Rec.; 1 Cor. ix. 12; 2 Cor. ii. 12, ix. 13,
x. 14; Gal. i. 7; Phil. i. 27 (cf. 1 Thess. iii. 2, συνεργὸς τοῦ θεοῦ ἐν τῷ εὐ. τοῦ Χριστοῦ;
Mark viii. 35, x. 29, ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐ.); as also 1 Tim. i. 11, τὸ εὐ. τῆς δόξης
τοῦ μακαρίου θεοῦ, compared with 2 Cor. iv. 6 ; 2 Cor. iv. 4, τὸ εὐ. τῆς δόξης τοῦ Χριστοῦ,
designate the news of salvation according to its purport, like τὸ εὐ. τῆς βασιλείας in
Matt. iv. 23, ix. 35, xxiv. 14; Mark i 14, Rec., Tò củ. Tâns Bao relas Toi Đeou, Tisch. Tou
Θεοῦ. Acts xx. 24, τὸ εὐ. τῆς χάριτος τοῦ θεοῦ; Eph. i. 13, τὸ εὐ. τῆς σωτηρίας ὑμῶν ;
vi. 15, Tôs eipývns. The explanation of the genitive in 2 Thess. i. 8, тоîs μǹ iπаKOVOVσIV
TO EŮ. Tоû KUρíοv u. 'Inooû may remain doubtful; comp. Heb. ii. 3.-We have the ex-
pressions êηpúσσew Tò eυ., Matt. iv. 23, ix. 35, xxiv. 14, xxvi. 13; Mark i. 14, xiii. 10,
xiv. 9, xvi. 15; Gal. ii. 2; 1 Thess. ii. 9; λaλeîv тò củ., 1 Thess. ii. 2; Siaµapтúpaolai
τὸ εὐ., Acts xx. 24 (cf. εἰς μαρτύριον, Matt. xxiv. 14); τὸ εὐ. καταγγέλλειν, 1 Cor. ix. 14;
τὸ εὐ. εὐαγγελίζεσθαι, 1 Cor. xv. 1; 2 Cor. xi. 7; Gal. i. 11 ; Rev. xiv. 6 ; ἱερουργεῖν τὸ
εὐ., Rom. xv. 16; δουλεύειν εἰς τὸ εὖ, Phil. ii. 22 ; συναθλεῖν ἐν τῷ εὐ., Phil. iv. 3 (cf.
i. 27, συναθλεῖν τῇ πίστει τοῦ εὐ., cf. 1 Thess. iii. 2); πεπληρωκέναι τὸ εὐ. τοῦ Χριστοῦ,
Rom. xv. 19 ; μεταστρέφειν τὸ εὐ. τοῦ Χριστοῦ, Gal. i. 7 (cf. v. 6, μετατίθεσθαι εἰς ἕτερον
ev., ồ oùk ễotiv äλλo, to fall away to another gospel [qualitatively], which, however, is not
[numerically] another, because there is no second message of salvation, but, at best, rÒ
εὐ. τοῦ Χριστοῦ μετεστραμμένον; cf. 2 Cor. xi. 4, εὐ. ἕτερον ὃ οὐκ ἐδέξασθε). Further,
ὑπακούειν τῷ εὐ., Rom. x. 16 ; 2 Thess. i. 8 ; πιστεύειν ἐν τῷ εὐ., Mark i. 15; συγκα-
KоπаÐεîν тậ EỦ., 2 Tim. i. 8.-Joined with a substantive: 2 Cor. viii. 18, où ó πaivos
ἐν τῷ εὐ. ; 1 Cor. ix. 18, ἐξουσία ἐν τῷ εὐ. ; Phil. i. 5, κοινωνία εἰς τὸ εὐ. ; cf. 1 Cor. ix. 23,
Εὐαγγελίζω
Εὐαγγελίζω
33
πάντα ποιῶ διὰ τὸ εὐ. ἵνα συγκοινωνὸς αὐτοῦ γένωμαι. It occurs also, besides, in Acts
xv. 7; Rom. xi. 28; 1 Cor. iv. 15, ix. 18; 2 Tim. i. 10; Philem. 13. Not in Luke,
Hebrews, Titus, 2 Peter, Jude, nor in the Gospel or Epistles of John.
Εὐαγγελίζω = εὐαγγέλια λέγειν, to bring a joyful message, good news.
•
The active
is unknown in the better Greek writers; rare also in the later ones, Dio Cass. lxi. 13.-
LXX. 1 Sam. xxxi. 9; 2 Sam. xviii. 19, 20.—In the N. T. Rev. x. 7, εὐηγγέλισεν τοὺς
ἑαυτοῦ δούλους τοὺς προφήτας ; xiv. 6, ἔχοντα εὐαγγέλιον εὐαγγελίσαι ἐπὶ τοὺς (αι. τοὺς)
κ.τ.λ. Elsewhere in the middle, Aristoph. Eg. 642, λόγους ἀγαθοὺς φέρων, εὐαγγελίσασθαι
πρῶτον ὑμῖν βούλομαι; Theophr. Char. xvii. 5, πρὸς τὸν εὐαγγελιζόμενον ὅτι υἱός σοι
γέγονεν ; Dem., Lucian, Plut. ; LXX. 1 Kings i. 42, ἀγαθὰ εὐαγγελίσαι.—In the N. T.
1 Thess. iii. 6, εὐαγγελισαμένου ἡμῖν τὴν πίστιν καὶ τὴν ἀγάπην ὑμῶν καὶ ὅτι κ.τ.λ. ; Luke
i. 19, ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα. Except in these pas-
sages, it is only used by the N. T. writers to denote the New Testament proclamation of
salvation (vid. εὐαγγέλιον); cf. LXX. = 17, Isa. xl. 9, compared with ver. 10; Isa. lii. 7,
ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθά; lxi. 1, εὐαγγελίσασθαι
πτωχοίς ; Ps. xl. 10, εὐηγγελισάμην δικαιοσύνην ; Heb. iv. 26. Cf. also the combination
with κηρύσσειν, διδάσκειν, παρακαλεῖν, μαθητεύειν, Luke iii. 18, viii. 1, ix. 6, compared with
ver. 2, xx. 1; Acts v. 42, xiv. 21.-The augment comes after ev. εὐηγγελίζετο, etc.
Cf. Lobeck, Phryn. 269; Winer, 66; Krüger, sec. 28. 4. 6, 15. 2.
I. Middle εὐαγγελίζομαι. (1) With an object of the person or the thing: to publish
something (to some one) as a divine message of salvation. (α) τί τινι. Luke ii. 10,
εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην (ὅτι ἐτέχθη ὑμῖν σήμερον σωτήρ); Luke iv. 43, ταῖς
ἑτέραις πόλεσιν εὐαγγελίσασθαί με δεῖ τὴν βασιλείαν τοῦ θεοῦ; Acts viii. 35, εὐηγγε-
λίσατο αὐτῷ τὸν Ἰησοῦν; Acts xvii. 18, τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν αὐτοῖς, Rec., and
Lachm., which Tisch. omits) εὐηγγελίζετο ; 1 Cor. xv. 1, τὸ εὐ. ὃ εὐηγγελισάμην ὑμῖν ; 2 Cor.
xi. 7, τὸ τοῦ θ. εὐ. εὐηγγελισάμην ὑμῖν ; Gal. i. 8, παρ' ὃ εὐηγγελισάμεθα ὑμῖν ; Eph. ii. 17,
εὐηγγελίσατο εἰρήνην ὑμῖν. Instead of the dative of the person, ἐ with the dat., Gal. i. 16,
ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν ; Eph. iii. 8, ἐν τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ
ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ. (6) τι. Luke viii. 1, τὴν βασιλείαν τοῦ θεοῦ; Acts
viii. 12, τὰ περὶ τῆς βασιλείας (Tisch. omits τὰς καὶ τοῦ ὀνόματος ᾿Ιησοῦ Χριστοῦ; Acts
ν. 42, ᾿Ιησοῦν τὸν Χριστόν ; viii. 4, τὸν λόγον (cf. vv. 5, 12); xv. 35, τὸν λόγον τοῦ κυρίου ;
x. 36; Rom. x. 15, εἰρήνην, τὰ ἀγαθά (Isa. lii. 7); Gal. i. 23, τὴν πίστιν ; Acts xiv. 15
followed by acc. and inf., εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ
θεὸν ζῶντα. (c) τί τινα. Acts xiii. 32, ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν ἐπαγγελίαν κ.τ.λ.;
cf. Alciphr. Ep. iii. 12, ταῦτά σε οὖν εὐαγγελίζομαι; Heliod. Aeth. ii. 10, Εὐαγγελίζομαί
σε τὴν Δημαινέτης τελευτήν ; Chrys. Hom. 106, ἔστι δὲ εὐαγγέλιον ἑρμηνεία τοῦ πράγματος
εὐαγγελίζεται γὰρ ἡμᾶς τὴν πολύμνητον τοῦ σωτῆρος οἰκονομίαν. (2) Without a
Luke iv. 18;
thing for its object = to proclaim the divine message of salvation. (α) τινί.
Rom. i. 15; 1 Cor. xv. 2; Gal. i. 8, iv. 13; eis, 2 Cor. x. 16 (cf. 1 Pet. i. 25).
E
(b) Tivá.
Εὐαγγελιστής
Αγιος
34
=
the most intensive construction by proclaiming the message of salvation, to bring one
into relation to it, to evangelize him. Luke iii. 18; Acts viii. 25, 40, xiv. 21, xvi. 10;
Gal. i. 9; 1 Pet. i. 12, â vûv åvnyyéλn vµîv dià tŵv evayyedioaµévæv iµâs; cf. Euseb. Vit.
Const. iii. 26: Tâs yvvaîkas evayyeλišóμevos. Cf. Lobeck, Phryn. 268. (c) Used abso-
εὐαγγελιζόμενος.
lutely, Luke ix. 6, xx. 1; Acts xiv. 7; Rom. xv. 20; 1 Cor. i. 17, ix. 16, 18.
II. Passive. (1) With an impersonal subject. Luke xvi. 16, ǹ Bao. toû 0. evayye-
λίζεται ; Gal. i. 11, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπ᾿ ἐμοῦ; 1 Pet. i. 25, τὸ ῥῆμα τὸ
εὐαγγελισθὲν εἰς ὑμᾶς ; iv. 6, νεκροῖς εὐηγγελίσθη. (2) With a personal subject. Matt.
xi. 5, πτшxоì evαyyeλíčovтai (compare Luke iv. 18); Luke vii. 22; Heb. iv. 2, 6.
Εὐαγγελιστ
où
Ev ay yedi Oτýs, oû, ô, only in N. T. and ecclesiastical Greek, proclaimer of the
message of salvation, Acts xxi. 8; Eph. iv. 11; 2 Tim. iv. 5. ("Heralds of the gospel
history;” Otto, die geschichtl. Verh. der Pastoralbr. p. 80.) Theodoret's definition does
not touch the essence of the word: èkeîvoi πepilovтes Ékýpuтtov; cf. 2 Tim. iv. 4, 5, ἐπὶ
τοὺς μύθους ἐκτραπήσονται. σὺ δὲ . . . ἔργον ποίησον εὐαγγελιστοῦ, with Rom. i. 16 ;
1 Cor. i. 17; Eph. iv. 11; Jerome, omnis apostolus evangelista, non omnis evangelista
apostolus. In distinction from the Tроonτns, the evangelist speaks of the facts of re-
demption, the revelations of God (cf. the combinations ηpúσσew, diaµapтúρeσlai тÒ EỦ.,
etc., s.v. evayyéλɩov), the didáσkaλos about them; the pop. has revelations. Cf. Harless
on Eph. iv. 11. At a subsequent period (Chrys.) the authors of the four Gospels were
so called.
α
II po ev ay ye λíoμa, to proclaim beforehand a joyful message, or something as a
joyful message. Philo, de nomm. mut. p. 1069, ed. Paris, Tòv VEOTTòv oỷx ópậs, . . . Tǹu
τὴν
ἐλπίδα τοῦ πέτεσθαι δυνήσεσθαι προευαγγελιζόμενος ; id. de mund. op. 7, ὧν ἡ μὲν (sc.
πρωΐα) προευαγγελίζεται μέλλοντα ἥλιον ἀνίσχειν ; Mang., quorum alterum praenunciat
laetum adventum solis orituri. Gal. iii. 8, πpoeʊnyyeλíoato (touching the augm., vid. s.v.
εὐαγγελίζω) τῷ ᾿Αβραάμ = ἐπαγγέλλεσθαι, q.0. ; cf. the correspondence between ἐπαγγελία
and εὐαγγέλιον under εὐαγγέλιον, according to which ἐπαγγέλλεσθαι does not materially
differ from πpocvayyeλicéolai. Bengel says on this passage: Verbum ad catachresin
προευαγγελιζέσθαι.
accedens suavissime. Abrahamo ante tempora evangelii evangelizatum est. Evangelium lege
antiquius. Cf. Gal. iii. 12, 16 sqq.
"Αγιος, ία, ιον, holy, is the rarest of five synonyms, ἱερός, ὅσιος, σεμνός, ἅγιος,
ȧyvós, which the Greeks had to express the idea of holiness, so far at least as they
knew such an idea. In biblical Greek, on the other hand, of the Old as well as of the
New Testament, it is the only word by which the biblical conception of holiness is
expressed,—that conception which pervades the Bible throughout, which moulds the
whole of divine revelation, and in which, we may say with perfect truth, are centred the
fundamental and leading principles and aims of that revelation. What constitutes the
essence of holiness in the biblical sense is not primarily contained in any of the above-
"Αγιος
"Αγιος
35
named synonyms; the conception is of purely biblical growth, and whatever the Greeks
surmised and thought concerning the holiness of Divinity in any sense remotely similar
to that in which Holy Scripture speaks of it, they had not any one distinct word for it,
least of all did they express it by any of the terms in question. For the purpose of
rendering or receiving the biblical conception and its contents, these terms can only come
into consideration or be regarded as designations of God's holiness in so far as holiness is
that element in the divine nature which lies at the basis of, determines and moulds, the
reverence which is due from man towards God, therefore in a purely formal sense. As
Greek of itself did not possess the right word for it, the only term presenting itself as in
any degree appropriate-ayos-had to be filled and coined afresh with a new meaning;
and thus åytos is one of the words wherein the radical influence, the transforming and
newly fashioning power of revealed religion, is most clearly shown. Of all the ideas
which, within the world subjected to the influence of Christianity or in the modern lan-
guages, are bound up in the word holy, none are to be found in the ancient tongues, Greek
and Latin, in the terms above named, save those of "the sublime," "the consecrated,"
"the venerable." The main element—the moral—is utterly wanting. Hence it is not
merely a topic of linguistic interest, it is a significant moral phenomenon which here
presents itself to our inquiry.
In order to show, first of all, that the Greeks did not possess the true conception of
holiness, as it more or less fully has penetrated the consciousness of mankind through
revealed religion, we must anticipate, so far as to assert that holiness in the Scripture sense
is a historico-ethical conception. Now, as to the Homeric age, Nägelsbach (Homer. Theol.
i. 12) says: "Holiness, as a constituent element of the Divine viewed in itself, or
only perceived in the intercourse of the gods among themselves, is never mentioned.
Never is there a title given to the Godhead indicating a consciousness similar to that
in which the Bible speaks of the holiness of the true God." Afterwards, indeed (cf.
Nägelsbach, Nachhomer. Theol. i. 28 sqq.), all moral and ontological perfections are
attributed to the gods (Isocr. xi. 41: ἐγὼ μὲν οὖν οὐχ ὅπως τοὺς θεοὺς ἀλλ᾽ οὐδὲ τοὺς ἐξ
ἐκείνων γεγονότας οὐδεμίας ἡγοῦμαι κακίας μετασχεῖν, ἀλλ᾽ αὐτούς τε πάσας ἔχοντας τὰς
ἀρετὰς φῦναι καὶ τοῖς ἄλλοις τῶν καλλίστων ἐπιτηδευμάτων ἡγεμόνας καὶ διδασκάλους
yeyevñola. Plato, Rep. ii. 381 C), and the Greek becomes conscious of the holiness of
γεγενῆσθαι.
his deity, principally in that not only does he punish evil outwardly,—it might be
purely for the sake of order and discipline, — but inwardly hates evil and blames
the man." But it does not rest here. Holiness, so far as in these aspects the Greeks
became conscious of it, at once takes up an element which converts it into its direct
opposite, into unholiness. For the véμeois, "the re-establishing of the right relation
between God and man," wherein precisely divine holiness manifests itself, is at once
turned into jealousy against mankind (τò feîov πâv čòv ploveρóv, Herod. i. 32), because
"the deity sees in every extraordinary happiness, in every extraordinary greatness which
falls to the lot of man, even apart from any presumptuousness, an injury to his preroga-
"Αγιος
"Αγιος
36
The excess
tive, which he guards with envious jealousy." And now comes the last step: "a satanic
element is attributed to the deity, and the seducing and deluding of man into sin is ascribed
to him." In Theogn. 401 a man is spoken of who strives after åpeτý, because he hopes
for his happiness from it. But-petit ille virtutem ultra quam satis est.
of such striving is to the gods a reason for plunging him into sin. It was beyond
the power of the Greeks to carry out and maintain their presentiments of the holiness
of the Deity even to the remotest approach to the scriptural "Be ye holy, for I am
holy," to say nothing of carrying it on to the "I am holy, I the Lord, who sanctifieth
you." We shall see how the scriptural conception of God's holiness, notwithstanding the
original affinity, is diametrically opposite to all the Greek notions; how, whereas these
very views of holiness exclude from the gods all possibility of love (Nägelsbach, Nach-
homer. Theol. i. 37),-so that Aristotle can say, "the Deity exists not to love, but to be
loved,”—the scriptural conception of holiness unfolds itself only when in closest connec-
tion with divine love, and only thus can it be apprehended. It is, however, important for
us to know that the Greek language offered no single and adequate term whereby to
express that combination of all moral and ontological perfections which Isocrates and
Plato demand for the gods.
""
None of the words to be considered, ἱερός, ὅσιος, σεμνός, ἅγιος, ἁγνός, have anything
of this fulness of meaning, either etymologically or by usage. It is only as formal desig-
nations of the divine holiness, as we have already said, that they come into consideration,
for the purpose of rendering and receiving the biblical conception; and it is significant
that the rarest of them, ayos, is the very one which biblical Greek takes into its service,
the word which, according to usage, was least affected with the profane spirit, and there-
fore offered the purest vessel for the new contents; whereas the most frequently recurring
word in classical Greek, iepós, is almost completely excluded from Scripture use. "Ayios
is so seldom used in classical Greek, "that it never occurs in the Tragedians-that highest
court of appeal for Attic usage-save in one doubtful passage (Aeschylus, Suppl. 858);'
see Zezschwitz; whereas iepós is quite unusual in biblical Greek, in the LXX. especially
so rare, that while constantly in the Apocrypha, and, to say the least, often still in the
N. T., the Holy Place is designated τὸ ἱερόν, the LXX. always name it τὸ ἅγιον, τὰ ἅγια
τῶν ἁγίων, ναὸς ἅγιος (this latter in classical Greek = ἱερὸν ἅγιον). See ἱερός. Σεμνός
only is in biblical Greek still rarer than ἱερός. "Οσιος, on the contrary, and ἁγνός have a
clearly defined sphere far narrower than in classical Greek. In order to apprehend and
estimate this fact, it will be convenient to represent the worth and import of these terms
in classical usage; thus we shall find that in fact ayios alone of them all, etymologically
and by usage, was the first to suit the scriptural "holy," and that the biblical conception
in its turn, which identified itself with the word, so far outstretched its literal meaning,
that the newly-coined ayios formed the root of a family of words unknown to classical
usage, ἁγιότης, ἁγιωσύνη, ἁγιάζω, ἁγιασμός, ἁγίασμα, ἁγιαστήριον, καθαγιάζειν, whereas it
was in classical Greek simply a single member of the family of words derived from ayos.
"Αγιος
Αγιος
37
"
A
תָּמִים תָּם
It is first to be remembered that the strictly ceremonial, and therefore religious, terms
for holiness are iepós and ȧyvós, and likewise åytos where it occurs; further, that of these
ȧyvós only, and of the two remaining synonyms σeμvós only, are predicated of the gods,
and this, moreover, in a sense and manner which show that holiness in the biblical mean-
ing did not harmonize with the religious conceptions of the Greeks. "Oocos denotes that
which, through divine or human law, custom, usage, is consecrated (becharmed, so to speak),
but it has by no means any distinctively religious import. While in connection, e.g., with
Síkalos it denotes divine right, and díxala, human precepts; on the other hand, when used
with iepós, it signifies what is set apart as holy by man, "what is consecrated and sanctioned
by universal law and consent" (Passow),—gefreit, as is said in old German,-iepós referring
to divine, divinely consecrated things, precepts, etc. In the LXX. it is with happy tact
(see s.v. oσios) employed to represent the Heb. 7p, for which in the N. T. we have ayos
kaì йyaπηµévos; a few times also Diby (Deut. xxix. 19), in, w, DA, D', but never
καὶ ἠγαπημένος =
for ip.-euvós, from the root oeß, contains the fundamental idea of reverential dread,
awe-struck reverence (see s.v. oéßw), and denotes what inspires reverence and awe. It
is predicated of the gods,-among the Attics specially of the Eumenides,-and of all
that belongs to the gods and is sacred to them, of what emanates from them, and other-
wise is under their protection and care" (Passow). Yet in use it denotes, almost even
less than oσios, any specially religious or even ethico-religious conception, and thus is
quite inadequate for the biblical idea of holiness. For it not only stands also "for what
is humanly venerable, all that by usage, power, or other distinguishing feature is raised in
moral and intellectual dignity above the ordinary" (Passow), but is used, with a purely
external reference, of what is grand, magnificent, tasteful, even fine (e.g. dress), that excites
attention = impressive, affecting, sanctimonious (in Eurip.). It does not occur in the
LXX.; in the N. T. in four places only: Phil. iv. 8; 1 Tim. iii. 8, 11; Tit. ii. 2. "Oolos
and oeuvós are both only secondary designations of the religious conception of holiness,
and thus are inappropriate to represent the Scripture conception.
The choice thus remained between the purely religious or ceremonial terms iepós, ayos,
and ȧyvós. Of these iepós is not only the most frequent, but the most appropriate word
with a Greek to express his notion of holiness, so far as this is expressed in the synonyms
now before us; whereas ayios only now and then expresses a special feature of the iepóv,
and ȧyvós soon by usage obtained so one-sided an application and meaning, that it
might have been difficult to recoin it in the requisite way.
<<
'Iepós is, in its fundamental meaning, a term denoting the outward manifestation of
divine greatness. Connected with the Sanscrit ishiras, vigorous, fresh, blooming, it means
primarily vigorous, mighty, great,—a meaning which Curtius traces still in iepòs ixlús, iepǹ
is. During the best period of the Homeric epos, holy must already have been its pre-
vailing signification; but in particular forms of expression it still retained the older, the
sensuous meaning" (Curtius, p. 358). It is a predicate of all that stands in connection
with the gods or comes from them, or is consecrated to them; but its contents are so
"Αγιος
"Αγιος
38
little defined, that quite generally and in the formal sense it denotes what is divine, Oeîov,
c.g. in the combinations Hes. Theogn. 57, Zeûs iepòv λéxos eis åvaßaívwv; Il. xi. 84, iepòv
μap; xi. 194, кvépas. Cf. Nägelsbach, Homer. Theol. i. 24: “iepá, in ordinary usage, were
not merely things formally consecrated by men to the gods, eg. towns, places; also not
merely things with which are connected moral relations placed under the protection of the
gods,—as in Il. xviii. 504, the iepòs kúkλos of the judges; Il. xvii. 464, the chariot board,
Sippos, as the place of sacred companionship between the warrior and the charioteer,—
but those things also are called iepá which one views as directly and originally the property
of the gods. With this iepós we may compare, not indeed dîos, which, according to Nitzsch
(on Od. i. p. 189), refers to birth and origin, but perhaps ecos, which, like divinus, some-
times signifies godlike, extraordinary, as it were supernatural excellence, e.g. in Ocîos xopós,
Od. viii. 264, and sometimes expresses the divine origin of a gift or talent; thus, salt is
called feîov, Il. ix. 214.”
It is particularly to be observed that iepós is never used as an epithet of the gods them-
selves, and is as little employed even in a remotely similar sense of men, as the biblical wp
and its derivatives. For instance, we seek in vain among the derivatives and compounds.
of iepós for the conception of hallowing, which has attached itself to the biblical term holy.
Sometimes, perhaps, it occurs of men in the same sense, as in Pind. Pyth. v. 97, kings are
called iepoí, because they are under the protection of the gods, and derive their dignity
from the gods (Hom. Il. ii. 205); Aristoph. Ran. 652, iepòs aveрwπos, of one initiated into
the mysteries; Plut. De Socr. daem. 589 D, oi тŵv daμóvwv Xóyoi dià távтwv peρóμevoi
μόνοις ἐνηχοῦσι τοῖς ἀθόρυβον ἦθος καὶ νήνεμον ἔχουσι τὴν ψυχήν· οὓς δὲ καὶ ἱεροὺς καὶ
δαιμονίους ἀνθρώπους καλοῦμεν ; De def. orac. 2, ἄνδρες ἱεροὶ δύο συνδραμόντες εἰς Δελφούς,
—and it might be regarded as analogous when, in 2 Kings iv. 9, Elisha is called by the
Shunamite woman wip D ; but this is also the only and not quite perfect analogy
in biblical usage in which i (only occurring thus again, Ps. cvi. 16) is used of individual
persons. In 2 Pet. i. 21, the reading of the Rec. Text, oi ayior Oeoû äveρwπo (instead of
åπò Оeoû åv0p.), would be remotely analogous to this use of iepós. In De Alex. fort. i. 10,
Plutarch calls the Indian gymnosophists ἄνδρες ἱεροὶ καὶ αὐτόνομοι ; not because they are τῷ
θεῷ σχολάζοντες, as he describes them further on, but, as the connection with αυτόνομοι
suggests, in the same sense in which he elsewhere joins avǹp iepòs kaì äovλos= inviolable,
Mor. 410 A; Vit. Tib. Graech. 14, 15, 21; cf. Quaest. Rom. 219 B, rà άovλa kal åɣia
iepá; yet this again is something different from that unapproachableness which the biblical
holy involves, Isa. lxv. 5, where the LXX. renders p by kaðaρòs eivai. The ethical
character of the biblical holy is quite foreign to the Greek iepós. There is only one
known passage wherein iepós, as the predicate of a man, is possibly, as Suidas thinks,
synon. with εὐσεβής, Soph. Οed. Col. 287, ἥκω γὰρ ἱερὸς εὐσεβής τε καὶ φέρων ὄνησιν
ảσTOîs TOîσd. Still it seems to me at least doubtful whether even here iepós stands in an
ethical sense, and does not rather refer to the divine guidance and conduct of Oedipus.
Plato, De leg. 319 Α, νεμεσῇ γὰρ ὁ θεὸς ὅταν τις ψέγῃ τὸν ἑαυτῷ ὅμοιον ἢ ἐπαινῇ τὸν
Αγιος
Άγιος
39
0
ἑαυτῷ ἐναντίως ἔχοντα· ἔστι δ' οὗτος ὁ ἀγαθός· μὴ γὰρ τοι οἴου λίθους μὲν εἶναι ιεροὺς καὶ
ξύλα καὶ ὄρνεα καὶ ὄφεις, ἀνθρώπους δὲ μή· ἀλλὰ πάντων τούτων ἱερώτατόν ἐστιν ἄνθρω-
πος ὁ ἀγαθός, καὶ μιαρωτάτον ὁ πονηρός, proves not only that it was not usual to attribute
10
iepós as a predicate to men, but also that when it was thus used it possessed no ethical
meaning at all. Most widely removed from the ethical meaning is the use of it, to
mention one more instance, in Lucn. Macrob. 29, ἱερώτατε Κυίντιλλε. Tittm. Syn. N. T.,
in voce iepós proprie nihil aliud cogitatur, quam quod res quaedam aut persona Deo sacra
sit, nulla ingenii morumque ratione habita; imprimis quod sacris inservit.
men.
Of ἅγιος, likewise, it is true that neither is it a predicate of the gods nor is it used of
It denotes a quality of the iepóv (i.e. Ocîov), with which, for the most part, in the
few places where it occurs, it is joined, and it manifestly has more of an ethical character
than iepós, because it gives prominence to that side of the iepóv which demands from men
conduct characterized by moral reverence and reverential fear, awe-inspiring, reverend. It
often occurs in Herodotus, e.g. ii. 41. 3, 'Αφροδίτης ἱερὸν ἅγιον ; ii. 44. 1, ἱερὸν Ηρακλέους
ἅγιον ; Xen. Hell. iii. 2. 19, ἔνθα ἦν 'Αρτέμιδος ἱερὸν μάλα ἅγιον. Often also in Plutarch,
e.g. De tranquil. an. 477 C, ἱερὸν μὲν γὰρ ἁγιώτατον ὁ κόσμος ἐστὶν καὶ θεοπρεπέστατον,
and elsewhere. In the same connection also in Plato, Crit. 116 C, èv péow µèv iepòv åylov
αὐτόθι τῆς τε Κλειτοὺς καὶ τοῦ Ποσειδῶνος ἄβατον ἀφεῖτο. It appears specially to
have been a predicate of temples or places for worship (Plat. Legg. x. 904 D, μετέβαλε
τόπον ἅγιον ὅλον), and indeed, according to Plat. Legg. x. 884, of those places consecrated
to the gods which claimed general reverence; for it occurs in this passage of Plato, not
of private, but only of public sanctuaries: μέγιστα δὲ (sc. κακά)—αἱ τῶν νέων ἀκολασίαι
τε καὶ ὕβρεις· εἰς μέγιστα δέ, ὅταν εἰς ἱερὰ γίγνωνται, καὶ διαφερόντως αὖ μεγάλα ὅταν εἰς
δημόσια καὶ ἅγια ἢ κατὰ μέρη κοινά distinguished from ἱερὰ ἴδια, of which ἅγια cannot,
according to this, be properly predicated. The connection of the word with oeuvós also
confirms the meaning laid down, ἅγιος being used to complete or strengthen σεμνός; Plato,
Sophist. 249 Α, σεμνὸν καὶ ἅγιον νοῦν οὐκ ἔχον; Crit. 51 A, μητρός τε καὶ πατρὸς καὶ τῶν
ἄλλων προγόνων ἁπάντων τιμιώτερόν ἐστι ἡ πατρὶς καὶ σεμνότερον καὶ ἁγιώτερον καὶ ἐν
μείζονι μοίρᾳ καὶ παρὰ θεοῖς καὶ παρ᾽ ἀνθρώπαις. "Αγιος also occurs in Plut. Quaest.
Rom. 290 Β, τὰ ἄσυλα καὶ ἅγια ἱερά; Plato, Legg. v. 729 Ε, πρὸς τοὺς ξένους διανοητέον
ὡς ἁγίωτατα συμβόλαια ὄντα. The important distinction between ἅγιος and ἱερός appears
in Plut. Conviv. ν. 682 C, [οἱ ἐρωτικοὶ καὶ ἀκόλαστοι] τελευτῶντες οὐδὲ τῶν ἁγιωτάτων
ἀπέχεσθαι δύνανται σωμάτων, while the prostituted bodies of the ἱεροδούλοι are called
ἱερὰ σώματα.
If, now, we pass on to examine the etymology of the word, it appears with tolerable,
indeed we might say with full, certainty that ayos signifies what deserves and claims
moral and religious reverence; and this was true originally of åyvós also, though in it that
meaning was by use obliterated, so that yios is the only word left appropriate to denote
a purely religious conception of holiness. That it is akin to the German “ hegen, Haag,
Gehege,” is a fanciful rather than a true conjecture, and must decidedly be rejected, accord-
"Αγιος
"Αγιος
40
ing to the laws of consonantal change. In Greek it is connected with ayos, åçoµai, and
their derivatives; and the consideration of these words, to bring into relief the primary
meaning, is the more indispensable, because Greek lexicographers have hitherto passed
them by rather carelessly. "Açoμal, a rare word, chiefly used in Homer and the Tragg.
(in the pres. and imp. middle, once only in Sophocles in the active), denotes pious dread
and awe of the gods and of parents, consequently piety, and is by Eustathius explained by
σέβομαι (see above, the combination of ἅγιος and σεμνίς). Π. ν. 830, μηδ' ἅζεο θοῦρον
"Αρηα; i. 21, Απόλλωνα ; Od. ix. 478, ξένους. It is used absolutely in Od. ix. 200,
οννεκά μιν σὺν παιδὶ περισχόμεθ' ἠδὲ γυναικὶ ἁζόμενοι· ᾤκει γὰρ ἐν ἄλσεϊ-Απόλλωνος.
According to latest investigations, ayos must not be confounded with ayos, a word hitherto
regarded as the Ionic form of ayos. Curtius (p. 155 sqq.) compares with ayos (= guilt,
curse) the Sanscrit âgas, offence, and with åyos (= consecration, sacrifice; Hesych.: åyviopa
Ovolas) the Sanscrit jag, jagami, sacrificio, colo; jaģus, jâgam, jagñam, sacrifice; the Zend
yaz, "to worship," "to sacrifice;" yazu, "great," "exalted." Accordingly, ayos would be
what is an object of religious or sacrificial reverence. When we no longer identify ayos
with the more frequent ayos, we find it occurs very seldom. With the signification
"sacrifice," "propitiatory sacrifice," it is used in Soph. Fr. 703; Ant. 775, popẞôjs
τοσοῦτον ὡς ἅγος μόνον προθείς, ὅπως μίασμα πᾶσ᾽ ὑπεκφύγῃ πόλις. In Thuc. i. 126. 1,
127. 1, 128. 1, 2, 135. 1, 2. 13. 1, we must read, not ayos, but ayos éλaúveiv = “ to
remove the trespass," "to expiate." So also in Plutarch.
So also in Plutarch. That the two words must be
distinguished, is clear also from the express direction of the Etym. M. that ayios, with
the signification μapós, has the spiritus lenis, according to which, then, the note of the
scholiast on Soph. Oed. R. 656 must be corrected: kat' cvpnμoµòv kaì tà µiáoµaтa äyn
λέγεται, καὶ οἱ μιαροὶ ἐναγεῖς καλοῦνται. But at all events it is manifest, from the con-
founding of the two words, that the ideas of a sacrificial process, of religious reverence,
were associated with ayos, and consequently with ayos. If one might even say, without
danger of specializing the conception too much, that ayios denotes what is to be reverenced
by sacrifice or propitiation (see above, Soph. Ant. 775), we should have herein an excellent
starting-point for the choice of this word to express the biblical conception of holiness.
These conceptions must on no account be excluded from the meaning of the word because
they reappear in all the other words which belong to this stem. The derivatives of ἅγιος
are in this connection to be left out of consideration, because (as is above stated and
explained) they belong, without an exception, to biblical and patristic Greek. We have
here only to do with the derivatives of ἅγος: ἁγίζω, ἁγισμός, ἁγιστεύω, ἁγιστεία, ἁγνός,
and the derivatives of this last one. 'Ayiw is to consecrate, e.g. altars; to consecrate
sacrifices, i.e. to offer them; and the often-used kalayiçw to sacrifice, to burn as a sacrifice;
évayíłw, specially of sacrifices to the dead; ȧyoμoùs πoleîv, to bring offerings (Diod. Sic.
iv. 39); άylσTeÚew to perform the holy rites; also payiσtevetv. Plat. Legg. vi. 759 D,
ἁγιστεύειν
ὁ μέλλων καθ' ἱεροὺς νόμους περὶ τὰ θεῖα ἱκανῶς ἁγιστεύειν, where Timaeus explains
ἁγιστεύειν by ἱεροθύτειν. Cf. Dion. Ηal. Αnt. Rom. i. 40, ἁγιστεύοντες δὲ τὴν ἱερουργίαν
Αγιος
"Αγιος
41
ļ
ἔθεσιν Ελληνικοῖς. — Αγιστεία signifies the cultus, the holy rites accompanying the
sacrifices, the temple service; see Lexicons. Ayvós, a form like σepvós, devós, at first
equivalent to reverenced, consecrated, is an attribute of the gods, and of what is dedicated
or made holy to them-sacrifices, places of worship, feasts. Concerning the strange transi-
tion of the word to the meaning pure, chaste, unmixed, in which it is then adopted in
biblical usage, see ȧyvós. For the connection of this word also with acts of worship, we
have not only such combinations as άyvŵs kaì κalaρŵs epdew Toîs leoîs, Hes. O. 339; Soph.
Trach. 257, d0' ȧyvòs ĥv=atoned for, but also the derivatives, åyvevew, which means not
only to be pure, chaste, but also to purify, to expiate, ἁγνίζειν, ἅγνισμα, ἁγνισμός, ἀφαγνίζειν,
épayview, of sacrificial purification.
.
From this it is evident that ayos is an exclusively ethico-religious conception, which
is not the case with the other synonyms excepting ayvós, and even in the case of ȧyvós
is not always kept to. If it does not also attribute to the subject to which it belongs any
moral quality, yet it demands for it not only a religious, but an ethico-religious conduct;
and for this very reason, this, the rarest of all the terms in question, is the most appro-
priate to take up into itself and to convey the biblical conception of holiness. Narrow
enough, and not yet depreciated, so as not to injure the special religious or historico-
ethical character of the biblical conception, and again, by virtue of its rare use, wide
enough to embrace the essence of biblical holiness, completely new to the view of profane
writers, it has been applied by the LXX. as the almost regular translation of wię, and
has received such a distinct impress in biblical usage as to form (as already frequently
remarked the root word of a newly formed series: ἁγιίτης, ἁγιωσύνη, ἁγιάζειν, ἁγιασμός,
ȧyíaoµa, åɣiaotýρiov, kadaɣiášei, representing the Hebrew p and its derivatives ;
whereas of the derivatives of åyos, belonging to classical Greek, only those of åyvós
reappear in biblical Greek, answering to the close affinity between äytos and ȧyvós, as this
appears still more in the derivatives of the latter than in ȧyves itself and its usage. For
completeness' sake it may further be remarked, that ȧyvós itself never serves as a transla-
tion of wip; this word is rendered only by кaðapós (Num. v. 17) besides ayos; wp by
Kalaρòv eivaι, Isa. lxv. 5; doğáčew, Isa. v. 16; Piel, Hiphil, Hithpael = ȧyvičev, Josh. iii. 5;
ἁγνίζειν,
Ex. xix. 10; 2 Chron. xxx. 17, etc.; xalapíčew, Job i. 5, and also by the explanatory
rendering of it by διαστέλλειν, Josh. xx. 7; παρατάσσειν, Jer. vi. 4 (παρασκευάζειν ?) ;
ἀναβιβάζειν, Jer. li. 28.
We have now to inquire into the import and range of the biblical conception of
holiness which, transferred to äyios by the LXX., established its authority in the hitherto
profane sphere by the N. T. announcement of salvation. There is a certain difference
between O. and N. T. usage, not affecting the import of the word, but arising out of the
historical relations of N. T. revelation to the O. T. The N. T. does not introduce what
is actually new, it simply adopts a conception clearly and definitely expressed in the
O. T.; but the thing itself which corresponds to the word is realized in the N. T. The
difficulty of clearly bringing out, not one side nor a few aspects only of the conception, but
F
"Αγιος
"Αγιος
42
its complete fulness, and the various opinions entertained on the subject which are least
of all settled by the latest attempt (that of Diestel) to define holy as a relative conception,
demand yet a fuller investigation.
First, it is to be noted that holiness is predicated (besides God) of those men and
things only which either God has appropriated as His own, or have been dedicated to Him
by men. Now, as this predicate is applied to other subjects besides God only in a secondary
and derived manner, on account of certain relations in which they stand to Him (as is
expressly stated in Deut. xxviii. 9, 10: “Jehovah shall establish thee an holy people to
Himself, as He hath sworn unto thee,... and all the people of the earth shall see that the
name of Jehovah is named upon thee"), it is self-evident that the predicate of holiness
does not in a formal sense express the establishment of such relations, but that the men
and things in question themselves and in their degree participate in the divine holiness,
and embody and manifest it. The question therefore arises first and foremost, What do
we express concerning God when we predicate holiness of Him?
Etymologically, the signification of wip is not free from doubt. "The most probable
to קצר חצף to קצף חצב to קצב as) חדש which is akin to ,קדש view is, that the verbal stem
п, etc.), comes from the root w, from which also N springs, which primarily signifies
enituit, to break forth shiningly" (Oehler, in Herzog's R.-Encyk. xix. 618). Hofmann,
on the contrary, finds (Schriftbeweis, i. 82) that "means what is out of the common
wię
course, beyond the common order of things," so that the affinity between the roots in
and p answers to the affinity of their meaning; "both denote that which is different:
wp
the former, different from what has been; the latter, different from the common.”
The word,
however, thus, in the face of the psychological laws of language, obtains a purely formal
abstract meaning, and the rich contents of the conception which it expresses would appear
only after a very careful reflection upon the difference between wip and in; indeed, by
the explanation God is the Holy One, "as He is the absolutely separate self-contained
Being who, in contrast with the world to which He does not belong, is in His supra-
mundane essence the self-existent one," we express in a purely negative way a formal
relation between God and the world, and in reality it is only asserted that holiness is the
negation of all relation between God and the world. Besides, it will appear that the
signification to separate, belongs to p only in a derived manner.
We must try to discover the essence of holiness, from the connection in which the
word occurs, and from its historical usage. It is mentioned for the first time when God's
presence among the people chosen and prepared for Him begins, and when an historical
relation of communion takes the place of what had till then been only individual inter-
vp does not occur in Genesis, nor its derivatives, except in chap. ii. 3. We
first meet with it in Ex. iii. 5, in the account of God's appearing to Moses in the burning
bush which was not consumed, wherein is presented to us a perfect and unique symbol of
the holiness of God in Israel. Next, apart from Ex. xii. 16, xiii. 2,-in Ex. xv. we
find, with reference to the deliverance wrought by God for His people, the first express
course.
el
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Αγιος
43
emphasizing of God's holiness, ver. 11: "Who is like unto Thee among the gods, O
Jehovah? who is like unto Thee, glorious in holiness, fearful in praises, doing wonders?"
Ver. 13: "Thou hast in Thy mercy led forth the people whom Thou hast redeemed:
Thou hast led them by Thy power to the dwelling of Thy holiness." Ver. 17: "Thou
shalt bring them in, and plant them in the mountain of Thy inheritance, in the place
which Thou hast prepared for Thy dwelling, Jehovah; in the holy place, O Lord, that Thy
hands have prepared. Jehovah shall be king for ever and ever."
God's first great
redemptive act for Israel—their marvellous deliverance out of Egypt-had been accom-
plished; God's holiness had been displayed in His judgments upon Egypt, while in Israel
His grace was experienced, and had unfolded itself in the sovereign rule of Jehovah, the
covenant God. This twofold proof of God's holiness-in judgment and in redemption—
continually meets us. Henceforward God in His holiness is present among His people,
and the place of His presence is His sanctuary, and there was Israel's dwelling to be
(cf. Isa. lxiv. 10). God's holiness, accordingly, must manifest itself in and upon Israel;
Israel must participate in it. "Ye shall be holy, for I am holy," is henceforward the
keynote and the norm of the union subsisting between God and His people; so that the
"I am holy" is explained, "I am holy, Jehovah, who sanctifieth you," Lev. xxi. 8; Ex.
xxxi. 13.
The holiness of God, which at first manifested itself thus in gracious or retributive
operations of power, conditions and brings about the holiness of His people; for it appears
as the principle of the covenant made between Him and them, unfolding itself alike in their
divinely-given laws and in their heavenly guidance. In the ordainments of national life
summed up in the Decalogue and the ceremonial law, and indeed of their entire moral
and religious life, we find this principle: "Ye shall be holy, for I am holy," Lev. xix. 2
sqq., xx. 8 sqq. God's holiness and the place where He dwells demand, and at the same
time render possible, an atonement, Lev. xvi. 16, 33, Num. viii. 19, which can be effected
only in the sanctuary, Lev. xvi. 17, 27; and it is of the greatest importance, in order to a
right conception of holiness, to observe how this religious and ceremonial life, whose
central point is atonement, reflects this principle in the language also the holiness of
God, and the sanctifying both of God and of what belongs to Him, specially of His
people. We need only call to mind the continual recurrence of the words " holy place,"
"to make holy," "to sanctify myself," in the language of their religious life. It thus
appears how fully righteousness-the requirement and goal of the law, both of the
Decalogue, and of the ceremonial law for the vindication and carrying out of the Decalogue
-is the necessary correlative of holiness.
But abiding only by the truth, that God's holiness conditions the sanctification of the
moral and religious life of His people, we should arrive at a conception of it which at
bottom coincides with righteousness, and the manner God's holiness elsewhere is spoken
of would remain inexplicable. It is of the highest importance to hold fast also by the
truth that God's holiness brings about the holiness of His elect people; how the "I
"Αγιος
"Αγιος
44
am holy" becomes at once "I am holy, Jehovah, who sanctifieth you." God's holiness
leads on to the sanctifying of His people. Hereupon we have the expression of God's
holiness in His guidance of the people and in the historical progress of the revelation.
Of great weight here are the statements of Ezek. xx. 41, 44, xxviii. 22, 25, xxxvi. 23,
2-4 sqq., xxxvii. 26 sqq., xxxix. 7, 25, xxxviii. 16. By judgment, as by redemption and
cleansing from sin, God sanctifies Himself and His name, which Israel has profaned by
their sins, and taken away its holiness before the nations; and in like manner He
sanctifies Himself by acts of judgment upon the enemies of Israel, who have inflicted
punishment upon the people and have despised God on account of them; and the result of
this self-revelation of God is: "I will magnify myself, and sanctify myself; I will be known
in the eyes of many nations; and they shall know that I am Jehovah," Ezek. xxxviii. 23.
The self-manifestation of God in the leadings and history of His people in preparing a
way for and bringing about their ultimate salvation, is a manifestation of His holiness,
asserted alike in the punishment of sin and in the cleansing from guilt and sin inseparably
connected with redemption, Ezek. xxxvi. 23, 25-27, 29-33. Of special significance here
is the designation of God as wip, often in Isaiah, and 2 Kings xix. 22; Ps. lxxviii.
41, lxxxix. 19; Jer. 1. 29, li. 5; cf. Ezek. xxxix. 7:
p. God is the Holy One of
Israel in His acts of deliverance wrought for Israel, to which the manifestation of judg-
ment is the necessary set-off, while the free revelation of holiness aims at redemption,
Ps. lxxviii. 42 sqq. He is holy in His electing love, Isa. xlix. 7, pp is in wes
77, Lev. xx. 21; and as such He appropriates the name, which in Isa. xli.
14, xliii. 3, 14, xlvii. 4, xlviii. 17, xlix. 7, liv. 5, lv. 5, is parallel with the
so that the one logically follows from the other. He is the refuge of the lost, Isa. xvii. 7.
Here, again, God's holiness is the essential element of His self-revelation to Israel, and
indeed of the revelation of salvation as the final goal of this self-manifestation; cf. Isa.
liv. 5: "Thy Saviour the Holy One of Israel; the God of the whole earth shall He
be called." "Great is the Holy One of Israel," shall it be said in the day of redemption,
Isa. xii. 6. (The following are the places in Isaiah where p occurs: Isa. i. 4,
v. 19, 24, x. 17, 20, xii. 6, xvii. 7, xxix. 19, 23, xxx. 11, 12, 15, xxxi. 1, xxxvii. 23,
xli. 14, 16, 20, xliii. 3, 14, 15, xlv. 11, xlvii. 4, xlviii. 17, xlix. 7, liv. 5, lv. 5, lx. 14.)
The holiness of God in this its significance meets us in that primary saving act, the
deliverance of Israel out of Egypt (Ex. xv.; cf. Num. xx. 12, 13; Josh. iii. 5); it appears
in the election, deliverance, and gracious guidance of Israel; and this meaning must be faith-
fully received, and must not be defiled through unbelief, Num. xxvii. 14; Deut. xxxii. 51.
This is very important: faith on man's part must answer to the holiness of God; an uncon-
ditioned reliance not on mere power, but upon the power of love, the grace of God.
Mention is made of this just in the same way in the Psalms and elsewhere. Redemption
proceeds from the sanctuary, from the holiness of God, Ps. xx. 3, lxxvii. 14 sqq. (cf. Isa.
lxv. 25), cvi. 47, xcviii. 1, cii. 20, ciii. 1, cv. 3, 42, cxlv. 21, xxii. 4, 5; Jonah ii. 5, 8.
Prayer and praise alike mention God's holiness, 2 Chron. xxx. 27; 1 Chron. xvi. 10; Ps.
"Αγιος
"Αγιος
45
Xxx. 5, xcvii. 12; and the answer to prayer is based upon this, Ps. xxviii. 2, iii. 5, xx. 7;
cf. Ps. xxxiii. 21: "we have trusted in His holy name." Isa. x. 20. God swears by
His holiness when He would assure us of His redeeming love and the final accomplish-
ment of His saving promise, Ps. lxxxix. 36, lx. 8, cviii. 8. God's holiness will not suffer
Israel to be destroyed, Hos. xi. 9; cf. Isa. lvii. 15; Ezek. xx. 9, according to which last-
named passage God spared and did not destroy Israel, that His name might not be
polluted among the heathen; and yet Israel was not suffered to go unpunished, vv. 14 sqq.
-1 Kings ix. 3-7; 2 Chron. vii. 16, 20: "I have sanctified this house; mine eyes and
mine heart shall be there perpetually." The antithesis to sanctification is rejection, and
therefore God's holiness is revealed in His election; Lev. xx. 26: "Ye shall be holy unto
me: for I Jehovah am holy, and have severed you from the nations, that ye should be
Cf. also Isa. xliii. 28, xlix. 7; Jonah ii. 5. We may also compare such passages
as 1 Sam. ii. 2; Isa. lii. 10; Zech. ii. 17; Ps. lxviii. 6; Isa. Ixii. 12. In a word, God is
holy in His electing love, as the God of grace and of redemption.
""
Now it would be as unjust and one-sided absolutely to identify God's holiness with
His grace or redeeming love (Menken)—thus neglecting the connection of redemption
with election—as it is to make, according to the popular view, the holiness of God
dependent upon its connection with the law, and thus, if not wholly to identify it with
His righteousness, yet to regard it as nothing else than the principle on which righteous-
ness is based. It must be taken for granted that the holiness of God is not only the
principle of the Decalogue, but of the ceremonial law, and thus also of the atonement.
But it is just here that we have the point of union between these two manifestations of
the divine holiness. God's holiness, which not only gives, but itself constitutes, the law
for Israel, at the same time provides redemption; it extends to both, for it reveals itself
as the principle of that atonement, wherein the removal and punishment of sin and
saving and bliss-giving love are alike realized. All revelations of mercy are made in
the Holy Place, the place of atonement; cf. Ps. xx. 3. By the law, the Decalogue and the
ceremonial law (concerning their inner unity, see vóuos), God prepares Israel to be His
possession and His sanctuary, that He may show them His grace; cf. Num. viii. 19.
God's holiness, which has been and is still to be revealed so gloriously in the redemption
of Israel, conditions and effects the cleansing of the people from sin, Ezek. xxxvi. 23 sqq.,
for it stands in most decisive antagonism to every sinful thing, which it must either judge
or in some other way remove; cf. the significant passage Isa. vi., where not only the
prophet's conviction of sin, but his cleansing likewise, is derived from the holiness of
God. It only needs an occasion to convert the saving revelation of God's holiness into
its opposite; Isa. x. 17: "The light of Israel shall be for a fire, and His Holy One for a
flame;” cf. ver. 20: "The remnant of Israel, and such as are escaped,... shall stay upon the
Lord, the Holy One of Israel." It is the same holy God who punishes Israel for their
sin, and who yet spares and delivers them from judgment, and in both ways displays
alike the holiness of His name, Ezek. xxxix. 21 sqq. God's holiness is manifest, there-
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fore, as fully in judgment as in redemption; cf. Jer. xxv. 30; Mic. i. 2; Hab. ii. 20; Josh.
xxiv. 19; Lev. x. 3; so that in Isa. v. 16 we read, wipe winen San) Davida nixay nini maj)
py. We must, however, take care not to regard judgment as the chief and primary
outcome of holiness; because the revelation of holiness belongs properly to the history of
redemption, holiness is here displayed in its fulness. According to Ps. xcix. 3, as all
that Israel would say of the name of God is summed up in the words "He is holy," cf.
vv. 5, 9; this holiness itself was known above all things in this, "He is a God who
forgave Israel, and an avenger of their deeds," ver. 8. Corresponding to this is the
relation of man to God's holiness. Man trusts His holy name, and thereby hallows it,
Ps. xxxiii. 21, Isa. x. 20; he dishonours it by unbelief, Num. xxvii. 14, Deut. xxxii.
51; at the same time he hallows it by fear, Isa. xxix. 23, viii. 13, cf. also Ex. xv. 11,
Ps. xcix. 3, cxi. 5, 9, Prov. ix. 10; and must not defile it by sin. Man's true relation-
ship to God's holiness accordingly is that blending of fear and trust which we find in
Holy Scripture throughout, e.g. Ps. cxxx. 4; Rom. xi. 22; Phil. ii. 12, 13; 1 Pet. i.
17, etc.
From all this it is clear that God's holiness is the fundamental and moulding prin-
ciple of the whole revelation of redemption in all its elements, and that the history of
redemption, as a whole, can be understood only from the standpoint of divine holiness.
We must now endeavour, by arranging the several elements, to determine the essence
of holiness so as logically to discover its meaning.
As God's holiness is man's law, it excludes all communion of sinful man with Him
(Isa. vi.; Josh. xxiv. 19; 1 Sam. vi. 20; Ex. xix. 22; Num. iv. 15, 20; cf. Isa. lxv. 5).
It does not exclude man's fellowship with God in and by itself, just because this is the law
for man.
We might almost more correctly say it demands this fellowship. Now the fact
that fellowship between God and man is realized only in the form of the election, tending
to pardon and redemption, corresponds with this exclusive significance of holiness; election
answers to the exclusion, and thus God's holiness historically appears in the election of
His people, in His guidance of them from their deliverance from Egypt, onwards to that
redemption which is intended for the whole world, based upon pardon and atonement.
Corresponding with that turning-point in history, begun by the deliverance from Egypt,
according to its import as explained by St. Paul, Gal. iii. 19 sq. (see µcoíτns), is the fact
that God's holiness there for the first time in its full meaning appears in history, and finds
expression in the law, in the regulations of life, and the regulations of worship. It
must be borne in mind, however, that knowledge of this holiness to a certain extent-a
natural knowledge, if we may so say, and conformable with the infancy of the race-was
possessed before, and was always to be found wherever there was any knowledge of God.
The first mention of holiness, therefore (Ex. iii. 5), is not as of something unknown and
But "that great sight, the burning bush unconsumed," was a perfect symbol of
God's holiness as it was now in a special manner to be revealed to Israel, the nation of a
final and historical vocation; cf. Isa. x. 17, vi. 4 sqq. Opposition to sin is the first
new.
'Αγιος
"Αγιος
47
1
impression which man receives of God's holiness; this opposition to sin appears as positive
in the progress of the history, whereas in the mere form of rejection it would appear as
negative opposition, and as identical with judging righteousness. Exclusion, election,
cleansing, redemption,—these are the four forms in which God's holiness appears in the
sphere of humanity; and we may say that God's holiness signifies His opposition to sin
manifesting itself in atonement and redemption or in judgment. Or as holiness, so far as
it is embodied in law, must be the highest moral perfection, we may say, taking enituit as
the primary meaning of p, holiness is the perfect purity of God, which in and for
itself excludes all fellowship with the world, and can only establish a relationship of free
electing love, whereby it asserts itself in the sanctification of God's people, their cleansing
and redemption; therefore, "the purity of God manifesting itself in atonement and
redemption, and correspondingly in judgment." This primary conception of purity is
supported especially by the strongly expressed connection of both conceptions in the
N. T., e.g. 2 Tim. ii. 21; 2 Cor. vii. 1; Eph. v. 26; Heb. ix. 13, 14; 1 Thess. iv. 7.
By this view all the above elements are done justice to; holiness asserts itself in judging
righteousness, and in electing, purifying, and redeeming love, and thus it appears in reality
as the impelling and formative principle of the revelation and history of redemption, with-
out a knowledge of which an understanding of the revelation is impossible, and by the per-
ception of which it is seen in its full clear light. We thus also see the close connection
subsisting between holiness and righteousness, and the parallelism between holiness and
glory, Isa. vi. 1; see Sóğa. "God is light;" this is a significant and exhaustive N. T.
phrase for God's holiness, 1 John i. 5.
Since, therefore, God's holiness becomes historically manifest in sanctification, we see
how in what sense that is called holy, or sanctified, which God by electing love appro-
priates to Himself, viz. so far as, by this elective appropriation, God's holiness-His love
excluding sin, or taking it away-is to be shown therein, or so far as the chosen object is
received into saving fellowship with the pure God; see Isa. iv. 3, 4. It makes no dif-
ference whether it be the children of Israel, the Sabbath, the temple, the priesthood, that
are called holy; in every relation of communion based upon election, the object of the
election participates according to its degree in the holiness. Even then may be called
holy or sanctified, Lev. xxvii. 28; not, indeed, because the excluding element of God's
holiness is manifest therein, but so far as it is separated from all fellowship with man
either by God or for God; see ȧváleµa. It is important here to observe, that when God
gives over to judgment, or rejects what before He had chosen (see ékλéyew), holiness is
withdrawn from it, Isa. xliii. 28; cf. Jonah ii. 5; 2 Chron. vii. 20. Though the attribute
of holiness on the part of the creature does not in and for itself indicate any moral
quality, still in the issue it becomes so, because it is based upon sanctification, which
cannot be conceived of without purification and cleansing, Ex. xix. 22; Num. xvii. 2;
Isa. iv. 3, 4; 2 Chron. xxx. 15, 17; Num. vi. 11; 2 Chron. xxix. 5, 6; Lev. viii. 15,
xvi. 19, xi. 44, 45.
Cf. Ps. xv. 1 sqq.
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In like manner, what men dedicate to God, and thus associate with Him, or set apart
for Him, becomes holy, because herein also God's excluding and re-electing holiness
becomes manifest. Thus the first-born is sanctified, Ex. xiii. 2, Num. iii. 13, viii. 16, 17,
Deut. xv. 19; the cities of refuge, Josh. xx. 7; and whatever was dedicated to God,
Lev. xxvii. 15, 16, 19 (as distinct from ), Ex. xxviii. 38, Ezra viii. 28, 2 Chron.
xxix. 19. When men dedicate themselves or others to the Lord, they do it by sacrifice
and purifying, by cleansing and atonement, 2 Chron. xxix. 19; Job i. 5; Ex. xix. 10 sqq.
It is further to be observed, that when men sanctify that which is God's,-His name,
for instance, they do not attribute anything special, but they use it and value it in con-
formity with God's holiness by faith and fear, and by sin and unbelief they defile it; see
ἁγιάζω.
Thus it is clear that sanctification, whether it proceeds from God or man, always
implies a setting apart as a necessary antecedent or consequent of the act (cf. Lev. xx. 26);
but to suppose that setting apart and sanctifying are one and the same thing, would
involve a weakening of the conception of sanctification and holiness, and the fulness of
meaning belonging to the word in the history of redemption would have to be traced back
to a primary conception which tells next to nothing, without establishing anything but a
very loose logical connection. Cf. 1 Chron. xxiii. 13: ip 7. In the few
places where to sanctify means simply to set apart, e.g. Jer. xii. 3, Lev. xx. 26, the signi-
fication is a derived one, and, withal, not merely to set apart, but to set apart for God.
For this supposed root conception of setting apart we should not appeal to the rare
expression pnb ap, Jer. vi. 4, li. 27, 28, Joel iv. 9, Mic. iii. 5,-not to mention
DAY P, Joel i. 14,—because even in the classics a war undertaken under the protection
and leadership of the gods was considered a holy war, and was regarded as a divine
judgment; cf. iepòs dippos, Hom. Il. xvii. 464. Nor does it tell for the meaning "setting
apart" as the root meaning of wp, that the conception of polluting is expressed by n
to loosen, to abandon, and that is the antithesis to . certainly denotes what is
open to unhindered and universal use, what is free to every one, but it never stands alone
with this meaning. In the few places where it occurs, it is always in contrast with p,
and it is by virtue of this contrast that it has its special meaning, Lev. x. 10; 1 Sam.
xxi. 5, 6; Ezek. xxii. 26, xlii. 20, xliv. 23, xlviii. 15. We cannot say: because i
denotes what is unhindered and common to all, therefore wp means the special, separated,
set apart; but we must argue: because what is holy includes the notion of separation and
exclusion, its opposite is expressed by in. This is evident if we ask why n denotes
the opposite of p. If it were because the primary meaning of wp were selection or
separation, this would also be the primary meaning of " (Ps. lxxxix. 35, lv. 21; Mal.
ii. 10), л (Lam. ii. 2), 7 (Jer. xxxi. 5; Deut. xxii. 6, xx. 6, xxviii. 30), with which
Sn is likewise joined as a technical term; whereas in all these cases limitation or separa-
tion is not the primary conception of the object, but is simply an inference implied in the
case itself; cf. Lev. xix. 29: "Thou shalt not abandon (n) thy daughter to whoredom."
!
"Αγιος
:
49
"Αγιος
....
""
.he shall not break his word * לֹא יַחֵל דְּבָרוֹ ,3 .Num. xxx ; אֲחַלֶּלְךָ מֵהַר אֱלֹהִים
,בזה
↳
means primarily "to bore through," "to make a hole through," "to open," "to tear
asunder," ""to abandon," anything that hitherto has enjoyed some protection or estimation,
or has been closed up; to dissolve a position which hitherto had been maintained and
respected; e.g., Jer. xvi. 18; Isa. xlvii. 6, 7 ; Ezek. xxviii. 16,
D; 1777
It stands in
antithesis to the esteem with which anything is to be treated, and is parallel with †,
л, and other words = "to despise;" cf. Ps. lxxxix. 32, aby niya abbo" "npo-os;
bw, sɔ
Jer. xvi. 18; Ezek. xxii. 8; Zeph. iii. 4; Isa. xxiii. 9; Ezek. xx. 16, 24. What is holy
becomes specially the object of such treatment, because it demands the highest and most
earnest respect (cf. Ex. iii. 5; Josh. v. 15; Isa. lxv. 5), God abandoning and rejecting
what before He had specially chosen and sanctified (Isa. xxiii. 9; Ps. lxxxix. 35; Isa.
xliii. 28; Ezek. xxviii. 16, etc.), or men despising or abandoning to disesteem what God
has sanctified, or God's own holiness, His name, or the like; cf. Lev. xxi. 12, 15; Num.
xviii. 22. This only is evident from this contrast, as we already otherwise know,
that holiness and exclusion therefrom are not identical conceptions, but that exclusion and
inaccessibleness, separation and setting apart, pertain to what is holy. Thus, in
common usage, signifies the kovov, not in and for itself, but so far only as it is not
included within the sphere of sanctification; it everywhere includes the idea of what is
unsanctified, and accordingly the LXX. never render it by koivós, but, in harmony with
Greek usage, by Béßnλos, though thus injustice is done to the biblical view. For though
the contrast between 5 and determined the entire Jewish estimate of things, what
was not devoted to the gods among the Greeks was not always called Béßrλov; so that,
in the language of Israelitish life and of the N. T., Koós gradually took the place of the
Béßnλos of the LXX., and received that moral tinge to which those modern languages,
influenced by Christianity, owe the moral import of the meaning of the word "common."
does not signify what is Kovov in and for itself, but kovov theocratically estimated;
cf. Acts xxi. 28, kekolvwкev тòv åɣlov TÓTоV TOûTOV, with the passage from Plato above
cited, Legg. x. 884, εἰς δημόσια ἅγια ἢ κατὰ μέρη κοινά (see κοινός). Accordingly, the
eis
antithesis between ayios and rowvós, wip and b, at first only natural, became moral; and
the antithesis between in and so is closely allied thereto, Lev. x. 10; Ezek. xxii. 26,
xliv. 23; Heb. ix. 13, τοὺς κεκοινωμένους ἁγιάζει πρὸς καθαρότητα. What is unsancti-
fied we may say becomes virtually unholy.
>>
These are the main features of the O. T. conception of holiness, which appear also in
the N. T., only divested of its limitation to Israel. Cf. Ps. xcix., "the earthly echo of
the seraphic Trishagion" (Delitzsch) contains the same conception of holiness.
"Aytos, in the N. T., is used (I.) of God and the Spirit of God. It may seem strange
that holiness is so seldom predicated of God in the N. T. Besides the quotation in
Rev. iv. 8 of the Trishagion of Isa. vi. 3, which does not appear expressly as a quota-
tion, and of Lev. xi. 44, xix. 2, in 1 Pet. i. 15, 16, kaтà tòv kaλéoavтa iµâs åylov kai
αὐτοὶ ἅγιοι ἐν πάσῃ ἀναστροφῇ γενήθητε, διότι γέγραπται ὅτι ἅγιοι ἔσεσθε ὅτι ἐγὼ
G
4
e
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Αγιος
50
åylos, and of Ps. xcix. 3, cxi. 9, in the song of the Virgin, Luke i. 49, èπoínoév poi
μεγαλεῖα ὁ δυνατὸς, καὶ ἅγιον τὸ ὄνομα αὐτοῦ, καὶ τὸ ἔλεος αὐτοῦ εἰς γενεάς κ.τ.λ. (cf. Ps.
lxxvii. 14, 15, xcviii. 1; Ex. xv. 11; Josh. iii. 5), it occurs in St. John's writings only,
John xvii. 11, πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου; Rev. vi. 10, ἕως πότε, ὁ
δεσπότης ὁ ἅγιος καὶ ἀλήθινος κ.τ.λ.; 1 John ii. 20, χρίσμα ἔχετε ἀπὸ τοῦ ἁγίου.
(Stier [Reden Jesu, v. 420, Eng. trans. vi. 468] sees in the Táтep ǎyle of John xvii. 11,
"the concentration of the O. and N. T. expressions into one new phrase, uniting as
But
synonymous (?) the deepest word of the past revelation with that now revealed.")
to conclude from this fact that God's holiness disappears in the N. T. (Diestel) would be
extremely hasty and incorrect, and especially would overlook the difference between the
O. and N. T. manifestations of holiness. For, apart from the fact that sanctification
proceeding from God occupies so important a place in the N. T. (see under II.), it is a
significant fact, and one that completely corresponds to the fulness of God unfolded for
the first time in the N. T., that holiness is in the N. T. Kar' §. the predicate of the
Spirit of God, not only as He is the bearer and mediator of the revelation at every stage,
but also as He has appeared amongst mankind as a new divine principle of life; cf.
ἀνακαίνωσις πν. ἁγ., Tit. iii. 5 ; ἁγιασμός πνεύματος, 2 Thess. ii. 13 ; 1 Pet. i. 2. While
in the O. T. the Spirit of God is called the Holy Spirit only in Ps. li. 13, Isa. Ixiii. 10,11,
the expression тò πveûµa åyiov runs throughout the N. T. as the designation of the Spirit ;
and this is perfectly in harmony with the presence of God, whose holiness is the
hallowing of His people, being now realized in the Holy Ghost. For the essence of God
is concentrated in His Spirit (1 Cor. ii. 11), and hence through Him all revelations also
are made. Holiness, therefore, being the characteristic element of God's essence in His
revelation, is specially appropriate to the Spirit of God; Matt. i. 18, 20, iii. 11, xii. 32,
xxviii. 19; Mark i. 8, iii. 29, xii. 36, xiii. 11; Luke i. 15, 35, 41, 67, etc.; and this
may possibly be decisive for the understanding of what Christ says concerning the sin
against the Holy Ghost in Matt. xii. 32 and the parallel passages.
(II.) Of men and things occupying the relation to God which is conditioned and
brought about by His holiness, whether it be that God has chosen them for His service,
as instruments of His work, or that God's holiness has sanctified them and taken them
into the fellowship of the redeeming God, the God of salvation. Hence connected with
ékλeкtós and nуαπημévos, Col. iii. 12; cf. Luke xxiii. 35, ix. 35; Mark i. 24; Eph. i. 4.
As an epithet, it stands joined with ȧvýp, in Mark vi. 20, of John the Baptist, by the
side of Sikalos (cf. 2 Kings iv. 9); of the πроonτat, Luke i 70, Acts iii. 21; arróσTOλOI,
Eph. iii. 5, 2 Pet. i. 21, Rec., ayıοi Оeoû äv0ρwπо (in place of åπò Оεоû åν¤µшποɩ), in
order to designate the persons in question, partly, generally, according to their fellowship
with the holy God (Mark vi. 20), and partly as servants of the saving purpose based
on divine holiness and unfolding itself therein, by virtue of which relation they are on
their part chosen vessels of the divine holiness. Thus Christ is called kaт' §., .
Kar' . . ó
ǎylos Toû Оeoû, Mark i. 24, Luke iv. 34, John vi. 69; cf. Acts iii. 14, ó åyıos kaì díkalos ;
"Αγιος
"Αγιος
51
iv. 30, ô ǎyıos maîs oov 'Iŋooûs, as in the O. T. the high priest is called in Ps. cvi. 16,
nin wip. Cf. 7p, Deut. xxxiii. 8, Ps. xvi. 10; see s.v. oσlos. In the same or an
analogous sense, ayos is also an epithet of λñσι, 2 Tim. i. 9; Siałýêŋ, Luke i. 72 ;
ypapal, Rom. i. 2; vóµos, évtoλý, Rom. vii. 12, 2 Pet. ii. 21; Tóπos, Acts xxi. 28, Matt.
xxiv. 15, and elsewhere. As God's holiness becomes sanctification, and believers are
received into the fellowship of the redeeming God (not simply, in general, into fellowship
with God), the predicate aytos is suitable of them also, seeing that it expresses the special
grace which they experience who are in the fellowship and possession of the N. T. salva-
tion ; cf. ἁγιάζειν.
Significant, and in keeping with the meaning which we have found to belong to the
conception of holiness, is the combination ayoi Kai Tigтоí, Eph. i. 1, Col. i. 2; cf. Rev.
xiii. 10, ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων; and also the above-mentioned
combination with ἐκλεκτοί and ἠγαπημένοι, Col. iii. 12, Eph. i. 4; κλητοὶ ἅγιοι, 1 Cor.
i. 2, Rom. i. 7. That it has to do with what those thus designated have experienced or
are experiencing, is clear from Rev. xx. 6, μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει
τῇ πρώτῃ. Cf. 1 Pet. ii. 5, ἱεράτευμα ἅγιον ; ver. 9, ἔθνος ἅγιον ; Eph. ii. 19, συμπολῖται
τῶν ἁγίων; 2 Thess. ii. 13, εἵλατο ὑμᾶς ὁ θεὸς, . . εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος.
The naming of believers-of Christians-by ayıq,-in full, oi ayıqı тoû leoû, Acts ix. 13,-
which occurs in the Acts, the Pauline Epistles, and the Epistle to the Hebrews, corresponds
not so much to the Hebrew, which is used very seldom as a designation of the
people of God (only in Deut. xxxiii. 3, Ps. xvi. 3, xxxiv. 10, Dan. viii. 24), but rather
to 'p, the rendering of which by the word ooios, chosen by the LXX., has not passed
into the usage of N. T. Greek. In the O. T., Dip, therefore, was not appropriate to
designate God's people, because ip in its application to them asserted holiness as a
law rather than as a blessing (Lev. xix. 2, etc.), whereas Tp gives prominence to the
electing love of which the people were the objects. For the same reason, the trans-
lators of the Septuagint did not see any reason to render DTP by ayiot; but in the
N. T., in keeping with the holiness which appeared in the world as redemption, you could
unhesitatingly be used to designate the N. T. people of God, without throwing into the
shade the element of electing love. Some have wished to maintain that in certain places.
oi ayio is a name of honour, or even a caste designation for the Jewish Christians at
Jerusalem; and it is true that in 1 Cor. xvi, 1, cf. ver. 3, 2 Cor. viii. 4, ix, 1, 12, oi ayo
signifies the Jerusalem church, the poor members in particular. However, there is no
ground to suppose that this designation was specially suitable to the Jerusalem church,
either to honour it as the mother church, or to designate it according to its locality,
according to "the holiness of its place of residence, which is extolled both in the O. and
N. T., Ps. xvi. 3, LXX., Isa. xiv. 2, Zech. ii. 16, Matt, iv. 5, xxvii. 53, Rev. xi. 2,
xx. 9, xxi. 2, 10" (Kurtz, Hebräerbr. p. 46). For it is only in a very definite connection
that the Jerusalem church is called of ayiot,-in a connection which has nothing to do with
any special honouring of it, etc., viz. only where a collection for the poor of that church is
Αγιότης
Αγιωσύνη
52
spoken of; and in every case, again, it is only the connection, as in Rom. xv. 25, 31,
1 Cor. xvi. 1, 3, or the historical relations, as in 2 Cor. viii. 4, ix. 1, 12, compared
with 1 Cor. xvi. 1, 3, that proves that the Jerusalem church is meant; cf. Rom. xv. 25, 31.
But that διακονεῖν τοῖς ἁγίοις, Rom. xv. 25, and ἡ διακονία ἡ εἰς τοὺς ἁγίους, 2 Cor. viii. 4,
do not of themselves designate the poor of the church at Jerusalem, but only in the
connection in which they are placed, is clear from Rom. xii. 13, ταῖς χρείαις τῶν ἁγίων
κοινωνοῦντες ; 1 Cor. xvi. 15, εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς; cf. Rom. xvi. 1 ; so
that it is an over-hasty inference to assert that in Heb. vi. 10, διακονήσαντες τοῖς ἁγίοις
καὶ διακονοῦντες, we find a designation of the Jerusalem Christians.
"Αγιος, however, emphasizes not only the relation to God, but also the correspond-
ing moral conduct, e.g. 1 Pet. i. 15, 16, κατὰ τὸν καλέσαντα ὑμᾶς ἅγιον καὶ αὐτοὶ ἅγιοι ἐν
πάσῃ ἀναστροφῇ γενήθητε κ.τ.λ. ; ii. 5, οὕτως γάρ ποτε αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι
εἰς θεὸν ἐκόσμουν ἑαυτάς; Rev. xiv. 12, ὧδε ἡ ὑπομονὴ τῶν ἁγίων ἐστίν, οἱ τηροῦντες τὰς
ἐντολὰς τοῦ θεοῦ καὶ τὴν πίστιν Ἰησοῦ; xix. 8, τὰ δικαιώματα τῶν ἁγίων ; Eph. v. 3, καθώς
πρέπει ἁγίοις; cf. also φίλημα ἅγιον, Rom. xvi. 16, 1 Cor. xvi. 20, 2 Cor. xiii. 12,
1 Thess. v. 26. In no case is the moral quality produced and required by the divine
sanctification to be excluded; 1 Cor. vii. 34, ἡ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία
καὶ σώματι καὶ πνεῦματι; Eph. i. 4, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ,
v. 27; Col. i. 22, παραστῆσαι ἡμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ,
and elsewhere. Cf. ἁγιασμός, ἁγιωσύνη.
Αγιότης, ή, holiness; like all derivatives of ἅγιος, unknown in classical Greek. In the
N. Τ. only in Heb. xii. 10, in the ethical sense, ὁ δὲ (sc. πατὴρ τῶν πνευμάτων παιδεύει)
ἐπὶ τὸ συμφέρον, εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ ; cf. ver. 11.—In 2 Macc. xv. 2 it
is used in the historico-redemptive sense, the Sabbath being described as ἡ προτετιμημένη
ὑπὸ τοῦ πάντα ἐφορῶντος μεθ᾽ ἁγιότητος ἡμέρα.—Lachm. reads the word also in 2 Cor.
i. 12; Tisch., too, in his ed. acad. ex trigl.; the latter, however, has restored the old
reading, ἐν ἁπλότητι καὶ εἰλικρινείᾳ, in his 7th ed., with the remark, probabilius est
ἁγιότητι, utpote quod esset multo plus quam ἁπλότητι, aliena manu inlatum quam sublatum
esse. In patristic Greek also, but seldom.
Αγιωσύνη, ή, holiness. Written sometimes with o and sometimes with w,the
latter the more correct, as in ἱερωσύνη, ἀγαθωσύνη, μεγαλωσύνη, because a short syllable
precedes. It is evidently to be derived not from ἁγιοῦν = ἁγιάζειν (Valck.), but from ἅγιος,
and denotes sanctity, not sanctification, which does not need to be proved. Used by LXX.
in Ps. xevi. 12 = ; Ps. xcv. 6 = 1; Ps. exliv. 5 = τίπ. 2 Macc. iii. 12, πιστεύειν τῇ
τοῦ τόπου ἁγιωσύνη. Clem. Αlex. Paed. iii. p. 110, ed. Sylb., ἁγιωσύνην ὑποκρίνεσθαι.
It occurs in only three places in the N. T. 1. In Rom. i. 3, of the holiness of God per-
vading and moulding the scheme of redemption, and manifested finally in and by Christ:
τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, side
by side with τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαυὶδ κατὰ σάρκα, where the
Αγιάζω
Αγιάζω
53
topic is not the contrast of natural and moral qualities, but of human and divine relation-
ship or dependence. We have not here the simple κатà σáρка... κатà πνеûµа, as if
κατὰ πνεῦμα,
to indicate a conflicting contrast in Christ's person (cf. Gal. iv. 23, 29; different in 1 Tim.
iii. 16, ἐφανερώθη ἐν σαρκὶ, ἐδικαιώθη ἐν πνεῦματι), but, as the topic is what makes
Christ υἱὸς θεοῦ ἐν δυνάμει, πνεῦμα ἁγιωσύνης, not πν. ἅγιον, because the peculiarity of
the antithesis of the veûμa to the cápέ was to be made prominent. 2. Of the holiness
of man, to be made manifest in moral conduct; 1 Thess. iii. 13, eis tò oτnpikai vµŵv tàs
каρdías ȧµéμπтOVS Ev ȧyiwσvvy (cf. Eph. i. 4, v. 27; Col. ii. 22); 2 Cor. vii. 1,
ἐπιτελεῖν τὴν ἁγιωσύνην, and expressions like ποιεῖν τὴν δικαιοσύνην, τὴν ἀληθείαν
= per-
fectly to show forth holiness.
'Ayɩá¿w, to make holy, to sanctify. In classical Greek, ȧyiw = to consecrate, e.g.
altars, sacrifices, etc., answers to this word, which, like all derivations of ayos, is peculiar
to bibl. Greek. Ayiço means," to set apart for the gods," "to present," generally = “to
offer." It occurs but seldom; kalayiçew is for the most part used. Pind. Ol. iii. 19, ẞwµôv
πατρὶ ἁγισθέντων. Soph. Οed. c. 1491, Ποσειδαονίῳ θεῷ Βούθυτον ἑστίαν ἁγίζων. Dion.
Hal. Ant. Rom. i. 57, Αἰνείας δὲ τῆς μὲν ὑὸς τὸν τόκον . . . τοῖς πατρῴοις ἁγίζει θεοῖς ; iv. 2,
dè
τὰς ἀπὸ τῶν δείπνων ἀπαρχὰς ἁγίζουσιν. The biblical ἁγιάζειν differs not inconsider-
ably from this, for it is seldom used of sacrifices, but mostly to denote what is effected by
the sacrifice, and it signifies, "to place in a relation with God answering to His holiness."
Sacrifice is necessary in order to such sanctification; Heb. x. 29, ev тô alμati TŶs Sia-
θήκης ἡγιάσθη; xiii. 12, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν; x. 10, ἡγιασμένοι
ἐσμεν οἱ διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ. Hence, too, it is joined
oi dià
with kalaρice, which denotes the application of the atonement to the subject, and occupies
a middle place between ἱλάσκεσθαι and ἁγιάζειν ; see καθαρίζειν. Ex. xxix. 36, 37 ; 2 Tim.
ii. 21; 2 Cor. vii. 1; Eph. v. 26, and elsewhere. Cf. Heb. ix. 13, τοὺς κεκοινωμένους
ἁγιάζει τρὸς τὴν τῆς σαρκὸς καθαρότητα. It lies in the essence of holiness that ἁγιάζειν
stands in antithesis with kowoûv; as, however, kolvóv is first qualified in meaning by this
contrast (see ἅγιος), we must not infer the signification of ἅγιος, ἁγιάζω therefrom, for
in this case we should have to start from the meaning which Kowós receives only
through its relation to aycos. This mistaken way of deciding the meaning of ayalew
is adopted whenever it is explained as apopitev, as is done in patristic Greek. Cf.
Schleusner, s.v.: "Propria hujus verbi significatio, unde omnes translatae profectae sunt, haec
est, ut notet: Separare aliquid a communi et profano usu, et in peculiarem, maxime sacrum
usum secernere, ac sit, i.q. à popíšeiv, quo ipso verbo a Theodoreto ad Joel iii. 9 explicatur.”
In like manner Suicer, Bretschneider, and others. More rarely it is explained by doğáčew,
δοξάζειν,
as Chrysostom on Matt. vi. 9, ἁγιασθήτω = δοξασθήτω. We may say that ἀφορίζειν
gives prominence to the negative, and Soğáčew to the positive, element in the word. But,
as was remarked under åylos, while holiness always includes separation, it must never be
identified with it; and in the few places where "to sanctify" means "to set apart," e.g.
=
Αγιάζω
Αγιάζω
54
Jer. xii. 3, Lev. xx. 26, this is only a derived meaning, and, indeed, is not simply = to set
apart, but to set apart for God.
We have seen, under åycos, that we must distinguish who the subject of the ȧyiáČeiv
is. To sanctify means, to make anything a participator, according to its measure, in God's
holiness, in God's purity as revealed in His electing love. (1.) With God as the subject.
When God sanctifies anything, the divine holiness through elective appropriation—¿.e.
God's love excluding or removing sin-is said to be manifested thereto, as this was
symbolized in the O. T. in ritualistic ordinances, the types of the future (Matt. xxiii. 17,
ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν, and ver. 19, τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον, are expres-
sive of O. T. ideas). The word usually means, to adopt into saving fellowship with God.
Further, we must distinguish the different ways in which the object participates in God's
holiness, whether, as the organ of divine revelation and minister of divine saving purposes,
it becomes the bearer in its measure of divine holiness, or whether it experiences in itself
holiness as cleansing from sin and redemption (see åyos, II.). An instance of the former
we have in John x. 36, ὃν ὁ πατὴρ ἡγίαζεν καὶ ἀπέστειλεν εἰς τὸν κόσμον. The second
part of this sentence represents Christ as the organ and minister of God's saving purpose,
and the dv ở Taτǹρ ηyíašev clearly denotes the same thought as does the title, “the holy
one of God," given to Christ, Mark i. 24, Luke iv. 34, John vi, 69; the sense in which
the high priest is called, Ps. cvi. 16, in ip; and the mighty ones chosen of God to carry
out His judgments against Babylon, Isa. xiii. 3, pp (cf. ap, Jer. xxii. 7, li. 27, 28,
Zeph. i. 7). Hence the forced explanation of Calvin, Luthardt, and others, approved
of in the 1st ed., becomes inadequate: "When Jesus left the Father to enter into the
fellowship of the world, the Father took Him, so far as He was to become the Son of
man, out of this fellowship, and sent Him into the world as one who did not share the
character of the world." The divine holiness, on the other hand, as it denotes deliver-
ance from sin and salvation, and reception into saving fellowship with God, is referred to
in John xvii. 17, ἁγιάσον αὐτοὺς ἐν τῇ ἀληθείᾳ σου (cf. ver. 19, ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω
ἐμαυτόν, ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ); see ἀλήθεια as designating the bless-
ings of redemption, 1 Cor. vi. 11, ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε
ἐν τῷ ὀνόματι τοῦ κυρίου Ἰησοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν; 1 Thess. v. 23,
αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς κ.τ.λ., where the connection between
sanctification and redemption is unmistakeable. So especially in designating believers
the children of God, as ἡγιασμένοι; Acts xx. 32, δοῦναι κληρονομίαν ἐν τοῖς ἡγιασμένοις
πᾶσιν; xxvi. 18, τοῦ λαβεῖν αὐτοὺς (sc. τὰ ἔθνη) ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς
ἡγιασμένοις; they are ἡγιασμένοι ἐν Χριστῷ Ἰησοῦ, 1 Cor. i. 2, because this divine and
saving act is accomplished in Christ, and mediated through Him, see above; and hence
elsewhere Christ is the subject accomplishing this sanctification, Eph. v. 6, íva avτǹv (sc.
τὴν ἐκκλησίαν) ἁγιάσῃ καθαρίσας κ.τ.λ., where καθαρίσας is named at the same time,
without which the ayıáčew does not take place; cf. Lev. xvi. 9, ne ispup iwap, innp),
Josh. vii. 13, Heb. ix. 13, 14, where to the ayageι πρòs кaðαρóτητa, ver. 13, in ver. 14
Αγιασμός
Αγιασμός
55
Kalaρieî answers. Specially in the Epistle to the Hebrews, Christ, or the blood of Christ,
appears as the subject accomplishing the sanctification, which must not be confounded with
what, in unscriptural language, is distinguished as sanctification from justification, and which,
nevertheless, is not to be identified with justification, seeing that sanctification includes
admission to living fellowship with God. Cf. Heb. x. 29 with ix. 4, ȧyaoμós. Heb. ii.
11, ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες (cf. Ex. xxxi. 13); Heb. x. 10,
ἡγιασμένοι ἐσμὲν οἱ διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ; x. 14, μιᾷ γὰρ
προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους; Χ. 29, τὸ αἷμα τῆς διαθήκης
κοινὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθη; xiii. 12, Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος
τὸν λαόν. For Rom. xv. 16, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη
ev πνeúμati ȧyíæ; cf. ayios, I., what is said concerning Tv. ay.-The expression, 1 Cor.
vii. 14, ἡγίασται ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ
ådeλp, clearly cannot signify the sanctification in its fulness which the N. T. divine
and saving work produces; for a personal faith is required in the object of it, which is in
this case denied. Still it is unmistakeably intimated that by virtue of the marriage
union the unbelieving side in its measure participates in the saving work and fellow-
ship with God experienced by the believing side; and therefore Bengel in loc., comparing
1 Tim. iv. 5, says, "Sanctificatus est, ut pars fidelis sancte uti possit, neque dimittere debeat.”
Cf. 2 Tim. ii. 21.
(2.) When men "sanctify" anything, we must distinguish whether the object is already
God's in and for itself, and therefore aycov, or whether it is now for the first time appro-
priated to God and brought into association with Him. See yios. In the first, as in
Matt. vi. 9, Luke xi. 2, ȧyıao¤ýτw tò čvoµá σov (cf. Heb. x. 29, koivòv ýyeîolai), 1 Pet.
iii. 15, κύριον τὸν θεόν ἁγιάσατε ἐν ταῖς καρδίαις ἡμῶν, the word denotes that manner
of treatment on the part of man which corresponds with the holiness of God, and which
springs from faith, trust, and fear; cf. 1 Pet. i. 17. If the second, the establishing a con-
nection with God, and excluding all connection with sin, as in 1 Tim. iv. 5, πâv kтíoµа
ἁγιάζεται διὰ λόγου θεοῦ καὶ ἐντεύξεως (where, therefore, divine and human sanctifica-
tion are combined), it means the preservation and establishing of fellowship with the God
of salvation, Rev. xxii. 11, ò aɣios åɣiaσlýтw eri; cf. 2 Cor. vii. 1; Heb. xii. 11.-
2 Tim. ii. 21, ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων, ἔσται σκεῦος εἰς τιμὴν, ἡγιασ-
μévov, expηotoV TO SEOTÓTY.-This circumstance, peculiar to the N. T., is worthy of
notice—namely, that the reflective, "to sanctify oneself," which occupies so important a
position, comparatively speaking, in the O. T., does not occur in the N. T. at all (unless
we except Rev. xxii. 11); because the thing itself, Heb. x. 10, Ĥyiaoµévoi čoµèv K.T.λ. (cf.
1 Cor. i. 30), has already taken place through the self-sanctification and offering of Christ,
John xvii. 19, ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτὸν, ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ.
See further, ἁγιασμός.
'Aviaσµós, ô, sanctification. Rarely in the LXX. Only the older editions read
Αγιασμός
Αγιασμός
56
it in Isa. viii. 14, Lev. xxiii. 27, Judg. xvii. 3; it is certified only in Ezek. xlv. 4 (= app,
sanctuary) and Amos ii. 11 (paraphrase for "; also for sanctuary). In the Apocrypha
it occurs 2 Macc. ii. 17, 3 Macc. ii. 18, for sanctuary; 2 Macc. xiv. 36, ayı: πAVтÒS
ἁγιασμοῦ κύριε, διατήρησον εἰς αἰῶνα ἀμίαντον τόνδε τὸν προσφάτως κεκαθαρισμένον οἶκον,
where it obviously is used to strengthen the dye superlatively, therefore = holiness, though
Schleusner takes it actively, and renders, " omni divino cultu prosequende." Cf. Ecclus.
xvii. 9: ὄνομα ἁγιασμοῦ αἰνέσουσιν, ἵνα διηγῶνται τὰ μεγαλεῖα τῶν ἔργων αὐτοῦ.
The meaning of Ecclus. vii. 31, Ovoía åɣiaoμoû, is doubtful, though many take it
as signifying sanctuary. This use of the word in the LXX. and the Apocrypha rests
upon the fact that, like other words of the same form, a passive as well as an active
meaning can be given to it, e.g. Tλeovaoμós, Baoaviouós, and others. Both significa-
tions occur in patristic Greek, though here the passive prevails, while in the N. T. it is
the rarer.
(I.) Actively, sanctification, and indeed (1) the accomplishment of the divine saving
work designated by ȧyiάew, the setting up, advancing, and preserving of the life of fellow-
ship with the God of grace and righteousness. 1 Thess. iv. 7, oùк ékáλeσev vµâs ó Ocòs
ἐκάλεσεν θεὸς
¿πì ảкabapoíą, ảλλà év åyiaoµộ; sanctification, as the removal of existing impurity, accom-
panies and characterizes the calling; the change of prepositions is observable in this
passage. 2 Thess. ii. 13, εἵλατο ὑμᾶς ὁ θεὸς ... εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος.
eis
1 Pet. i. 2, ékλektoì év åyiaoµộ πreúμatos, because it is the Spirit who accomplishes this
saving work. See ayios.-(2) The preservation and nurture of the divine life-fellowship
on the part of the man who has become the subject of divine influences. 1 Thess. iv. 3, 4,
τοῦτό ἐστιν τὸ θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, εἰδέναι
ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ; cf. ver. 7. Cf. Chrys.,
Theophyl., and Theodoret, who explain it in Heb. xii. 14 by owopooúvm, in the narrow
sense of chastity, continence. 1 Tim. ii. 15, μένειν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ
σωφροσύνης. Heb. xii. 14, εἰρήνην διώκετε μετὰ πάντων καὶ τὸν ἁγιασμόν, οὗ χωρίς
ovdeìs õpetai Tòv Kúρlov (cf. Matt. v. 8). It cannot be denied that the passive meaning
ὄψεται κύριον
claimed for these texts in the first edition, as if they denoted a divine work accomplished
in the individual, is in some degree strained. If the reflective meaning, "to sanctify
oneself," is and must be, as remarked under åyιálew, foreign to the N. T., we must suppose
here an inconsistency of linguistic usage, not without its parallel, which is connected with
the element of abstinence from impurity peculiar to the O. T. "to sanctify oneself;" cf.
Lev. xi. 44; Rom. xi. 18; Josh. iii. 5, vii. 13. It is important to observe, however, that
ȧyaoμós in this sense does not correspond with the O. T. self-preparation by sacrifice and
abstinence for the divine saving revelation, and that wherever sanctification in the N. T.
appears as pertaining to man, as self-sanctification, it is not in the sense in which we have
accustomed ourselves to distinguish sanctification as pertaining to man from the divine work
(viz. justification), whereby we utterly preclude any right understanding of the divine
activity for salvation expressed by the words, "to sanctify" and "sanctification." It is wrong
'Ayvós
'Ayvós
57
to suppose that in the N. T. sanctification on man's part, and as the work of man, follows
justification as the work of God; we should rather say that sanctification in this sense
is a proof and confirmation of the divine sanctification experienced by the man, an éπɩreλeîv
tǹv åyiwoúvnv, 2 Cor. vii. 1. It does not mean, as in the language of church life, a self-
accomplished freedom from sin, but only the avoidance of sin, the freeing being God's act;
and this is most important for the nurture of the inner life, the life of faith. In a word,
it is in keeping neither with the character nor with the language of the N. T. to speak of
a sanctification which is at bottom a self-sanctification. The sanctification meant is not
of the man himself, but of his proving,-evincing by his actions, of his walk.—For the
active ȧyaoμós in patristic Greek, see Chrys. or. 1, de pseudo-proph., тò µvnμoveûo ai
αὐτοὺς (sc. τοὺς ἡγουμένους) ἁγιασμός ἐστι ψυχῆς. Basil, Hom. in Ps. xiv., τὸν ἁγιασμὸν
κοτορθώσας ἄξιός ἐστι τῆς ἐν τῷ ἁγίῳ ὄρει κατασκηνώσεως.
(II.) Passive. Sanctification as the effect of the conduct referred to, in its results =
holiness. Thus, 1 Cor. i. 30, Xploròs... ¿yevýt̃n ýµîv åyaouós, cf. with v. 11; Heb. x. 10;
Χριστὸς ἐγενήθη
Isa. viii. 14, čoтaι σoi eis åyíaopa; This word signifies, as everywhere, so here-where
ἔσται σοι
some editions read ἁγιασμός—sanctuary. Rom. vi. 22, δουλωθέντες τῷ θεῷ, ἔχετε τὸν
καρπὸν ὑμῶν εἰς ἁγιασμόν; ver. 19, παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνη
εἰς ἁγιασμόν; cf. Oecumen. on 1 Thess. iii. 13, τοῦτο ἀληθῶς ἁγιασμός, τὸ παντὸς ρύπου
καθαρὸν εἶναι.
Kalaρòv elvaι. In patristic Greek it is used to designate the holy communion, water of
consecration, and of baptism, either as divinely given rites or relics, or as objects of holy
reverence, answering to the active dyiaopós as a designation of the Trishagion in the
Liturgy.
‘Ayvós, ý, óv, like åycos, to be traced back to ayos, primarily, perhaps, like most of
the comparatively rare adjectives of this form (e.g. σeµvós, deivós) with passive significa-
tion, dedicated or adored by sacrifice, the latter when applied to the gods, the former when
used of men or things. We have shown under ayios that all words of this stem contain
a reference to sacrificial acts. In Homer, Aeschylus, Euripides, it is used of the gods, and
of what is dedicated, consecrated, to them, e.g. sacrifices, places of worship, feasts. That it
is used specially in Homer as an epithet of the virgin Artemis (cf. Eustath. 1528, ȧyvηv
δὲ τὴν "Αρτεμιν ὡς παρθένον καλεῖ, ὅπερ ἡ ᾿Αφροδίτη οὐκ ἂν ἔχοι) can hardly be explained
by supposing its primary meaning to be pure, remote and free from touch and spot; for it
would be difficult to connect this signification with the original stem, and to explain the other
use of the word as descriptive of sacrifices, places of worship, feasts,—that, e.g., the atoning
bath of the corpse of Polynices should be called åyvóv, Soph. Ant. 1201, тòv IIoλvveíkn
...λovoαvтes ȧyvov λoûтpov; cf. Soph. Trach. 258, 60' ȧyvòs nv = expiated; that
Persephone, Hom. Od. xi. 386, should be called ȧyvý, "ob purificationem et lustrationem
mortuorum, quae fit igne" (Steph. Thes.); that, finally, a reference to sacrificial acts appears
in all words derived from ȧyvós. We can, on the other hand, see how the sense passes
into the signification pure, unspotted, if the fundamental meaning be revered or consecrated,
H
Αγνώς
Αγνεία
58
atoned for, purified, by sacrifice. The derived meaning, pure, unspotted, became narrowed
into a special designation for virginity and chastity, and the word thus narrowed became the
special epithet for Artemis. The word was now most frequently used with the significa-
tion pure, unspotted, when joined with the genitive and accusative, e.g. Plat. Legg. vi. 759 C,
φόνου δὲ ἁγνὸν καὶ πάντων τῶν περὶ τὰ τοιαῦτα εἰς τὰ θεῖα ἁμαρτανομένων, also with ἀπό
Then = chaste, Soph. Αnt. 880, ἡμεῖς γὰρ ἁγνοὶ τοὐπὶ τήνδε την κόρην. Dem.
adv. Neaer. 1371, Αγιστεύω, καὶ εἰμὶ καθαρὰ καὶ ἁγνὴ ἀπὸ τῶν ἄλλων τῶν οὐ καθαρευόν
των καὶ ἀπ᾿ ἀνδρὸς συνουσίας (oath of the priestesses of Bacchus).
τινος.
=
With this meaning, pure, chaste, the word passed into biblical Greek in the O. T.
to designate a moral and theocratic purity in, Ps. xii. 7, xix. 10; cf. Prov. xx. 9,
- πω! – καρδίαν ἁγνὴν ἔχειν. See ἁγνίζω. Still it occurs very seldom in the LXX. In
the N. Τ. with a special application, in 2 Cor. vii. 11, συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι
τῷ πράγματι (Rec. text, ἐν τῷ πρ.). Of chastity, in 2 Cor. xi. 2, ἡρμοσάμην ὑμᾶς ἑνὶ
ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ; cf. ver. 3, μήπως φθαρῇ τὰ νοήματα
ὑμῶν ἀπὸ τῆς ἁπλότητος τῆς εἰς τὸν Χριστόν; Tit. ii. 5 ; 1 Pet. iii. 2; in which latter
places, however, chastity is not to be limited to bodily purity; but, as is beautifully set
forth in 2 Cor. xi. 3, involves also the ἁπλότης τοῦ νοός which shows itself in the relations
in question. The best rendering would perhaps be pure (cf. Jas. iv. 8, ἁγνίσατε καρδίας
δίψυχοι), especially in the remaining passages, 1 Tim. v. 22, μηδὲ κοινώνει ἁμαρτίαις
ἀλλοτρίαις· σεαυτὸν ἁγνὸν τήρει; Phil. iv. 8, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνά, ὅσα δίκαια, ὅσα
ἁγνά . . . ταῦτα λογίζεσθε; Jas. iii. 17, ἡ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, cf. ver. 16,
ζῆλος καὶ ἐριθεία, and Phil. i. 17, s.v. ἁγνῶς. Cf. Clem. Alex. Strom. ii. 219, ἁγνεία γὰρ
οἶμαι τελεία, ἡ τοῦ νοῦ καὶ τῶν ἔργων καὶ τῶν διανοημάτων, πρὸς δὲ τῶν λόγων εἰλικρίνεια.
Α γνώς, purely, sincerely; cf. ἁγνῶς ἔχειν, Xen. Mem. iii. 8. 10; vid. s.v. ἁγνίζω.
Phil. i. 17, οἱ δὲ ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν οὐχ ἁγνῶς, οἰόμενοι κ.τ.λ.,
in saying which Paul denies the simplicity of the spirit in which they preached; cf.
ver. 18, πλὴν παντὶ τρόπῳ, εἴτε προφάσει, εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται. Cf. Cic.
pro leg. Man. 1. 2, Labor meus in privatorum periculis caste integreque versatus.
σε
Αγνότης, purity, sincerity, 2 Cor. vi. 6 (some codd., also 2 Cor. xi. 3, τῆς ἁπλό-
τητος καὶ τῆς ἁγνότητος). Not quite unknown in classical Greek, " Copulantur quoque in
titulis, ut δίκαιος et ἁγνός ... item ἁγνότης et δικαιοσύνη. Inscr. Argis reperta, Boeckh.
corp. inscr. Gr. 1, p. 583, No. 1133, 1. 15, Η Πόλις . . . Τιβέριον Κλαύδιον ... Φρον-
τεῖνον στρατηγὸν Ρωμαίων, δικαιοσύνης ἕνεκεν καὶ ἁγνότητος, τὸν ἑαυτῆς εὐεργέτην.”
Hase in Steph. Thes. s.v.
·
Αγνεία, purity, e.g. Soph. Οed. R. 863, ἁγνεία λόγων ἔργων τε πάντων. Plut. of
the chastity of the Vestals: ἁγνεία τριακονταέτις. In the N. T., 1 Tim. iv. 12: τύπος
γίνου τῶν πιστῶν, ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνείᾳ. The expression,
ἐν πάσῃ ἁγνεία, in 1 Tim. v. 2, may, indeed, grammatically be referred to the whole
Αγνίζω
'Ayopá
59
•
clause, and would not be unsuitable, compare with iv. 12 and v. 22; but it may also be
more closely conjoined with the last words, Tapaкáλei . νεωτέρας ὡς ἀδελφὰς ἐν π
åyv. ;—ȧyvela would then denote the chastity which shuts out whatever impurity of spirit
or manner might be mixed up with the aparλñois. Cf. Clem. Alex. Strom. iv. 219,
παρακλῆσις.
ἁγνεία δέ ἐστι φρονεῖν ὅσια, vid. s.v. ἁγνός; LXX. 2 Chron. xxx. 19, ἡ ἁγνεία τῶν ἁγίων
; Num. vi. 21, explanatory, kaтà vóμov åyvelas = in?? nin by, cf. ver. 5;
1 Macc. xiv. 36, ἐμίαινον κύκλῳ τῶν ἁγίων καὶ ἐποίουν πληγὴν μεγάλην ἐν τῇ ἁγνείᾳ,
where άyvela is a designation of the sanctuary, to indicate how sacrilegiously it had been
treated; cf. s.v. ἁγνίζω.—Phavor. ἁγνεία, καθαρότης, ἐπίτασις σωφροσύνης, ἐλευθερία
παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος.
-T: IT
Ayviw, to consecrate, to purify. Plut., Josephus, bibl. and eccl. Greek; other-
wise only isolatedly. In accordance with the fundamental meaning, the LXX. use it
as term. techn. for the purification required in priests for the divine service; Num.
viii. 21, 2 Chron. xxix. 5, and, indeed, in all who belonged to the chosen people. Ex.
xix. 10, 11 ; Josh. iii. 5, ἁγνίσασθε εἰς αὔριον, ὅτι αὔριον ποιήσει κύριος ἐν ὑμῖν θαυ-
µaστá; 2 Chron. xxx. 17 (ver. 20, iáσato kúpios Tòv λaóv, throws light on the meaning);
Num. xix. 12, xxxi. 19, 23; = åþaɣvíčeola, Num. xix. 12, 13, 19, 20; vi. 3, åπò
οἴνου καὶ σίκερα ἁγνισθήσεται, , cf. ver. 2, ἀφαγνίσασθαι ἁγνείαν κυρίῳ, of the
vow of the Nazarite; opposed to μιαίνεσθαι. It includes καθαρίζειν and ἁγιάζειν, cf. 1 Sam.
xxi. 5; 2 Chron. xxix. 5, stands in the corresponding genus for on, y, and
p Piel, Hiphil, Hithpael. With Num. xxxi. 23 compare Plut. Qu. Rom. 1: Tò Tûρ
καθαίρει καὶ τὸ ὕδωρ ἁγνίζει.-In the same relation the LXX. use ἁγνεία, ἅγνισμα (Num.
xix. 9), ȧyvioµós. In the N. T. on the same ground of the Israelite's relation to God as
in the O. T., cf. John xi. 55 (coll. 2 Chron. xxx. 17; Ex. xix. 10 sq.); Acts.xxi. 24, 26,
xxiv. 18. Otherwise, as a term. techn. not used in the N. T. = purify, cleanse (without
the collateral meaning " consecrate "). Jas. iv. 8, ȧyvíoαтe Kapdías difvxo; 1 Pet. i. 22,
τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας εἰς φιλαδελφίαν ἀνυπόκριτον ;
1 John iii. 3, ἁγνίζει ἑαυτὸν, καθὼς ἐκεῖνος ἁγνός ἐστιν (where ἁγνός would seem to be
put because of åyvíçew, and not vice versa).
Plut. de def. or. 15, ἁγνισμοῦ δεέσθαι;
expiatio. In the LXX. of the purification
and 8, cf. xxxi. 23; dwp ȧyvio-
'Ayvioμós, consecration, purification.
Dion. Hal. A. R. iii. 21, ȧyvioμµòv тоieîσ0αι
ἁγνισμὸν ποιεῖσθαι
and consecration of the Levites, Num. viii. 7
πᾶσαι
μoû, viii. 7 – л, here explanatory for ; vi. 5, of the Nazarite vow, πâσaɩ ai
ἡμέραι τοῦ ἁγνισμοῦ
toû
μépaι тoû ȧvioμ. In the N. T., only Acts xxi. 26, µéρaι Tоû
ȧyvioμoû. The use of it by the LXX. in Jer. vi. 16 yi, Neumann (in loc.) explains
by a reference to Ex. xv. 13.
נִדָּה ,מֵי חַטָאת
כָּל־יְמֵי נֶדֶר
'Ayo pá, from ayeípw, hence originally assembly, popular assembly; then the place
of meeting, a place opened to public intercourse, serving also as a court of justice. (Il.
Αγοράζω
* Εξαγοράζω
60.
xvi. 387, Od. xii. 439.) Acts xvi. 19, market-place, Matt. xi. 16, xx. 3, xxiii. 7, Mark
vi. 56, xii. 38, Luke vii. 32, xi. 43, xx. 46, Acts xvii. 17. Mark vii. 4, åπ' ảyopâs
ἐὰν μὴ βαπτίσωνται οὐκ ἐσθίουσιν; cf. Winer, 547 ; Ecclus. xxxi. 30, βαπτιζόμενος ἀπὸ
νεκροῦ καὶ πάλιν ἁπτόμενος αὐτοῦ. From this,
'Ayopάw, to buy; with acc., Matt. xiii. 44, 46, xiv. 15, xxvii. 7, Mark vi. 36,
xv. 46, xvi. 1, Luke ix. 13, xiv. 18, 19, xxii. 36, John iv. 8, vi. 5, xiii. 39, Rev. iii.
18, xviii. 11.—With accus. of the thing and genit. of the value, Mark vi. 37;—passive,
1 Cor. vi. 20, vii. 23. In the last two passages, nyopáσONTE TIµñs,—buy for a price," as
the opposite of a gratis acquisition" (Meyer): by which stress is to be laid both on the
right of possession and especially on the worth of the equivalent, as we say, "a thing is
worth money, it cost me money;" Propert. iii. 14 (vid. Wetst. on 1 Cor. vi. 20), Talis
mors pretio vel sit emenda mihi.-Value assigned by év with the dat., Rev. v. 9; cf. 1 Chron.
xxi. 24, év åpyvpiw ȧğiw.—Without mention of an object, Matt. xxi. 12, xxv. 9, 10,
Mark xi. 15, Luke xvii. 28 (xix. 45, Rec. text), 1 Cor. vii. 30, Rev. xiii. 17.-Transferred
to the redemptive work of Christ, 1 Cor. vi. 20, vii. 23, ǹyopáσ¤nte τiµñs; 2 Pet. ii. 1,
τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι ; Rev. v. 9, ηγόρασας (ἡμᾶς, Tisch. omits) τῷ
θεῷ ἐν τῷ αἵματι σου ἐκ πάσης φυλῆς κ.τ.λ.; Rev. xiv. 3, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς;
ver. 4, οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ. The negative
aspect of this idea is found in the use of λύτρον, λυτροῦν, ἀπολύτρωσις, in Matt. xx. 28,
1 Tim. ii. 6; éğayopáčew, Gal. iii. 13, iv. 5. For the positive, vid. Acts xx. 28, v πеρiε-
îv tepie-
ToińσATO dià TOû isiov aíµatos, Tit. ii. 14, 1 Pet. i. 18, Eph. i. 14, 2 Thess. ii. 14.-
In Rev. xiv. 3, 4, ἠγορ. ἀπὸ, ἀπό is used as in Od. v. 40, ἀπὸ ληίδος αἶσα; Herod. vi. 27,
ἀπὸ ἑκατὸν παίδων εἷς μοῦνος; Thucyd. vii. 87, ὀλίγοι ἀπὸ πολλῶν. Cf. also the idea
expressed in Rom. iii. 19 by ὑπόδικος (g.v.) with Gal. iv. 5, γενόμενον ὑπὸ νόμον, ἵνα τοὺς
úπò vóμov éžaɣoρáon. See further, opeínua. The idea accordingly is, that Christ, by
ὑπὸ νόμον ἐξαγοράσῃ.
offering for us the satisfaction due (cf. Gal. iii. 13), freed us from our liability; we, on
the other hand, are now His, i.e. as it were bound to Him; vid. 1 Cor. vii. 23, TIµ. ŴY. µĤ
γίνεσθε δοῦλοι ἀνθρώπων; vi. 19, οὐκ ἐστὲ ἑαυτῶν.
'Ekayopasw, peculiar to later Greek, and there rare to buy out, redeem, e.g.
prisoners; redimere, Polyb., Diod. Sic.-So in Gal. iii. 13, iv. 5, where, however, only the
negative aspect of the idea contained in ȧyopáčew is expressed.—Also = to buy up, i.e.
to buy all that is anywhere to be bought; Plut. Crass. ii., ¿½nyópage tà kaióµeva kai
yeitviŵvta taîs kaloμévois. So the Middle, Eph. v. 16, Col. iv. 5, тòv Kaιpóv; by Huther
in loc. rightly taken to be = not to allow the suitable moment to pass by unheeded, but to
make it one's own = χρᾶσθαι ἀκριβῶς τῷ καιρῷ. Suicer, s.v. καιρός : Quando jubemur
ἐξαγοράζεσθαι καιρόν, sensus est, τῷ παρόντι καιρῷ εἰς δέον χρηστέον,—juxta Theodoretum.
Dan. ii. 8, καιρὸν ὑμεῖς ἐξαγοράζετε, 175 191 = seek time or delay. Cf. 1 Cor. vii. 29 and
the parallels quoted by Wetstein on Eph. v. 16; M. Anton, IV. 26, kepdavтéov тò TAρÓv.
Dion. Hal Ant. iii. 23, ταμιευόμενος ἐμαυτῷ τὸν τῆς ἐπιθέσεως καιρόν.
}
|
"Ayw
61
Προσάγω
"Α γ ω, ἄξω, ἤγαγον, ἤχθην, ἀχθήσομαι; the form of aor. 1. ήξα, see 2 Pet. ii. 5,
étážas; éπiovváşaı, Mark xiii. 27; Luke xiii. 24; to bear, to lead, to bring, to draw;
of circumstances, to carry out, to complete, to spend, etc. It is also, though seldom, used
intransitively to go, to move; in the N. T. only in the form άywμev, Matt. xxvi. 46,
Mark xiv. 42, John xi. 7, 15, 16, xiv. 31. Epist. Diss. iii. 22, ǎywμev éπì тòv åvlú-
Taтoν. Etym. M., åyw onµaívei тò порevοµаι. Winer (sec. 38) rightly declines to
explain this usage by the omission of the reflective pronoun. It occurs often in verbs of
motion, and may be explained by the fact that the subject independently represents the
motion; cf. the German ziehen used trans. and intrans. Among the compounds of ayew
the intrans. sense occurs in ἀνάγειν (Plat. Rep. vii. 329 Α), ἀπάγειν, ἐπανάγειν (to turn
back again, Dion. Hal., Diod., Polyb., Plut.), wapáryev (very often in the N. T.), πроσá-
γειν, ὑπάγειν, ὑπεράγειν ; so, too, in the derivatives ἀγωγή, εξαγωγή (departure, death, not
in ἐξάγειν), παραγωγή, περιαγωγή. See προσαγωγή. If we enumerated the technical
expressions. of military and naval usage, formed by the omission of the obvious and well-
known object in each sphere, we might give a far larger number of examples.
'Aywyń, ǹ, in classical Greek trans. only; leading, guiding. Afterwards intrans.
also (Aristotle, Sext. Emp., Polyb., Josephus), manner of life, conduct, behaviour. So in
2 Tim. iii. 10, παρηκολούθηκάς μου τῇ διδασκαλίᾳ, τῇ ἀγωγῇ. Cf. Esth. ii. 21; 2 Macc.
vi. 8, xi. 24, iv. 16. Ita apostolus vocat ràs ódoùs aỷtoû tàs ẻv Xpiorộ (Suic.). Cf.
1 Cor. iv. 17, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ, καθὼς . . . διδάσκω. Clem.
Rom. 1 Cor. 47, ἀνάξια τῆς ἐν Χριστῷ ἀγωγῆς; 48, ἁγνὴ ἀγωγή.
Προσάγω.
=
קרב
II pooάyw. I. Trans. to lead to or bring hither, Luke ix. 48; Tivá Tivi, Matt. xix.
18 (Lachm., Tisch.; Rec., Tρoopéρew); Acts xvi. 20; 1 Pet. iii. 18, Xρioτòs... Éπadev,
ἵνα ἡμᾶς προσαγάγῃ τῷ θεῷ. The usage of the LXX. and classics presents no point of
resemblance or affinity with this passage. In the LXX. πрoσáɣew is the translation of
7p, p, as a religious term, side by side with Tроopéреw (see πроσéрxoμai), but, like
the Hebrew word used, without personal object, to designate the setting up of a personal
relationship. Cf. Lev. vi. 38, ὁ ἱερεὺς ὁ προσάγων ὁλοκαύτωμα ἀνθρώπου; Σ. 38, εἰ
σήμερον προσαγηόχασι τὰ περὶ τῆς ἁμαρτίας αὐτῶν καὶ τὰ ὁλοκαυτώματα αὐτῶν ἔναντι
KUρíov. On the other hand, it occurs in Ex. xxviii. 1, Num. viii. 97p with personal
κυρίου.
object, but not in a religious or ethical sense. In classical Greek the Middle is used with
the signification, to draw one to oneself, to attach to oneself, to make one inclined, sibi con-
ciliare; and if the examples in Passow were right, to make oneself inclined to one, to
surrender oneself to one. But it always denotes a winning and deciding of the object. We
may rather appeal to πрoσaywyeús = reconciler, mediator (Dem. 750. 22, ¥mpíoµата 8'
εἶπεν ἐν ὑμῖν δεινὰ καὶ παράνομα, δι᾽ ὧν ἠργολάβει, προσαγωγεῖ τούτῳ χρώμενος τῶν
λnµµáτwv), which also occurs in Greg. Naz. In Julian. 43, as a name for Christ, TòV TOû
μεγάλου πατρὸς υἱὸν καὶ λόγον, καὶ προσαγωγέα, καὶ ἀρχιερέα καὶ συνθρόνον κ.τ.λ. That
in 1 Pet. iii. 18 it denotes reconciliation, is clear from the connection, so that the reference
Προσαγωγή
Προσαγωγή
62
to the plan or custom mentioned in Xen. Cyrop. i. 3. 8, vii. 5. 45, where προσάγειν
denotes admission to audience with a king, is as inappropriate as it is superfluous. Cf.
προσαγωγή. ΙΙ. Intrans. to come to, to come hither, to approach. Here is not included
the military use of the word, in which στράτον has to be supplied, cf. 1 Sam. vii. 10.)
Plut. Mor. 800 A, προσάγουσι δι' ἀπάτης τοῖς βασιλεῦσιν. Vit. Lycurg. 5; Pomp. 46.
In the LXX. Josh. iii. 9; 1 Sam. ix. 18; 1 Kings xviii. 30; Ecclus. xii. 13; Tob. vi. 14;
2 Macc. vi. 19. In the N. T., Acts xxvii. 27, ὑπενόουν οἱ ναῦται προσάγειν τινὰ αὐτοῖς
χώραν.
Προσαγωγή, ή, occurs in the N. Τ. in Rom. v. 2, Eph. ii. 18, iii. 12, and the
question is, whether in a transitive or intransitive sense, whether as a bringing to, intro-
ducing, or access, approach. In classical Greek the transitive meaning predominates in
Thuc., Xen., Plut., Polyb. The passage quoted for the intransitive sense, Χen. Cyrop. vii.
5. 45, ἐγὼ δὲ ἠξίουν τοὺς τοιούτους, εἴ τίς τι ἐμοῦ δέοιτο, θεραπεύειν ὑμᾶς τοὺς ἐμοὺς
φίλους δεομένους προσαγωγῆς, ef. with Cyrop. i. 3. 8, προσάγειν τοὺς δεομένους Αστυά-
γους καὶ ἀποκωλύειν οὓς μὴ καιρὸς αὐτῷ δοκοίη εἶναι προσάγειν, is only the transitive
Doubtful also is, I think, Herod. ii. 58, πανηγύρις δὲ ἄρα καὶ πομπὰς καὶ προσα-
γωγὰς πρῶτοι ἀνθρώπων Αἰγύπτιοί εἰσι οἱ ποιησάμενοι καὶ παρὰ τούτων Ἕλληνες μεμα-
θήκασι. For when Herod here calls the temple processions προσαγωγοί, which in Attic
Greek were termed προσοδοί (Xen. Anab. v. 9. 11), it is possible that he does so because
their chief purpose was the presentation of offerings ; cf. Schol. on Aristoph. Αν. 854,
προσοδοὺς δὲ ἔλεγον τὰς προσαγομένας τοῖς θεοῖς θυσίας.
sense.
On the other hand, προσαγωγή certainly occurs in an intransitive sense in Plut. Vit.
Aem. P. 13, ιδρυμένος ἐπὶ χωρίων οὐδαμόθεν προσαγωγὴν ἐχόντων; Polyb. x. 1. 6, ἐκεῖνοι
γὰρ θερινοὺς ἔχοντες ὅρμους καὶ βραχείαν τινὰ παντελῶς προσαγωγήν (place of landing).
The intransitive use of the word, indeed, is not strange; for not only does the verb occur
with an intransitive meaning, but other derivations from ayo may, without difficulty, be
thus rendered, e.g. ἀγωγή, εξαγωγή, παραγωγή, περιαγωγή. A review of the usage of
compounds and derivatives of ayw shows that it depends upon mere chances that an
intransitive meaning does not everywhere exist side by side with the transitive, because
the ascertainable usage of the verbal substantives does not always correspond with the
ascertainable usage of the verbs. Thus we find ἀνάγειν, ἐπάγειν, ἐπανάγειν, intrans.,
ἀναγωγή, επαγωγή, ἐπαναγωγή not; ἐξαγωγή intrans., ἐξάγειν not ; so συναγωγός, but not
συναγωγή and συνάγειν.
It must accordingly be looked on as an unwarrantable, pseudo-scientific pedantry
which takes the word as of necessity in a transitive sense in such texts as Eph. ii. 18, iii.
12, ii. 18, δι' αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα;
iii. 12, ἐν ᾧ ἔχομεν τὴν παῤῥησίαν καὶ τὴν προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως
αὐτοῦ. In the first of these passages the transitive meaning is condemned alike by the
present ἔχομεν, by the following ἐν ἑνὶ πνεύματι, and by the object πρὸς τὸν πατέρα, for
Συνάγω
Συναγωγή
63
St. Paul would hardly speak of an introduction or conveyance of children to the Father;
in iii. 12, the co-ordination of the poσaywyn with rappηoía favours, and the reference of
ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ demands, the intransitive meaning. If this be
established in these two passages, there remains no ground for refusing to adopt it in Rom.
ν. 2, δι' οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν (τῇ πίστει is wanting in Tisch.) εἰς τὴν χάριν
Taútηv év ý čotýkaμev, for the transitive meaning is neither in keeping with the connec-
tion of ver. 1,-ver. 2 should add something to enlarge the declaration of ver. 1, but not
to give a reason for it, as the transitive πpoσaywyń would do,—nor is it compatible with
the choice of the verb éσxýkaμev; for if the first or only introduction to God were spoken
of, τυγχάνειν would have been the proper word. Cf. Athen. v. 212, τῶν φίλων εἷς ἐγένετο
μεγίστης τυχῶν προσαγωγῆς.
Σvváyw, to lead together, to assemble, to unite, is used only transitively in the
classics, like ovvaywyn; whereas ovvaywyós is sometimes intrans., coming together, a social
gathering.—Often in the LXX. for qp8, 78, 8'an, rap, without being fixed as a term.
techn. with any particular bias or for any special word. Occasionally – np, Hiphil (Num.
=
i. 18, viii. 10, Job xi. 10), which is otherwise rendered by a@polew, ovva@poíšew, ẻπi-
σvváyelv, ékkληoiáČeiv, ékλéyeolat. The signification, to take in, to lodge, to entertain (lit.
ovváy. eis tηv oikiav, Judg. xix. 15, 2 Sam. xi. 29, Deut. xxii. 2; cf. Gen. xxix. 22,
συνήγαγε Λαβὰν πάντας τοὺς ἄνδρας τοῦ τόπου καὶ ἐποίησε γάμον), is peculiar to the
LXX. and the N. T. So Matt. xxv. 35, §évos nuŋv kaì ovvnyáyeté µe. Vv. 38, 43.
Σ v v ayw y ń, ń, gathering, congregation. (I.) In classical Greek only transitive and
active, a leading together, a bringing together; cf. Plato, Theaet. 150 A, Sià Tηv ädikov
ξυναγωγὴν ἀνδρὸς καὶ γυναικὸς, ᾗ δὴ προαγωγεία ὄνομα (coupling). (II.) In the LXX. and
N. T. passim, as often with the verbal subs. (cf. didaɣý K.T.λ.) = assembly; in the LXX. in
a special sense for ny and p, the two names for the congregation of the children of Israel
in their theocratic or historical character in the scheme of redemption; interchangeable
with ẻккλŋoía; cf. Thuc. ii. 60, ékkλnoíav ovváyew. For more as to the usage, see
ἐκκλησία.. As the congregation of Israel was designated by the term συναγωγή οι
Èккλησía, it becomes evident that the reference is not simply to the natural unity of the
people, but to a community established in a special way (ovvay.) and for a special object
(èкKλ.). Now, in the N. T., where èkкλŋσía is adopted as the name for God's church, i.e.
the congregation of the saved (as the Hebrew prevailingly in the later books of the
O. T.), ovvaywyń is used to designate the fellowship spoken of only in Rev. ii. 9, iii. 9,
where the unbelieving Jews as a body are called ovvaywyn Toû σaтavâ (cf. John viii. 44,
ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ κ.τ.λ. ; and for the context, Acts xiv. 2, xvii. 6,
xviii. 12), manifestly in contrast with the Èккλησíα тоû coû, which they as Jews
claimed to be (ἐκ τῶν λεγόντων Ιουδαίους εἶναι ἑαυτοὺς καὶ οὐκ εἰσίν). Συναγωγή seems
to have become quite nationalized in the language of the people and the schools instead
of èkkλŋoía, which was distinctly stamped as the special designation of the N. T. church
Αποσυνάγωγος
64
Αποσυνάγωγος
of God, and thus became appropriate to include at the same time a contrast to the body
of the Jews estranged from the N. T. revelation, and designated by ovvaywyń. Cf. Epiph.
Haeres. xxx. 18, under èîêλŋσía. Specially in favour of this is (III.) the use of ovva-
ywyn to designate the Sabbath assemblies of the Jews, Acts xiii. 43, λvßeíons tŷs
ovvaywyŷs, cf. Jas. ii. 2, where ovvay. is used of the worshipping assembly of Jewish
Christians; so also (IV.) ovvay. as the name given to the places of assembly of the Jews
in all the other places in the N. T., in Matthew, Mark, Luke, John, and Acts.
οσυν
'A π о σ ν V ά у wyos, separated from the synagogue, excommunicated. The word
occurs only in the N. T., and, indeed, only in John ix. 22, dn σvveтéleшTo oi 'Iovdaîou
ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστὸν, ἀποσυνάγωγος γένηται; xii. 42, διὰ τοὺς Φαρισαίους
οὐχ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται; xvi. 2, ἀποσυνάγωγους ποιήσουσιν ὑμᾶς.
It has been asked what kind of ban is meant, because there are supposed to have been
three degrees of excommunication or ban among the Jews, 7, D, np. The supposi-
tion of the third degree, spy, by which was said to be expressed an entire cutting off
from the congregation and the decree of irrevocable curse and ruin, arises from a mistake
now generally acknowledged, sp being a general designation for a ban, a common name
for the two classes of excommunication traceable in post-biblical Judaism. (See Levy,
Chald. Wb. on.) The first step, the ", was only a temporary exclusion from the congre-
gation, and a restriction upon intercourse with others for thirty days. The second step,
, was an exclusion from the congregation and from all intercourse with others for an
indefinite period, or for ever. Now, apart from the fact that it is doubtful whether this
distinction between " and had already been made in the time of Christ, or during
the first centuries after the destruction of Jerusalem,-according to Gildemeister, Blend-
werke des vulgären Rationalismus (Bonn, 1841), the Mishnah recognises only one ban,
, the duration of which depended upon the results,-John xvi. 2, in particular, hardly
allows us to suppose a merely temporary exclusion such as the first step involved, which,
upon any refractiousness shown towards the doctors of the law or the judges, might be
proposed and even decreed by the injured person without consultation with the Sanhedrim.
That it does not simply mean, as Vitringa (De Synag. Vet. 741) thinks, exclusion from
attendance on and participation in the synagogue worship, but exclusion from the congre-
gation (Selden, De synedr. I. 7), is clear; for the former was only substituted after the
destruction of Jerusalem (cf. Tholuck on John ix. 22); and that it does signify excom-
munication not merely from the particular congregation, but from the fellowship of the
Israelitish people, from their blessings and reversionary privileges, is evident from the
nature of that fellowship itself, and is in keeping with the importance which must have
been attached to the act of recognising Jesus as the Messiah. 'Aπоσννáуwyos accord-
Αποσυνάγωγος
ingly denotes one who has been excommunicated from the commonwealth of the people
of God, and is given over to the curse; and there is no ground for rejecting the parallel of
Ezra x. 8, πᾶς ὃς ἂν μὴ ἔλθῃ... ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ, καὶ αὐτὸς
Επισυνάγω
Επισυναγωγή
65
διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας, or for not ânding in Luke vi. 22, μακάριοι
ἐστε ὅταν μισήσωσιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς καὶ ὀνειδίσωσιν καὶ
ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν ἕνεκα τοῦ υἱοῦ τοῦ ἀνθρωποῦ, a synonymous
expression.
Aor. 2, ἐπισυνα-
In
Επισυνάγω, aor. 1, ἐπισυνάξαι, Mark xiii. 27, Luke xiii. 34.
γαγεῖν, Matt. xxiii. 37, to gather thereto, or near, to bring together, to a place ; also in
a hostile sense, to assemble together against, Mic. iv. 11, Zech. xii. 3. Only in later Greek
(Polyb. Plut.). In the LXX. = FDN, Isa. lii. 2, Mic. iv. 11, Hab. ii. 5 ; Day, Ps. cxlvii. 2 ;
pap, 1 Kings xviii. 20, Ps. cii. 23, evi. 47; πρ, 2 Chron. xx. 27. In the N. Τ., Mark
i. 33, ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν; Luke xii. 1. The connection regu-
lates the choice of ἐπισυναγ. instead of the simple συναγ., as even in Matt. xxiii. 37,
ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία ὑπὸ
τὰς πτέρυγας αὐτῆς; Luke xiii. 34. With Matt. xxiv. 31, ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς
αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων κ.τ.λ., and Mark xiii. 27, cf. Ps. cxlvii. 2, τὰς διασπορὰς
τοῦ Ἰσραὴλ ἐπισυνάξει; Ps. evi. 47, ἐπισυνάγαγε ἡμᾶς ἐκ τῶν ἐθνῶν, and 2 Thess. ii. 1,
ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡμῶν ἐπισυναγωγῆς ἐπ᾿ αὐτόν.
Επισυναγωγή, ή, a gathering together to; wanting in classical Greek.
2 Macc. ii. 7, ἕως ἂν συναγάγῃ ὁ θεὸς ἐπισυναγωγὴν τοῦ λαοῦ (cf. ver. 18 ; Ps. cxlvii. 2),
of the return of Israel into the land of his sanctuary. In two places in the N. T.,
2 Thess. ii. 1, ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡμῶν ἐπισυνα
γωγῆς ἐπ' αὐτόν, with reference to Matt. xxiv. 31, Mark xiii. 27, 1 Thess. iv. 17. In the
other place, Heb. x. 25, it stands, like συναγωγή, in a passive sense, μὴ ἐγκαταλείποντες
τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν ἀλλὰ παρακαλοῦντες κ.τ.λ. Here it is said to
denote the worshipping assembly of the church, from which some were wont to absent them-
selves. But the preceding and following antithesis does not harmonize with this, κατανοώμεν
ἀλλήλους εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων, . . . ἀλλὰ παρακαλοῦντες, which obliges
us rather to understand in ἐγκαταλείπειν τὴν ἐπισ. ἑαυτ. a range of conduct embracing the
entire church life, and not a single act or expression thereof merely. Moreover, ἐγκατα-
λείπειν, “ to leave in the lurch” to leave neglected, to give up or abandon (used of betrayers),
is too strong an expression for the mere avoidance of assembling for religious worship (cf.
xiii. 5; 2 Cor. iv. 9; 2 Tim. iv. 10, 16),—a reference (this last) supposed to be favoured
especially by the καθὼς ἔθος τισίν. This addition forbids certainly our understanding
the word of a desertion of, or secession from, the Christian church; it denotes a course of
conduct which had become habitual within the fellowship. The contrast given in the
connection of the text leads us to conclude that the author is condemning that forsaking
of the ordinances which some practised through fear of man and dread of persecution,
separating themselves from sharing the weal or woe of the Christian community,—a shrink-
ing avoidance which was the sign that faith and profession (ver. 23) were waxing cold.
Επισυναγωγή must therefore denote the Christian community itself, and we must take
Ι
Αδελφός
Αδελφός
66
ἐπί as referring to the Lord, as in 2 Thess. ii. 1, or (as Menken thoughtfully and pro-
foundly observes) that the Christian fellowship within the range of the Jewish people is
here spoken of as a synagogue within a synagogue, both on account of its nature, and in
unpretending recognition of its outward position. It is not, however, absolutely necessary
to seek any special object for the ἐπι in ἐπισυναγωγή, for it may just as well be taken
to refer to the church-relation of the Christians towards one another. It is worthy of
note that Theodoret in loc. explains ἐπισυναγ. by συμφωνία, and therefore, at least, does
not think of the assemblies for divine worship.
T
Αδελφός, ό, brother, ἀδελφή, sister, from a copulative and δελφύς, Hesych. ἀδελ
φοί, οἱ ἐκ τῆς αὐτῆς δελφύος γεγονότες· δελφὺς γὰρ ἡ μήτρα λέγεται. The Hebrew my is
also used of more distant relatives, e.g. Gen. xiv. 16, xxix. 12, 15 ; and some think
this circumstance ought to be taken into consideration where brothers and sisters of Jesus
are referred to, Matt. xii. 46, 47, xiii. 55; Mark iii. 31, 32, vi. 3; Luke viii. 19, 20;
John ii. 12, vii. 3, 5, 10; Acts i. 14. But the conjoined mention of the mother of
Jesus (besides John vii. 3, 5, 10) appears to imply that children of the same mother are
meant (cf. Ps. 1. 20), against which no argument is furnished by John xix. 26, which ought
rather to be explained by Matt. xix. 29 and parallels. The answer to this question depends,
indeed, on the view taken of the relation between James the son of Alphaeus and James
the brother of the Lord; cf. Mark xv. 47, John xix. 25, with Matt. xiii. 55.—Αδελφός
denotes further, in general, a fellowship of life based on identity of origin, as also the
Hebrew is also applied to members of the same tribe, countrymen, etc.; so in Acts
iii. 22, vii. 23 ; Rom. ix. 3, ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα; cf.
Plat. Menexen. 239 Α, ἡμεῖς δὲ καὶ οἱ ἡμέτεροι, μιᾶς μητρὸς πάντες ἀδελφοὶ φύντες,—in
this sense, however, expressly only figuratively and rarely in classical Greek. As com-
munity of life brings also community of love, the "neighbour" is regarded as a "brother,"
Matt. v. 22, 23, 24, 47, etc., and ἀδελφός thus becomes the designation of a community
of love equivalent to or bringing with it a community of life, Acts xxii. 13, etc. Of this
sort are our Lord's words in Matt. xii. 50, ὅστις γὰρ ἂν ποιῇ τὸ θέλημα τοῦ πατρός μου
τοῦ ἐν οὐρανοῖς, αὐτός μου ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστίν ; as also Mark x. 29, 30,
οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὸς ἢ μητέρα
μητέρα . . . ἐὰν μὴ λάβῃ ἑκατοντα-
πλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφούς κ.τ.λ. Cf. Matt. xxiii. 8, εἷς γάρ
ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί έστε. Christ thus speaks of His
brethren in Matt. xxv. 40, xxviii. 10; John xx. 17; cf. Heb. ii. 11, 17. Rom.
viii. 29, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς, has to do with community or
fellowship of life. In classical Greek it is a designation of an intimate friend, Xen. Anab.
vii. 2. 25, ὑπισχνούμενός σοι φίλῳ χρήσεσθαι καὶ ἀδελφῳ; ibid. 38, καὶ ἀδελφούς γε ποιή-
σομαι καί ἐνδιφρίους καὶ κοινωνοὺς ἁπάντων ὧν ἂν δυνώμεθα κτήσασθαι. Also as an
adjectival of things connected with each other, e.g. Plat. Rep. iii. 404 B, ἡ βελτίστη
γυμναστικὴ ἀδελφή τις ἂν εἴη τῆς ἁπλῆς μουσικῆς. Thus often, e.g. Aesch. ii. 145 (Pape,
Αδελφότης
"Αδης
67
Wörterb.). Herewith is connected also its use as a designation of the members of the
Christian community, of the oikeîol Tηs TíσTews, Gal. vi. 10; oikeîos, syn. σvyyevýs, opp.
ἀλλότριος ; cf. 1 Cor. vii. 12, v. 11, ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόνος κ.τ.λ., so that
oi ådeλpoí, Acts ix. 30, John xxi. 23, Rom. xvi. 11, etc., denotes those who are united
by faith in Christ into one fellowship of life and love; the latter especially urged as a
duty in 1 John. 'Adeλon in this sense, Rom. xvi. 1, 1 Cor. vii. 15.-For the import
of the designation, 1 Tim. vi. 2, is important, where, instead of ådeλpoí in 2α, tiotoì
καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι is substituted in 20. Cf. also ψευδά
Seλpoi, 2 Cor. xi. 26, Gal. ii. 4.
OT
'Adeλ þóтns denotes brotherhood, a brotherly or sisterly relation. The word seems
to be altogether unknown in classical Greek. It begins to appear more frequently in the
Byzantine writers. In Jos. Macc. ix. 10, 13, of brothers and sisters by birth, who seal their
common kinship in a common behaviour as martyrs; c. 13, τὰ τῆς ἀδελφότητος φίλτρα
συναυξάνειν ; e.g. ἡ τῆς εὐψυχίας ἀδελφότης. Transferred to a relationship of friendship in
1 Macc. xii. 10, тηv ådeλþóтηта kai piλiàv åvaveóσaolai (also v. 17).-Then, especially in
the N. T. and eccl. Greek,-transferred to the community in which this relation is realized,
-the circle of the Christian adeλpoí, as in German the words Freundschaft, Verwandschaft,
Herrschaft denote both the relationship and the persons spoken of. So 1 Pet. ii. 17, Tην
ἀδελφότητα ἀγαπᾶτε; ν. 9, ἡ ἐν κόσμῳ ὑμῶν ἀδελφότης. Cf. Nestor. ad Cyrill. in act.
ephesin. c. 11 in Suic.), πᾶσαν τὴν σύν σοι ἀδελφότητα ἐγώ τε καὶ οἱ σὺν ἐμοὶ προσαγο-
peúoμev. The corresponding relationship is expressed by piλadeλpía, Rom. xii. 10, 1 Thess.
iv. 9, Heb. xiii. 1, 1 Pet. i. 22, 2 Pet. i. 7 (cf. piλádeλpos, 1 Pet. iii. 8),—a word which
in the classics is used only to denote the love to each other of brothers and sisters by
birth; and thus the N. Τ. meaning of the words, ἀδελφός, ἀδελφότης, φιλάδελφος, φιλα-
deλpía, is a valuable contribution to the reformation wrought in ethics by Christianity.
el
"A dns, ov, ó, from a privative and ideîvatons, as the reading is in Hom. the
invisible, the invisible land. Plut. Is. et Osir. lxxix. 382 F, Tò ȧeidès Kai àópaтov. Origin-
ally only the name of the god of the nether world, who holds rule over the dead; hence
eis or ev adov, sc. olкq, olкov, dóμara, in poetry and prose, as also in the LXX.; cf. Acts ii.
27, 31. Then, also especially later, the place of the dead. Cf. Lucian. de luct. 2, ô µèv ôn
πολὺς ὅμιλος,—Ὁμήρῳ τε καὶ Ἡσιόδῳ καὶ τοῖς ἄλλοις μυθοποιοῖς περὶ τούτων πειθόμενοι
καὶ νόμον θέμενοι τὴν ποίησιν αὐτῶν τόπον τινὰ ὑπὸ τῇ γῇ βαθὺν Αδην ὑπειλήφασι, μέγαν
δὲ καὶ πολύχωρον τοῦτον εἶναι καὶ ζόφερον καὶ ἀνήλιον κ.τ.λ., where the ideas in question
are found in the connection; Plut. l.c. Cf. Nägelsbach, Homerische Theologie, vii. 28.
405 sq.; Nachhomerische Theologie, vii. 26. 413 sq. "The idea connected therewith
recurs with tolerable unanimity of import amongst the heathen, so far as the faith in per-
sonal immortality was able to gain recognition. Hades, taken in its most general sense,
would thus be the place of assembly and residence for all who depart from the present
world,—in a word, the world beyond." See Güder's article in Herzog's Real-Encyklop. v.
"Αδης
"Αδης
68
t
440 sqq.
The LXX. borrowed the word to render the Hebrew Six, which also denotes
quite in general the place of the dead; according to Hupfeld (Comm. Ps. vi. 6, and
Zeitschrift für die Kunde des Morgenlandes, 1839, 462), to be derived from "the funda-
mental idea of the entire family of b (biwi, nhw, Shwi, bwja, etc., whose germ is 5, signifying
here, as in all languages, what is loose, relaxed, gaping) in its two aspects and manifesta-
tions, viz. that of sinking down and that of going asunder (as in xáw, hio, xaλáw, etc.);
whence for we have both the idea of a sinking, an abyss, a depth, as in its poetical
by
synonym in, and the idea equally appearing therein of cleft, cavity, or empty
space, as in the word hell (Germ. Hölle), and in xáoμa, xáos (also used for hell).”
16,
Sing receives all the dead, Gen. xxxvii. 35, xlii. 38, 1 Sam. ii. 6, xxviii. 19, 1 Kings
ii. 6, 9, Ps. lxxxix. 49, Hab. ii. 5; and concentrates in itself whatever terrors death has
and brings for man, 2 Sam. xxii. 6, Ps. xviii. 5, 6, cxvi. 3, lxxxviii. 4, Job vii. 9, xvii.
13, Isa. v. 14, 15, xxxviii. 10, 18; especially remoteness from God the source of life,
Ps. xxxvi. 10, vi. 6, xxx. 10, cxv. 17. Hence is it specially the place to which the
ungodly belong, Ps. xlix. 13–15, lv. Prov. v. 5, vii. 27, ix. 18, xv. 11, Isa. xiv. 9,
11, 15, xxviii. 15, 18, Ezek. xxxii. 27, Num. xvi. 30, 33, seeing that in it the wrath
of God is revealed, Deut. xxxii. 22. Hence the glimpses of light caught by the righteous,
as in Ps. xlix. 15, 16. See Stier on Luke xvi. 23, "In borrowing the word adns from
heathenism, both the LXX. and the N. T. writers adopted also in full its main idea,—which
is based on an inner consciousness, and thus confirmed its identity with the O. T.
Sheol." Cf. Delitzsch on Ps. vi. 6: "The ideas of the Hebrews on this subject did not
differ from those of other ancient nations. In such doctrines as the creation, the fall, etc.,
the difference is that between an original and a caricatured copy; whereas on this point
even the variety of the mythical inventions has not obliterated the essential unity, even in
matters of detail: from which we conclude that the idea of Hades is the product of the
common consciousness of humanity, and for that very reason cannot be without objective
truth." The O. T. view is distinguished from the corresponding profane views by "a
chaste sobriety, due to the earnest sternness of monotheism" (Güder in Herzog's Encykl.).
'Дdns, accordingly, is the realm of the dead, in which are concentrated all the dead, and all
that death brings with it; it is, in particular, the place for sinners, where they find the
result of their life. Hence ó ávaros kai o adŋs, Rev. xx. 13, 14; cf. vi. 8,... ó ávaтos,
θάνατος,
Kai ó adηs åкoλoveî μer' avтoû, that is, Hades in the train of death, as its consequence.
Christ as the Redeemer, ἔχει τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου, Rev. i. 18. The
redeemed say, ποῦ σου, θάνατε, τὸ κέντρον ; ποῦ σου, ᾅδη (αι. θάνατε), τὸ νίκος; 1 Cor.
xv. 55, thus celebrating the redemption realized in Christ, vid. Acts ii. 27, 31, oỷk ẻykate-
λeípon eis ädnv, from Ps. xvi. 8-11. When, therefore, it is said to Capernaum, ǹ ews
οὐρανοῦ ὑψώθης, ἕως ᾅδου καταβήσῃ, or καταβιβασθήσῃ, Matt. xi. 23, Luke x. 15, it is
the same idea as in Isa. xiv. 11, 12, Ezek. xxxii. 27, and elsewhere, based on the con-
ception of Hades as the proper place for sinners, where they and all their glory are
brought to shame. The promise, on the contrary, in Matt. xvi. 18, oikodoμnow μov TηV
ام
Αίμα
Αίμα
69
ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς, refers to the eternal duration of the
church of Christ, which is not, like all other things in the world, to come to an end in
the realm of the dead; cf. Ezek. xxxii. 18-32; Isa. xxviii. 15–18. On the expression
Túλai adov, cf. Job xxxviii. 17; Ps. ix. 14, cvii. 18; Isa. xxxviii. 10; Wisd. xvi. 13,
σὺ γὰρ ζωῆς καὶ θανάτου ἐξουσίαν ἔχεις καὶ κατάγεις εἰς πύλας ᾅδου καὶ ἀνάγεις.
Inasmuch now as the idea of Hades is everywhere that of a joyless, painful, terrible place,
in which especially the joy and glory of the godless come to an end, what we read in Luke
xvi. 23, καὶ ἐν τῷ ᾅδη ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, is not a
special feature, but one that at once falls in and combines with the general idea of Hades.
As Hades is for all a joyless place, but a place of torture especially for the godless, it is
natural to perceive that the dwelling-place of the righteous departed, though they also are
received into the one great abode of the dead, is separated from that of the wicked. In
this place they await the end hinted at in Ps. xlix. 15, 16, which is brought about by
the accomplishment of redemption. Cf. Isa. lvii. 2; Gen. xix. 18, 33.
23, ὁρᾷ ᾽Αβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ.
xxiii. 43 (coll. Acts ii. 27, 31; Rev. ii. 7), contains a new element.
Jenseits des Grabes, Gütersloh 1868,
Hence Luke xvi.
The promise, Luke
See my work,
Aîµа, ATOS, TÓ, the blood of the human or animal body; Mark v. 25, 29; Luke
viii. 43, 44, xiii. 1, xxii. 44; John xix. 34; Acts xv. 20, 29, xxi. 25, ii. 19, 20; Rev.
vi. 12, viii. 7, 8, xi. 6, xiv. 20, xvi. 3, 4, 6, xix. 13. (I.) Blood as the substantial basis
of the individual life, Acts xvii. 26, ἐποίησεν ἐξ ἑνὸς αἵματος πᾶν ἔθνος ἀνθρώπων κατοι-
κεῖν κ.τ.λ. ; John i. 13, ἐξ αἱμάτων γεννηθῆναι (cf. Eur. Ion. 705 [693], ἄλλων τραφεὶς
ȧp' aiµárov; Winer, 159). Cf. Hom. Il. xix. 105, ole' alpaтos è èµeû eioív, and often;
Aeschyl. Sept. 128, è aiparos yiyveolau. Though the O. T. contains nothing parallel to
ἐξ αἵματος γίγνεσθαι.
these two passages (cf. Delitzsch, bibl. Psychol. iv. 12), the expression corresponds to the
idea contained in Lev. xvii. 11, № 7 Wan wa, etc., "for the life of the flesh is the
blood." Cf. Heb. xii. 4, οὔπω μέχρις αἵματος ἀντικατέστητε κ.τ.λ.-Αἷμα as the sub-
stantial basis of the individual life, conjoined with σáp§ (q.v.), by which the possession of
human nature is brought about, Heb. ii. 14, ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ
σapkós (Rec. text, σаρк. к. aíµ., supported by few authorities), serves to designate man-
kind, so far as they owe their distinctive character to this material aspect of their being,
Eph. vi. 12, οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα. On the contrary, σὰρξ καὶ
αἷμα, Matt. xvi. 17, σ. κ. αἷμα οὐκ ἀπεκάλυψεν σοί; 1 Cor. xv. 50, σ. κ. αἷμα βασιλείαν
θεοῦ κληρονομῆσαι οὐ δύνανται; Gal. i. 16, οὐ προσανεθέμην σάρκι καὶ αἵματι. In John
vi. 53–56 also this must be taken into consideration. As this expression gives promi-
nence to the material phenomenal aspect of the individual, with the liability to death
peculiar to it (Heb. ii. 14), in contrast to its spiritual nature (Eph. vi. 12), it would seem
that just that which is characteristic of the σáp§, ie. the limitation of human nature as
alien to what is higher, spiritual, divine, is hinted at in the position of the words càp§ Kaì
Αίμα
Αίμα
70
T
aipa, Matt. xvi. 17, Gal. i. 16, 1 Cor. xv. 50. Cf. Ecclus. xiv. 18, ὡς φύλλον θάλλον
οὗτος γενεὰ σαρκὸς καὶ αἵματος· ἡ μὲν τελευτᾷ, ἑτέρα δὲ γεννᾶται; xvii. 30, πονηρὸς
ἐνθυμήσεται σάρκα καὶ αἵματα. by occurs oftener in post-bibl. Heb, Lightf
Hor. Hebr. on Matt. xvi. 17, infinita frequentia hanc formulam adhibent scriptores judaici
eaque homines Deo opponunt.-(II.) Aiµa by itself serves to denote life passing away in
bloodshed, and generally life taken away by force, Matt. xxiii. 30, 35, xxvii. 4; Luke xi.
50, 51; Matt. xxvii. 6, τιμὴ αἵματος ; ver. 8, ἀγρὸς αἵματος; Acts i. 19, χωρίον αἵματος ;
Matt. xxvii. 24, ἀθῷός εἰμι ἀπὸ τοῦ αἵματος τούτου; ver. 25, τὸ αἷμα αὐτοῦ ἐφ' ὑμᾶς ;
Acts v. 28, βούλεσθε ἐπαγαγεῖν ἐφ᾿ ἡμᾶς τὸ αἷμα τοῦ ἀνθρ. τούτου; xviii. 6, τὸ αἷμα
ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν ; xx. 26, καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος πάντων. Cf. Ezek.
iii. 18–20; Rev. vi. 10, èkdikeîs rò aîµa ýµŵv; xvii. 6, xviii. 24, xix. 2. Plat. Legg. ix.
872 Β, αἱμάτων δίκη; Dem. adv. Mid. xxi. 105, ἐφ' αἵματι φεύγειν. The expression
αἷμα ἐκχέειν, Matt. xxvi. 28, Mark xiv. 24, Luke xxii. 20, 1 Cor. xi. 27, Rom. iii.
15, Rev. xvi. 6, Luke xi. 50, Matt. xxiii. 35, Acts xxii. 20, emphasizes not so much
the manner of slaying, but rather the fact of the forcible taking away of life, whether
produced by, or only accompanied with, the shedding of blood; cf. Acts xxii. 20, of the
stoning of Stephen, ὅτε ἐξεχύννετο τὸ αἷμα Στεφάνου.-(ΙΙΙ.) Akin to this is the use of
αἷμα to denote life given up or offered as an atonement, since, in the ritual of sacrifice,
special emphasis is laid upon it as the material basis of the individual life. The life of
the animal offered for propitiation appears in the blood separated from the flesh, Lev. xvii.
11-14; Heb. ix. 15, 18, 19, 21, 22, 25, x. 4, xiii. 11; which life is, on the one hand,
in the blood, presented to God; on the other, by sprinkling, appropriated to man; cf. Heb.
ix. 7, xix. 20, by which this blood becomes τὸ αἷμα τῆς διαθήκης ἧς ἐνετείλατο πρὸς ὑμᾶς
ὁ θεός, ix. 20. The same is true of the blood of Christ, Heb. x. 29, τὸ αἷμα τῆς διαθήκης,
cf. xiii. 20 ; Matt. xxvi. 28 ; Mark. xiv. 24 ; cf. Luke xxii. 20, ἡ καινή διαθήκη ἐν τῷ
αἵματι μου.
1 Cor. xi. 25 ; 1 Pet. i. 2, ραντισμὸς αἵματος; Heb. xii. 24, αἷμα ῥαντισμοῦ.
It is the life of Christ offered for an atonement, and is contrasted with the blood of beasts
slain in sacrifice, Heb. ix. 12, οὐδὲ δι' αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἵματος
εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια ; cf. ver. 14, τὸ αἷμα τοῦ Χριστοῦ ὃς διὰ πνεύματος αἰωνίου
ἑαυτὸν προσήνεγκεν τῷ θεῷ, coll. ver. 25, ὁ ἀρχιρεὺς εἰσέρχεται εἰς τὰ ἅγια ... ἐν αἵματι
ἀλλοτρίῳ, only that τὸ αἷμα τοῦ Χριστοῦ does not, perhaps, denote the substance of the
blood as separated from the body (against Bengel on Heb. xii. 24, who represents it as
blood separated from the body, and as such eternally present and efficacious; likewise
against Delitzsch on Heb. ix. 12, who understands it of the substance of the blood shed
at the first, and then renewed in the heavenly corporeity of Christ at the resurrection,
upon the basis of the residue of the blood remaining therein! Cf. what is said above on
αἷμα ἐκχέειν.—Beck, Lehrwissensch. i. 624 sqq.; Riehm, Lehrbegrif des Hebr. Briefes, § 61).
Cf. Heb. ix. 25, οὐδ᾽ ἵνα πολλάκις προσφέρῃ ἑαυτόν, parallel with ἐν αἵματι ἀλλοτρίῳ ;
ver. 7, οὐ χωρίς αἵματος ὃ προσφέρει, coll. ver. 14, ἑαυτὸν προσήνεγκεν τῷ θεῷ; cf. ver.
26, διὰ τῆς θυσίας αὐτοῦ πεφανέρωται. In other passages, too, of the N. T., where
Αἱματεκχυσία
Αἰτέω
71
the blood of Christ is spoken of, the reference is not to the substance, but to the life offered
for atonement; and aîµa is the designation of the accomplished and offered sacrifice. So
1 John i. 7, τὸ αἷμα ᾿Ιησοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας ; ν. 6, οὗτός ἐστιν ὁ ἐλθὼν
δι᾽ ὕδατος καὶ αἵματος,—ἐν τῷ ὕδατι καὶ αἵματι; cf. ver. 8 (for the construction with διά,
cf. Heb. ix. 12; with èv, Heb. ix. 25, Matt. xvi. 27, 28 = 2 xia, Ps. lxvi. 13, etc.); Rom.
iii. 25, ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι ; ν. 9, δικαιωθέντες
ἐν τῷ αἵματι αὐτοῦ; Eph. i. 7, ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ; ii. 13,
ἐγγὺς ἐγενήθητε ἐν τῷ αἵμ. τοῦ Χριστοῦ (Col. i. 14, Rec. text); Col. i. 20, εἰρηνοποίησας
διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ; Heb. x. 19, xiii. 12; Acts xx. 28, ἣν περιεποιήσατο
διὰ τοῦ αἵματος τοῦ ἰδίου; 1 Pet. i. 19, ἐλυτρώθητε τιμίῳ αἵματι Χριστοῦ ; Rev. i. 5,
v. 9, vii. 14; Matt. xxvi. 28; Mark xiv. 24; Luke xxii. 20; 1 Cor. xi. 27; ǹ πρóσxvσis
TOû alμaτos, Heb. xi. 28, cf. Ex. xii. 7, corresponds to the rite observed at the Passover
prior to the exile, 2 Chron. xxx. 16, xxxv. 11. ΔΥΤΗΝ 11, LXX. = προσχέειν τὸ αἷμα,
Ex. xxiv. 6.
זרק את הדם
Αἱματεκχυσία, ή, shedding of blood. Only in Heb. ix. 22, χωρὶς αἱματεκχυσίας
ov yivetai äþeσis, and in patristic Greek. According to Tholuck, de Wette, Hofmann, it
γίνεται ἄφεσις,
is supposed to signify, in Heb. ix. 22, the bringing of the blood to the altar, the application
of the blood for objective expiation (2 Kings xvi. 15; Ex. xxix. 16; Deut. xii. 27; Lev.
viii. 15, ix. 9), whose correlative is pavтioμós, the application of the atonement to the
object of it. According to Bleek, Lünemann, Delitzsch, Kurtz, it signifies shedding of
blood, or slaying of a victim; and this is the only true meaning. For, first, the question
dealt with, Heb. ix. 22, is not the manner, but the means, of atonement, aîµa; cf. vv. 18,
19, 22a, 23, 25. Thus aipaтekx. in the former sense, as a term. tech., would denote only
a part of the act of atonement, and as such would exclude the sprinkling of the people,
ver. 19; it could not include this, and at the same time the sprinkling of the holy vessels,
ver. 21. To this it may be added, that aiμa èxxéew denotes only the shedding of the
blood as the act of killing; but the ritualistic act of blood-outpouring always requires an
addition, πρὸς τὸ θυσιαστήριον; πρὸς τὴν βάσιν τοῦ θυσ., Lev. viii. 15, ix. 9; ἐπὶ τῷ
Ovo., 2 Kings xvi. 15; πроσxéеw also is commonly used. Further, in favour of the
πpoσɣéew
signification blood-shedding, and not the actual pouring out of blood, the expression
employed concerning the blood of Christ, Luke xxii. 20, τὸ αἷμα τὸ ὑπὲρ ὑμῶν ἐκχυννό-
μevov, tells. (Cf. the parallels.) And finally, the word occurs in patristic Greek—where
it is not generally used in any specially ritualistic or Christian sense-simply with the
meaning blood-shedding, slaying, murder. Georg. Alex. vita Chrys. t. viii. p. 184, 26,
φοβηθεὶς μήπως καὶ αἱματεκχυσίαι γένωνται εἰς τὸν λάον. Antioch. hom. xxxix. p. 1090 C,
τὸ γὰρ ἐκκόψαι τὸ ἴδιον θέλημα αἱματεκχυσία ἐστί, perinde est ac si proprium sanguinem
fundas. (Hase in Steph. Thes. s.v.)
Ai Té w, to ask, beg, implore, claim. It differs from the synonyms δέομαι, ἐρωταω,
¿π¿ðvµéw, in that it denotes the desire of the will; ¿πOνµéw, the desire of the affections ;
Αἰτέω
Αἰτέω
72
Séopat, the request of need; while épwráw designates the form of the request, as also
eйɣeolar, which in classical Greek is the proper term for request directed to the gods,
embodying itself as prayer. As to the literal meaning of airéw, we may compare the
compounds, and e.g. Xen. Anab. ii. 1. 8, βασιλεὺς κελεύει τοὺς Ἕλληνας παραδόντας τὰ
ὅπλα. § 10. θαυμάζω πότερα ὡς κρατῶν βασιλεὺς αἰτεῖ τὰ ὅπλα ἢ ὡς διὰ φιλίαν καὶ
δώρα. Εἰ μὲν γὰρ ὡς κρατῶν τὶ δεῖ αὐτὸν αἰτεῖν, ἀλλ᾽ οὐ λαβεῖν ἐλθόντα ; all the
synonyms are used of prayer in the N. Τ. excepting ἐπιθυμέω, αἰτεῖν also with the
addition év πρoσevx?, Matt. xxi. 22; cf. with πρоσeúxeobaι, Mark xi. 24, Col. i. 9. Phil.
iv. 6, τῇ προσευχῇ καὶ τῇ δεήσει τὰ αἰτήματα ὑμῶν γνωριζέσθω. Bengel (followed by
Trench), on John xi. 22, lays stress upon the fact that Jesus does not use alteîv or
aireîobal of Himself, though Martha does. Jesus Himself says, édenoŋv, Luke xii. 33;
¿ρwτnow, John xiv. 16; cf. ver. 13, xvi. 26, xvii. 9, 15, 20. Bengel says, αἰτεῖσθαι
videtur verbum esse minus dignum, quanquam, LXX. Deut. x. 12, habent, тí kúpios o leós
σου αἰτεῖται παρὰ σοῦ” Trench wrongly limits the use of αἰτεῖν when he says that,
like the Latin "peto," it is submissive and suppliant, "the constant word by which is
expressed the seeking of the inferior from the superior (Acts xii. 20), of the beggar
from him that should give alms (Acts iii. 2), of the child from the parent (Matt. vii. 9 ;
Luke xi. 11), of the subject from the ruler (Ezra viii. 22), of man from God (1 Kings
iii. 11; Matt. vii. 7; Jas. i. 5; 1 John iii. 22; cf. Plato, Eutyphr. 14, evɣeodai [čσtiV]
aiteîv toùs Deoús)." As many examples of the opposite might be quoted, cf. Xen. as
above; Deut. x. 12; Acts xvi. 29, etc. Aireîv is simply to wish to have something, a
desire expressed according to circumstances, as a demand, an entreaty, a prayer. Equally
erroneous is Trench's observation, that epwráw is the word for an inquiry directed to
one's equal, an asking upon equal terms." An examination of N. T. usage rather
shows that epwráw only characterizes the form of the request; it is the nicest, finest, most
delicate term for " to ask;" 1 John v. 16. (In classical Greek and the LXX., épwráw, in
the sense to request, is wholly unknown.) This sufficiently explains the circumstance noted
by Bengel.
AiTeiv is construed with the accusative both of the thing asked for and of the
person asked. The former, Matt. vii. 10, xxi. 22; Luke i. 63, xi. 12; John xiv. 13,
14, xvi. 24; Acts xvi. 29; 1 Cor. i. 22; 1 John iii. 22. The latter, Matt. v. 42,
vi. 8; Luke vi. 30, xi. 13; John iv. 10. Also πaρá тivos, Jas. i. 5. With two accu-
satives, Matt. vii. 9, 11; Mark vi. 22, 23 (x. 35, Lachm. Tisch.); Luke xi. 11; John
xi. 22, xv. 16, xvi. 23; 1 Pet. iii. 15; тì πapá Tivos, Matt. xx. 20; John iv. 9; Acts
iii. 2; 1 John v. 15. Without object, Matt. vii. 7, 8; Luke xi. 9, 10; John xvi. 24;
Jas. i. 6, iv. 3; 1 John v. 16.
The middle, often in prose, from Herod. onwards, signifies literally, to ask for something
for oneself,—cf. Acts vii. 46, ýτýσaто evρeîv к.т.λ.; Mark vi. 24, 25, xv. 8; Jas. iv. 2, 3 ;
Matt. xx. 22,-but the reflective element is not always to be maintained or emphasized.
According to Bekk. Anecd. Graec. 81, the use of the middle was limited thus: aireîoðaι
Αἴτημα
Παραιτέομαι
73
τὸν ἀποδιδόντα, τὸν δὲ μὴ ἀποδώσοντα αἰτεῖν. But even this does not always hold good.
It is construed like the active with τί, Matt. xiv. 7, xviii. 19, xxvii. 20, 58; Mark vi.
24, x. 38, xi. 24, xv. 6, 43; Luke xxiii. 25, 52; John xv. 7; Acts xii. 20, xxv. 3, 15;
Eph. iii. 20; 1 John v. 14, 15. Acc. with inf., Luke xxiii. 23; Acts iii. 14. With inf.
following, Acts vii. 46, ᾐτήσατο εὑρεῖν (Matthiae, § 536; Krüger, lv. 4. 1),—a com-
bination explained by the reflective force of the middle. Eph. iii. 13, αὐτοῦμαι μὴ
ἐγκακεῖν ἐν ταῖς θλίψεσίν μου ὑπὲρ ὑμῶν, is to be regarded in the same manner as a prayer
of the apostle for himself; for we are hardly justified in supposing the omission of iµâs
as the subject. With ἵνα following, Col. i. 9. With two acc., Acts xiii. 28. τί παρά
τινος, Acts ix. 2.
Αἴτημα, τό, a request, like the German Forderung, in a passive sense, that which
I have to ask for, from which αἴτησις (not in the N. T.; LXX. Judg. viii. 24, 1 Kings
ii. 16, 20 ; Job vi. 8) does not differ; for, as is often the case with verbal subs. in -σις,
it passes over into the passive meaning. But though alrnois often means the same as
αἴτημα, αἴτημα never, like αἴτησις, signifies the act merely of requesting, but always the
subject-matter of request. Αἴτησις sometimes means the act simply ; cf. Plato, Euth. 14 C :
ἐπιστήμη αἴτησεως καὶ δόσεως θεοῖς ἡ ὁσιότης ἂν εἴη. This fully explains Phil. iv. 6, ἐν
παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν
θεόν, where the relation between δέησις and αἴτημα involves difficulty if we do not take
αἴτημα strictly in a passive sense, “ what ye have to ask.” The meaning is not that the
αἰτήματα are to be presented as prayer and request before God in the form of δέησις, but
that they are to be presented μετὰ εὐχαριστίας. As the emphasis lies upon μετὰ εὐχ.,
δέησ. and αἴτ. differ respectively as form and subject-matter. Also in Luke xxiii. 24;
1 John v. 15.-LXX. Ps. xx. 6, xxxvii. 4; 1 Sam. i. 17, 27; Esth. v. 7;
Ps. cvi. 16=лy.
Απαιτέω, to recall, to demand back, of legal exaction of a demand, or of legitimate
claim, cf. Deut. xv. 2, ἀφήσεις πᾶν χρέος ἴδιον ὃ ὀφείλει σοι ὁ πλησίον, καὶ τὸν ἀδελφὸν
σου οὐκ ἀπαιτήσεις. Ver. 3, τὸν ἀλλότριον ἀπαιτήσεις ὅσα ἐὰν ᾖ σοι παρ' αὐτῷ. With
two acc., or τὶ ἐκ τινός, Aesch. Cho. 398. In the N. T. Luke vi. 30, ἀπὸ τοῦ αἴροντος τὰ
σὰ, μὴ ἀπαίτει ; Luke xii. 20, τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ. Cf. Wisd. xv. 8, Tò
τῆς ψυχῆς ἀπαιτηθεὶς χρέος.—Andoc. p. 126 ; Reisk., ταῦτα ὑμᾶς, εἰ μὲν βούλεσθε, αἰτῶ·
εἰδὲ μὴ βούλεσθε, ἀπαιτῶ.
Εξαιτέω, to claim back, to require something to be delivered up (to re-claim), Diod.
Sic. iv. 79, ἐξήτει τὸν Δαίδαλον εἰς τιμωρίαν. Middle, to re-claim for oneself, cf. αἰτέω.
Luke xxii. 31, ὁ σατανᾶς ἐξῃτήσατο ὑμᾶς, τοῦ σινιάσαι ὡς τὸν σῖτον.
Ο
Ἐπαιτέω, urgently to ask, to beg for, Luke xvi. 3, xviii. 35 (Rec. προσαιτῶν).
Παραιτέομαι, active unused; to try to obtain by asking, to beg a person's release,
the person addressed being regarded as reluctant, or the thing asked for difficult to obtain.
K
1
Προσαιτέω
Αιών
74
Then to beg to be
Chiefly in later Greek, especially in
In the N. Τ. = to decline, to refuse,
Xen. Mem. ii. 2. 14, παραιτήσῃ τοὺς θεούς σοι συγγνώμονας εἶναι.
excused, to decline, or refuse the thing spoken of.
Plut., yet also in Herod., Xen., Dem., and Tragedians.
to avoid, with accusative following. Acts xxv. 11, οὐ παραιτοῦμαι τὸ ἀποθανεῖν; Heb.
xii. 25 ; 1 Tim. iv. 7, v. 11; 2 Tim. ii. 23; Tit. iii. 10. Cf. Polyb. v. 27. 3, τοὺς
ἄρχοντας παραιτεῖσθαι, “ to decline the summons of the authorities.” Plato, Mor. 206 A,
γυναῖκα παραιτ., to divorce one's wife. With following μή with the infin., Heb. xii. 19.
To excuse oneself, Luke xiv. 18, 19, ἔχε με παρητημένον. Cf. Plut. Mor. 868.
Π ροσαιτέω, to ask besides, to ask importunately, to beg, John viii. 9 ; Rec. Mark
x. 46 ; Luke xviii. 35, syn. ἐπαιτεῖν.
Π ροσαιτής, a beggar (in later Greek, especially Plut.), Lachm., Tisch., in John
ix. 8 : Mark x. 46.
ΤΟ
Αιών, ώνος, o, connected with ἀεί, αιές, αιέν, always (not, as in the first edition, with
ἄω, ἄημι); hence = duration. Cf. Aristot. de coel. i. 9, τὸ γὰρ τέλος τὸ περιέχον τὸν τῆς
ἑκάστου ζωῆς χρόνον, οὗ μηθὲν ἔξω κατὰ φύσιν, αἰὼν ἑκάστου κέκληται. κατὰ τὸν αὐτὸν
δὲ λόγον καὶ τὸ τοῦ παντὸς οὐρανοῦ τέλος καὶ τὸ τὸν πάντα χρόνον (cf. χρόνος δὲ ἀριθμὸς
κινήσεως, Id. ibid.) καὶ τὴν ἀπειρίαν περιέχον τέλος αἰών ἐστιν ἀπὸ τοῦ ἀεὶ εἶναι εἰληφὼς
τὴν ἐπωπυμίαν, where the linguistic usage is rightly presented. In early Greek especially,
and still also in the Attic, alov signifies the duration of human life as limited to a certain
space of time, and this is clearly closely connected with the conception; hence
= the
duration of life, course of life, term of life, lifetime, life in its temporal form. So in
Homer, Hesiod, Pindar. Cf. Hom. ii. 24. 725, ἄνερ, ἀπ' αἰῶνος νέος ὤλεο, καδ δὲ μεχήρην
λείπεις ; Pind. Οl. ii. 120, ἄδακρυν νέμονται αἰῶνα ; Hom. Il. xvi. 453, αὐτὰρ ἐπειδὴ τόν
γε λίπῃ ψυχή τε καὶ αἰών. Likewise Tragg., Plat., Xen., Herodt., Plut. Soph. Εl. 1085,
πάγκλαυτον αἰῶνα εἵλου; Plat. Legg. iii. 701 C, χαλεπὸν αἰῶνα διάγοντας μὴ λῆξαί ποτε
κακῶν, etc. ; Herodt. iii. 40, οὕτω διαφέρειν τὸν αἰῶνα; Χen. Cyrop. ii. 1. 7, διὰ παντὸς
τοῦ αἰῶνος ἀμηχανοῦντες βιοτεύειν. Hence explained by Eustath. = τὸ μέτρον τῆς ἀνθρω-
πίνης ζωῆς; by Hesych., ὁ τῆς ζωῆς χρόνος. From this original limitation of the concep-
tion to human life, it may be explained how it sometimes denotes the space of a human
life, a human generation (whence, perhaps, the remark of Jerome on Ezek. xxvi., that it
means a period of seventy years), so that aiúv denotes an age or generation from the point
of view of duration of time, as yeveá does from that of duration of race; (cf. Luke
xvi. 8; Eph. ii. 7; Col. i. 26; Eph. iii. 21, eis πâσas tàs yeveàs toû aiŵvos tŵv aiúvwv,
etc.); and hence that it passes over into the more general and wider signification, age.
Diod. iii. 73, ἐν τῷ πρότερον αἰῶνι ; Dion. Hal A. R. i. 3, χρόνον ὅποσον ἂν ὁ θνητὸς αἰὼν
ἀντέχῃ; vii. 55, ὅσας ὁ μακρὸς αἰὼν μεταβολὰς φέρει. Accordingly, the expansion of the
conception to time unlimited (eternity a parte ante and a parte post) was easy, for it
simply involved the abstraction of the idea of limitation, and thus the word came to
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signify unlimited duration.
The expressions, ἐξ αἰῶνος, ἀπ' αἰῶνος, εἰς αἰῶνα, δι' αἰῶνος
(Arist. de mundo, c. 5, ταῦτα δὲ πάντα ἔοικεν αὐτῇ (sc. τῇ γῇ) πρὸς ἀγαθοῦ γινόμενα τὴν
δι' αἰῶνος σωτηρίαν παρέχειν), belong to later Greek It is interesting to observe the
connection of the word, as traced by Curtius, 354 sq., with the Sanscrit évas, “course,”
walk;" in the plural, habit, custom; Old High German, éwa, "eternity;" then, in a
derived sense, law, contract, marriage; see R. v. Raumer, Einwirkung des Christenthums
auf die althochd. Sprache, 1845, p. 329.
((
Inasmuch, therefore, as aláv may denote either the duration of a definite space of
time, or the (unending) duration of time in general, both future and past, according to
the context, it was the proper term for rendering the Hebrew Diy, for which the LXX.
use it constantly,—the only distinction being that the Hebrew word meant primarily, a
remote, veiled, undefined, and therefore unlimited time, past or future, and only secondarily,
a definite (especially a future) period whose limits must be ascertained from the context.
Deut. xv. 17, ἔσται σοι οἰκέτης εἰς τὸν αἰῶνα ; Isa. xxxii. 14, 15, ἔσονται αἱ κώμαι σπή
λαια ἕως τοῦ αἰῶνος . . . ἕως ἂν ἔλθῃ ἐφ᾽ ὑμᾶς πνεῦμα ἀφ᾽ ὑφηλοῦ; cf. ver. 17, καὶ
κρατήσει ἡ δικαιοσύνη ἀνάπαυσιν καὶ πεποιθότες ἕως τοῦ αἰῶνος ; vid. Lexica, s.v. phy.
Specially often do we find ἀπὸ τοῦ αἰῶνος, ἀπ᾿ αἰῶνος, δι' αἰῶνος, εἰς τὸν αἰῶνα, also the
plural eis Tous alovas, which latter use arose probably from the meaning "age," and
according to Steph. Thes. (Paris ed.), occurs indeed, though very rarely, in classical writers.
Ps. lxi. 5, lxxvii. 8, un eis Toùs aiŵvas àπάσETαι Kúρios; Dan, ii. 44, vi. 26, etc.; πρò
τῶν αἰώνων, Ps. 1v. 20.
The N. T. use of the word is not quite accounted for by a reference to the LXX.;
for they employed it, on the whole, in substantially the same way as the classical writers.
Not only expressions like eis Top aiova, Matt. xxi. 19; Mark iii. 29, xi. 14; John iv. 14,
vi. 51, 58, viii, 35, 51, 52, x. 28, xi. 26, xii. 34, xiii. 8, xiv. 16; 1 Cor. viii. 13; 2 Cor.
ix. 9; Heb. v. 6, vi. 20, vii. 17, 21, 24, 28; 1 Pet, i. 25; 1 John ii. 17; 2 John 2; eis
aiŵva, 2 Pet. ii. 17 (omitted by Lachm. and Tisch.); Jude 13; eis tòv alŵôva Toû aiŵôvos,
Heb. i. 8, after Ps. xlv. 7; eis Toùs aivas, Matt. vi. 13, Rec. text in Luke i. 33; Rom.
i. 25, ix. 5, xi. 36, xvi. 27; 2 Cor. xi. 31; Heb. xiii. 8; eis Távтas Tоùs aivas, Jude 25;
πάντας τοὺς
eis Toùs aiŵvas Tŵv alwvwv (the addition of gen. strengthens the idea; it is a periphrasis
for the superlative, Matthiae, § 430; in the O. T. the sing. eis Tòv aiova Toû aiŵvos
only in a few passages, Hebrew biuś tys, ¬vi qhiy), Gal. i. 5; Phil. iv. 28; 1 Tim. i. 17;
2 Tim. iv. 18; Heb. xiii. 21; 1 Pet. iv. 11, v. 11; Rev. i. 6, 18, iv. 9, 10, v. 13 (14,
Rec. text), vii, 12, x. 6, xi. 15, xiv. 11, xv. 7, xix. 3, xx. 10, xxii. 5; à' aiŵvos, Luke
i. 70; Acts iii. 21, xv. 18; è тoû alŵvos, John ix. 32; ảπò Tŵv alwvwv, Eph. iii. 9;
πρὸ τῶν αἰώνων, 1 Cor. ii. 7,—but also others like ὁ αἰών οὗτος, μέλλων, ερχόμενος,
ÉKEîvos, OVVTÉXela toû aiŵvos, occur, in which another influence is traceable, namely, a post-
biblical and rabbinical usage, so that we have here an example of School expressions
being adopted into the language of Holy Scripture. In O. T. prophecy occurs occasionally
the expression D, Gen. xlix. 1; Num, xxiv. 14; Deut. iy. 30, xxxi. 29; Isa.
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76
ii. 2; Jer. xxiii. 20, xxx. 24, xlviii. 17, xlix. 39; Ezek. xxxviii. 16; Hos. iii. 5; Mic.
iv. 1;
?, Ezek. xxxviii. 8, not to signify the latest future, "further than which
the eye cannot penetrate" (Hitzig on Mic. iv. 1); nor " the end of this world's history,
which seems to the eye of the speaker to lie at the extreme limit of his horizon" (Delitzsch
on Heb. i. 1); but the last days in general (opp. n, Eccles. vii. 8; Isa. xlvi. 10;
Deut. xi. 12; not, however, as contrasted with the time of the speaker), the last period of
historical development, vid. Num. xxiv. 14; Deut. iv. 30, xxxi. 29; Ezek. xxxviii. 8;
Jer. xxiii. 20, xxx. 24, xlviii. 47, xlix. 39; Hos. iii. 5, in which both the threatened
curses and the Messianic salvation (vid. Isa. ii. 2; Mic. iv. 1, etc.) are to be revealed; in
a word, the time of final decision, the time of settlement ;—hence the term is always taken
by Jewish interpreters (and rightly so) in a Messianic sense. Kimchi on Isa. ii. 2,
Ubicunque leguntur haec verba ' ', ibi sermo est de diebus Messiae. (Vid. also
Drechsler, Knobel on Isa. ii. 2; Hengstenberg on Balaam, p. 158 sq., Christology, i.
on Mic. iv. 1.) We need not be surprised that the prophets compress much into this
time, for they conceive the history of the final decision as taking place in it. Vid. Deut.
iv. 30; Hos. iii. 5; Isa. ii. 2 sq., etc. Possibly, therefore, the occupation of Canaan
described in Gen. xlix. is placed in this time, so far as it is to be regarded as the beginning
of the fulfilment of prophecy, while the actual entrance of the final end into the present
shifts itself further on. The LXX. render this expression by ἐπ᾿ ἐσχάτων τῶν ἡμερῶν, ἐπ'
¿oxátov, ẻoxátw tŵv ňµepŵv, èv taîs ẻoxátais ýµepaîs (vid. eoxatos); cf. Heb. i. 1, etc.
,(26 .Delitzsch on Heb. ix) קֵץ הָעוֹלָם = post-biblical synagogal בְּסוֹף וֹמַיָּא בְּסוֹף הַזְמָן = .Chald
-
for which in the N. T. ouvréλeia тoû aiŵvos, Matt. xiii. 39, 40, 49, xxiv. 3, xxviii. 20;
ovvtéλeia tŵv aióvwv, Heb. ix. 26, close of time, of the present development of the world,
of the course of the world; cf. Paul's words in 1 Cor. x. 11, Taûta dè Tútoι ovvéßaivov
ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν, as also
Tò πλńρwµа TOû xpóvov, in Gal. iv. 4. Between Heb. ix. 26, 1 Cor. x. 11, on the one
hand, and Matt. xiii. 39 sq. on the other, there is a difference, so far as the latter marks
the end as still future, whilst the former characteristically describes the present. Looked
at in relation to the past, the Messianic age is the ovvTéλeta Tŵv alwvwv; considered in
relation to the future, the ovvtéλeia toû aiôôvos is still to come, in so far as the existing
course of the world has not yet found its final termination. This is clear from the mode
in which the idea suggested by '' n is further carried out. The eσxaтai ηµépai
'n
ἔσχαται ἡμέραι
give us the view of a future, which owes its entire character to the fulfilment of the
Messianic prophecies,—a future designated an Diy, αἰὼν ἐρχόμενος, μέλλων, ἐκεῖνος;
whereas the past and present, down to that time, were denoted by Dhiy, alwv outos.
The question now is, to which of these times belong the ni? In Schabbath, fol.
63, we read: Dixit R. Chijja, Bar Abba: omnes prophetae omnino non sunt vaticinati nisi
de diebus Messiae, sed Nan by oculus non vidit praeter te, o Deus, Isa. lxiv. 4. In this
and many other passages, therefore, agreeably to the expression D's, the time of
the Messiah is reckoned in the лn ohy, like all that is viewed as belonging to the end
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77
of days.
See Bleek on Heb. i. 1. So, e.g., the resurrection promised in Dan. xii. 2, on
which R. Saadias Gaon, in Emunoth, fol. 36. 1, says regarding those who rise again :
“God will transfer them from the days of the Messiah to the joys of the xan by." On
the other hand, however, alov péλov also is sometimes described as the time of the
Messiah, e.g. Targ. on 1 Kings iv. 33 : NAWDI 'UNT Nobya, jan nobya, in seculo hoc et in
seculo futuro Messiae. Beracoth, cap. 1 (in Lightfoot on Matt. xii. 32): Diebus vitae tuae
innuitur hoc saeculum; omnibus diebus vitae tuae superinducuntur Dies Messiae. Cf. also
Oehler, art. "Messias" in Herzog's Realencycl. ix. 434, who quotes also Tosephot on Bab.
Sanh., fol. 1106: "the future world, that is, the days of the Messiah." Finally, how-
ever, the days of Messiah are elsewhere separated from and placed between the two ages
of the world;—affirmed by Oehler (in Herzog) to be a modification of the first view,
which may perhaps be described as the one that has at last gained exclusive recognition ;
ỏ aiòv µéλλwv would then denote the time of the new world.
The expression ó aiov ovтos and μéλλov then passed over into the N. T., being used
there also in the first instance to distinguish the present from the future which follows on
the final decision, and in which retribution takes place. So in Mark x. 30; Luke xviii. 30,
ὃς οὐχὶ μὴ ἀπολάβῃ πολλαπλασίονα ἐν τῷ χαιρῷ τούτῳ καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν
αἰώνιον. In the parallel passage, Matt. xix. 28, we read, ἐν τῇ παλιγγενεσία ὅταν καθίσῃ
ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ; and in Luke xx. 35, οἱ δὲ καταξιωθέντες τοῦ
αἰῶνος ἐκείνου καὶ τῆς ἀναστάσεως τῆς ἐκ νέκρων τυχείν are contrasted with the υἱοῖς τοῦ
αἰῶνος τούτου. Ὁ αἰὼν μέλλ., therefore, is the new age of the world that commences with
the palingenesia (cf. Rev. xxii. 5; vid. s.v. πaλıyyeveola), and which is inaugurated and
conditioned by the resurrection of the dead by the second coming of Christ (Matt. xiii.
and xxiv.). Accordingly, alov OÛTos embraces the entire period of the world till the
ovvтéλela Toû alŵvos (in which expression reference to a further future is still wanting),
whose close will be the τέλη τῶν αἰώνων, 1 Cor. x. 11; συντέλεια τῶν αἰώνων, Heb. ix. 26.
We find here alov used in the plural to denote the past, just as elsewhere for the future
(Eph. iii. 21, εἰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων ; Heb. xiii. 8, εἰς τοὺς αἰῶνας), for the purpose
of giving it a more general character,-like xpóvoi, e.g., in 1 Pet. i. 20; Acts i. 6; Lat.
tempora. Riehm (Lehrbegriff des Hebräer-Br. i. 209) thinks that ouvréλeia Tŵv alwvwv, in
Heb. ix. 26, implies that the turning-point of both ages, the aiòv µéλλwv, had already
commenced with the first advent of Christ,-in opposition to Heb. i. 6, ii. 5–8, xi. 40;
1 Cor. xv. 20-28. Cf. Heb. vi. 5 with iv. 9, 11, x. 35, 36. That expression means,
however, nothing more than eπ' éσxátov τŵv ýµépρwv ToÚTWV in Heb. i. 1 (cf. 1 Pet. i. 20);
and as the latter is drawn from biblical usage, so the former from that of the Schools and
social life. The final portion of αἰὼν οὗτος commenced when Christ appeared ;—ἔσχατον
Tŵv Xρóvwv, čox. μépa, Acts ii. 17; 1 Pet. i. 20; Heb. i. 1; which last-mentioned
τῶν χρόνων,
expression is elsewhere limited to the time immediately preceding the rapovoía, 2 Tim.
iii. 1; cf. 1 Tim. iv. 1; 1 Pet. i. 5. As the aiòv μéλλwv derives its moral value from
the decision arrived at in the ouvréλeia тoû ai@vos (Matt. xiii. 39, 40, 49; cf. Luke
Αιώνιος
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78
ΧΧ. 25, οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεϊν), an opposite moral character is
attributed to αιών οὗτος, as a course of time alienated from the revealed truth of God;
Matt. xiii. 22, ἡ μέριμνα τοῦ αἰῶνος τούτου (Lachm., Tisch. omit τούτου) συμπνίγει τὸν
λόγον, cf. ver. 24 sq., 40; Luke xvi. 8, οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς
υἱοὺς τοῦ φωτός. Stress is laid on this, especially in the Pauline writings, Rom. xii. 2,
μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς εἰς κ.τ.λ. ;
2 Tim. iv. 10, ἀγαπήσας τὸν νῦν αἰῶνα. Cf. Tit. ii. 12, where ἀσέβεια and the κοσμικαὶ
ἐπιθυμίαι are taken as answering to the νῦν αἰῶν. Eph. ii. 2, ἐν ἁμαρτίαις περιεπατήσατε
κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, νid. κόσμος. Hence Gal. i. 4, ὅπως ἐξέληται ἡμᾶς ἐκ
τοῦ ἐνεστῶτος αἰῶνος πονηροῦ (see concerning this passage, ἐνίστημι) ; 1 Cor. ii. 6, σοφία τοῦ
αἰῶνος τούτου, opposed to θεοῦ; iii. 18, ii. 6, 8, ἄρχοντες τοῦ αἰῶνος τούτου; 2 Cor. iv. 4,
ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπιστῶν, εἰς τὸ μὴ αὐγάσαι τὸν φωτισ
μὸν τοῦ εὐαγγ.; cf. Luke xvi. 8.—Heb. vi. 5 may perhaps also be adduced, καλὸν γευσα-
μένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος; cf. Eph. iii. 30; Heb. vii. 16.-The
expression occurs, besides, in Eph. i. 21 ; 1 Tim. vi, 17 ; Eph. ii. 7, ἐν τοῖς αἰῶσιν τοῖς
ἐπερχομένοις. Syn. with ὁ καιρὸς οὗτος, ὁ νῦν καιρός, ὁ κόσμος οὗτος, which see.
0
It
does not occur in John's writings, in the Gospel, the Epp., the Rev., nor in James and
Jude. Its use in 2 Pet. iii. 18, αὐτῷ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος, is peculiar ;
see ἡμέρα, ἡμέρα ἀπολυτρώσεως, σωτηρίας, κυρίου, where the genitive specifies what is
characteristic of the Day,because it serves to make it manifest. Accordingly, ἡμέρα
aiŵvos opposed to vûv denotes the Day on which eternity will become manifest, and that
in the sense in which the expression is used in Ecclus. xviii. 10, ὡς σταγὼν ὕδατος ἀπὸ
θαλάσσης καὶ ψῆφος ἄμμου, οὕτως ὀλίγα ἔτη ἐν ἡμέρᾳ ἀἰῶνος.
הָעוֹלָמִים
Akin to post-biblical rabbinical usage is also Heb. xi. 3, κατηρτίσθαι τοὺς αἰῶνας
ῥήματι θεοῦ, syn. τὸ βλεπόμενον ; ver. 2, δι' οὗ καὶ ἐποίησεν τοὺς αἰῶνας, where οἱ αἰῶνες
So Wisd. xiii. 9, εἰ γὰρ τοσοῦτον ἴσχυσαν εἰδέναι ἵνα δύνωνται στοχάσασθαι
τὸν αἰῶνα, τὸν τούτων δεσπότην πῶς τάχιον οὐχ εὗρον,-“ words suggested probably by
the Jewish formula with nin oby, and often referring less to the idea of time than to the
totality of that which has outward existence during time-to the world itself so far as it
moves in time" (Bleek). So also, though in a somewhat bombastic manner, Delitzsch
says "The worlds which constitute the immeasurable contents of immeasurable time,
thus naming pluraliter that which singulariter is called ὁ κόσμος.” by, Nosy, in post-
biblical Hebrew, often signifies the world as it presents itself in the course of time, as it
appears to us,—a meaning derived from the import of the word in the School formula above
named, but without further reference to the conception of time. See κόσμος. Αἰῶνες in
this sense occurs in the N. T. only in the Epistle intended for Jewish-Christians, that to
the Hebrews. Cf. the synonymous expressions ὁ αἰὼν οὗτος and ὁ κόσμος οὗτος.
Αἰώνιος, ov, fem. αἰωνία. 2 Thess. ii. 16, παράκλησις αἰωνία ; Heb. ix. 12, αἰωνία
λύτρωσις.
In the first passage, codices F G read αἰώνιον. Besides also C, 2 Pet. i. 11,
Ακολουθέω
Ακολουθέω
79
αἰωνία βασιλεία; Β, Acts xiii. 48, ζωὴ αἰωνία. Also in single passages in the classies,
Plat. Tim. 38 B, αἰωνία φύσις, doubtful; Diod. Sic. i. 1. Belonging to the αἰών, to time in
its duration-constant, abiding, eternal. Plat. Rep. ii. 363 D, ἡγησάμενος κάλλιστον
ἀρετῆς μισθὸν μέθην αἰώνιον; Legg. x. 904 A, ἐπειδὴ κατεῖδεν ἡμῶν ὁ βασιλεύς ἀνώ
λεθρον δν γινόμενον ἀλλ᾽ οὐκ αἰώνιον ψυχὴν καὶ σῶμα ; Philem. 15, ἐχωρίσθη πρὸς ὥραν
ἵνα αἰώνιον αὐτὸν ἀπέχης. Most frequently in biblical and ecclesiastical Greek. LXX.
instead of the subst. Diy. In the N. Τ. mostly conjoined with ζωή, ζωὴ αἰώνιος, Matt.
xix. 16, 29, xxv. 46; Mark x. 17, 30; Luke x. 25, xviii. 18, 30; Acts xiii. 46, 48;
Rom. ii. 7, v. 21, vi. 22, 23; Gal. vi. 8; 1 Tim. i. 16, vi. 12, 19; Tit. i. 2, iii. 7;
Jude 21; John iii. 15, 16, 36, iv. 14, 36, v. 24, 39, vi. 27, 40, 47, 54, 68, x. 28, xii.
25, 50, xvii. 2, 3; 1 John i. 2, ii. 25, iii. 15, v. 11, 13, 20, for which in 1 Tim. vi. 19,
Lachm., Tisch., read ἡ ὄντως ζωή, answering to ζῆν εἰς τὸν αἰῶνα, opposed to πρόσκαιρος ;
2 Cor. iv. 18, τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰωνία, and, indeed, this
ζωὴ αἰώνιος belongs to the αἰων μελλ. ; cf. Luke xviii. 30, ὃς οὐχὶ μὴ ἀπολάβῃ πολλα-
πλασίονα ἐν τῷ καιρῷ τούτῳ καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον; Mark x. 30;
John xii. 25, ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξαι
αὐτήν. In the Gospel and first Epistle of John it occurs only in this connection ; where
ζωὴ αἰώνιος is represented as both future (vi. 27, xii. 25, iv. 14, 36) and also for the
most part as already present (John xvii. 3, and the other passages; cf. xi. 26, 27, viii.
51); akin is the view contained in Hebrews, according to which the δυνάμεις μέλλοντος
αἰῶνος may be tasted even now, Vid. ζωή. Cf. Weiss, Der Johann Lehrbegr., sec. 1;
opposed to τὸ πῦρ τὸ αἰώνιον, Matt. xxv. 41, xviii. 8, Jude 7; κόλασις αἰώνιος, Matt.
xxv. 46 ; 2 Thess. i. 9, ὄλεθρος αἰώνιος. Cf. also Mark iii. 29, αἰώνιος κρίσις (where
Lachm., Tisch., ἀμάρτημα) ; Heb. vi. 2, κρίμα αἰώνιον. Conjoined with σωτηρία, Heb.
v. 9 ; λύτρωσις, Heb. ix. 12 ; κληρονομία, ix. 15 ; διαθήκη, xiii. 20 ; δόξα, 2 Tim. ii. 10,
1 Pet. v. 10 ; βασιλεία, 2 Pet. i. 11. Αἰώνιος is specially predicated of the saving
blessings of divine revelation, by which is denoted their not belonging to what is transi-
tory ; cf. 2 Cor. v. 1 ; syn. ἄφθαρτος, 1 Pet. i. 23, cf. ver. 25 ; ἀκατάλυτος, Heb. vii. 16,
ἱερεὺς . . . κατὰ δύναμιν ζωῆς ἀκαταλύτου, cf. ver. 17, and ix. 14, ὃς διὰ πνεύματος αἰωνίου
ἑαυτὸν προσήνεγκεν τῷ θεῷ. The expression, χρόνοι αἰώνιοι, Rom. xvi. 25, κατὰ ἀποκά
λυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος δὲ νῦν ; Tit. i. 2, ἣν (sc. ζωὴν
αἰώνιον) ἐπηγγείλατο ὁ θεὸς πρὸ χρόνων αἰωνίων; 2 Tim. i. 9, κατὰ χάριν τὴν δοθεῖσαν
ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων, is meant to embrace all the periods hitherto
expired, all belonging to the αἰών a parte ante, like ἀπ' αἰῶνος, Luke i. 70, Acts iii. 21, or
Col. i. 26 (coll. Rom. xvi. 25), τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ
τῶν γενεῶν, νυνὶ δὲ ἐφανερώθη. On 2 Tim. i. 9, cf. Eph. i. 4, 11; 1 Pet. Further, Rom.
xvi. 26; 2 Cor. iv. 17, v. 1; 1 Tim. vi. 16; Rev. xiv. 6.
Ακολουθέω, from κέλευθος, a going, journey, path, way perhaps connected with
the German gleiten, "to glide or slide," which is not to be confounded with the compound
Ακολουθέω
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80
0
=
geleiten, whence Begleiter); åkóλovos, “ attendant” (a copulative), accordingly to be an
attendant, to accompany, to go with or follow, as brothers in armis (Xen. Hell. v. 3. 26 and
often, parallel to oúμμaxos eivai), as soldiers, in contrast with woλeμapxeiv, as servants (Plut.
Alc. 3); cf. Matt. xxvii. 55, αἵτινες ἠκολούθησαν τῷ Ἰησοῦ ἀπὸ τῆς Γαλιλαίας, διακον-
οῦσαι αὐτῷ. John xii. 26, ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω. Opposed to προάγειν,
Matt. xxi. 9, Mark xi. 9; yoûµai, apxoμai, Plat. Rep. v. 474 C; Plut. Publ. et Sol. 3;
Moral. 1008 B. (1) Literally, to accompany, follow, follow after, Matt. iv. 20, 22, 25,
and often in the evv., Acts, and Rev. On 1 Cor. x. 4, πνευματικὴ ἀκολουθοῦσα πέτρα,
see πνεvμаTIKós. Construed with the dative; also μeтá Tivos = to accompany, go with,
πνευματικός.
Luke ix. 49, Rev. vi. 8, xiv. 13,-a combination not sanctioned by Phrynichus, though
vindicated by Lobeck, Phryn. 353 sq., and confirmed by examples from Demosth., Isoc.,
and others; oπiow Twos, Matt. x. 38, Mark viii. 34; cf. 1 Kings xix. 20; Isa. xlv. 14.
Also with reference to time, to follow thereupon, Rev. xiv. 8, 9. Cf. Ecclus. Prolog.,
πολλῶν καὶ μεγάλων ἡμῖν διὰ τοῦ νόμου καὶ τῶν προφητῶν καὶ τῶν ἄλλων κατ᾿ αὐτοὺς
ýkoλov@ŋkótwv dedoµévwv; Strabo, iii. 165; Theophr. De caus. plant. iv. 11. 9. Cf. 2 Macc.
iv. 17, ταῦτα ὁ ἀκόλουθος καιρὸς δηλώσει ; 3 Esdr. viii. 16, τὰ τούτοις ἀκόλουθα ; Dem.
c. Phil. 51, δεῖ τοὺς ὀρθῶς πολέμῳ χρωμένους οὐκ ἀκολουθεῖν τοῖς πράγμασιν, ἀλλ᾿ αὐτοὺς
ěμπρоσlev elvαι тŵν праɣμάтшν. In this passage it is used (2) figuratively, of spiritual
ἔμπροσθεν εἶναι τῶν πραγμάτων.
or moral relations: to follow whither one is told, to obey. So often in classical Greek, e.g.
Andoc. c. Alc. xxxi. 35, οὐκ αὐτὸς τοῖς νόμοις τοῖς τῆς πόλεως, ἀλλ᾽ ὑμᾶς τοῖς αὐτοῦ
τρόποις ἀκολουθεῖν ἀξιῶν; 2 Macc. viii. 36, διὰ τὸ ἀκολουθεῖν τοῖς ὑπ᾽ αὐτοῦ προτεταγ
μévois vóμois; Marc. Ant. vii. 31, 'Aкoλоúlŋσov Oe. In Demosth. and Polyb., Tois
Kaιρоîs ȧкоλоνeiv, to serve the time, to act according to circumstances. (The passage cited
by Pape from Thuc. iii. 38, år. Tŷ yvwμŋ, is perhaps wrongly explained, for Tŷ yvμn
here is the dat. instr. ; cf. K. W. Krüger in loc.) Akin is the usage of the Gospels and
Rev. xiv. 4, with reference to the scholars and disciples of Christ, not, however, because in
ancient times instruction was given ambulando, as is stated in all lexicons hitherto without
any confirmatory examples. The only place in ante-Christian Greek where the word is thus
used, is 1 Kings xix. 20, of the relation of Elisha to Elijah. The remembrance of this
fact as it stands makes the representation significantly expressive. Distinguishing
between the occasional and temporary following of Jesus by the oxλo Toλλoí, Matt. iv.
25, viii. 1, and the following Him to which Jesus calls individuals (Matt. ix. 9, xix. 21)
or people generally (Matt. x. 38, xvi. 24; John viii. 12, xii. 26), or which was under-
taken by individuals (Matt. viii. 19; Luke ix. 57, 61),—this much, in the first place, is
clear, that it denotes an abiding fellowship with Jesus, not only for the sake of learning,
as a scholar from his teacher (Matt. viii. 19, διδάσκαλε, ἀκολουθήσω σοι, ὅπου ἐὰν ἀπέρχῃ),
but for the sake of the salvation known or looked for, which presented itself in this
fellowship; cf. Luke ix. 62, οὐδεὶς ἐπιβαλὼν τὴν χεῖρα αὐτοῦ ἐπ᾽ ἄροτρον, καὶ βλέπων
εἰς τὰ ὀπίσω, εὔθετός ἐστιν τῇ βασιλείᾳ τοῦ θεοῦ ; Matt. xix. 21, δεῦρο ἀκολούθει μοι, in
answer to the question of ver. 16, τί ἀγαθὸν ποιήσω, ἵνα ἔχω ζωὴν αἰώνιον ; ef what is
Ακολουθέω
Ακολουθέω
81
added in Mark x. 21, ἕξεις θησαυρὸν ἐν οὐρανῷ; Matt. xix. 27, ἰδοὺ, ἡμεῖς ἀφήκαμεν
πάντα, καὶ ἠκολουθήσαμέν σοι τί ἄρα ἔσται ἡμῖν; Matt. x. 38, ὃς οὐ λαμβάνει τὸν
σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος; Matt. viii. 22, ἀκο-
λούθει μοι, καὶ ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς. Hence also the
necessity of πάντα ἀφιέναι for the sake of fellowship with Jesus, Matt. ix. 9, xix. 21, 27,
28; Mark ii. 14, x. 21, 28; Luke v. 11, 27, 28, xviii. 22, 28 (cf. Phil. iii. 7 sqq.). For
this very reason, following Jesus implies a trustful and hopeful cleaving to Him, following
His guidance, as is particularly clear from John viii. 12, ὁ ἀκολουθῶν ἐμοὶ, οὐ μὴ περι-
πατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ᾽ ἕξει τὸ φῶς τῆς ζωῆς; John x. 4, τὰ πρόβατα αὐτῷ ἀκολουθεῖ,
ὅτι οἴδασιν τὴν φωνὴν αὐτοῦ ; ver. 5, ἀλλοτρίῳ δὲ οὐ μὴ ἀκολούθησουσιν, ἀλλὰ φεύξονται
ἀπ' αὐτοῦ; x. 27, 28, τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει κἀγὼ γινώσκω αὐτὰ καὶ
ἀκολουθοῦσίν μοι κἀγὼ ζωὴν αἰώνιον δίδωμι αὐτοῖς. Cf. John i. 37, 38, 41, 44. The
first thing involved in following Jesus is accordingly a cleaving to Him in believing trust
and obedience. Those cleaving to Him also follow His lead, act according to His
example; and this is the next thing included, as is mainly evident from the stress laid by
Jesus upon the need of self-denial, and fellowship in the cross, in His followers ; cf. Matt.
viii. 19 with ver. 20, αἱ ἀλώπεκες φωλεοὺς ἔχουσιν . . . ὁ δὲ υἱὸς τοῦ ἀνθρ. οὐκ ἔχει, ποῦ
τὴν κεφαλὴν κλίνῃ. Mark viii. 34, and parallels, ὅστις θέλει ὀπίσω μου ἀκολουθεῖν, ἀπαρ-
νησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι, where the twice-
repeated ἀκολουθεῖν (in Matthew and Luke (the first passage) the words are added, ὀπίσω
μου ἔρχεσθαι) manifestly divides itself, the first = to cleave trustfully and believingly to
Christ; the second = to follow His lead and example.
ὅπου ὑπάγω οὐ δύνασαί μοι νῦν ἀκολουθήσαι, ἀκολουθήσεις δὲ ὕστερον ; John xii. 26, ἐὰν
ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω, cf. with ver. 25. Thus following Jesus denotes a
fellowship of faith as well as a fellowship of life, i.e. of suffering with Him; and if, in the
Gospels especially, fellowship of life seems the element mainly dwelt upon, it is because
true cleaving to Jesus was quite impossible without this outward fellowship; and almost
always in the synoptical Gospels this outward adhesion to Jesus is the visible act whereby
following Him became known; cf. Matt. viii. 19, ix. 9, xix. 21, etc. But as the outward
life and experience of Jesus was the embodiment of His inner nature, and of the relation
subsisting between Him and the world, outward fellowship with Him could not continue
without inner moral and spiritual fellowship, without a life resembling His, in a self-
denying sharing of His cross. It is, however, an error in Patristic exegesis, continued
down to Thomas à Kempis and onwards, to represent self-denial and sharing of the cross
as the one and only element in following Jesus; for thus, the first and main element, fellow-
ship of faith, is sometimes put in the background, and sometimes utterly excluded from its
due place. It is further to be observed, that, with the exception of Matt. x. 38 and parallels,
including xvi. 24, the ἀκολουθεῖν αὐτῷ everywhere in the synoptical Gospels expresses
and includes outward adhesion to Jesus; but in St. John's Gospel (except i. 37-41) the
expression appears only in viii. 12, x. 4, 5, 27, xii. 26, as an independent conception,
L
Matt. x. 38. Cf. John xiii. 36,
Ακούω
Παρακού
82
apart from any outward act or momentary circumstances of time and place which union
with Jesus might involve. In the Acts and Epistles the expression does not once occur;
but it is one of those inimitably fine and delicate indications of the coincidence between
the Gospel of John and the Revelation, that it reappears in Rev. xiv. 4, oi àкOλоVloÛνTES
τῷ ἀρνίῳ.
The
'Ako ú∞, to hear. Construed with the genitive, and with the accusative.
former denotes the sensational perception, the accus. expresses the thing perceived.
Cf. John v. 24, 25, viii. 47, ix. 27, x. 3, 8, 27, and elsewhere.
K
'Akoń. I. Active. (1) Hearing as a sense and organ, Matt. xiii. 14, Acts xxviii. 26,
ȧкоĤ ȧкOúσETE; 2 Tim. iv. 3, 4, Heb. v. 11, 2 Pet. ii. 8, ßλéµµaтi kai ȧkoŶ. 1 Cor.
xii. 17, conjoined with ỏplaλμós and doppnois. When it denotes the organ, usually in
ὀφθαλμός
the plural, Mark vii. 35; Luke vii. 1; Acts xvii. 20; Heb. v. 11. (2) Hearing, e.g.
ȧкons agios, Plat., etc.-II. Passive. What is heard, what has got abroad, news, fama;
specially, tradition, particularly in Plat., e.g. Tim. 20 C, ó d' ovv ýµîv Xóyov elonyÝOATO ÈK
παλαιᾶς ἀκοῆς ; 21 Α, κατὰ τὴν Σόλωνος ἀκοήν; 23 D, ἀκοὴν παραδέχεσθαι. Also Thuc.,
Paus. So LXX. = лy, 1 Sam. ii. 26, oủк ảyaðǹ ý åкoń, ŷv ¿yò åkoúw; 2 Sam. xiii.
30 (αι. ἀγγελία), Ps. cxii. 7, ἀκοὴ πονηρά. With the genitive ἀκοὴ τινός, what one
(al.
hears said about any one, Matt. iv. 24, xiv. 1, Mark i. 28, xiii. 7; Gal. iii. 2, 5, ǹ åkoǹ
TíσTews, what is heard (said) of the faith. With the genitive of the subject, John xii. 38,
Rom. x. 16, ȧкon μŵv, the news that we have heard; cf. Obad. 1; Jer. xlix. 14.
Now nyo denotes that which is given to be heard, the message, Isa. xxviii. 9, 19, xxxvii.
7, lii. 7, evayyeλíčeσlai àкonv eipývns; LXX. elsewhere = ȧyyeλía, and so also Isa.
εὐαγγελίζεσθαι ἀκοὴν εἰρήνης
liii. 1. Now, as this passage is quoted in Rom. x. 16, we can scarcely take ver. 17, åpa
ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος θεοῦ, to mean the actus audiendi ; cf. Num.
xxiv. 4; ȧkoń signifies, therefore, the message heard, the communication received; pĥμa, the
word containing the message. So also Heb. iv. 2, ó Móyos Tŷs ȧkoŶs; Ecclus. xli. 23;
1 Thess. ii. 13, πapaλaßóvтes λóyov ȧkons, which passages show at the same time that
ȧkoń is term. techn. for the proclamation of redemption (cf. Isa. liii. 1, xxviii. 9; Jer.
xlix. 14, "what the prophet has heard from Jehovah, and causes the people to hear;"
as Delitzsch explains, in order to account for the passive import of ȧkoń, which in his
opinion cannot be satisfactorily proved by classical usage. But see above). Syn. kýpʊyµa,
—the latter in view of the ηpúσσovres, the former in view of the ȧkoúσavтas, and, indeed,
probably of such as are mentioned in Heb. ii. 3 and in iv. 2; so that this usage held a
middle place between the Hebrew ny and the ȧkoń of classical Greek. Cf., however,
Ecclus. xli. 23.
II apa koń (from Taρaкove, in the sense of not to hear, not obeying, only in Matt.
xviii. 17)= disobedience, used only by later and by ecclesiastical writers. (Otherwise =
what is heard amiss.) Syn. πaрáßaois, Heb. ii. 2, opp. vπакoń, Rom. v. 19, 2 Cor.
Υπακούω
Υπακοή
83
x. 16. It corresponds to the Hebrew "?; cf. 1 Sam. xv. 23; Deut. xxxi. 27; Ezek. ii.
5, 8, xii. 2, 3, 9 ; Num. xvii. 25, etc. ; by the LXX. rendered ἀπειθής, ἀδικία, ἀντιλογία
(rebellion), etc., and denotes, like the last-mentioned word, rebellious conduct towards the
revealed will of God; cf. the contrast between ὑπακοή and ἁμαρτία in Rom. vi. 16, v. 19,
so far as that had not been done which duty to God required; cf. ibid. διὰ τῆς ὑπακοῆς . .
δίκαιοι. Heb. ii. 2, disobedience, so far as it is disregard of the law ; vid. ver. 3, 2 Cor.
x. 6, opposed to the ὑπακοὴ τοῦ Χριστοῦ; vid. ὑπακοή.
SO
Υπακούω, to listen to something, to hearken, Acts xii. 13; mostly = to obey, give
heed, follow, yield, of servants, soldiers, pupils; frequent in Plat., Thuc., Xen.; Matt. viii.
27; Mark i. 27, iv. 41; Luke viii. 25, xvii. 6; Eph. vi. 1, 5; Col. iii. 20, 22; 1 Pet.
iii. 6 ; Rom. vi. 16, δοῦλοί ἐστε ᾧ ὑπακούετε ; ver. 17, ὑπηκούσατε . . . εἰς ὃν παρεδόθητε
τύπον διδαχῆς; Rom. vi. 12, ὑπ. ταῖς ἐπιθυμίαις. Then of the manifestation of faith,
far as it consists in the humble acceptance of the gospel message; cf. Rom. vi. 17; x. 16,
οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ; cf. ibid. τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; both with
specification of the object ; 2 Thess. i. 8, τῷ εὐαγγελίῳ ; iii. 14, τῷ λόγῳ ; Aets vi. 7, τῇ
πίστει (vid. πίστις) ; cf. Heb. v. 9, τῷ Χριστῷ; xi. 8, πίστει καλούμενος ᾿Αβρ. ὑπήκουσεν
ἐξελθεῖν, as also alone to denote the continuous subjection of faith under the preached
word, the keeping of the word in believing obedience ; so in Phil. ii. 12, καθὼς πάντοτε
ὑπηκούσατε μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε, cf. 2 Cor.
vii. 15.
•
Υπήκοος, heedful of, obedient to, the will of God, Acts vii. 39. Like ὑπακούειν,
of the obedience required in believers, 2 Cor. ii. 9, ἔγραψα, ἵνα γνῶ τὴν δοκιμὴν ὑμῶν, εἰ
εἰς πάντα ὑπήκοοί ἐστε. Of Christ, Phil. ii. 8, ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι
θανάτου, to be explained probably of the obedience to the law, which he, ὡς ἄνθρωπος,
had to render, cf. Gal. iv. 4, Heb. v. 8 (see doûλos), and only with more remote reference
to John x. 18, ταύτην τὴν ἐντολὴν ἔλαβον παρὰ τοῦ πατρός μου.
In
Υπακοή, obedience, unknown in classical Greek ; in LXX. only in 2 Sam. xxii. 36 ;
Ν. Τ., and ecclesiastical writers (1) In general = obedience, Rom. vi. 16, ᾧ παριστάνετε
ἑαυτοὺς δούλους εἰς ὑπακοήν. Elsewhere always (2) in a special sense of obedience to God's
will, of willing subjection to that which, in the sphere of divine revelation, is right, as
immediately after, ibid. δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον, ἢ ὑπακοῆς εἰς
δικαιοσύνην. So in Rom. v. 19, διὰ τῆς ὑπακοῆς . . . δίκαιοι κατασταθήσονται.
Heb. v. 8, of Christ, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν. (3) More specially still of sub-
jection to the saving will of God, revealed in Christ, ὑπακοὴ τῆς ἀληθείας, 1 Pet. i. 22 ;
vid. ἀλήθ. ; ὑπακοὴ πίστεως, Rom. i. 5, xvi. 26 ; cf. Acts vi. 7, ὑπήκουον τῇ πίστει; 2 Cor.
x. 5, ὑπακοὴ τοῦ Χριστοῦ. Also standing alone, as a mode of the manifestation of Christian
faith, Rom. xv. 18; xvi. 19, ἡ γὰρ ὑμῶν ὑπακοή εἰς πάντας ἀφίκετο; 2 Cor. vii. 15,
π. 6, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. Philem. 21; 1 Pet. i. 2, 14, τέκνα ὑπακοῆς.
Αληθής
Αληθής
84
*
=
Αληθής, es, gen. eos, adv. ἀληθῶς, true, from λήθω, λανθάνω, therefore primarily
unconcealed, unhidden, manifest ; cf. Matt. xxvi. 73, ἀληθῶς καὶ σὺ ἐξ αὐτῶν εἶ, καὶ γὰρ
ἡ λαλία δῆλόν σε ποιεί, hence real, actual. Vid. Acts xii. 9, οὐκ ᾔδει ὅτι ἀληθές ἐστιν
τὸ γινόμενον ὑπὸ τοῦ ἀγγέλου, ἐδόκει δὲ ὅραμα βλέπειν ; cf. ver. 11, νῦν οἶδα ἀληθῶς ὅτι
ἐξαπέστειλεν κύριος τὸν ἄγγελον αὐτοῦ. That, therefore, is ἀληθές whose appearance is
not mere show: that which is the reality it appears to be, 1 Pet. v. 12, ἐπιμαρτυρῶν ταύτην
εἶναι ἀληθῆ χάριν τοῦ θεοῦ, εἰς ἣν ἑστήκατε, real grace of God (Bengel: alteram non esse
expectandam); 1 John ii. 27, ὡς τὸ αὐτοῦ χρίσμα διδάσκει ὑμᾶς περὶ πάντων, καὶ ἀληθές
ἐστιν, καὶ οὐκ ἔστιν ψεῦδος, so it is in reality—ψεῦδος = deception, lie. (The neuter in
classical Greek, especially since Herod., as an adv.) 1 John ii. 8, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ
kaì èv vµîv, according to Huther = actually realized; better merely = actual, manifest. In
John vi. 55 it makes no difference whether we read ἀληθὴς βρῶσις, πόσις, or ἀληθῶς:
it is actual food, food which shows itself to be such, or is really food. 'Αληθής always
says emphatically that something is what it professes to be, and as it professes to be.
Thus åλŋŋs designates the object of a statement or testimony as conformable to the
reality, as not disguising the reality. So in John iv. 18, τοῦτο ἀληθὲς εἴρηκας ; John
x. 41, πάντα ὅσα εἶπεν Ιωάννης περὶ τούτου ἀληθῆ ἦν. The witness itself, ἡ μαρτυρία,
is in this case ἀληθινή, coincident with the reality. Cf. John xix. 35, ἀληθινὴ αὐτοῦ ἐστὶν
ἡ μαρτυρία, κἀκεῖνος οἶδεν ὅτι ἀληθῆ λέγει. When not unfrequently the witness itself
is designated ἀληθής, it is owing to a weakened use of ἀληθής in the sense of ἀληθινός,
as is clear from classical Greek and the LXX. Cf. Herod. v. 41. 1, ἀληθέϊ λόγῳ πυθόμενοι,
for which we find in vi. 68, ὀρθῷ λόγῳ ; Plato, De Rep. i. 330 E, ἀληθεῖς μῦθοι. Still it
is possible, cf. John xix. 35, that in the passages cited it is intended to lay stress upon
the fact that the witness is really a witness-that which deserves the name, and which
may fairly claim the authority and value of a witness, John v. 31, 32, viii. 13, 14, 17,
xxi. 24; 3 John 12; Titus i. 13. Cf. 2 Pet. ii. 22, ἀληθὴς παροιμία ; Soph. Αj. 664, ἀλλ᾽
ἔστ᾽ ἀληθὴς ἡ βροτῶν παροιμία. In John viii. 16, the Received text has ἡ κρίσις ἡ ἐμὴ
ǹ
ἀληθής ἐστιν, where Lachm. Tisch. read ἀληθινή. The latter reading appears more suit-
able to the context (ὅτι μόνος οὐκ εἰμὶ κ.τ.λ.). But ἀληθής also gives a good sense, so far as
Christ's judgment, in contrast with that previously mentioned, ὑμεῖς κατὰ τὴν σάρκα
κρίνετε, appears as unassailable = my judgment answers to its idea, is ἀληθής, syn. δίκαιος ;
cf. John vii. 18; Rom. i. 18, ii. 8 ; 1 Cor. xiii. 16 ; 2 Thess. ii. 10, 12; cf. John vii. 24,
μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε. δίκαιος = what is as it ought to
benormal; ἀληθής, what is as it pretends or claims to be. Cf. Thuc. iii. 56, εἰ γὰρ τῷ
αὐτίκα χρησίμῳ ὑμῶν τε καὶ ἐκείνων πολεμίως τὸ δίκαιον λήψεσθε, τοῦ μὲν ὀρθοῦ φανεῖσθε
οὐκ ἀληθεῖς κριταὶ ὄντες ; Plat. Conviv. 212 Α, τίκτειν οὐκ εἴδωλα ἀρετῆς . . . ἀλλ᾽ ἀληθῆ;
ibid. ἀρετὴ ἀληθής, and often ; Eur. Οr. 414, ἀληθὴς δ᾽ ἐς φίλους ἔφυν φίλος. Hence τὸ
ἀληθές, τὰ ἀληθῆ, the true, in opposition to all pretence and hypocrisy. Phil. iv. 8, ὅσα ἐστὶν
ἀληθῆ, ὅσα σεμνά κ.τ.λ.
Of persons, according to the nature of the case only seldom, and usually only when
Αληθινός
Αληθινός
85
something predicated concerning them has to be ratified, as e.g. åλn¤ǹs píλos ; cf. Wisd. xii.
27, ὃν πάλαι ἠρνοῦντο εἰδέναι θεὸν ἐπέγνωσαν ἀληθῆ. Wisd. i. 6. Then also = sincere,
open; cf. Wisd. vi. 17, ½ åληleσтáтη πaideías émiovμla; he who is as he professes to be, e.g.
Hom. Il. xii. 433, yvvǹ åλŋlýs = a guileless, pure, and true wife. Hence opposed to tλávos :
πλάνος
one who does not deceive, nor awaken false impressions, whether in relation to himself or
another object; cf. 2 Cor. vi. 8, és íλávoɩ kaì ảλŋleîs; Matt. xxii. 16; Mark xii. 14,
οἴδαμεν ὅτι ἀληθὴς εἶ καὶ τὴν ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις; cf. Luke xx. 21, οἴδαμεν
ὀρθῶς λέγεις καὶ διδάσκεις καὶ οὐ λαμβάνεις πρόσωπον. Hence also syn. δίκαιος
opposed to ἄδικος, John vii. 18, ὁ ἀφ' ἑαυτοῦ λαλῶν, τὴν δόξαν τὴν ἰδίαν ζητεῖ· ὁ δὲ ζητῶν
τὴν δόξαν τοῦ πέμψαντος αὐτὸν, οὗτος ἀληθής ἐστιν, καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστιν.
God, o feòs aλnýs éστw, John iii. 33; Rom. iii. 4, He is as He reveals Himself. Cf. Eur.
Ion. 1537, ὁ θεὸς ἀληθής, οὐ μάτην μαντεύεται; Plat. Pol. 382 Ε, Κομιδῆ ἄρα ὁ θεὸς
ἁπλοῦν καὶ ἀληθής, ἔν τε ἔργῳ καὶ ἐν λόγῳ, καὶ οὔτε αὐτὸς μεθίσταται, οὔτε ἄλλους
ἐξαπατᾷ κ.τ.λ.
ó
Of
The fundamental idea of the corresponding Hebrew word is different. LXX. åλnońs
nos, Deut. xiii. 14; 2 Chron. xxxi. 20; Tisch., Tò kaλòv kaì tò evlés, al. åλŋ¤és, Heb.
ΠΟΝΤ Deut. xvii. 4, ἀληθῶς γέγονε τὸ ῥῆμα; Prov. xxii. 21, διδάσκω οὖν σε
ảλŋ0ĥ Xóyov (so frequently in Plat., e.g. Phaedr. 270 C, Gorg. 508 B); Isa. xlii. 3, εἰς
ἀληθῆ ἐξοίσει κρίσιν; Tisch. εἰς ἀλήθειαν; cf. John vii. 24; Matt. xii. 20, εἰς νίκος;
Isa. xliii. 9, εἰπάτωσαν ἀληθῆ.—99, Gen. xli. 32, ἀληθὲς ἔσται τὸ ῥῆμα τὸ παρὰ τοῦ θεοῦ.
To the fundamental idea of firm, sure, that is, reliable, åλnlivós would correspond better;
as a general rule, also, it is employed to render it, along with Torós, åğiótiotos, and
similar words. So far as we can ascertain, aλnons is only used where classical writers
would have used it, so that its meaning has not been expanded by the Hebrew idea.
The adv. anos, really, with reference to a predicate noun, Matt. xiv. 33, xxvi. 73,
xxvii. 54; Mark xiv. 70, xv. 39; John i. 48, iv. 42, vi. 14, 55 (al. åλn¤ýs), vii. 26
(Rec.), vii. 40, viii. 31; 1 Thess. ii. 13. To a verb, 1 John ii. 5, ảλŋ¤ws Ev TOÚTW
ἡ ἀγάπη τοῦ θεοῦ τετελείωται ; Acts xii. 11, νῦν οἶδα ἀληθῶς (cf. Luke xxiii. 47, ὄντως,
with Matt. xxvii. 54); cf. ver. 9; John vii. 26, µýπотe åλŋlŵs ¤yvwσav can they really
have recognised? John xvii. 8. In Luke (Luke ix. 27, xii. 44, xxi. 3, ảλnows λéyw
ὑμῖν) it is the Greek expression for the common affirmative formula, ἀμὴν λέγω ὑμῖν,
which refers to the entire statement. Cf. Mark xii, 43; Matt. xxiv. 47, xvi. 28.
'An O ivós, ý, óv, real, genuine; cf. Krüger, § xli. 11. 19, "The endings wvós and
ewvós denote that the quality, as a fundamental idea, exists in abundance, Tedivós, opeivós.”
Accordingly, ἀληθινός is related to ἀληθής as form to contents or substance; ἀληθής
denotes the reality of the thing; åλnliós defines the relation of the conception to the
thing to which it corresponds = genuine. (1)= genuinus, legitimus. Plat. Rep. vi. 499 C,
ἀληθινῆς φιλοσοφίας ἀληθινός ἔρως; Theaet. 176 C, σοφία καὶ ἀρετὴ ἀληθινή. Of genuine
materials, as silver, colour, etc., Xen. Oec. x. 3. So John i. 9; 1 John ii. 8, Tò pŵs Tò
Αλήθεια
Αλήθεια
86
ó
Ο
ἀληθινόν ; John iv. 23, οἱ ἀληθινοὶ προσκυνηταί ; vi. 32, ὁ ἄρτος ὁ ἀληθινός; John xvii. 3,
ὁ μόνος ἀληθινὸς θεός; cf. 1 John v. 20. On the contrary, ὁ θεὸς ἀληθὴς ἔστιν, God—
i.e. He who is already recognised, known as God—is as He reveals Himself. 1 Thess. i. 9,
θεῷ ζῶντι καὶ ἀληθινῷ, as Lachm. reads in Heb. ix. 14, according to Cod. A.Heb. viii. 2,
τῆς σκηνῆς τῆς ἀληθινῆς; ix. 24, ἀντίτυπα τῶν ἀληθινῶν; John xv. 1, ἡ ἄμπελος ἡ
ἀληθινή; cf. Jer. ii. 21. Then (2) - reliable, that which does not deceive, which bears
testing, eg. Xen. Anab. i. 9. 17, στρατεύματι ἀληθινῷ ἐχρήσατο, καὶ γὰρ στρατηγοὶ καὶ
λοχαγοὶ οὐ χρημάτων ἕνεκα πρὸς ἐκεῖνον ἔπλευσαν, ἀλλ᾽ ἐπεὶ ἔγνωσαν κερδαλεώτερον εἶναι
Κύρῳ καλῶς πειθαρχεῖν ἢ τὸ κατὰ μῆνα κέρδος; Luke xvi. 11, τὸ ἀληθινόν, opp. τῷ
ἀδίκῳ μαμμωνᾷ, which is not as it ought to be, which does not correspond to the require-
ments made of it, to the δίκη. The main idea is, ver. 1, τὰ ὑπάρχοντα; hence τὸ ἀληθινόν,
the genuine reliable possession (cf. ver. 12; Heb. x. 34, τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν
προσεδέξασθε, γινώσκοντες ἔχειν ἑαυτοῖς κρείττονα ὕπαρξιν καὶ μένουσαν). Plat. Rep.
vii. 522 A, ὅσοι μυθώδεις τῶν λόγων καὶ ὅσοι ἀληθινώτεροι ἦσαν. So John iv. 37, ὁ λόγος
ὁ ἀληθινός ; Rev. xix. 9, xxii. 6; John xix. 35, ἀληθινὴ αὐτοῦ ἐστὶν ἡ μαρτυρία, κἀκεῖνος
οἶδεν ὅτι ἀληθῆ λέγει. Syn. δίκαιος, Rev. xv. 3, δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου; xvi. 7,
xix. 2, αἱ κρίσεις σου = according to truth, the truth considered as an objective norm,
full of truth; whereas in the case of aλnons, the subject of which it is predicated, or that
which the subj. represents, the reality in question, is itself the norm. Sometimes this
distinction is less clear, according to the subject, eg. ἀληθὴς παροιμία, 2 Pet. ii. 22 ;
ὁ λόγος ὁ ἀληθινός, John iv. 37.Syn. πιστός, Rev. xxi. 5, xxii. 6, iii. 14, xix. 11.
Conjoined with ἅγιος, Rev. iii. 7, vi. 10. LXX., see ἀληθής.
Ο
Αλήθεια, ας, ή, truth, as the unveiled reality lying at the basis of, and agreeing
with, an appearance; the manifested, veritable essence of a matter; accordingly, further,
the reality appertaining to an appearance or manifestation ; vid. ἀληθής. Plat. Phaed.
99 Ε, ἔδοξε δή μοι χρῆναι εἰς τοὺς λόγους καταφυγόντα ἐν ἐκείνοις σκοπεῖν τῶν ὄντων τὴν
ἀλήθειαν, in order that it may not happen to him, as to those who look at the sun and
injure their eyes, ἐὰν μὴ ἐν ὕδατι ἤ τινι τοιούτῳ σκοπῶνται τὴν εἰκόνα αὐτοῦ.—Rom. i. 25,
μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει ; cf. ver. 19, τὸ γνωστὸν τοῦ θεοῦ φανερόν
ἐστιν ἐν αὐτοῖς κ.τ.λ. ; hence = the manifest, real essence of God.Od. xi. 506, 507,
αὐτάρ τοι παιδός γε Νεοπτολέμοιο φίλοιο πᾶσαν ἀληθείην μυθήσομαι, ὥς με κελεύεις ;
Plat. Phaed. 275 Β, σοφίας τοῖς μαθηταῖς δόξαν οὐκ ἀλήθειαν πορίζεις; Palaeph. de incred.
iv. 2, ἡ ἀλήθεια ἥδε = res ita se habet. So also in the adverbial combinations, τῇ ἀληθείᾳ,
ἐπ᾽ ἀληθείας, μετ᾿ ἀληθείας, etc. = re vera, actually, really, in very deed ; Plat. Prot. 339 D,
ἄνδρα ἀγαθὸν γενέσθαι ἀληθείᾳ; Rep. 426 D, ὅσοι οἴονται τῇ ἀληθείᾳ πολιτικοὶ εἶναι.
Αλήθ. accordingly denotes the reality lying or clearly to be laid before our eyes, as
opposed to a mere appearance, without reality; the reality, so far as an appearance or
setting forth thereof is in question. Plat. Phaed. 65 Β, ἆρα ἔχει ἀλήθειάν τινα ὄψις τε
καὶ ἀκοὴ τοῖς ἀνθρώποις ; Mark v. 33, εἶπεν αὐτῷ πᾶσαν τὴν ἀλ.; Acts xxvi. 25, οὐ
Αλήθεια
Αλήθεια
87
μαίνομαι, ἀλλὰ ἀληθείας καὶ σωφροσύνης ῥήματα ἀποφθέγγομαι; John v. 33, μεμαρτύρηκεν
τῇ ἀλ., xvi. 7; Rom. ix. 1 ; 2 Cor. xii. 6 ; Eph. iv. 25 ; 1 Tim. ii. 7.—ἐπ᾽ ἀληθείας
in very deed, evidently, veritably; Acts iv. 27, x. 34; Luke xxii. 59; John xvii. 19,
ἡγιασμένοι ἐν ἀλ., in which passage, however, ἀληθ. is more precisely defined by the con-
nection, vid. infra, Col. i. 6 ; 1 John iii. 18, μὴ ἀγαπῶμεν λόγῳ, μηδὲ τῇ γλώσσῃ, ἀλλ᾽
ἐν ἔργῳ καὶ ἀληθείᾳ. Τῷ λόγῳ and τῇ ἀληθείᾳ are frequently contrasted in classical
Greek; so also λόγῳ and ἔργῳ, especially in Plato ; in the poets, γλῶσσα and ἔργον; vid.
Ast, Lex. Plat. s.v. ἀλήθεια, λόγος, and Dusterdieck in loc. Αγαπᾶν ἐν ἀλ., really, truly
to love, with a love which is veritably love, 2 John 1; 3 John 1. Then corresponding to
=
the truth, the reality, Rom. ii. 2, τὸ κρῖμα τοῦ θεοῦ ἐστὶν κατὰ ἀλήθειαν ἐπὶ τοὺς κ.τ.λ.
So, where it refers to the object of the verb, as in Xen. Mem. ii. 1. 27, τὰ ὄντα διηγήσομαι
μετ᾿ ἀληθείας (cf. supra, Plat. Phaed. 99 E); 2 Cor. vii. 14, ὡς πάντα ἐν ἀληθείᾳ ἐλαλή
σαμεν ὑμῖν, οὕτως καὶ ἡ καύχησις ἡμῶν ἡ ἐπὶ Τίτου ἀλήθεια ἐγενήθη; Matt. xxii. 16, ἐν
ἀλ.; Mark xii. 14; Luke xx. 21, ἐπ᾽ ἀληθείας διδάσκεις; Mark xii. 32, ἐπ᾽ ἀλ. εἶπας;
Luke iv. 25, ἐπ' ἀλ. λέγω; Phil. i. 18, εἴτε προφάσει εἴτε ἀληθείᾳ Χριστὸς καταγγέλ
λεται.
As ἀληθής means really, corresponding to the reality, syn. δίκαιος, normal, corresponding
to the requirements, so does aλýleia also denote the truth, not merely as the representation
of that which is, but as the representation, realization, of that which ought to be, which alone
has a right to be, and to appear. So Xen. Anab. ii. 6. 25, τοῖς δ᾽ ὁσίοις (opp. ἐπιόρκοις) καὶ
ἀλήθειαν ἄσκουσιν (opp. ἀδίκοις); 26, ἀγάλλεται ἐπὶ θεοσεβείᾳ καὶ ἀληθείᾳ καὶ δικαιότητι.
So also in the N. T., especially in St. Paul's writings; Rom. i. 18, ἀσέβεια καὶ ἀδικία
ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων ; ii. 8, τοῖς ἀπειθοῦσιν μὲν τῇ ἀλ., πειθο-
μένοις δὲ τῇ ἀδικίᾳ. The same combination occurs in Gal. v. 7 (iii. 1, Rec. text), where,
however, as in most of the passages to be adduced, åλŋ0. is more precisely defined in
accordance with the peculiar import to which we shall refer below; cf. 2 Thess. ii. 10, 12;
1 Cor. xiii. 6, οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συγχαίρει δὲ τῇ ἀλ. ; v. 8, μηδὲ ἐν ζύμῃ κακίας καὶ
πονηρίας, ἀλλ᾽ ἐν ἀζύμοις εἰλικρινείας καὶ ἀλ.; 2 Cor. xi. 10 ; 1 Pet. i. 22, τὰς ψυχὰς
ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀλ. ; Jas. v. 19, πλανᾶσθαι ἀπὸ τῆς ἀλ. Hence combined
δικαιοσύνη κ. ἀλ., Eph. v. 9 ; cf. iv. 24, τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι
τῆς ἀλ., in contrast with ver. 22, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης; vi. 14,
περιζωσάμενοι τὴν ὀσφὺν ἐν ἀλ., καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικ. If δικαιοσύνη
designates the state, which formally corresponds to the claims of justice, and, indeed, in
the frst instance negatively, freedom from guilt (vid. δικαιοσύνη), ἀληθεία expresses the
positive side, and denotes the realization of that which alone ought to be and can abide,
the contents, as it were, of δικαιοσύνη. Cf. John iii. 21; 1 John i. 6 ; and Rom. ii. 2.
In Pilate's question, τί ἐστιν ἀλ. (John xviii. 38), ἀληθ. signifies that which really
is and abides, which therefore has validity, and not merely a show of existence. Αληθ.
has the same force as used by our Lord, ver. 37, μαρτυρήσω τῇ ἀληθείᾳ . . . πᾶς ὁ ὢν ἐκ
τῆς ἀλ., “ whose characteristic it is to let himself be governed by the truth.” The word
Αλήθεια
Αλήθεια
88
ע:
is used thus in John iv. 23, 24, προσκυνεῖν ἐν πνεύμ. καὶ ἀλ., iii. 21; 1 John i. 6,
ποιεῖν τὴν ἀλ. In this sense also the contents of the revelation of God, the object of Christian
faith and knowledge, may be designated ἀληθ., nay more, ἡ ἀληθ., so far as this revela-
tion brings to light that which alone has or can claim reality and validity. Used thus,
ἀληθ. may take the place of δίκη. Cf. 2 Thess. ii. 10, ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολ-
λυμένοις, ἀνθ' ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς ; ver. 12, οἱ
μὴ πιστεύσαντες τῇ ἀλ., ἀλλ᾽ εὐδοκήσαντες ἐν τῇ ἀδικίᾳ; 2 Tim. ii. 25, ἐπίγνωσις ἀληθείας;
iii. 7; Titus i. 1; Heb. x. 26, μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀλ To this sense of
ἀληθ. corresponds its use by later classical writers to denote the ultimate ground; e.g.
Dion. H. de Thucyd. jud. 3, τῆς φιλοσόφου θεωρίας σκοπός ἐστιν ἡ τῆς ἀληθείας γνῶσις;
cf. John xviii. 38; in general, to denote that which in the last instance has reality, and
can therefore claim validity; e.g. Plut. de aud. poet. 36 Ε, κεκραμένης μύθοις ἀληθείας,
of the truth that remains after abstracting the poetical garb. Otherwise, though similarly
in 2 Tim. iv. 4, Titus i. 14; Plut. Gryll. 986 Α, κενὸν ἀγαθὸν καὶ εἴδωλον ἀντὶ τῆς
ἀληθείας διώκων. The N. Τ. usage was anticipated by Philo, who says, eg., concerning
the proselyte, μεταναστάς εἰς ἀλήθειαν, de creat. princ. 726 D; de vita Mos. 694 C,
εὐαγέστατον κρίνων τὸ ἔργον ὑπὲρ ἀληθείας καὶ θεοῦ τιμῆς; cf. Rom. ii. 20, ἔχοντα τὴν
μόρφωσιν τῆς γνώσεως καὶ τῆς ἀλ. ἐν τῷ νόμῳ. Αληθ. is that which, as having per-
manent existence and validity, has become manifest—has been revealed in Christ; Eph. i. 13,
ὁ λόγος τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν; Jas. i. 18; 2 Cor. vi. 7 ; 2 Tim
ii. 15 ; Col. i. 5, ὁ λόγος τῆς ἀλ. τοῦ εὐαγγελίου ; cf. ἀλ. τοῦ εὐ., Gal. ii. 5 ; ἀληθ. describes
the contents of the gospel as a reality. — 'Αλ., as the object of πίστις, is at the same time
its correlative. 1 Tim. ii. 7, διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ ; cf. Titus i. 1, οἱ
κατὰ πίστιν ἐκλεκτοὶ θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατ᾽ εὐσεβείαν. — Briefly summed
up, therefore, the Christian salvation comes to be designated ἀλήθεια; so far as being an
unique and eternal reality, it has become manifest, and is set forth as the object of know-
ledge or faith. 2 Cor. iv. 2, μηδὲ δολοῦντες τὸν λόγον τοῦ θεοῦ, ἀλλὰ τῇ φανερώσει τῆς
ἀληθείας συνιστῶντες ἑαυτούς; comp. ver. 6, πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ
ἐν προσώπῳ Χριστοῦ; 2 Pet. i. 12, ἡ παροῦσα ἀλ.; 2 Pet. ii. 2, ἡ ὁδὸς τῆς ἀλ.; 2 Cor. xiii. 8,
οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀλ., ἀλλὰ ὑπὲρ τῆς ἀλ.; 1 Tim. iii. 15, στῦλος καὶ ἑδραίωμα
τῆς ἀλ.; vi. 5, ἀπεστερημένοι τῆς ἀλ; 2 Tim. ii. 18, περὶ τὴν ἀλ. ἠστόχησαν; iii. 8,
ἀνθίστανται τῇ ἀλ. ; iv. 4, ἀπὸ μὲν τῆς ἀλ. τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους
ἐκτραπήσονται; Titus i. 14; Jas. iii. 14. — The expression ἡ ἀλήθεια τοῦ θεοῦ, Rom. iii.
ý
7, xv. 8, corresponds to γινέσθω ὁ θεὸς ἀληθής, Rom. iii. 4; vid. s.v. ἀληθής.
In John's usage also, which would seem, according to John i. 14, 17, to have been
suggested by the Heb. n, firmness, reliableness, åλŋ0. is the designation of the salvation
revealed in Christ, marking it as the realization or reality of that which ought to be (cf.
3 John 12). Hence over against νόμος, i. 17, i. 14, πλήρης χάριτος καὶ ἀλ., των οπ
is applied to God revealing Himself, Ex. xxxiv. 6; 2 Sam. ii. 6; Ps. xxv. 10, xl. 11, 12,
lxxxvi. 15, 25, xcviii. 3, cxv. 1, cxxxviii. 2 ; and nos ascribes to this revelation unchange-
Αληθεύω
Αλλάσσω
89
ableness, and therefore reliableness.
'AX0. answers to DN in agreement with the mean-
ing of åλŋwós. But that aλne. denotes something more, viz. the realization of that
which ought to be, as the blessing of salvation, is clear from its being contrasted with
vóμos, John i. 17; as also from the following connections, in which it is represented as
the object of knowledge, John viii. 32, xvi. 13; 1 John ii. 21, oïdaтe τηv åλ.... πᾶν
Þeûdos ék tŶs ảλ. oùk čoti; 2 John 1. Christ thus designates Himself in John xiv. 6,
where the conjunction with ǹ (wń is very significant. The promised Paraclete is accord-
ingly described, after the analogy of the salvation, as Tò TV. TŶs aλne., the Spirit who
represents what has substance and validity (cf. Rom. v. 5), John xiv. 17, xv. 26, xvi. 13;
1 John iv. 6. ý
Hence 1 John v. 6, тò πV. éσTin ảλ. In accordance herewith must
be explained John xvii. 17, ἁγίασον αὐτοὺς ἐν τῇ ἀλ. σοῦ· ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν ; cf.
John viii. 40, 45, 46. The usage of John, however, goes somewhat further than that of
Paul. This ảλý. appears as the power which rules the man, 1 John iii. 19, ẻκ tŷs ảλŋ0.
éoµév,—it is remarkable that though the form ẻ tɩvòs eivaι is a favourite one of Paul's,
he never uses the phrase just cited from John; cf. v. 18, ȧyaπŵμev èv åλŋ0.; vid. supra.
ἀγαπῶμεν ἀληθ.
Then as having entered into the man, 1 John i. 8, ii. 4, ἐν τούτῳ ἡ ἀλήθ. οὐκ ἔστιν.
2 John 2, cf. John viii. 44, to be in turn set forth, embodied by him, πoleiv Tǹv åλý0.;
1 John i. 6; cf. 3 John 3, 8, σvvepyoì tŷ åλ.; 2 John 3, the sphere in which the walk
and conversation moves; πерiπaтeîv év åλŋ0., 2 John 4; 3 John 3, 4; so that truth is
exhibited in all circumstances. The word does not occur in 1 Thess. nor in Rev.
=
In
Αληθεύω, to be an ἀληθής, and to act as such, cf. δουλεύω, θεραπεύω, therefore to
answer to the truth, to make it one's study; cf. Plut. Them. 18, åλnОeúwv λéyeis. So in
Eph. iv. 15, ἀληθεύοντες δὲ ἐν ἀγάπῃ; cf. ver. 14 and 1 Cor. xiii. 6, ἡ ἀγάπη οὐ χαίρει ἐπὶ
Tŷ ȧdikią, σvyxaípeɩ dè tô ảλndeía. Then specially, to speak the truth. Plat., Xen., Aristot.
Gal. iv. 16, ἀληθεύων ὑμῖν.
·;
"Aλλos, n, o, the other, denotes numerical difference, while repos denotes the other
qualitatively, difference of kind. Cf. Gal. i. 6, 7, εἰς ἕτερον εὐαγγέλιον, ὃ οὐκ ἔστιν ἄλλο,
“another gospel, which, however, is not another gospel.”
σ
=
ἀλλαγήσομαι,
'Aλλάoow, 1st aor. λλağa, 2d fut. pass. = åλλaynooµai, from a form of the 2d
aor. common in prose ἠλλάγην, from ἄλλος to change, Acts vi. 14, ἀλλάξει τὰ ἔθη;
Gal. iv. 20, Thu pwvýv, referred by Meyer to ver. 16, the language which Paul used during
his second stay in Galatia (Acts xviii. 23). But though this explanation is possible,
usage and the context seem to commend another. From or åтороûμаι év vµiv it is clear
ὅτι ἀποροῦμαι ὑμῖν
that Paul did not know how he ought to speak to them, and what tone was suited to the
circumstances. Wetstein refers to 1 Cor. iv. 21, 2 Cor. x. 1, 10, and quotes as parallels
of classical usage Artemid. ii. 20, κόραξ δὲ μοιχῷ καὶ πλέπτῃ προσεικάζοιτ' ἂν . . . διὰ τὸ
πολλάκις ἀλλάσσειν τὴν φωνήν; iv. 59, τὰ πολλαῖς χρώμενα φωναῖς . . . ὡς κόραξ κ.τ.λ.
From these passages it is clear that the addition #pòs τǹv Xpeíav, said to be requisite for
such an explanation, and which is not sustained by Acts xxviii. 10, is unnecessary; so
M
Αντάλλαγμα
Απαλλάσσω
90
also πρὸς τὸ σύμφερον, 1 Cor. xii. 7. - To transform, 1 Cor. xv. 51, 52; Heb. i. 12 ; to
exchange, Rom. i. 23, τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου
κ.τ.λ. ; cf. Jer. ii. 11 ; Ps. cvi. 20, ἠλλάξαντο τὴν δόξαν αὐτῶν ἐν ὁμοιώματι μόσχου = 1 197
With ev in Soph. Antig. 936; elsewhere dat., cf. Ex. xiii. 13, and often in classical Greek.
The genit. is frequent, also in Plato and Eurip. τὶ ἀντί τινος. If the object remain the same,
and only alters its appearance, eis is for the most part used; cf. Plat. Rep. ii. 380 D.
εν
Αντάλλαγμα, from ἀνταλλάσσω, to exchange, to barter ; hence, that which is given
in exchange, the price for which something is bartered. Ecclus. vi. 15, φίλου πιστοῦ οὐκ
ἔστιν ἀντάλλαγμα; xxvi. 14, οὐκ ἔστιν ἀντάλλαγμα πεπαιδευμένης ψυχής. So also Matt.
xvi. 26, τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; therefore here the price at
which the exchange is effected, compensation, ransom, Mark viii. 37; cf. Ecclus. xliv. 17,
Νωε εὑρέθη τέλειος δίκαιος, ἐν καιρῷ ὀργῆς ἐγένετο ἀντάλλαγμα· διὰ τοῦτο ἐγενήθη κατά-
λειμμα τῇ γῇ, διὰ τοῦτο ἐγένετο κατακλυσμός. In both the N. Τ. texts (Matt. xvi. 26;
T.
Mark viii. 37), like λύτρον, the word is akin to the conception of atonement; cf. Ps.
xlix. 8, οὐ δώσει τῷ θεῷ ἐξίλασμα ἑαυτοῦ = 5, which, in Isa. xliii. 3, Amos v. 12,
ἄλλαγμα. Isa. xliii. 3, ἐποίησα ἄλλαγμά σου Αἴγυπτον καὶ Αἰθιοπίαν, καὶ Σοήνην ὑπὲρ
σου, cf. ver. 4. This is a confirmation of the fact that satisfaction and substitution essen-
tially belong to the idea of atonement. Cf. λύτρον, ὑπόδικος.
is
=
Απαλλάσσω, aor. 1 ἀπήλλαξα, perf. pass. ἀπήλλαγμαι, originally either to transfer
from one state to another, that is, primarily, merely a stronger form of ἀλλάσσω, or it is
related to ἀλλάσσω, as to turn away, turn aside, is to turn. Strictly, to change by sepa-
rating, therefore to break up an existing connection, and set the one part into a different
state, a different relation. Very frequently in the classics, where it = to lay aside, lay
away, make loose, move away, set free. Middle = to turn oneself away, to escape, Acts
xix. 12, ὥστε . . . ἀπαλλάσσεσθαι ἀπ᾿ αὐτῶν τὰς νόσους (in Hippocr. often ἀπαλλάσσω
τὴν νόσον οι τῆς νόσου). Active to set free, Heb. ii. 15, ἵνα ἀπαλλάξῃ τούτους ὅσοι
φόβῳ θανάτου ἔνοχοι ἦσαν δουλείας. So frequently in classical Greek in the connections
ἀπαλλάττειν φόβου, δέους, etc. Passive = to be freed, to get loose; Luke xii. 58, ἐν τῇ ὁδῷ
δὸς ἐργασίαν ἀπηλλάχθαι ἀπ' αὐτοῦ, sc. τοῦ ἀντιδίκου. Απαλλάττειν is also a term. tech.
to denote the satisfaction of the complainant by the defendant, especially of the creditor
by the debtor. The pass., however, is also applied to the guilty party so far as, by an
arrangement with his accuser, he gets free from him before judgment is pronounced; vid.
Kypke in loc. Vid. Matt. v. 25, ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου; ver. 24, διαλλάγηθι τῷ
ἀδελφῷ σου. Cf. especially, Xen. Mem. ii. 9. 6, where it is applied in both relations, ‘O dè
συνειδὼς αὑτῷ πολλὰ καὶ πονηρὰ παντ᾽ ἐποίει, ὥστε ἀπαλλαγῆναι τοῦ ᾿Αρχεδήμου. ὁ δὲ
Αρχέδημος οὐκ ἀπηλλάττετο, ἕως τόν τε Κρίτωνα ἀφῆκε. Αφιέναι denotes to dismiss from
confinement, to absolve. — Zeun. in loc., “ ἀπαλλάττειν, vel, ut h. l. ἀπαλλάττεσθαι, dicitur
accusator qui actionem deponit et accusationem non persequitur ; ἀφιέναι idem dicitur
accusator, cum reum criminibus objectis liberat et absolvit: quod majus est." So, under
Ο
Διαλλάσσω
Καταλλάσσω
91
appeal to Harpocration, in Suidas, ἀφεὶς καὶ ἀπαλλάξας· τὸ μὲν ἀφεὶς, ὅταν ἀπολύσῃ τίς
τινα τῶν ἐγκλημάτων, ὧν ἐνεκάλει αὐτῷ· τὸ δὲ ἀπαλλάξας, ὅταν πείσῃ τὸν ἐγκαλοῦντα ἀπο-
στῆναι καὶ μηκέτι ἐγκαλεῖν.
Διαλλάσσω, aor. 2 pass. διηλλάγην, to effect an alteration, to exchange, in the same
connections as ἀλλάσσειν, e.g. χώραν, ἐσθῆτα, etc., fully τινί τι ἀντί τινος. Secondarily,
τινά τινι, πρός τινα, to reconcile; eg. Thuc. viii. 89, ἐλπίδας ὅτι πολλὰς ἔχει κἀκείνοις τὸ
στράτευμα διαλλάξειν ; Plut. Them. 6, διαλλάξαι τὰς πόλεις ἀλλήλαις ; Xen. de Vect. v. 8,
ἔστι μὲν γὰρ πειρᾶσθαι διαλλάττειν τὰς πολεμούσας πρὸς ἀλλήλας πόλεις, ἔστι δὲ συναλ
λάττειν, εἴ τινες ἐν αὐταῖς στασιάζουσιν. Also τινὰ καί τινα, Xen. Hell. i. 6. 7, διαλλάξειν
Αθηναίους καὶ Λακεδαιμονίους. As well in a two-sided as in a one-sided quarrel; cf. Thuc.
L.c., as in Eur. Hel. 1235, διαλλάχθητί μοι; 1236, μεθίημι νεῖκος τὸ σόν. Isocr. Nicocl.
33 D, διαλλάττομαι πρός σε περὶ τούτου. Cf. Tholuck on Matt. v. 24, διαλλάγηθι τῷ
ἀδελφῷ σου (medial pass., vid. Krüger, lii. 6); cf. ver. 23, ὁ ἀδελφός σου ἔχει τὶ κατὰ
σοῦ; 1 Sam. xxix. 4, ἐν τίνι διαλλαγήσεται οὗτος τῷ κυρίῳ αὐτοῦ = msn, to show oneself
nyn,
obliging. Cf. Luke xii. 58, s.v. ἀπαλλάσσω.
Μεταλλάσσω, aor. 1 μετήλλαξα, to exchange, convert, Rom. i. 25, τὴν ἀλήθειαν
τοῦ θεοῦ ἐν τῷ ψεύδει ; ver. 26, τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν.
Καταλλάσσω, aor. 1 κατήλλαξα, aor. 2 pass. κατηλλάγην, to change, to exchange ;
then like διαλλάσσειν, συναλλάσσειν = to reconcile (e.g. Aristot. Oec. ii. 15, κατήλλαξεν
αὐτοὺς πρὸς ἀλλήλους), both in onesided and mutual enmity; in the former case the
context must show on which side is the active ennity, eg. Xen. Anab. i. 6. 1, 'Ορόντης
ἐπιβουλεύει Κύρῳ, καὶ πρόσθεν πολεμήσας, καταλλαγείς δέ. On the contrary, Soph.
Αj. 743, θεοῖσι ὡς καταλλαχθῇ χόλου; 1 Cor. vii. 11, τῷ ἀνδρὶ καταλλαγήτω. Possibly it
is here uncertain who is guilty, and that the apostle only requires in general that the
marriage be re-established; the probability, however, is that a change of feeling is
required on the part of the wife, for we must suppose that ver. 10, γυναῖκα ἀπὸ ἀνδρὸς
μὴ χωρισθῆναι, implies behaviour on the part of the woman as truly as ver. 11, ἄνδρα
γυναῖκα μὴ ἀφιέναι, on that of the man. Cf. also Harless, Ehescheidungsfrage, p. 78.
Herod. i. 61, καταλλάσσετο τὴν ἔχθρην (sc. his hostility) τοῖσι στασιωτῇσι. In Rom.
v. 10 and 2 Cor. v. 18-20, where καταλλάσσειν is used of the divine work of redemp-
tion, the context must show whether God is to be regarded as the antagonist of man, or
man of God. Neither the word in and by itself, nor the grammatical connection, can
here decide; cf. the passages quoted, Xen. Anab. i. 6. 1, and Soph. Aj. 743. Nor does
the designation of men as έχθροί, Rom. v. 10, settle the question, for that word may
equally well be taken actively (Rom. viii. 7; Col. i. 21; Jas. iv. 4) or passively (Rom.
xi. 28; Col. ix. 13). But Rom. v. 11, δι᾿ οὗ νῦν καταλλαγὴν ἐλάβομεν, is decidedly
opposed to the supposition that either a change of feeling on the part of man, brought
about by the divine redemption, is referred to, or an alteration in his relation to God to
Καταλλάσσω
Καταλλάσσω
92
be accomplished by man himself. Cf. also Rom. xi. 15. It is God who forms the
relation between Himself and humanity anew; the part of humanity is to accept this
reinstatement; cf. 2 Cor. v. 20, καταλλάγητε τῷ θεῷ; cf. Acts iv. 40, σώθητε ἀπὸ κ.τ.λ.
This appears to be the only yet conclusive reason obliging us to take karaλλáσσew ýµâs,
τὸν κόσμον ἑαυτῷ in the sense of Eph. i. 6, ἐχαρίτωσεν ἡμᾶς, ie. God establishes a rela-
tionship of peace between Himself and us, by doing away with that which made Him
our åvτídiños, which directed His anger against us; cf. the mention of opyý, Rom. v. 9
(vid. 2 Macc. v. 20), and 1 Sam. xxix. 4, ἐν τίνι διαλλαγήσεται οὗτος τῷ κυρίῳ αὐτοῦ.
Matt. v. 24, διαλλάγηθι τῷ ἀδελφῷ σου. This is the most striking parallel, as the rela-
tions of the parties to each other are decidedly the same ; cf. μὴ λογιζόμενος αὐτοῖς κ.τ.λ.,
2 Cor. v. 19. Correspondent thereto is Acts x. 34, SEKTÒS TO DEŵ éσTív; cf. ver. 15, à ó
θεὸς ἐκαθάρισεν σὺ μὴ κοινοῦ. Cf. Josephus, Ant. iii. 15. 2, Mwüσîv πаρeкáλei Kataλ-
λάκτην αὐτῶν γενέσθαι πρὸς τὸν θεόν. Thus alone does it answer to the Pauline train
of thought, in which κaтaλλayévтes, Rom. v. 10, appears completely parallel to Sikaiw-
θέντες, ver. 9 ; δικαιωθέντες σωθησόμεθα . . . καταλλαγέντες σωθησόμεθα, and accordingly
καταλλαγῆναι may be used to explain δικαιωθείς σώζεσθαι, which it could not be if καταλ-
Xay vaι were meant to express any change in the feelings of man. It is a relation which
is changed, which God changes, in that He desists from His claims. 2 Cor. v. 19, 21;
cf. Matt. v. 23, 24. As this view is grammatically as possible as the other; as, further,
there are no lexical difficulties in its way; and as, finally, it is indicated by the context
of both passages,—no solid objection can be raised against it; whereas the other quits
the biblical circle of thought, and has merely a hortatory character, but no force as
evidence, such as is required especially in Rom. v. We find just the opposite view, bor-
rowed from heathen ideas (see iλáoxoμai), when it is said of God, 2 Macc. i. 5, vii. 33,
viii. 29, καταλλαγῆναι τοῖς δούλοις αὐτοῦ.
Thus καταλλάσσειν denotes the N. Τ. divine and saving act of ἀπολύτρωσις, in so far
as God Himself, by His taking upon Himself and providing an atonement, establishes that
relationship of peace with mankind which the demands of His justice had hitherto pre-
vented. It is thus the very opposite of the heathen iλáoкeolαι, a word which, in
classical Greek, is to reconcile, like kaтaλλáoσew, but wherein the relations are altogether
reversed. In classical Greek the deity is the object, man the subject; in kaτAXλÁOσEIV,
God is the subject, man the object. It practically includes, though not in and for itself,
the scripture iλáoкeo baι, to atone, to expiate; and it signifies the reconciliation brought about
by expiation; cf. 2 Cor. v. 19, θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ; ver. 21,
τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν; Rom. iii. 25, ὃν προέθετο ὁ θεὸς
ἱλαστήριον. While ἱλάσκεσθαι aims at the averting of God's wrath, καταλλάσσειν implies
that God has laid aside or withdrawn wrath. While iλáσкeσlaι does not in itself
say that
it is God who has undertaken the propitiation, катαλλáσoew exactly and emphatically
expresses this; and it is important for the scientific apprehension of N. T. facts of saving
grace to realize fully the distinction between the biblical ἱλάσκεσθαι and καταλλάσσειν,
Καταλλαγή
Αποκαταλλάσσω
93
namely, that the two words respectively present to us different relations of God to man.
In kataλλáσσew, stress is laid upon the truth that God stands over against mankind as
ȧvτídikos, and as such nevertheless establishes a relation of peace. The subject of iλá-
σkeσlaι is not God as ȧvridikos towards man, but man represented by Christ, God as He
in Christ represents the world. The unity of the two terms thus differing as to their
subject becomes apparent in the fact that in both God is the remoter object; iλáoκeolaι
ἐναντὶ κυρίου κ.τ.λ. ; cf. Heb. ii. 17, τὰ πρὸς τὸν θεόν; see ἱλάσκομαι; καταλλάσσειν
κόσμον τῷ θεῷ. Thus the difference of object is always important; καταλλάσσειν admits
of a personal object only, house it has to do with personal relations; iλáσкeσ0αι, in
Scripture usage, besides a personal object, the sinner, is joined also with an impersonal
object, viz. τὰς ἁμαρτίας. Καταλλάσσειν denotes the removal of the demands of God's
justice; iáoкcoat, that satisfaction of them whereby their removal is attained; and as
KaтaλλάσσEIν practically signifies the removal of the demands of justice by God's taking
upon Himself the expiation,—thus embracing the two elements expressed in 1 John iv. 10,
αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν,
it is particularly appropriate as a comprehensive dogmatic expression. It is, like iλάokoµai,
the presupposition of justification (cf. Rom. iii. 25, 26 with Rom. v. 9, 10), but it gives
expression to the connection between expiation and justification.
Καταλλαγή, ή,
Kатаλλayń, n, the exchange effected; then the reconciliation, for which Starλayń
and συναλλαγή are generally used. In 2 Macc. v. 20, opp. to opуý. Agreeably to the
ỏpyń.
use of Kaтaλλáoσew, it denotes the result of the divine act of salvation, to wit, the new
moulding of the relation in which the world stands to God, so far as it no longer remains
the object of His wrath, and He no longer stands to it as an avтidikos. Rom. v. 11, Tu
καταλλαγὴν λαβεῖν; 2 Cor. v. 18, ἡ διακονία τῆς καταλλαγῆς; ver. 19, ὁ λόγος τῆς
Kaтaλλ.; Rom. xi. 15, xaтaλλayn Kóσμov,-where the new change in the relation of the
world to God is traced back to the άroßoλn of Israel, because God turned away from
Israel to the world of the evŋ. The reference here is not so much to the accomplishment
of the Kaтaλλayń, as to the relation assumed by the rooμos to God in the place of Israel,
to the transference of God's saving revelation from Israel to the κóσμos. Cf. ver. 12,
πλOÛTOS KÓσμOV.-In the eccl. writers kaтaλλ. denotes the admission, or readmission of
penitents to church fellowship, or to the Lord's Supper; it is commonly explained as
XÚσis TŵV ÉπTITipíwv, vid. Suiceri Thes. s.v.
ᏓᎢ
᾿Αποκαταλλάσσω, aor. 1 ἀποκατήλλαξα, a stronger form of καταλλάσσω,
cf. Winer, to reconcile again; not of course to reconcile repeatedly, but to restore friend-
ship, to reunite, àπó referring to the state to be left, and κaтá to the state to be sought
after; cf. ἀποκαταλλ. . . . εἰς αὑτόν, Col. i. 20, as in Thuc., Aristot., καταλλάσσειν πρός
eis
Tiva; cf. ảπаλλoтpιoûv eis, Hos. ix. 12; Isa. i. 4. It differs from kaтaλλáσσew apparently
in this: Karaλλ. is the setting up of a relationship of peace not before existing; ȧro-
Kaтaλ, is the restoration of a relationship of peace which has been disturbed; cf. ȧro-
'Αλλότριος
Αλλότριος
94
καθίστημι, ἀποκατορθόω. It is therefore a carefully chosen, or perhaps a more advanced
and later expression of Pauline thought, cf. Col. i. 20 with ver. 16. It occurs only in
Eph. and Col. and in patristic Greek. Steph. Thes. : " gratiam diremtam, et solutam,
sarcire et amicitiam reducere.” Eph. ii. 16, ἵνα ἀποκαταλλάξῃ τοὺς ἀμφοτέρους τῷ θεῷ;
cf. ver. 17, καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην,—a significant confirmation of our remarks
on καταλλάσσω. That the subjection under consideration is not the “ reconciliation of
the uncircumcision with the circumcision," is clear, on the one hand, from the words T
θεῷ; on the other hand, from the design of the apostle, which is to show from what had
been done for both (vv. 15-18, comp. Gal. iii. 28), that there can no longer exist any
difference between them. Col. i. 20, εὐδόκησεν δι᾽ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς
αὑτόν . . . εἰρηνοποίησας; ver. 21, ὑμᾶς . . . ἀπηλλοτριωμένους καὶ ἐχθροὺς . . . ἀποκατήλ
λαξεν . . . παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους ἐνώπιον αὑτοῦ, which
shows again that the matter in question is the satisfaction of the ἀντίδικος.
Cf. Chrys.
on Eph. ii. 16, τὴν ὀφειλομένην δίκην αὐτὸς ὑποστὰς διὰ τοῦ σταυροῦ.
Αλλότριος, ία, ιον, of or belonging to another, foreign, opp. to ἴδιος and οἰκεῖος.
—(1) Opp. to ἴδιος, not one's own, not belonging to one; τὰ ἀλλότρια, others' goods; Od.
xvii. 462, ἀλλοτρίων χαρίσασθαι, to give the property of others. Cf. Luke xvi. 52, ei èv
τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ὑμέτερον τίς ὑμῖν δώσει. Heb. ix. 25, ὁ ἀρχιερεὺς
εἰσέρχεται εἰς τὰ ἅγια κατ᾽ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ, in antithesis with προσφέρειν
ἑαυτόν. Rom. xiv. 4, ἀλλότριος οἰκέτης. John x. 5, ἀλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσουσιν,
cf. ver. 4, ὅταν τὰ ἴδια πάντα ἐκβάλῃ ; ver. 8, κλέπται καὶ λῃσταί; ver. 12, ὁ μισθωτός, οὗ
οὐκ ἔστιν τὰ πρόβατα ἴδια. Pind. Οl. x. 107, ἀλλότριον ποιμένα. 2 Cor. x. 15, ἐν
ἀλλοτρίοις κόποις; ver. 16, οὐκ ἐν ἀλλοτρίῳ κανόνι; ver. 15, κατὰ τὸν κανόνα ἡμῶν.
Rom. xv. 20 ; 1 Tim. v. 22. — Acts vii. 6, Heb. xi. 9, γῇ ἀλλοτρία, see below. (2) Opp.
to οἰκεῖος, not pertaining to, foreign, in contrast with kinship, affinity, of the same country,
i.e. peregrinus. In this latter sense, especially in the LXX. = "72, 1 Kings viii. 41,
τῷ ἀλλοτρίῳ ὃς οὐκ ἔστιν ἀπὸ λαοῦ σοῦ. 2 Chron. vi. 32, synon. with ξένος, as in the
best Mss. we read in 2 Sam. xv. 19; ἀλλογενής, Job xix. 15, which elsewhere is = 11 ;
ἀλλόφυλος, Isa. ii. 6, opp. to ἀδελφός, the name for kinsfolk, Deut. xv. 3, τὸν ἀλλότριον
ἀπαιτήσεις ὅσα ἐὰν ᾖ σοι παρ' αὐτῷ, τῷ δὲ ἀδελφῷ σου ἄφεσιν ποιήσεις τοῦ χρέους σου;
Ezra x. 2, ἐκαθίσαμεν γυναῖκας ἀλλοτρίας ἀπὸ τῶν λαῶν τῆς γῆς, and often Cf. Neh.
xiii. 30, ἐκαθάρισα αὐτοὺς ἀπὸ πάσης ἀλλοτριώσεως; Ecclus. xxix. 18, xxxiii. 3, xxxix. 4,
xlix. 5. Also = ", which, however, is less frequently in this particular sense rendered by
ἀλλότρ. ; cf. Hos. v. 7, viii. 12; Lev. x. 1 ; Isa. i. 7. Never - Dia, so that the note in
Bruder's Concordance, “ οἱ ἀλλότριοι, Heb. 1, Δ',” is quite erroneous.
bia,
Not thus in
the N. T., for Acts vii. 6, πάροικον ἐν γῇ ἀλλοτρία, where the LXX. Gen. xv. 13 render,
ἐν γῇ οὐκ ἰδίᾳ, της NS N, should more appropriately (cf. Bar. iii. 10 ; 1 Macc. vi. 13,
but not 1 Macc. xv. 13, where γῆ ἀλλ. means a hostile country be included under (1);
for the fact of his being a stranger is expressed by πάροικος, and this is strengthened by
Αλλοτριόω
Απαλλοτριόω
95
the addition ἐν γῇ ἀλλ. ; cf. Heb. xi. 9, where both facts, the fact of being a stranger, and
the fact of being without possession, are conjoined: πίστει παρώκησεν εἰς γῆν τῆς ἐπαγ
γελίας ὡς ἀλλοτρίαν. Opp. to kinship, Matt. xvii. 25, 26, ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ
τῶν ἀλλοτρίων ; cf. Herod. iii. 119. For the union of both meanings, see Deut. xv. 3.
It seems never to have been used in classical Greek in the sense of strangership; on the
contrary, (3) of enemies, as in the passages, quoted by many as having the sig. strange, in
Hom. Od. xvi. 102, xviii. 219, ἀλλότριος φώς. So often in Polyb. and Diod., Hom. Il.
v. 214; Xen. Anab. iii. 5. 5; Polyb. xxvii. 13. 3 hostile. In the LXX. only Ps. xviii. 14,
ἀπὸ ἀλλοτρίων θεῖσαι τοῦ δούλου σου (where the Heb. is ", " haughty,” “ proud”). Cf.
Jer. xvii. 17, μὴ γενηθῇς μοι εἰς ἀλλοτρίωσιν, φειδόμενός μου ἐν ἡμερᾷ πονηρᾷ. Thuc. i.
35. 4, ἀλλοτρίωσις = rejection.
rejection. Often in 1 Macc. ii. 7, syn. ἐχθρός, i. 38, xv. 33, γῆ
ἀλλοτρία, “ hostile land” Cf. Ecclus. xi. 34, xlv. 18. In the N. T. Heb. xi. 34, παρεμ-
βολὰς ἔκλιναν ἀλλοτρίων.
57
Αλλοτριόω, to estrange; Herod., Plato, Demosth. Thuc., and in later Greek.
Gen. xlii. 7, ἠλλοτριοῦτο ἀπ᾿ αὐτῶν, he made himself strange, he kept himself strange.
1 Esdr. ix. 4, αὐτὸς ἀλλοτριώθησεται ἀπὸ τοῦ πλήθους τῆς αἰχμαλωσίας; cf. Ezra x. 8,
διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας, in buy a = to be shut out from. Ecclus.
xi. 32, ἀλλοτριώσει σε τῶν ἰδίων σου. So with the gen. Epict. Fr. cxxxi. 106, μηδείς
φρόνιμος ὢν τοῦ ἄρχειν ἀλλοτριούσθω. The passive in a middle sense, Gen. xlii. 7, to turn
away from, to become hostile to; cf. Krüger, lii. 6. - 1 Macc. vi. 24, ἀλλοτριοῦνται ἀφ'
ἡμῶν. With the dative, 1 Macc. xi. 53, ἠλλοτριώθη τῷ Ἰώναθαν; xv. 27, ἠλλοτριοῦτο
αὐτῷ. Not in the N. Τ.
σε
᾿Απαλλοτριόω, to estrange, to alienate, τί, τινὰ ἀπό τινος, oftener τινός; Polyb.
iii. 77. 7, ἀπαλλοτριοῦν τῆς πρὸς Ρωμαίους εὐνοίας; Josephus, Antt. iv. 1. 1, κἂν ἀπαλ-
λοτριοῦν αὐτῶν Μωϋσῆς ἐθελήσειε τὸν θεόν. Often in the LXX. joined with the dative,
as in Ps. lxix. 9, ἀπηλλοτριωμένος ἐγενήθην τοῖς ἀδελφοῖς μου καὶ ξένος τοῖς υἱοῖς κ.τ.λ.
Ezek. xiv. 5, κατὰ τὰς καρδίας αὐτῶν τὰς ἀπηλλωτριωμένας ἀπ᾿ ἐμοῦ ἐν τοῖς ἐνθυμήμασιν
αὐτῶν. Ver. 7. Absolutely. Ps. Iviii. 3, ἀπηλλοτριώθησαν οἱ ἁμαρτωλοὶ ἀπὸ μήτρας,
they have fallen away from their birth,” syn. πλανᾶσθαι, Heb. 93. Cf. Josh. xxii. 25,
ἀπαλλοτριώσουσιν οἱ υἱοὶ ὑμῶν τοὺς υἱοὺς ἡμῶν, ἵνα μὴ σέβωνται κύριον. Jer. xix. 14,
ἐγκατέλιπόν με καὶ ἀπηλλοτρίωσαν τὸν τόπον τοῦτον, καὶ ἐθυμίασαν ἐν αὐτῷ θεοῖς ἀλλο-
τρίοις. Hos. ix. 10, εἰσῆλθον πρὸς τὸν Βεελφεγώρ, καὶ ἀπηλλοτριώθησαν εἰς αἰσχύνην.
In the N. T. Eph. ii. 12, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν δια-
θηκών κ.τ.λ. Here emphasis must not be placed upon the preposition prefixed to the verb,
because it is not estrangement, but simply strangership that is meant,-a use of the word
not elsewhere to be found. Απηλλ. may be taken as the correlative of Israel's election,
i.e. as signifying " excluded,” and this would give the prep. its due force. The expression
is obviously akin to the use of ἀλλότριος in the LXX. (see ἀλλότριος (2)); and there is
no need to refer to the supposed usage of classical Greek (which cannot be proved) that
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96
those who were not or could not be partakers of citizen rights were called ἀλλότριοι τῆς
πολιτείας (Aristot. Pol. ii. 6 ?). Nor can the force of the prep. be much urged in Eph.
iv. 18, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ. The word occurs absolutely in Col. i. 21,
ὑμᾶς ποτὲ ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ κ.τ.λ., where ἀπαλλ. is used as
in Ps. lviii. 3, Josh. xxii. 25, of the relation of the ἔθνη not to Israel, but to God. Thus
the use of this word, which in the N. T. is peculiar to the Epp. to the Eph. and Col., is
akin to the usage of the LXX., not of the classics.
Αλληγορέω, like παρηγορέω, from ἀγορά, ἀγορέω unused, = to speak differently from
what one thinks or literally means, or to say or think differently from what the words in them-
selves mean, aliud verbis, aliud sensu ostendere. The word occurs in later Greek only Plut.,
Porphyr., Philo, Josephus, and the Grammarians. According to Plut. ἀλληγορία signifies the
same as vπróvoia previously meant = "the hidden sense or figurative form of a statement,"
ὑπόνοια
except that αλληγορία signifies the speech itself thus qualified, ὑπόνοια the distinguishing
quality of the speech. Plut. de Aud. Poet. 19 Ε, οὓς (sc. μύθους) ταῖς πάλαι μὲν ὑπο-
νοίαις, ἀλληγορίαις δὲ νῦν λεγομέναις, παραβιαζόμενοι καὶ διαστρέφοντες. Cf. de Is. et Os.
363 D, where he describes as ὑπόνοια, ὥσπερ οἱ Ἕλληνες Κρόνον ἀλληγοροῦσιν τὸν
χρόνον, Ηραν δὲ τὸν ἀέρα, γένεσιν δὲ Ηφαίστου τὴν εἰς πῦρ ἀέρος μεταβολήν. ᾿Αλληγορία
is used in a formal sense side by side with αἴνιγμα and μεταφορά; Cur. Pythia, etc.,
409 D, οὗτοι τὰ αἰνίγματα καὶ τὰς ἀλληγορίας καὶ τὰς μεταφορᾶς, τῆς μαντικῆς
ἀνακλάσεις οὔσας πρὸς τὸ θνητὸν καὶ φανταστικὸν, ἐπιποθοῦσι. It is not always a strictly
technical term (see below), and it may best be rendered figurative speaking. Cf. Cicero,
ad Att. ii. 20: "De republica breviter ad te scribam; jam enim charta ipsa ne nos prodat per-
timesco. Itaque posthac si erunt mihi plura ad te scribenda, ἀλληγορίαις obscurabo” Demetr.
Phaler. de elocut. 100, νῦν δὲ ὥσπερ συγκαλυμματι τοῦ λόγου τῇ ἀλληγορίᾳ κέχρηται;
101, τὰ μυστήρια ἐν ἀλληγορίας λέγεται . . . ὥσπερ ἐν σκότῳ καὶ νυκτί; 102, οἱ Λακῶνες
πολλὰ ἐν ἀλληγορίαις ἔλεγον. Accordingly the allegory is a mode of exposition which
does not, like the parable, hide and clothe the sense in order to give a clear idea of it; on
the contrary, it clothes the sense in order to hide it. Suid., αλληγορία ἡ μεταφορά, ἄλλο
λέγον το γράμμα, καὶ ἄλλο τὸ νόημα. Hesych., ἀλληγορία ἄλλο τι παρὰ τὸ ἀκουόμενον
ὑποδεικνύουσα. Heraclid. de allegor. Hom. 412, ἄλλα μὲν ἀγορεύων τρόπος, ἕτερα δὲ ὧν
λέγει σημαίνων, ἐπωνύμως ἀλληγορία καλεῖται. Artemidor. Oneirocrit. iv. 2, ἀλληγορικοὺς
δὲ ὀνείρους) τοὺς τὰ σημαινόμενα δι᾿ αἰνιγμάτων ἐπιδεικνῦντας. See Wetstein on Gal
iv. 24.).
With the Alexandrine Greeks, and through them with the Alexandrine Jews likewise,
ἀλληγορεῖν, ἀλληγορία are technical names for that philosophy espoused by Aristobulus,
and especially by Philo, which regards the Greek myths and the O. T. narratives, theo-
phanies, anthropomorphisms, etc., partly as an unreal clothing, partly as an historical
embodiment of moral and religious ideas. Philo's method differs from that of the Alex-
andrine Greeks, in that the historical clothing is not, according to him, utterly unreal and
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poetical; but he is on a par with them, inasmuch as he does not hesitate in difficult cases
wholly to set aside the historical element, and to treat it as merely a formal clothing of
the idea. In this self-contradictory method of Philo's, we see the power of the Christian
truth and character of divine revelation, which typically the history of redemption moulds.
The allegorizing explanation of sacred history is nothing more than a remnant of the above-
named philosophy, and a hasty inference concerning, and renunciation of, the fulfilment of
types. It is a significant fact that we find in Philo but a very small residuum of Messianic
views, and that neither the person nor even the name of the Messiah is to be found in
him (see J. G. Müller, art. “Philo" in Herzog's Real-Enc. xi. 578 sqq.). It may therefore
seem strange that (in Gal. iv. 22 sqq.) we should find an instance of this method of
using Scripture,—a method more than abrogated by the N. T. revelation; for St. Paul,
concerning the fact raised from Scripture, ὅτι ᾽Αβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐν τῆς παιδίσκης
καὶ ἕνα ἐκ τῆς ἐλευθέρας, says, ἅτινά ἐστιν ἀλληγορούμενα, ver. 24. Still there is
a very essential difference between this Pauline and the Alexandrine allegorizing. It is
first to be noted that Gal. iv. 22 sqq. belongs at least to that class of allegorical interpre-
tations wherein the matter of fact is retained as an embodiment of the idea, as an embodi-
ment which belongs to actual history, where, therefore, allegory and type meet. Whereas
the Philonic method knows nothing of the type as an historical prefiguring of future his-
tory, and infers or abstracts only general truths, moral or religious, from the historical fact
by allegorizing, the apostle's aim is to prove, by the fact he cites, a certain law in the
history of redemption which underlies that history from its beginning to its close. While
the Philonic allegory removes itself as far as possible from the type, the Pauline is almost
identical with the type. It must not be overlooked that St. Paul does not introduce his
application with the words årivá éσtiv åλλŋyop. until after he had characterized in ver. 23
the fact stated in ver. 22. He purposely uses aλλnyop. instead, perhaps, of ȧvTÍTUπα
ἀλληγορ. ἀντίτυπα
Tŵv μeλλóvτwv, because he does not and cannot point out a final and complete fulfilment
of the prophetic fact, but simply wishes to make an application of it possible alike
for various times and other circumstances. Thus allegory and type again diverge
from each other. For the exposition, see Wieseler and Hofmann in loc. (The reading
ver. 25, Tò yàp "Ayap Ziva K.T.λ., instead of the truer one, confirmed by Cod. Sin., Tò yàp
τὸ
Σivâ K.T.λ., would make a Philonic play of the Pauline allegory.) As to the meaning of
¿λλŋyopeîv, it may apply alike to the clothing and to the import, with the signification, "to
speak what is different from the sense," "to speak what is different from what lies before
one;" allegorice significare, and allegorice interpretari. For the former meaning, cf. Plut.
as before; for the latter, åλλnyopeîv тòv µûlov (synes.), is quoted in Steph. Thes. = allegoriam
fabulae exponere, alium fabulae sensum afferre qui sub verbis apparet. Eust. 1392. 48,
Σημείωσαι ὅτι εἰς τὸν θυμὸν ὁ Κύκλοψ ἀλληγορεῖται. Phil. de Cherub. 143. 18, τὰ μὲν δὴ
χερουβὶμ καθ' ἕνα τρόπον οὕτως ἀλληγορεῖται. Meyer is in error when, on Gal. iv. 24, he
renders the passive åλλnyopeîσða, "to have another sense given, which could not be
inferred from the passage cited." In Gal. iv. 24 it is to be taken in the former meaning.
N
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Αμαρτάνω
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Αμαρτάνω, ἁμάρτημα, ἁμαρτία, ἁμάρτωλος, ἀναμάρτητος, from a privative and
μείρομαι, not to become participator in, not to attain, not to arrive at the goal, e.g. Xen.
Cyrop. i. 6. 13, ὑγιεινοῦ στρατοπέδου οὐκ ἂν ἁμάρτοις. Of missing the mark in shooting,
opposed to τυχεῖν, Il. xxiii. 857, ὃς δέ κε μηρίνθοιο τύχῃ, ὄρνιθος ἁμαρτών; Thucyd. iii.
98. 2, τῶν ὁδῶν ἁμαρτάνειν. Το lose, Herod. ix. 7. 3, ἡμάρτομεν τῆς Βοιωτίης; Thucyd.
iii. 69. 2, τῆς Λέσβου ἡμαρτήκεσαν; Plato, Soph., Eurip., and later writers.
In general
=to fail of the right, Thuc. i. 33. 3, vi. 92, γνώμης ἁμ., not to hit the right sense.
Herod. vii. 139. 3, " if some one maintained that the Athenians had saved Hellas, οὐκ
"if
ἂν ἁμαρτάνοι ταληθέος.” Plat. Legg. xii. 967 Β, ἁμ. ψυχῆς φύσεως, not rightly to appre-
hend the nature of the soul, cf. Legg. x. 891 E. Cf. ἁμαρτίνοος, mad, erring in mind.
Transferred to the moral sphere, from Homer downwards, universally = to miss the right;
to go wrong, to sin; opp. to κατορθοῦν, Isocr. v. 35, ἅπαντες πλείω πεφύκαμεν ἐξαμαρ-
τάνειν ἢ κατορθοῦν, as in Plat. Legg. i. 627 D, ὀρθότητος τε καὶ ἁμαρτίας περὶ νόμων.
Plut. Mor. 25 C, ἐν πᾶσιν ἁμαρτωλὸν εἶναι τὸν ἀμαθῆ, περὶ πάντα δ᾽ αὖ κατορθοῦν τὸν
ἀστεῖον. Conjoined with acc., dat., περί τινος, to fail in something, to sin; εἴς τινα, to
commit an offence against some one, e.g. Xen. Hell. ii. 4. 21, αἰδούμενοι καὶ θεοὺς καὶ ἀνθρώ
πους παύσασθε ἁμαρτάνοντες εἰς τὴν πατρίδα. This word, however, does not so fully
designate sin in its moral import; for this other terms are employed, cf. Χen. Cyrop. viii.
8. 7, ἡ περὶ μὲν θεοὺς ἀσέβεια, περὶ δὲ ἀνθρώπους ἀδικία, although ἁμαρτάνειν may pos-
sess the full moral import, cf. Plat. de Legg. 318 Ε, οὐ γὰρ ἐσθ᾽ ὅ τι τούτου ἀσεβέστερόν
ἐστιν, οὐδ᾽ ὅ τι χρὴ μᾶλλον εὐλαβεῖσθαι, πλὴν εἰς θεοὺς καὶ λόγῳ καὶ ἔργῳ ἐξαμαρτάνειν,
-but sin appears, considered in its natural course, as an action that has failed or
miscarried ; hence, as a general rule, the more remote object is subjoined; in like
manner åµaptável is used equally to describe actions which are morally estimated (e.g.
Plat. Phaed. 113 Ε, μεγάλα ἡμαρτηκέναι ἁμαρτήματα, where sins in our sense of the
term are referred to), as also actions in which this is not the case, down to the latest
writers; so e.g. in Plat. Legg. xii. 967 B (vid. sup.) and other places; Polyb., ἁμάρτημα
γραφικόν, a mistake in writing. Primarily in this sense, i.e. sinning regarded as mistaken
action, it is said in Xen. Cyrop. v. 4. 19, τὸ γὰρ ἁμαρτάνειν ἀνθρώπους ὄντας οὐδὲν
θαυμαστόν, like errare humanum est. Syn. ὑπερβαίνειν, e.g. Hom. Il. ix. 501, ὅτε κέν
τις ὑπερβήῃ καὶ ἁμάρτῃ; Plat. Rep. ii. 366 Α, ἄδικοι . . . ὑπερβαίνοντες καὶ ἁμαρτάνοντες.
The LXX., as a rule, render son by ἁμαρτάνειν, more rarely by ἀδικεῖν. The parti-
ciple ἁμαρτωλός, also ἀσεβής; constantly non = ἁμαρτία; κ ἁμαρτία, ἀνομία ;
ΠΟΠ, ΠΟΠ, as a rule = ἁμαρτία, ἁμάρτημα, but also ἀσεβεία, πλημμελεία. rs is very
variously rendered; also by ἁμαρτάνειν ; on the contrary, the participle always by ἄνομος,
παράνομος, ἀσεβής, and the substantive vue principally by ἀσέβεια and ἀδικία.
ἀδικεῖν, ἀνομεῖν. ν = ἀδικία, ἀνομία, παρανομία, ἁμαρτία, ἁμάρτημα, ἀνόμημα, κακία,
κ.τ.λ. At the same time, it must be remembered, as Umbreit remarks in his Die Sünde,
p. 49 : “ In the common intercourse of life, words easily lose their original precision-
the fine distinctions they expressed are blurred or lost;” cf. Hupfeld on Ps. xxxii. 1.
=
=
עוה
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Αμαρτάνω
Hence the variety of renderings. It may be of some importance to note that on is, as
a rule, translated by åµaptável; we by doéßeia, àdiría, my—but seldom occurring—
by adikeîv and avoμeîv. According to Delitzsch on Ps. xxxii. 1, "Sin is termed y, as
a breaking loose from God, breach of faith, fall from the state of grace; , as missing
the divinely appointed goal, deviation from what is pleasing to God, doing what is opposed
to God's will; hy, as perversion of what is upright, misdeed, criminality;" vid. Lexica. In
No there is the same essential idea as in åµaptávei—missing the goal, opposite to NYD,
Prov. viii. 36; cf. Judg. xx. 16; Prov. xix. 2. Accordingly on also marks sin as mis-
taken action; there is plainly, however, meant a missing of the goal conformable to and
fixed by God, because human action misses its destination, and therewith the. will of God.
That this theocratic point of view predominates, is clear from the preponderating use of the
word in the Pentateuch, especially in Leviticus, where y occurs only 18 times, we only
twice, the verbs not at all, and son and its derivatives above 100 times (D, Lev. xvi.
16, 21; my, v. 1, 17, vii. 18, x. 17, xvi. 21, 22, xvii. 16, xviii. 25, xix. 8, xx. 17, 19,
xxii. 16, xxvi. 21, 39, 40, 41, 43). The three terms combined "in order to sum up and
exhaust the idea of sin" (vid. Hupfeld on Ps. xxxii.), Ex. xxxiv. 7; Lev. xvi. 21; Ps.
xxxii. 1; cf. Jer. xxxiii. 8, where LXX. in the two first passages y = ȧvoµía, y = àdiría,
ἁμαρτία. If human action in άμαρτάνειν, in ἁμαρτία, misses its divine standard
or goal, we can understand why Sikaloσúvn (" conformity to the standard," "conformity
to God") appears, especially in the Epistle to the Romans, as its opposite; even as we
read in 1 John iii. 4, ἡ ἁμαρτία ἐστὶν ἡ ἀνομία. Cf. Rom. vi. 18, ἐλευθερωθέντες δὲ ἀπὸ
τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ. 2 Cor. v. 21.
tŷ
= חטאה
'Аµаρτá væ, to sin, fut. åµapτnow, 1st aor.
μ
α T
ἀδικία,
µáρτησa, not in classical Greek, only
in later writers, " si numeres, multi, si ponderes, leves," Lob. Phryn. 732 sq.; Matt. xviii. 15
(Luke xvii. 4, Lachm.); Rom. v. 14, 16, vi. 15; 2 Pet. ii. 4. Second aor. ἥμαρτον,
οὔτε
реrf. μáρтηка.—Aµ. Tì eis Tiva, to sin in something against some one; Acts xxv. 8, oйTE
ἡμάρτηκα.
εἰς τὸν νόμον . . . οὔτε εἰς τὸ ἱερὸν οὔτε εἰς Καίσαρά τι ἥμαρτον ; cf. 1 John v. 16, ἁμαρτ
Távovтa ȧμаρтíav. Without T, Matt. xviii. 15, 21; Luke xvii. 4; 1 Cor. viii. 12;
τάνοντα ἁμαρτίαν.
1 Cor. vi. 18, εἰς τὸ ἴδιον σῶμα ; viii. 12, εἰς Χριστόν ; Luke xv. 18, 21, εἰς τὸν οὐρανὸν καὶ
éváπióv σov. For eis Tòv ovp., cf. Matt. xxi. 25; 2 Esdr. ix. 6. Bengel refers ingeniously
ἐνώπιόν σου.
to ver. 7, χαρὰ ἐν τῷ οὐρ. ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι.—Absolutely, in Matt. xxvii. 4;
ver.
Luke xvii. 3; John v. 14, viii. 11, ix. 2, 3; Rom. ii. 12, ȧvóμws йμаρтov, opp. év
vouw, in possession of the law; Rom. iii. 23, v. 16, vi. 15; 1 Cor. vii. 28, 36, xv. 34,
ékvýfate dikaíws kaì µǹ åµaρтáveṬe; Eph. iv. 26; 1 Tim. v. 20; Tit. iii. 11; Heb.
iii. 17; 1 Pet. ii. 20; 2 Pet. ii. 4, ảyyéλwv åµapтnσávτwv; cf. John viii. 44, ẻv tŷ
ἀληθείᾳ οὐχ ἕστηκεν; 1 John i. 10, ii. 1, iii. 6, 8; iii. 9, ὁ γεγεννημένος ἐκ τοῦ θεοῦ .
οὐ δύναται ἁμαρτάνειν; ν. 18, οὐχ ἁμαρτάνει. With regard to these last words, it must
be remembered that, according to 1 John ii. 1, John cannot mean to deny sin altogether
of those who are born of God. The contrast is Toiεiv dikaιogún, cf. vv. 6, 7, 10.
ποιεῖν δικαιοσύνην,
ov v.
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100
Accordingly they appear to relate to the general character of the actions of the regenerate,
which is not set aside by single cases of sin; cf. v. 16, ἁμαρτάνειν μὴ πρὸς θάνατον, cf.
ver. 18. Bengel, after Gataker, compares the regenerate with the magnetic needle, quae
polum petit; facile dimovetur, sed semper polum repetit. In 1 John v. 16, ἁμαρτάνειν
πρὸς θάνατον, according to these presuppositions, denotes a return to the former state.
Cf. Heb. x. 26, ἑκουσίως ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας,
comp. ver. 29; ἑκουσίως = knowingly and intentionally; cf. Plat. Rep. i. 336 Ε, ἄκοντες
ἁμαρτάνομεν (sc. ἐν τῇ τῶν λόγων σκέψει); 340 Ε, ἐπιλιπούσης γὰρ ἐπιστήμης ὁ ἁμαρτ
τάνων ἁμαρτάνει; Hipp. min. 376 Β, ἀγαθοῦ μὲν ἄῤ ἀνδρός ἐστιν ἑκόντα ἀδικεῖν, κακοῦ δὲ
ἄκοντα; ibid., ὁ ἑκὼν ἁμαρτάνων; 375 Α Β, ἑκουσίως, ἑκουσίως ἁμαρτάνειν; Rom. v. 14,
τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Αδάμ = after the similitude, etc. ;
ἐπί c. dat., indicating every more precise condition under which anything happens ; see
Pape, s.v. ἐπί, II. in fin. Hence also ver. 12, ἐφ᾽ ᾧ πάντες ἥμαρτον, " under,”
3) «Ε agree-
ably to," "which state of things,"
Αμάρτημα, τό, the term usually employed in classical Greek to denote the result
of ἁμαρτάνειν = fault, transgression, sinful conduct, sinful deed. LXX. = non, y, ν
In the N. T. Mark iii. 28, 29 (iv. 12, Rec. text; Tisch. omits); Rom. iii. 25 (v. 16,
Rec. text); 1 Cor. vi. 18; 2 Pet. i. 9.-The expression lays more stress on the single
deed than ἁμαρτία.
Αμαρτία, ἡ, would seem to denote primarily, not sin considered as an action, but
sin considered as the quality of action, that is, sin generically. Cf. Plat. Legg. i. 627 D,
ὀρθότης τε καὶ ἁμαρτία νόμων ; ii. 668 C, τήν γε ὀρθότητα τῆς βουλήσεως ἢ καὶ ἁμαρτίαν
αὐτοῦ διαγνώσεται ; Rep. i. 442 Β, οὔτε πονηρία, οὔτε ἁμαρτία. Rare in classical Greek,
and less usual than ἁμάρτημα, especially where single actions are to be characterized.
All the more common in bibl. Greek. LXX. = Non and son, που, γ.
In the N. T. (I.) as a generic idea, in the singular. It is noteworthy that in the
Synoptics, where it is not used in this sense, the sing. occurs nowhere save Matt. xii. 31,
πᾶσα ἁμαρτία καὶ βλασφημία; paral. in Mark iii. 28, ἁμάρτημα. Frequent, on the con-
trary, in Paul's writings. Rom. v. 13, ἁμαρτία ἦν ἐν κόσμῳ,—ἁμαρτία οὐκ ἐλλογεῖται μὴ
ὄντος νόμου; in ver. 12, on the contrary, ἁμαρτία with the article, because the reference
is not to representation of the conception, but to its entire contents. Cf. Kühner, § 244. 2 ;
Krüger, § 1. 3. 3. Cf. Rom. vii. 13, ἡ ἁμαρτ. ἵνα φανῇ ἁμ. . . . ἵνα γένηται καθ᾽ ὑπερ-
βολὴν ἁμαρτωλὸς ἡ ἁμαρτία. Hence v. 12, ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν, καὶ διὰ τῆς
ἁμαρτίας ὁ θάνατος. In this sense ἡ ἁμαρτία, ν. 20, ἐπλεόνασεν ἡ ἁμαρτία ; ver. 21,
ἐβασίλευσεν ἡ ἁμαρτία, cf. vi. 12, 14; vi. 1, ἐπιμένειν τῇ ἁμ.; vv. 2, 10, ἀποθανεῖν τῇ
ἁμ. ; ver. 11, νεκροὺς τῇ ἁμαρτία; ver. 6, δουλεύειν τῇ ἁμ. Cf. ver. 18, ἐλευθερωθέντες
δὲ ἀπὸ τῆς ἁμ. ἐδουλώθητε τῇ δικαιοσύνῃ; νν. 17, 20, 22, 13; vii. 7, τὴν ἁμ. οὐκ ἔγνων;
vv. 8, 11, ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία; ver. 9, ἡ ἁμ, ἀνέζησεν ; viii. 3, κατέκρινεν
νν.
Αμαρτία
Αμαρτία
101
10
τὴν ἁμ. ἐν τῇ σαρκί; 1 Cor. xv. 56, τὸ κέντρον τοῦ θανάτου ἡ ἁμαρτία... ἡ δὲ δύναμις
τῆς ἁμ. ὁ νόμος; Heb. xii. 1, ἀποθέμενοι τὴν εὐπερίστατον ἁμ.; ver. 4, πρὸς τὴν ἁμ.
ἀνταγωνιζόμενοι ; 1 John iii. 4, 8, ὁ ποιῶν τὴν ἁμ.; cf. ver. 7, ὁ ποιῶν τὴν δικαιοσύνην
(cf. Rom. vi. 18). Ver. 4, ǹ åµ. ẻoτìv ʼn åvoµía. Other combinations, Rom. vi. 6, tò
σῶμα τῆς ἁμ., the body ruled by sin, cf. ver. 12, see σάρξ ; vii. 17, 20, ἡ οἰκοῦσα ἐν
ἐμοὶ ἁμ., cf. Heb. xii. 1. According to this, sin is not merely the quality of an action, but
a principle manifesting itself in the conduct of the subject. Rom. vii. 14, πεπραμένος
ὑπὸ τὴν ἁμ., ver. 23; viii. 2, ὁ νόμος τῆς ἁμαρτίας, see νόμος. Rom. vi. 7, δεδικαίωται
ἀπὸ τῆς ἁμαρτίας, see δικαιοῦν. 2 Thess. ii. 3, ὁ ἄνθρωπος τῆς ἁμ., the man of sin, as the
personal embodiment of sin. Rom. vi. 23; Heb. iii. 13. So also ἡ ἁμ., in John viii. 34,
ὁ ποιῶν τὴν ἁμ. δοῦλός ἐστιν τῆς ἁμαρτίας; i. 29, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου,—the
collective sin (vid. supr.). John viii. 21, ἐν τῇ ἁμ. ὑμῶν ἀποθανεῖσθε. Without the
article, ἁμαρτία, like δικαιοσύνη, κακία, πονηρία, according to a common custom of classical
writers, is used where the reference is to the conception itself (embodied in the individual
manifestations), and not to the collective sum of manifestations; so in 2 Cor. v. 21, τὸν
μὴ γνόντα ἁμ. ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, Him who knew no sin has He made sin.
Gal. ii. 17, Χριστὸς ἁμαρτίας διάκονος; Rom. vii. 7, ὁ νόμος ἁμαρτία; vi. 16, δοῦλοί ἐστε
ᾧ ὑπακούετε, ἤτοι ἁμαρτίας ... ἡ ὑπακοῆς ; vii. 8, where first ἀφορμὴν λαβοῦσα ἡ ἁμ.,
then: χωρὶς γὰρ νόμου ἁμαρτία νεκρά; vii. 25, viii. 3, σὰρξ ἁμαρτίας; ver. 10, τὸ σῶμα
νεκρὸν διὰ ἁμαρτίαν; xiv. 23, ὃ οὐκ ἐκ πίστεως ἁμ. ἐστιν; iii. 9, πάντας ὑφ᾽ ἁμαρτίαν
eivai; Gal. iii. 22; Rom. viii. 3, iii. 20; Heb. iv. 15, ix. 28, 26, xi. 25; Jas. ii. 9, iv. 17;
1 Pet. ii. 22, iv. 1; 2 Pet. ii. 14; 1 John i. 8, iii. 5, 9, v. 17. Here must be reckoned
also the expression περὶ ἁμαρτίας = sin-offering, LXX. = hNpn, Heb. x, 6, 8, 18 (xiii. 11,
Received text: Tisch. omits). Αμαρτία = sin-offering, Lev. vi. 25.
(II.) The singular also may denote a single sinful action, inasmuch as the generic name
appertains also to the individual instance; the general idea is applied to the particular
case.
In Paul's writings, however, only in Rom. iv. 8; 2 Cor. xi. 7. Then in Jas. i. 15 ;
1 John i. 7, v. 16, 17; Acts vii. 60; John xix. 11, viii. 46, ix. 41, xv. 22, 24, xvi. 8, 9.
The plural also is rare in Paul: Rom. vii. 5, xi. 25, iv. 7; 1 Cor. xv. 3, 17; Gal. i. 4;
Eph. ii. 1; Col. i. 14; 1 Thess. ii. 16; 1 Tim. v. 22, 24; 2 Tim. iii. 6 (Paul uses
instead of ἁμαρτία in this sense, παράπτωμα, παράβασις). On the other hand, the
Synoptics use only the plural, especially in the connections ἀφιέναι τὰς ἁμαρτίας, ἄφεσις
τῶν ἁμαρτιῶν. Matt. ix. 2, 5, 6, xxvi. 28; Mark i. 1, ii. 5, 7, 9, 10 ; Luke i. 77, iii. 3,
v. 20, 21, 23, 24, vii. 47, 48, 49, xi. 4, xxiv. 47; Acts ii. 38, v. 31, xiii. 38, xxvi. 18.
The same combination, Col. i. 14; 1 John i. 9, ii. 12, iii. 5; John xx. 23. Other com-
binations, Acts iii. 19, ἐξαλειφθῆναι τὰς ἁμαρτίας ; xxii. 16, ἀπόλουσαι τὰς ἁμαρτίας ; Heb
x. 4, ἀφαιρεῖν ἁμ. ; x. 11, περιελεῖν ἁμ. ; 1 Pet. ii. 24, ταῖς ἁμ. ἀπογενόμενοι. The com-
bination τὰς or τὴν ἁμ. αἴρειν, John i. 29, 1 John iii. 5, corresponds to the Hebrew N
ny, Lev. v. 1, xvi. 21, 22, xix. 8, xx. 17, Num. v. 31, Ezek. iv. 5, xviii. 19, where
LXX. λαμβάνειν τὴν ἁμ. (cf. Ezek. xviii. 19, 20, xxxiii. 10). Isa. liii. 12, where LXX.
Αμαρτωλός
Αμνός
102
åvaþépeiv, cf. 1 Pet. ii. 24; Num. xiv. 33.
because it is punished, and to bear sin away.
But py signifies both to bear sin,
In the latter sense only, the LXX. have
αἴρειν ἐξαίρειν, 1 Sam. xv. 25, xxv. 28; cf. Ex. xxviii. 38, ἐξαίρειν τὰ ἁμαρτήματα τῶν
ȧylwv. Here, however (comp. Lev. xx. 19, åµаρтlav åπolσovтai), as in those other con-
ἁγίων.
nections, the idea of an assumption of sin for punishment or expiation (Num. xviii. 1, 23;
cf. Ex. xxviii. 38) seems to lie at the basis. Cf. Isa. liii. 11, SD, and the connection
there. Ai åμapriai, besides Matt. i. 21, iii. 6,-Mark i. 5; John viii. 24, ix. 34 (Eph.
ii. 1, Rec. text); Heb. i. 3, ii. 17, v. 1, 3, vii. 27, viii. 12, ix. 28, x. 2, 3, 12, 17, 26;
Jas. v. 16, 20; 1 Pet. iv. 8; 2 Pet. i. 9; 1 John i. 9, ii. 2, iv. 10; Rev. i. 5, xviii. 4, 5.
Cf. Sikaioσúvai, 1 Sam. xxvi. 23. Cf. Bernhardy, Synt. 62 sq.
רָשָׁע
'Аµаρтwλós ó, ǹ, only in bibl. and eccl. Greek, peccable, sinful, LXX. = Nyh,
y. As an adj., Mark viii. 38; Luke v. 8, xix. 17, xxiv. 7; John ix. 16, 24; Rom.
vii. 13. As a subst., sinner, opp. to díkalos, Matt. ix. 13; Mark ii. 17; Luke v. 32;
syn. åσeßńs, 1 Tim. i. 9; Jude 15; åmiσtos, Rev. xxi. 8. Connected with teλóvns,
Matt. ix. 10, 11, xi. 19; Mark ii. 15, 16 (Luke v. 30; Tisch. omits åµ., Cod. Sin.
ảσeßýs), vii. 34, xv. 1. The Teλóval were in bad repute among Jews and Greeks; cf.
ἀσεβής),
Luc. Menipp. 11, πορνοβοσκοὶ καὶ τελῶναι. Plut. περὶ πολυπραγμ. ; 518 Ε, τοὺς τελώνας
Baρvvóμeða κai Svoxeρalvoμev K.T.X.-Also in Luke vi. 32, 33, 34, vii. 37, 39, xiii. 2,
xv. 2, 7, 10, xviii. 13; John ix. 25, 31 (opр. πарà Оeοû, ver. 16); Rom. iii. 7, v. 8,
Gal. ii. 15, 17; 1 Tim. i. 15; Heb. vii. 26, xii. 3; Jas. iv. 8, v. 20; 1 Pet. iv. 18.
19;
'Аνа µáρтηт o s̟, ô, not uncommonly used by classical writers in the sense, one who
να ά
has not sinned; more rarely (Plat.) = without error, infallible.-John viii. 7, ô åvaµáρTηTOS
ὑμῶν.
'A µvós, ó, the lamb. After John i. 29, 36, idè ó åµvòs Toû leoû, it became usual
to designate Christ, agnus Dei. In Rev. τὸ ἀρνίον, τ. ἀ. τὸ ἐσφαγμένον.—ἀρνός in
å. tò
later Greek instead of ȧuvós. It is a question, In what sense is the name applied to
Christ? The demonstrative use of the article seems to imply a well-known idea, some-
thing expected; cf. Krüger, § 1. 2. 1–3. The reference to Isa. liii. 7, 12, cf. Acts
viii. 32, where the point of comparison is solely the resignation of a lamb, is too faintly
indicated; the comparison of the servant of Jehovah to an enduring lamb is not suffi-
ciently striking as an image of Messianic expectation to connect with it the description
of Christ as the well-known Lamb of God. To the Paschal lamb, on the contrary,-άπò
tŵv åpvâv Xý¥eoße, Ex. xii. 5,—with its significance for Israel (Ex. xii. 14, 27), and as
the only lamb to which special significance was attached within the divinely ordered life
of Israel (cf. Lev. xiv. 10 sqq.; Num. vi. 12; Ex. xxix. 38 sqq.), the expression å åµvès
TOû leoû, the Lamb provided by God (Gen. xxii. 8), might intelligibly be referred. This
view is decidedly confirmed by the coincidence of the death of Jesus with the Passover,
cf. 1 Cor. v. 7; it is favoured by the nearness of the Passover in John ii. 13, and by the
"Ανθρωπος
"Ανθρωπος
103
significance of the deliverance of Israel out of Egypt; concerning which Crusius justly
says, Hypomm. ad theol. proph. i. 225: "Res quae in exitu ex Aegyptia-evenerunt-revera
futurarum rerum typi fuerunt." Cf. Ezek. xx. 33 sqq.; Jer. xvi. 14; Hab. iii., and espe-
cially Rev. xv. 3, xiv. 1; Delitzsch on Hab. iii. 3-15, p. 139. Luthardt remarks on
John i. 29: "We know what profound significance the deliverance of the people from
Egypt had, both for Israel's history, for its knowledge of salvation, and for the entire
prophetic representation of the future redemption. It was a fact so unique, that none
can be compared with it save the day of the new redemption, which has in turn in no
fact of the O. T. history so appropriate a type as in it. Now the Baptist knew that the
day of the new and final salvation had dawned, and in Jesus he recognised the bringer in
of that day. Why, then, should he not compare this salvation and the bringer in of it
above all with that first typical deliverance of Israel? But the lamb was then the means
of sparing the people; on account of it, destruction passed them by. In like manner Jesus
will now be the means of sparing; those who are willing to use Him for the purpose shall
for His sake escape the judgment of God. Now, however, all is widened. Redemption,
as well as judgment, concerns the whole world." Cf. Hofmann, Schriftbeweis, ii. 1, 295 ff.
To this is added the liturgical expression o apei тǹv åµаρтíav, which is used only of the
atoning sacrifices, and therefore indicates that o åµvòs 7. 0. is meant in the sense of a
sacrifice.—According to Hofmann, the adjectives äuwvos kai ǎotinos prove that 1 Pet.
i. 19, ἐλυτρώθητε . τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ, also refers to
the Paschal lamb, or, at all events, to a "lamb given up to death in the service of God."
The designation of Christ as åpvíov in the Apocalypse seems at least to imply that this
representation was current and common in the early Christian range of thought. Vid.
ἀρνίον.
ע
Ꮎ
•
"A vО р w π оs, ó, man,-generic name, in distinction from gods and the lower
animals; cf. Luke ii. 15, 52; Matt. xii. 12; Mark x. 27; Matt. viii. 9, etc. LXX. =
In N. T. Greek, and specially in the Pauline writ-
.and other words ,בָּשָׂר אֶנוֹשׁ אִישׁ אָדָם
ings, the word has in certain connections a peculiar use.
•
(Ι.) Κατὰ ἄνθρωπον, e.g. λέγειν, Rom. iii. 5, Gal. iii. 15; λαλεῖν, 1 Cor. ix. 8 ;
περιπατείν, 1 Cor. iii. 3 ; ἐθηριομάχησα, 1 Cor. xv. 32; τὸ εὐαγγέλιον οὐκ ἔστιν κ. ἄνθρ.,
Gal. i. 11. For a contrast to κατὰ ἄνθρ., vid. 1 Cor. ix. 8, κατὰ τὸν νόμον, κατὰ τὸν θεόν;
Gal. i. 12, δι' ἀποκαλύψεως Ἰησοῦ Χριστοῦ. Cf. 1 Cor. iii. 3, σαρκικοί έστε, καὶ κατὰ
ἄνθρωπον περιπατεῖτε ἄνθρωποί έστε.
άvОршжоν пеρIπатЄîтe; cf. ver. 4, äveρwπоí ẻσтε. According hereto, the expression con-
tains a reference to that peculiarity of man, by virtue of which he finds himself in a
certain opposition to God and His revelation,—a reference, namely, to his carnal or cor-
poreal (σαρκικός) character, vid. σάρξ; cf. 1 Cor. iii. 3, 4, σαρκικοί ἐστε . . . ἄνθρωποί
έστε; 1 Pet. iv. 2, ἀνθρώπων ἐπιθυμίαις θελήματι θεοῦ βιώσαι. The context must
show what special aspect of this sarcical determinateness is meant; e.g. Rom. iii. 5 refers
back to ver. 4, cf. ver. 7, Ỷ ảnhÐera Tôi Đeou ... Tò Mòi thêu cua. In 1 Cor. xv. 32 the
. .
"Ανθρωπος
*Ανθρωπος
104
contrast would perhaps be κατὰ πίστιν, ver. 17; κατὰ ἐλπίδα τῆς ἀναστάσεως, ver. 19.
With Gal. i. 11 cf. 1 Cor. ii. 4, 5, τὸ κήρυγμά μου οὐκ ἐν πειθοῖς σοφίας λόγοις, ἀλλ᾽ ἐν
ἀποδείξει πνεύματος καὶ δυνάμεως, ἵνα κ.τ.λ. Cf. ἀνθρώπινος.
ર
0
(ΙΙ.) ὁ ἔξω ἄνθρωπος å čσwlev, 2 Cor. iv. 16; ô čow äv0p., Eph. iii. 16. The same
contrast in 1 Pet. iii. 3, 4, ὁ ἔξωθεν ἐμπλοκῆς τριχῶν . . . κόσμος . ὁ κρυπτὸς τῆς καρδίας
ἄνθρ. ἐν τῷ ἀφθάρτῳ τοῦ . . . πνεύματος. This expression corresponds to the contrast
...
between σῶμα and πνεῦμα, and, indeed, more exactly to that between σῶμα τῆς σαρκός
and πνεῦμα, σάρξ, and καρδία, Rom. ii. 28, 29, Eph. iii. 17, so that ὁ ἔσω ἄνθρωπος
denotes not in general the inner distinctive character of the man, but the divine in him,
the inner spiritual and divine nature of the man in its antagonism to the σáp§,—cf. Rom.
vii. 22, συνήδομαι τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον,—not merely in contrast to
its outward appearance. It does not, however, quite answer to the contrast between voûs
and σάρξ in Rom. vii. 25, for ὁ ἔξω ἄνθρωπος denotes less than σάρξ. The ἔσω ἄνθρωπος
embraces that which, according to various aspects, is designated in the words voûs, πveûµa,
καρδία; in such wise, however, that the reference to πveûμa predominates, in harmony
with the use of πveûμa in Rom. i. 9; 1 Cor. v. 5; 2 Cor. vii. 1; cf. Tvεûμа тоû vоós,
Eph. iv. 23. As it is the cow äveρwπos which experiences renewal, 2 Cor. iv. 15,
strengthening by the Spirit, Eph. iii. 16, cf. Luke i. 80, and to which belongs the approval
of a life devoted to God, Rom. vii. 22, we are warranted in regarding it as a synonym
for πveûμa, as used in Matt. v. 3, Rom. viii. 10,-cf. the observations, s.v. πveûµa,—and,
indeed, in such a manner that ó eσw äveρwπos denotes the TVEûμa as reflected in the
vous or self-consciousness. This accordingly decides the question whether the expression
applies to the regenerate or unregenerate man. In the sense in which both possess πveûμa,
ἔσω ἄνθρωπος
σw äveрwжоs may be applied to both. By means of this expression, this πveûμa is
defined as the proper, true man, after deducting that which is visible to the fleshly eye,
2 Cor. iv. 16, cf. 1 Cor. v. 5. Cf. the passage quoted by Wetstein and Tholuck on Rom.
vii. 22, from Jalkut Rub. f. x. 3: “Spiritus est homo interior, cujus vestis corpus est.”
Plat. Rep. ix. 589 Α, τοῦ ἀνθρώπου ὁ ἐντὸς ἄνθρωπος ἔσται ἐγκρατέστατος = τὸ λογιστικὸν
τῆς ψυχῆς; Rep. iv. 439 D; Plotin. Ennead. i. 1. 10, θηρίον δὴ ζωωθὲν τὸ σῶμα, ὁ δὲ
åληons äveρwπоs aλλos. This Platonic reflection, with its identification of the intellectual
and moral nature, may be regarded as the expression, in Platonic form, of a presentiment
of the truth, such as readily dawns on the human mind; but we must not therefore sup-
pose that St. Paul's expression had this basis;-it was the outcome rather of his own
moral and religious experience in its harmony with the words of divine revelation, 1 Sam.
xvi. 7, Ps. xl. 9, Joel ii. 13, etc., just as set forth by himself, in Rom. vii, in the auto-
biography of the divided eyo. Nor can the passage from Philo (that adduced by Lösner
on 1 Pet. iii. 4, de Gig. 228 D, ed. Par., 267 ed. Mang., ó πρòs åλýleιav ävОрwπоs, is
irrelevant), de congr. quaer. erud. grat. p. 533, ed. Mang., Tòv eveρyétηv étaieîv didao-
κόμεθα . . . . ἐπὶ τῷ νῷ, ὃς κυρίως εἰπεῖν, ἄνθρωπος ἐστιν ἐν ἀνθρώπῳ, κρείττων ἐν χείρονι,
à¤ávaтos év OvηT, be regarded as indicating another basis of the Pauline and Petrine
"Ανθρωπος
Ανθρωπος
105
expression; for it is itself a Platonic growth, as the words immediately succeeding show,
τὸ γὰρ πρῶτον καὶ ἄριστον ἐν ἡμῖν αὐτοῖς ὁ λογισμός ἐστι, καὶ ἄξιον τῆς συνέσεως καὶ
ἀγχινοίας, καταλήψεώς τε καὶ φρονήσεως, καὶ τῶν ἄλλων δυνάμεων, ὅσα περὶ αὐτόν εἰσιν,
ἀπαρχὰς ἀνατιθέναι τῷ θεῷ τῷ τὴν εὐφορίαν τοῦ διανοεῖσθαι παρασχόντι. Between this
idea and the Pauline view there is the difference which distinguishes moral volition from
intelligence. It is important, however, to find here a view in which the vague anticipa-
tions and aberrations of the heathen mind are brought back to the truth. Cf. Tholuck
on Rom. vii. 22; Harless on Eph. iii. 16.
Ο
Ο
(ΙΙΙ.) ὁ παλαιός, καινὸς ἄνθρωπος. This expression also is peculiar to the Pauline
writings. Rom. vi. 6, ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα
τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτία; Eph. iv. 22-24, ἀποθέσθαι . . . τὸν
παλαιὸν ἄνθρωπον, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης· ἀνανεοῦσθαι δὲ τῷ
πνεύματι τοῦ νοὸς ὑμῶν, καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον, τὸν κατὰ θεὸν κτισθέντα ἐν
δικαιοσύνῃ κ.τ.λ.; Col. iii. 9, 10, ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν
αὐτοῦ, καὶ ἐνδυσάμενοι τὸν νέον, τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ᾿ εἰκόνα τοῦ κτίσαντος
αὐτόν. As generic conceptions, both of them designate a particular mode or manifestation
of human nature, and, indeed, ὁ καινὸς ἄνθρωπος, humanity as renewed after the image
of God, Eph. iv. 24; Col. iii. 10, ὁ παλαιὸς ἄνθρωπος, on the contrary, human nature as
it is in contrast with this renewal, as the individual is naturally,-accordingly similar to
σάρξ, vid. Rom. vi. 6, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, cf. s.v. σάρξ; cf. Gal. v. 24,
οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν, with Rom. vi. 6, only with the distinc-
tion that whereas σápέ and πveûμa denote vital forces, principles, and define the form in
which they appertain to man, ὁ παλαιὸς and ὁ καινὸς ἄνθρωπος express the result and
outcome of the principles in question. Cf. Eph. iv. 23 with ver. 24; Col. iii. 9. This
suggests also the explanation of Eph. ii. 15, ἵνα τοὺς δύο κτίσῃ ἐν ἑαυτῷ εἰς ἕνα καινὸν
ἄνθρωπον. Cf. Chrys. in loc., ὁρᾶς οὐχὶ τὸν Ἕλληνα γενόμενον Ἰουδαῖον, ἀλλὰ καὶ τοῦ
τον κἀκεῖνον εἰς ἑτέραν κατάστασιν ἥκοντας. Cf. Gal. iii. 28, πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν
Χριστῷ Ἰησοῦ. Inasmuch as one and the same species of human nature is communicated
in like manner to both, the difference between them ceases; the one as well as the other
is a καινὸς ἄνθρωπος.
ον
(IV.) The word av@pwπos is used in classical Greek with the subordinate idea of what
is despicable or the object of compassion, both in connection with the names of persons
and alone (cf. John xix. 15, ἴδε ὁ ἄνθρωπος); to this corresponds its use in the N. T.,
where reference is made to the distinction between man and God, Heb. ii. 6, viii. 2, Rom.
ix. 20, ii. 1, cf. Jas. ii. 20; especially in his conduct toward the revelation and mes-
sengers of God the man whose conduct is opposed to God, the man whose way or nature
it is to act in opposition to God, e.g. syn. ἁμαρτωλός, Mark ix. 31, ὁ υἱὸς τοῦ ἀνθρώπου
παραδίδοται εἰς χεῖρας ἀνθρώπων; Matt. xvii. 22; Luke ix. 44; cf. Mark xiv. 41, εἰς
χεῖρας τῶν ἁμαρτωλῶν. Matt. xxvi. 45. So in Matt. x. 17, προσέχετε ἀπὸ τῶν ἀνθρώ
πων παραδώσουσι γὰρ κ.τ.λ. Gal. i. 10, 11 ; Eph. iv. 14 ; Col. ii. 8, 22, and other places.
Ανθρώπινος
*Ανωθεν
106
Ανθρώπινος, ίνη, ον, human, like ἀνθρώπειος in the Tragedians, used especially
by Xen., Plato (along with the rarer ἀνθρώπειος in the same connections, e.g. φύσις, γένος,
πράγμα, κ.τ.λ.), also by Herod., Thucyd., Aristotle. Whilst ἀνθρώπειος denotes properly
what belongs to man, ȧvěpáπivos seems originally to express a quality or attribute, in or
by which what man is, is represented (-wos being a termination which marks the material);
hence, what or how man or human nature is, what is peculiar to it; Plat. Legg. iv. 713 C,
ὡς ἀνθρωπεία φύσις οὐδεμία ἱκανὴ τὰ ἀνθρώπινα διοικοῦσα αὐτοκράτωρ πάντα μὴ οὐχ
ὕβρεώς τε καὶ ἀδικίας μεστοῦσθαι ; Phaed. 107 C, ὑπὸ τοῦ μεγέθους, περὶ ὧν οἱ λόγοι εἰσί,
καὶ τὴν ἀνθρωπίνην ἀσθενείαν ἀτιμάζων ἀναγκάζομαι; Xenoph. and Thucyd., ἀνθρώπινα,
ἀνθρωπίνως ἁμαρτεῖν. ᾿Ανθρώπινος therefore suits such connections as Rom. vi. 19,
ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν ; 1 Cor. ii. 13, λαλοῦμεν οὐκ ἐν διδακ
τοῖς ἀνθρωπίνης σοφίας λόγοις ; 1 Cor. iv. 3, ἵνα ἀνακριθῶ ὑπὸ ἀνθρωπίνης ἡμέρας, where
the fleshliness characteristic of human nature is referred to; 1 Cor. x. 13, πειρασμὸς
ἀνθρώπινος, a temptation answering to the powers, or rather to the weakness, of human
nature. Some reference of this kind lies also perhaps in Acts xvii. 25, οὐδὲ ὑπὸ χειρῶν
ἀνθρωπίνων θεραπεύεται.-Elsewhere also in Jas. iii. 7, φύσις ἀνθρωπίνη, opp. to φύσις
θηρίων; 1 Pet. ii. 13, ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει.
"A vw, up, on high, John xi. 41, Heb. xii. 15; above, John ii. 7; Acts ii. 19, év Tậ
οὐρανῷ ἄνω . . . ἐπὶ τῆς γῆς κάτω.-Equivalent to ἐν τῷ οὐρανῷ, heaven viewed in its
natural and moral antagonism to, and distance from, earth ; so Col. iii. 1, 2, τὰ ἄνω ζητεῖτε,
φρονεῖτε ; Gal. iv. 26, ἡ ἄνω Ἱερουσαλήμ, opposed to τῇ νῦν Ιερουσ. in ver. 25; Phil.
iii. 14, ἡ ἄνω κλῆσις; cf. Heb. iii. 1, κλῆσις ἐπουράνιος, vid. s.v. κλῆσις. On John viii. 23,
ἐγὼ ἐκ τῶν ἄνω εἰμί, Stier explains the opposite κάτω of Hades as the place of destruction,
appealing to Matt. xi. 23, Eph. iv. 9, and пin, Ps. lxiii. 10, Ezek. xxvi. 20,
Ps. cxxxix. 15, etc. This contrast, ὑμεῖς ἐκ τῶν κάτω ἐστὲ, ἐγὼ κ.τ.λ., does, indeed, mean
more than John iii. 31, ὁ ἄνωθεν ἐρχόμενος ὁ ὢν ἐκ τῆς γῆς, to wit, not as here,
primarily a difference of degree or of place (ἐπάνω πάντων ἐστίν), but an ethical antagonism ;
cf. the succeeding ὑμεῖς ἐκ τούτου τοῦ κόσμου κ.τ.λ. But there is no parallel to warrant
our taking Hades as the local source or determining basis of human corruption; it is
always represented as its end and goal. Cf. ἄβυσσος.
"Ανωθεν, of place, from above downwards; of time, from of old, long since, from the
beginning, ἄνωθεν ἄρχεσθαι, etc. The context must decide in which sense it is used.
(1) of place, Matt. xxv. 51; Mark xv. 38; John xix. 23. Corresponding to ἄνω = ἐκ
τοῦ οὐρανοῦ, namely, with predominant reference to the distance between heaven and
earth, cf. Ps. ciii. 11. So in John iii. 31, ὁ ἄνωθεν ἐρχόμενος . . . ὁ ὢν ἐκ τῆς γῆς; John
xix. 11; Jas. i. 17, iii. 15, 17, ǹ ävwlev copía. (2) Of time, from the commencement,
from of old; Acts xxvi. 5, from the beginning ; Luke i. 3, παρακολουθεῖν ἄνωθεν; Gal.
iv. 9, πάλιν ἄνωθεν δουλεύειν. So also John iii. 3, 7, ἄνωθεν γεννηθῆναι; cf. δεύτερον,
Απλούς
Απλούς
107
ver. 4; further, Matt. xviii. 3, ἐὰν μὴ γένησθε ὡς τὰ παιδία; as also the expressions ἀνα-
γεννᾶν, καινὴ κτίσις, 1 Pet. i. 3, 23; Tit. iii. 5 ; 2 Cor. v. 17. Justin Mart Apol. i. 61,
καὶ γὰρ ὁ Χριστὸς εἶπεν· ἂν μὴ ἀναγεννηθῆτε, οὐ μὴ εἰσέλθητε εἰς τὴν βασ. So also Syr.,
Copt., Arab. Cf. especially John iii. 12, where τὰ ἐπουράνια denote something different
from ἄνωθεν γεννηθῆναι, νν. 3, 7, which must rather be classed among the ἐπίγεια.
Ο
Απλοῦς, ἣ, οὖν, single; transferred in classical Greek from the physical sphere
to the sphere of morals and religion, simple, artless, plain; joined, when used in a moral
sense, with ἀληθής, γενναῖος, σαφής = sincere, faithful, pure, without dissimulation, open.
Xen. Anab. ii. 6. 22, συντομωτάτην ᾤετο ὁδὸν εἶναι διὰ τοῦ ἐπιορκεῖν τε καὶ ψεύδεσθαι καὶ
ἐξαπατῶν, τὸ δὲ ἁπλοῦν τε καὶ ἀληθὲς ἐνόμιζε τὸ αὐτὸ τῷ ἠλιθίῳ εἶναι. So ἁπλότης, Xen.
Hell. vi. 1. 6 = sincerity, fidelity. Plato, Rep. ii. 382 Ε, κομιδῇ ἄρα ὁ θεὸς ἁπλοῦν καὶ
ἀληθὲς ἔν τε ἔργῳ καὶ ἐν λόγῳ. Legg. v. 738 Ε, ὅπως μήτε αὐτὸς κίβδηλός ποτε φανεῖται
ὁτῳοῦν, ἁπλοῦς δὲ καὶ ἀληθὴς ἀεὶ, μήτε ἄλλος τοιοῦτος ὢν αὐτὸν διαπατήσει. Rep. ii.
361 Β, ἄνδρα ἁπλοῦν καὶ γενναῖον κατ᾿ Αἰσχύλον, οὐ δοκεῖν, ἀλλ᾽ εἶναι ἀγαθὸν ἐθέ-
λοντα. Aristoph. Plut. 1158, οὐ γὰρ δόλου νῦν ἔργον, ἀλλ᾽ ἁπλῶν τρόπων.
It might
be contrasted with the Ν. Τ. δίψυχος ὑποκριτής. It occurs also in this sense
still in later Greek, as in Diod. v. 21, xiii. 76, ἄκακος καὶ τὴν ψυχὴν ἁπλοῦς; yet we
find Aristotle and Isocr. already using the word, with some degree of contempt, to denote
spiritual, and especially intellectual, narrowness, with which is associated not indeed a
lower morality, but some degree, though small, of meanness; as e.g. Plut. Mor. 63 B, among
πονηροὶ καὶ ἀνελεύθεροι καὶ γόητες are specified the ἁπλούστεροι and πανουργότεροι.
Isocr. ad Nicocl. 24 Α, ἁπλοῦς δὲ ἡγοῦνται τοὺς νοῦν οὐκ ἔχοντας.
•
Of this latter usage not the least trace is to be found in the LXX., the Apocr., or the
N. T. The LXX., indeed, use the adj. only in that difficult passage, Prov. xi. 25 (with
which Schleusner appropriately compares the N. Τ. ἁπλότης in 2 Cor. viii. 2, etc.).
Απλότης, on the contrary, is in a moral sense = ", 1 Chron. xxix. 17, ἐν ἁπλότητι
καρδίας προεθυμήθην ταῦτα. Dr, 2 Sam. xv. 11, πορευόμενοι ἐν τῇ ἁπλότητι αὐτῶν καὶ
οὐκ ἔγνωσαν πᾶν ῥῆμα; Prov. xix. 1, πτωχός πορευόμενος ἐν ἁπλότητι αὐτοῦ. Wisd.
i. 1; 1 Macc. ii. 37, 60. Απλοῦν = bon, Hiphil, Job xxii. 3, ὅτι ἁπλώσῃς τὴν ὁδόν
σου, parallel with τοῖς ἔργοις ἄμεμπτος εἶναι. The adv. ἁπλῶς, Prov. x. 10, πορεύεσθαι
ἁπλῶς = Dna Aq., Symm., Theodot. sometimes render bh by ἁπλότης; LXX., besides
= ἀλήθεια, ἀκακία, ὁσίοτης, καθαρῶς; Aq. = ἀκακία, ἀθωότης; Symm. ἀμωμότης. LXX.
-- = ἄμωμος, ἄμεμπτος, ἄκακος, ἄπλαστος; Ε = ὅλος ὁλόκληρος, τέλειος, ἀθῶος,
ἄμεμπτος, but not = ἁπλοῦς. -, (save once, see above) are not rendered by ἁπλοῦς
and its derivatives.
תָּם
תָּמִים
We can hardly therefore call in the analogy of this Hebrew word to establish the fact
that ἁπλοῦς in Luke xi. 34, Matt. vi. 22, ἐὰν ὁ ὀφθαλμός σου ἁπλοῦς ᾖ, must mean sound,
in antithesis with πονηρός. This antithesis itself sanctions this meaning, a meaning which
would not have been strange to a Greek ear; cf. Demosth., ed. Reisk., 325. 17, πάντα ταῦτα
7
Απλότης
Κατάρα
108
ὑγιῶς καὶ ἁπλῶς καὶ δικαίως πεπολίτευμαι. Perhaps this use of ἁπλοῦς was occasioned
partly by the connection of the discourse, in which (ver. 24) all double-mindedness and
indecision are condemned, and partly by a reference to the parallelism with τὸ φῶς τὸ ἐν
σοι, cf. οἱ ὀφθαλμοὶ τῆς καρδίας, Eph. i. 18, Acts xxvi. 28, xxviii. 27, Rom. xi. 8, 10,
1 John ii. 11, Rev. iii. 18, and ἁπλότης τῆς καρδίας, Eph. vi. 5 ; Col. iii. 22. Cer-
tainly ἁπλοῦς and πονηρός in this connection denote not moral behaviour (Meyer), but
states or conditions; cf. Mark vii. 22, where ὀφθαλμὸς πον. occurs in quite another
Philo, de cond. mund. i. 12, ὅπερ νοῦς ἐν ψυχῇ, τοῦτο ὀφθαλμὸς ἐν σώματι.
The adverb ἁπλῶς only in Jas. i. 5, τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζον-
τος. See ἁπλότης. Cf. Dem. 288. 12, ἁπλῶς ἔδωκα ὑμῖν ἐμαυτόν. Reisk., sine ter-
giversatione; of a sincere trusty heart.
sense.
Απλότης, ή, in the N. Τ. only in a moral sense, and indeed (1) generally -
simplicity, purity, sincerity, faithfulness, plenitude ; Eph. vi. 5, ὑπακούετε τοῖς κυρίοις .
ἐν ἁπλότητι τῆς καρδίας ὑμῶν. Col. iii. 22. 2 Cor. xi. 3, μή πως ὡς ὁ ὄφις ἐξηπάτησεν
Εὔαν ἐν τῇ πανουργίᾳ αὑτοῦ, οὕτως φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος τῆς εἰς
Χριστόν; cf. Plato, Legg. v. 738 Ε. Plut. Mor. 63 Β, under ἁπλοῦς.—In 2 Cor. i. 12,
instead of ἐν ἁπλότητι καὶ εἰλικρινείᾳ, the truer reading is perhaps ἁγιότητι; (2) specially,
sincerity, faithfulness towards others, manifest in helpfulness and giving assistance; cf.
ἁπλῶς. Xen. Mem. iv. 2. 16, διορισώμεθα πάλιν πρὸς μὲν τοὺς πολεμίους δίκαιον εἶναι τὰ
τοιαῦτα ποιεῖν (sc. κλέπτειν, ἁρπάζειν), πρὸς δὲ τοὺς φίλους ἄδικον, ἀλλὰ δεῖν πρός γε τού-
τους ὡς ἁπλούστατον εἶναι, where it is evidently equivalent to faithful and benevolent.
This signification completely suits the N. T. passages in question, without substituting
the meaning liberalitas, and thus it may most simply be taken as akin to the first meaning.
Cf. 2 Cor. viii. 2, ἡ πτωχεία αὐτῶν ἐπερίσσευσεν εἰς πλοῦτος τῆς ἁπλότητος αὐτῶν, with
ver. 3, ὅτι κατὰ δύναμιν καὶ παρὰ δύναμιν αὐθαίρετοι. Rom. xii. 8; 2 Cor. ix. 11, 13.
'A pá, ǹ, originally vox media: Prayer, cf. Il. xv. 378, etc.; oftener the imprecation
of something evil, a curse or imprecation which the Deity is to execute, opp. εὐχή; cf.
Plat. Alc. ii. 143 Β; see κατάρα. Then the evil imprecated, the mischief itself, the realized
curse. Vid. Lexica. LXX. =, both in the sense oath, Gen. xxiv. 41, xxvi. 28,
1 Kings viii. 31; and in that of imprecation, curse, Num. v. 20, ὅρκοι τῆς ἀρᾶς ταύτης;
Ps. x. 7. Also = {??, Deut. xxix. 18, etc. In the N. T. Rom. iii. 14, ὧν τὸ στόμα ἀρᾶς
καὶ πικρίας γέμει ; cf. Ps. x. 7. The compound κατάρα is more usual.
Ἐπάρατος, as Lachm. and Tisch. read in John vii. 49, instead of ἐπικατάρατος
(which see), from ἐπαράομαι, the compound commonly used in classical Greek instead of
the ἐπικαταράομαι of biblical Greek.
Κατάρα, ή, imprecation, curse. Polyb. xxiv. 8. 7, κατάραι γίγνονται κατά τινος ;
Plat. Alc. ii. 143 Β, τοῦτο κατάρᾳ τινὶ ἀλλ᾽ οὐκ εὐχῇ ὅμοιον ἂν εἴη. Cf. Jas. iii. 10, opp.
Καταράομαι
Αρετη
109
1
to εὐλογία: ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα, The same antithesis
in Heb. vi. 8, Gal. iii. 13, only that in these, as well as in the remaining passages, the
curse proceeding from God, the rejection and surrender to punishment, to the destruction of
judgment, is meant; píois avéλeos, Jas. ii. 12; cf. Deut. xxviii. 15 ff. Heb. vi. 8, yî
. . . ἀδόκιμος καὶ κατάρας ἐγγὺς, ἧς τὸ τέλος εἰς καῦσιν ; 2 Pet. ii. 14, κατάρας τέκνα ; cf.
2 Thess. ii. 3, ὁ υἱὸς τῆς ἀπωλειας; Wisd. xii. 10, 11, σπέρμα ἦν κατηραμένον ἀπ᾿ ἀρχῆς.
Gal. iii. 10, ὑπὸ κατάραν εἶναι, opp. to εὐλογεῖσθαι, ver. 9, answers to the ἐπικατάρατος in
ver. 10 (q.v.); ver. 13, ý κатáρа тoû vóμov, is the curse pronounced in the law, cf. Dan.
ix. 11, both as the sentence of the divine judgment and the ruin therein inflicted, the
manifested curse. Here we have the explanation of the expression Χριστὸς γενόμενος
vπèρ ηµŵν катáρα= the realized sentence of curse and Christ are not to be separated from
ὑπὲρ ἡμῶν κατάρα
each other; cf. 2 Cor. vi. 21, ὑπὲρ ἡμῶν Χριστὸν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γινώμεθα
.Ezek ; יִהְיֶה יִשְׂרָאֵל בְּרָכָה בְּקֶרֶב הָאָרֶץ אֲשֶׁר בִּרְכוֹ יְהוָה 25 ,24 .Sucatorium deot; Isa. xix
xxxiv. 26; Zech. viii. 13.-In Isa. xix. 14, the LXX. renders the abstract by the concrete
evλoynµévos (Zech., l.c., èv evλoyíą), as in Deut. xxi. 23 (Gal. iii. 13) they render the
abstract p by Kekaтηρaμévos. Cf. Aesch. Choeph. 1025, µntépa, beŵv σtúyos. Eurip.
Herc. Fur. 458 sq., ἔτεκον μὲν ὑμᾶς, πολεμίοις ἐθρεψάμην ὕβρισμα καπίχαρμα καὶ διαφο
Oopáv.—LXX. — bp, mbx, miny.
=
אָלָה
In
Kaтaράoμаι, to wish any one evil or ruin, to curse, opp. to evλoyeîv.
Κατα P 0 α
classical Greek mostly with the dat.; by later writers used occasionally, as always in the
LXX. and N. T., with the accusative to give one over to ruin. Matt. v. 44; Luke vi. 28;
Rom. xii. 14; Jas. iii. 9; Mark xi. 21.-Matt. xxv. 41, oi kaтηρаuévoi, whose being
cursed is a settled fact. Cf. Deut. xxi. 23.—LXX. =7p, and other words.
á
a
=
'ЕTIKатάρа Tos, verbal adj., from èπiкaтaрáoμai, to lay a curse on, or to connect
it with anything, LXX., instead of the word èrapáoμai, usual in classical Greek. Num.
v. 19, 23, 24; Mal. ii. 7778; Num. xxii. 17, xxiii. 7. Hence èπTIKатáρaтоs, one on
whom the curse rests, or in whom it is realized. In Gal. iii. 10, corresponding with vπò
Kaтáρаv eiσív; ver. 13, éπik. πâs ó kρeµáµevos éπì úλov. LXX. = 77, Gen. iii. 14, 17,
iv. 11; cf. Prov. xxiv. 24, parallel with μonlós. Isa. lxv. 20; Wisd. iii. 12, xiv. 8;
Tob. xiii. 12, opp. to evλoynµévos.—-In John vii. 49, Lachm. and Tisch. read ó öxλos OÛTOS
ὁ μὴ γινώσκων νόμον ἐπάρατοί εἰσιν—instead of ἐπικατάρατοι—in the same sense.
'Aрeτń, ǹ, “quaelibet rei praestantia," Sturz, lex. Xen. According to Curtius, from
Αρετή,
the root ap, which we find in åpapíσxw, to join to, aρrios, fitted to, becoming, of the insepar-
able particle åpɩ, which in the epic and lyric poets, as a prefix to substantives, strengthens
the meaning; whence ἀρείων, ἄριστος, ἀρέσκω, to please ; ἀρετή, fitness; ἀρετάω, to be of
use, to thrive, in Homer and later writers. Cf. Od. viii. 329, οὐκ ἀρετὰ κακὰ ἔργα;
xix. 114, λaoì ảperŵσ, "the people prosper, are happy."-Akin to the Latin ars, artus,
ἀρετῶσι,
arma, the German "arm," the English arm. (1) Generally, without any special moral
Αρνέομαι
Αρνέομαι
110
import. Cf. Hom. Il. xx. 411, ποδῶν ἀρετή; Aristot. Εth. Nicom. iv. 7, θηλείων ἀρετὴ
σωματὸς μὲν κάλλος καὶ μέγεθος, ψυχῆς δὲ σωφροσύνη. In this general sense = superiority
everywhere in Greek. So also the LXX., who speak of God's ἀρετή, syn. δόξα, answering
to the Heb, nonn, Isa. xlii. 8, 12, xliii. 21, τὰς ἀρετὰς αὐτοῦ ἀναγγέλλειν, διηγεῖσθαι,
parallel with δόξαν τῷ θεῷ διδόναι ; Hab. iii. 3, ἐκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ = τi, as
also Zech. vi. 13, αὐτὸς λήψεται ἀρετήν. In the N. T. 1 Pet. ii. 9, ὅπως τὰς ἀρετὰς ἐξαγ
γείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς κ.τ.λ. ; 2 Pet. i. 3, τοῦ καλέσαντος ἡμᾶς ἰδίᾳ
dóğŋ kaì åperŷ, it denotes accordingly the superiority of God (sit venia verbo !) revealed in
the work of salvation, the μεγαλεῖα τοῦ θεοῦ, Acts ii. 11, that which lies at the foundation
of the praise of God. Cf. the combination of ἀρετή and ἔπαινος in Phil. iv. 8.Αρετή
then (2) denotes in a moral sense what gives man his worth, his efficiency. Plat. Theaet.
176 C, ἡ μὲν γὰρ τοῦ δικαιοτάτου γνῶσις σοφία καὶ ἀρετὴ ἀληθινή, ἡ δὲ ἄγνοια ἀμαθία
καὶ κακία ἐναργής; Rep. vii. 536 Α, πρὸς σωφροσύνην . . . καὶ ἀνδρείαν καὶ μεγαλοπρέ-
πειαν καὶ πάντα τῆς ἀρετῆς μέρη. So in Phil. iv. 8, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος ; 2 Pet.
i. 5, ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν, ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν, it denotes
moral excellence, cf. 1 Pet. ii. 12; Matt. v. 16.
Αρνέομαι, ἀρνήσομαι, aor. 1 ἠρνησάμην, in Homer and later writers for the Attic
ἠρνήθην (connected perhaps with ἄρνυμαι, ἀρέσθαι, ἄρασθαι, the aorists usually referred
to ἀείρω, αἴρω) = to decline, to refuse, a request or demand ; eg. Herod. iii. 1. 2, οὐκ εἶχε
οὔτε δοῦναι, οὔτε ἀρνήσασθαι. Hes. Op. 406, μὴ σὺ μὲν αὐτῇς ἄλλον, ὁ δ᾽ ἀρνῆται. Later
also with reference to a question, assertion, fact = to gainsay, e.g. Xen. Mem. iv. 2. 10,
ἀλλὰ μὴ ἀστρολόγος βούλει γενέσθαι; ὡς δὲ καὶ τοῦτο ἠρνεῖτο κ.τ.λ. Aesch. Prom. 266,
ἕκων ἥμαρτον· οὐκ ἀρνήσομαι. Soph. Οed. R. 571, εἰ γὰρ οἶδά γ᾽, οὐκ ἀρνήσομαι. The
idea of mendacious denial is not necessarily implied in the word; only ἀπαρνεῖσθαι,
ἐξαρνεῖσθαι, καταρνεῖσθαι, in and for themselves imply a lying denial, manifestly corre-
sponding with the force of the prefixes. Thus Pillon, Synonymes Grecs, cites as synonyms
of ἀρ. only words which denote refusal or denial, ἀναίνεσθαι, ἀπαγορεύειν, ἀνανεύειν, ἀπο-
νεύειν, ἀποφάναι, ἀπειπεῖν, but not ψεύδειν, ψεύδεσθαι, which are classified as synonyms
with ἀπατᾶν, δελεάζειν, δολοῦν, and others. It rests with the connection to show whether
or not a lying denial is meant, cf. Eur. Οr. 1581, ἀρνεῖ κατακτὰς κἀφ᾽ ὕβρει λέγεις τάδε;
and in this case it is stronger than ψεύδεσθαι, for the idea of refusal or denial prevails,
the lie becomes denial, the negation of the truth becomes opposition thereto. Opposition
is the distinguishing feature of the denial expressed by ἀρνεῖσθαι. (But not, as E. Haupt
on 1 John ii. 22 says, that the denial takes place upon the ground of, and with the under-
lying better conviction to the contrary; this latter element, which the apostle certainly
lays stress upon in the passage cited, lies in the words which precede, τίς ἐστιν ὁ
ψεύστης, εἰ μὴ ὁ ἀρνούμενος ὅτι κ.τ.λ., where he first brands the ἀρνεῖσθαι as a ψεύδεσ
θαι. Cf. Matt. x. 33, ὅστις δ᾽ ἂν ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι κἀγὼ
αὐτὸν ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. Cf. vii. 23, καὶ τότε ὁμολογήσω
Απαρνέομαι
Απαρνέομαι
111
=
αὐτοῖς ὅτι οὐδέποτε ἔγνων ὑμᾶς; xxvi. 72, ηρνήσατο μετὰ ὅρκου ὅτι οὐκ οἶδα τὸν ἄνθρωπον.
It is clear from a comparison of these passages that the element of falsehood is to be
included only as an inference from the connection.) Αρνείσθαι occurs (1) as = to deny,
to refuse, and thus occurs but once in biblical Greek, Heb. xi. 24, ηρνήσατο λέγεσθαι υἱὸς
θυγατρὸς Φαραώ ; Wisd. xvii. 9, τὸν μηδαμόθεν φευκτὸν ἀέρα προσιδεῖν ἀρνούμενοι ; xvi. 16,
ἀρνούμενοι γάρ σε εἰδέναι ἀσεβεῖς . . . ἐμαστιγώθησαν; xii. 27, ἰδόντες ὃν πάλαι ἠρνοῦντο
εἰδέναι θεὸν ἐπέγνωσαν ἀληθῆ κ.τ.λ. Akin to this (2) is the combination peculiar to
Ν. Τ. Greek, ἀρνεῖσθαί τινα = to refuse any one, not to know or recognise him, to reject him,
either in the face of former relationship or better knowledge to deny, or without this
reference = to decline, to reject, give up. Which of these is meant in any case, the
connection must decide. In the last-named sense, only in Matt. x. 33, ἀρνήσομαι,
κἀγὼ αὐτόν; 2 Tim. ii. 12, κἀκεῖνος ἀρνήσεται ἡμᾶς; 1 John ii. 23, πᾶς ὁ ἀρνούμενος
τὸν υἱόν, cf. with ver. 22; Luke ix. 23, ἀρνησάσθω ἑαυτόν; 2 Tim. ii. 13, ἀρνήσασθαι
ἑαυτὸν οὐ δύναται.— (See under 3.)— With the idea of falsehood included, of con-
tradiction not only with reference to the object, but on the part of the subject against
himself, Acts iii. 13, ὁ θεὸς ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν, ὃν ὑμεῖς μὲν παρεδώ-
κατε καὶ ἠρνήσασθε αὐτὸν κατὰ πρόσωπον Πιλάτου. Ver. 14, τὸν ἅγιον καὶ δίκαιον
ἠρνήσασθε. Perhaps also Acts vii. 35, τοῦτον τὸν Μωϋσῆν ὃν ἠρνήσαντο εἰπόντες,
Τις σε κατέστησεν κ.τ.λ. Matt. x. 33, ὅστις ἂν ἀρνήσηταί με; Luke xii. 9, ὁ δὲ
ἀρνησάμενός με; xxii. 57, ἠρνήσατο αὐτὸν, λέγων· οὐκ οἶδα αὐτόν; John xiii. 38, ἀρνήσῃ
με τρίς; 2 Pet. ii. 1, τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι; Jude 4, τὸν μόνον
δεσπότην καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνούμενοι ; 1 John ii. 22, οὗτός ἐστιν ὁ ἀντί-
χριστος, ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν; cf. ψεῦδος, ψεύστης, vv. 21, 22.—Cf.
Rev. iii. 8, οὐκ ἠρνήσω τὸ ὄνομά μου. Grammatically akin to this mode of expression is
(3) the combination ἀρν. τί, to reject anything, to retract, or to renounce, to deny, to dis
own, just according to the connection; the former in Tit. ii. 12, ἀρνησάμενοι τὴν ἀσέβειαν.
2 Tim. iii. 5, ἔχοντες μόρφωσιν εὐσεβείας, τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι. Cf. Tit. i. 16.
The latter in 1 Tim. v. 8, τὴν πίστιν ἤρνηται; Rev. ii. 13, οὐκ ἠρνήσω τὴν πίστιν μου.
Cf. Josephus, c. Αp. i. 22, μὴ ἀρνούμενοι τὰ πατρῷα. Absolutely, 2 Tim. ii. 12, εἰ ἀρνού-
тà
ei
μεθα, overagainst ὑπομένειν, which see. (4) άρν. with ὅτι following, 1 John ii. 22,
ἀρνούμενος ὅτι ᾿Ιησοῦς οὐκ ἔστιν ὁ Χριστός. As to the negative in the latter clause or
consequent, see Krüger, § lxvii. 11. 3. In classical Greek we often find the inf. with μή,
where it occurs with the meaning to lie. On the contrary, not with the meaning to refuse,
see above under 1. (5) To gainsay, without further specification of the object, Luke
viii. 45; Acts iv. 16. Falsely to deny, to disown, Gen. xviii. 15 = win, Matt. xxvi. 70, 72;
Mark xiv. 68, 70; John xviii. 25, 27. Opposed to ὁμολογεῖν, John i. 20, ὡμολόγησε καὶ
οὐκ ἠρνήσατο. Cf. Matt. x. 33 ; Tit. i. 16 ; ὑπομένειν, 2 Tim. ii. 12. Dem. Orest. 871.
15, οὐκ ἠδύνατ' ἀρνηθῆναι διὰ τὴν περιφάνειαν, ἀλλὰ προσωμολόγησεν.
Απαρνέομαι, to remove from oneself, to refuse, to deny, to disoun.
;
The prep.
Αρνίον
Αρνίον
112
sense.
indicates a putting away on the part of the speaker, a recoil on his part; cf. Eurip. El.
796, ἕτοιμοι κοὐκ ἀπαρνούμεσθ'. Plat. Rep. v. 468 C, μηδενὶ ἐξεῖναι ἀπαρνηθῆναι ὃ ἂν
βούληται φιλεῖν, quemcunque voluerit osculari. Dem. 575. 27, οὔτε φύγοιμ' ἂν ούτ' ἀπαρ-
νοῦμαι τοὔνομα; cf. Rev. iii. 8, οὐκ ἠρνήσω τὸ ὄνομά μου. But it is not a mere strengthen-
ing of ἀρνεῖσθαι, as Suidas explains, ἀρνοῦμαι καθόλου. ἀπαρνος· ὁ ἀρνούμενος καθ᾽ ὅλου.
It must be added that where it signifies a denial, it always, in linguistic usage, expresses
a false denial, and thus it differs from the simple verb. Plat. Theaet. 165 A, pávaι тe Kai
ȧπaρveîσðaι. In N. T. usage the back reference to the subject always gives a very strong
It occurs here only with a personal object (like åpveîoðaι, 2); cf. Apollon. Rh.
i. 867, τὰς Ελληνίδας γυναῖκας ἀπαρνησάμενοι; 932, τὴν ᾿Αφροδίτην ἀπαρνηθῆναι τὸν
Taîda = "to decline or withdraw from fellowship with any one." Still the N. T. mode of
expression is akin to the use of the simple verb ἀρν. τί or τινά (see άρν., 2 and 3).
It occurs, (1) aжарν. Xρioтóv, Matt. xxvi. 34, 35, 75; Mark xiv. 30, 31, 72; Luke
xxii. 61; John xiii. 38;-Luke xxii. 34, followed by µǹ eidévai µe, see åpveîolai; in all
these places, of Peter's denial. (2) àтаρv. čavтóv, Matt. xvi. 24; Mark viii. 34; Luke
ix. 23 = to refuse oneself, to give up oneself; cf. John xii. 25, 8 μoŵv Tην чνxỳν avтoû.
Gal. v. 24.-Isa. xxxi. 7 = DNY. (3) The future àπаρνηonσoμaι in a passive sense,
used in classical Greek side by side with aπapvýσopal, occurs once in Luke xii. 9, ổ dè
ἀρνησάμενός με . . . ἀπαρνηθήσεται, whereas in Soph. Phil. 527, χή ναῦς γὰρ ἄξει κοὐκ
ἀπαρνηθήσεται. Isa. xxxi. 7, τῇ ἡμέρᾳ ἐκείνῃ ἀπαρνηθήσονται οἱ ἀνθρ. τὰ χειροποίητα
oi
avτŵv, actively. (Matth. Gramm. § 224, also renders the word in Soph. l.c. as a passive.
In Isa. xxxi. 7, Tisch. reads arарvýσоνтαι.)
'Apvíov, Tó, dimin. of åpýv, later apvós, Lamb. John xxi. 15. In the Apocalypse
it is the designation of Christ, and, indeed, of the exalted Christ; first, in Rev. v. 6, eidov
åpvíov čotykòs ás éopayµévov, where the term, especially in its dimin. form, appears
to have been selected primarily for the sake of the contrast with ver: 5, idoù évíknσev å
Xéwv ô èk tŷs þvλñs 'Ioúda. The reason why the lion, which has overcome, presents Him-
self as a lamb (cf. Hofmann's Weissagung und Erfüllung, ii. 328) is, that He gained His
victory in that form; cf. Isa. liii. 7; Acts viii. 32. The words ὡς ἐσφαγμένον point to
His death; both in classical Greek and in the LXX. opáčev is the usual expression for
slaughtering for sacrifice; vid. Lexicons and K. F. Hermann's Lehrbuch der gottesdienst-
lichen Alterthümer der Griechen, xxviii. 14, although it is also used in both in the simple
sense of to kill. But that it here denotes sacrificial death, is clear from vii. 14, ëπλvvav
Tàs σToλàs aútŵv ev тê alµaтi тoû åpvíov; xii. 11, xiv. 4; cf. 1 John i. 7, 1 Pet. i. 19,
vid. s.v. aîµa, Rev. xiii. 8, тò éσpayµévov åπò kaтaßoλîs kóσμov, with Heb. ix. 26, 1 Pet.
i. 20, so that accordingly this expression of the Revelation, which here alone, where it occurs
for the first time, is used without article, must be taken as ó àµvòs тoû beοû.
= τοῦ Θεοῦ. It is
plainly, indeed, not connected with the paschal lamb, as this latter is, but with Isa. liii. 7 ff.;
hence the lack of the article when the term is first introduced, cf. xiii. 11, and the words
Αρραβών
Αρχή
113
és éo payμévov are not yet to be taken in that special sense; but in the course of the
further employment of the word, the two ideas pass over into each other, and the latter
becomes allied with the former. Cf. also xix. 7, 9, xxi. 9, with Eph. v. 25-27. Else-
where, v. 8, 12, 13, vi. 1, 16, vii. 9, 10, 17, xiii. 8, xiv. 1, 4, 10, xv. 3, xvii. 14, xxi.
14, 22, 23, 27, xxii. 1, 3.
α
'Appaẞóv, ŵvos, ó, earnest money, earnest, pledge, a word seemingly transferred
by the Greeks, Romans, Egyptians, from the Phoenicians; Hebrew tiny, Gen. xxxviii.
17, 20, from my, to interlace, to exchange, to pledge. Suidas says, rais avaîs Teρì Tŵv
ἡ περὶ τῶν
ὠνουμένων διδομένη προκαταβολὴ, ὑπὲρ ἀσφαλείας. Figuratively used in Menand. et Philem.
fragm., ed. Cleric., p. 274, ὅταν ἐκ πονηροῦ πράγματος κέρδος λάβῃς, τοῦ δυστυχεῖν νόμιζε
o' åßpaµŵv' éxew; Stob. floril. Ixi. 2. 6; Aristot. Polit. i. 11. The explanation of Chry-
sostom, μέρος τοῦ παντός, is better than that of Hesych. ἀῤῥαβών πρόδομα, though the
element of time, which appaßov essentially includes, remains unnoted. In the LXX.
Gen. xxxviii. 17, 18, 20. In the N. T. 2 Cor. i. 22, ó kaì oppaɣiσáμevos ýµâs kaì dovs
καὶ σφραγισάμενος
τὸν ἀῤῥαβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν; ν. 5, ὁ δοὺς ἡμῖν τὸν ἀῤῥαβῶνα τοῦ
πνεύματος ; Eph. i. 14, ὅς ἐστιν ἀῤῥαβὼν τῆς κληρονομίας ἡμῶν; likewise of the Holy
Spirit, who in the same sense is called drapxý in Rom. viii. 23; accordingly, Basil. M.,
τὸ πνεῦμα τῆς αἰωνίου κληρονομίας ἀῤῥαβὼν καὶ τῶν μελλόντων ἀγαθῶν ἀπαρχή. Cf. Suic.
Thes., synon. évéxupov, Prov. xx. 19; Deut. xxiv. 10-12.
"Apxw, to be first, to begin, tò reign. According to Curtius, coincident with the
Sanscrit arhami, "to be worth," "to be able," "to have ability;" arhas, "worthy," etc.
The idea forming the common basis of both is worth, perhaps brightness, äpɣew λáµπEIV”
(Hes.). J. Grimm compares the German ragen.
Α
'Apxń, . (I.) Beginning; apyn wdivwv, Matt. xxiv. 8; Mark i. 1, à. Tоû evαyy.; cf.
Phil. iv. 15; John ii. 11, ȧpxǹ Tŵv onμelwv.-Heb. iii. 14, v. 12, vi. 1, vii. 3.—Matt.
xxiv. 21, ἀπ' ἀρχῆς κόσμου ἕως τοῦ νῦν. Mark xiii. 19, ἀπ᾿ ἀρχῆς κτίσεως ; 2 Pet. iii. 4.
Απ᾿ ἀρχῆς, ἐξ ἀρχῆς is either relative, referring to the beginning of that which is spoken
of, as in Luke i 2, οἱ ἀπ' ἀρχῆς αὐτόπται; John xv. 27, ἀπ' ἀρχῆς μετ᾿ ἐμοῦ ἐστέ;
xvi. 4, ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον; Acts xi. 15, ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπ᾽
αὐτοὺς, ὥσπερ καὶ ἐφ᾿ ἡμᾶς ἐν ἀρχῇ; xxvi. 4, τὴν μὲν οὖν βίωσιν ἐκ νεότητος τὴν ἀπ᾿
ȧpxês yevoµévnv ev tô élvei pov; 1 John ii. 7, cf. with ver. 24, iii. 11; 2 John v. 6;
1 John iii. 8, ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστὶν, ὅτι ἀπ᾿ ἀρχῆς ὁ διάβολος
ἁμαρτάνει (where the position of ἀπ᾿ ἀρχῆς confirms what the connection shows, that the
reference is to the relation (in time and as cause) of devilish to human sin); or absolute,
denoting the beginning of the world and of its history, the beginning of creation,—akin
to the analogous usage of classical Greek, where § ȧpxîs (in Hom., Herod., the Attic
writers, as also in the Apocrypha), åπ' àρxês (Herod., Tragg., Plut., LXX., and N. T.)
from of old, at all times, from the beginning, hitherto; except that in bibl. usage the
starting-point is fixed as the beginning of creation, the beginning of the world; cf. åπ'
Р
Αρχή
Αρχή
114
ȧpxîs, Matt. xix. 4, 8, with its parallels, Mark x. 6, àïò dè åpɣîs kтíσews; John viii. 44.
More rarely (e.g. in Plato) Kar' ȧpxás, as in Heb. i. 10. It has been supposed that in
1 John i. 1, ii. 13, 14, åπ' àpxês must be explained in the sense of πрò тоû aiŵvos, to
strengthen which it is used in Ecclus. xxiv. 9; and ȧpxý has accordingly been designated
“a makeshift name for eternity" (E. Haupt on John i. 1), and aπ' ȧpxês, 2 Thess. ii. 13,
as synonymous with πρò катаßоλns кóσμоν, Eph. i. 4 (Huther). In this case, the signifi-
cation of aπ' ȧpxôs in classical Greek (as also in the LXX., e.g. Josh. xxiv. 2; Isa.
lxiii. 16, 19, ii. 6, xxiii. 7, and often), from of old, must have been generalized into the
meaning always, eternally, from eternity; and this is not in itself inconceivable.
Still,
0
apart from the fact that such a use of the word is unknown elsewhere in the N. T., it
cannot be proved even in the LXX.; and in explanation of the texts cited, it is enough
to refer to Isa. xliii. 13 as a decisive parallel, éyò kúpios ó leòs éti åπ² åρXîs = Dϳ½,
taken by the LXX. manifestly as = Dini; and it would betray no little dogmatic
microscopicness, not acuteness, to argue from this expression in 1 John i. 1, ii. 13, 14,
against, instead of for, the pre-existence of Christ. Side by side with ἐξ ἀρχῆς, ἀπ'
ȧpxîs, kaт' åpɣás, which imply a progressive movement from the beginning onwards, the
expression év ȧpx?, peculiar to biblical Greek, Gen. i. 1, Prov. viii. 23, John i. 1, fixes
the beginning-point absolutely, without reference to its relation to the time following.
There is difficulty in the much disputed τὴν ἀρχήν in John viii. 25, ἔλεγον οὖν αὐτῷ, Σὺ
τίς εἶ; εἶπεν αὐτοῖς ὁ Ἰησοῦς, Τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν, οι Τὴν ἀρχὴν, ὅτι καὶ λαλῶ
ő
ὑμῖν. πολλὰ ἔχω περὶ ὑμῶν λαλεῖν κ.τ.λ. Hengstenberg's explanation seems quite inad-
missible; he sees in Tv άpx the self- witnessing of Christ to His pre-existence,
originally, the beginning am I;" for this we should rather have expected, according to
John's usage, ǹ apyn. For an answer intended to signify this, the expression would be
too vague and unintelligible. Certainly άpxv, Thu άpxýv, signifies not merely earlier,
ἀρχήν, τὴν ἀρχήν,
before, in contrast with now,—cf. Gen. xliii. 20; Thuc. ii. 74, oυte tǹv åpxǹv ådíkws étì
yŵv tývde žλOoµev, ovte vûv ådɩkýσoμev, not merely "in the beginning," "originally," in
contrast simply with after time; cf. Herod. viii. 142. 1, πepì tŵs vµetéρns åpxǹv ó äywv
ἐγένετο ; ii. 28. 1, ταῦτα μὲν νῦν ἔστω ὡς ἔστι τε καὶ ὡς ἀρχὴν ἐγένετο,—but also from
the beginning onwards, hitherto," apart from any intended antithesis; cf. Herod. i. 9. 1,
ἀρχὴν γὰρ ἐγὼ μηχανήσομαι οὕτω ὥστε μηδὲ μαθεῖν μιν ὀφθεῖσαν ὑπὸ σοῦ; and we must
in this case, though it be not wholly without difficulty, transfer the full distinctively
biblical conception of ȧpxý into the adverbial expression. But then the relative clause
(John viii. 25) would rather run, ὅ τι καὶ λελάληκα ὑμῖν, if indeed λαλεῖν could be used
here at all, λaλeîv, as distinct from λéyew, giving prominence not to the contents;-the
thing said,—but to the act of discoursing; cf. ver. 26, xvii. 13, xii. 48, xvi. 25. Here,
at least, no reason could be seen why just λaλeiv should be employed. Considering that
in ver. 26 Christ answers the question concerning Himself by a statement as to His
relation to His questioners, weight must be attached to the fact that the Teρì vµŵv of
ver. 26 should stand over against the où rís e of ver. 25, and thus Tv ȧpxv should
บร
Αρχή
Αρχή
115
introduce a putting off of the question. If, now, we join τὴν ἀρχήν with πολλὰ ἔχω περὶ
ὑμῶν κ.τ.λ., and regard ὅτι καὶ λαλῶ ὑμῖν as a parenthesis (so Hofmann), no relation of
former time to subsequent or present time will be denoted by τὴν ἀρχήν, but it is either
equivalent to "from the beginning hitherto," "first of all," "before all things," as in
Herod. i. 9. 1, or it includes a contrast between the present and the future which finds
its close in the τότε of ver. 28 (Hofmann, Schriftbeweis, ii. 1. 178). The first rendering
cannot, in view of the passage quoted from Herod., be rejected on the ground that ἀρχήν,
τὴν ἀρχήν, with the signification “ generally,” occurs only in negative sentences; for this
is true only in those cases where the primary idea of time in the word quite disappears,
and it is equivalent to generally, entirely. Of Christ, as used in Rev. iii. 14, ἡ ἀρχὴ τῆς
κτίσεως τοῦ θεοῦ, it signifies the causal relation of Christ to the creation of God; cf. ἡ
ἀρχὴ καὶ τὸ τέλος, xxi. 6, xxii. 13, under άλφα, and Dusterdieck on iii. 14. For Col
i. 18, ὅς ἐστιν ἀρχὴ, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύον, see
πρωτότοκος. Cf. Gen. xlix. 3, ἀρχὴ τέκνων μου; Deut. xxi. 17, ὁ πρωτότοκος υἱὸς . ..
ἐστὶν ἀρχὴ τέκνων αὐτοῦ.
(II.) Government, specially the highest dignitaries of the State; eg. τιμαὶ καὶ ἀρχαί,
honours (dignities) and offices ; also the authorities; vid. Lex. So in Luke xii. 11, ὅταν
δὲ φέρουσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς, καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας; Luke xx. 20, ὥστε
παραδοῦναι αὐτὸν τῇ ἀρχῇ καὶ τῇ ἐξουσίᾳ τοῦ ἡγεμόνος, where αρχή relates to his position
and authority; ἐξουσία, to the executive power connected therewith; Tit. iii. 1. Herewith
is connected the peculiar Pauline usage in Rom., 1 Cor., Eph., Col., where ἀρχαί, conjoined
with ἐξουσίαι, δυνάμεις, κυριότητες, θρόνοι, denotes supramundane powers-Angels; so in
Eph. iii. 10, ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς
ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ; Col. i. 16. Of evil supramundane powers in
Eph. vi. 12, οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς
ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας
ἐν τοῖς ἐπουρανίοις. In Col. ii. 10 also, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, as
in contrast with ver. 18, according to the context it refers to supramundane, and indeed
(cf. ver. 15, ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν κ.τ.λ.) to evil powers;
so also, probably, in Rom. viii. 38; 1 Cor. xv. 24; and the analogy of other passages
warrants the supposition that the apostle generally refers to evil powers (cf. 1 Cor.
xv. 26, ἔσχατος ἐχθρός, with ver. 24), where the context does not, as in Col. i. 15, Eph.
iii. 10, as compared with 1 Pet. i. 12, demand the opposite. The several synonymous
designations by no means indicate a relationship of the angels one to another, nor a
difference of rank, though this may have to be recognised elsewhere (see ἀρχάγγελος, and
cf. 2 Pet. ii. 11), for the synonymousness of the designations forbids such a distinguishing.
They rather bear upon the relation and conduct of angels toward mankind; cf. Tit. i. 3
see under δύναμις, ἐξουσία, κυριότης. We have here therefore no indication of, or con-
nection whatever with, the Rabbinical or Neo-Platonic angelology, which in itself, upon
closer comparison, is found to be altogether inappropriate. See Harless on Eph. i. 21.
;
'Apxaîos
'Apxaîos
116
Cf. 1 Pet. iii. 22; Jude 6; 2 Pet. ii. 20. "Cur autem non simpliciter nominavit
angelos? Respondeo, amplificandae Christi gloriae causa Paulum exaggerasse hos titulos, acsi
diceret: nihil est tam sublime aut excellens, quocunque nomine censeatur, quod non subjectum
sit Christi majestate," Calvin,
'Apxaîos, a, ov, (1) what is and endures from the beginning, from of old hitherto. Old;
Xen. Hell. v. 2. 23, ἀρχαῖον εἶναι νόμιμον, ἐξεῖναι τὰ τοιαῦτα; Anab. vii. 3. 28, ἀρχαῖος
vóμos, iii. 1. 4, ¿évos; Ecclus. ix. 10; 2 Macc. vi. 22, ȧpxaía piλía. So Rev. xii. 9,
xx. 2, ô õpis ó ápxaîos. In the sense of originality, not with the kindred idea of age,
ὄφις
Acts xv. 7, ἀφ' ἡμερῶν ἀρχαίων, from the first days onward; xxi. 6, ἀρχαῖος μαθητής,
perhaps one of the first disciples, who had been so from the beginning of the gospel pro-
clamation. (2) What was before of old; Xen. Hell. ii. 4. 30, Toîs vóμois Toîs apxaíois;
"jam neglectis, abrogatis, antiquitatis," Sturz.-Dion. Halic, Ant. R. iv. 18, tàs kaλéσeis
ἀρχαῖον ἐκάλουν κλάσσεις; Ps. lxxix. 8, μὴ μνησθῇς ἡμῶν ἀνομιῶν ἀρχαίων; 2 Pet. ii. 5,
ȧpxaîos kóσμos; Acts xv. 21, èk yeveŵv åpɣaíwv. Especially in later Greek, yet already
also in the Attic writers, oi apxaîot signifies predecessors or ancestors, as a certain dignity
and authority clothe these for descendants; syn. with of waλacol, which, without any side
reference, simply denotes those who have lived in earlier times. Dem. Phal. in Walz,
Rhett. ix. 79. 11, οἷον τὸ ἀρχαῖοι ἀντὶ τοῦ παλαιοὶ ἐντιμότερον· οἱ γὰρ ἀρχαῖοι ἄνδρες
ἐντιμότεροι.—Aristoph. Eg. 507, εἰ μέν τις ἀνὴρ τῶν ἀρχαίων κωμωδιδάσκαλος ἡμᾶς ἠνάγ
καζεν. Plato, Theaet. 180 C, τό γε δὴ πρόβλημα ἄλλο τι παρειλήφαμεν παρὰ μὲν τῶν
åpɣaíwv àvéσ™η. Akin to this, we might take the apɣaîoɩ named in the Sermon on the
Mount, Matt. v. 21 (27, Rec. text), 33, éppé¤n toîs ȧpxaíos, to signify the old teachers,
explaining the dative in the sense of the ablative; but the connection of the discourse
forbids this, therein Christ aims at something more than setting up His authority in
opposition to an earlier authority,―apart from the fact that, with éppélŋ, the dative never
elsewhere occurs in this sense, and that the old authorities used to be designated by the term
πреσßúτеρоι, Matt. xv. 2; Mark vii. 3, 5; Heb. xi. 2. The predecessors who received the
law and handed it down to those who came after, possess for this very reason a dignity, cf. oi
πaτéρęs, Rom. ix. 5; and by the choice of this expression, what is said to them of old is
intended to be both recognised in its significance and estimated in its temporary limita-
tion, Christ intending His words to be regarded not as an abrogation, but deepening and
fulfilling, v. 17 sq. It is true that oi apxaîo, in classical Greek, is specially used when
reference is made to some prominent representatives of antiquity, yet not so as kaт' ¿§. to
denote these, or to warrant the statement that of ȧpx. signifies the great ones of antiquity,
whether writers or teachers. Such a narrowing of the thought expressed by the word
cannot be proved. If, moreover, according to the context, single individuals from among
the ancients were meant, even this limitation does not lie in the word, but in the context
only, which indicates the special circumstances upon which this comprehensive conception
rests. Cf. Aristoph. l.c., Thuc, ii. 16 sq. below. Often in Aristotle.
Often in Aristotle. (3) ȧpxaîos signifies
Αρχηγός
Απαρχή
117
the original, hitherto, earlier, in contrast with the present—the old in relation to the new,
without reference to duration. Cf. Plato, Symp. 192 Ε, ἡ ἀρχαία φύσις ἡμῶν ἦν αὕτη
So 2 Cor. v. 17, εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινὰ τὰ
πάντα. Synon. with παλαίος. Apoll. Rh. i. 1, διαφέρει τὸ παλαιὸν τοῦ ἀρχαίου· τὸ μὲν
γὰρ παλαιὸν καὶ ἀρχαῖον, τὸ δὲ ἀρχαῖον οὐκέτι παλαιόν· τὸ γὰρ ἀρχαῖον ἀναφέρει εἰς τὸ
ἀρχῇ ἐνέχεσθαι. Both words are in by far the most instances used as perfectly synony-
mous; where they cannot be interchanged, or must be distinguished, it must be remem-
bered that παλαιός demands as its antithesis the new or young, while ἀρχαῖος involves
only an antithesis with the following. Cf. Acts xxi. 16; Thuc. ii. 16, οἱ ἀρχαῖοι signifies
oi
the original inhabitants, in contrast with οἱ ὕστεροι, the later settlers. Αρχαῖος is the
original, and therefore hitherto, old, primeval, either what has been and still is, or what is
now no more; παλαιός is that which already has long been aged, old, ancient, whether
it still is or is no more. LXX. ἀρχ. = 1η, Ps. lxxix. 8, 48, and often ; 5 1 Sam.
vini,
xxiv. 14; Isa. xliii. 18; παλαιός, on the other hand, is = '', Pny, and other words.
Αρχηγός, adj. commencing; substantive, originator, founder, leader — chief, first,
prince.
In the latter sense = υλή, Ex. vi. 14; Num. xiii. 4. p, Isa. iii. 5, 6, where, in
ver. 6, it is also = vah, physician. So in Acts v. 31, τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα
ὕψωσεν; cf. Isa. passim ; Mic. i. 13, ἀρχηγὸς ἁμαρτίας.—Synonymous with αἴτιος, Plat.
Crat. 401 D: τὸ οὖν αἴτιον καὶ τὸ ἀρχηγὸν αὐτῶν (sc. τῶν ὄντων) εἶναι τὸ ὠθοῦν, from
which it differs, as beginning differs from cause; so that ȧpxnyós denotes the founder as
the first participator, possessor, etc. This is always the case when it is connected with
the gen. of the thing-not of the person ; eg. Aristot. Metaphys. i. 983. 20, Θαλῆς ὁ τῆς
τοιαύτης ἀρχηγὸς φιλοσοφίας; Polyb. v. 10, καὶ μὴν ὁ πρῶτος αὐτῶν αὐξήσας τὴν βασι
λείαν καὶ γενόμενος ἀρχηγὸς τοῦ προσχήματος τῆς οἰκίας Φιλίππος; so τῆς τέχνης ἀρχηγὸς,
τοῦ πράγματος, τῶν τοιούτων ἔργων; cf. ἀρχηγὸς ἁμαρτίας, Mic. i. 13. In this sense
especially, Heb. xii. 2, ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν ... Ἰησοῦν, who Himself
Cf.
has set us an example in πιστεύειν, and is therefore the ἀρχηγός of the πιστεύοντες.
Luke xxii. 28, where Jesus says to His disciples, ὑμεῖς ἔστε οἱ διαμεμενηκότες ἐν τοῖς
πειρασμοῖς μου, in which it was faith that was in question. It must be taken, therefore,
in the same sense in Acts iii. 15, τὸν ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε; cf. 1 Cor. xv. 20,
ἀπαρχὴ τῶν κεκοιμημένων; Acts xxvi. 23, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει
καταγγέλλειν κ.τ.λ., and other places. Heb. ii. 10, τὸν ἀρχηγὸν τῆς σωτηρίας τελειῶσαι;
cf. v. 9, τελειωθεὶς ἐγένετο . . . αἴτιος σωτηρίας. Christ, accordingly, considered in relation
to τοῖς ὑπακούουσιν αὐτῷ, Heb. v. 9, is the ἀρχηγός, the Forerunner (Captain), so far as
He, being the first possessor of the ζωή, of σωτηρία, is at the same time its founder.
Luke and Heb. only in the places cited.
In
Απαρχή, originally the presentation of the firstlings, then the first-fruits. Hesych.
ἀπαρχὴ, προσφορὰ, ἀφαίρεμα. Demosth. p. 164. 21, τῶν αἰχμαλώτων Μήδων ἀπαρχὴν
ἀνδρίαντα χρυσοῦν ἀνέστησεν εἰς Δελφούς. Finally, in general, frstling, in relation to the
Αυγή
Απαύγασμα
118
τό
=
whole; thus, however, very rarely in classical Greek, eg. ἀπαρχή γένους; Isocr. p. 36 Ε,
ἀπαρχὰς τοῦ σίτου. Used almost exclusively where offerings are meant. LXX. - 191,
Num. xviii. 12, 29, 30, 32; п, Deut. xviii. 4, xxvi. 2. Mostly cum gen. part., cf. the
passages quoted, and Ps. lxxviii. 51, cv. 36; Ex. xxii. 29. If the remark made by
Schleusner were correct, " videntur LXX. cum voce ἀπαρχή conjunxisse notionem universam
cjus, quod est Deo sacrum," this would correspond to the general usage of classical writers ;
but eg. in Ps. lxxviii, 51, cv. 36, Num. xviii. 12, comp. ver. 13, τὰ πρωτογεννήματα
πάντα κ.τ.λ., this seems not to be the case. Rather might one say, as Schol. Eurip. in
Orest. ver. 96, ἀπαρχὴ ἐλέγετο οὐ μόνον τὸ πρῶτον τῇ τάξει, ἀλλὰ καὶ τὸ πρῶτον τῇ τιμῇ,
ὅθεν καὶ ἀπαρχὰς καρπῶν προσῆγον οἱ παλαιοὶ ὠνόμαζον, τὰ κρείττονα ἐκλεγόμενοι. Still
even this is not an essential, but merely an accidental, secondary reference. This meaning
seems to occur in the N. T. conjointly with the other, Deo sacrum, in Jas. i. 18, eis tò eivai
ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων; Rev. xiv. 4, ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων
ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ ; cf. Ex. xxv. 2, αἱ ἀπαρχαί μου. But we find the former
signification alone, Deo sacrum, in Rom. xvi. 5, ἀπαρχὴ τῆς ᾿Ασίας εἰς Χριστόν, where εἰς
occurs, as in Rev. xiv. 4 we have the dative; cf. Xen. de vect. iv. 42, τὶ γὰρ δὴ εἰς πόλεμον
κτημα χρησιμώτερον ἀνθρώπων; Phil. ii. 22 ; 1 Cor. xvi. 15, ἀπαρχὴ τῆς ᾿Αχαΐας. On the
other hand, generally the word means the firstling in relation to whole. 1 Cor. xv. 20, ἀπαρχὴ
τῶν κεκοιμημένων; ver. 23, ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι, ἀπαρχὴ Χριστὸς, ἔπειτα οἱ τοῦ
Χριστοῦ. In this way also it is to be explained in Rom. viii. 23, τὴν ἀπαρχὴν τοῦ πνεύματος
ἔχοντες, whether τοῦ πν. be the partitive genitive or the genitive of apposition. For the latter
view there are no parallels, although it is specially favoured by a comparison of vv. 11, 17;
2 Cor. v. 5, i. 22; Eph. i. 4; Tit. iii. 6. In this case the Spirit is represented as the first-
fruits of redemption. Cf, however, for the former view, 1 Cor. xv. 44, σπείρεται σῶμα
ψυχικὸν, ἐγείρεται σῶμα πνευματικόν, with Rom. vii. 23, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.
Αὐγή, brightness, only in later writers = dawn, as in Acts xx. 11; cf. Isa. lix. 9 ;
2 Macc. xii. 9. Theophan. Chronogr. a. 1. Leonis Chazari, ὥρᾳ αὐγῆς ἐξελθὼν ὁ βασιλεύς.
Αὐγάζω, transitive, to illuminate; intrans. to shine, to appear, e.g. Orph. Lith. 178,
ἡελίοιο καταντίον αὐγάζοντος ; Theodor. Stud. lxi. 16. 1, ἐξ ἡλίου τις αὐγάσας ἀρτὴρ μέγας.
So in 2 Cor. iv. 4, εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγ. τῆς δόξης τοῦ Χριστοῦ.
Cf. Lev. xiii. 24, 25, 26, 28, xiv. 56. Only in the poets = to see.
—
Απαύγασμα, το, from ἀπαυγάζω = to radiate, or also to reflect, only in later Greek
(and indeed in both senses, cf. Plut. Mor. 934 D, χωρία διὰ τῆς ἀνακλάσεις ἀποδίδοντα
πολλοὺς καὶ διαφόρους ἀπαυγασμούς, where ἀνακλάσις as well as ἀποδιδόναι demand for
ἀπαυγ. the meaning reflex). Heliodor. Aeth. iii. 4. 13, πλέον ἀπὸ τῶν ὀφθαλμῶν σέλας
ἢ τῶν δᾴδων ἀπηύγασεν; Philostr. vit. Αp. iii. 8, λίθους πάντα ἀπαυγαζούσας χρώματα.
Hence απαύγασμα = what is radiated, or = brightness, reflection. Heb. i. 3, ôs âv åπaú-
γασμα τῆς δόξης και χαρακτήρ τῆς ὑποστάσεως αὐτοῦ. Taken by patristic exegesis in the
Βαίνω
Παραβαίνω
119
=
Ν
אֶת־אֲחֹרָן וּפָנַי
first sense, e.g. Theodoret, τὸ ἀπαύγασμα καὶ ἐκ τοῦ πυρός ἐστι καὶ σὺν τῷ πυρί ἐστι, καὶ
αἴτιον μὲν ἔχει τὸ πῦρ, ἀχώριστον δέ ἐστι τοῦ πυρός, ἐξ οὗ γὰρ τὸ πῦρ, ἐξ ἐκείνου καὶ τὸ
απαύγασμα; Greg. Nyss. c. Apollinar. ii. 47 sq., ὥσπερ συγγενῶς ἔχει πρὸς τὸν ἥλιον
ἀκτὶς καὶ πρὸς τὸν λύχνον τὸ ἀπαυγαζόμενον φῶς . . . οὕτω καὶ τὸ παρὰ τῆς δόξης τοῦ
πατρὸς ἀπαυγασθὲν φῶς. So also Chrysostom - φῶς ἐκ φωτός. This explanation, how-
ever, having been developed in the course of the christological controversies, cannot decide;
the usage of Philo is the only one that can help us to an understanding of the word,
less because of its theological import than because in classical Greek there are no earlier
parallels. The meaning reflex is recommended by de plant. No. 1, 337. 19, τὸ δὲ ἁγίασμα,
οἷον ἁγίων ἀπαύγασμα, μίμημα αρχετύπου, ἐπεὶ τὰ αἰσθήσει καλὰ καὶ νόησει καλῶν εἰκόνες ;
cf. 2 Cor. iv. 4, ὅς ἐστιν εἰκὼν τοῦ θεοῦ; Ex. xxxiii. 23, IN NSU Ν ΤΗΝ ΠΝ (vid.
ἀπαυγασμός in Plut. l.c.), and from the analogy of Scripture, perhaps, no objection can
be brought against it. Other passages, however, from Philo oblige us to adopt the
meaning radiation, φῶς ἐκ φωτός, according to Chrysostom. So in de Cherub. i. 156,
ed. M., αὐτὸς (sc. ὁ θεός) δ' ὢν ἀρχέτυπον αὐγή, μυρίας ἀκτῖνας ἐκβάλλει, ὧν οὐδεμία ἐστὶν
αἰσθητή, νοηταὶ δὲ αἱ ἁπᾶσαι; De mund. opif. i. 35, πᾶς ἄνθρωπος κατὰ μὲν τὴν διάνοιαν
ᾠκείωται θείῳ λόγῳ, τῆς μακαρίας φύσεως ἐκμαγεῖον ἢ ἀπόσπασμα ἢ ἀπαύγασμα. Cf. de
nom. mut. i. 579, πηγὴ δὲ τῆς καθαρωτάτης αὐγῆς θεός ἐστιν, ὡσθ᾽ ὅταν ἐπιφαίνηται ψυχῇ,
τὰς ἀσκίους καὶ περιφανεστάτας ἀνίσχει. Hence απαύγασμα τῆς δόξης αὐτοῦ = radiation
of his dóca; cf. Matt. xxiv. 31; Acts vii. 55; Rom. iii. 23; John i. 14, xvii. 5.
Wisd. vii. 25, 26. So in the Targum of Jonathan on Isa. vi. 1, p. 1, NY P
1 ; see
Schlottman, Hiob, p. 129 f.
B
Βαίνω, to step out, to walk, to go ; not in the N. Τ.
παραβάτης.
Hence παραβαίνω, παράβασις,
-
Παραβαίνω, aor. 2 παρέβην, to step on one side; trans. to transgress, to violate;
in the connections νόμον, δίκην, δίκαια παραβ., oftener in classical Greek. Also absolutely,
Hesych. παραβαίνοντας, ἀρνητικούς ἢ μὴ εὐθέως βαίνοντας, for which Pape s.v. cites
Aesch. Ag. 59, πέμπει παραβᾶσιν Ερινύν. In the N. T. always in a moral sense, Matt.
xν. 2, τὴν παράδοσιν τῶν πρεσβυτέρων; ver. 3, τὴν ἐντολὴν τοῦ θεοῦ. LXX.
ay, Num.
xiv. 41, xxii. 18, τὸ ῥῆμα τοῦ Κυρίου; Josh. vii. 11, τὴν διαθήκην μου; Isa. xxiv. 5 ;
Esth. iii. 3 = παρακούειν. Also = 10 ; Ex. xxxii. 8, ἐκ τῆς ὁδοῦ ἧς ἐνέτειλα αὐτοῖς ; Deut.
ódoû îs
ix. 12, 16, xvii. 20, xxviii. 14. It must be taken also in this moral sense in Acts i. 25,
ἀφ᾿ ἧς (sc. ἀποστολῆς) παρέβη Ιούδας πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον. Absolutely (as
in Ecclus. xl. 14) only in 2 John 9, Received text, πᾶς ὁ παραβαίνων καὶ μὴ μένων ἐν τῇ
διδαχῇ τοῦ Χριστοῦ, where Lachm. and Tisch. read προάγων, which, according to Dister-
dieck, in the present connection denotes "an advance in refinement of doctrine, which is
incompatible with remaining in the truth, that false progress which Paul designates
'perverse disputings' and school janglings,' 1 Tim. i. 4, vi. 5." Cf. 2 Tim. iii. 14, i.
Ο
Παράβασις
Διαβάλλω
120
13, iv. 2 f. ; Tit. i. 9 ; so that παραβαίνων may be regarded as an explanatory reading.
Opposed to τὸν νόμον τελεῖν, Rom. ii. 27.
Παράβασις, εως, ή, trespass, transgression; in a moral sense — τῶν νόμων and the
like; also absolutely, but rarely in classical Greek = παρανομία. • Wisd. xiv. 31, ἡ τῶν
ἁμαρτανόντων δίκη ἐπεξέρχεται ἀεὶ τὴν τῶν ἀδίκων παράβασιν. In this case it designates
sin as deviation from the prescription of the law ; cf. Rom. iv. 15, οὗ γὰρ οὐκ ἔστι νόμος,
οὐδὲ παράβασις, so that it denotes (comp. Rom. v. 13, ἁμαρτία δὲ οὐκ ἐλλογεῖται, μὴ ὄντος
νόμου, sin, so far as it is imputed as a violation of the law. Hence v. 14, ἐπὶ τοὺς μὴ
ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως 'Αδάμ. Cf. Gal. iii. 19, ὁ νόμος τῶν
παραβάσεων χάριν προσετέθη, with Rom. vii. 13, ἵνα γένηται καθ᾽ ὑπερβολὴν ἁμαρτωλὸς
ἡ ἁμαρτία διὰ τῆς ἐντολῆς. The παράβασις τοῦ νόμου, in contrast with ὃς ἐν νόμῳ
καυχάσαι, Rom. ii. 23, thus acquires special emphasis. 1 Tim. ii. 14; Heb. ii. 2; syn.
παρακοή. On Heb. ix. 15, εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων, cf.
Josh. vii. 11; Plat. Legg. iv. 714 D, τὰ τεθέντα παραβαίνειν. Aelian, V. Η. x. 2, παρα-
βῆναι τὰς συνθήκας; Ep. Barnab. c. 12.
0
Π α Ρ
αβάτης, ου, ο, transgressor of the laws; thus only rarely in classical Greek,
for which Aesch. Εum. 533, τὸν ἀντίτολμον παραβάταν, is adduced, as also the designation
of a perjurer as παραβ. θεῶν, Polem. in Macrob. Saturn. v. 19. (Usually it denotes the
combatant who stood in the war-chariot alongside the charioteer.) Symmach. =, Ps.
xvii. 5, ἐγὼ ἐφυλαξάμην ὁδοὺς παραβάτου. So also Ezek. xviii. 10 ; in Ps. cxxxix. 19 ν.
Patriotic writers designate Julian the Apostate (ἀποστάτης) also παραβάτης. Cf. Jas.
ii. 11, γέγονας παραβάτης νόμου, where Cod. A has ἀποστάτης.—Like παράβασις, παρα-
Bárns is used with reference to the imputation of sin, so far as it is transgression of the
known law, deviation from recognised truth. See Jas. ii. 9, ἐλεγχόμενοι ὑπὸ τοῦ νόμου
ὡς παραβάται ; Gal. ii. 18, παραβάτην ἐμαυτὸν συνιστάνω, where ver. 17, ἁμαρτωλοί.
Cf. Rom. vii. 13, s.v. παράβασις; Rom. ii. 25, 27, κρινεῖ ἡ ἀκροβυστία σε τὸν διὰ γράμματος
καὶ περιτομῆς παραβάτην, vid. γράμμα.
Βάλλω, to throw, to lay, to set; frequently in the N. T. Hence :
Διαβάλλω, to throw over; fig. = to accuse, to malign; usually explained = reeve or
hatchel with words (censure). On the contrary, Steph. thes. s.v., “ proprie signific., ut opinor,
calumnior trajiciendo culpam in alium." It would be perhaps still more correct to derive
this sense from the meaning, to stir up a quarrel (between friends), to sow discord, opposed
to συμβάλλειν. So Plat. Conv. 222 C D, ἐμὲ καὶ ᾿Αγαθῶνα διαβάλλειν ; Rep. vi. 498 C,
In the sense of to accuse in Luke xvi. 1, οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ
ὑπάρχοντα αὐτοῦ. So with the dative, Plat. rep. viii. 566 B, and followed by ὡς, the usual
construction. Instead of the dative, also πρός τινα, Herod. v. 96; Plat. Ep. xiii. 362 D;
Xen. Anab. i. 1. 3, els Tiva; Plat. Euthyd. iii. B; Xen. Hell. iii. 5. 2. In LXX. Dan. iii. 8,
vi. 24 - Np 59, vid. Fürst, hebr. Wörterb. s.v. r; in Num. xxii. 22 = pi; in Ps.
etc.
Διάβολος
Διάβολος
121
lxxi. 13, p = évdiaßáλλew, as in Ps. cix. 4, 20, 29, xxxviii. 20. Only in Zech. iii. 1
ἀντικεῖσθαι. From which :
=
ια
Aiáẞoros, ó, n, slanderous, calumnious; also as a substantive, calumniator; not
frequent in classical Greek Polluc. v. 18, τὸ λοίδορος εὐτελές, καὶ ὁ βλάσφημος καὶ
Stáßolos. Thus in 1 Tim. iii. 11; 2 Tim. iii. 3; Tit. ii. 3.
διάβολος.
LXX. = 7,773, Esth. vii. 4,
viii. 1. Then, which 1 Kings v. 18 ἐπίβουλος, parallel with ἀπάντημα πονηρόν.
So also 1 Sam. xxix. 4; 2 Sam. xix. 23. Cf. Xen. Anab. i. 1. 3, Tioσapépvns diaßáλλei
τὸν Κῦρον πρὸς τὸν ἀδελφόν, ὡς ἐπιβουλεύοι αὐτῷ.—1 Kings xi. 14, 23, 25 = Σατάν.
Then also 1 Chron. xxi. 1; Job i. 6, 7, 9, 12, ii. 1-6; Zech. iii. 1, 2 =ó diáßoλos,
who appears among the ȧyyéλois Toû coû before God, opponent of them. It is to
be rendered, not calumniator, but antagonist, accuser; cf. Zech. iii. 1, ó diáßoλos eioτýkei
ἐκ δεξιῶν αὐτοῦ τοῦ ἀντικεῖσθαι αὐτῷ. See 1 Pet. v. 8, ὁ ἀντίδικος ὑμῶν διάβολος ; Rev.
0
TT
xii. 10, ó Kaτńуwp tŵv ådeλþŵv μov. The chief of the daemons (who are his angels) is
κατήγωρ
thus designated, Matt. xxv. 41, as it would seem, in view of his relation to men over
against God; whilst in his name σaтáv, oaтavâs, he appears merely as the antagonist of
men, without respect to the relation which he thus assumes as against God; cf. the
passages where is used of men, 1 Kings v. 18, xi. 14, 23, 25; 1 Sam. xxix. 4;
2 Sam. xix. 23. It looks, however, as though at an early period in the use of this
expression, the reference to the relationship of men over against God was withdrawn, for
we read in Num. xxii. 32, ἐξῆλθον εἰς διαβολήν σου, του y "Ν; so that in διάβολος,
as in evdiaßáλλew in other places, the meaning accuser, maligner, has acquired the more
general signification of antagonist, enemy ("the evil enemy"). Cf. John vi. 70, éž vµôv
eis diáßoλós éσtw; comp. Matt. xvi. 23; Mark viii. 33. (The pass. Staßeßλñolai tivi,
éotiv;
διαβεβλῆσθαί τινι,
πρós Tɩva, to be indignant at any one, cannot be referred to here because of the derivation
from the active.) In no case is there in the expression what is suggested by Chrysost.
Hom. lxvii. 6 (in Suic. Thes.), διάβολος ἀπὸ τοῦ διαβάλλειν εἴρηται, διέβαλε γὰρ τὸν
ἄνθρωπον πρὸς τὸν θεόν, διέβαλε πάλιν τὸν θεὸν πρὸς ἄνθρωπον. Α distinction between
Stáẞoλos and σaravâs cannot be pointed out in the N. T. Only in Rev. xii. 9 and
διάβολος σατανᾶς
xx. 2 does διάβ. appear to be used appellatively along with ὁ σατανᾶς = ὁ κατήγωρ τῶν
ådeλøŵv, xii. 10. This much, however, seems to be clear, that Siáßolos denotes the
enemy of men, because he is the disturber of their union with God. Cf. Suid., Stáßoλos
διὰ τοῦτο ὡς δυνάμενος βάλλειν καὶ ἐχθροὺς ποιεῖν τοὺς φίλους. Hence the contraposition
în John viii. 44, vµеîs ẻκ тоû πaтρÒS TOû diaẞóλov ẻσté (cf. Matt. xiii. 38), as compared
with ver. 47, ὁ ὢν ἐκ τοῦ θεοῦ; 1 John iii. 10, τὰ τέκνα τοῦ θεοῦ καὶ τὰ τέκνα τοῦ δια-
βόλου. Cf. ver. 8, ὁ ποιῶν τὴν ἁμαρτίαν, ἐκ τοῦ διαβόλου ἐστίν· ὅτι ἀπ᾿ ἀρχῆς ὁ διάβολος
ἁμαρτάνει. εἰς τοῦτο ἐφανερώθη ὁ υἱὸς τοῦ θεοῦ, ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου. The devil
appears here in possession of a power to influence man, and that, too, in opposition to
God and His influences; cf. Eph. ii. 3. The result of the devil's activity is sin, which,
in its collective manifestations, is described as và épya Toû diaßóλov. Cf. Acts xiii. 10,
ἔργα τοῦ διαβόλου.
Q
0
Καταβάλλω
Καταβολή
122
φθαρῇ τὰ νοήματα
υἱὲ διαβόλου, ἐχθρὸ πάσης δικαιοσύνης. It is this aspect which is made everywhere
specially prominent in the N. Τ.; so Rev. xx. 10, ὁ διαβ. ὁ πλανῶν αὐτούς; xii. 9, ὁ
πλανῶν τὴν οἰκουμένην ὅλην. James, in iv. 7, contrasts the ὑποτάγητε τῷ θεῷ with ἀντί-
στητε τῷ διαβόλῳ, where there must likewise be a reference to an influence exerted by
the devil on human conduct, described in the Revelation as πλανᾶν, its design being to
exchange the truth (righteousness) for a lie (sin), 2 Cor. vi. 8; Rom. i. 27; Jas. v. 19;
cf. John viii. 44. In the same sense does Eph. vi. 11 speak of the μεθοδείαι τοῦ διαβόλου,
which must probably be assumed also in reference to iv. 27, μὴ δίδοτε τόπον τῷ διαβόλῳ;
cf. 2 Cor. ii. 11. Arts of seduction are meant, as in μή πως
ὑμῶν ἀπὸ τῆς ἁπλότητος εἰς Χριστόν, 2 Cor. xi. 3 ; cf. 2 Tim. ii. 25, 26, μήποτε δῷ
αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας, καὶ ἀνανήψωσιν ἐκ τῆς τοῦ διαβόλου
παγίδος, ἐζωγρημένοι ὑπ᾽ αὐτοῦ εἰς τὸ ἐκείνου θέλημα, vid. Huther in loc., 1 Tim. iii. 7 (in
vi. 9, Lachm. and Tisch. omit τοῦ διαβ.).—Accordingly, the devil appears as πειράζων,
whose aim is πλανᾶν, Matt. iv. 1-11, Luke iv. 2-13, and John xiii. 2, as the one who
suggested to Judas the betrayal of Christ;-an extremely humane view on the part of
Scripture (be it observed by the way), according to which this betrayal does not flow forth
from the man's own nature.-The devil is the adversary of mankind, inasmuch as he puts
himself in the way of God's saving designs regarding them, Luke viii. 12, εἶτα ἔρχεται ὁ
διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν, cf.
2 Cor. iv. 4; Matt. xiii. 19. Only once, and in relation to the saving purposes of God,
is he directly represented as the adversary of God, Matt. xiii. 39.—Cf. ὁ τοῦ κόσμου
ἄρχων, John xiv. 30, xii. 31, xvi. 11; ὁ θεὸς τοῦ αἰῶνος τούτου, 2 Cor. iv. 4. The devil
further works also physical misery, Acts x. 38; Rev. ii. 10; cf. ver. 13. To him is
ascribed τὸ κράτος τοῦ θανάτου, Heb. ii. 14, cf. Wisd. ii. 24, and “ an authority to award
condemnation” (Hahn, neutest. Theol. p. 361); 1 Tim. iii. 6, ἵνα μὴ τυφωθεὶς εἰς κρίμα
ἐμπέσῃ τοῦ διαβόλου-it would be better perhaps to say, execute a judgment, cf. 1 Cor.
v. 5 ; 1 Tim. i. 20. Other designations are: σατανᾶς, ὁ πονηρός, ὁ ἀντικείμενος, ὁ ὄφις ὁ
ἀρχαῖος, ὁ δράκων ὁ μέγας.
Ο
Καταβάλλω, aor. 1 pass. κατεβλήθην, Rev. xii. 10, to throw down, to hurl down,
Rev. xii. 10, where Tisch. reads ἐβλήθη; to strike down ; cf. Herod. ix. 63, κατέβαλον
πολλοὺς τῶν Λακεδαιμονίων. So in 2 Cor. iv. 9, καταβαλλόμενοι ἀλλ᾽ οὐκ ἀπολλύμενοι.
Middle, to throw oneself down; middle of interest, to lay down for oneself, eg. τὰ σπέρματα,
θεμέλιον, the latter in Heb. vi. 1 ; cf. 1 Cor. iii. 10. For the image employed in Heb.
vi. 1, cf. Plat. Legg. vii. 803 Α. Καταβάλλεσθαι is also frequently used by itself as
to make a beginning; Pind. Nem. ii. 1, γάμον καταβάλλομ᾽ ἀείδειν. Further = to establish,
Plut. Mor. 329 Α, τοῦ τὴν Στωικὴν αἵρεσιν καταβαλομένου Ζήνωνος; Diod. xii. 20, κατα-
βαλόμενος ἐξ ἀρχῆς καινὴν νομοθεσίαν. Hence:
Καταβολή, ή, the founding, the establishing, eg. Polyb. xiii. 6. 2, καταβολὴν
ἐποιεῖτο καὶ θεμέλιον ὑπεβάλλετο πολυχρονίου καὶ βαρείας τυραννίδος ; 2 Μacc. ii. 29.
Παραβάλλω
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123
Ἐκ καταβολής, from the very bottom, e.g. ναυπηγεῖν, κατηγορεῖν. In this sense it is only
used in later Greek. Otherwise = attack of fever, deposition of definite sums of money.)
We also find it = jactus seminis, generation, cf. Lucian. Amor. xix., ἡ φύσις τοῖς
ἄῤῥεσιν ἰδίας καταβολὰς σπερμάτων χαρισαμένη, τὸ θῆλυ δ' ὥσπερ γονῆς τι δοχεῖον ἀπο-
φήνασα; Galen. de Sem. i.; Aphorism. iv. ; Philo, Οpif. Mund. p. 31; Mang, αἱ κατα-
βολαὶ τῶν σπερμάτων, but only of the male; hence Heb. xi. 11, πίστει . . . Σάῤῥα δύναμιν
εἰς καταβολὴν σπέρματος ἔλαβε, καὶ παρὰ καιρὸν ἡλικίας ἔτεκεν, can scarcely be interpreted
in accordance with this meaning, unless, with Baumgarten, we resort to the periphrase eis
τὸ δέχεσθαι σπέρμα καταβεβλημένον—which is inconsistent both with the active κατα-
βολή and with δύναμις, followed by the final eis, cf. Luke v. 17, δύναμις κυρίου ἦν εἰς τὸ
ἰᾶσθαι πάντας. We must therefore understand either " establishment of progeny,” σπέρμα,
as in xi. 18, ii. 16; Gen. iv. 25, ἐξανέστησε γάρ μοι ὁ θεὸς σπέρμα ἕτερον ἀντὶ "Αβελ.
Against the interpretation that the δύναμις on Sarah's part answers to the καταβολὴ σπέρ-
ματος on Abraham's, εἰς being = with reference to, it is decisive (apart from the unnecessary,
and therefore to be rejected, nakedness of the expression) that the plural only, καταβ.
σπερμάτων, occurs with the signification jactus seminis. The Greek Fathers, indeed, take
it exclusively in the sense just rejected; but evidently feel that the expression is unusual
in such a connection, and accordingly try to justify its occurrence; cf. Theophyl. in
Bleek's Commentary on the Hebrews, in loc.; and Chrysost., who, without hesitation,
explains it eiς ύποδοχήν.
In the remaining passages, always καταβολὴ κόσμου, and indeed ἀπὸ κ., Matt. xiii. 35
(Tisch. omits κόσμου), xxv. 34; Luke xi. 50 ; Heb. iv. 3, ix. 26 ; Rev. xiii. 8, xvii. 8 ; πρὸ
K., John xvii. 24; Eph. i. 4; 1 Pet. i. 20. Not in the LXX. The expression denotes
the beginning of history in view of the future and the end. Cf. 1 Pet. i. 20, προεγνωσ-
μένου μὲν πρὸ καταβολῆς κόσμου, φανερωθέντος δὲ ἐπ᾿ ἐσχάτων τῶν χρόνων, for in κατα-
βολή there always lies the relation to an intended continuation. Eph. i. 4, 1 Pet. i. 20,
treat of the plan of the salvation formed by God before history commenced; as also
Rev. xiii. 8, xvii. 8, whose realization was designed in the καταβ. τοῦ κόσμου, cf. Matt.
xxν. 34, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου, and
Cremer's treatise upon Matt. xxiv. 25, p. 198. The synonym ἀπ᾿ ἀρχῆς κόσμου, Matt.
xxiv. 31, is only a simple definition of time, as also ἀπ᾿ ἀρχῆς κτίσεως, Mark x. 6, xiii. 19,
2 Pet. iii. 4.
Παραβάλλω, to throw beside, to incline; e.g. Prov. v. 1, λόγοις παράβαλλε σὸν
οὖς; xxii. 17; Plat. Rep. vii. 531 Α, παραβάλλοντες τὰ ὦτα; Prov. ii. 2, καρδίαν εἰς
σύνεσιν = πως, Hiphil. Intrans. = to approach, eg. εἰς τὴν πόλιν, Polyb. xii. 5. 1; εἰς
χώραν εὐδαίμονα, xxi. 8. 14. So in Acts xx. 15, παρεβάλομεν εἰς Σάμον.—Metaph. = to
place beside one another, i.e. to compare; Herod. iv. 198, τὶς ἡ Λιβύη σπουδαίη ὥστε ἢ
Ασίῃ ἢ Εὐρώπῃ παραβληθῆναι; Χen. Mem. ii. 4. 5, πρὸς ποῖον κτῆμα παραβαλλόμενος
φίλος ἀγαθὸς οὐκ ἂν πολλῷ κρείττων φανείη; iv. 8. 11, παραβάλλων τὸ ἄλλων ἦθος πρὸς
Παραβολή
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124
Taûтa. So in Mark iv. 30, Received text, ev πolą πapaßoλî πapaßáλwµev avτýv ; (Lachm.
and Tisch, read ἐν τίνι αὐτὴν παραβολῇ θῶμεν ;). Hence :
Παραβολή, ή, placing beside, comparison, e.g. Plat. Phileb., ἐν τῇ παραβ. τῶν βίων,
in the comparison of different kinds of life and work; Plut. de Rat. Aud. 40 E.-Then an
utterance which involves a comparison, Matt. xv. 15, in reference to ver. 14, Tupλoí eiσw
ódnyoì Tupλŵv. Mark iii. 23; Luke v. 36, vi. 39, xiv. 7, cf. ver. 11; a proverb, so far
ὁδηγοί τυφλῶν.
as it is applied to any particular case, or gives opportunity for a comparison, e.g. Luke
iv. 23, πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ιατρὲ, θεράπευσον σεαυτόν; 1 Sam.
xxiv. 14, καθώς λέγεται ἡ παραβολὴ ἡ ἀρχαία· ἐξ ἀνόμων ἐξελεύσεται πλημμέλεια ;
Ezek. xii. 22, 23, xviii. 2, 3. Similar is 1 Chron. vii. 20, dúow avtòv eis πaρaßoλǹv kaì
εἰς διήγημα ἐν πᾶσι τοῖς ἔθνεσιν ; Deut. xxviii. 37; Ps. xliv. 15, ἔθου ἡμᾶς εἰς παραβολὴν
ἐν τοῖς ἔθνεσιν ; Ps. lxix. 12, ἐγενόμην αὐτοῖς εἰς παραβολήν. He at whom men (as we
say) point with the finger, becomes a Tapaßoλn, cf. Ps. xliv. 15, kívηow kepaλñs év Toîs
Xaois. The Heb. p, to which πapaßoλń corresponds in these as in all the other passages,
also denotes originally comparison, both a complete parable and "a single figurative
saying, a proverb, old German Beispiel, example; the last-mentioned word expresses the
essence of a proverb, which sets up a single case as the type of an entire genus," Hupfeld
on Ps. xliv. 15. Cf. Fürst, Concord. s.v.; Delitzsch, Zur Geschichte der jüd. Poesie, p. 196.
It then denotes also a song, a poem, in which an example is set up for instruction or
mockery, Mic. ii. 4; Hab. ii. 6; Jer. xxiv. 9; Wisd. v. 3, dv čoxoµév Toтe eis yéλwta
χαὶ εἰς παραβολὴν ὀνειδισμοῦ; Tobit iii. 4. A word or discourse of deeper meaning,
which becomes intelligible through application or comparison, conjoined with aïvıypa,
æрóßìnµa, etc., cf. Ps. xlix. 5. p,, Ps. lxxviii. 2; Prov. i. 6, nbp bp, apaßoλǹ
καὶ σκοτεινὸς λόγος. So Ezek. xxiv. 3, xvii. 2 ; cf. Ecclus. iii. 29, καρδία συνετοῦ διανοη
θήσεται παραβολήν, καὶ οὓς ἀκροατοῦ ἐπιθυμία σοφοῦ. Hence also e.g. of the sayings of
Balaam, Num. xxiii. 7, 18, xxiv. 3, 15. Of ambiguous sayings, Ecclus. xiii. 26,
xxxviii. 33. (Elsewhere be is also rendered by wapoμía, Opĥvos, πpooíμov, Job xxvii. 1,
xxix. 1, xiii. 12, etc.) IIapaßoλn serves, therefore, in the usage of the LXX., to denote
either a dictum whose significance arises either from application to or derivation from a
concrete case, or one whose proper meaning is not that expressed by the words, but becomes
clear only through the intended application. For examples of the latter use, see Matt.
xiii. 35, 3, 10, 13, 34, xxii. 1; Mark iv. 2, 11, 33, 34, xii. 1; Luke viii. 4, 10.
used this mode of speech as the appropriate form for the μυστήρια τῆς βασιλείας τῶν
oúpavov (Matt. xiii. 11),—a form which conceals from the one class what it reveals to the
other, Matt. xiii. 11-17. The μvorýρia TŶs Baσiλeías Tŵv ovp. concern the kingdom of
μυστήρια τῆς βασιλείας τῶν
God in its relations to man, and vice versa; accordingly, relations and incidents of the
earthly life are used for the figurative, comparative setting forth of those mysteries. The
next lower sphere serves to illustrate the higher. Here lies at once the affinity and the
difference between the parables of Christ and the parable as it occurs in the sphere of
וּמְלִינָה
Christ
Παραβολή
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125
εν
ע:
classical Greek, where it is akin to the fable and the example. Aristot. Rhet. ii. 20, εἰσί
δ' αἱ κοιναὶ πίστεις (means of conviction) δύο τῷ γένει, παράδειγμα καὶ ἐνθύμημα. ἡ γὰρ
γνώμη μέρος ἐνθυμήματός ἐστιν. . . . παραδειγμάτων δ᾽ εἴδη δύο ἓν μὲν γὰρ ἔστι παραδείγ
ματος εἶδος τὸ λέγειν πράγματα προγεγενημένα, ἓν δὲ τὸ αὐτὸν ποιεῖν. τούτου δ' ἓν μὲν
παραβολή, ἓν δὲ λόγοι, οἷον οἱ Αἰσώπειοι καὶ Διβυκοί. The parable differs from the fable
and from the example, in that it adduces for illustration what is wont to happen,-the
example, what has happened; but the fable transfers the case in point to another and
lower sphere; and as it could not happen within that sphere, the design and meaning are
more easily discerned. Cf. Aristot. l.c., ῥᾴω μὲν οὖν πορίσασθαι τὰ διὰ τῶν λόγων, χρησι-
μώτερα δὲ πρὸς τὸ βουλεύσασθαι τὰ διὰ τῶν πραγμάτων; Minucian. de Argum. 731,
διαφέρουσιν αἱ παραβολαὶ τῶν παραδειγμάτων, ὅτι τὰ μὲν παραδείγματα ἐξ ἱστορίας λαμ-
βάνεται, αἱ παραβολαὶ δὲ ἄνευ ἱστορίας καὶ ἀορίστως ἐκ τῶν γιγνομένων.-In point of
form the parables of Christ are more like fables than what were termed parables; for in
the fable the circumstances of one sphere are transferred to another, whose own circum-
stances are indeed different; whereas in the parable, some particular set of circumstances.
or position of things, some possible event, is employed to illustrate what the speaker
wishes to explain or communicate. Cf. the example of a parable quoted by Aristotle. To
this idea of parable would answer the sayings which involve a comparison adduced above,
Matt. xiii. 18, xv. 15, xxiv. 32, etc. The parables of Christ, so styled κατ' ἐξοχ., are
only detailed comparisons; cf. Luke xii. 41, xxi. 29; but form as such an independent
group. Matt. xiii. 18, 24, 31, 33, 36, 53, xxi. 33, 45; Mark iv. 10, 13, vii. 17, xii. 12;
Luke viii. 9, 11, xiii. 6, xv. 3, xviii. 1, 9, xix. 11, xx. 9, 19.
or
In Heb. ix. 9, ἡ πρώτη σκήνη is termed a παραβολή, because it is referred to not on
its own account,—in which case either παράδειγμα οι ὑπόδειγμα would have been used,
but for the sake of its significance, seeing it has no independent worth, but only serves
(as a σκιὰ τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴ ἡ εἰκὼν τῶν πραγμάτων) in the way of com-
parison to illustrate the truth, as indeed its cultus likewise corresponded to this its
character (καθ' ἣν . . . προσφέρονται). On the difference between παραβ. and type, vid.
τύπος, ἀλληγορεύω.
In Heb. xi. 19, ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο, some explain ἐν παραβολῇ
παραβόλως (as ἐν ἀληθείᾳ = ἀληθώς, ἐν τάχει = ταχέως), which cannot be shown to denote
anything but bold, venturesome, temerario ausu; eg. παραβόλως διδοὺς αὑτὸν εἰς τοὺς κινδύ-
νους, Polyb. iii. 17. 8 ; παραβόλως διεκόμισαν τοὺς ἄνθρας, i. 20. 14, etc. ; vid. Raphel;
Bleek on Heb. xi. 19. But even if the subst. παραβολή in the passage cited for this
Plut. Αrat. 22, διὰ πολλῶν ἑλιγμῶν καὶ παραβολῶν περαίνοντος πρὸς τὸ τεῖχος—denotes
bold enterprise (Pape, Wörterbuch; Tholuck), and not synon. ελιγμός, deviations from the
straight course, analogously to the use of the word of the ellipse (Delitzsch), the pro-
minence given to ἐν παραβολῇ as a special feature, by means of καί, would still remain
unexplained. On the contrary, this prominence becomes intelligible if we take παραβολή
here in the sense of similitude, as in ix. 9; for then we are not merely told that Abraham
Βάπτω
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126
0
received Isaac back, but, as a special and chief feature of the reward of faith, that he, ev
πаρaßоλn, received him again. The receiving of Isaac back again is to be regarded as a
similitude, and has a special significance, to wit, as expositors maintain, so far as it is a
confirmation of the faith of Abraham, ὅτι ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ θεός ; cf. v. 35
with 1 Kings xvii. 23; 2 Kings iv. 36. Still, that this deliverance of Isaac was a kind
of return from the dead, or as a pledge to Abraham that there will be a resurrection of
the dead, would be too feeble a thought side by side with the preceding description of
Abraham's faith, cf. Rom. iv. 17; and it is better to explain ev πapaßoλî with reference
to the expression of Abraham's faith and Messianic hope occasioned by his reception of
Isaac back, 7 min, Gen. xxii. 14, and to the renewed confirmation of the Messianic
promise that was thereupon received, vv. 16-18. Herein lies the significance of the event;
and just this, its peculiar significance, is referred to in the words, kaì èv πapaßoλy ẻкoµ.
(This may perhaps throw light also on John viii. 56.)
אה
ВάπT∞, to immerse; John xiii. 26; cf. Ruth ii. 14; Luke xvi. 24, Bátteiv tò
ἄκρον τοῦ δακτύλου ὕδατος; cf. Iliad, v. 6, λελουμένος ὠκεανοῖο; and in Arat. 658,
858, 951, βάπτειν ὠκέανοῖο, ποταμοιο; elsewhere with εἰς. Vid. Bernhardy, Synt. 168;
Winer, xxx. 8. The gen. may be explained from the more complete expression ẞáπтEW
Tì ȧTÒ TIVOS, Ex. xii. 22; Lev. xiv. 16; Dan. iv. 30; cf. Josh. iii. 16 to make wet by
immersion. LXX. a. Then to dye by dipping, Rev. xix. 13, iμáriov Beßaμμévov
-
αἵματι ; cf. Herod. vii. 67, εἵματα βεβαμμένα; Mosch. i. 29, τὰ γὰρ πυρὶ πάντα βέβαπται ;
cf. Gen. xxxvii. 31, éµóλvvav tòv Xitŵva тộ aïµatı = b. — 'Eµßáπтew, Matt. xxvi. 23;
ἐμόλυναν χιτῶνα τῷ αἵματι
Εμβάπτειν,
Mark xiv. 20 (John xiii. 26, Lachm.). Hence:
Ti
=
Вαπτíйw, aor. 1 pass. ¿Baπтiolŋv, aor. 1 mid. ¿ßaπτiσáµηv, only in Acts xxii. 16,
1 Cor. x. 2; to immerse, to submerge; often in later Greek, Plut. de Superst. 166 A,
βάπτισον σεαυτὸν εἰς θάλασσαν. LXX. once = 591, 2 Kings v. 14, ἐβαπτίσατο ἐν τῷ
'Iopdávn. Metaphorically, e.g. Plut. Galb. 21, ỏpλýµaoi ßeßaπtioμévos; cf. Isa. xxi. 4,
ἡ ἀνομία με βαπτίζει = 12.
=
The peculiar N. T. and Christian use of the word to denote immersion, submersion for
a religious purpose to baptize, John i. 25, Tí ovv BaπTiles; may be pretty clearly
тí
traced back to the Levitical washings, Hebrew 7, Lev. xiv. 8, 9, xv. 5, 6, 7, 8, 10, 11,
16, 18, 21, 22, 27, xvii. 15, xv. 13, xvi. 4, 24, 28, Num. xix. 7, 19, Ex. xix. 10,
xxix. 4, xl. 12, for which LXX. = λoveola; cf. Acts xxii. 16, Báπтioαι Kai ȧπóλovoar
τὰς ἁμαρτίας σου.
Tàs áµаρTías σov. For, according to Mark vii. 4, Luke xi. 38, Heb. ix. 10, Ecclus.
χχχίν. 10, βαπτιζόμενος ἀπὸ νεκρού, βαπτίζειν, appears to have been at that time the
technical term for these washings; cf. Matt. xv. 2, víπтeσlai, for which Mark vii. 4 has
Baπriceolaι. (Out of these washings certainly arose also the baptism of proselytes,
βαπτίζεσθαι.
which, according to the testimonies as to its age, cannot have suggested the New
Testament βαπτίζειν. Vid. Schneckenburger, Ueber das Alter der jüdischen Proselytentaufe,
1828; Winer, Realwört. s.v. Proselyten: "Josephus, Philo, and the older Targumists
Βαπτίζω
Βαπτίζω
127
טְבִילָה טבל terms
were
never allude to the baptism of proselytes, properly so termed, a baptism which was
deemed as essential as circumcision,-although they had frequent opportunities of doing
so.”—Leyrer in Herzog's Real-Encyclopaedie, xii. 242 ff.) As the terms bau, nhay,
used in post-biblical Hebrew, rather than the biblical word n, to denote these washings,
and the former had already been rendered Báπтe by the LXX. (vid. supra), it is
intelligible enough how this use arose. Cf. 2 Kings v. 10, where ver. 14 Banтiewv.
Expressions like Isa. i. 16, and prophecies like Ezek. xxxvi. 25, xxxvii. 23 ff., Zech. xiii. 1,
are connected with the Levitical washings. These washings again, and the prophecies in
question, are connected with the purification which followed on and completed the act of
expiation or cleansing from sin; cf. s.v. kalapíɣw, kalapioµós; cf. Num. viii. 5-22; Lev.
xiii. 14 ; Ex. xix. 14; also 1 John v. 6, οὗτός ἐστιν ὁ ἐλθὼν δι᾽ ὕδατος καὶ αἵματος κ.τ.λ.
Heb. x. 22, 23, ῥεραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ λελουμένοι τὸ σῶμα
ὕδατι καθαρῷ. This is the reason also why βαπτίζειν in itself was not a thing unknown
to the Jews, and why they did not consider it right for every one to come forward as
John the Baptist did, John i. 25. For what was unusual in John was, that he performed
the βαπτίζειν on others, hence his title ὁ βαπτιστής, whereas the law required such
lustrations to be accomplished by every one for himself. His was an act which only had
a parallel in Lev. viii. 6, and could not but call to mind the prophecies in question ;
and indeed the Rabbis testify (vid. Lightfoot, Horae Hebr. on John i. 25) that corresponding
expectations were entertained, e.g., concerning the advent of Elias. Kimchi on Zech. ix. 6
says, “tradunt Rabbini: Elias purificabit nothos eosque restituet congregationi."
T
T
By Baπτiew, therefore, we must understand a washing whose design, like that of the
theocratic washings and purifications, was to purge away sin from him on whom it was
performed. For this, cf. John iii. 25 ff., where both the baptism of Jesus and that of
John are included under the idea of κalaρioμós. Hence Matt. iii. 6, èßaπтíčovтO . .
ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν; Mark i. 4, ἐγένετο Ἰωάννης ὁ βαπτίζων ἐν τῇ ἐρήμῳ
κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. Cf. Luke iii. 3; Acts ii. 38,
βαπτισθήτω ἕκαστος ὑμῶν . . . εἰς ἄφεσιν ἁμαρτιῶν; Acts xxii. 16, βαπτίσαι καὶ ἀπόλουσαι
Tàs åµaρTías σov; 1 Pet. iii. 21, vid. s.v. Báπtioμa. So far, therefore, there is no
difference between the baptism of John and Christian baptism, as both aim at the åpeσis
åμ. The expression, Barrio iµâs év idari eis peтávolav, Matt. iii. 11, means nothing
ἁμ.
more than Mark i. 4, ẞáπтιoμa petavoías eis äþeσi åµapтiâv, and Acts ii. 38, Meτα-
νοήσατε και βαπτισθήτω κ.τ.λ., vid. supr. Not as though μετάνοια were to be worked by
this baptism in the place of ἄφεσις, but ἄφεσις cannot be without μετάνοια, without which
also no one can enter the kingdom of heaven; and as perávoia is required too of all who
come to baptism, Matt. iii. 2, 8, Acts ii. 38, it remains accordingly the distinctive charac-
teristic of those who are baptized for the remission of sins. To bring about such μetávola
μετάνοια
John appeared Baπтilov év vdari; and the expression in Matt. iii. 11 is selected instead
of eis äþeow åµ. in view, vv. 7, 8. The expression implies, notwithstanding, that there
is a distinction between the baptism of John and that of the Messianic church, in which
Βαπτίζω
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128
Εν
μετάνοια is appropriated by πίστις. The baptism of John is styled, κατ' ἐξ., the βάπτισμα
μετανοίας in Mark i. 4; Luke iii. 3; Acts xiii. 24, xix. 4, — we might accordingly
designate Christian baptism βάπτισμα πίστεως; comp. Acts xix. 4, 5, Ιωάννης μὲν ἐβάπ-
τισε βάπτισμα μετανοίας, τῷ λαῷ λέγων, εἰς τὸν ἐρχόμενον μετ' αὐτὸν ἵνα πιστεύσωσι,
τοῦτ᾽ ἔστιν εἰς τὸν Ἰησοῦν. ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ;
Acts viii. 12, 13. The difference lies, however, not in the βαπτίζειν, which was in all
cases a washing unto purification from sin, but in the temporal relation thereof to Jesus
Christ. For all depends on what is had in view at the immersion or washing, Acts xix. 3,
εἰς τί οὖν ἐβαπτίσθητε; οἱ δὲ εἶπαν· εἰς τὸ Ἰωάννον βάπτισμα; ver. 5, ἐβαπτίσθησαν εἰς τὸ
ὄνομα τοῦ κυρίου Ἰησοῦ; 1 Cor. i. 13, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε; ver. 15, ἵνα
μή τις εἴπῃ ὅτι εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε; x. 2, πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο,
on which cf. Ex. xiv. 31, inạy ngoạn in
What is in question is a relation into
which the candidates for baptism are to be brought ; as also in the case of εἰς μετάνοιαν,
εἰς ἄφεσιν ἁμαρτιῶν, εἰς ἓν σῶμα ἐβαπτίσθημεν, 1 Cor. xii. 13,—expressions which differ
from those previously mentioned only as the relation to a person differs from that to a
thing. Eis is invariably used in an ideal sense. That the local force of the preposition
must not be pressed, as though it were to be explained in analogy with Mark i. 9,
ἐβαπτίσθη ὑπὸ Ἰωάννου εἰς τὸν Ιορδάνην, is plain from the expressions last adduced,
especially from 1 Cor. x. 2, πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ
θαλάσσῃ; Matt. iii. 11, ἐν ὕδατι εἰς μετάνοιαν. A complete explanation is thus furnished
of Rom. vi. 3, 4, ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσ
θημεν συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον. Further conjoined
with eis in Matt. xxviii. 19, εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος ;
Gal. iii. 27, ὅσοι εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε; Acts viii. 16, εἰς τὸ
ὄνομα τοῦ κυρίου Ἰησοῦ. The other connections also, ἐπὶ τῷ ὀνόματι Ἰησοῦ, Acts ii. 38,
ἐν τῷ ὀν. τοῦ κυρίου, Acts x. 48, in which the word occurs, are favourable to this explana-
tion, so far as they show that what the word was designed to indicate was, so far as eis
was used, the relation into which the baptized were placed; so far as ẻπí and ev were
used, the basis or ground on which baptism was administered. The βαπτίζεσθαι ὑπὲρ τῶν
νεκρῶν in 1 Cor. xv. 29 is an allowing oneself to be baptized on account of the dead ; ὑπέρ
assigns the motive, as often in classical and N. T. Greek, cf. Rom. xv. 8. Plat. Conviv.
208 D, ὑπὲρ ἀρετῆς ἀθανάτου καὶ τοιαύτης δόξης εὐκλεοῦς πάντες πάντα ποιοῦσιν. It is
not said that the baptism was for the advantage of the dead, but that the dead, inas-
much, namely, as they will rise again (for only in this sense can mention be made of them),
give the living occasion to be baptized; cf. Acts xvii. 32, that those who have undergone
baptism for such a reason have no hope (τί ποιήσουσιν), and have therefore been baptized
in vain (τί καὶ βαπτίζονται) if the dead do not rise at all. Βαπτίζεσθαι ὑπὲρ τῶν
νεκρῶν is parallel therefore with τί καὶ ἡμεῖς κινδυνεύομεν (ver. 30) ; εἰ νεκροὶ οὐκ ἐγείρονται,
vv. 29, 32.
ΤΟ
Metaphorically used, βαπτίζειν occurs in Matt. iii. 11, βαπτ. ἐν πνεύματι ἁγίῳ καὶ
Βαπτίζω
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129
Tuρí, opposed to ev udari eis peтávoιav; cf. Luke iii. 16; John i. 33. That the meaning
“to wash in order to purification from sin," is metaphorical, and not that of "immerse,”
is clear from the contraposition of ev ud. and ev Tv., by which the two baptisms are
distinguished from each other. Both in the case of John and of the Messiah the question
was one of washing for purification from sin, which the former effected by means of water,
the latter by means of the Holy Spirit and fire; cf. Ezek. xxxvi. 25-27; Mal. iii. 2, 3;
Isa. vi. 6, 7. (It makes no material difference whether ev be taken locally or instru-
mentally; it is the former, if in Barrie, with the meaning to dip, we maintain the idea
of immersion; it is the latter, if we maintain the idea of a washing or pouring over.) No
distinction is drawn between the baptism which Christ adopted from John and trans-
mitted to His disciples, and John's own baptism; it is only said what Messiah's work is
in relation to John's; cf. Acts i. 5. It follows, however (comp. Acts ii. 38), that the
baptism enjoined by Christ, not pointing to something future, but to something present
(Acts xix. 4, 5), must have conjoined with the use of water the factor of which John
had opened up the prospect; in other words, that it was a baptism év daтı Kai
πνεύματι, or πυρί, cf. John iii. 5.
=
The use of the word in Luke xii. 50, βάπτισμα δὲ ἔχω βαπτισθῆναι; Mark x. 38, 39,
τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε, was probably suggested by O. Τ. expressions
like Ps. lxix. 2, 3, 15, 16, xlii. 7, cxxiv. 4, 5, cxliv. 7, Isa. xliii. 2, cf. Rev. xii. 15, not
by its employment in the sense "to baptize for purification from sin," in opposition to
Mark x. 39, as Theophyl. on Matt. xx. 22, βάπτισμα ὀνομάζει τὸν θάνατον αὑτοῦ, ὡς
KаÐαρTIKÒV Öνтα πávтшv µv, assumes. The active and passive occur in Matt. iii. 11,
καθαρτικὸν ὄντα πάντων
13, 14, 16, xxviii. 19; Mark i. 4, 8, vi. 14, x. 38, 39, xvi. 16; Luke iii. 16; John i.
25, 26, 28, 31, 33, iii. 22, 23, 26, iv. 1, 2, x. 40; Acts i. 5, viii. 16, 36, 38, x. 47, 48,
xi. 16, xix. 3, 4; Rom. vi. 3; 1 Cor. i. 13-17, xii. 13; Gal. iii. 27. The middle to
let oneself be baptized, with the aor. 1 both pass. and middle (cf. Krüger, § 52, 6. 1, 4, cf.
Matt. iii. 13, 14; Mark x. 38, 39, xvi. 16; Luke xi. 38, for the notion that in this case
the middle is properly a medial passive, and that the verbs in question, owing to the
affinity between this meaning and that of the pass., hover between the passive and middle
aorist, Acts xxii. 16; 1 Cor. x. 2); Matt. iii. 6; Mark i. 5, 9; Luke iii. 7, 12, 21,
vii. 29, 30, xii. 50; John iii. 23; Acts ii. 38, 41, viii. 12, 13, xvi. 15, 33, xviii. 8,
xxii. 16; 1 Cor. x. 2 (where Lachm. reads BаπтíoOnσav instead of Barrio avтo, - the
middle to be explained with a regard to Ex. xiv. 31); 1 Cor. xv. 29.
77
σ
BATTIOμós, o, the washing, Mark vii, 4, 8, πотηрiwν K.т.λ. (ver. 8 omitted by
Tisch. and the cod. Sin.), vide supra, Вaπтíčew. Heb. ix. 10, διάφοροι βαπτισμοί, as
constituents of the Sikaiμaтa of the O. T. law; Heb. vi. 2, Baπтioμôv didaɣń, as a
constituent of the ὁ τῆς ἀρχῆς τοῦ Χριστοῦ λόγος. Accordingly it is less probable that
the writer referred to Christian baptism in distinction from O. T. lustrations, than to the
difference and relation between Christian baptism and that of John, a difference which
R
Βάπτισμα
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130
would often need to be discussed.
Vid. John iii. 25 ff.; Acts xviii. 25, xix. 3-5.
BаTτioμós denotes the act as a fact, BáπTioμa the result of the act, and hence the former
word is suitable as a designation of the institution. Jos. Antt. xviii. 52 uses ẞaπtioμós of
the baptism of John. Otherwise, like βάπτισμα, βαπτιστής, βαπτιστήριον, it is used
exclusively by biblical and ecclesiastical writers.
'T
ВάTTIOμα, Tó, baptism (as accomplished), i.e. washing unto purification from sin.
Of the baptism of John, Tò ß. 'Iwávvov, Matt. iii. 7; Mark xi. 30; Luke vii. 29, xx. 4;
Acts i. 22, xviii. 25, xix. 3= Bắπtioμa d ěkýpužev 'Iwávvns, Acts x. 37; cf. xiii. 24.
Designated B. μeravoías, Mark i. 4; Acts xiii. 24, xix. 4; more completely, B. μetav. eis
åþeσw ȧµaρtiâv, Luke iii. 3, so far as perάvota, being both condition and result, conferred
on it its peculiar character; vid. Barтiew. Baptism unto Christ, see Rom. vi. 4, B. eis Tòv
θάνατον Χριστοῦ ᾿Ιησοῦ, as cleansing from sin follows by virtue of the death of Christ,
ef. 1 John i. 7, τὸ αἷμα Ἰησοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας; 1 Pet. i. 2, ραντισμὸς
aiμaros 'Inσoû Xpɩơтoû, cf. Rom. vi. 5, 6, and accordingly baptism, as a washing unto
purification from sin, stands connected with the death of Christ. Col. ii. 12, συνταφέντες
τῷ Χριστῷ ἐν τῷ βαπτίσματι, as in Rom. vi. 4, συνετάφημεν αὐτῷ διὰ τοῦ β. ; Eph. iv. 5,
ev Báπτioμa, counted among the momenta (elements) constituting Christian fellowship.
1 Pet. iii. 12, ὃ (sc. ὑδωρ) καὶ ὑμᾶς ἀντίτυπον νῦν σώζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις
ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν. As the passage treats of the effect
of water in baptism (σwe), and as ẞáπτioμa is generally something done to, not by the
subject, éπepάτnμa and åπóðeσis cannot denote an act of the subject, and it will not do
to explain the words, ovveid. åy. éπepúτnµa eis Deóv, either (with Hofmann and Schott) as
"the request or petition for a good conscience directed to God," or as "vow of a good
conscience” (gen. subj. or obj.), which is based on the transference of a Latin idiom by
the Roman jurists (eπeρóτnμa stipulatio). 'Eπеράτημа, in Herod. vi. 67, Thuc.
επερώτημα
iii. 53, 68-question, may also denote the thing asked or prayed for (Matt. xvi. 1), as
alτnua denotes both the petition and the res petita, Luke xxiii. 24, 1 John v. 14, kaúɣnµа,
the boast and the object thereof, 2 Cor. i. 14, Phil. ii. 14, Súpnua, and other words.
Συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν is that pertaining to a good conscience which has
been asked and obtained from God (not as Hofmann, Weissagung und Erfüllung, ii. 234,
the requested happiness of a good conscience), that constituting a good conscience which
has been obtained by prayer. That èπeρóτημа may be used in this sense, is evident both
ẻπeρóτŋµa
from Dan. iv. 14, where
Teρóτnμa, what is demanded (i.e. something determined,
decree?), and from the legal use which was suggested by the meaning "something asked "
(vid. Brückner in de Wette in loc.). The use of ȧróleois does not require us to suppose
that baptism is conceived as the act of the person baptized, but only as an act which
has been, or is being, performed on him.
BATTIOTŃS, o, the Baptist = ó Baπτílwv, as Tisch. and cod. Sin. Mark vi. 24
(cf. ver. 14). Name given to John, suggested by the function committed to and exer-
Βαπτιστής
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131
cised by him, Matt. xxi. 25; Mark xi. 30; Luke xx. 4; John i. 33, ó Téμas μe
βαπτίζειν ἐν ὕδατι ; cf. ver. 25, τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἰ ὁ Χριστὸς οὐδὲ Ἠλίας
év
ovdè ó πρodýτns; Matt. iii. 1, xi. 11, 12, xiv. 2, 8, xvi. 14, xvii. 13; Mark vi. 24, 25,
viii. 28; Luke vii. 20, 28 (Tisch. omits), 33, ix. 19. See βαπτίζω.
Βασιλεύς, έως, ό, king, he who has rule over the people, from βαίνω and λαός
the German Herzog. The idea connected with the word is that of ruler, governor; whilst
Túpavvos marks him as one invested with power. Plat. defin. 415 B, Baoiλevs äpxwv
κατὰ νόμους ἀνυπεύθυνος; Xen. Men. iii. 9. 10, βασιλεῖς δὲ καὶ ἄρχοντας οὐ τοὺς τὰ
σκήπτρα ἔχοντας ἔφη εἶναι, οὐδὲ τοὺς ὑπὸ τῶν τυχόντων αἱρεθέντας, οὐδὲ τοὺς κλήρῳ
λάχοντας, οὐδὲ τοὺς βιασαμένους, οὐδὲ τοὺς ἐξαπατήσαντας, ἀλλὰ τοὺς ἐπισταμένους ἄρχειν.
Cf. iv. 6. 12, under Baoiλeía.-1 Pet. ii. 13, úπоτάYηтe Baσiλeî és úπeρéxovтi; cf. 1 Tim.
ii. 2; John xix. 15, oùk éxoµev Baoiλéa ei µǹ Kaioapa, cf. Acts xvii. 7. Hence it is a
designation of every one in possession of a dominion, both of the Roman emperor, 1 Pet.
ii. 13, 1 Tim. ii. 2, and e.g. of the tetrarchs (Luke iii. 1), Matt. ii. 1, Acts xxv. 13; of
Aretas of Arabia, 2 Cor. xi. 32. Cf. Heb. vii. 1, xi. 23, 27; Rev. i. 5, ix. 11. God is
designated μéyas Baoiλeús, Matt. v. 35, cf. Ps. xlviii. 3, as the sphere of His rule includes
all, world and time, Ps. ciii. 19; Wisd. vi. 5; cf. 1 Tim. i. 17, ó Baoiλevs tŵv aióvwv
Tob. xiii. 6, εὐλογήσατε τὸν κύριον τῆς δικαιοσύνης καὶ ὑψώσατε τὸν βασιλέα τῶν αἰώνων,
ver. 10; cf. Heb. i. 2, xi. 3, see aióv; 1 Tim. vi. 15, ó μóvos dvváoτns, å¦ Baoiλeùs tŵv
βασιλευόντων καὶ κύριος τῶν κυριευόντων; Rev. xv. 3, β. τῶν ἐθνῶν, cf. Ps. xlvii. 9. In
this sense God is repeatedly designated King in the O. T., Ex. xv. 18; 2 Kings xix. 15;
Jer. x. 7, 10, and frequently in the Psalms, especially Ps. xciii.-xcix., where, however, it
must not be forgotten that both the revelation and the recognition of this His universal rule
are reserved for the future, Zech. xiv. 9, 16, Isa. ii.; at present it manifests itself only
in isolated cases; as, for example, in judgments on those who resist His plan of salvation;
ef. Rev. x. 17, εἴληφας τὴν δύναμίν σου τὴν μεγάλην καὶ ἐβασίλευσας κ.τ.λ.
But espe-
cially is God a King in His relation to Israel, Deut. xxxiii. 5, 2, and that, too,
not merely as the one who rules Israel, 1 Sam. viii. 7, xii. 12, Judg. viii. 23, but so
far as His relation to Israel is a manifestation of what He is and designs to be to the
whole world, Isa. xxiv. 21–23, ii.—that is, so far as He procures help and redemption, Isa.
xxxiii. 22; Ps. lxxiv. 12; cf. Dan. vi. 26, 27. He is King, in a special sense, within
the economy of redemption, Isa. xliii. 15; Lev. xxv. 23, xxvi. 11, 12; Deut. vii. 6,
xiv. 2, as He who carries out His saving purpose (Ex. xv. 18, and particularly Isa.
lii. 7), and thus binds the people to Himself, makes them dependent on and subject to
Him,-nay more, thus will bring about a totally different state of the world from that
hitherto, Isa. ii.; Mic. iv.
Mic. iv. Cf. 1 Cor. xv. 24–28; Dan. ii. 35, 45.
As the Messiah, Jesus is designated Baoiλeús, and, indeed, in the first instance, S. Tŵv
'Ïovdalwv, Matt. ii. 2; Mark xv. 2, 9, 12, 18, 26; Luke xxiii. 3, 37, 38; John xviii. 39,
xix. 3, 14, 15, 19, 21; ô ß. тoû 'Iopańλ, Mark xv. 32; John i. 50, xii. 13; cf. Luke
7
Βασίλειος
Βασιλεία
132
:
i. 32, 33 ; δώσει αὐτῷ κύριος ὁ θεὸς τὸν θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ, καὶ βασιλεύσει
ἐπὶ τὸν οἶκον ᾿Ιακώβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. This in
connection with prophecies such as Isa. ix. 6, 7; Dan. vii. 14; Ezek. xxxiv. 23, xxxvii. 24;
Jer. xxxiii. 15 ; Zech. ix. 9 ; cf. Matt. xxi. 5 ; John xii. 15. Hence Χριστὸς βασιλεύς,
Luke xxiii. 2 ; ὁ ἐρχόμενος βασιλεύς, Luke xix. 38; cf. John xviii. 37, βασιλεύς εἰμι
ἐγώ; ver. 36, ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου. The Messiah is King,
as He is called and sent to carry out the redeeming purposes of God concerning His
people, and finally concerning the world; as the representative therefore of God, in
which capacity He will restore the normal relation between God and His people, or the
world, Jer. xxxiii. 15, 16; Ezek. xxxiv. 23 ; cf. 1 Cor. xv. 24, εἶτα τὸ τέλος ὅταν παρα-
διδοῖ τὴν βασιλείαν τῷ θεῷ καὶ πατρὶ, ὅταν καταργήσῃ πᾶσαν ἀρχὴν κ.τ.λ. Hence His
βασιλεία is not one which belongs to, or manifests itself in accordance with, the present
organism of the world; and so far as it reaches into the present (Luke xvii. 21, xi. 30),
it bears the same relation to its form in the future as the Son of man on earth bears to
the same Son καθημένῳ ἐπὶ θρόνου δόξης αὐτοῦ, who, as a matter of course, wears the title
ὁ βασιλεύς, Matt. xxv. 34, 40.—In Rev. xvii. 14, xix. 16, He is termed βασιλεὺς βασιλέων,
κύριος κυρίων, not merely to describe His power (i. 5, ὁ ἄρχων τῶν βασιλέων τῆς γῆς), but
as He who is victorious over all opposing powers; cf. Rev. xi. 17, εἴληφας τὴν δύναμίν
σου τὴν μεγάλην καὶ ἐβασίλευσας; xvii. 12; Dan. vii. 14, ii. 35, 45 ; 1 Cor. xv. 25, δεῖ
γὰρ αὐτὸν βασιλεύειν ἄχρις οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ.
In Rev. i. 6, according to the majority of testimonies, we must read ἐποίησεν ἡμᾶς
βασιλείαν, ἱερεῖς τῷ θεῷ instead of βασιλεῖς κ.τ.λ. ; on the contrary, v. 10, ἐποίησας αὐτοὺς
βασιλεῖς καὶ ἱερεῖς, according to most authorities, where Lachm., Tisch., following cod. A,
also again read βασιλείαν. Cf. Rev. xx. 4, 6, xxii. 5 ; Dan, vii, 27 ; Gen. xii. 3, xviii. 18 ;
5;
Jas. i. 18.
Βασίλειος, ον, royal, belonging to, appointed, or suitable for the king, e.g. θρόνος,
πορφύρα. The neuter in the sing. (Xen.) and the plural (Luke vii. 25) = royal palace.
In 1 Pet. ii. 9, βασίλειον ἱεράτευμα, corresponding to the Hebrew Dans nahp, Ex. xix. 6.
Here the explanation (comp, Rev. v. 10, xx. 4, 6) suggests itself readily," a priesthood
called to royal dominion, or clothed with royal dignity." Nor is the meaning of the adj.
βασίλειος opposed thereto; cf. e.g. Herod. i. 35, ἀνὴρ γένεος τοῦ βασιληίου. On the
other hand, however, this explanation does not correspond to the Hebrew text, which
describes Israel as the people whose King is God (compare βασιλεύς, in this
sense in 1 Kings xviii, 10), and who are more precisely defined as a nation of priests,
cf. Rev. i. 6.
Βασιλεία, ή, royal dominion ; a designation both of the power (Ezra iv. 5) and the
form of government, and, especially in later writers, of the territory and the rule, the king-
ship and the kingdom. Suidas, τὸ ἀξίωμα καὶ τὸ ἔθνος βασιλευόμενον ; Xen. Mem. iv. 6. 12,
βασιλείαν δὲ καὶ τυραννίδα ἀρχὰς μὲν ἀμφοτέρας ἡγεῖτο εἶναι, διαφέρειν δὲ ἀλλήλων ἐνόμιζε.
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τὴν μὲν γὰρ ἑκόντων τε τῶν ἀνθρώπων καὶ κατὰ νόμους τῶν πόλεων ἀρχὴν βασιλείαν
ἡγεῖτο, τὴν δὲ ἀκόντων τε καὶ μὴ κατὰ νόμους, ἀλλ᾽ ὅπως ὁ ἄρχων βούλοιτο, τυραννίδα.
(I.) It is in the New Testament a designation of power, Rev. xii. 10, xvii. 18, ý ěxovoa
βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς. Also, probably, in xvii. 12, οἵτινες βασιλείον οὔπω
ἔλαβον, ἀλλ᾽ ἐξουσίαν ὡς βασιλεῖς μίαν ὥραν λαμβάνουσιν; cf. ver. 17, δοῦναι τὴν βασι
λείαν αὐτῶν τῷ θηρίῳ. Further, Rev. i. 9, συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ
ὑπομονῇ ἐν Χριστῷ Ἰησοῦ; ver. 6, ἐποίησεν ἡμᾶς βασιλείαν κ.τ.λ. ; cf. v. 10, xx. 4, 6,
xxii. 5 ; Dan. vii. 27. As ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν in xi. 15
must, it would seem, be explained as = " dominion over the world,” one will be disposed
to take it in the same sense in the only other passage, Rev. xvi. 10, ἐγένετο ἡ βασιλεία
αὐτοῦ ἐσκοτισμένη, so that, in the Revelation, βασιλεία would always denote royal power,
or glory. It occurs, besides, in this sense in 1 Cor. xv. 24, ὅταν παραδιδοῖ τὴν βασιλείαν
τῷ θεῷ καὶ πατρί; Luke i. 33, βασιλείας αὐτοῦ οὐκ ἔσται τέλος.
ǹ
In the N. T. it occurs
Matthew has, except in
The same also absolutely,
It thus denotes the sphere
(II.) In the remaining passages βασιλεία denotes the sphere of rule, realm, or kingdom ;
Matt. iv. 8 ; Luke iv. 5, ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης, τοῦ κόσμου;
Matt. xii. 25 sq., πᾶσα βασιλεία μερισθεῖσα . . . πᾶσα πόλις κ.τ.λ. ; cf. Mark iii. 24 ;
Luke xi. 17, 18.Matt. xxiv. 7, ἐγερθήσεται βασιλεία ἐπὶ βασιλείαν; Mark vi. 23,
xiii. 8; Luke xix. 12, 15, xxi. 10; Acts i. 6; Mark xi. 10.
principally in the expression, ἡ βασιλεία τοῦ θεοῦ, for which
vi. 10, 33, xii. 28, xxi. 31, 43, always ἡ βασ. τῶν οὐρανῶν.
ἡ βασιλεία, Matt. viii. 12, xiii. 38, xxiv. 14, Luke xii. 32.
of God's rule, or that order of things (cf. John xviii. 36, in contrast with κόσμος) in which
the prevalence of His will, ie. according to what was remarked under βασιλεύς, specially
the realization of His saving purpose (the fulfilment of His promises, Jas. ii. 5), becomes
manifest. Cf. Luke xvi. 16, ὁ νόμος καὶ οἱ προφῆται μέχρι Ιωάννου· ἀπὸ τότε ἡ βασ. τ.
θεοῦ εὐαγγελίζεται (vid. εὐαγγέλιον); Mark xv. 43, προσδεχόμενος τὴν βασ. τ. θ.; Luke
xxiii. 51, προσεδέχετο τὴν βασιλείαν τοῦ θεοῦ; Luke xvii. 20, πότε ἔρχεται ἡ βασιλεία
τ. θεοῦ; Matt. xxv. 34, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν, κ.τ.λ. As the
matter in hand is the realization of the saving purposes of God as proclaimed by the
prophets, we at once understand why the preaching of the Gospel commenced with the
announcement, ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν, Mark i. 15; Luke x. 9, 11; cf. Matt.
iii. 2, iv. 17, x. 7, to which the petition corresponds, ἐλθέτω ἡ βασιλεία σου, Matt. vi. 10 ;
Luke xi. 2 ; so also the proof adduced in Matt. xii. 28, εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ
ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ β. τ. θ. ; cf. Luke xi. 20, xxi. 31, as com-
pared with ver. 28, where βασ. τ. θ. and ἀπολύτρωσις correspond. This explains also
the emphasis laid on the distinction between the redemptive economy of the Old and New
Testaments, Matt. xi. 11; Luke vii. 28. Hence the kingdom of God formed the contents
and subject of evangelical preaching and instruction, Acts xix. 8, explained from its con-
nection with the entire course of the history of redemption or revelation, Acts xxviii. 23,
οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ, πείθων τε αὐτοὺς περὶ τοῦ ᾿Ιησοῦ
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ἀπό τε τοῦ νόμου Μωσέως καὶ τῶν προφητῶν. Cf. Luke iv. 43, ὅτι καὶ ταῖς ἑτέραις
πόλεσιν εὐαγγελίσασθαί με δεῖ τὴν βασ. τ. θ., ὅτι ἐπὶ τοῦτο ἀπεστάλην. The combinations
deî
evayyeλíoαoĐai Tǹv B. T. 0., further, in Luke viii. 1, xvi. 16; Acts viii. 12; cf. ò eỦay-
YÉMOV TŶS B. T. 0., Mark i. 14; Matt. iv. 23, ix. 35, xxiv. 13 (evayy., the good tidings
of the fulfilled promise of salvation, correlate to ẻπayyeλía, the promise of salvation itself);
κηρύσσειν τὴν β. τ. θ., Luke ix. 2 ; Acts xx. 25, xxviii. 31; λαλεῖν περὶ τῆς β. τ. θ.,
Luke ix. 11 ; διαγγέλλειν τὴν β. τ. θ., Luke ix. 60; λέγειν τὰ περὶ τῆς β. τ. θ., Acts i. 3,
xix. 8; тà μvoτýρia TĤs B. T. 0., Luke viii. 10; Mark iv. 11; Matt. xiii. 11; ver. 19, o
Xóyos rŷs B. With the fact that the kingdom of God offers the realization of the divine
purpose of salvation, it is in keeping that the working of miracles by Christ and His dis-
ciples goes hand in hand with the preaching of the kingdom, Matt, xii. 28; Luke x. 9;
Matt. ix. 35; Luke ix. 2, etc.; because the connection between these miracles and salva-
tion in the kingdom of God corresponds to the connection, everywhere expressed or pre-
supposed, between sin and death in the world (cf. Cremer's Ueber die Wunder im Zusam-
menhange der göttlichen Offenbarung, Barmen 1865). Hence the expectation of great
blessedness in the kingdom of God, Luke xiv. 15, μακάριος ὃς φάγεται ἄρτον ἐν τῇ β. τ. θ. ;
cf. xiii. 29, ȧvaкλiðýσovтai ev т B. T. 0.; Matt. viii. 11; cf. Matt. xvi. 19, dúow ool
δώσω σου
τὰς κλεῖδας τῆς β. τῶν οὐρ.; xxiii. 14, κλείετε τὴν βασ, τῶν οὐρ.; xxi. 43, ἀρθήσεται ἀφ'
ὑμῶν ἡ β. τ. θ.
Now, inasmuch as the saving designs of God already found their realization with and
in Christ, it is said, ǹ ß. T. 0. Évtòs vµôv ẻotív, Luke xvii, 21; of. John i. 26, µéoos
vµŵv otýkei, dv vµeîs ovr oldate; Luke xi. 20; Matt. xi. 12, xii. 28. But inasmuch as
this realization first becomes manifest when Christ's work is completed, the kingdom of
God is spoken of as yet to be revealed, with the tacit assumption that this can only be
accomplished after the appearance of Christ. Cf. Luke xix. 11, dɩà tò ẻyyùs eivai “Iepov-
σαλὴμ αὐτὸν καὶ δοκεῖν αὐτοὺς ὅτι παραχρῆμα μέλλει ἡ β. τ. θ. ἀναφαίνεσθαι (cf. ver. 38).
So Mark ix. 1, ἕως ἂν ἴδωσιν τὴν β. τ. θ. ἐληλυθυῖαν ἐν δυνάμει; Luke ix. 27; Matt.
xvi. 28. In this sense it is future for Christ also, Luke xxii. 16, 18, 30; Matt. xxvi. 29;
Mark xiv. 25; Luke xxiii. 42. It is designated the kingdom of Christ in Matt. xvi. 28;
comp. Mark ix. 1; Luke ix. 27; Matt. xx. 21; Luke xxii. 29, 30; comp. xvi. 18,
xxiii. 42 ; cf. Eph. v. 5, † Bao. Toi Xpro Tôi xài Điệu ; 2 Tim. iv. 1, 18; Heb. i. 8,—because
it is the Messiah who executes the redeeming will of God, and with whom, accordingly,
the new order of things is necessarily connected; vid. under Saoiλeús.
When, therefore, Christ says, ἡ βασ. ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου, John
xviii. 36, His meaning is that the present order of things (kóoμos) does not set forth the
glory (vid. Sóta) and saving purpose of God; for which reason the kingdom of God is
styled in Matthew, ἡ βασ. τῶν οὐρανῶν; cf. 2 Tim. iv. 18, ῥύσεταί με ὁ κύριος ἀπὸ παντὸς
ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον, whereby both the natural
and moral antagonism between it and this world is expressed and emphasized (vid. oúpavós) ;
cf. 1 Cor. xv. 50, σὰρξ καὶ αἷμα βασιλείαν τ. θ. κληρονομῆσαι οὐ δύνανται; Luke xvii. 20,
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77
οὐκ ἔρχεται ἡ β. τ. θ. μετὰ παρατηρήσεως, most strongly emphasised in John iii. 3, ἐὰν μή
τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν β. τ. θ. (see under the words, ἄνωθεν, ὕδωρ,
πveûμа); Matt. xviii. 3, 4, xix. 12, 14, 23, 24; Mark x. 14, 15, 23-25; Luke xviii.
16, 17, 24, 25, 29; 1 Cor. vi. 9, 10; Gal. v. 21; Eph. v. 5; comp. Bengel on Matt.
iv. 17, "Regni coelorum appellatione, libris N. T. fere propria, praecidebatur spes regni
terreni, et invitabantur omnes ad coelestia." This antithesis is particularly prominent in
the Revelation, which specially deals with the subject. Comp. the eßaoiλevoas, xi. 17.
On the ground of this relation to the present state of the world, allusion is made to rà
μυστήρια τῆς βασ. τῶν οὐρ., Matt. xiii. 11, Luke viii. 10, or to the μυστήριον τῆς β. τ. θ.,
Mark iv. 11, concerning which it is said, éreívois toîs ë§w ev πapaßoλaîs (which see) và
Távтa yíveтai.—Matt. xiii. 24, 31, 33, 44, 45, 47, xviii. 23, xx. 1, xxii. 2, xxv. 1; Mark
iv. 26, 30; Luke xiii. 18, 20. As the ultimate goal of the divine plan of redemption,
the B. T. 0. is also the goal of human life and effort, so far as they submit to be deter-
mined by the truth and revelation of God; hence Matt. vi. 33, Teîte dè πрŵтоν тην B.
τ. θ. ; Luke xii. 31 ; cf. ver. 32, εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν; cf.
1 Thess. ii. 12, τοῦ καλοῦντος ἡμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν. Hence εἰσέρ-
Xeσlai eis Tηv B. T. 0. (Matt. v. 20, vii. 21, xviii. 3, xix. 23, 24; Mark ix. 47, x. 15,
23, 24, 25; Luke xviii. 24; John iii. 5; Acts xiv. 22), which corresponds to owl vai
in Mark x. 26, cf. 2 Tim. iv. 18, and to wǹv aióvɩov kλnpovoµeîv in Mark x. 17 (so
that there is a close connection between the σωτηρία, or the ζωὴ αἰώνιος, and the βασ. τ.
0.). Kλnpovoµeîv tηv B. T. 0., 1 Cor. vi. 9, 10, xv. 50; Gal. v. 21; Eph. v. 5; Jas. ii. 5;
in the Gospels only in Matt. xxv. 34; but comp. avtŵv čotìv ýǹ ß. T. oùp., Matt. v. 3, 10,
xix. 14; Mark x. 14; Luke vi. 20; as also Matt. xxi. 31, oi teλŵvai προάγουσιν
ὑμᾶς εἰς τὴν β. τ. θ. ; Mark xii. 34, οὐ μακρὰν εἶ ἀπὸ τῆς β. τ. θ. ; Luke ix. 62, εὔθετος
τῇ β. τ. θ. On the expression vioì Tês B., Matt. viii. 12, xiii. 38, see under viós. The
reason why the B. T. 0. is represented both as present-e.g. in Matt. xi. 12, xii. 28, xxi. 43;
Luke xvi. 16, 17, xvii. 20, 21; Rom. xiv. 17; Col. i. 13, iv. 11; Heb. xii. 28—and
future―e.g. in Matt. xxv. 34; Luke xxi. 31; 1 Cor. xv. 50; 2 Thess. i. 5; 2 Tim. iv. 1-
is, that the N. T. writers everywhere view the blessings of salvation as, although attainable
now or in this world, still appertaining to another order of things, accordingly to the future,
so far as there is an antagonism between those blessings and the Kóσμos ovтos (John
xviii. 36; cf. 2 Pet. iii. 13; Heb. vi. 5), which prevents their full development; thus,
for example, John speaks of Con, Swn alávios, as a thing not solely of the future, but pos-
sessed now beforehand. But this is not compatible with the idea that in the N. T. a
distinction is made between a kingdom of God in a spiritually moral sense and in a his-
torically teleological sense, the one belonging to the present, the other to the future. It
must be granted, even by the espousers of this view, that such a distinction is by no means
everywhere apparent (see eg. Kamphausen, Gebet des Herrn, p. 59). The error of this view
arises not simply from a false adjustment of the relation of the N. T. present salvation
to the O. T. future salvation, or of the N. T. salvation in the present to the N. T. future
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!
salvation, but mainly from the fact that the kingdom of God is not regarded primarily as
salvation,—its fellowship is not primarily regarded as a fellowship of the saved, forming
the nucleus or foundation of a new spiritual and moral fellowship. What is called the
kingdom of God in a spiritually moral sense is, in the N. T., the beginning of the kingdom
of God in its teleological sense, in the sphere of the inner life. The future belongs to the
B. T. 0. as Bao, τŵv ovρ. (“ sic appellatur cum prospectu ad consummationem,” Bengel),
but this future is as yet made a matter of conflict by the present. The B. Tŵv oùp. was
here, ere it drew nigh, Matt. xxν. 34, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασ. ἀπὸ
KATABOXĥs Kóσµοv; for the world was created with a view to this order of things. It
exists and is operative (1 Cor. iv. 20; Mark ix. 1), as a possession and a power, ere the
present order of things has given way to it.
As to the O. T. basis of this idea, Baσiλeía Toû coû, being a new order of things,
owing its character to the realization or revelation of the dominion of God, is a compre-
hensive N. T. expression for the object promised and expected in the plan of salvation (cf. Acts
iii. 21), suggested, perhaps, primarily by Dan. ii. 44, but first used as term. techn. in Wisd.
x. 10; comp. Gen. xxviii. 12; Song of the three Children, 32. What the expression pre-
supposes may be easily learnt from prophecies like Isa. ii. xi., lii. 7; Mic. iv.; Jer. xxiii.
5 sqq., xxxiii. 14 sqq.; Ezek. xxxiv. 23 sqq., 37; Dan. ii. 44, vii. 14, as well as from
passages like Ps. xciii.-xcix. These prophecies, again, are rooted (comp. Ps. xciii.-xcix.)
in the relation of God to Israel, as distinguished from other nations,-a relation according
to which God displays His royal authority in Israel by saving and redeeming; amongst
the Gentiles, as the foes of Israel, by judgments; cf. Deut. vii. 6-8, xiv. 2; Ex. xv. 18.
There Israel is His kingdom (Ex. xix. 6; Deut. xxxiii. 5; Isa. xxxiii. 22), inasmuch as
His will, in the form of law and promise, determines the life of the nation. The N. T.
expression, like αἰὼν οὗτος, μέλλων, seems to have been adopted from the language of the
schools and of the religious life of the community; for the formula pnp is frequently
applied to the kingdom of Messiah, which is also sometimes called kingdom of God. Cf.
Tholuck on Matt. v. 3; Lightfoot, Hor. Hebr.; and Wetstein on Matt. iii. 2. Schoettgen,
Dissertatio de regno coel.-From all this it would appear that the kingdom of God is
primarily salvation, and as such is both the possession and the hope of the ẻκкλnoía; cf.
Luke xii. 32 (πoíμviov, corresponding to ẻκλŋoía, cf. 1 Pet. v. 2; Acts xx. 28), as also
Heb. xii. 28, βασιλείαν ἀσάλευτον παραλαμβάνοντες, with τὰ μέλλοντα ἀγαθά, Heb. ix. 11 ;
Rom. xiv. 17; 1 Cor. iv. 20. It is related, therefore, to exкλŋoía as redemption is
related to the church of the redeemed, and in such a manner that, being encompassed and
embraced by the organism of the kingdom of God, the latter has in the former its weal
and its law. At the same time, however, the church is the sphere of the demonstration
and manifestation of the corresponding order of things-to wit, of the kingdom of heaven,
and that in accordance with the development of the ages; vid. alóv. In no case is the
church to be regarded as "the form of manifestation" or embodiment of the kingdom of
God in any such sense.
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Baoiλe vw, to be king, to rule; Matt. ii. 22; Luke i. 33; 1 Tim. vi. 15. Of God,
Rev. xi. 15, 17, xix. 6; of Christ, 1 Cor. xv. 25, vid. under Baoiλeús; of those who
belong to Christ, Rev. v. 10, xx. 4, 6, xxii. 5; cf. Dan. vii. 27; Gen. xii. 3; Jas. i. 18,
to denote their participation in the royal glory of Christ, at whose feet all opposing powers
must lie, 1 Cor. xv. 25; Rev. xvii. 4, xix. 16; cf. 1 Cor. vi. 2; 2 Tim. ii. 12, ei vπoµé-
νομεν, καὶ συμβασιλεύσομεν. This theocratic meaning will also have to be adopted in
1 Cor. iv. 8, xwpis ýµŵv éßaoiλevoate, especially in view of the words that follow, kai
ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς σὺν ὑμῖν συμβασιλεύσωμεν; according to which
the apostle has in his eye the goal of Christian hope (Rom. viii. 17, 2 Tim. ii. 12), which
the Corinthians in carnal pride were laying claim to beforehand. In antithesis to this is
ver. 9, ô Deòs ýµâs TOÙS åπTOOTÓλovs éσxátovs åtédeı§ev, cf. Jas. i. 18; cf. Osiander, Meyer,
Burger in loc. — In Rom. v. 17, οἱ τὴν περισσείαν τῆς χάριτος λαμβάνοντες ἐν ζωῇ
βασιλεύσουσιν διὰ Χριστοῦ, the expression must be taken primarily in opposition to the
foregoing εἰ γὰρ ὁ θάνατος ἐβασίλευσεν ; in contrast with the previous subjection to the
dominion of death, there now comes in the completest contrary; cf. 1 Cor. iii. 22, elte
Death is subject to them, and life serves for the demon-
stration of that which they are. They are in the same manner in possession of life, as
death was previously in possession of them. — Akin in classical Greek is the use of Bao-
βασι-
λεύειν
Xeveiv = to live as a king, in Plutarch. Lastly, Paul uses the word in the following con-
nections, ὁ θάνατος ἐβασίλευσεν, Rom. v. 14, 17; ἡ ἁμαρτία ἐβ., Rom. v. 21, vi. 12;
ἡ χάρις βασ., Rom. v. 21 (as in Plato, Rep. x. 607 Α, ἡδονὴ καὶ λύπη ἐν τῇ πόλει βασι-
λεύσετον ἀντὶ νόμου; Xen. Mem. iv. 3. 14, ἡ ψυχὴ βασιλεύει ἐν ἡμῖν), to mark them as
supreme determining powers.
Can elTe Oávaτos Távта iµôv.
ζωὴ εἴτε θάνατος πάντα ὑμῶν.
*
B d e λ ú o o w. In classical Greek only the middle ẞdeλúooopal, to be disgusted, to
detest, to abominate; with the acc., Rom. ii. 22, ó ßdeλvooóµevos тà eldwλa. LXX.
rpw,
Lev. xi. 11, 13; vn, Deut. vii. 26, xxiii. 8; Job ix. 31. It denotes a very high degree
of repugnance. Cf. Aristoph. Νubb. 1132, ἣν ἐγὼ μάλιστα πασῶν ἡμερῶν δέδοικα καὶ
Téþρika kaì ẞdeλúттoμal. In biblical Greek used of religious and moral repugnance, see
under ßdéλvyμa. The act. ẞdeλúoow only in Lev. xi. 43, xx. 25, 1 Macc. i. 48, in the
βδέλυγμα.
combination βδελύσσειν τὰς ψυχὰς ἐν τινὶ = to make abominable, detestable, to constitute
tàs
an object of religious abomination, to defile, Heb. = rp. Hence the perf. par. pass., Rev.
xxi. 8, δειλοί καὶ ἄπιστοι καὶ ἐβδελυγμένοι, those who are stained with abominations
(heathenish), cf. xvii. 4, 5, xxi. 27; 3 Macc. vi. 9, ἐπιφάνηθι τοῖς ἀπὸ Ἰσραὴλ γένους,
ὑπὸ δὲ ἐβδελυγμένων ἀνόμων ἐθνῶν ὑβριζομένοις. On the contrary, the same form in Job
xv. 16, ἐβδελυγμένος καὶ ἀκάθαρτος ἀνήρ, as also in Isa. xiv. 19, νεκρὸς ἐβδελυγμένος, is
the passive of βδελύσσομαι = abominated, an abomination, cf. ἰάθην, ἰάμαι, from ἰάομαι,
Matt. viii. 8; Mark v. 29; Isa. liii. 5.
Βδελυκτός, abominable, or abominated; Tit. i. 16, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς;
Luther, "who are an abomination to God." Cf. Prov. xvii. 15, ὃς δίκαιον κρίνει τὸν
S
Βδέλυγμα
Βέβαιος
138
C
ἄδικον, ἄδικον δὲ τὸν δίκαιον, ἀκάθαρτος καὶ βδελυκτὸς παρὰ θεῷ = ngyin. Ecclus. xli. 5,
τέκνα βδελυκτὰ γίνεται τέκνα ἁμαρτωλῶν; 2 Macc. i. 27. The word does not occur in
classical Greek; ßdeλupós has another sense, and signifies shameless, disgusting; in this
sense βδελυκτὸς is used in Philo, ii. 261. 4, γυναικῶν θιάσους βδελυκτῶν καὶ ἀκολαστῶν,
whereas it is used in patristic Greek in a religious sense, with the passive signification
above given; eg. Chrysostom, καὶ παρὰ ἀνθρώποις μισητοὺς καὶ παρὰ θεῷ βδελυκτούς.
Bdéλvyμa, Tó, what is detested, abomination, only in biblical and patristic Greek,
to mark an object of the highest moral and religious repugnance. LXX. = p, Deut.
xxix. 17; 2 Chron. xv. 8, ἐξέβαλε τὰ βδελύγματα ἀπὸ πάσης τῆς γῆς Ἰούδα, over against
Évekaίviσe To Ovσiαστýρiov Kuρíov; Jer. xiii. 27; Ezek. xi. 21; Dan. ix. 27, xi. 31,
xii. 11 (p elsewhere also edwλov, 1 Kings xi. 7; πроσóxiopa, Deut. vii. 26;
2 Kings xxiii. 13). P, Lev. vii. 21, xi. 10-xiii. 20, etc. nayin, Ex. viii. 26; Gen.
xliii. 21, xlvi. 43, βδέλυγμα γάρ ἐστιν Αἰγυπτίοις πᾶς ποιμὴν προβάτων; Prov. xi. 1, 20,
xvi. 11; 2 Chron. xxxvi. 14; Lev. xviii. 26, 27. (Also ȧxá@apтov, àкabapoia, Prov.
- ἀκάθαρτον, ἀκαθαρσία,
iii. 32, xxiv. 9.) Ecclus. xiii. 20, xxvii. 30, xlix. 2, Wisd. xii. 23, xiv. 11, it is said,
concerning the idols, ἐν κτίσματι θεοῦ εἰς βδέλυγμα ἐγενήθησαν. Everything that loosens
the connection of man with God is an object of the highest religious detestation, déλvyµa ;
hence also, in general, sinful actions and sinful men, so that the frequent connection or
interchange of ßd. with ảκalapoía, åкáðaртos (q.v.), is well accounted for; cf. Prov.
iii. 32, vi. 16, xxiv. 9; Jer. xiii. 27. Especially, however, is it used as term. techn. for
everything in which — answering to the highest religious detestation — the greatest
estrangement from God manifests itself. Hence unclean beasts and the eating thereof is
designated ẞdéλvyμa, cf. Lev. xi., Deut. xiv. 3, for therein was manifested the difference
between the Gentiles and Israel as united with God. Then it denotes idols; in general
KaT' §., all forms of heathenism. Cf. Deut. xxix. 17; 2 Chron. xv. 8; Isa. ii. 8, 20;
Lev. xxviii. 27, etc., as also the combinations of ȧкaðaрσía, πоpveía, and ẞdeλ., Rev.
xvii. 4, 5.. This must be kept in mind in all the N. T. passages. It denotes the
greatest repugnance on the part of God in Luke xvi. 15, тò èv åv@páπois vþyλòv ßdé-
λυγμα ἐνώπιον τοῦ θεοῦ; heathenish character in Rev. xvii. 4, 5, xxi. 27, πᾶν κοινὸν
καὶ ὁ ποιῶν βδέλυγμα καὶ ψεῦδος, with reference to the semblance of Christianity (world-
liness). Only in this moral religious sense, therefore, and not in that of physical disgust,
can ẞdéλvyμa èpnμwσews, Matt. xxiv. 15, Mark xiii. 14 (comp. Dan. ix. 27, xi. 31,
xii. 11; 1 Macc. i. 54 ff.; Matt. xxiii. 38), be understood as designative of a manifesta-
tion of the highest opposition to God (Antichrist), cf. Cremer on Matt. xxiv. 25, p. 59 ff.
Βέβαιος, ἡ
Béßaros, a, ov, in Attic Greek usually ó, ǹ (from Balvw) = firm, e.g. of firm land,
terra firma. Figuratively, synonymous with aλn@ýs, ȧopaλńs, πIOTós, fixed, sure, certain.
Βέβαιος denotes what we can move or act upon ; στερεός,—from στα, ἵστημι,—what is or
stands fast, firm, hard; thus σrepeaì múλai = fast or fixed gates; Béßaloi Túλai (Thucyd.
iv. 67) = sure gates, gates guaranteeing safety. Thucyd. iii. 23, «púσtaλλós te yàp ÊTTE-
1
Βέβαιος
Βεβαιόω
139
πήγει οὐ βέβαιος ἐν αὐτῇ (sc. τῇ τάφρῳ) ὥστ᾽ ἐπελθεῖν. Hence figuratively = upon which
one may build and rely or trust. Plato, Legg. ii. 653 A, ἀληθεῖς δόξας βεβαίους, where
βέβαιος denotes the worth of the ἀληθ. ; Τim. 49 Β, πιστῷ καὶ βεβαίῳ χρήσασθαι λόγῳ ;
37 Β, δόξαι καὶ πίστεις γίγνονται βέβαιοι καὶ ἀληθεῖς. With εἰρήνη (Xenophon, Isocrates),
φιλία (Xen. Plato), and other words. Not unfrequently of persons likewise = reliable,
trusty, constant, e.g. φίλος. Thucyd. v. 43, οὐ βεβαίους φάσκων εἶναι Λακεδαιμονίους,
untrustworthy, inconstant. Comp. Wisd. vii. 23, [ἔστι ἐν τῇ σοφία] πνεῦμα . . . φιλάνθρω-
πον, βέβαιον, ἀσφαλές; 3 Macc. vii. 7, τήν τε τοῦ φίλου ἣν ἔχουσι πρὸς ἡμᾶς βεβαίαν . .
εὔνοιαν ; ν. 31, βεβαίαν πίστιν. Not in the LXX.
Not in the LXX. In the N. T. not of persons, but in
other ways as in classical Greek, and indeed (1) objectively, Heb. vi. 19, ἣν (sc. ἐλπίδα)
ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς ἀσφαλῆ τε καὶ βαβαίαν, where ασφαλής and βέβαιος are
negative and positive expressions of the same thing, of that which does not fail nor waver,
that which is immoveable, and upon which one may rely. Heb. ii. 2, λόγος, as in 2 Pet.
i. 19; cf. Plato, Phaed. 90 C, λόγος βέβαιος καὶ ἀληθής. Rom. iv. 16, ἐπαγγελία. Heb
ix. 17, διαθήκη ἐπὶ νεκροῖς βεβαία; cf. Gal. iii. 15, κεκυρωμένη διαθ. 2 Pet. i. 10, βεβαίαν
ὑμῶν τὴν κλήσιν καὶ ἐκλογὴν ποιεῖσθαι. (2) Subjectively, 2 Cor. i. 7, ἐλπίς; Heb.
iii. 6, παῤῥησία ; iii. 14, ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίαν κατά-
σχωμεν.
Βεβαιόω, to make frm or reliable, so as to warrant security and inspire confidence,
to strengthen, e.g. τὴν ἀρχὴν, βασιλείαν, to make true, to fulfil ; e.g. Xen. Cyrop. viii. 8. 2,
εἴτε ὅρκους ὀμόσαιεν, ἠμπέδουν, εἴτε δεξιὰς δοῖεν, ἐβεβαίουν. Polyb. iii. 3, βεβαιώσειν ἡμῖν
πέπεισμαι τὰς ἐπαγγελίας. So Rom. xv. 8, εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων.
Comp. Xen. Anab. vii. 6. 17, ἀπαιτήσει με δικαίως, ἐὰν μὴ βεβαιῶ τὴν πράξιν αὐτῷ ἐφ᾿
ἡ ἐδωροδοκουν. In this connection it signifies to fulfil, in others again to confirm, to make
a thing firm so that it holds, e.g. τους νόμους, leges sancire. Plato, Crit. 53 Β, βεβαιώσεις
τοῖς δικάσταις τὴν δόξαν. Phileb. 14 C, τοῦτον τοίνυν τὸν λόγον ἔτι μᾶλλον δι᾿ ὁμολογίας
βεβαιωθεσώμα. So Mark xvi. 20, τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθούντων
σημείων ; Heb. ii. 3, ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη; 1 Cor. i. 6, τὸ μαρτύριον τοῦ
Χριστοῦ ἐβεβαιώθη ἐν ἡμῖν. While the combination of βέβαιος with a personal subject,
so usual in classical Greek, does not occur in the N. Τ., the union of βεβαιούν with a per
sonal object, hardly known in classical Greek,-certainly not at all in the manner of the N. T.,
is distinctive of the N. T. When it is said in Thucyd. vi. 34, ἐς τοὺς Σικέλους πέμπον-
τες τοὺς μὲν μᾶλλον βεβαιωσώμεθα, this corresponds simply with the import of the
adjective with personal subject, Schol. βεβαίους φίλους ποιήσωμεν. The N. Τ. βεβαιοῦν
with personal object does not refer to the character or bearing of the object; it signifies a
confirming of the person's state of salvation, preservation in a state of grace, synonymous
with στηρίζειν, 1 Thess. iii. 13 ; 1 Pet. v. 10. It does not modify the meaning of the verb,
but it uses it of persons in the same manner as it is said, βεβαιοῦν τὴν ἀρχήν, βασιλείαν.
1 Cor. i. 8, ὃς καὶ βεβαιώσαι ὑμᾶς ἕως τέλος ἀνεγκλήτους ἐν τῇ ἡμέρᾳ κ.τ.λ., comp. Col.
Βεβαιόω
Βέβηλος
140
i. 8; Rom. viii. 33. - 2 Cor. i. 21, ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν καὶ χρίσας
nµâs ó leós, comp. ver. 20, where the objective fulfilment and confirmation of the promises
in Christ is spoken of, so that βεβ. ἡμᾶς εἰς Χριστόν denotes the corresponding work of
God upon the subject; He confirms us in Christ, so that we become ever more assured and
certain of Him ; see also ver. 22. Eph. iv. 14, 15; 2 Thess. ii. 2 ; therefore = to con-
firm in believing possession of salvation, ie. in the faith, see Col. ii. 7, βεβαιούμενοι ἐν τῇ
πίστει, if we do not read, with Lachm. Tisch., τῇ πίστει = διὰ τῆς πίστ. (Theophylact), so
that βεβαιοῦσθαι would be an independent expression ; comp. Heb. xiii. 9, καλὸν γὰρ
χάριτι βεβαιούσθαι τὴν καρδίαν = to become fixed, assured, i.e. of one's cause or matter, to
become certain of Christ (in faith), cf. Eph. iv. 14, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ
ἀνέμῳ τῆς διδασκαλίας. This combination of βεβαιοῦν with a personal object was anti-
cipated by the LXX. Ps. xli. 13, ἐβεβαίωσάς με ἐνώπιόν σου εἰς τὸν αἰῶνα = 2y in the
Hiphil. See Ps. cxix. 28, ἐνύσταξεν (πολη) ἡ ψυχή μου ἀπὸ ἀκηδίας, βεβαίωσόν με ἐν τοῖς
λόγοις σου. The middle, which is usual in classical Greek, does not occur in biblical
Greek.
T: IT
Βεβαίωσις, εως, ή, establishing, confirmation, corroboration, δόξης (Plato), γνώμης
(Thucyd.). Thucyd. iv. 87, οὐκ ἂν μείζω πρὸς τοῖς ὅρκοις βεβαίωσιν λάβοιτε. Wisd.
vi. 20, προσοχὴ δὲ νόμων βεβαίωσις ἀφθαρσίας. In the N. T. Heb. vi. 16, πάσης αὐτοῖς
ἀντιλογίας πέρας εἰς βεβαίωσιν ὁ ὅρκος. Phil. i. 7, ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ
εὐαγγ. Frequently in Philo, see Delitzsch on Heb. vi. 16.
Διαβεβαιόομαι, deponent, firmly to assure (Plut. Polyb. Diod. Dion. Hal., once
also in Demosth.). 1 Tim. i. 7, μὴ νοοῦντες . . . περὶ τίνων διαβεβαιοῦνται. Tit. iii. 8,
περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι. Plut. Fab. 14, διαβεβαιούμενος περὶ τῶν
πραγμάτων.
Βέβηλος, ov (equiv. to βατός), related to βηλός, threshold, literally, trodden = acces
sible; and indeed mostly, in a religious sense, of things that have not been withdrawn
by consecration from general use ; that are open to all indiscriminately, χωρίον βέβηλον,
opposed to ἱερόν, ὅσιον ; Thuc. iv. 97, ὅσα ἄνθρωποι ἐν βεβήλῳ δρῶσιν, opposed to ἱερά ;
Eurip. Heraclid. 404, βέβηλα λόγια, the opposite of κεκρυμμένα; Plut. Brut. 20, τον
νεκρὸν ἐπιθέντες ἐν μέσῳ πολλῶν μὲν ἱερῶν πολλῶν δ᾽ ἀσύλων καὶ ἀβεβήλων τόκων
καθηγιζον. Of men = uninitiated, ἀμύητος; Hesych. βέβηλον· τὸ μὴ ἱερὸν καὶ ἄθεον.
βέβηλος· ἀνίερος, ἀμύητος. Later also = unholy, impure (cf. the German gemein in its
ethical sense), syn. κοινός, Theodoret on Isa. Ixvi, βέβηλόν ἐστι τὸ μὴ ἅγιον, τουτέστι τὸ
κοινόν. So especially in Philo, e.g. ἐπιθυμία βέβηλος καὶ ἀκάθαρτος καὶ ἀνίερος οὖσα, in
connection with the usage of the LXX., who employ βέβ. to translate Si, Lev. x. 10, the
opposite of ἅγιος, syn. ἀκάθαρτος; 1 Sam. xxi. 4, ἄρτοι βέβηλοι, for general use, not
ἅγιοι; Ezek. xxii. 26, xliv. 23. βέβηλος had not originally a moral meaning, but the
natural antagonism between the profane and the holy or divine grew into a moral
antagonism, see under ἅγιος; cf. Ezek. xxii. 26, οἱ ἱερεῖς αὐτῆς ἠθέτησαν νόμον μου καὶ
Βέβηλος
Βιάζω
141
ἐβεβήλουν τὰ ἅγιά μου· ἀνὰ μέσον ἁγίου καὶ βεβήλου οὐ διέστελλον . . . καὶ ἐβεβηλούμην
ἐν μέσω αὐτῶν. Hence ßeßnλów, to profane, desecrate, violate, Lev. xxii. 15, xix. 29;
Beßnλwµévos, violated; of a woman, in Lev. xxi. 7, 14, which in Ezek. xxi. 25
Béẞnλos, one who has forfeited his divine, sacred character (connected with avoμos).
Accordingly ẞéẞnλov is that which lacks all relationship or affinity to God. In the LXX.
it is the only word for , whereas in the N. T. has two equivalents, Béßnλos and
kowós; indeed, we find κowós used where ritual or theocratic uncleanness is meant, and
where classical usage would lead us to expect Béßnλos; cf. Mark vii. 2, Kowaîs xepoív,
with 2 Macc. v. 16, ßeßýλois xepoív; cf. Beßnλów, Acts xxiv. 6, with xxi. 28. On the
other hand, Béẞnλos is used where reference is made to the general moral-religious
character, the moral-religious worth. Το βέβηλοι κενοφωνίαι, empty babblings, such as
lack all affinity to God, all sanction, 1 Tim. vi. 20; 2 Tim. ii. 16 (Luther, unspiritual—
ungeistlich); 1 Tim. iv. 7, ßéßŋλoi kai ypawdeis μúlo. Of persons, 1 Tim. i. 9, ἀνόσιοι
кaì Béßηλo, both designations of the same character, that is, of the lack of piety (vid.
oσios); cf. the other adjectives used in pairs for the purpose of strengthening in each case
the same idea. In this sense it is a specially select designation of Esau, Heb. xii. 16,
μή τις πόρνος ἢ βέβηλος ὡς Ἠσαν, ὃς ἀντὶ βρώσεως μιᾶς ἀπέδετο τὰ πρωτοτόκια ἑαυτοῦ.
Βεβηλόω, to desecrate; Matt. xii. 5, τὸ σάββατον β.; Acts xxiv. 6, τὸ ἱερὸν ἐπείρασε
βεβηλώσαι, denoting the same act as xxi. 28, κεκοίνωκεν τὸ ἅγιον τόπον τοῦτον, the latter
addressed to Israelites, the former to Felix. See above, under ßéßnλos.
し
​Bi áo, to overpower, to compel; in the N. T. only in Matt. xi. 12; Luke xvi. 16.
Only in Homer and in very late Greek does the active occur; usually the word is used
as the middle deponent, Biáloμat. Yet it also is found not very unfrequently as passive
βιάζομαι.
in Thucydides, Demosthenes, Philo, so that it would not be strange if the word were
taken as a passive in Matt. xi. 12, Baoiλeía Tâν ovρavŵv Biáleтai; Thuc. i. 77,
ἀδικούμενοι δὲ οἱ ἄνθρωποι μᾶλλον ὀργίζονται ἢ βιαζόμενοι; Dem. p. 508, ὅπως μὴ
ВiaσОîтe åμаρтável. In favour of the passive rendering in Matt. xi. 12, is the following
context there, καὶ βιασταὶ ἁρπάζουσιν αὐτήν, for βιάζειν oι βιάζεσθαι and ἁρπάζειν are
synonyms. Cf. Plut. Erotic. 755 D, οἴει γὰρ ἁρπαγὴν γεγονέναι καὶ βιασμόν, οὐκ
ἀπολόγημα καὶ στρατήγημα τοῦ νεανίσκου νοῦν ἔχοντος, ὅτι τὰς τῶν ἐραστῶν ἀγκάλας
διαφυγὼν ἐξηυτομόληκεν εἰς χεῖρας καλῆς καὶ πλουσίας γυναικός. Against this it is not
decisive that the word in the parallel passage, Luke xvi. 16, πâs eis avτǹv Biáletal, is
used as a deponent middle, seeing that one and the same writer, Thucydides, uses it
promiscuously as deponent and as passive. It can be shown, moreover, that the word
must in Matthew be taken as passive. Taken as deponent, it would be utterly without
sense, because ẞiáceolaι without an object or something equivalent thereto, such as
πρóσw, elσw, neither is nor can be used; it is not an independent, self-contained concep-
tion such as to exercise force, forcibly to step forward. At least our passage would be
the only authority for such a rendering. Consequently the rendering, " advances with
=
Βιάζω
Βιάζω
142
power, with violence, presses forcibly on" (comp. John xviii. 36!—the idea of violence
cannot be separated from βιάζεσθαι), is as impossible as the other, which takes βιάζεσθαι
as a strengthened synonym for the expression peculiar to Luke, ἀπὸ τότε ἡ βασιλεία τοῦ
Dεoû evαɣyeλíčeтai, analogous to the use of ẞiáceolat, as to persuade, to constrain to, to
oblige, Gen. xxxiii. 12, καὶ ἐβιάσατο αὐτόν, Judg. xix. 7, έβιάσατο αὐτὸν ὁ γαμβρὸς
αὐτοῦ, as it likewise occurs in the classics, Eurip. Alc. 1116, ἄναξ, βιάζει μ' οὐ θέλοντα
ὁρᾶν τάδε, where it must not be forgotten that βιάζεσθαι, even in these connections,
is somewhat different from a merely strengthened πeíew, indeed the reverse, strictly
speaking, of πείθειν, Plut. Erotic. 773 D, ἐπειδὴ πείθειν ἀδύνατος ἦν, ἐπεχείρει βιάσ
aolaι K.T.λ., so that it implies at least an où éλev, a resisting, apart from the fact
that even in this connection it cannot be without an object or some equivalent clause.
And if the attempt be made to paraphrase the object by the analogy of Luke xvi. 16,
ἡ βασ. τ. οὐρ. βιάζεται πάντας, and then compare therewith the course of the gospel history,
and specially the profoundly mournful kaì our ỷleλýσate of Matt. xxiii. 37, one is
impressed with the conviction that no unhappier explanation of this much disputed
passage could be suggested.
a
If it be established that Biáceola in Matt. xi. 12 is to be taken as passive, and in
Luke xvi. 16 as deponent middle, the question further arises, whether it is to be taken in
a good or in a bad sense. Against the former the åpπálew in Matthew does not of itself
militate, because this word may, as often in Xen. and Plutarch, denote generally an act
of rashly seizing, e.g. тà öπλa åρπáÇew, quickly to seize weapons; тò öpos, quickly to occupy
the mountain, Tòv Kaιρóv, to seize the opportunity. In this case the râs eis avтny Bial. in
Luke would correspond with the Biaσтai ȧpráčovσw avτýv in Matthew, and we might
compare Thuc. vii. 69, εὐθὺς ἔπλεον πρὸς τὸ ζεῦγμα (closing) τοῦ λιμένος καὶ τὸν παραλειφ
θέντα διεκπλοῦν βουλόμενοι βιάσασθαι ἐς τὸ ἔξω. It would still be questionable, how-
ever, if the force was not directed against the kingdom of heaven itself, where the
barrier was which made the entrance difficult. Meanwhile even this explanation proves
untenable if we have once for all established it as a settled point that Biáceolaι in
Matthew is to be taken as passive. For the passive Biáceolat occurs only in the bad
sense of a hostile overpowering subjugation or violence. So Thuc. i. 2. 1, iv. 10. 3, ǹv
kaì vþ' ýµŵv Biágerai, he should be thrown by us (Krüger); vii. 84. 1, viii. 27. 3; so even
i. 77. 3, where in contrast with ἀδικεῖσθαι we read, ἀδικούμενοί τε, ὡς ἔοικεν, οἱ ἄνθρωποι
μᾶλλον ὀργίζονται ἢ βιαζόμενοι· τὸ μὲν γὰρ ἀπὸ τοῦ ἴσου δοκεῖ πλεονεκτεῖσθαι, τὸ δ᾽ ἀπὸ
τοῦ κρείσσονος καταναγκάζεσθαι, ὑπὸ γοῦν τοῦ Μήδου δεινότερα τούτων πάσχοντες ἠνεί-
χοντο ἡ δὲ ἡμετέρα αρχή χαλεπὴ δοκεῖ εἶναι. Hence it can denote here only a repelling
(or some other forcible treatment of the kingdom of God in its representatives, Luke
xvii. 21 ?), and the two propositions in Matthew answer completely to the statement in
Matt. xxiii. 13; the kingdom of God is repelled, and its enemies spoil it, i.e. those
to whom it belongs, for whom it exists. To this interpretation of Bialerai in Matthew
Biaoraí also urges us,—a word unknown in classical Greek, but which, after the analogy
Βιάζω
Βούλομαι
143
οι βιασμός, βιαστός, and in its connection with ἁρπάζειν (cf. Plut. l.c.), is most naturally
to be taken in a bad sense. Thus Luke's expression, wâs eis avτǹv ßiášetaɩ, is to be
compared with Josephus, Antt. iv. 6. 5, ὥστε μὴ ταῦθ᾽ ἅπερ ὑπαγορεύει τὸ θεῖον λέγειν,
βιάζεσθαι δὲ τὴν ἐκείνου βούλησιν, to struggle against God's will. The preceding sentence
in Luke, ȧTÒ TOTE ǹ Baσ. T. 0. Evayyeλíseтal, corresponds then to Matt. xi. 11. Thus,
linguistically, that explanation alone can be justified which by the espousers of other
interpretations is pronounced (not perhaps in good earnest) practically inappropriate to
a connection wherein Christ, with forcible and at last even decisive earnestness, denounces
the bearing of Israel in its totality—the few exceptions of the disciples not being taken
into account towards John and towards Himself; independently of the fact that the
other explanation, which takes Biál. in a good sense, affords a meaning which does not
harmonize with the tenor of the gospel history and doctrine; cf. Luke xviii. 26, 27. It
is interesting to observe that those Greek fathers who take Biáceola in this good sense,
and whose linguistic authority one would avail oneself of, refer to the ascetic practices of
watching, fasting, etc., whereby the kingdom of heaven is to be won !
Βούλομαι, έβουλόμην, ἐβουλήθην, as Lachm. and Tisch. read everywhere in the
N. T., instead of the Attic augmentation Bovλóµnv, ýßovλýðŋv (Received text, 2 John 12).
The Attic form of the second perfect, Bovλe, instead of Boiλn, has kept its place in Luke
xxii. 42; cf. Buttmann, 103, iii. 3, neutestam. Gr. p. 37 to will, wollen, with which it is
etymologically connected, as also with the German wählen. A synonym with Oéλew, from
which it is not so to be distinguished that Bouλopai denotes the unconscious, Oéλew the
conscious willing, or as impulse is from purpose (Buttmann, Döderlein). On the contrary,
compare Plato, Gorg. 509 Ε, μηδένα βουλόμενον ἀδικεῖν, ἀλλ᾽ ἄκοντας . . . ἀδικεῖν. Legg.
ix. 862 A, μὴ βουλόμενος, ἀλλ᾽ ἄκων, and the meaning of βουλή. The converse also is not
true (Ammon.), comp. Dem. Phil. i. 9, πроσýкει πpoðúµws éléλeiv åkoveiv tŵv Bovλoµévwv
συμβουλεύειν. Plato, Polit. 299 E, ὅ γ' ἐθέλων καὶ ἑκὼν ἐν τοιούτοις ἄρχειν. Both words
are, upon the whole, used synonymously; both denote a conscious willing, as is clear from
the examples above given. Cf. also Plut. de trang. an. 13, Tí ovv Davμaσтóv ei πeloves
εἰσὶν οἱ λούεσθαι θέλοντες τῶν ἀλειφεσθαι βουλομένων, where form and euphony occasion
the change of word. Plato, Gorg. 461 Α, τον ῥητορικόν ἀδύνατον εἶναι ἐθέλειν ἀδικεῖν.
Acts xvii. 20, Bovλóμeða oûv yvŵvai тí àv déλoi taûta eival. The observation, however,
βουλόμεθα τί θέλοι
is correct (Schenkl), that Bovλoμai denotes a conception of wider range than ééλw, which
specially denotes the active resolution, the will urging on to action; Bouλeolar, perhaps
to have in thought, to intend; Oéλew, to be determined, akin to the Sanscrit dhar,
sustinere (Curtius, 655). Cf. Il. xxi. 177, τρὶς δὲ μεθῆκε βίης· τὸ δὲ τέτρατον ἤθελε θυμῷ
ᾶξαι ἐπιγνάμψας δόρυ κ.τ.λ. Thus in Rom. vii. 15, Boúλeolar would be quite inappro-
priate; compare there the contrast between θέλειν and μισεῖν, οὐγὰς ὁ θέλω πράσσω, ἀλλ᾽
ὁ μισῶ τοῦτο ποιώ. Ver. 16, ὃ οὐ θέλω τοῦτο ποιῶ. On the other hand, ὃ βούλομαι
would denote an object of whim or inclination rather than of will. Cf. Acts xviii. 15,
Βούλομαι
Βούλομαι
144
κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι. Plato, Conv. 199 Ε, ἵνα μᾶλλον καταμάθῃς ὃ
βούλομαι, what I think. Though it is often possible to interchange the words, this is
always inadmissible where the greater force of the expression requires éλev; comp. e.g.
Matt. ii. 18, οὐκ ἤθελε παρακληθῆναι. Compare also the careful choice of the words in
Matt. i. 19, μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρα ἀπολῦσαι αὐτήν; cf. ver. 20,
ταῦτα δὲ ἐνθυμηθέντος, whereas with ἐθέλειν, προθυμεῖσθαι would rather be joined; cf.
Dem. l.c. Thus for the Hebrew 1 we find the expression, peculiar to biblical Greek,
θέλειν ἐν τινὶ and βούλεσθαι ἐν τινὶ, the latter, however, by far the rarer. This distinction
in the force of the two words appears most strikingly in some peculiarities of classical
Greek Θέλειν occurs with the signification to will, to dare ; βούλομαι, not. Χen. Cyrop.
iii. 1. 23, παιόμενοι ὅμως ἐθέλουσιν καὶ πάλιν μάχεσθαι τοῖς αὐτοῖς. Jerome i. 14, οὐδεὶς
ἐθέλει τυράννου κατ᾿ ὀφθαλμοὺς κατηγορεῖν. While βούλεσθαι is weaker than αἱρεῖν,
perhaps = cupere, θέλειν stands much nearer to αἱρεῖν, and signifies a being firmly resolved.
Cf. Plato, Legg. 733 Α, ἡδονὴν βουλόμεθα ἡμῖν εἶναι, λύπην δὲ οὔθ᾽ αἱροῦμεθα οὔτε
βουλόμεθα. Legg. i. 630 Β, διαβάντες δ᾽ εὖ καὶ μαχόμενοι ἐθέλοντες ἀποθνήσκειν ἐν τῷ
πολέμῳ. Conv. 179 Β, καὶ μὴν ὑπεραποθνήσκειν γε μόνοι ἐθέλουσιν οἱ ἐρῶντες. Θέλειν
occurs with the signification to direct ; βούλεσθαι, not; eg. Thuc. ii. 89. 8, ἡσσωμένων
ἀνδρῶν οὐκ ἐθέλουσιν οἱ γνῶμαι πρὸς τοὺς αὐτοὺς κινδύνους ὁμοῖαι εἶναι; Herod. i. 74. 3,
ἄνευ γὰρ ἀναγκαίης ἰσχυρῆς συμβάσεις ἰσχυραὶ οὐκ ἐθέλουσι συμμένειν ; vii. 50. 2, τοῖσι
τοίνυν βουλομένοισι ποιέειν ὡς τὸ ἐπὶ πᾶν φιλέει γίγνεσθαι τὰ κερδέα, τοῖσι δὲ ἐπιλε-
γομένοισί τε πάντα ὀκνεῦσι οὐ μάλα ἐθέλει. Βούλεσθαι, on the other hand, occurs with
the signification to wish rather, with and without pâλλov in Homer and the Attic writers;
θέλειν, not. From all this it is evident that Bouλeolar denotes quite generally the tendency
of the will, ἐθέλειν the impulse of the will, so that βούλεσθαι differs from θέλειν as
passive affection from active impulse; βούλομαι can always be rendered by θέλειν, but
θέλειν cannot always be expressed by βούλεσθαι.
In N. T. Greek βούλεσθαι occurs far more rarely than θέλειν, and the usage here
presents no special exceptions. It signifies (1) in general, to will, to be inclined to, to
have the intention, comp. 2 Cor. i. 15, ἐβουλόμην πρὸς ὑμᾶς ἐλθεῖν, with ver. 17, τοῦτο
οὖν βουλευόμενος ; 2 John 10, τοὺς βουλομένους κωλύει, cf. 2 Macc. i. 3, and is joined with
the aorist infinitive, Matt. i. 19, xi. 27; Mark xv. 15; Luke x. 22; Acts v. 28, xii. 4,
xvii. 20, xviii. 27, xix. 30, xxii. 30, xxiii. 28, xxv. 22, xxvii. 43, xxviii. 18; 2 Cor.
i. 15; Jude 5; with the present infinitive, 1 Tim. vi. 9; Tit. iii. 8; Philem. 13; Jas.
iv. 4; Acts xxv. 20; followed by the accusative with the infinitive, 2 Pet. iii. 9; 1 Tim.
v. 14, ii. 8 ; Phil. i. 12; with conjunctive following, John xviii. 39, βούλεσθε οὖν ὑμῖν
ἀπολύσω τὸν βασιλέα κ.τ.λ., as also in classical Greek, only that there βούλει occurs
oftener than βούλεσθε in challenging questions. With εἰ βούλει, Luke xxii. 42, comp.
Xen. Anab. iii. 4. 41, εἰ βούλει μένε ἐπὶ τῷ στρατεύματι, ἐγὼ δ' ἐθέλω πορεύεσθαι· εἰ δὲ
χρήζεις, πορεύου ἐπὶ κ.τ.λ. Thus it often is used to soften the imperative. (2) More
intensively, to will, to have in purpose, to determine, giving prominence to the free self-
Βουλή
Bouλnua
145
determining of the subject, to the freedom of his choice; thus Jas. i. 18, Bovλnleìs åπe-
κύησεν ἡμᾶς ; iii. 4, ὅπου ἂν ἡ ὁρμὴ τοῦ εὐθύνοντος βούληται; 1 Cor. xii. 11, καθὼς
BoúλeTaι; Heb. vi. 17. Comp. Wisd. xii. 6; Judith viii. 15.
In the LXX. there occur some peculiarities in the use of the word not to be found in
the classics, for there Boúλeabai is joined not only, as in classical Greek, with the accusa-
tive of the object,—Ps. lxx. 3, οἱ βουλόμενοί μοι κατά (γη); Prov. xii. 20, οἱ βουλόμενοι
εἰρήνην (= γ),—but also with er, 1 Sam. xviii. 25, οὐ βούλεται ὁ βασιλεὺς ἐν δόματι
(-); 2 Sam. xxiv. 3, ἵνα τί βούλεται ὁ βασιλεὺς ἐν τῷ λόγῳ τούτῳ; (γη). This con-
struction, however, occurs far oftener with Oéλew, which, moreover, is found with the
accusative of a personal object,-a circumstance not unimportant in deciding the differ-
ence between the two synonyms.
:
Bovλý, ý, will, project, intention, as the result of reflection; counsel, decree, aim, or
estimation, as it denotes likewise deliberation and reflection, also the assembly of the council,
whereby it is distinguished from Oéλnua, which belongs to biblical and patristic Greek,
but not to the classics. While éλnua stands also for the commanding and executing
will of God, Bovλǹ т. 0. refers only to God's own act, His saving purpose. Even in
the LXX. and Apocrypha, Bovλý is not used of the executing will of God (not even in
Ecclus. xxiv. 30). The distinction between the two words comes out specially to view
in ȧvǹp Bovλñs, Ecclus. xxxii. 19, a man of reflection, as compared with viii. 15, μetà
τολμηροῦ μὴ πορεύου ἐν ὁδῷ, αὐτὸς γὰρ τὸ θέλημα αὐτοῦ ποιήσει καὶ τῇ ἀφροσύνῃ αὐτοῦ
συναπολῇ. Where, therefore, as in Eph. i. 11, κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος
κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, we have to distinguish between the two, θέλημα
signifies the will urging on to action, and Bovλn the counsel preceding the resolve, the
decision, and we shall most appropriately translate, according to the decision or plan of His
will. The apostle would not only give prominence to the absolute freedom of the decision
of the divine will, but he would call attention to the saving plan lying at the basis of the
saving will, as it manifests itself. For the rest, however, Bovλn and féλnua are often
perfectly synonymous; cf. 1 Cor. iv. 5, þavepúσeɩ tàs Bovλàs tŵv kapdɩŵv; Jer. xxiii. 26,
ἐν τῷ προφητεύειν αὐτοὺς τὰ θελήματα τῆς καρδίας αὐτῶν.
Bovλn is used to denote the divine decree lying at the basis of the history of redemp-
tion, Luke vii. 20; Acts ii. 23, iv. 28, xiii. 36, xx. 27; Heb. vi. 17. It occurs also in
Luke xxiii. 51, οὐκ ἦν συγκατατεθειμένος τῇ βουλῇ καὶ τῇ πράξει αὐτῶν; Acts v. 38, ἡ
βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο; Acts xxvii. 12, ἔθεντο βουλὴν ἀναχθῆναι; xxvii. 42, στρα-
τιωτῶν βουλὴ ἐγένετο ἵνα ; 1 Cor. iv. 5.
Bovλŋμa, тó, the thing willed, the intention. Aristotle, Ethic. Nicom. ii. 1, tò µèv
βούλημα παντὸς νομοθέτου τοῦτ᾽ ἐστιν (not of the contents of the law,the N. Τ. θέλημα,
but of the purpose lying at the basis of the legislation), τους πολίτας. ἐθίζοντες ποιοῦσιν
ἀγαθούς ; 2 Macc. xv. 5, ὅμως οὐ κατέσχεν ἐπιτελέσαι τὸ σχέτλιον αὐτοῦ βούλημα. Not
in the LXX. In the N. T. Acts xxvii. 43, èKÓλvσev AỶTOÙS TOû Bovλýμatos; Rom.
T
#
Teévva
Γεννάω
146
A
ix. 19, Tậ yàp Bovλýμati avтoû tís åvðéotŋkeV. Lachm. and Tisch. read the word also
in 1 Pet. iv. 3, το βούλημα τῶν ἔθνων κατειργάσθαι; Griesbach, θέλημα. Βούλημα
gives prominence rather to the element of wish or inclination" (Schott).
T
Te évva, ǹ, probably more correct than yéevva, as it is derived from the Chald. Da
with the Rabbis, the place of the damned, vid. Lightfoot, Hor. Hebr. on Matt. v. 22, derived
from D, Josh. xv. 8, valley of Hinnom, more completely D, Josh. xviii. 16;
2 Chron. xxxiii. 6; also 2, 2 Kings xxiii. 10, Kethib, where was the scene of the
Moloch-worship, nh, 2 Chron. xxxiii. 6; Jer. ii. 23, vii. 31 ff., xix. 6, xxxii. 35; hence
desecrated by Josiah, 2 Kings xxiii. 10. According to Kimchi's statement on Ps. xxvii.:
Gehinnam fuit locus spretus, in quem abjecerunt sordes et cadavera, et fuit ibi perpetuo ignis
ad comburendum sordes illos et ossa; propterea parabolice vocatur judicium impiorum
Gehinnam, the name was not derived directly from the worship of Moloch (cf. 2 Kings
xxiii. 10; Isa. xxx. 33), but from the later use of the valley for the burning of carrion by
means of a fire always kept burning. Cf. Jer. xxxi. 40; Isa. lxvi. 24. Certain it is,
however, that at the time of Christ the place of the damned was designated by this name;
and it was probably used as a symbol (cf. Isa. xxx. 33, lxvi. 24; Matt. xviii. 8, 9) for
the notion of a devouring judgment fire, which was current prior to the possible employ-
ment of Gehenna in this sense (Lev. x. 2; Num. xvi. 35; 2 Kings i., etc.). Hence ń
Yeévvа TOû πUρós, Matt. v. 22, xviii. 9, inasmuch as fire was characteristic of the place.
The expression Báλλeiv eis y., Matt. v. 29, 30, Mark ix. 45, 47, as also exßáλew eis
Tηʊ y., Luke xii. 5, appears to confirm the supposition that this application of the word
was suggested rather by the later use of the valley (questioned by Beza) than by the
worship of Moloch; àπéρxeσlaι eis y., Matt. v. 30; Mark ix. 43; åπoλλúvai Tivà èv Y.,
Matt. x. 28 ; ἡ κρίσις τῆς γ., Matt. xxiii. 33; υἱὸς τῆς γ., xxiii. 15 ; cf. υἱ. τῆς βασιλείας,
etc., under υἱός; Jas. iii. 6, ἡ γλῶσσα φλογιζομένη ὑπὸ τῆς γ., where the tongue as a fre
(кai ý уλŵσσα Tûρ) does the work of hell,-its fire is drawn from hell; "idoneam esse
linguam recipiendo, fovendo et augendo gehennae igni materiam," Calvin.-Parallel to
this expression, which occurs only in the passages quoted from the Synoptics and
James, is that other, τὸ πῦρ τὸ αἰώνιον, ἄσβεστον, but especially ἡ λίμνη τοῦ πυρός, Rev.
xix. 20, xx. 10, 14, 15, xxi. 8.
Tevváw, now, to beget; in later writers, also, of the mother-to bear, as in Luke
i. 13, 57, xxiii. 29; cf. Matt. xix. 12; to bring forth, 2 Tim. ii. 23, yevvwow páxas. Pecu-
liar is the use made by Paul in some passages of the word to denote an influence exerted on
some one, moulding his life, as in Gal. iv. 24, Siałńên eis dovλeíav yevvŵoa; 1 Cor. iv. 15,
èv yàp Xpiotê 'Inσoû dià toû evayyeλíov éyì iµâs éyévvnoa; Philem. 10, dv éyévvnoa ev
Toîs deσμoîs; cf. 1 Cor. iv. 17, inasmuch, namely, as this influence constitutes the beginning
Γεννητοί
Αναγεννάω
147
of a new life, and calls into existence a filial relation. In like manner, the words. σήμερον
γεγέννηκά σε, Acts xiii. 33, Heb. i. 5, v. 5, from Ps. ii. 7, της bin e may denote an
act performed by God on the person addressed, so far as by constituting him king He had
moulded his life afresh and set it in a special relation to Himself; in other words, so far
as He gave Christ a new beginning of life by raising Him up from the dead, Acts xiii.
32, 33; cf. Rom. i. 4; Col. i. 18; Phil. ii. 9; for reference is made to Christ as He
appeared in our likeness, not to what He was before His incarnation. Care must be
taken not to confound John's expression, ἐκ Θεοῦ γεννηθῆναι, John i. 13, 1 John ii. 29,
iii. 9, iv. 7, v. 1, 4, 18, which is opposed to the ἐξ αἱμάτων, ἐκ θελήματος σαρκός, ἀνδρός,
i. 13, ἐκ τῆς σακρός, iii. 6, and is therefore an ἄνωθεν γεννηθῆναι, iii. 3 (see ἄνωθεν),
following ἐξ ὕδατος καὶ πνεύματος (vid. πνεύμα), cf. ver. 8. The expression denotes a new
commencement of the personal life, traceable back to a (creative) operation of God. In
Paul's writings, comp. 2 Cor. v. 17, εἴ τις ἐν Χριστῷ καινὴ κτίσις; Eph. ii. 5, ὄντας ἡμᾶς
νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ καὶ συνήγειρεν κ.τ.λ., cf. ver. 10 ;
iv. 24, καινὸς ἄνθρωπος; Col. iii. 1, εἰ οὖν συνηγέρθητε τῷ Χριστῷ; Tit. iii. 5, ἔσωσεν
ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου ; Rom. viii. 15, ἐλάβετε
πνεῦμα υἱοθεσίας κ.τ.λ. ; 2 Pet. i. 4, ἵνα γένησθε θείας κοινωνοὶ φύσεως. Luther, “ nasci
ex Deo est naturam Dei acquirere." This new beginning of personal life answers to the
beginning of the natural life, so far as a new principle of life, πνεῦμα, σπέρμα θεοῦ, 1 John
iii. 19, is ingrafted in the man (vid. πνεῦμα, cf. John i. 12, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα
θεοῦ γενέσθαι), and he is transferred to a new sphere of life, the βασιλεία τοῦ θεοῦ, being
taken away from that which the conditions of human nature at the commencement of the
natural life brings, 1 John iii. 14, μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, cf. Col. i. 13 ;
and according to the hints given by John in chap. iii. 3, 5, ἰδεῖν τὴν, εἰσελθεῖν εἰς τὴν βασ.
τ. θεοῦ, and the declarations of Paul in Rom. viii. 11, 23, 1 Cor. xv., this new life-com-
mencement is connected with an eventual renewal of the natural life of man, so that a new
commencement thereof will be a consequence of the ἐκ θεοῦ γεννηθῆναι, ἀναγεννηθῆναι.
Γεννητοὶ γυναικῶν, Matt. xi. 11; Luke vii. 28 (cf. πς της, Job xiv. 1, xv. 14,
xxv. 4 ; Ecclus. x. 18, γεννήματα γυναικῶν ; Gal. iv. 4, γενόμενος ἐκ γυναικός),-men are
said to be born of women, so far as their origin characterizes them as at the same time
κοινωνοὶ αἵματος καὶ σαρκός, Heb. ii. 14; ef. Job as above ; hence, opposite to ὁ μικρότερος
ἐν τῇ βασ. τ. θ. (vid. supr. John iii. 3, 5); cf. 1 Cor. xv. 50, σὰρξ καὶ αἷμα βασ. θεοῦ
κληρονομῆσαι οὐ δύνανται.
'A va y e v v á w, to beget again, to bear again, only in 1 Pet. i. 3, 23, and in patristic
Greek. It denotes the redeeming act of God, described already under γεννάω, whose
result is the ἄνωθεν, ἐκ θεοῦ γεννηθῆναι, and this both in relation to the new sphere of life
thus opened up to man, i. 3, αναγέννησας ἡμᾶς εἰς ἐλπίδα ζῶσαν δι᾿ ἀναστάσεως Ἰησοῦ
Χριστοῦ ἐκ νεκρῶν (cf. Col. iii. 1), as also to moral renewal, i. 23, αναγεγεννημένοι οὐκ ἐκ
σπορᾶς φθαρτῆς ἀλλὰ ἀφθάρτου, comp. ver. 22. Cf. Jas. i. 18.
Γεύω
Γενεά
148
Teúw, to give a taste of; usually middle, to taste, to try or perceive the taste of;
originally with the gen., afterwards with the acc., Matt. xxvii. 34; Luke xiv. 24;
John ii. 9; Acts xxiii. 14; Col. ii. 21. In later writers to get or take food, Acts
x. 10, xx. 11. Metaphorically = to have or receive a sensation or impression of anything,
LXX.
practically and in fact to experience anything, e.g. πóvwv, kakŵv, ȧpxôs, etc.
byb, Ps. xxxiv. 9, γεύσασθε καὶ ἴδετε, ὅτι χρηστὸς ὁ κύριος. Cf. 1 Pet. ii. 3 ; Prov. xxxi. 18,
ἐγεύσατο ὅτι καλόν ἐστι τὸ ἐργάζεσθαι. In the N. T. Heb. vi. 4, τῆς δωρεᾶς τῆς ἐπου-
ρανίου ; ver. 5, καλὸν θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος. The combination γεύεσθαι
Oavárov, Matt. xvi. 28, Mark ix. 1, Luke ix. 27, Heb. ii. 9, John viii. 52, answering
to the rabbinical by, is a periphrasis to denote the feeling connected with dying, cf.
1 Sam. xv. 32.-In John viii. 52 it answers to Oávarov Oewpeîv, ver. 51, cf. xi. 25, 26,
and the union of yeveolar with ideîv in Ps. xxxiv. 9. The design was to give prominence
to what is really involved in dying.
ν
α
Tiyvoμa, later (since Aristotle) yivoμai, to be born, to become, to arise, to happen.
Connected with the Latin gigno, the German "keimen," Low German "kiënen,” hence
“Kind.”
Teveá, n, according to Curtius, p. 537, a collective noun, whose original meaning is
generation, i.e. a multitude of contemporaries. Still it is a matter of question whether the
fundamental meaning of the word is to be determined by the time of birth or the descent.
In Homer it occurs both with the meaning race, primitive kinship, stock, or lineage, e.g.
Αἰτωλὸς γενεήν, Il. xxiii. 471, xx. 241, ταύτης του γενεῆς τε καὶ αἵματος εὔχομαι είναι,
akin to which is the meaning race = descendants, Il. xxi. 191, xx. 303; and with the
meaning generation, i.e. affinity of race resting upon time (not in the more abstract sense
wherein it signifies, in post-Homeric Greek, a space of time regulated by the duration of
a race), e.g. Od. xiv. 325, ἐς δεκάτην γενεήν ; Ιl. i. 250, δύο μὲν γενεαὶ μερόπων ἀνθρώπων.
Both meanings lie inseparably near each other. The first widens itself in the poets of
post-Homeric Greek to denote a nation, e.g. Aeschylus, Pers. 912, Пepoŵv yeveậ, while in
prose the narrower meaning, relations, family, stock, is to be retained (Xen., Plato, Polyb.);
the latter meaning is akin to the still more abstract age, generation, and this both with
the limitation of time = generation, e.g. Herod. ii. 142, тpeîs yeveaì åvdρŵôv ékaтtòv ëtŋ eioív ;
τρεῖς ἀνδρῶν ἔτη
Dion. Hal. iii. 15, éπì TŶs μетépas yeveâs, and in the wider sense age, e.g. Herod. iii.
122. 1, ǹ åvОρшπnin Xeyoµévn yeveń, “humana quae vocatur aetas, i.e. tempus historicum a
quo distinguitur Mythica vel Heroica aetas" (Schweighaeuser, lex. Hrdt.).
In biblical Greek yeveά answers to the Hebrew, which literally means space of
time, circle of time, and which only in a derived sense signifies the men of a time, a race;
then generally race in the sense of affinity of communion based upon sameness of stock.
See Hupfeld on Ps. xii. 8. The rendering of other designations, such as Dy, ne, by
nnavin,
yeveά, claims no special place, and adds no new elements to the usage. Teved occurs-
I. (a) As race, stock, LXX. = DY. Lev. xiii. 18, ἐξολοθρεύσονται ἀμφότεροι ἐκ τῆς
=
Γενεά
Απογίνομαι
149
γενεᾶς αὐτῶν. In particular, used figuratively to denote fellowship-relations of a spiritual
kind = 17, Ps. xxiv. 6, αὕτη ἡ γενεὰ ζητούντων αὐτόν; lxxiii. 15, τῇ γενεᾷ τῶν υἱῶν σου
ἠσυντέθηκα; xviii. 8, ὁ θεὸς ἐν γενεᾷ δικαίᾳ; xii. 8, διατηρήσεις ἡμᾶς ἀπὸ τῆς γενεάς
ταύτης, sc. τῶν ἀσεβών, ver. 9. So in the N. T. Acts ii. 40, σώθητε ἀπὸ τῆς γενεᾶς τῆς
σκολιᾶς ταύτης ; Phil. ii. 15, τέκνα θεοῦ ἀμώμητα μέσον γενεᾶς σκολιᾶς καὶ διεστραμμένης ;
Mark viii. 12, 38, ix. 19 ; Luke ix. 41 ; Matt. xvi. 4, γενεὰ πονηρὰ καὶ μοιχαλίς; xvii. 17,
γενεὰ ἄπιστος καὶ διεστραμμένη; cf. Deut. xxxii. 5, 20; Luke xvi. 8, οἱ υἱοὶ τοῦ αἰῶνος
τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσίν. (b) Race,
posterity, Ps. cxii. 2, γενεὰ εὐθέων εὐλογηθήσεται, synon, σπέρμα; Ecclus. xliv. 16, Ενώχ
ὑπόδειγμα μετανοίας ταῖς γενεαῖς; iv. 16 ; Lev. xxiii. 43 ; Acts viii. 33, τὴν δὲ γενεὰν
αὐτοῦ τίς διηγήσεται.—II. Race, generation, Gen. xv. 16, τετάρτῃ γενεᾷ ; Deut. xxiii. 3,
ἕως δεκάτης γενεάς; Matt. i. 17, γενεαὶ δεκατέσσαρες. In this sense the word occurs (α)
with special reference to the physical or moral circumstances, just as we speak of the age
or of a time, thinking of and intending the spiritual impress of the society of that time.
Jer. vii. 29, ἀπεδοκίμασε κύριος καὶ ἀπώσατο τὴν γενεὰν τὴν ποιοῦσαν αὐτά; Judg. ii. 10,
καὶ πᾶσα ἡ γενεὰ ἐκείνη προσετέθησαν πρὸς τοὺς πατέρας αὐτῶν, καὶ ἀνέστη γενεὰ ἑτέρα
μετ᾿ αὐτοὺς οἳ οὐκ ἔγνωσαν τὸν κύριον. So Heb. iii. 10 (quoted from Ps. xcvii. 10),
προσώχθισα τῇ γενεᾷ ἐκείνῃ; Acts xiii. 36; Luke vii. 31, οἱ ἄνθρωποι τῆς γενεᾶς ταύτης ;
Luke xi. 31, βασιλίσσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς ταύτης.
In the same manner, also, Matt. xi. 16, xii. 39, 41, 42, 45, xvii. 17, xxiii. 36 ; Luke xi. 29,
30, 32, 50, 51, xvii. 25. The connection alone must decide whether the sense is limited
thus to the state of society at a certain time, or whether the word stands simply in
the sense named in I. (α). As to Matt. xxiv. 34 and parallels (οὐ μὴ παρέλθῃ ἡ γενεὰ
αὕτη ἕως ἂν πάντα ταῦτα γένηται), this one thing is decisive for the meaning generation,
race, that some determinate time is treated of, and παρέρχεσθαι has reference to the lapse
of time and of things which pass away, and not to the destruction of a race or people.
For the rest, as to which generation is meant, whether the contemporaries of Jesus, as in
Matt. xxiii. 36, or the generation which lives to see the antichristian abomination of deso-
lation and the judgment which comes upon it (Matt. xxiv. 15 sqq.), see my treatise on
Matt. xxiv. 25, p. 125 sqq.—(b) Generation in a formal sense with reference to time,
Acts xv. 21, ἐκ γενεῶν ἀρχαίων ; xiv. 16, παρῳχημέναι γενεαί; Eph. iii. 5, ἑτέραις γενεαῖς
οὐκ ἐγνωρίσθη; Luke i. 48, ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί; ver. 50, εἰς
γενεάς γενεῶν; Eph. iii. 21; Col. i. 26 ; Ps. xlix. 12; Isa. li. 8, and often.
᾿Απογίνομαι, to be afar off, separated, to take no part in, e.g. τῶν ἁμαρτημάτων
ἀπογενόμενοι, Thuc. i. 39. 3. Then = to cease to be, to die, eg. Herod. v. 4, κατὰ τὸν γινό-
μενόν σφι καὶ ἀπογινόμενον ποιεῦσι τοιάδε; Thuc. ii. 34, τὰ ὀστᾶ τῶν ἀπογενομένων. So
often, but rarely in the Attic. In this sense it occurs in 1 Pet. ii. 24, ἵνα ταῖς ἁμαρτίαις
ἀπογενόμενοι, τῇ δικαιοσύνῃ ζήσωμεν, corresponding with Rom. vi. 11, νεκροὺς μὲν τῇ
ἁμαρτίᾳ, ζῶντας δὲ τῷ θεῷ. It denotes, not a legal, but a moral relation to sin, which is
Αλλογενής
Παλιγγενεσία
150
here represented according to its individual manifestations (plural), cf. Rom. vi. 2, vii. 6,
Col. ii. 20, and indeed a relation of such a kind that the moulding of the character
of the person by sin ceases any longer to be.
'Aλλoye výs, ó, ǹ, of another race, foreign, belonging only to biblical and patristic
Greek, synonymous with ảλλópuλos, which is used in the classics and LXX., but more
general and less strong than this. It answers in the LXX. to the Hebrew, Ex.
xxix. 33, Num. xvi. 40, Lev. xxii. 10, where it stands for those who are not of the
family of the high priest. Against this in Joel iii. 17, Jer. li. 51, Obad. 11, Zech. ix. 6,
of other peoples in contrast with the people of Israel. Comp. Job xix. 15.
= 12,
xii. 43; Lev. xxii. 25 ;' Isa. lvi. 3, 6; cf. Gen. xvii. 17. The latter, on the other hand,
Also D'
Also D'
is =
.Ex בֶּן נֵכָר =
is = ảλλópuλos in Isa. lxi. 5, which also is in ii. 6.
is = ảλópuλos,
1 Sam. xiii. 3; Ps. cvii. 10; cf. 1 Macc. iv. 22; Joseph. Antt. ix. 5. 3. No weight can be
attached (as Stier on John iv. thinks) to the otherwise very fine distinction in Luke
xvii. 18, where Christ calls the Samaritans aλλoyevýs, not åλλópuλos, Acts x. 28, whereas
Josephus calls them aλλoßeveis (Antt. ix. 14, xi. 8).
Μονογενής, ό, ή, only-begotten, eg. μονογενές τέκνον πατρί, Aesch. Αg. 872. Α
special preciousness and closeness of attachment arises from the fact of its being an only-
begotten child, cf. Luke vii. 12, viii. 42, ix. 38; Heb. xi. 17, тòv μovoyevô πpoσédepev ó
Tàs éπayyeλías åvadežáμevos. LXX. =7, in Judg, xi. 34, and where idea of oneness is
ἐπαγγελίας
coincident with that of isolation and seclusion, Ps. xxii. 21, xxv. 16, xxxv. 17, whereas
elsewhere they render it by ayaπηтós, see Gen. xxii. 2, 12, 16; Jer. vi. 26; Amos
viii. 10; Zech. xii. 10. (Fürst, for Ps. xxii. 21, xxxv. 19, compares the use of 7 as a
designation of the soul.) In John it is used to denote the relation of Christ to the Father,
John i. 14, 18, iii. 16, 18, 1 John iv, 9, to which the ayaπητós of the Synoptists does
not quite correspond, but rather the Pauline idios viós, Rom, viii. 32; cf. John v. 18,
πατέρα ἴδιον ἔλεγε τὸν θεόν ; cf. Mark xii, 6, ἔτι ἕνα εἶχεν υἱὸν ἀγαπητόν. The oneness
of the relationship appears specially in the coming and work of Christ, John i. 14, 18,
gives to the revelation of God in Him its special worth, iii. 16, 1 John iv. 9, and must
determine our conduct towards Him, As to the bearing of this term upon Christ's rela-
tion to the Father before the incarnation, see viós. Cf. John iii. 16, 1 John iv. 9, Rom.
viii. 3, with e.g. Mark xii. 6.
П a λ ı y y ε v e o ía, ǹ, regeneration, restoration. In the former sense, in Tit. iii. 5,
ἔσωμεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πν. ἁγ., see γεννάω. In the
latter, Matt. xix. 28, ἐν τῇ παλιγγενεσίᾳ ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου
Sóğŋs avtoû, for which Mark x. 30, Luke xviii. 30, have ev тộ aiŵvɩ tô èpxoµévą; Acts
iii. 19, καιροὶ ἀναψύξεως ; ver. 21, χρόνοι ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς
K.T.λ. (cf. Matt. xvii. 11). This waλıyyeveσía is contemporary with the resurrection of
the dead, cf. Matt. xxii. 30, ἐν τῇ ἀναστάσει; Job xiv. 14, ὑπομενῶ ἕως πάλιν γένωμαι -
čws
אִם־יָמוּת גֶבֶר הֲיִהְיֶה .till cf חֲלִפְתִי
0
non siay, “till my change come," cf. 14, . Hence Theophylact, waλıy-
Γενεαλογία
Γενεαλογέω
151
γενεσίαν τὴν ἀνάστασιν νόει ; Euthymius, παλιγγενεσίαν λέγει τὴν ἐκ νεκρῶν ἀνάστασιν ὡς
παλιοζωΐαν.
Taλivswtav. Cf. also Col. iii. 1 with Rom. vi. 3, Tit. iii. 5. The word may also be taken
in a still deeper, more comprehensive sense, as denoting the restoration of all things to
their former state, and therefore as = άπTOKATάσTασis, cf. Acts i. 6; Rom. viii. 19 sqq. Cf.
waλYɣeveσla TŶs πатρídos, Joseph. Antt. xi. 3. 9, where § 8 ȧTоKaтáσTaσis. Rev. xxi. 5,
idov kaιvà Toιw тà Távта. So also Buxtorf, Lex. Talm., under hyn n; Bertholdt,
Christolog. Jud. § 45, who quotes R. Bechai in Schilchan orba, fol. 9, c. 4, "Tempore illo
mutabitur totum opus creationis in melius et redibit in statum suum perfectum ac purum,
qualis erat tempore primi hominis, antequam peccasset."
Te ve a λo y ía, ǹ, genealogy. The expression in 1 Tim. i. 4, µŋdè πρoσéxei μúlois
kai yeveaλoyíais (cf. Tit. iii. 9), denotes a busying oneself about traditions of the past, based
upon the slightest historical hints, which diverted the heart from God's truth, and which,
as appears from Tit. i. 10, was the practice specially of Jewish false teachers, though
this is not implied in the expression itself. Mûoot kai yeveaλoyíaι is an Hellenistic phrase
Μύθοι γενεαλογίαι
in the sense above given, cf. Polyb. ix. 2 (see Otto, die geschichtl. Verhältnisse der Pastoral-
briefe, p. 160), and afterwards as denoting the historical drapery of would-be ancient
philosophemes. "The Jewish Gnostics, as we have shown, treated the Mosaic records
with the same literalness as the Greeks did the Homeric, the Hesiodic, or the Orphic
poems; and they endeavoured to deduce therefrom the old, and, as they would have it,
the only true philosophy; nay, while turning the entire historical substance into mere
myth, they had the hardihood to assert that they possessed the key to the divine order of
the world based on faith (objectively, revelation). The apostle, therefore, in writing to
Timothy (who himself was of Greek extraction, and was not unacquainted with the Hel-
lenistic tongue), could not have chosen a more appropriate expression to put the perverse-
ness of Jewish manipulations of Scripture in its true light, saying in a word that they
who thus pretended to teach the νόμος taught nothing better than μύθους καὶ γενεαλογίας.
The vóµos in their hands ceased to be any longer vóμos; its records had been made like
the μύθοις καὶ γενεαλογίαις of the heathen ” (Otto as above).Others explain γενεαλογίαι
as referring to the Gnostic series of emanations, especially on account of the qualifying
ἀπέραντοι ; but ἀπέραντος means not only " endless,” but
endless,” but “objectless or " useless," see
Thuc. iv. 36. Even the rendering " endless" does not necessarily point to the emanation
series, but may express the impression which the ever-repeated myths and genealogies of
the false teachers produced upon the bystanders. ('Απέραντος applies to μυθ. κ. γενεαλ.
as together expressing one idea.) In any case, the object clearly seems to be to characterize
the false doctrine taught.
""
Teveaλoyéw, to make a genealogical register or pedigree; twvá, to draw out in a
document the pedigree of any one. Often in Herod. e.g. iii. 75. 1, ἀρξάμενος ἀπὸ Αἰχαι
μενέος ἐγενεηλόγησε τὴν πατριὴν τοῦ Κύρου ; ii. 91. 3, ἀπὸ δὲ τούτου γενεηλογέοντες κατέ-
βαινον ἐς τὸν Περσέα; vi. 53, it stands as = καταλέγειν τοὺς ἄνω αἰεὶ πατέρας. Oftener
Αγενεαλόγητος
I'm
152
yeveaλoyeîv Éavтóv, to trace out his descent. The passive in Herod. vi. 53, таûта µèv vûv
γεγενεηλόγηται. Heb. vii. 6, ὁ δὲ μὴ γενεαλογούμενος ἐκ τῶν υἱῶν Λευί, “ whose pedigree
cannot be traced back to the family of the sons of Levi." 1 Chron. v. 1, oùí ¿yeveaλoyýOn
εἰς πρωτοτόκια.—Figuratively, Ael. V. H. iv. 17, τον σεισμὸν ἐγενεαλόγει οὐδὲν ἄλλο εἶναι
ἢ σύνοδον τῶν τεθνεώτων.
εα ó
'A Y EVEα λÓ Y N Tos, without records as to his pedigree, Heb. vii. 3, which might
prove the right of Melchizedek to the priesthood; cf. Neh. vii. 64.
гî, ǹ, The earth, (I.) as part of the creation; in the expression ó oỷpavòs kaì ʼn
yî, which denotes the whole domain of creation and of the history transacted between
God and man, Matt. vi. 10, xi. 25, xxiv. 35, xxviii. 18; Mark xiii. 31; Luke xxi. 33;
Acts iv. 24, xiv. 15, xvii. 24; 1 Cor. viii. 5; Eph. i. 10, iii. 15; Col. i. 16, 20; Heb.
xii. 26; 2 Pet. iii. 13; Rev. xx. 11, xxi. 1; cf. Deut. xxx. 19, xxxii. 1, etc. The earth
which is given up to man stands in a relation of dependence to heaven which is the dwell-
ing-place of God, Matt. v. 34; Ps. ii. 4; for which reason the question always is, How
will that which occurs on earth be estimated in heaven? Hence Matt. xvi. 19, ó âv
δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς κ.τ.λ. ; xviii. 18, 19 ; in this sense, too,
Matt. ix. 6, ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας, Mark ii. 10,
Luke v. 24, are to be understood; Matt. xxiii. 9. Accordingly, an antithetic relationship
readily suggests itself between earth and heaven, not only in a natural, but also in a moral
respect, seeing that heaven is not only more exalted than the earth (Ps. ciii. 11; cf.
John xii. 32; Acts vii. 49), but also answers to its purpose, as the fit dwelling-place of
God. Thus with earth is associated, according to the connection, the idea of emptiness,
of weakness, of what does not correspond with the wisdom and power of God, of what is
sinful. Cf. Mark ix. 3, οἷα γραφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι ; 1 Cor. xv. 47,
ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ἀνθρ. ἐξ οὐρανοῦ; John iii. 31, 32; Rev.
xvii. 5, xiv. 3 ; Matt. vi. 10, γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς. The
earth is the sphere of the κόσμος, αἰὼν οὗτος, and representations answering thereto are
associated with it. Thus cf. Matt. vi. 19, μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς,
with 1 Tim. vi. 17, τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελε κ.τ.λ. ; ver. 19, ἀπο
θησαυρίζονται ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς;
Heb. xi. 13. This contrast comes most prominently into view when heaven alone is
spoken of. In Rev. v. 3, 13, ἐν τῷ οὐρ. καὶ ἐπὶ τῆς γῆς καὶ ὑποκάτω τῆς γῆς, cf. Phil.
ii. 10 (see under ἐπουράνιος), ὑποκάτω τῆς γ. denotes a contrast to earth analogous to ἐν
To ouρ., but in the opposite direction. — Tà катÓTеρa Tês yŷs, Eph. iv. 9, seem to denote
the same thing, namely Hades (cf. Geb. Manass., ver. 14), cf. Acts ii. 25 sqq.; 1 Pet.
iii. 19; Acts xiii. 36 sqq.; Heb. ii. 9; others, however, explain TŶs Yŷs as the gen. epexeg.,
and Tà KAT. TŶS y. as a designation of earth in its contrast with heaven, comp. Acts ii. 19,
John viii. 23, iii. 13, vi. 33, 38, etc., an explanation grammatically allowable, and
quite in harmony with the sense and connection of the passage (see Harless in loc.;
Επίγειος
Γινώσκω
153
Hofmann, Schriftbew. ii. 1. 486), which, however, has against it the fact that the corre-
sponding in stands for Sheol, cf. Ps. lxiii. 10; see Hoelemann, Bibelstudien, ii. 123.
II. Earth, land, in contrast with water, the sea (Luke v. 3, 11; John xxi. 8, etc.),
used figuratively in Rev. x. 5, 8, xii. 12, xiii. 11, the contrast between earth and sea
being that of the firm and stable land, with the tempestuous and roaring flood (Hofmann,
Weiss. und Erf. ii. 354). Cf. also Auberlen, Daniel und Apok. p. 279: "The sea denotes
the restless and mighty heavings of peoples (peoples and multitudes of nations and
tongues, Rev. xvii. 15; cf. Ps. lxv. 8, lxxxix. 10, 11; Isa. viii. 7-9); the earth denotes
the established and well-ordered world of peoples, with its culture and wisdom.”
ί
ע:
'Eπiyetos, ov, to be found upon the earth, belonging to the earth, opposed to eyyelos,
éπovρávios, and other terms, according to the connection. In the N. T. always opposed to
ἐπουράνιος, 1 Cor. xv. 40, καὶ σώματα ἐπουράνια καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ
τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων; 2 Cor. v. 1, ἡ ἐπίγειος ἡμῶν οἰκία τοῦ
σκήνους, in contrast with οἰκία ἀχειροποίητος αἰώνιος ἐν τοῖς οὐρανοῖς; Phil. ii. 10, πᾶν
γόνυ ἐπουρανίων κ. ἐπιγ. κ. καταχθονίων, see γῆ. — In John iii. 12, εἰ τὰ ἐπίγεια εἶπον ὑμῖν,
ei
Tà éπíy. (as the context shows) refers to what Christ had said concerning regeneration as
the condition of seeing the kingdom of God (eπoup.), and τà èπoup. will then denote what
the Synoptists call τà μvoτýpia Tĥs Bao., Matt. xiii. 13-15. The word occurs with a
moral import, answering to the moral contrast between earth and heaven, in Phil. iii. 19,
οἱ τὰ ἐπίγεια φρονοῦντες, cf. ver. 14; Col. iii. 2, τὰ ἄνω φρονεῖν; Jas. iii. 15, οὐκ ἔστιν
αὕτη ἡ σοφία ἄνωθεν κατερχομένη, ἀλλ᾽ ἐπίγειος, ψυχικός κ.τ.λ. ; cf. vv. 14, 16, 17.
Γινώσκω, older and later form of the Attic γιγνώσκω, from the root preserved in
voûs, voeîv, Lat. nosco; future yvwooμai, aor. éyvwv, 3 sing. conj. yvoî for yvą, Mark v. 43,
ix. 30, Luke xix. 15, as doî for do, aor. 2 of Sidwμe, formed according to the analogy of
verbs in -ów: μiolóŋ . . . µioloî, cf. Mark iv. 29, xiv. 10, 11, etc. Cf. Buttmann, neutest.
Gram. § 107 to perceive, to observe, to obtain a knowledge of, or insight into. Plat. Theaet.
209 Ε, τὸ γὰρ γνῶναι ἐπιστήμην τοῦ λαβεῖν ἐστίν ; Mark v. 29, ἔγνω τῷ σώματι ὅτι
ἴαται κ.τ.λ. ; Luke viii. 46, ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπ᾿ ἐμοῦ, and elsewhere ; to learn,
Mark xv. 45; to recognise, Matt. xii. 33, xxi. 45, xxiv. 32, 33; John v. 42, vii. 26;
2 Cor. ii. 4, 9; to understand, Luke xviii. 34; John viii. 28. To have an insight into or
understanding of anything, to know, to be acquainted with, Matt. xvi. 3, тò πρóσwπOV TOÛ
оvρavοû уivάσкетe diaкρível; xii. 7, xiii. 11; Luke xii. 47, xvi. 15. Without object, as
Plat. Rep. i. 347 D, πâs ó yivóσkov, "every discerning or shrewd person" to have dis-
γινώσκων,
cernment, to be intelligent, to obtain an insight into. Thus we find it in Matt. xxiv. 39, oйk
ἔγνωσαν ἕως κ.τ.λ.; Rom. x. 19, μὴ Ἰσραήλ οὐκ ἔγνω; Eph. v. 5, τοῦτο γὰρ ἴστε γινώσ
KOVTES. But in 1 Cor. xiii. 9, 12, èk µépovs yivóσkew, the term is most probably used in
a formal sense = to apprehend, as often, e.g. Plat. Rep. vi. 508 E. The object must be
determined according to the connection; see yvwσis.
γνώσις. For various constructions, see
Lexicons.
U
к
=
Γινώσκω
Γινώσκω
154
In N. T. Greek, ywóσkew frequently denotes a personal relation between the
person
knowing and the object known, equivalent to, to be influenced by our knowledge of an
object, to suffer oneself to be determined thereby; for anything is known only so far as it is
of importance to the person knowing, and has an influence on him, and thus a personal
relationship is established between the knowing subject and the object known. Thus
John ii. 24, 25, v. 42; 1 Cor. ii. 8, εἰ γὰρ ἔγνωσαν, sc. τὴν σοφίαν τοῦ θεοῦ, οὐκ ἂν τὸν
εί
κύριον τῆς δόξης ἐσταύρωσαν ; i. 21, ii. 11, 12, viii. 2, εἴ τις δοκεῖ ἐγνωκέναι τι, οὐδέπω
οὐδὲν ἔγνωκεν καθὼς δεῖ γνῶναι· εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ᾽ αὐτοῦ.
Christian knowledge calls into existence of itself a relation answering to the significance
of its object; hence in the second clause we have ei dé Tis ȧyaπâ. Cf. Gal. iv. 9. As
to oûtos ëyv., see below. Hence the significance attaching to the knowledge of salvation,
2 Cor. v. 16, viii. 9, xiii. 6; Eph. iii. 19; John vi. 69, vii. 17, 49, viii. 32, yvwσeσbe tηv
ἀληθείαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς; 2 John 1; John xiv. 20, 31. Compare the
parallelism between the knowledge and the fear of God, Ps. xc. 11. I know anything
when I know what it imports, what it is to me. 1 John iv. 8, οὐκ ἔγνω τὸν θεόν, ὅτι ὁ
Deòs ảyáπη éotív. John xiv. 7, 9, 17. Thus we occasionally, though rarely, meet with
it in classical writers; see Plat. Theaet. 176 C, ǹ toû dikalotátov yvŵois oopía kaÌ ÅρETÒ
ἀληθινή. But usually the bare formal meaning, to have understanding of, prevails.
Most akin is the use of y. without an object. Tivάokew, in the sense of to discern or
judge, is more remote; still here also the idea is implied, to allow oneself to be determined
by one's knowledge. Cf. Xen. Anab. v. 5. 19, ý σтPATÍA OUTW YɩYVwσkel, “this is the opinion,
orparía
the resolve, of the army."
A further particularizing of that use of the word occurs in the writings of St. John.
Not only is a rightly adjusted relation (not merely conduct) towards God and His revela-
tion there brought into connection with the knowledge thereof, as in John vi. 69, ỷµâs
πεπιστεύκαμεν καὶ ἐγνώκαμεν ὅτι κ.τ.λ. ; 1 John iv. 16, ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν
TηV ảy. K.T.λ. (where the point under consideration is simply the giving of an emphatic
and complete description of the relation to Christ to which reference is made, so that no
question need be raised as to the priority of the one conception or the other, whether of
trust or knowledge), but that relation itself is expressed by the word yiyvooкew, upon
the supposition that this involves the subject's entering into a true relation to the object.
See John i. 10, ὁ κόσμος αὐτὸν οὐκ ἔγνω. — Ver. 11, οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. In
oi
order to understand the several expressions, two things must be kept in view, viz. that
ywóσkew has to do both with the significance of the object known for the subject knowing,
and, at the same time, with the influence exerted by the object on the subject. Thus we
must understand the expression in John xvii. 3, αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γινώσ
κουσίν σε τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν; ver. 25, ὁ κόσμος
σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας ; i 10, viii. 55.
This is specially clear in 1 John v. 20, δέδωκεν ἡμῖν διάνοιαν, ἵνα γινώσκωμεν τὸν ἀλήθινον
καί ἐσμεν ἐν τῷ ἀληθινῷ; 1 John iv. 6, ὁ γινώσκων τὸν θεόν, in antithesis with ὃς οὐκ
Γινώσκω
Γνωστός
155
¤otiv èk toû Deoû; 1 John ii. 3, comp. vv. 4, 5. There we read (ver. 4) in close connec-
tion with ver. 3, ὁ λέγων, ἔγνωκα αὐτὸν, καὶ τὰς ἐντολὰς αὐτοῦ μὴ τηρῶν, ψεύστης ἐστίν,
καὶ ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν; ver. 5, ὃς δ᾽ ἂν τηρῇ αὐτοῦ τὸν λόγον—not now, οὗτος
ἔγνωκεν αὐτόν, but ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωται, cf. iv. 8. Accordingly,
in ii. 13, 14, in confirmation of the assurance of salvation (cf. ver. 12), it is said, ¿yvókate
τὸν ἀπ᾿ ἀρχῆς . . . τὸν πατέρα ; iii. 1, διὰ τοῦτο ὁ κόσμος οὐ γινώσκει ἡμᾶς, ὅτι οὐκ ἔγνω
αὐτόν.
autóv. Thus the realization of the Christian life is represented as the spontaneous fruit of
this knowledge ; 1 John iii. 6, πᾶς ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει· πᾶς ὁ ἁμαρτάνων οὐχ
ἑώρακεν αὐτὸν οὐδὲ ἔγνωκεν αὐτόν ; iv. 7, 8, ii. 3.
πα
Ο εν
Almost without analogy in classical Greek (yet cf. yvworós, known to, befriended), but
in keeping with the meanings already given, and anticipated in the corresponding use of
the Hebrew, is that pregnant saying in Matt. vii. 23, ovdéπoтe yvwv vµâs; John
x. 14, γινώσκω τὰ ἐμὰ καὶ γινώσκουσίν με τὰ ἐμά, καθώς γινώσκει με ὁ πατὴρ κἀγὼ
Yivάσкw tòv taтépa (cf. xvii. 25); ver. 27; 1 Cor. viii. 3; Gal. iv. 9; Phil. iii. 10;
2 Tim. ii. 19; 2 Cor. v. 21. See oida. It is clear that the negative assertion of Matt.
vii. 23 denies any, even the remotest, connection with the object, cf. Matt. xxvi. 72, oùк
oîda Tòv äv¤ρwπоv; because the necessary condition of any such connection, viz. acquaint-
ance, is denied.
Cf. 2 Cor. v. 21, тòv µỳ yvóvтa åµаρтíav. It is, as we say, to have no
τὸν μὴ γνόντα ἁμαρτίαν.
inkling, no idea of a thing, to know nothing about it. See Rom. vii. 7, Tǹv åμaρtíav ovr
éyvwv, cf. ver. 8; Matt. xxiv. 50; Rev. iii. 3; Wisd. iii. 18. In all these passages we
have the denial not merely of a close and special, but of any relation whatever to the
object. The positive yɩyváσкew Twá affirms, on the contrary, that the basis of union, and
therefore the union itself, exists, that the object is not strange or foreign to the subject.
Cf. Χen. Cyrop. i. 4. 27, ἐμὲ μόνον οὐ γιγνώσκεις, ὦ Κῦρε, τῶν συγγενῶν. (The use of the
expression to denote sexual intercourse, occurring often in the O. T., in classical Greek in
Plut., in the N. T. Matt. i. 25, Luke i. 34, is quite in keeping with this; cf. especially
Luke i. 34.) Tivóσkeiv, used in such connections, denotes therefore to take notice of any
one, to form a connection or stand in union with any one. Cf. Ps. i. 6 ; Hos. xiii. 5;
Nah. i. 7 ; Ps. cxliv. 3, τί ἐστιν ἄνθρωπος ὅτι ἐγνώσθης αὐτῷ καὶ υἱὸς ἀνθρώπου ὅτι λογίζῃ
autóv; So in Heb. xiii. 23, ywvwokete tòv ådeλpòv Tiµóleov; cf. Amos iii. 2; 1 Cor. viii. 3,
εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ᾽ αὐτοῦ; Gal. iv. 9, γνόντες θεόν, μᾶλλον γνωσ-
Oévtes úπò leoû; 2 Tim. ii. 19; Num. xvi. 5. Hence it is evident that, e.g., John x. 27,
κἀγὼ γινώσκω αὐτὰ καὶ ἀκολουθοῦσίν μοι, is a logical inference from the thought expressed,
ver. 14, by ywóσкоνσív μe тà éµá. Cf. John i. 10 with ver. 11. The connection, there-
fore, of this meaning with that explained above, where yivóσкew equally denotes a personal
relation to the object, is evident.
ń,
Tvwoτós, ý, óv, in later Greek with a passive sig. = known, for which in Homer
Γνωστ
and the poets yvwтós. In the N. T. John xviii. 15, yv yvwσtòs Tô ảρxiepeî; ver. 16;
Acts i. 19, yvwotòv éyéveto tâow; ii. 14, iv. 10, ix. 42, xiii. 38, xv. 18, xix. 17, xxviii.
Γνωστός
Γνώσις
156
22, 28; yvwotòv onμeîov, Acts iv. 16. Oi yvworoí, acquaintances, friends, Luke ii. 44,
xxiii. 49; cf. Ps. lxxxvii. 8; Neh. v. 10. The "facultative" meaning, capable of being
known, always in Plato, where (e.g. Rep. vii. 517 B) it corresponds with vontós, parallel
to ὁρατός: ἐν τῷ γνωστῷ τελευταία ἡ τοῦ ἀγαθοῦ ἰδέα και μόγις ὁρᾶσθαι, ὀφθεῖσα δὲ
ξυλλογιστέα είναι ; ὡς ἄρα πᾶσι πάντων αὕτη ὀρθῶν τε καὶ καλῶν αἰτία, ἔν τε ὁρατῷ φῶς
καὶ τὸν τούτου κύριον τεκοῦσα ἔν τε νοητῷ αὐτὴ κυρία ἀλήθειαν καὶ νοῦν παρασχομένη.
In this sense it is probably to be taken also in Oed. R. 362; Xen. Hell. ii. 3. 18;
doubtful in Xen. Cyrop. vi. 3. 4; Arrian. diss. Epict. ii. 20. 4. The question now is,
whether we are to take it in this sense in Rom. i. 19, τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν
ἐν αὐτοῖς. In biblical Greek we can only cite in support of this rendering, Ecclus. xxi. 7,
γνωστός μακρόθεν ὁ δύνατος ἐν γλώσσῃ, and perhaps Acts iv. 16, ὅτι μὲν γὰρ γνωστὸν
σημεῖον γέγονεν δι' αὐτῶν, πᾶσιν τοῖς κατοικοῦσιν Ιερουσαλὴμ φανερόν, καὶ οὐ δυνάμεθα
ȧpvýoaola. Still, as is clear even in these two passages, the meanings, capable of being
ἀρνήσασθαι.
known, and known, do not, in many cases, lie very far asunder; and so also in Rom. i. 19,
if only the construction there be rightly understood, so that we need the comparison of
analogous passages in order to decide its import. Tò yvæσтòv Toû coû is not an unusual
γνωστὸν τοῦ
form of expression; the neuter substantival of the adj., with the genitive following
instead of the simple concord of adj. with subst., gives prominence to the former as the
main thought, cf. Phil. iii. 8, τὸ ὑπερέχον τῆς γνώσεως; Heb. vi. 17, τὸ ἀμετάθετον τῆς
Boúns; Rom. ii. 4, Tò XPna Tòa rou Đeoô; and the genitive roô Đeou is not gen. partit.=
"what is knowable or known of God," but as in all these cases the gen. possess.
God,
as He is knowable or known "—" that God is knowable or known." Cf. Krüger, § 47, 10.
Judging from the course of St. Paul's argument in Acts xvii. 26, 27, it more probably
means knowable. Taking this view of the construction, the yvworov T. 0. forms very
appropriately the first step in the argument, of which ver. 21, yvóvtes tòv Oeóv, is the
second. 1st. "They could know God," God has provided for this; 2d. "They do know
God, but,” etc.
Γνώσις, εως, ή, strictly knowing or recognition, Thuc. vii. 44. 2, εἰκὸς τὴν μὲν ὄψιν
τοῦ σώματος προορᾶν, τὴν δὲ γνῶσιν τοῦ οἰκείου ἀπιστεῖσθαι. Hence the knowledge or
understanding of a thing, always, with the genitive, expressed and understood. Luke
i. 77, τῆς σωτηρίας ; 2 Cor. ii. 14, x. 5, τοῦ θεοῦ; iv. 6, τῆς δόξης τοῦ θεοῦ; Phil. iii. 8,
Χριστού; τοῦ κυρίου
Xρioтoû; 2 Pet. iii. 18, Tоû Kuрíov μv. The genitive is to be supplied, 1 Cor. viii. 1,
τῶν εἰδωλοθύτων, sc. ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, ver. 4; cf. ver. 8. So also vv. 7, 10, 11.
(Ver. 7 explains itself in relation to ver. 1 by the change in the subject of the yvwois;
for there the apostle directs his admonition solely to those who possess the yvcois in
question; cf. ver. 10, σè Tòv exovтa yvŵσiv.) (a) Without the gen. obj. absolutely
knowledge, understanding, in the formal sense, 1 Cor. viii. 1, ǹ yvŵσis pvoiî, repeating
the abstract idea underlying the preceding γνώσιν, sc. τῶν εἰδωλοθύτων ἔχομεν. In this
sense, eg. Plato, Rep. vi. 508 E, where yvŵois kaì åλýðɛia occur together as denoting
Γνώσις
Αγνωστος
157
=
form and substance; cf what precedes, τὸ τὴν ἀλήθειαν παρέχον τοῖς γιγνωσκομένοις καὶ
τῷ γιγνώσκοντι τὴν δύναμιν ἀποδιδόν. Also Eph. iii. 19, γνῶναι τὴν ὑπερβάλλουσαν τῆς
γνώσεως ἀγάπην τοῦ Χριστοῦ. Likewise absolutely, but (6) in a material or concrete sense
insight, like γινώσκειν, “ to have discernment,” “ to be clever;” it does not occur in
classical Greek, indeed γινώσκειν in this sense is rare. It is thus used in Rom. xi. 33,
ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ; 1 Pet. iii. 7, συνοικοῦντες κατὰ γνῶσιν ὡς
κ.τ.λ. ; 2 Pet. i. 5, ἐπιχορηγήσατε ἐν τῇ ἀρετῇ τὴν γνῶσιν, ἐν δὲ τῇ γνώσει τὴν ἐγκράτειαν ;
Rom. xv. 14, μεστοί έστε ἀγαθοσύνης, πεπληρωμένοι πάσης γνώσεως, δυνάμενοι καὶ
ἀλλήλους νουθετεῖν; 2 Cor. vi. 6, ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ. It means the
insight which manifests itself in the thorough understanding of the subjects which come
before it, and in the conduct determined thereby; which hits on what is right, in that it
allows itself to be guided by the right knowledge of the object with which it has to do.
Cf. Ecclus. i. 19, φόβος κυρίου γνῶσιν συνέσεως ἐξώμβρησε; Prov. xxix. 7, ὁ ἀσεβῆς οὐ
νοεῖ γνῶσιν; Prov. xiii. 16, πᾶς πανούργος πράσσει μετὰ γνώσεως. Joined with σοφία
in Rom. xi. 33; 1 Cor. xii. 8; Col. ii. 3. Γνώσις requires existent objects in distinction
from σοφία, which is not, like γνώσις, an act or behaviour, but an attribute determining the
behaviour. In the passages thus far quoted we have found no occasion for understanding
γνώσις of a knowledge whose subject-matter is Christian truth, God's salvation. But
there are texts in which this reference is undeniable; where yvos denotes an insight
which manifests itself in the understanding of saving truth, Mal. ii. 7, χείλη ἱερέως φυλά
ξεται γνῶσιν ; Luke xi. 52, ἤρατε τὴν κλεῖδα τῆς γνώσεως ; Rom. ii. 20, ἔχειν τὴν μόρφω
σιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ ; 1 Cor. xii. 8, xiii. 2 ; 1 Tim. vi. 20,
ἀντιθέσεις τῆς ψευδωνύμου γνώσεως. Now as, for example, 2 Cor. vi. 6, 2 Pet. i. 5,
Rom. xv. 14 certainly refer to an insight belonging especially to Christians, we shall not
err if we take yvŵois, wherever it is used absolutely, to denote an insight or discernment
conditioned by Christian truth, whether it manifest itself ἐν λόγῳ, cf. 1 Cor. i. 5, 2 Cor.
viii. 7, xi. 6, 1 Cor. xii. 8, or ἐν ἔργῳ, as in 1 Pet. i. 5, 6.
"Αγνωστος, unknown, Wisd. xi. 18, xviii. 3; 2 Macc. i. 19, ii. 7. Also = not
knowable, what withdraws itself from being known, unrecognisable; often in Plat., e.g. Theaet.
202 B, Parmen. 135 A.—In the N. T. with a passive signification in Acts xvii. 23, evpov
βωμὸν ἐν ᾧ ἐπεγέγραπτο, ᾿Αγνώστῳ θεῷ. Cf. Pausan. Attic. i. 1. 4, ἐνταῦθα καὶ βωμοὶ
θεῶν τε ὀνομαζομένων ἀγνώστων; Philostr. Apollon. vi. 3, σωφρονέστερον τὸ περὶ πάντων
θεῶν εὖ λέγειν, καὶ ταῦτα ᾿Αθήνῃσιν, οὗ καὶ ἀγνώστων δαιμόνων βωμοὶ ἵδρυνται; Pausan.
Eliac. v. 14, ἐπὶ τῇ Φαληρῷ ... Αθηνᾶς ναός ἐστι καὶ Διὸς ἀποτέρω, βωμοὶ δὲ θεῶν τῶν
ὀνομαζομένων ἀγνώστων καὶ ἡρώων; Lucian, Philopatr. 9, Νὴ τὸν Αγνωστον! ibid. 29,
ἡμεῖς δὲ τὸν ἐν ᾿Αθήναις "Αγνωστον ἐφευρόντες κ.τ.λ. These quotations do not say that
there were altars in Athens with the inscription ἀγνώστοις θεοῖς, but not with the inscrip-
tion of Acts xvii. 23; but, comparing them with that passage, they say that altars erected
to unknown gods might here and there be found, or, at all events, an altar erected to
Αγνωσία
Ανάγνωσις
158
•
some unknown god. Cf. Winer, Realwörterb., s.v. Athen.; De Wette in loc.; Neander,
Pflanzung, p. 246; Baumgarten, Apostelgesch. § 27. The testimony of the Philopatris of
the Pseudo-Lucian is of special value. This treatise probably had its origin in the time
of Julian, and the play upon the expression proceeding from an opponent of Christianity
can only confirm the fact mentioned in the Acts. The critical school, which demands
clear proof of the existence of such an altar (Baur, Paulus, p. 175 sqq.), takes for granted
that if there were altars in several places with the inscription ȧyváστw leg, they must
always refer to one and the same unknown God; and accordingly they demand proof that
the worship of one indefinite, unknown, nameless God prevailed among the Athenians,-
a proof which is not needed for Acts xvii. 23, because in the discourse that follows the
unity of God is set prominently forth in opposition to polytheism, and there was no
need to lay stress upon the affirmation, "There is only one God unknown to you." Still
more superfluous is this proof if we read what follows, as it probably should be read,
thus, ὃ (instead of ὂν) οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο instead of τοῦτον) κ.τ.λ. See
δεισιδαίμων.
=
γνῶσις.
'Ay vwo ía, ǹ, ignorance, opposed to yvwoes. In a formal sense in classical Greek
to denote being acquainted with anything, cf. Plat. Rep. v. 477 A, ei ẻπì µèv tò övti yvôσis
ἦν, ἀγνωσία δ᾽ ἐξ ἀνάγκης ἐπὶ τῷ μὴ ὄντι. In the N. T., on the contrary, corresponding
to the use of yуvóσкew, which to be influenced by one's knowledge of an object, it signifies
γιγνώσκειν,
not merely an intellectual, but a moral defect or fault; 1 Cor. xv. 34, éκvýYate Sikaiws
καὶ μὴ ἁμαρτάνετε· ἀγνωσίαν γὰρ θεοῦ τινὲς ἔχουσιν, where the τινές do not belong to the
åleоi év Tô коouw, Eph. ii. 12, but to those who had undergone the change described in
Eph. ii. 13. Again, in 1 Pet. ii. 15, pɩµoûv τηv tŵv åþpóvwv åv@ρóπwv åyvwolav, it
clearly denotes more than an intellectual defect, and corresponds to yvwous in the sense of
discernment. Comp. Prov. xxix. 7.
o
=
A v а y i v ά σ к w, accurately to perceive, later also to recognise; in Attic Greek
usually = to read, and so always in the N. T., LXX. Np, Ex. xxiv. 7; 2 Kings xxiii. 2;
Deut. xxxi. 11; Dan. v. 7, 8, 16. Hence
=
A váy v w σis, n, reading, and, indeed, in Acts xiii. 15, 2 Cor. iii. 14, of the public
reading of Holy Scripture, cf. Neh. viii. 8, to which ȧvaywóσkew is not limited. Without
the gen. obj., 1 Tim. iv. 13, πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλία, where,
in connection with πaρaкλ. and did., it also refers to public reading, and (seeing that it
can only be for the same purpose as wrap. and Sid.) absolutely to the public reading of O. T.
Scripture, as it is used in patristic Greek of the public reading in church of the Holy
Scriptures, or of the portion of Scripture appointed to be read in public (åváyvwoµa);
hence the readers in the church, upon whom originally devolved the duty of reading and
expounding or application of the portion chosen, were called ȧvayvwoтaí; cf. Justin
Martyr, and Chrys. in Suic. Thes. s.v.
Επιγινώσκω
Επίγνωσις
159
Ἐπιγινώσκω, to give heed, to notice attentively, to take a view of, to recognise, e.g.
of spectators; then generally = to know, like γιγνώσκω, eg. Xen. Hell. v. 4. 12, ὅσους
ἐπέγνωσαν τῶν ἐχθρῶν ὄντας ; vi. 5. 17, ἐγνώσθησαν φίλοι ὄντες. So Mark ii. 8 (comp.
Luke viii. 46); Luke v. 22, xxiv. 16; Matt. xvii. 12; Mark vi. 33, 54, etc. As its
primary meaning grew weaker, this word began to be used in cases when, though a
stronger perception or knowledge was meant, there was no reason for laying stress upon it,
see Acts iii. 10, ix. 30, xii. 14, xxii. 24, etc.; Gen. xxxvii. 31, xxxviii. 25. So also in
Rom. i. 32, οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες, this word was probably designedly
chosen ; whereas in ver. 21, γνόντες τὸν θεόν is used in order to hint that they could not
avoid having the knowledge. Cf. Wisd. xii. 27; Ecclus. xxxiii. 5; 2 Cor. xiii. 5, ἢ οὐκ
ἐπιγινώσκετε ἑαυτοὺς, ὅτι Χριστὸς Ἰησοῦς ἐν ὑμῖν. Whilst γινώσκειν sometimes means to
take notice merely, or to recognise a thing unintentionally, ἐπιγιν. implies at least a special
participation in the thing known, cf. Deut. i. 17, οὐκ ἐπιγνώσῃ πρόσωπον ἐν κρίσει, and
xvi. 19; but like γινώσκειν in certain cases only, so that ἐπιγινώσκειν has a narrower
sphere of use, but when used gives greater weight to what is said. Cf. John viii. 32,
γνώσεσθε τὴν ἀληθείαν καὶ ἡ ἀλήθεια ελευθερώσει ὑμᾶς, with 1 Tim. iv. 3, οἱ πιστοὶ καὶ
ἐπεγνωκότες τὴν ἀλήθειαν (see ἐπίγνωσις); Col. i. 6, ἐπέγνωτε τὴν χάριν τοῦ θεοῦ ἐν
ἀληθείᾳ, with 2 Cor. viii. 9, γινώσκετε τὴν χάριν τοῦ κυρίου ἡμῶν; 2 Pet. ii. 21, κρεῖττον
ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης, ἢ ἐπιγνοῦσιν ἐπιστρέψαι κ.τ.λ., with Rom.
iii. 17, ὁδὸν εἰρήνης οὐκ ἔγνωσαν; Col. ii. 2 with ver. 3 ; Matt. xi. 27, οὐδεὶς ἐπιγινώσκει
τὸν υἱόν, τὸν πατέρα, corresponding to the Johannine γινώσκειν. It is therefore a stronger
antithesis to ἀγνοεῖν than the simple γινώσκειν, 2 Cor. vi. 9, ὡς ἀγνοούμενοι καὶ ἐπιγινωσ
κόμενοι, as unknown and yet well known. Hence also opposed to ἐκ μέρους, γινώσκειν,
1 Cor. xiii. 12, ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι, καθὼς καὶ ἐπεγνώσθην, of a
knowledge which perfectly unites the subject with the object, cf. 1 Cor. viii. 3; Gal. iv. 9
(under γινώσκω); 1 Cor. xvi. 18. In some cases the verb is best rendered by understand ;
1 Cor. xiv. 37; 2 Cor. i. 13, 14; cf. Acts xxv. 10, σὺ κάλλιον ἐπιγνώσκεις; Ecclus.
xii. 12, ἐπ᾿ ἐσχάτῳ ἐπιγνώσῃ τοὺς λόγους μου; xxii. 27, and often. So also sometimes,
though seldom, in classical Greek, where, however, in general the stronger meaning was
not without influence in determining the choice of this word instead of the simpler form;
e.g. Plato, Euthyd. 301 E; Soph. El. 1297. See Lexicons. In the LXX. = 1974: 799,
Piel, Hiph., which means, according to Fürst, "to be marked" or "delineated,” Hiph. "to
penetrate vigorously into a thing," i.e. to know a thing by finding out its distinctive marks.
Ἐπίγνωσις, ἡ, knowledge; clear and exact knowledge, more intensive than γνῶσις,
because it expresses a more thorough participation in the object of knowledge on the part
of the knowing subject. Rom. iii. 30, διὰ νόμου ἐπίγνωσις ἁμαρτίας; cf. vii. 7, τὴν
ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου, and the remarks on this passage, s.v. γινώσκειν ; Rom.
i. 28, τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, stronger than γινώσκειν τὸν θ., ver. 21. In the N. Τ.
it appears only in the Pauline writings and in Heb. x. 26, 2 Pet. i. 2, 3, 8, ii. 20, and
Επίγνωσις
Προγνώσκω
160
always of a knowledge which very powerfully influences the form of the religious life = a
knowledge laying claim to personal sympathy, and exerting an influence upon the person.
Cf. Judith ix. 14. Thus, as Delitzsch says (Hebraerbr. 493), we may speak of a false
γνώσις, but not of a false ἐπίγνωσις. Seldom in classical Greek, Herodian, vii. 6. 15,
ἡ τῶν σφραγίδων ἐ.; Plut., ἡ τῆς μουσικῆς ἐ.
I. c. gen. obj. ἀληθείας, 1 Tim. ii. 4; 2 Tim. ii. 25, iii. 7; Tit. i. 1, κατὰ ἐπίγνωσιν
ἀληθείας τῆς κατ᾿ εὐσεβείαν; Heb. x. 26 ; θεοῦ, Eph. i. 17; Col. i. 10 ; 2 Pet. i. 2, cf.
ver. 3 ; Eph. iv. 13, εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τ. θ. ; Col.
ii. 2, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, ἐν ᾧ εἰσὶν πάντες οἱ θησαυροὶ τῆς σοφίας
καὶ τῆς γνώσεως ἀπόκρυφοι, in order to attain the treasures of the γνῶσις, the ἐπίγνωσις
is needed ; Col. i. 9, ἐ. τοῦ θελήματος τοῦ θεοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, the
elements which constitute the ἐπίγν. For e. as evincing the relation of the person know-
ing to the object of his knowledge, see 2 Pet. i. 8, ταῦτα ὑμῖν ὑπάρχοντα . οὐκ ἀργοὺς
οὐδὲ ἀκάρπους καθίστησιν εἰς τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐπίγνωσιν. As affect-
ing the religious blessings possessed by the subject, see 2 Pet. i. 2, 3, Eph. i. 17; as
determining the manifestations of the religious life, 2 Pet. ii. 20, ἀποφυγόντες τὰ μιάσματα
τοῦ κόσμου ἐν ἐπιγνώσει τοῦ κυρίου καὶ σωτῆρος κ.τ.λ.
•
II. Without object ; in a formal sense, Rom. i. 18, ἔχειν ἐν ἐπίγν. ; Col. ii. 10, ενδυσά-
μενοι τὸν νεὸν τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ᾿ εἰκόνα τοῦ κτίσαντος αὐτόν, where κατ'
εἰκόνα κ.τ.λ. gives a more precise definition of ἐπίγνωσις as a knowledge " which is deter-
mined by," or "which regulates itself according to," etc.; so that the difference mentioned
in ver. 11 disappears, as far as it is concerned. Comparing, however, Col. ii. 2, 23, it seems
more appropriate to take éπiyvwois here, as elsewhere, in a material sense as denoting the
discernment genetically connected with the knowledge and possession of salvation, which
determines the moral conduct; cf. Phil. i. 9, ἵνα ἡ ἀγάπη ὑμῶν ... περισσεύῃ ἐν ἐπιγνώ-
σει καὶ πάσῃ αἰσθήσει, εἰς τὸ δοκιμάζειν τὰ διαφέροντα, where αἰσθήσις denotes the tact
obtained by experience; so ἐπίγν. refers to that clearness of consciousness which enables
one to avoid error. Cf. Rom. x. 2, ξῆλον θεοῦ ἔχουσιν, ἀλλ᾽ οὐ κατ᾽ ἐπίγνωσιν. See
γνώσις, 2 Pet. i. 5 ; Rom. xi. 33. Thus in Col iii. 10, κατ' εἰκόνα is a second and
closer defining of ἀνακαινούμενον, side by side with κατ᾽ ἐπίγνωσιν. Ἐπίγνωσις here
stands in contrast with the sins enumerated in the preceding verses, and we may fairly
compare Eph. iv. 22, ὁ παλαιὸς ἀνθρ. ὁ φθειρόμενος κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης.
100
Ο
Προγινώσκω, to perceive or recognise beforehand, to know previously, to foreknow.
(The correlative of time is given in the context. Plat. Rep. iv. 426 C, προγιγνώσκων τὰς
σφετέρας βουλήσεις ; Theaet. 203 D, προγιγνώσκειν τὰ στοιχεῖα ἅπασα ἀνάγκη τῷ μέλλοντί
ποτε γνώσεσθαι ξυλλαβήν ; Xen. Apol. 30, προγ. τὰ μέλλοντα; Aristot. eth. Nic. vi. 3, ἐκ
προγινωσκομένων πᾶσα διδασκαλία. So 2 Pet. iii. 17, ὑμεῖς οὖν προγινώσκοντες φυλάσ-
σεσθε, ἵνα μὴ κ.τ.λ.; Acts xxvi. 5, τὴν μὲν οὖν βίωσίν μου τὴν ἐκ νεότητος ἴσασι πάντες οἱ
Ιουδαίοι, προγινώσκοντές με ἄνωθεν. Likewise in the Apocrypha, Wisd. vi. 14, φθάνει
:
Προγνώσκω
Πρόγνωσις
161
(sc. ἡ σοφία) τοὺς ἐπιθυμοῦντας προγνωσθῆναι, “ to those who desire her, she gives in anti-
cipation to know her;” viii. 8, σημεῖα καὶ τέρατα προγινώσκει καὶ ἐκβάσεις καιρῶν καὶ
χρόνων; xviii. 6, ἐκείνη ἡ νὺξ προεγνώσθη πατράσιν ; cf. Judith ix. 6, ἡ κρίσις σου ἐν
προγνώσει; xi. 19, ταῦτα ἐλαλήθη μοι κατὰ πρόγνωσίν μου.
some one."
As to the use of the word in Rom. viii. 29, ὅτι οὓς προέγνω, καὶ προώρισε συμμόρφους
τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι κ.τ.λ., xi. 2, οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὑτοῦ,
ὃν προέγνω, it is simplest to take προγιν. in accordance with the meaning of γινώσκειν in
similar texts, Hos. xiii. 5, Amos iii. 2, 1 Cor. viii. 3, Gal. iv. 9, 2 Tim. ii. 19, ěyvw kúpios
TOÙS ÖVTAS AŬTOû, Matt. vii. 23, John x. 14, as denoting a knowing which precedes the
knowledge expressed in these passages, that is, as equivalent to "unite oneself before with
Cf. Rom. xi. 2, "God has not cast away His people with whom He had
before joined Himself," i.e. before this union was historically realized. The only question
is, to what does the πpo carry us back? to a logical past,—as might perhaps be inferred
from Rom. xi. 2,-which would materially weaken the force of the argument supplied by
ov πρоéуvæ in proof of the main clause, or to the present in view of its relation to the
future, as might be inferred from Rom. viii. 29,-did not the context there suggest the
union of the divine foreknowledge with the divine πpóleσis. As this latter word denotes
God's saving decree preceding and forming the foundation of its temporal realization, so
προγινώσκειν denotes the divine γινώσκειν as already present in the divine decree before
its manifestation in history, i.e. the union between God and the objects of His sovereign
grace implied in His decree of salvation, and accordingly already in existence before its
accomplishment ; so that προγινώσκειν corresponds with the ἐκλέγεσθαι πρὸ καταβολῆς
Kóσμον, which in Eph. i. 4 precedes the πрoopíše, just as πρoyw. in Rom. viii. 29.
II poyɩ., however, essentially includes a self-determining on God's part to this fellowship
(Rom. viii. 29, whom God had beforehand entered into fellowship with), whereas ekλéy.
merely expresses a determining directed to the objects of the fellowship; cf. 1 Pet. i. 2,
ἐκλεκτοὶ κατὰ πρόγνωσιν θεοῦ. Προγινώσκειν, like γινώσκειν, is a conception complete in
itself, the purport of which does not need to be indicated beforehand, as it would have to
be if in the places quoted it meant a decision come to concerning any one.
Against this
meaning it cannot be objected that yev. and porywv. in this sense would not be joined to
the accusative of the person cf. Dem. xxix. 58, προγινωσμένος ἀδικεῖν παρὰ τῷ διαιτητῇ,
in accordance with which 1 Pet. i. 20, προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου, night
be explained), but rather that a specification of the purport or contents would be requisite
in order to make it complete. We may better compare the last-named passage with
Luke ix. 35, ὁ υἱός μου ὁ ἐκλελεγμένος, and xxiii. 35, ὁ Χριστὸς ὁ τοῦ θεοῦ ἐκλεκτός (cf.
1 Pet. ii. 4), because the statement concerns the historical Person of the Messiah; see
Χριστοῦ, ver. 19.
+
0
II dó y v w σ is, n, the foreknowing, recognising beforehand; in 1 Pet. i. 2, éxλekтoi
kaтà πρóɣvwσw coû, it denotes the foreordained relation of fellowship of God with the
X
Πρόγνωσις
Αγνοέω
162
objects of His saving counsel; God's self-determining towards fellowship with the objects
of His sovereign counsel preceding the realization thereof. In Acts ii. 23, τοῦτον τῇ
ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον κ.τ.λ., it is simplest to take πρόγνωσις as
= a resolution formed beforehand, though this meaning is foreign to classical Greek; or,
quite generally, as = foreknowledge, prescience, cf. Judith ix. 6, ἡ κρίσις σου ἐν προγνώσει,
because an explanation answering to the interpretation given above of 1 Pet. i. 20 seems
too remote, and little in harmony with the connection.
'Αγνοέω, not to recognise, not to know, to be unacquainted with, usually followed
by the accusative, as in Acts xvii. 23, ὃν ἀγνοοῦντες εὐσεβεῖτε ; 2 Cor. ii. 11, οὐ γὰρ τὰ
τοῦ σατανᾶ νοήματα ἀγνοοῦμεν ; Rom. x. 3, ἀγν. τὴν τοῦ θεοῦ δικαιοσύνην; Rom. xi. 25,
τὸ μυστήριον. Followed by περί, to be in ignorance concerning anything, 1 Cor. xii. 1, περὶ
τῶν πνευματικῶν ; 1 Thess. iv. 13, περὶ τῶν κοιμωμένων. In 2 Pet. ii. 12, ἐν οἷς ἀγνοοῦσιν
βλασφημοῦντες, it is simplest to assume a construing of ἀγν. with ev, as in Ecclus. v. 15,
ἐν μεγάλῳ καὶ ἐν μικρῷ μὴ ἀγνοεῖ. Otherwise we must render it, ἐν τούτοις, ἃ ἀγν.,
βλασφ. Followed by ὅτι, Rom. i. 13, ii. 4, vi. 3, vii. 1; 1 Cor. x. 1 ; cf. Rom. xi. 25,
ἀγν. τὸ μυστήριον τοῦτο, ὅτι; 2 Cor. i. 8, ἀγν. ὑπὲρ τῆς θλίψεως ὅτι. Passive, to be un-
known, unrecognised, or in antithesis with ἐπιγνώσκειν, to be mistaken, misunderstood, cf.
1 Cor. xiv. 38 ; 2 Cor. vi. 9, ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι; Gal. i. 22, ἀγνοούμενος
τῷ προσώπῳ. Then = to be ignorant, to have no discernment of, not to understand, cf.
Xen. Mem. i. 2. 33, ὁ δὲ Σωκράτης επήρετο αὐτώ, εἰ ἐξείη πυνθάνεσθαι, εἴ τι ἀγνοοῦτο τῶν
προηγορευμένων. So Mark ix. 32; Luke ix. 45, τὸ ῥῆμα; Acts xiii. 27, τον λόγον τῆς
σωτηρίας ; cf. 1 Cor. ii. 8 ; 1 Tim. i. 13, ἀγνοῶν ἐποίησα; 1 Cor. xiv. 38, εἰ δέ τις ἀγνοεῖ,
ἀγνοείτω, in contrast with ver. 37, ἐπιγινώσκειν. Lastly, it signifies, to err, to commit a
fault,—of faults arising from the want of discernment, or knowledge, or insight, e.g.
Polyb., πάλιν τὸν ᾿Αννίβαν ἀναστάντα φάναι φασὶν ἀγνοεῖν, καὶ συγγνώμην ἔχειν, εἴ τι
παρὰ τοὺς ἐθισμοὺς πράττει. It denotes conduct the result and import of which is un-
perceived by the agent; Luke xxiii. 34, οὐ γὰρ οἴδασιν τί ποιοῦσιν. Thus especially in
later writers. In the LXX.
In the LXX. = 1, Lev. v. 18; πω, Lev. iv. 13, ἀγνοεῖν ἀκουσίως ; 1 Sam.
xxvi. 21 ; DUN, Hos. iv. 15 ; cf. Tob. iii. 3. In Heb. v. 2, μετριοπαθεῖν τοῖς ἀγνοοῦσιν
καὶ πλανωμένοις, the two terms denote those collectively for whom the functions of the
high priest are exercised, ἀγνοοῦντες referring to those whose acts are not the result of
previous conscious thought (see ἀγνόημα, ἄγνοια), cf. Rom. vii. 7, 8, 13, so that their
conduct cannot be regarded as deliberate and intentional opposition (Heb. ρ. 7), though
in consequence of the interposition of the law it has become παραβάσις, i.e. involves guilt.
Rom. vii. 7, τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου; ver. 8, ἀφορμὴν δὲ λαβοῦσα ἡ
ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν· χωρὶς γὰρ νόμου ἁμαρτία
νεκρά. The ἀγνοοῦντες, accordingly, are those who are under the power of sin, and there-
fore sin perhaps against knowledge and will, but are passively subject to it; cf. ἀσθένεια,
Heb. v. 3. Their consciousness is passive, not active, in relation to sin; cf. Aristot. Rhet.
Αγνόημα
Γλώσσα
163
ΤΟ
i. 10, ἔστω δὴ τὸ ἀδικεῖν τὸ βλάπτειν ἑκόντα παρὰ τὸν νόμον . . . ἑκόντες δὲ ποιοῦσιν ὅσα
εἰδότες καὶ μὴ ἀναγκαζόμενοι. ὅσα μὲν οὖν ἑκόντες, οὐ πάντα προαιρούμενοι, ὅσα δὲ προαι-
ρούμενοι εἰδότες ἅπαντα· οὐδεὶς γὰρ ὁ προαιρεῖται ἀγνοεῖ.
40
Αγνόημα, τό, mistake, oversight, Strabo, moral delinquency, sin, committed κατ᾿
ἀγνοίαν, not κατὰ προαίρεσιν, κατὰ πρόθεσιν, cf. Raphel, annott. Polyb. on Acts iii. 17, but
ἀκουσίως, Lev. iv. 13; cf. Heb. x. 26, ἑκουσίως ἁμαρτάνειν . . . μετὰ τὸ λαβεῖν τὴν ἐπί-
γνωσιν τῆς ἀληθείας. According to the analogy of Scripture, it denotes not only uncon-
scious sin, but generally all sin wherein consciousness is passive,—sin which perhaps may
enter into consciousness, but which does not proceed from consciousness, cf. Heb. v. 2,
and ἀγνοεῖν ; Heb. ix. 7, αἷμα προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων.
Cf. Tob. iii. 3; Ecclus. li. 19, xxiii. 2; 1 Macc. xiii. 39.
"Αγνοια, ἡ, want of knowledge, ignorance, which leads to mistaken conduct, and
forbids unconditional imputation of the guilt of the acts performed; 1 Pet. i. 14, αἱ πρό-
τερον ἐν τῇ ἀγνοίᾳ ὑμῶν ἐπιθυμίαι ; Acts iii. 17, κατὰ ἄγνοιαν ἐπράξατε; cf. Luke xxiii. 34 ;
1 Cor. ii. 8. Cf. Χen. Cyrop. iii. 1. 21, οὐ γὰρ κακονοίᾳ τινὶ τοῦτο ποιεῖ, ἀλλ᾽ ἀγνοίᾳ
ὁπόσα δὲ ἀγνοίᾳ ἄνθρωποι ἁμαρτάνουσι, πάντα ἀκούσια ταῦτ᾽ ἐγὼ νομίζω. This ἄγνοια
is with St. Paul the characteristic of heathendom, Acts xvii. 30, Eph. iv. 18, compare
ver. 17, and is a state which renders repentance necessary, Acts xvii. 30, χρόνους τῆς
ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν παραγγέλλει μετανοεῖν, and therefore eventually furnishes
ground for blame, Eph. iv. 18, as otherwise for forbearance. LXX. = ἀγνόημα, for bus,
Gen. xxiv. 10, ἐπήγαγες ἂν ἐφ' ἡμᾶς ἄγνοιαν; 2 Chron. xxviii. 13. Ps. xxv. 7 = 0;
Lev. v. 18, xxii. 14, Eccles. v. 5 = 1. The expression blends together guilt and ex-
culpation. See John xv. 21 sqq., xvi. 3 ; Rom. i. 20.
0
Γλώσσα, ἡ, the tongue, Luke xvi. 24, Rev. xvi. 10, Acts ii. 3, as the organ of
speech (λόγων ἄγγελος, Euripid. Suppl. 203), Mark vii. 33, 35; Luke i 64; Jas. i. 26,
iii. 5, 6, 8; 1 Pet. iii. 10; 1 John iii. 18; Rom. iii. 13; 1 Cor. xiv. 9, xiii. 1.-Rom.
xiv. 11, Phil. ii. 11, ἵνα πᾶσα γλῶσσα ἐξομολογήσηται κ.τ.λ., is a figurative way of
expressing the thought that every one ought to share in this εξομολ. ; cf. in both texts
the preceding πᾶν γόνυ, as also Acts ii. 26. Then = language, dialect, e.g. Xen. Mem.
iii. 14. 7, ἔλεγε δὲ καὶ ὡς τὸ εὐωχεῖσθαι ἐν τῇ ᾿Αθηναίων γλώττῃ ἐσθίειν καλοῖτο. Often
in Herod., e.g. i. 57, βάρβαρον γλῶσσαν ἱέντες; ix. 16, ἕλλαδα γλῶσσαν ἱέντα, etc. So
Rev. v. 9, vii. 9, x. 11, xi. 9, xiii. 7, xiv. 6, xvii. 15, joined with ἔθνος, λαός, φυλή.
Acts ii. 11, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.
Accordingly the corresponding γλώσσαι, ver. 4, ἤρξαντο λαλεῖν ἑτέραις γλώσσαις, is to be
understood as meaning," they began to speak in other languages." We must not, how-
ever, conclude that this gift consisted in speaking in foreign languages which had not been
learned; the account is given from the standpoint of the hearers mentioned in vv. 8-11,
while ver. 13, ἕτεροι δὲ διαχλευάζοντες ἔλεγον ὅτι γλεύκους μεμεστωμένοι εἰσίν. To those
Γλώσσα
Γλώσσα
164
who understand the phenomenon, it appeared as a speaking in their own languages, but
to others as the stammering of drunkards; cf. Isa. xxviii. 11, xxxiii. 19; 1 Cor. xiv. 21.
As this speaking with tongues was not intended as an address to others (cf. Acts
ii. 14 seq.), but to God either in praise or prayer, Acts x. 46, йкоνоν aνтŵν λaλoúvтwv
γλώσσαις καὶ μεγαλυνόντων θεόν, cf. ii. 11 ; 1 Cor. xiv. 2, ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀν-
θρώποις λαλεῖ ἀλλὰ τῷ θεῷ ; 1 Cor. xiv. 14, προσεύχεσθαι γλώσσῃ; as it served not for
the profit of others, but for the edification of the speakers themselves, 1 Cor. xiv. 4, cf. ver.
18,—we may suppose as the foundation of the phenomenon the gift of a language produced
by the Holy Ghost (καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς), specially serving and
fitted for intercourse with God, independently of the process of thought carried on in the
voûs, by which the clothing of the thoughts is ordinarily conditioned (1 Cor. xiv. 19;
cf. Plut. Mor. 90 В, yλŵooɑ vπÝKOOS TÊ XOYIσµộ), a speaking in a form of language pro-
duced by the Holy Ghost which blended in one comprehensive expression the various
languages of mankind, indeed, the list of nations given in Acts ii. 9-11 is clearly meant.
to convey the idea of universality. As analogous passages, we may refer to Rom.
viii. 26, αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις; 2 Cor. xii. 4, ἤκουσεν
ἄῤῥητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλεῖν; Rev. xiv. 3, ᾄδουσιν ᾠδὴν καινὴν . . . καὶ
οὐδεὶς ἠδύνατο μαθεῖν τὴν ᾠδὴν, εἰ μὴ . οἱ ἠγορασμένοι ἀπὸ τῆς γῆς, ν. 9. In this
miracle we have an anticipation of the future of the kingdom of God,—a future which thus
reflected itself at the outset of its realization on earth, and indeed in a manner corre-
sponding to the contrast between the present and the future; cf. 1 Cor. xiii. 8, yλŵooɑɩ
παύσονται. At first the susceptible could understand it, as is evident not only from
Acts ii. 12, but also from Acts x. 46, xix. 6; but it gradually became more alien to the
habit and life of the Church, for though the possibility of interpretation of what was said
on the part of some remained (1 Cor. xii. 10), it was not even necessary that the speaker
himself should understand what he uttered (1 Cor. xiv. 10). Thus the miracle became
more and more isolated and rare, until, as the gospel spread, it had vanished in the age
when church history began. It also tells in favour of the above (viz. that the miracle was
not the actual speaking of foreign languages), that the expression étépais yλwoσais Xaλeîv
occurs only in the account of its first appearance, Acts ii. 4. This suggested the name
of the miracle as yλwooais λaλeiv, Acts x. 46, xix. 6; cf. Mark xvi. 17, yλŵσσais λaλń-
γλώσσαις λαλή-
σουσιν καιναῖς ; whence it is clear that γλώσσα is always to be taken to mean language ;
the plural yλŵooa includes the idea that this kind of speaking is a blending of various,
perhaps of all, human languages, representing the yévn yλwoowv of 1 Cor. xii. 10, 28, but
is not identical with the various languages; cf. as the designation of the latter, yévn
povov, 1 Cor. xiv. 10. The sing. yλwoon laλeiv, which is used only of individuals,
φονών,
1 Cor. xiv. 2, 4, 13, 14, 19, 27, cf. ver. 26, yλwooav exe, while the plural is used both
of one person and of several, 1 Cor. xv. 5, 6, 18, must be taken to mean language, i.e.
the language of the Spirit, and gives prominence to the specialization of the manifoldness,
as it is manifested in an individual. (Considering its connection with yλwooais xaλ.,
Γράφω
Γράφη
165
we cannot explain the sing. as meaning gift of language, as in classical Greek it may
denote the power of speech or the gift of eloquence.)
Γράφω, γράψω, ἔγραψα, second aor. pass. ἐγράφην, primarily to grave, to engrave
(dig in), Hom. Il. xvii. 599; to write, 2 Thess. iii. 17; Gal. vi. 11; Mark x. 4; John
xxi. 25; Luke i. 63, etc. With Luke x. 20, τὰ ὀνόματα ὑμῶν ἐγράφη ἐν τοῖς οὐρανοῖς
(Tisch. éyyéуpaπтai), cf. Ps. lxxxvii. 6, lxix. 29; Ezek. xiii. 9. The writing of names in
heaven means that God remembers and will not forget the individuals named, because
generally by writing the name the recollection of the person is fixed; cf. in classical
Greek, ypáþew eis üdwp, év üdatı, of what is given over to oblivion. A correlative ex-
pression also occurs Jer. xvii. 13, πάντες οἱ καταλιπόντες σε καταισχυνθήτωσαν, ἀφεστη-
KÓTES Èπì TÊS Yŷs ypapńτwσav, with which cf. 1 Sam. iii. 19, xiv. 45, xxvi. 20; Isa.
xxvi. 5, xlvii. 1.—The use of yéypраπтai, Yeyраµµévov, absolutely, of what is found written
in Holy Scripture, finds its explanation in the use of ypápe to denote legislative act or
enactment, cf. Χen. Μem. i. 2. 44, ὅσα ἄρα τύραννος μὴ πείσας τοὺς πολίτας ἀναγκάζει
ποιεῖν γράφων, and often; Plat. Pol. 295 Ε, κατὰ τοὺς τῶν γραψάντων νόμους, 299 C,
μανθάνειν γεγραμμένα καὶ πάτρια ἔθη κείμενα; Dem. viii. 24, τὰ γεγραμμένα = νόμοι ;
Aristot. Rhet. i. 10, νόμος δ' ἐστὶν ὁ μὲν ἴδιος ὁ δὲ κοινός· λέγω δὲ ἴδιον μὲν καθ᾿ ὃν γεγραμ-
μένον πολιτεύονται, κοινὸν δὲ ὅσα ἄγραφα παρὰ πᾶσιν ὁμολογεῖσθαι δοκεῖ. Cf. Luke
xx. 28, Mwoŷs éypayev vµîv; Rom. ii. 15; 1 John ii. 7. In the sphere of revelation
the written records hold this authoritative position, and yéуypaπTTаι always implies an
appeal to the indisputable and normative authority of the passage quoted, cf. Matt. iv.
4, 6, 7, 10, xi. 10, etc. It is completed by additions such as ev vóµg, Luke ii. 23,
x. 26; ἐν βίβλῳ λόγων Ἡσαΐου, Luke iii. 4; ἐν τοῖς προφήταις, John vi. 45, etc.
Hence Rom. xv. 4, ὅσα γὰρ προεγράφη, εἰς τὴν ἡμετέραν διδασκαλίαν ἐγράφη; 1 Cor.
x. 11, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν.—The reference of a prophecy taken into considera-
tion is for the most part indicated by πepí, c. gen., Matt. xi. 10, xxvi. 24; also by éπí
Tiva, Mark ix. 12, 13; èπí Tivi, John xii. 16; and once by the dative, Luke xviii. 31;
cf. Matt. xiii. 14.
Tρáon, ý, that which is written, the writing, both the characters and the document
written, 1 Chron. xxviii. 19, letter, 2 Chron. ii. 19; written order or direction, 2 Chron.
xxxv. 4; 1 Esdr. i. 4; document, e.g. yp. yevin, table of genealogy, 1 Esdr. v. 39.-The
N. Τ. use of ἡ γραφή to denote the collection of the γραφαὶ ἁγίαι, Rom. i. 2, θεόπνευστ
Tot, 2 Tim. iii. 16, one part of which are called yp. Tpодnтiкal, Rom. xvi. 26, Tôv
πро¶ητŵν, Matt. xxvi. 56, implies the idea expressed in yéуpaπтaɩ, viz. a reference to the
authoritative character of the Scriptures as a whole, which gives them a special and unique
position; indeed, they are everywhere termed ǹ yρapń in an authoritative sense. In this
sense (I.) ǹ yp. is used of a single text, Mark xii. 10, ovdè tǹv ypapǹv taútŋv åvéyvwte;
Luke iv. 21, πεπλήρωται ἡ γρ. αὕτη ; Acts i. 16, viii. 35, John xix. 37, ἑτέρα γραφή.
Without any qualifying reference, Mark xv. 28, John xiii. 18, ivan yр. #λnρ włŷn &
Γράφη
Γραμμα
166
Tρwywv K.T.λ.; John xix. 24, 36, xx. 9; Jas. ii. 8, 23. Then (II.) the plural ai ypapai,
with predominant reference to all writings or declarations of this character coming under
consideration, Matt. xxi. 42, xxii. 29, xxvi. 54; Mark xii. 24, xiv. 49; Luke xxiv. 27,
διερμήνευεν ἐν πάσαις ταῖς γραφαῖς τὰ περὶ αὐτοῦ; xxiv. 32, 45 ; John v. 39 ; Acts
xvii. 2, 11, xviii. 24, 28; Rom. xv. 4; 1 Cor. xv. 3, 4; 2 Pet. iii. 16. Lastly (III.)
the sing. papń, to denote Scripture as a whole, John ii. 22, vii. 38, 42, x. 35, où
Súvatai Xv¤ñvai ǹ ypapń; John xix. 28; Acts viii. 32; Rom. iv. 3, ix. 17, x. 11, xi. 2 ;
Gal. iii. 8, 22, iv. 30; 1 Tim. v. 18; 1 Pet. ii. 6; 2 Pet. i. 20. In Jas. iv. 5 there is no
reference to an aprocyphal book. The declaration referred to is probably given in ver. 6,
and ver. 5 must be read thus, ή δοκεῖτε ὅτι κενῶς ἡ γραφὴ λέγει, πρὸς φθόνον ἐπιποθεῖ τὸ
πνεῦμα . . . μείζονα δὲ δίδωσιν χάριν· διὸ λέγει, ὁ θεὸς κ.τ.λ. In the first sentence λέγειν -
to speak, as in Rom. iii. 5, vi. 19; 1 Cor. i. 10, ix. 10; 2 Cor. vi. 13, xi. 21, etc.
πρὸς φθόνον
πρòs plóvοv... xápiv is a N. T. way of expressing the quotation given in ver. 6.
The
The Holy
;
Tρáµµa, тó, that which is written, a letter of the alphabet, a book, letter, bond, etc.
Luke xxiii. 38; Gal. vi. 11; Luke xvi. 6, 7; Acts xxviii. 21; John x. 47.
Scriptures, τὰ ἱερὰ γράμματα, is a name distinct from ἡ γραφή, describing them as the
object of study or of knowledge; whereas ypapń describes them as an authority, 2 Tim.
iii. 15; cf. Joseph. Antt. iii. 7. 6, xiii. 5. 8, v. 1. 17, тà åvareíμeva év тậ iepô yрáµµaтA.
It cannot be proved that τà yрáµµaтa without the qualifying word signifies Holy
Scriptures; at least there is no sufficient reason for taking it thus in the single passage,
John vii. 15, where it occurs,-occurs, too, without the article. There we read, πŵs
πως
οὗτος γράμματα οἶδεν μὴ μεμαθηκώς; The expression means knowledge contained in
writings, learning, or usually the elements of knowledge; at a later period too = science
and the words simply say, "How has this man attained knowledge or science which he
has not acquired by pursuing the usual course of study?" Cf. Acts xxvi. 24, тà πоλλá
σe yρáµµаτа eis μavíav Teρiтρéπet, perhaps = " thou hast studied too much."
σε γράμματα μανίαν περιτρέπει,
Plat. Apol.
26 D, yрaμμáτwv άπeiроv eivαι; Plut. Cic. 48, etc. That the Jews meant by this word
Scripture-learning κατ' ἐξ., is evident from the view they took of γράμματα μανθάνειν,
υία. γραμματεύς.—Paul is wont to contrast γράμμα and πνεῦμα; Rom. ii. 29, περιτομὴ
καρδίας ἐν πνεύματι οὐ γράμματι ; vii. 6, δουλεύειν ἐν καινότητι πνεύματος, καὶ οὐ παλαιό
τητι γράμματος ; 2 Cor. iii. 6, διάκονοι καινῆς διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος
τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. This antithesis may be explained thus :
ypáμμa denotes the law in its written form (see ypápew as used of legislative acts),
whereby the relation of the law to the man whom it concerns is the more inviolably estab-
lished; see Rom. ii. 27, κρινεῖ . . . σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου ;
2 Cor. iii. 7, ἡ διακονία τοῦ θανάτου ἐν γράμματι ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ;
and hence it was at the same time used to express the antithesis between the external,
fixed, and governing law, and the πveûμa, the inner, effective, energizing, and divine prin-
ciple of life. Cf. Melanchthon on Rom. vii. 6, ideo dicitur litera, quia non est verus et
Γράμμα
Υπογραμμός
167
α T
vivus motus animi, etc. In classical Greek we may compare Aristot. Polit. iii. 15, κATÀ
γράμματα ἄρχειν, iii. 16, κατὰ γράμματα ἰατρεύεσθαι; Plut. Lucull. 10, στήλην τινὰ
δόγματα καὶ γράμματα ἔχουσαν ; Plat. Polit. 302 Ε, Μοναρχία τοίνυν ζευχθεῖσα μὲν ἐν
γράμμασιν ἀγαθοῖς, οὓς νόμους λέγομεν ; Legg. vii. 823 Α, τοῖς τοῦ νομοθετοῦντος . .
πειθόμενος γράμμασιν, ix. 858 Ε, xi. 922 Α, τὰ τῶν ἀγαθῶν νομοθετῶν γράμματα τιμᾶν.
гρаµµатεús, ô, writer, 2 Chron. xxvi. 11, xxxiv. 13; 2 Sam. viii. 17, xx. 25;
P a
1 Kings iv. 3; Neh. xiii. 13; in public service among the Greeks, and the reader of the
legal and state papers; hence Hesych., ypaμμ. & ȧvayvάστns. As to the distinction
γραμμ. ἀναγνώστης.
between the yp. of the towns of Asia Minor and those of Greece, and of the higher
authority of the former, cf. Deyling, Observatt. scr. iii. 382 sqq. Cf. Ex. v. 6, 10; Num.
xi. 16.
In the LXX. ypaµµateús corresponds to the Hebrew, Ezra vii. 6, 11, 12, 21,
Neh. viii. 4, 9, 13, from, book, not from pp, which does not occur, therefore =
literatus, scholar. In Ezra vii. always with an addition, ver. 6, γρ. ταχὺς ἐν νόμῳ Μωυσῆ
ὃν ἔδωκε κύριος ὁ θεὸς Ισραήλ; ver. 11, γρ. βιβλίου λόγων ἐντολῶν κυρίου καὶ προσταγ
μáτwv avтoû; ver. 12, yp. vóμov кvρíον тоû beоû. In Nehemiah, on the contrary, in the
μάτων αὐτοῦ; νόμου κυρίου τοῦ θεοῦ.
places above named, with no addition, though in the same sense, cf. Ezra vii. 21, yp. toû
leoû тoû oúpavoû; Ecclus. xxxviii. 24; 2 Macc. vi. 18. Accordingly it primarily denotes
one well versed in the law (a clever scribe, ready in the Scriptures, comp. especially
Ezra vii. 6). Winer (Realwörterb., art. "Schriftgelehrte ") has ably shown how, during
the exile and afterwards, the knowledge of the law supplied the place of the relatively
independent. The ypaμ. were well versed in the law, i.e. in the Holy Scriptures,
and expounded them, Matt. vii. 29, xvii. 10, xxiii. 2, 13, Mark i. 22, and elsewhere;
πatρíwv ¿ęnyntaì vóµwv, Joseph. Antt. xvii. 6. 2, are, according to the true idea of them,
acquainted with and interpreters of God's saving purpose, Matt. xiii. 52, πâs ypaµµATEÙS
μαθητευθείς τῇ βασιλείᾳ τῶν οὐρανῶν; Matt. xxiii. 34, ἀποστέλλω πρὸς ὑμᾶς προφήτας
Kai σоpois kai ypaμuareîs; but, in fact, in the time of Jesus they were opposers of it. Where
they appear clothed with special authority, or side by side with those in authority (Matt.
ii. 4, xx. 18, xxiii. 2, xxvi. 57; Mark xiv. 1; Luke xxii. 2, 66, xxiii. 10), they can hardly
be regarded as in legal possession of any such authority. Their authority seems rather to
have been granted to them in a general way only by virtue of their occupation, cf. John
vii. 15, Matt. xiii. 52, 1 Macc. vii. 12, though simply as ypaµµareîs they could not have
possessed any decisive power. The possessors of power seem to have allied themselves with
them, and to have had them about them, merely for the sake of the respect attaching to
them on account of their knowledge of the law. Cf. 1 Macc. vii. 12, ἐπισυνήχθησαν
συναγωγὴ γραμματέων ἐκζητῆσαι δίκαια. Synonymous with γραμματεύς are νομικός, νομο-
Sidáσkaλos; cf. Mark xii. 28 with Matt. xxii. 35. See also Winer as above. Leyrer
in Herzog's Realencykl. xiii. 731 sqq., where the literature of the subject is fully given.
"Тπоɣраμμós, o, only in biblical and later Christian Greek a writing-copy,
pattern; Ammon. = πρόγραμμος; Hesych. = τύπος, μίμημα. 2 Macc. ii. 29, τὸ ἐπιπο-
Υπογραμμός
Δαίμων
168
1 Pet. ii. 21, ὑμῖν ὑπολιμ-
The signification connects
ρεύεσθαι τοῖς ὑπογραμμοῖς τῆς ἐπιτομῆς διαπονοῦντες = rule.
πάνων ὑπογραμμὸν ἵνα ἐπακολουθήσητε τοῖς ἴχνεσιν αὐτοῦ.
itself with the use of ὑπογράφειν, with the meaning to write a copy, to teach to write,
literally, to write under, since the writing copy of the teacher was to be followed by the
scholars ; cf. Plat. Prot. 227 D, ὥσπερ οἱ γραμματισταὶ τοῖς μήπω δεινοῖς γράφειν τῶν
παίδων ὑπογράψαντες γραμμὰς τῇ γραφίδι οὕτω τὸ γραμμάτιον διδόασι, καὶ ἀναγκάζουσι
γράφειν κατὰ τὴν ὑφήγησιν τῶν γραμμῶν· ὡς δὲ καὶ ἡ πόλις νόμους ὑπογράψασα, ἀγαθῶν
καὶ παλαιῶν νομοθετῶν εὑρήματα, κατὰ τούτους ἀναγκάζει καὶ ἄρχειν καὶ ἄρχεσθαι.
•
In
Γυμνός, ή, όν, naked, unclothed, and simply poorly clad, Matt. xxv. 36, 38, 43, 44;
Mark xiv. 51, 52; Acts xix. 16; Jas. ii. 15; Rev. xvii. 16. Without outer garments,
John xxi. 7 ; unveiled, Heb. iv. 13; cf. Job xxvi. 6. Joseph. Antt. vi. 13. 4, τὰ δ᾽ ἔργα
тà
γυμνὴν ὑπ' ὄψει τὴν διάνοιαν τίθησι. Of the seed corn, which when sown is still without
τὸ σῶμα τὸ γενησόμενον, the blade and the ear being regarded as its clothing (1 Cor.
xv. 37, cf. ver. 38), an emblem of the resurrection. But in 2 Cor. v. 3 γυμνός can
hardly be understood of the want of the resurrection body,—a view in favour of which
Plato, Crat. 403 B, ἡ ψυχὴ γυμνὴ τοῦ σώματος ἀπέρχεται, Orig. c. Cels. ii. 43, Χριστὸς
γυμνῇ σώματος γενόμενος ψυχῇ ταῖς γυμναῖς σωμάτων ὡμίλει ψυχαῖς, and other
passages, have been quoted, but which can scarcely be said to suit the context (ver. 10).
If we read εἴ γε καὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα, οὐ γυμνοί is co-ordinate with the
ἐνδυσάμενοι, which must not be confounded with the ἐνδεδυμένοι. If we read ἐκδυσά
μενοι as denoting the putting off the earthly body, οὐ γυμνοί is set over against it.
either case, εἴ γε οὐ γυμνοὶ εὑρεθ. is a condition necessary to the ἐπενδύσασθαι of ver. 2,
named specially as the self-evident presupposition thereof, and then the yuuvós must (if
we would avoid a tautology) be taken in that ethical sense in which it occurs in Rev.
iii. 17, xvi. 15, cf. Ezek. xvi. 22, Hos. ii. 3, synonymous with ảoxnμovŵv, Ezek. xvi. 22,
inasmuch as nakedness reveals the results of sin, as shame and disgrace, Gen. iii. 11; cf.
Rev. xvi. 15, μακάριος ὁ τηρῶν τὰ ἱμάτια αὐτοῦ, ἵνα μὴ γυμνὸς περιπατῇ καὶ βλέπωσιν
τὴν ἀσχημοσύνην αὐτοῦ. In this sense γυμνός not only signifes guilty (Ewald on 2 Cor.
v. 3), but deformed by sin, deprived of righteousness (cf. Rev. xix. 8). According to this
view, ἐνδυσάμενοι must be explained as corresponding with ὁ τηρῶν τὰ ἱμάτια αὐτοῦ in
Rev. xvi. 15, without having to supply a definite object such as Χριστόν or the like.
The subst. ἡ γυμνότης occurs in the same ethical sense, Rev. iii. 18, συμβουλεύω σοι
ἀγοράσαι . . . ἱμάτια λευκὰ, ἵνα περιβάλῃ, καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός
σου.
Cf. Job xxix. 14; Isa. lxi. 10.
Δ
Δαίμων, ὁ and ἡ, in the N. Τ. only 6, Matt. viii. 31; Mark v. 12; Luke viii. 29
(Rev. xvi. 14, xviii. 2, Received text). Elsewhere, instead of this, τὸ δαιμόνιον, in the
same sense. Δαίμων was with the Greeks originally = θεός ; but it is doubtful in what sense,
Δαίμων
Δαίμων
169
cr
whether from Sanµwv, clever (Plato, Plut.), or from Saíopai, to assign or award, i.e. one's
lot in life, = διαιτηταὶ καὶ διοικηταὶ τῶν ἀνθρώπων, they who rule and direct human affairs,
vid. Suic. Thes. According to Schenkl and others, it is in root akin to Sios, Sanscrit, div,
to shine, heaven; divas, God; Zend, dîv, to lighten; daeva, daemon. All that can be
asserted is, that while in earliest times the names Saíμoves and col were convertible
terms, and were used as synonyms (even still in Homer, e.g. Od. xxi. 195, 201,
vi. 172–174), yet, from Homer onwards, " daiμwv, answering to the Latin numen, signifies
divine agency generally, the working of a higher power which makes itself felt without
being regarded as a definite or nameable person, e.g. Xen. Cyrop. vii. 5. 81, ỏ daíµwv ηµîv
ταῦτα συμπαρεσκεύακεν; Isocr. ix. 25, ὁ δαίμων ἔσχε πρόνοιαν, for which we often read
the abstract rò daμóviov; while, on the other hand, the Socratic Saμóviov is, in Xen.
Apol. 8, synonymous with oi eol," Nägelsbach, Nachhomer. Theol. ii. 10, p. 112; cf.
Nitzsch on the Odyssey, i. p. 89, ii. 64, iii. 391 4aíμwv bears the same relation to
Ocós as numen does to persona divina (Nägelsbach, Homer. Theol. i. 47). Ocós designates
the Godhead as personality, Saíuwv as might. Originally a vox media, the effort to degrade
it in malam partem prevailed, and it came to denote a destructively working power,
with or without the addition of στυγερός, κακός, χαλεπός. This is especially evident in
the Homeric use of the adj. Saμóvios, which, while in Pindar it is used alike of saving and
destructive divine agencies, cannot even in Homer be exchanged for feios, and is always
used in a more or less reproachful sense, or with the idea of sorrow. Cf. Od. xviii. 406,
Saiμóvioi, paíveσde, perhaps = 0 possessed, ye rage! as Nägelsbach (Homer. Theol.) renders it,
δαιμόνιοι, μαίνεσθε,
who thus sums up the result of his investigations: “Saíµwv and daiµóvios, in particular,
are frequently used to express that kind of divine influence on men which is not only dark
and mysterious, but ungracious and hostile.” The Tragic Poets use daípov to denote fortune
or fate, frequently bad fortune, e.g. Soph. Oed. R. 828, Oed. C. 76, also good fortune, if the
context represents it so. Generally, and in prose also, Saíuwv is associated with the idea of a
destiny independent of man, gloomy and sad, coming upon and prevailing over him; cf. Pind.
Ol. viii. 67, δαίμονος τυχή; and in Plato, Dem., and others, δαίμων and τυχή are often com-
bined; hence the thought of an inexorable and therefore fearful power naturally grew to
be the prevailing one. Lys. ii. 78, ο δαίμων ὁ τὴν ἡμετέραν μοίραν είληχὼς ἀπαραίτητος ;
Dem. Phil. iii. 54, πολλάκις γὰρ ἔμοιγ᾽ ἐπελήλυθε καὶ τοῦτο φοβεῖσθαι, μή τι δαιμόνιον
tà πρáyμata éλavvy. As direct relations between the gods and men fell into the back-
ground, the notion of a fate (genius) connected with each particular individual was almost
of necessity developed, and (most probably through Oriental influences) grew by degrees
into a dualistic doctrine of demons as good or evil spirits and mediators between the gods
and men, vid. Plut. de def. orac. The name Tò Saiμóviov, numen, being abstract and gene-
rally less used than Saípov, fell more and more into disuse as a belief in or doctrine of
demons became more and more defined and concrete, Plat. Apol. 26 B, leoùs didáσKOVтa
μὴ νομίζειν οὓς ἡ πόλις νομίζει, ἕτερα δὲ δαιμόνια καινά. Xen. Mem. i. 1. 1, καινὰ δαι-
μόνια εἰσφέρειν. Cf. Acts xvii. 18, ξένων δαιμονίων καταγγελεύς. In biblical Greek, on
Y
Δαίμων
Δαίμων
170
the contrary, the use of daiμóviov prevailed probably for the same reason, that strange
gods, on account of their remote relations and dark mysterious essence, were called
δαιμόνια (not δαίμονες) instead of θεοί, the nature of the evil spirits thus designated being
obscure to human knowledge, and alien to human life. The LXX. do not use daiµwv;
the N. T. only in the places named.
While the LXX. employ daiµóviov in a bad sense, Ps. xcvi. 5; Dy, Isa.
xxxiv. 14; 7, Isa. xiii. 21; ™, Ps. cvi. 37, Deut. xxxii. 15, and even in contrast with
θεός, Deut. xxxii. 17, ἔθυσαν δαιμονίοις καὶ οὐ θεῷ, θεοῖς οἷς οὐκ ᾔδεισαν, cf. Ps. cvi. 37, of
destructive powers, Ps. xci. 6, οὐ φοβηθήσῃ ἀπὸ δαιμονίου μεσημβρίνου, cf. Tob. iii. 8,
vi. 18, viii. 3, where ayyeλos stands in contrast with Sapóviov, Philo endeavours still to
identify the Greek view concerning heroes and demons with the Scripture view of angels,
-an attempt to lessen the difference between the sphere of profane literature and the
Bible, which we find also in Josephus, de Bell. Jud. vii. 6. 3, tà yàp kaλoúµeva Saiμóvia
πονηρῶν ἐστὶν ἀνθρώπων πνεύματα, τοῖς ζῶσιν εἰσδυόμενα καὶ κτείνοντα τοὺς βοηθείας μὴ
TUYXávovτas. We can only regard it as a modification of these views when Justin Martyr
and the pseudo-Clementines find the origin of demons in Gen. vi. Cf. Hesiod, O. 121,
according to whom demons are the souls of men who lived in the golden age, now the
guardian spirits of men. Vid. Lactant. Instit. ii. 14, 15, 17.
An evil meaning was usually associated with the word even in profane literature,
which held its ground, e.g., in δαιμονάω (Ν. Τ. δαιμονίζομαι), even when the doctrine of
good and evil daemons had in later times developed itself. Thus Plut. and Xen. use
Saiμováw – to be deranged, syn. πapappoveîv; in the Tragedians to be in the power of a
demon, i.e. to be unhappy, to suffer. It is not therefore to be wondered at that in the sphere
of Scripture, where the idea of angels as spirits serving in the divine economy of redemp-
tion was included in the name, the word Saíuwv or Saiμóviov was applied specially to evil
spirits (ON, Ps. lxxviii. 49; cf. Prov. xvi. 14; 1 Sam. xix. 9 ?), πveúµатa ȧкáðaρта,
vid. ἀκάθαρτος. Thus δαίμων or δαιμόνιον is parallel to πν. ἀκάθ., Mark v. 12, comp.
vv. 2, 8, iii. 30, ὅτι ἔλεγον Πνεῦμα ἀκάθαρτον ἔχει ; cf. ver. 22, ἔλεγον ὅτι Βεελζεβούλ ἔχει
καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμωνίων ἐκβάλλει τὰ δαιμονία. So in Luke viii. 29; Rev.
TIÊU
xviii. 2. Cf. Rev. xvi. 13, πνεύματα τρία ἀκάθ., with ver. 14, εἰσὶν γὰρ πνεύματα δαι-
μονίων. Luke iv. 33, πνεῦμα δαιμονίου ἀκαθάρτου; viii. 2 = πνεύματα πονηρά. They
make their appearance in connection with Satan, Luke x. 17, 18, xi. 18, Matt. xii. 24 seq.,
Mark iii. 22 seq., cf. Matt. xii. 26, ô σatavâs tòv σaTavâv ẻkßáλλe, with the ǎpxwv
Tŵv daιpovíwv, Matt. ix. 34, xii. 24, Mark iii. 22, Luke xi. 15, and are put in opposi-
tion in 1 Cor. x. 20, 21, as in Deut. xxxii. 17, with Ocós and kúpɩos, cf. 1 Tim. iv. 1,
ἀποστήσονταί τινες τῆς πίστεως προσέχοντες πνεύμασιν πλάνοις καὶ διδασκαλίαις δαι-
μονίων ; Jas. ii. 19, καὶ τὸ δαιμόνια πιστεύουσιν, καὶ φρίσσουσιν; in connection with
idolatry (cf. Deut. xxxii. 17; Ps. cvi. 37), Rev. ix. 20, iva µǹ πρоokvvýcovσw тà daiµóvia
καὶ τὰ εἴδωλα τὰ χρυσὰ κ.τ.λ., where the spiritual background of idolatry and a more
spiritual form of idol-worship is described, cf. xvi. 13, 14. While in the doctrinal parts
Δαίμων
Δαιμονιώθης
171
of the N. T. demons are viewed in their morally destructive influence (1 Cor. x. 20, 21;
1 Tim. iv. 1; Rev. ix. 20, xvi. 14), they appear in the Gospels as in a special way powers
of evil. As spirits (Luke x. 17, 20) in the service of Satan (Matt. xii. 26–28) we find
them influencing the life, both physical and psychical, of individuals (see πveûµa, Nos. 3, 4),
so that the man is no longer master of himself; Luke xiii. 11, yuvǹ πveûμа exovoa
ἀσθενείας ; ver. 16, ἣν ἔδησεν ὁ σατανᾶς. They probably take possession of the place
îv å
which belongs to the πveûμa in the human organism, for they cripple the πveûµa, cf.
Mark v. 2, ǎveρwтos év пveúμaтi åкaláρтo (see also Matt. xxii. 43; 1 Cor. xii. 3, 9),
so that the action of the personal life is disturbed, either through the influence of the
demon upon the corporeal organism (in disease), disordering thus the entire life of sensa-
tion and of impulse, or by finding free access to the moral centre of personality, Matt.
xii. 43-45. Hence εἰσέρχεται οι ἐξέρχεται τὸ δαιμ., the former Luke viii. 30, the latter
Mark vii. 30; Luke viii. 38. ȧπó Tivos, Matt. xvii. 18; Luke iv. 41, viii. 2, 33, 35;
ěk Tivos, Mark vii. 29.-exei Tis day., Matt. xi. 18; Luke vii. 33, viii. 27; John vii. 20,
viii. 48, 49, 52, x. 20; cf. Luke iv. 33, 35, ix. 42. Demoniacal possession never seems.
to occur without some outward signs of derangement; for when it is said of John the
Baptist or of Jesus, Saiμóviov exe (Matt. xi. 18; Luke vii. 33; John vii. 20, viii. 48–52),
it means nothing more than what is fully stated in John x. 20, Sauóviov ëxei kai palvetaι ;
and accordingly x. 21, μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοίξαι, is to be under-
stood thus, "can a demon-i.e. one deranged-open the eyes of the blind?" cf. Matt.
xii. 24-26. This demoniacal violent overpowering of the man (vid. Acts x. 38, lóuevos
πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου) essentially differs from Satanic influ-
ence, John xiii. 2, 27, wherein the man becomes, like the demons, in the range of human
activity analogously the instrument of Satan. The kingdom of God, including all divine
influences obtained by Christ's mediation, tells effectually against that very demoniacal
violence as the worst form of human suffering produced by Satan's agency (1 John iii. 8).
See also Matt. xii. 28, εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾽
ὑμᾶς ἡ βασ. τ. θ.
. Hence the expression é«ßáλλew tò d., тà d., see Matt. vii. 22,
ix. 33, 34, x. 8, xii. 24, 27, 28; Mark i. 34, 39, iii. 15, 22, vi. 13, vii. 26, ix. 38,
xvi. 9, 17; Luke ix. 49, xi. 14, 15, 18, 19, 20, xiii. 32.-See Neander, Leben Jesu,
p. 181 seq.; Delitzsch, Bibl. Psychol. iv. 16; Ebrard, art. "Dämonische" in Herzog's
Encyklop. iii. 240 sq.; Hofmann, Schriftbeweis, i. 445 sqq.
Δαιμονίζομαι, passive, for which in classical Greek usually δαιμονάω = to be
violently possessed by, or to be in the power of, a daemon; cf. Plut. Sympos. vii. 5. 4, wσπeρ
γὰρ οἱ μάγοι τοὺς δαιμονιζομένους κελεύουσι τὰ Ἐφέσια γράμματα πρὸς αὐτοὺς καταλέγειν
kaì óvoµáčew. In the N. T. Matt. iv. 24, viii. 16, 28, 33, ix. 32, xii. 22, xv. 22; Mark
i. 32, v. 15, 16, 18; Luke viii. 36; John x. 21. The δαιμονιζόμενοι are distinguished
from other sick folk in Matt. iv. 24; Mark i. 32.
Da i povió On s, ó, ǹ, belonging to demons, proceeding from them. Jas. iii. 15, éσTIV
Δαιμονιώθης
Δεξιός
172
αὕτη ἡ σοφία . . . ἐπίγειος, ψυχική, δαιμονιώδης ; cf. ver. 6, ἡ γλῶσσα φλογιζομένη ὑπὸ τῆς
γεέννης, see γεέννα, iv. 7.
Δεισιδαίμων, ο, ή, used originally in a good sense = θεοσεβής, Χen. Cyrop. iii. 3. 26,
God-fearing, religious; but in later Greek, in a secondary and bad sense, to denote super-
stitious fear, e.g. Diod. iv. 51, εἰς δεισιδαίμονα διάθεσιν ἐμβάλλειν, to lapse into a state of
superstitious dread, corresponding to εἰς κατάπληξιν ἄγειν, ibid. i. 62. With Acts xvii. 22,
δεισιδαιμονεστέρους ὑμᾶς θεωρώ (cf. ver. 23, ἀγνώστῳ θεῷ), cf. Plut. de superstit. (περὶ
δεισιδαιμονίας) c. 11, οὐκ οἴεται θεοὺς εἶναι ὁ ἄθεος· ὁ δὲ δεισιδαίμων οὐ βούλεται,
πιστεύει δὲ ἄκων ἀπιστεῖν γὰρ φοβεῖται.
Δεισιδαιμονία, ἡ, dread of the gods, usually in a condemnatory or contemptuous
sense = superstition, cf. Plut. περὶ δεισιδαιμονίας.—Acts xxν. 19, ζητήματα δέ τινα περὶ
τῆς ἰδίας δεισιδαιμονίας εἶχον.
Δεξιός, ά, όν, on the right, what is on the right hand, οὓς, ὀφθαλμός, πούς, σιαγών,
etc., Matt. v. 29, 39; Luke xxii. 50; John xviii. 10; Rev. x. 2. In classical Greek
seldom joined with yelp, as in Matt. v. 30; Luke vi. 6; Acts iii. 7; Rev. i. 16, x. 5,
xiii. 16. Hence, and in the N. T. also, ἡ δεξιά, subst. the right, τὰ δεξιά (sc. μέρη, John
xxi. 6), the right side, e.g. καθίζειν ἐκ δεξιῶν, ἐν τοῖς δεξιοῖς in the synoptical Gospels and
Acts, καθίζειν ἐν δεξιᾷ, εἶναι ἐν δ. in the Epistles. Δεξιός " through the root ΔΕΚΩ is
akin to δέχομαι and δείκνυμι, because we both take hold of and point at anything with
the right hand” (Passow, Wörterb.); accordingly, when giving or receiving is spoken of,
preference is given to the right hand, Matt. vi. 3; Luke vi. 6; Rev. v. 7. In the case
of division and apportionment, the right hand is first chosen as that which always comes
first (Matt. v. 29, 30, 39; Rev. x. 2), both when the division is indifferent (see Matt.
xx. 21, 23, Mark x. 37, 40; 2 Cor. vi. 7; cf. 1 Kings xxii. 19; 2 Sam. xvi. 6;
2 Chron. xviii. 18; Ezra ix. 43) and when preference is clearly given to one side, as in
Matt. xxv. 33, 34. Cf. Plut. Apophth. 192 F, ἐπεὶ δὲ Λακεδαιμονίων ἐπιστρατευομένων
ἀνεφέροντο χρησμοὶ τοῖς Θηβαίοις, οἱ μὲν ἧτταν, οἱ δὲ νίκην φέροντες, ἐκέλευε (Επαμινώνδας)
τοὺς μὲν ἐπὶ δεξιᾷ τοῦ βήματος θεῖναι, τοὺς δὲ ἐπ᾿ ἀριστερᾷ. Generally, it seems a natural
preference to choose the right hand or side instead of the left. In all important trans-
actions, when definiteness must be given to the action, and the full participation of the
actor made prominent, and also when energy and emphasis are intended, the right hand
is employed (see Rev. i. 16, 17, 20, ii. 1, v. 1, 7). Hence, particularly in the O. T., it
denotes God's energizing and emphatic revelation of Himself, min. ry, why y, and so on ;
e.g. Ex. xv. 6, 12 ; Ps. xvii. 1, xx. 7, xxi. 9, xlviii. 11, 1x. 7, lxiii. 9, lxxvii. 11, cxviii.
15, 16, cxxxviii. 7; Isa. xli. 10, xlviii. 13, etc. Cf. Luke xi. 20, ἐν δακτύλῳ θεοῦ, parallel
to ἐν πνεύματι θεοῦ, Matt. xii. 28. In solemn pledges, Gal. ii. 9, and in an oath, Rev.
x. 5, Isa. lxii. 8, the right hand is used. Cf. Rev. xiii. 16, χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν
τῆς δεξιᾶς. Νot only in the case of the actor, but also in that of the person acted upon,
the right hand or side is preferred (cf. Acts iii. 7), and hence God is said to be at the
Δεξιός
Δέομαι
173
right hand of the person whom He helps, as the enemy is to the right of him whom he
seeks to overcome, and the accuser to the right of the accused. By the right hand the
whole man is claimed, whether in action or in suffering. Cf. Ps. cix. 6 with ver. 31;
Acts ii. 25 quoted from Ps. xvi. 8; Ps. lxxiii. 23, cx. 5 (comp. ver. 1), cxxi. 5; Isa. xli.
13; Zech. iii. 1.
He in high rank who puts any one on his right hand gives him equal honour with
himself, and recognises him as of equal dignity; cf. 1 Kings ii. 19; Ps. xlv. 10; Ezra
iv. 29, 30; Matt. xx. 21, 23, xxvii. 38; Rev. iii. 21. Compare also the custom of the
kings of Arabia to let their governors sit on the right. Thus we must understand the
session of Christ, or Christ's being on the right hand of God; and "the right hand of God"
in this connection must not be confounded with the before-mentioned use of the phrase
to denote God's manifestation as full of energy. Christ's being on the right hand of God
follows necessarily upon His exaltation, Acts ii. 33, tỷ değiậ oûv toû Ɖeoû v¥wleis (where
ver. 34 clearly forbids our taking the dative as dat. instr., cf. Winer, § xxxi. 5), v. 31;
Eph. i. 20; indeed, this exaltation is an elevation to equal honour and dignity, cf. Heb.
i. 13, πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε Κάθου ἐκ δεξιῶν μου κ.τ.λ., quoted from Ps.
cx. 1, cf. Acts ii. 34, Matt. xxii. 44, and parallels. Hence Matt. xxvi. 64, öveσle tòv
υἱὸν τοῦ ἀνθρ. καθήμενον ἐκ δεξιῶν τῆς δυν. ; Mark xiv. 62; Luke xxii. 69; Acts vii.
55, 56. The expression denotes the contrast between Christ's humiliation and His
exaltation, and as it gives prominence to Christ's participation in God's honour and glory
(cf. Heb. ii. 9 with i. 13), Heb. i. 3, viii. 1, x. 12, xii. 2, the import of Christ's exaltation
in its bearing upon us is strongly insisted upon, 1 Pet. iii. 22; Rom. viii. 34; Col. iii. 1.
Athanasius, quaest. 45, de parabolis scripturae, justly says, değiàv dè toû Оeoû ötav ȧkovoys,
τὴν δόξαν καὶ τὴν τιμὴν τοῦ θεοῦ εἶναι νόει.—The phrase does not occur in St. John's
writings; we have instead, John xvii. 5, δόξασον μὲ σύ, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ κ.τ.λ.,
ver. 24.
α
4éoμai, to be deprived of, to need. The active Séw, to be deprived of, to want, to need;
used chiefly in the impersonal form deî, it is necessary, it ought or must be, for which
Homer always (excepting Il. ix. 337) uses xp. 4éopaι, by some construed as passive =
to be reduced to want, is perhaps more correctly to be regarded as middle to be in want of
for oneself, to need. The first aorist oftener in the passive form edenenv, which seems to
be the basis of the form adopted by Lachm. ¿decîto, instead of édéeтo, Luke viii. 38;
édeîto (Gen. xxv. 21), which occurs also again in some manuscripts in Job xix. 16. To
the meaning, to be in want of, to need, the signification, to desire, to pray, which is peculiar
to biblical Greek, easily attaches itself,—a signification which occurs in classical Greek
only side by side with the first meaning. As to form, the Scripture usage of the word
presents no peculiarities. (I.) In general, to pray, to desire, with the genitive of the
person and infinitive following, Luke viii. 38, ix. 38, comp. Acts xxvi. 3; 2 Cor. x. 2;
with following accusative, 2 Cor. viii. 4; öπws, Matt. ix. 38; Luke x. 2, comp. Acts
Δέομαι
Δέχομαι
174
;
TO
viii. 24; iva, Luke ix. 40, comp. xxi. 36, xxii. 32;—µý, Luke viii. 28. The request is
included in direct address, Acts viii. 34, xxi. 39, comp. 2 Cor. v. 20; Gal. iv. 12.-With
Acts viii. 24, δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον, ὅπως κ.τ.λ., comp. Ps. lxiv. 1,
xxx. 9, Isa. xxxvii. 4, where, in like manner, Séoμаι πρós тivα occurs; 1 Kings viii. 60,
dedénµai évátiov Kupíov. Further, Ecclus. li. 13, d. vπÉρ Tɩvos; Gen. xxv. 21; Isa.
xxxvii. 4; Luke xxii. 32, πeρí TIVOS.-Without mention of the person, Luke xxi. 36,
xxii. 32; Acts iv. 31 (Acts xxvi. 3, Lachm., Tisch.); Rom. i. 10; 2 Cor. v. 20, x. 2
1 Thess. iii. 10. Worthy of note are the combinations, 1 Thess. iii. 10, deóμevol eis Tò
ἰδεῖν ὑμῶν τὸ πρόσωπον ; Rom. i. 10, δεόμενος εἴ πως κ.τ.λ. ; comp. Acts viii. 22, δεήθητε
Tоû Оeoû ei ǎpa.—(II.) Specially of prayer, see airéw. Thus for the most part com-
τοῦ θεοῦ
paratively, frequently without specification of the person, Luke xxi. 36, xxii. 32; Acts
iv. 31; Rom. i. 20; 1 Thess. iii. 10. Besides these, in Matt. ix. 38; Luke x. 2; Acts
viii. 22, 24, x. 2. Conjoined with προσευχή, Ps. lxiv. 1, εἰσάκουσον τῆς προσευχῆς μου
év τập décolαí µe πрòs σé; Rom. i. 10, and often. IIpooevxn expresses the general con-
Προσευχή
ception. As to the distinction between the synonyms named, see airéw.-LXX. = 77,
un, Hithpael, л, without any special fixing of the usage.
▲ én o is, ews, ỷ, with the signification need in biblical Greek, Ps. xxii. 25; elsewhere
always= request, as déopaι occurs there only in this sense. Aristot. Rhet. ii. 7, deńσeis
εἰσὶν αἱ ὀρέξεις, καὶ τούτων μάλιστα αἱ μετὰ λύπης τοῦ μὴ γιγνομένου; not simply there-
fore the request of need, but stronger still, the entreaty of want. In the N. T. only of
prayer, and this in conjunction with πpoσevxn, Acts i. 14, Received text; Eph. vi. 18;
Phil. iv. 6; 1 Tim. ii. 1, v. 1; comp. 2 Chron. vi. 19; Ps. vi. 9, xvi. 1, lxiv. 1, lv. 1, 2,
lxxxvi. 6; Jer. xi. 14; Dan. ix. 3; 1 Macc. vii. 37; Ecclus. xxxii. 20, 21, and often.
Further, with alтnμa, Phil. iv. 6; ikeтηpía (supplication for protection, and seeking help),
Heb. v. 7; comp. Job xl. 22. 4énois does not denote simply a kind of prayer, namely,
petition; but it characterizes also and describes prayer generally, the poσeux, which by
virtue of the relation of man to God is request and supplication, διὰ δεήσεως προσεύ
χεσθαι, Eph. vi. 18; comp. Luke ii. 37, νηστείαις καὶ δεήσεσιν λατρεύουσα; ν. 33, οἱ
μαθηταὶ 'Ιωάννου νηστεύουσιν πυκνὰ, καὶ δεήσεις ποιοῦνται . . . οἱ δὲ σοὶ ἐσθίουσιν καὶ
oi dè
TívovσIV. Further, comp. Jas. v. 16 with 17; Heb. v. 7, déno. πpoσpépei. Besides
the places cited, it occurs Luke i. 13; 2 Cor. i. 11; Phil. i. 19; 2 Tim. i. 3; 1 Pet.
iii. 12; Séŋo. vπéρ Tivos, Rom. x. 1; 2 Cor. ix. 14; Phil. i. 4; 1 Tim. ii. 1; πepí tivos,
Eph. vi. 18; 8. Toiеîolai, Luke v. 33; Phil. i. 4; 1 Tim. ii. 1; πpoσpépew, Heb. v. 7.
Δέχομαι, fut. δέξομαι, aor. ἐδεξάμην, perf. δεδέγμαι, (Ι.) to accept. Synon. λαμ-
Búver, with which, for the sake of emphasis, it is sometimes joined. Ammon. p. 87,
λαβεῖν μέν ἐστι τὸ κείμενόν τι ἀνελέσθαι, δέξασθαι δὲ τὸ διδόμενον ἐκ χειρός. So in Luke
ii. 28, xvi. 6, 7, xviii. 17; Mark x. 15; Acts xxviii. 21; Eph. vi. 17; xápiv déxeo Oαι,
to receive or accept a kindness or favour, cf. 2 Cor. vi. 1, Tǹv xáρw тoû 0. (II.) Hospitably
to receive any one, guest, beggar, or fugitive, Matt. x. 14, 40, 41; Heb. xi. 31; and often
>
Δέχομαι
Προσδέχομαι
175
in contrast with to repulse (Sturz, excipere, vel epulis, vel aliis amicitiam declarandi modis).
In classical Greek, e.g., of Hades which receives the dead, e.g. Soph. Trach. 1085, ŵvağ
Αΐδη, δέξαι μ'. Accordingly in Acts iii. 21, ὃν δεῖ οὐρανὸν μὲν δέξασθαι κ.τ.λ., not ὅν,
but ovpavóv, had better be taken as the accusative subject, "whom the heaven must
receive," and thus the connection with ver. 20 will be more correct, cf. ver. 15; Acts
vii. 59. (III.) To admit, to approve, to allow (a remark, a word, etc.), to recognise or give
one's approval to, Matt. xi. 14, εἰ θέλετε δέξασθαι, αὐτός ἐστιν Ηλίας ; 1 Cor. ii. 14,
ψυχικὸς ἄνθρ. οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θ., μωρία γὰρ αὐτῷ ἐστίν; 2 Cor. viii. 17.
In this signification dex. serves to denote the recognition of the word preached and a
yielding to its influence, δέχεσθαι τὸν λόγον τοῦ θ., τὸν λόγον, τὸ εὐαγγ. ; Acts viii. 14,
xi. 1; 1 Thess. ii. 13; Luke viii. 13; Acts xvii. 11; 2 Cor. xi. 4; 1 Thess. i. 6;
2 Thess. ii. 10; Jas. i. 21. Cf. аπоdéɣeσ Oαι Tòv Móyov, Acts ii. 41 to put faith in;
ἀποδέχεσθαι τον λόγον,
ảπodóɣn, 1 Tim i. 15, iv. 9; often in similar combinations in classical Greek, e.g. åπod.
διαβολάς, μῦθον. It implies that a decision of the will towards the object presented has
taken place, and that the result of this is manifest. Cf. Xen. Anab. i. 8. 17, ô dè Kûpos
ἀκούσας, Αλλὰ δέχομαί τε, ἔφη, καὶ τοῦτο ἔστω. Frequently in Thucyd. Thus it answers
to the Heb. ¡¬, Lev. vii. 18 (8), xix. 7, xxii. 23, 25, 27; Deut. xxxiii. 11.
α
0
·´А π е к а É × о µ а, a Pauline expression, seldom occurring in classical Greek; for
which otherwise éκdéxoμaι is used in the sense, to wait for or expect, Heb. x. 13; John
v. 3; Acts xvii. 16; 1 Cor. xi. 33, xvi. 11; Heb. xi. 10; Jas. v. 7. ἀπεκδέχομαι =
to wait for, a suitable expression for Christian hope, including the two elements of hope
and patience. Rom. viii. 25, εἰ δὲ ὃ οὐ βλέπομεν, ἐλπίζομεν, δι᾽ ὑπομονῆς ἀπεκδεχόμεθα.
In Rom. viii. 23 the object is violeoía, as it will be realized in the άoλúTPWσIS TOÛ
σώματος, ver. 19, Gal. v. 5, ἐλπίδα δικαιοσύνης; Phil. iii. 20, σωτῆρα κύριον Ἰησοῦν
Χριστὸν, ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν κ.τ.λ. ; 1 Cor. i. 7, Heb
ix. 28. Cf. 1 Pet. i. 20, απεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία.
Παραδέ
II apadé xoμai, to accept, to receive; in the N. T. with an object, like aπodéxeo-
Oai in classical Greek, e.g. tòv λóyov, Mark iv. 20, cf. Acts xvi. 21; την µаρтvρíav, Acts
xxii. 18; kaτŋyoplav, 1 Tim. v. 19, cf. Ex. xxiii. 1. With personal object = in amicitiam
recipere, Polyb. xxxviii. 1. 8, πapadedeyμévoi тò eOvos. So in Heb. xii. 6, viòv dv πaρa-
Séxεто; Heb. п, Prov. iii. 12. The aorist Tapedéxony, Acts xv. 4 (al., åπedéxenv), in a
παρεδέχθην, ἀπεδέχθην),
passive signification, cf. Krüger, lii. 10, 11.
παρα-
II po o d é xo μa, to accept, to receive, Heb. xi. 35; favourably to receive, Luke xv. 2,
åµapτwλoús, cf. Ex. xxii. 11, Ps. vi. 10; Rom. xvi. 2; Phil. ii. 29. The reading in
Heb. xi. 13, µǹ πpoodežáµevoi Tàs ẻπayyeλías, is difficult (Received text and Tisch.,
λaßóvtes), because πρoσdéx. is usually in such a connection = to wait for, to expect, as in
Luke ii. 38, etc. Still, as πpoodéɣeolaι тηv åπоλúтρwσw to receive the redemption, while
åπоXÚTρWOLV
προσδ. λύτρωσιν, Luke ii. 38, = to wait for redemption, so also in Heb. xi. 13, προσδ. τὰς
ẻπayyeλías may be taken in a different sense from its meaning in Acts xxiii. 21. This
7
=
Προσδέχομαι
Καραδοκέω
176
is not certainly "a false gloss," for the reading, according to general usage, is too un-
accountable, and it is more reasonable to suppose that the more difficult expression was
exchanged for the more ordinary λαμβάνειν οι κομίζειν (vid. ἐπαγγελία). Προσδέχομαι is
otherwise used, as in classical Greek since Homer's time, with the signification, to expect,
to wait for, Acts xxiii. 21, Luke xii. 36, and joined with the object of the Christian's
hope (cf. ἀπεκδέχομαι); Luke ii. 38, λύτρωσιν; ver. 25, παράκλησιν τοῦ Ἰσραήλ; Mark
xν. 43, τὴν βασ. τ. θ. ; Luke xxiii. 51; Acts xxiv. 15, ἐλπίδα ἀναστάσεως; Tit. ii. 13,
τὴν μακαρίαν ἐλπίδα; Jude 21, τὸ ἔλεος τοῦ κυρίου κ.τ.λ.
КТ
=
▲ εKTÓS, a verbal adjective with the signification of the perf. part. pass. of déxoμai to
decide favourably elected, acceptable, of one regarding whom there is or has been a favour-
able decision of the will. This is its meaning in the peculiar usage of the LXX., e.g. Ex.
xxviii. 38, dexтòv avtoîs ěvavti kupíov, Lev. i. 3 (otherwise with the dat. of the person
who has resolved upon anything, Deut. xxxiii. 24; Lev. i. 4, SEктòv avтô éžiλáσaobai
περὶ αὐτοῦ); Isa. Ivi. 7, 1x. 7; Mal. ii. 13, λαβεῖν δεκτὸν ἐκ τῶν χειρῶν ὑμῶν. Particu-
larly of a sacrifice; not, indeed, to distinguish it from sacrifices which are not accepted, but
to specify it as the object of the divine approval, cf. Mal. ii. 13; Lev. i. 3, 4; Isa. lx. 7;
Phil. iv. 18. Joined with Kapós, éviavтós, Luke iv. 19, 2 Cor. vi. 2, to be explained
according to Isa. lviii. 5, ýµépa deктỳ tô kupíw, în ji (parallel with ẻkλéyeolaı),
xlix. 8, lxi. 2 = a time which God has pleasure in, which God Himself has chosen (Vulgate,
tempus placitum). Of men, Deut. xxxiii. 24, Luke iv. 24 liked, valued (Ecclus. ii. 5,
iii. 17); Acts x. 35. Very seldom in classical Greek.
-
=
'АπÓSε ктоs, acceptable, 1 Tim. ii. 3, v. 4 (cf. i. 15, iv. 9). Not in the LXX.
Από
Εὐπρόσδεκτος, a very strong affirmation of δεκτός, favourably accepted. Pre-
dicated, like dekтós, of the time of grace, Rom. xv. 31; 2 Cor. viii. 12. Predicated of
sacrifice, Rom. xv. 16; 1 Pet. ii. 5. Not in the LXX. Plut. praec. Ger. Reip. iv.
(801 C), ὅπως εὐπρ. γένηται ὁ λόγος τοῖς πολλοῖς.
Καρα
οκέω, from καρ, κάρα, κάρη, head, and δοκεύω, δέχομαι = to expect with out-
stretched head. Rarely in Attic prose; once in Xenophon, occasionally in Herodotus, also
in Euripides and Aristophanes, and often in Polybius, Plutarch, Diodorus, Philo, and
Josephus. Phavor. Etym. Μ., τῇ κεφαλῇ προβλέπειν καὶ ἐλπίζειν τὸ ἐκδεχόμενον. There
attaches to the word, as a plastic expression, a certain intensity, denoting either the ten-
sion of waiting, the attention, or the patience involved, without, however, giving special
prominence to these. This intensity, denied by some (as e.g. by Schleusner), appears in
Eurip. Rhes. 143, 144, ἐὰν δ᾽ ἀπαίρωσ᾽ εἰς φυγὴν ὁρμώμενοι, σάλπιγγος αὐδὴν προσδοκῶν
καραδόκει, ὡς οὐ μενοῦντα μ'. Xen. Mem. iii. 5. 6, οὐ μόνον τὰ κελευόμενα πάντα ποιοῦ
ow, kai тà
ἀλλὰ καὶ σιγῶσι καραδοκούντες τὰ προσταχθησόμενα. Cf. Polyb. xviii. 31. 4, ἵνα μὴ
δοκῇ τοῖς καιροῖς ἐφεδρεύων ἀποκαραδοκεῖν τὴν ᾿Αντιόχου παρουσίαν. In like manner the
use which Aquila makes of the word in Ps. cxxx. 5, cxlii. 8, tells for this, as answering
Καραδοκεω
Διάκονος
177
to the vπoμéve chosen by the LXX., comp. κараdокíα. In biblical Greek it does not
ὑπομένειν καραδοκία.
elsewhere occur.
Eurip. Tro., καραδόκει ὅταν στράτευμ' Αργείων ἐξίῃ καλῶς. Herod.
vii. 163, καραδοκήσοντα τὴν μάχην κῇ πεσέεται; vii. 168. 2, καραδοκέοντες τὸν πόλεμον
κῇ πεσέεται, ἀελπτέοντες μὲν τοὺς Ἕλληνας ὑπερβαλέεσθαι, δοκέοντες δὲ τὸν Πέρσην
κατακρατήσαντα πολλὸν ἄρξειν πάσης τῆς Ελλαδος; viii. 67; Polyb. iii. 13, ' Αννίβας δὲ
πάντα προνοηθεὶς περὶ τῆς ἀσφαλείας . . . λοιπὸν ἐκαραδόκει καὶ προσεδέχετο τοὺς κ.τ.λ.;
iii. 34, i. 33, x. 37, 39, ii. 52, kapadokŵv tò µéλλov. See Wetstein on Rom. viii. 19.
Καραδοκία, ή,
Kapadokia, n, expectation, hope. Aquila, Prov. x. 28, where Symmachus has
ὑπομονή – ὑπομονή.
vπομový лin. Ps. xxxix. 8, LXX., πоμový. Not in classical Greek. In the N. T.
Phil. i. 20, Kaтà тǹv Kapadoxíav kaì èλπída μov, where, however, most, and the best, MSS.
read ἀποκαραδοκία.
α
K
А то к а р а Ɛ о κ í α, ǹ, earnest, fixed, or strained expectation; Luther, Rom. viii. 19,
das aengstliche Harren, the painful waiting. Only in Rom. viii. 19, Phil. i. 20, and
transferred thence into patristic Greek, yet but seldom even there. Chrysostom, peɣáλn
καὶ ἐπιτεταμένη προσδοκία. The intensity of the expression is clear from what has been
said under κapadokéw, and from the force of the preposition, which, as Hofmann on Rom.
viii. 19 remarks, cannot well signify anything else than what it means in ảоðaрþeîv,
ȧπоðаνμáte, namely, a strengthening of the verbal conception, to expect on and on, to the
end; comp. άπаσraípw, to struggle on or away, to die of convulsions.—The verb åπокaρа-
Sokéw is, in like manner, rare in classical Greek, Polyb. xviii. 31. 4 (see κаρadoк.), xxii.
19. 3, ἀπεκαραδόκει τοὺς ἐκ τῆς πόλεως ἐπὶ τίνος ἔσονται γνώμης; xvi. 1. 8, αὐτὸς ὑπὸ
τὰς νησίδας ἀναχωρήσας ... ἀπεκαραδόκει τὸν κίνδυνον
ȧтeкaρadókeι тòv kívдvvov = to wait for, Josephus, Bell.
Jud. iii. 7. 26.
ако
Aιákovos, ô, ǹ, servant, specially waiter at table. Derivation uncertain; accord-
ing to the ancients, from dia-kóvis, in the dust, labouring or running through dust, cf.
¿ykovís, a female servant; but the prosody, diákovos, is against this. Accordingly Buttmann,
Lexilog. i. 219, derives it from diákw = diýкw, to hasten, akin to Sk. Comp. Curtius,
p. 60, 587. Heb. n, Esther i. 10, ii. 2, vi. 3. — Matt. xxii. 13; John ii. 5, 9.
— Heb.,
Synon. with δοῦλος, ὑπηρέτης, θεράπων. While, however, in δοῦλος the relation of de-
pendence upon a master is prominent, and a state of servitude is the main thought, in
Stákovos the main reference is to the service or advantage rendered to another (service-
ableness), even as iπηpéτηs refers to labour done for (serving) a lord (villenage); Deρáπwv
originally includes, according to Passow, the idea of voluntary subjection and honourable
rendering of service, therefore the opposite of Soûλos, of a slave, "diákovos represents the
διάκονος
servant in his activity for the work, not in his relation, either servile, as that of the Soûλos,
or more voluntary, as in the case of the eрáπwv, to a person,” Trench, Synonyms of the
N. T.; see under diakoveîv, which, in a special sense, denotes one of the occupations of the
Soûλos, in like manner the combination of diákovos kaì σúvdovλos, Col. iv. 7; on Matt.
Z
Διάκονος
Διάκονος
178
τις
iv. 11, ἄγγελοι διηκόνουν αὐτῷ, cf. Gregor., ὑπ' ἀγγέλων ὑπηρετεῖται. — Thus διακονός
Tɩvos means: (I.) the servant of him whom the labour benefits, e.g. Siáкovos πeρiтoμns, of
Christ, Rom. xv. 8 (εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων), likewise Gal. ii. 17,
Χριστὸς ἁμαρτίας διάκονος, α promoter of sin; ef. 2 Cor. xi. 15, διάκ. τῆς δικαιοσύνης ;
iii. 6, διάκ. καινῆς διαθήκης; Eph. iii. 7; Col. i. 23, τοῦ εὐαγγελίου, Col. i. 25, δ. ἐκκλη-
σίας. Connected with this is the idea of subordination under others, Mark ix. 35, el Tis
θέλει πρώτος εἶναι, ἔσται πάντων ἔσχατος καὶ πάντων διάκονος, x. 43, Matt. xx. 26,
xxiii. 11, and accordingly diák. Tivós denotes (II.) the servant of an employer, as is said
of the magistrate he is Oeoû diákovos. Rom. xiii. 4, he acts in the employ of God, 1 Tim.
iv. 6, kaλòs čoŋ 8. 'Inσoû Xpioтoû, Col. i. 7; 2 Cor. vi. 4, xi. 15, 23; 1 Thess. iii. 2;
John xii. 26, ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγώ, ἐκεῖ καὶ ὁ διάκονος
ó éµòs eσrai. — In the Pauline writings (where alone, except in the Gospels, the word
ἐμὸς ἔσται.
occurs) diák always denotes, as is clear from the passages cited, one employed in God's
service to advance His saving health, so called both in his relation to the Lord of salvation,
who entrusts to him the service, and in his relation to those to whom salvation is given,
and whom his labour serves. Cf. Col. i. 7, πιστὸς ὑπὲρ ὑμῶν διάκονος Ἰησοῦ Χριστοῦ;
1 Cor. iii. 5, διάκονοι δι᾽ ὧν ἐπιστεύσατε, parallel with ver. 9, θεοῦ συνεργοί.
Έ
(III.) As a term. techn. side by side with TiσKOTOS, 1 Tim. iii. 8, 12, Phil. i. 1 = helper
(vid. Siakoveîv), it denotes those who stood by the bishops (or presbyters) as helpers, on
account of which they probably received the name deacons, as Tychicus is so called in his
relation to Paul (Col. iv. 7; Eph. vi. 21; cf. Acts xix. 22). The origin of this relation-
ship we find in Acts vi. 1-4, though we cannot therefore infer that the name deacon was
derived from the διακονεῖν τραπέζαις, for see vi. 4, διακονία τοῦ λόγου. In confirmation of
this view it is to be remembered, that in order Siaкoveîv тρаπéçais men must have been
chosen who were specially qualified, in the duties to which they were called, to stand
side by side with the apostles, and afterwards with the bishops or presbyters as assistants, just
as Stephen and Philip, chosen in the first instance as distributors of alms, soon appear
side by side with the apostles, and as helpers of them as evangelists, Acts vi. 8–10,
viii. 5-8. We have no definite account of the nature and range of the duties of this
office; even those chosen in Acts vi. 1 sq. were not called by this name; nor can åvτɩ-
άντι-
λýfeis (Rom. xii. 7; 1 Cor. xii. 28) be taken as implying anything more definite. The
similarity of the exhortations given to the deacons (1 Tim. iii. 8-12) and to the presby-
ters confirms the above view of their relation, according to which, the presbyters being
distinct officers, the care of the churches devolved upon the deacons as their helpers. Such
were the beginnings of the diaconate in the early church; by degrees the duties of the
office were more clearly defined and limited, as the distinction between clergy and laity
became more formal and marked. Vid. Suiceri, Thes.; Jacobson in Herzog's Real-Encyklop.
iii. 365 seq. — In Rom. xvi. 1, a woman, Phoebe, is named as diákovos tŷs ékkλnoias TŶs
èv Keyxpeaîs, cf. 1 Tim. v. 10 (not ver. 9) with Rom. xvi. 2, 1 Tim. iii. 11, a passage
which for preponderating reasons must be taken as referring to deaconesses.
Διακονέω
Διακονία
179
0
Διακονέω, imperf. διηκόνουν for the Attic διακόνουν, likewise διηκόνησα ; cf. Krüger,
§ xxviii. 14. 13, to serve, to render service, to wait upon; an occupation of the Soûλot, see
Plat. Legg. vii. 805 Ε, γεωργεῖν τε καὶ βουκολεῖν καὶ ποιμαίνειν καὶ διακονεῖν μηδὲν δια-
φερόντως τῶν δούλων. In its narrowest sense to wait at table, to serve at dinner; as
often diákovos denotes κaт. §. a waiter at table, Luke iv. 39, x. 40, xii. 37, xvii. 8;
Matt. viii. 15, Mark i. 31; John xii. 2. Hence diakovŵv opposed to åvareíµevos, Luke
xxii. 26, 27; John xii. 2. According to this usage, we may probably understand Christ's
words, Matt. xx. 28, Mark x. 45, ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι, ἀλλὰ
διακονῆσαι κ.τ.λ., cf. the parallel in Luke xxii. 27, ἐγὼ δὲ εἰμὶ ἐν μέσῳ ὑμῶν ὡς ὁ δια-
Kov@v. (Cf. Rev. iii. 20.) Generally, to do any one a service, to care for any one's needs,
Matt. iv. 11, xxv. 44, xxvii. 55; Mark i. 13, xv. 41; Luke viii. 3, Sinкóvoνv avт❖ ÈK
τῶν ὑπαρχόντων αὐταῖς. The διακονεῖν τοῖς ἁγίοις is a beautiful expression for compas-
sionate love towards the poor within the Christian fellowship, cf. Rom. xv. 25 and dia-
κονία.
Kovía. — Acts vi. 2, diaкovеîv тρаπiais, to attend to tables (ie. to provision or food).
Διακονεῖν differs from δουλεύειν as "to serve, to work for any one," differs from "to be
subject to;" both may co-exist, cf. Dem. xix. 69, Seσtóτη Siakoveîv, still there is always
in diakoveîv, as distinct from Sovλevei, a reference to the work done, as service rendered,
bringing advantage to others, cf. Athen. 6, εἴθισται γὰρ ἐν ταῖς οἰκιακαῖς διακονεῖν τοὺς
νεωτέρους τοῖς πρεσβυτέροις, Philem. 13. Thus in John xii. 26, ἐὰν ἐμοὶ διακονῇ τις, to
work by commission of some one. Directly to help, Acts xix. 22, where Timothy
and Erastus are described as δύο τῶν διακονούντων τῷ Παυλῷ. Vid. διάκονος, helper;
Siakoveîv, to denote the work of the deacons, 1 Tim. iii. 10, 13. But we can hardly
limit 1 Pet. iv. 11, el Tis diakovel K.T.., to this; it refers to the good work done by all
"the brethren," like iv. 10, where diakoveiv Tivi T = to minister to any one in anything.
The passive, 2 Cor. iii. 3, ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ᾽ ἡμῶν; viii. 19, 20, χάρις
Siaкovηleîσa i uv serviceable labour bestowed upon anything, is to be explained
by reference to the predilection which St. Paul evinces for the words diákovos and Siakovía
when speaking of any labour in connection with and in the service of the gospel; as
also 1 Pet. i. 12, iv. 10.
ον
▲ιakovía, ǹ, (I.) serviceable labour, service, Luke x. 40; Heb. i. 14, assistance,
2 Tim. iv. 11, ἔστιν ί.ε. Μάρκος) μοι εὔχρηστος εἰς διακονίαν, cf. Acts xix. 22; 2 Cor.
xi. 8. In the combination ἡ διακ. εἰς τοὺς ἁγίους we have a very delicate and fine expression
for the exercise of compassionate love towards the needy within the Christian community,
the rendering of which in German, "Unterstützung," is too strong and blunt; cf. Acts
vi. 1, ἡ διακ. ἡ καθημερινή, with ver. 4, ἡ διακ. τοῦ λόγου. 2 Cor. ix. 12, ἡ διακ. τῆς
ǹ ǹ
ǹ
λειτουργίας ταύτης προσαναπληροῦσα τὰ ὑστερήματα τῶν ἁγίων; νν. 1, 13, viii. 4;
Rev. ii. 19; Acts xi. 29, xii. 25; Rom. xv. 31; 1 Cor. xvi. 15. (II.) Every business,
every calling, so far as its labour benefits others, is a diakovía, as Plato says of those whose
work it is to buy and sell the products of the land and the necessaries of life, Rep.
Διακονία
Διδάσκω
180
;
ii. 371 C, ἑαυτοὺς ἐπὶ τὴν διακονίαν τάττουσι· ταύτην ; Aeschin. in Ctesiphont. Iv. 33,
ὅσα τις αἱρετὸς ὢν πράττει κατὰ ψήφισμα, οὐκ ἔστι ταῦτα ἀρχή, ἀλλ᾽ ἐπιμέλειά τις καὶ
διακονία. In this sense Paul, and Luke in the Acts, use the word to designate the voca-
tion of those who preach the gospel and have the care of the churches,—a term so
applied to them not only with reference to those who derive benefit from the service, but
(like διάκονος) with reference to the Lord who has called them to this work; cf. θέμενος
εἰς διακονίαν, 1 Tim. i. 12 ; Acts xx. 24, τελειῶσαι τὴν διακονίαν ἣν ἔλαβον παρὰ τοῦ
κυρίου, διαμαρτύρασθαι κ.τ.λ.; cf. 1 Cor. xii. 5, διαιρέσεις διακονιῶν εἰσίν, καὶ ὁ αὐτὸς
κύριος; Col. iv. 17, βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν κυρίῳ, ἵνα αὐτὴν πληροῖς;
2 Tim. iv. 5, τὴν διακονίαν σου πληροφόρησον ; Rom. xi. 13. With ἀποστολή, Acts i. 25,
comp. ver. 17. Διακονία is, accordingly, office or ministration in the Christian community
viewed with reference to the labour serviceable to others conferred therein, both in the case
of individuals (1 Cor. xii. 5 and elsewhere) and generally as a general conception in-
- cluding all branches of service, Rom. xii. 7; Eph. iv. 12; 1 Tim. i. 12; 2 Cor. vi. 3,
iv. 1. This ministration in the O. Τ. economy is called διακονία τοῦ θανάτου, τῆς κατα-
κρίσεως, to distinguish it from that of the N. Τ. διακονία τοῦ πνεύματος, τῆς δικαιοσύνης,
2 Cor. iii. 8, 9; τῆς καταλλαγῆς, ν. 18, reference being made to the characteristic element
of it in its operations.
Διδάσκω, διδάξω, ἐδίδαξα, ἐδιδάχθην, " from the same theme as δείκνυμι; comp.
doceo, properly διδακ-σκω; comp. disco” (Schenkl) = to teach, to give instruction or
direction, Matt. xxviii. 15, 20; Luke xi. 1, xii. 12; Acts xv. 12; 1 Cor. xi. 14; Rev.
ii. 14, διδ. τινά, Matt. v. 2 ; Mark ii. 13; John vii. 35; once with the dative τινί, Rev.
ii. 14, ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον κ.τ.λ., either answering to the Hebrew,
Job vi. 24, 5 της, xxi. 22, or because διδάσκειν is here akin to συμβουλεύειν (de Wette);
τί, Matt. xv. 9, xxii. 16; Acts xxi. 21, and elsewhere; περί τινος, 1 John ii. 27 ; fol-
lowed by őr, Mark viii. 31, by the infinitive, Matt. xxviii. 20; Luke xi. 1; Rev. ii. 14;
τινά τι, Heb. v. 12; cf. ἐδιδάχθην αὐτό, Gal. i. 12; 2 Thess. ii. 15. The communication
of gospel knowledge (which St. Paul did not himself gain in this way, Gal. i. 12, οὐδὲ
γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτὸ οὔτε ἐδιδάχθην, ἀλλὰ δι᾿ ἀποκαλύψεως ᾿Ιησοῦ
Χριστοῦ) results from διδάσκειν and κηρύσσειν τὸ εὐαγγέλιον τῆς βασιλείας, Matt. iv. 23,
ix. 35, cf. xi. 1; in Luke, διδ. καὶ εὐαγγελίζεσθαι, xx. 1, Acts v. 42, xv. 35 ; indeed,
while κηρύσσειν denotes the mere communication or call included therein (e.g. μετανοεῖτε,
cf. Matt. xxiv 14, κηρυχθήσεται τὸ εὐαγγέλιον εἰς μαρτύριον) to which the ἀκούειν cor-
responds, διδάσκειν signifies that closer instruction which examines the subject, illustrat-
ing and establishing, and thus calculated to influence the understanding, to which there-
fore μανθάνειν corresponds ; cf. Matt. x. 24, 25 ; Luke vi, 40, xix. 39. See Acts xxviii.
31, κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου Ἰησοῦ Χριστοῦ;
xviii. 25, ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Ἰησοῦ; iv. 2, διδάσκειν τὸν λαὸν καὶ καταγγέλ
λειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν κ.τ.λ. ; Col. i. 28 ; Acts iv. 18; 1 Tim. iv. 11. Joined
Διδάσκω
Διδάσκαλος
181
•
with vovleтeîv, Col. i. 28, iii. 16; with Taρакaλeîv, 1 Tim. vi. 2; cf. iv. 13; Tit. i. 9,
παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ. As the object of the διδάσκειν is “ the way
of God" (Mark xii. 14), the did. itself is the leading into that way. The thing aimed at
is to beget a determining of the will by the communication of the knowledge spoken of;
Rev. ii. 20, didáσnei kaì tλavą toùs éµoús; Col. i. 28; Acts xxi. 21; Matt. v. 19. It is
used absolutely, as of Christ's teaching, e.g. John xviii. 20; Mark ix. 31, x. 1, etc.; as also
of instruction in the object of Christian faith, of Christian teaching, Acts xi. 26; Rom.
xii. 7; Col. i. 28 ; Heb. v. 12 ; 1 Tim. ii 12, etc. ; cf. Acts v. 28, ôi áo KH Ẻ TÌ TỘ Quan
'Inooû.
AI SAKTIKÓS, ý, óv, apt to teach, e.g. åperǹ didaktikη in Philo, de praem. et virt. 4;
ακτικ
κός,
named as a requisite in an eπíoкOTOS, 1 Tim. iii. 2, 2 Tim. ii. 23, of course with reference
to the subject-matter of Christian teaching, cf. Acts xviii. 24, 25.
πεπαιδευμένος καὶ παραινεῖν δυνάμενος τὰ προσήκοντα.
=
Aida xń, ǹ. (I.) In an active sense the act of teaching,
し ​α
instruction, tuition, Herod. iii. 134, ék didaɣns eλerye, ut erat edocta.
Theodoret, ó rà Ocîa
teaching, instructing,
Plato, Phaedr. 275 A,
ȧveû didaɣns, " to have grown up without instruction." So 2 Tim. iv. 2, ἔλεγξον, ἐπιτί
μησον, παρακάλεσον, ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ. It is unnecessary to render manner
of teaching in Mark iv. 2, καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ· ᾿Ακούετε κ.τ.λ.; Mark
xii. 38.—II. In a passive sense, the teaching which is given, that which any one teaches,
Matt. vii. 28, and often. Absolutely, ǹ didaɣý denotes the did. 'Inσoû, 2 John ix. 10;
κυρίου, Aets xiii. 12; τῶν ἀποστόλων, Acts ii. 42 ; Tit. i. 9, ὁ κατὰ τὴν διδαχὴν πιστὸς
λόγος; 2 John 9, ὁ μένων ἐν τῇ διδ. ; cf. Rom. xvi. 17, ἡ διδ. ἣν ὑμεῖς ἐμάθετε; vi. 17,
ὑπηκούσατε εἰς ὃν παρεδόθητε τύπον διδαχῆς.
し
​Ai dá o kaλos, ó, teacher, Heb. v. 12, Rom. ii. 29, correlative with μalnτýs, Matt.
x. 24, 25; Luke vi. 40. When used in addressing Jesus, Sidáσkaλos answers to the
Hebrew 27, cf. John i. 39, Matt. xxiii. 8, a name of respect given to the Jewish ypaμ-
μateîs (cf. Luke ii. 46)=vir amplissimus (cf. 2 Kings xxv. 8; Esth. i. 8), which seems
to have been introduced and established in the time of Christ; "ante tempora Hilleliana
in usu non fuisse fastuosum hoc titulum Rabbi, satis patet ex eo quod doctores praecedentes
nudo suo nomine vocarentur," Lightfoot, Hor. Hebr. on Matt. xxiii. 8.
Hence the opposi-
and ", πατИp and
tion of Jesus, Matt. xxiii. 8-10, against this and the other titles
kałŋyýtηs or kúpios (cf. John xiii. 13, 14), which were similarly used, though not so
widely or in such an official manner, has special weight. The objection urged against the
authenticity of the Gospels, that the name Rabbi did not come into common use till after
the destruction of Jerusalem, is removed by the consideration that the word must have
begun to naturalize itself in our Lord's time, for it is officially given to Gamaliel in the
Talmud, and the name Rabbi" must at
must at any rate have preceded the more definite
word "Rabban" (127, our Rabbi), which Simeon the son of Gamaliel was the first to intro-
duce. Cf. Winer, Realwörterb. art. "Rabbi ;" Pressel, art. "Rabbinismus," in Herzog's
6c
Διδάσκαλος
182
Ετεροδιδασκαλέω
Real-Encycl. xii. 470; Lightfoot, l.c. In accordance with the fact that "Rabbi” was a
title given to the γραμματεῖς, we find in Matt. xxiii. 34 σοφοὶ καὶ γραμματεῖς side by
side with προφῆται, and in Acts xiii. 1 διδάσκαλοι with προφῆται; and from this we may
conclude that in the Christian church (in which the didáσkaλo appear as having a special
function, Acts xiii. 1; 1 Cor. xii. 28, 29; Eph. iv. 11; Jas. iii. 1) these did. answer to the
Jewish ypaµµateîs, and are to be viewed, like them, as in a special sense acquainted with
and interpreters of God's salvation; cf. Matt. xiii. 52. Upon them devolved the duty of
giving progressive instruction in God's redeeming purposes,-a function which, with that
of πоýν, seems to have been united in one person, Eph. iv. 11; cf. the yovμévor of Heb.
xiii. 7, 17; and as Toμéves the didáσkaλot seem to have been members of the presbytery,
cf. 1 Tim. iii. 2; 2 Tim. ii. 24; Acts xx. 28. The Sidάokaλos was distinct from the
κῆρυξ and the εὐαγγελιστής, Eph. iv 11; 1 Tim. ii. 7; see διδάσκω. Side by side with
them false teachers appear, not only without, but probably within the presbytery, 2 Tim.
iv. 3; 1 Tim. i. 3; cf. Yevdodidáoκaλo, 2 Pet. ii. 1; éтeρodidaσкaλeîv, 1 Tim. i. 3, vi. 3.
St. Paul calls himself, besides κῆρυξ and ἀπόστολος, with special emphasis διδάσκαλος
¿0vŵv, 1 Tim. ii. 7; 2 Tim. i. 11; cf. ô did. тoû 'Tσpańλ, John iii. 10; and as to the fact,
not only Gal. ii. 7 sqq., but especially Eph. iii. 8,
εὐάγγελος
9.
Διδασκαλία, ή, that which belongs to a διδάσκαλος (comp. διδασκάλιον, teacher's
pay), that which is taught, like evayyeλía, evayyéλitov, properly an adjective, evayyéλios, that
which belongs to an evάyyeλos = teaching, instruction, and for the most part in the objective,
and therefore passive sense, that which is taught, the doctrine, distinguished from didaxń,
inasmuch as it refers to the authority of the teacher. Xen. Cyrop. viii. 7. 24, πapà tŵv
προγεγενημένων μανθάνετε· αὕτη γὰρ ἀρίστη διδασκαλία. But also actively of the act of
teaching = teaching, instructing, Xen. Oec. xix. 15, åpa ǹ épάτnois didaokaλía čoτív. In the
N. T. (I.) objectively doctrine, the Sidaokaλíais åv@póπwv, Col. ii. 22; Matt. xv. 9, Mark
vii. 7; cf. Eph. iv. 14 (see äv¤ρшπоs, IV); daiμovíwv, 1 Tim. iv. 1, in antithesis Tit. ii. 10,
ἡ διδασκ. τοῦ σωτῆρος ἡμῶν θεοῦ ; absolutely, as ἡ διδασκαλία, 1 Tim. vi. 1, ἡ δ. βλασφη
μeîtaι (cf. Tit. ii. 10); Tit. ii. 7; 1 Tim. iv. 16; Rom. xii. 7; more exactly κat evσéßelav
Sid., 1 Tim. vi. 3, кaλǹ did., iv. 6, in distinction from the teaching of the éτepodidάoкaλoi
ý vyιalvovσa did., 1 Tim. i. 10; 2 Tim. iv. 3; Tit. i. 9, ii. 1; cf. 1 Tim. vi. 4, vooŵν πEρì
ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθονος κ.τ.λ., with i. 10.— (II.) of teaching, instruc-
Of
tion, information, tuition, Rom. xv. 4, ὅσα προεγράφη, εἰς τὴν ἡμετέραν διδ. προεγράφη
2 Tim. iii. 16, ὠφέλιμος πρὸς διδ., πρὸς ἔλεγχον κ.τ.λ. ; 2 Tim. iii. 10, παρηκολούθηκάς
μοῦ τῇ διδασκαλίᾳ. With 1 Tim. v. 17, οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλία, cf. Plut.
c. Epicuri doctrin. 1096 A, oi meрì xоρŵv λóyoι кai didaσкaríaι, disputationes et doctrinae.
'E те
P
o d i Ɛ а o к a λ é w, only in 1 Tim. i. 3, vi. 3, and thence adopted into eccle-
ιδασ
siastical Greek = to teach a different kind of teaching, a teaching different from what is Kaт'
ἐξ. διδασκαλία and the duty of a διδάσκαλος in the Christian church. Cf. Gal. i. 6, 7,
μετατίθεσθε . . . εἰς ἕτερον εὐαγγέλιον, ὃ οὐκ ἔστιν ἄλλο, where the exclusiveness of the
Ετεροδιδασκαλέω
Δίκαιος
183
apostolic teaching is still more fully-comp. Plato, Theaet. 190 Ε, δόξαν εἶναι ψευδῆ τὸ
ἑτεροδοξείν—insisted upon. In classical Greek the word is simply used of numerical
difference (ἄλλος), not of difference in kind; cf. Acts xvii. 19, 20.
Δίκη, ή, connected with δείκνυμι, dicere, zeigen, originally = manner, tendency; so
still in the absolute accusative δίκην, after its kind, manner, not rare in Pindar, Plato, and
the Tragedians ; e.g. Plato, Phaedr. 249 D ὄρνιθος δίκην βλέπων ἄνω. So also in Homer,
e.g. Od. xix. 43, xxiv. 255, αὕτη του δίκη ἐστὶν θεῶν, and often, as = manner.
manner. See Curtius,
p. 125. Hence Síkn gradually became the designation for the right of established custom
or usage, and was personified as the daughter of Zeus and Themis; comp. Acts xxviii. 4,
ὃν διασωθέντα ἐκ τῆς θαλάσσης ἡ Δίκη ζῆν οὐκ εἴασεν. This personification was trans-
ferred to Jewish soil, Wisd. i. 8, οὐδὲ παροδεύσῃ αὐτὸν ἡ δίκη. Suidas, ὀπισθόπους δίκη,
ἡ μεθ' ἡμέραν ἀκολουθοῦσα τοῖς ἀδικήμασιν. The use of this word in its entire range is
based upon the important idea here involved, that right in human society asserts itself
essentially as judgment and vengeance.
Thus is it when Síkη signifies lawsuit, process,
,אָשִׁיב
or punishment, atonement, satisfaction. In the LXX. =1, Ps. ix. 5, ἐποίησας τὴν κρίσιν
μου καὶ τὴν δίκην μου, ἐκάθισας ἐπὶ θρόνον ὁ κρίνων δικαιοσύνην" = pp., Lev. xxvi. 25,
μάχαιρα ἐκδικοῦσα δίκην διαθήκης; na ap. Deut. xxxii. 41, ἀποδώσω δίκην = 111,
Ezek. xxv. 12. It is used for 9" in Job xxix. 16, Ps. xxxv. 23, where we have as its
parallel boy = κρίσις. Of the combinations usual in classical Greek in which δίκη
stands with special reference to a decided (or to be decided) violation of right or of legiti-
mate custom, there appears in the N. Τ. δίκην αἰτεῖν κατά τινος, Acts xxv. 15 (Lachm.,
καταδίκην); δικην ὑπέχειν, Jude 7, literally, to render justice, of those who suffer punish-
ment in order to the re-establishing of the order violated by them; and δίκην τίνειν,
2 Thess. i. 10, literally, to pay the right, to atone for or make reparation, also in classical
Greek something like ἀποτίνειν δίκην = to be punished. Aristotle derives δίκη from δίχα,
Eth. Νic. v. 4, τὸ μὲν ἀγαθοῦ πλέον τοῦ κακοῦ δ᾽ ἔλαττον κέρδος, τὸ δ' ἐναντίον ζημία· ὧν
ἦν μέσον τὸ ἴσον, ὃ λέγομεν εἶναι δίκαιον· ὥστε τὸ ἐπανορθωτικὸν δίκαιον ἂν εἴη τὸ μέσον
Ô
ζημίας καὶ κέρδους. διὸ καὶ ὅταν ἀμφισβητῶσιν, ἐπὶ τὸν δικαστὴν καταφεύγουσιν· τὸ δ'
ἐπὶ τὸν δικαστὴν ἰέναι ἰέναι ἐστὶν ἐπὶ τὸ δίκαιον. ὁ γὰρ δικαστής βούλεται είναι οἷον
δίκαιον ἔμψυχον· καὶ ζητοῦσι δικαστὴν μέσον καὶ καλοῦσιν ἔνιοι μεσιδίους, ὡς ἐὰν τοῦ
μέσου τύχωσι, τοῦ δικαίου τευξόμενοι. μέσον ἄρα τι τὸ δίκαιον, εἴπερ καὶ ὁ δικαστής. ὁ δὲ
δικαστὴς ἐπανισοῖ, καὶ ὥσπερ γραμμῆς εἰς ἄνισα τετμημένης, ᾧ τὸ μεῖζον τμῆμα τῆς ἡμισείας
ὑπερέχει, τοῦτ ἀφεῖλε καὶ τῷ ἐλάττονι τμήματι προσέθηκεν. ὅταν δὲ δίχα διαιρεθῇ τὸ
ὅλον, τότε φασὶν ἔχειν τὰ αὑτῶν, ὅταν λάβωσι τὸ ἴσον. τὸ δ᾽ ἴσον μέσον ἐστὶ τῆς μείζονος
καὶ ἐλάττονος κατὰ τὴν ἀριθμητικὴν ἀναλογίαν. διὰ τοῦτο καὶ ὀνομάζεται δίκαιον, ὅτι δίχα
ἐστίν, ὥσπερ ἂν εἴ τις εἴποι δίχαιον, καὶ ὁ δικαστὴς διχαστής.
Ο
Ο
Δίκαιος, α, ον (δίκαιος), what is right, conformable to right, pertaining to right =
just, ¿.e. answering to the claims of usage, custom, or right, Matt. xx. 4, 7; Col. iv. 1.
It is noteworthy that the Greek δίκη, δίκαιος, the Hebrew Fly, y, and the German
Δικαιος
Δίκαιος
184
Recht, gerecht, contain the same fundamental idea;-Síkŋ, manner, direction, Síkalos, what
answers to manner or to its manner,—pTY, according to its etymology (see Fuerst, Con-
cord. V. T. s.v.) = rectum, planum esse, synonymous with (comp. Ps. xxiii. 3 with
xxvii. 11, xlv. 7); Arabic, zadaqa, erectum esse; "gerecht "-what is right, adjusted
(richt), correct: comp. " zurecht weisen," to put right, in the sense of guiding or reprimand-
ing with the old "Recht weisen" of the judge. The fundamental idea is that of a state
or condition conformable to order, apart from the consideration whether usage and custom
or other factors determine the order and direction. Thus Sikatos is synonymous with
ȧyalós, only that díkalos is a conception of a relation, and presupposes a norm, whereas
the subject of ȧyalós is his own norm, so that ȧyalós includes the predicate Sikatos, see
under ἀγαθός. Thus δίκαιος, like ἀγαθός, may be joined, e.g., with ἵππος, βοῦς, ἅρμα,
γήδιον ἀγαθός
výdov; and while ȧyalós in these combinations is = capable, excellent of its kind, service-
able, Síkalos is = serviceable, answering to the claims or standards set up. Cf. Xen. Mem.
iv. 4. 5, φασὶν δέ τινες καὶ ἵππον καὶ βοῦν τῷ βουλομένῳ δικαίους ποιήσασθαι πάντα
μεστὰ εἶναι τῶν διδαξόντων· ἐὰν δέ τις βούληται ἢ αὐτὸς μαθεῖν τὸ δίκαιον ἢ υἱὸν ἢ οἰκέ-
την διδάξασθαι, μὴ εἰδέναι ὅποι ἂν ἐλθὼν τύχοι τούτου (comp. the German gerecht = fitting,
eg handgerecht, fussgerecht, etc.); Lucian, de Conscr. Hist. 39, avyypapeùs Síkaιos, a correct
writer; Hippocrates, xix. 22, inтpòs dikaιos, a capable physician. It is in keeping with
the relation between δίκαιος and ἀγαθός, that δίκαιος is never, like ἀγαθός, used cata-
chrestically, never ironically applied. Comp. Plato, Rep. ii. 361, "a just man, as
Aeschylus says, is one who will not seem good, but be good."
As to the import of the conception in a moral sense, there is a decisive difference, not
to be mistaken, between the profane, and especially the Greek, usage and the biblical, and
this difference arises from the different, nay, opposite standards by which it is estimated in
the two spheres. Righteousness in the biblical sense is a condition of rightness the
standard of which is God, which is estimated according to the divine standard, which shows
itself in behaviour conformable to God, and has to do above all things with its relation
to God, and with the walk before Him. It is, and it is called, Sikatooúvη Оeoû (μap-
δικαιοσύνη θεοῦ (μαρ-
τυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν. Rom. iii. 21), i. 17,—righteousness as it belongs
to God and is of value before Him, Godlike righteousness, see Eph. iv. 24 (see under
Sıkaιoσúvη); with this righteousness, thus defined, the gospel (Rom. i. 17) comes into
that world of nations, which had been wont to measure by a different standard.
Righteousness in the Scripture sense is a thoroughly religious conception, designating the
normal relation of men and their acts, etc., to God. Righteousness in the profane mind
is a preponderatingly social virtue, only with a certain religious background.
With the Greeks, according to the saying of Protagoras, man is the measure of all
things, Plato, Crat. 385 E, Theaet. 152 A, pnoi yáρ поν пáνтшν Xηµáτwv µéтρоv åv0pw-
πον εἶναι, τῶν μὲν ὄντων, ὡς ἔστι, τῶν δὲ μὴ ὄντων, ὡς οὐκ ἔστιν; and how greatly this
influences the conception of righteousness, is clear from Plato, Legg. iv. 716 C, ô dù leÒs
ἡμῖν πάντων χρημάτων μέτρον ἂν εἴη μάλιστα, καὶ πολὺ μᾶλλον ἢ πού τις ὥς φασιν
Δίκαιος
Δίκαιος
185
aveρwπos, in which very passage an attempt is made to make way for a deeper concep-
tion without really approaching the Scripture view, καὶ κατὰ τοῦτον δὴ τὸν λόγον ὁ μὲν
σώφρων ἡμῶν θεῷ φίλος, ὅμοιος γάρ, ὁ δὲ μὴ σώφρων ἀνόμοιός τε καὶ διάφορος καὶ
adikos; it lacks personal relationship to God as the basis and the goal of the entire
life movement, and stops short with the opoios, ȧkóλovos deg. Generally, usage and
ὅμοιος, ἀκόλουθος θεῷ.
custom, the marked-out and prescribed direction or method, form the basis of right, just
as Sinn denotes right as established custom and usage. Right is the sum of the his-
Síkn
torically formed relations of life as they manifest themselves in human society,—a view
still current in modern jurisprudence; and it need scarcely be proved how much the claims.
of civil society determine the conception of righteousness,—take, for instance, the accusa-
tion and condemnation of Socrates. Righteousness perhaps includes a certain religious
bearing, but even this with a preponderatingly social reference; comp. Xen. Mem. i. 1. 1,
ἀδικεῖ Σωκράτης οὓς μὲν ἡ πόλις νομίζει θεοὺς οὐ νομίζων, with iv. 4. 13, where
Socrates himself argues that that man does justly who obeys & οἱ πολῖται, συνθέμενοι ἅ τε
δεῖ ποιεῖν καὶ ὧν ἀπέχεσθαι ἐγράψαντο. Granting, indeed, that the conception of
righteousness is not here exhausted, but only, so to speak, the juristic side of it presented,
-while a deeper apprehension demands the inner personal relation to the claims of right,
and Aeschylus, as above cited, says that a just man is he who will not only seem, but be
good,-still a closer investigation will ever more fully show that righteousness is a virtue
essentially social, since right fixes the limits of individual liking, as the life of the
community as a higher necessity authenticates them. The Sikatos is he who does not
selfishly nor yet self-forgettingly transgress the bounds fixed for him, and gives to every
one his own, yet still desires what is his, and does not in the least withdraw the asser-
tion of his own claims, a view which Christianity has continually to combat. How
much this latter element is to be considered is clear from the frequent díkalos eiµí with
the infinitive, in the sense, I am justified, entitled, worthy, I deserve, I have a right, but
rarely in the sense, I am obliged, I am bound; and so also тò éµòv díkalov, tà éµà Síkaιa
= my right, my rights (Euripides, Thucydides, Demosthenes, Plutarch). The legitimate
claim stands first, afterwards comes the obligation, the requisition of right (whereas the
German view, for example, " mein Recht meine Pflicht," "my right is my duty," in
which the obligation of right is emphasized, already closely approximates to the divine
revelation). Further, how greatly the virtue of righteousness is confined to the sphere of
social life, is evident from the contrast between Pía and Sin, Il. xvi. 388, Od. xiv. 84;
from the use of adireîv, in the sense, to encroach upon one's right, to wrong, as synonymous
with βιάζεσθαι, βλάπτειν, comp. also Xen. Mem. iv. 6. 6, ὀρθῶς ἂν ποτὲ ἄρα ὁριζοίμεθα,
οριζόμενα δικαίους εἶναι τοὺς εἰδότας τὰ περὶ ἀνθρώπους νόμιμα. Both elements, one's own
right, and duty towards others, the suum cuique in a transitive and reflexive sense, are
combined in Aristotle, Rhet. i. 9, ἔστι δὲ δικαιοσύνη μὲν ἀρετὴ δι᾽ ἣν τὰ αὑτῶν ἕκαστοι
ἔχουσι καὶ ὡς ὁ νόμος, ἀδικία δὲ δι᾽ ἣν τὰ ἀλλότρια, οὐχ ὡς ὁ νόμος. Thus it is correct
to say, that he is Sikatos "who regards the rights of other men, and fulfils his duties
0
亨
​2 A
Δίκαιος
Δίκαιος
186
i
towards them" (Schenkl); in other words, díkalos is a social conception, and continues
so even where it is so deeply apprehended as to border upon the Christian love of our
neighbour (see Nägelsbach, Nachhomer. Theol. p. 239; see under wλýσɩov).
πλήσιον).
Withal, however, it must not be overlooked that the Greek Sikaloσúvn, though still
far distant from the conception of a Sikaιoσúvη coû, had nevertheless a certain religious
background, which rendered possible its penetration with the fulness of Scripture mean-
ing, and the deepening of its conception. Linguistic usage is already a proof of this,
indicating as it does that it was not impossible, though very rare, to use ȧdikeîv as the
antithesis of evσeßeîv (Eurip. Phoen. 527, cf. Hymn. in Cer. 367, where, as in Aeschylus,
Sept. 580, Sikaios stands in contrast with dvooeßns), although Xen. Cyrop. viii. 8. 4, πeρì
θεοὺς ἀσέβειαν, περὶ δὲ ἀνθρώπους ἀδικίαν, tells on the other side. Comp. Plato, Legg.
ix. 854 Ε, περὶ θεοὺς ἢ περὶ γονέας ἢ περὶ πόλιν ἠδικηκὼς τῶν μεγάλων τινὰ . . . ἀδικιῶν.
But it must specially be insisted upon, that with Homer he is Sukaιóтaтos who best is
master of his duties towards gods and men (Passow), that din is a daughter of Zeus and
Themis—that is, that the state of law and justice, “ which the political and social culture
of the Homeric manhood brought about, sprang not at all from human reflection or
agreement, but from divine ordainment" (Nägelsbach, Homer. Theol. p. 227). There is,
indeed, therefore but little change in the view of what Sikalooúvŋ includes as a virtue
asserting itself in human society, when in Iliad. xiii. 6 the Abii are designated SikaióTaToi
åvρwπоi, the best mannered people. But though it cannot be added that righteousness
was viewed as the normal state of relationship to God, it is nevertheless always worthy
of observation that it at least appears, in the train of and in natural connection with the
fear of God, that the two stand and keep their ground side by side; that is, as Nägelsbach
in the place above cited puts it, "the characteristic standpoint of the Homeric Ethics is,
that the spheres of law, of morals, and of religion are by no means separate, as if a man
could be, e.g., Síkalos without being coudns, but lie side by side in undeveloped unity."
See the passage cited by Nägelsbach, Od. vi. 119 sqq., wμoi èyó, téwv avтe ßpoτŵv ès
γαῖαν ἱκάνω ; ἢ ῥ' οἵ γ᾽ ὑβρισταί τε καὶ ἄγριοι οὐδὲ δίκαιοι, ἠὲ φιλόξεινοι, καί σφιν νόος ἐστὶ
Ocoudns, where the predicates chiastically (crosswise) correspond, the duties of hospitality
forming an essential part of dikaιoσúvη. We find the same thing, only more faintly, still
δικαιοσύνη.
later. On the one hand, it is true τὸ τὰ αὑτοῦ πράττειν καὶ μὴ πολυπραγμονεῖν δικαιοσύνη
ẻσtív (Plato, Rep. iv. 333 A); and on the other, Plato in another place designates dialoσúvη
inseparably linked with σωφροσύνη, as ἡ δημοτική τε καὶ πολιτικὴ ἀρετή (Phaedo, 82 Β).
But as we saw above (Xen. Mem. i. 1. 1), a certain religious bearing belongs to social and
civil righteousness, and though díkaιos and evσeßns are distinct, they are not divorced,
rather are they bound together in one whole like oσia kai díkala (see under oσios), comp.
Xen. Mem. iv. 8. 11, where Xenophon sums up his judgment concerning Socrates as åpio-
τός τε ἀνὴρ καὶ εὐδαιμονέστατος, thus, ἐμοὶ μὲν δὴ . . . εὐσεβὴς μὲν οὕτως, ὥστε μηδὲν
ἄνευ τῆς τῶν θεῶν γνώμης ποιεῖν, δίκαιος δέ, ὥστε βλάπτειν μὲν μηδὲ μικρὸν μηδένα,
ὠφελεῖν δὲ τὰ μέγιστα τους χρωμένους αὐτῷ κ.τ.λ. . . . ἐδόκει with Isocr. xii. 124,
Δίκαιος
Δίκαιος
187
ἠσκηκότας εὐσέβειαν μὲν περὶ τοὺς θεούς, δικαιοσύνην δὲ περὶ τοὺς ἀνθρώπους. Comp.
further, the passages above cited from Eurip. Phoen. 527; Aeschylus, Sept. 580, where
δίκαιος stands in antithesis with δυσσεβής; Xen. Anab. ii. 6. 26, ἀγάλλεται ἐπὶ θεοσεβείᾳ
καὶ ἀληθείᾳ καὶ δικαιότητι. Thus ἀδικία becomes ἀσέβεια, though in and for itself it is
not religious behaviour; dialoσúvn, however, was not regarded as separated from its
religious accompaniment, comp. the passages cited by Nägelsbach, Nachhom. Theol. p. 238;
Aristoph. Plut. 28, ἐγὼ θεοσεβὴς καὶ δίκαιος ὢν ἀνὴρ κακῶς ἔπραττον. This θεοσεβής
καὶ δίκαιος becomes in line 61 ἀνὴρ εὔορκος, a word which expresses right behaviour
towards gods and men.' Alkaloσúvη is and remains a social virtue; there is, indeed,
also an ȧdikeîv πeρì Оcoús (see above, Plato, Legg. ix. 854 E), but every ȧdıkía is not
already in and for itself ἀδικία περὶ τοὺς θεούς; δικαιοσύνη only pertains to the ethico-
religious conduct.
""
Thus it appears how new, and yet not unprepared for, was the introduction of the
Pauline Sikaloσúvn coû into the profane soil. That δικαιοσύνη must be a δικαιοσύνη
Ocoû, that God is the goal and standard of integrity, this is one of those unexpressed
presuppositions and underlying thoughts of Holy Scripture to which Paul in this and
other instances, with the peculiar acuteness and clearness which distinguish him in
apprehending the ethico-religious contrast, has devoted the word. At the same time, it is
a presentiment not attaining clearness, yet often felt and asserting itself in the Greek and,
indeed, generally in the human mind (see above, Plato, Legg. iv. 717 C), which is inalien-
able so long as there exists in man the presentiment or the consciousness and intelligence
more or less clear of a highest and final judgment (cf. Acts xvii. 31).
In the LXX. Sikaios and Sikaιooúvn are constantly employed to render PT, PT (with
the exception of Isa. xi. 4, where the Hebrew expression is generalized as = κpíois). But
py is a rectitude whose standard is God,-Job iv. 17, xxxii. 2, and other texts,—and lays
claim to the whole range of human life, so that, on the one hand, even measure and weight,
PTY IND, Lev. xix. 36, appear among the divine ordainments of a life leading to eternity;
and, on the other hand, righteousness in general, in all stages of the history of redemption,
signifies conduct and relationship answering to the contents of the divine revelation thus
far made, Gen. vii. 1, vi. 9, 11, 12; accordingly it is to be observed that the manifestation
of righteousness existing at the time orders itself after the standard of divine knowledge
conditioned by the revelation, so that, for example, mention can be made of righteous
men before the revelation of the Sikaιoσúvn beoû in the gospel was introduced.
I. Used of God Himself, Sikatos designates before all His bearing towards mankind,
and also His doings, not as answering to the claims to be made upon Him from men, in
which case it could not be said, πιστός ἐστιν καὶ δίκαιος, ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας, καὶ
Kalaρion ηµâs åñò ñáoŋs ådikías, 1 John i. 9 (comp. Luke xvi. 10, where Toтós stands
in opposition to adikos, and therefore as synonymous with Síralos), but as answering to
the norm once for all established in and with Himself, so that holiness, in which God's
nature manifests itself, is the presupposition of righteousness, cf. Rom. vii. 12, ý évtoλý
Δίκαιος
Δίκαιος
188
ἁγία καὶ δικαία.
It concerns the agreement between His nature, the norm for all, and
His acting, πιστός μένει· ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται, 2 Tim. ii. 13; see
πιστός. Comp. xxxii. 4, θεὸς πιστὸς καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ, δίκαιος καὶ ὅσιος
κύριος ; Neh. ix. 8, ἔστησας τοὺς λόγους σου, ὅτι δίκαιος σύ; Isa. xxxiv. 16. Hence it
at once follows that no judgment upon God's doings can establish any fault or want,
Ps. li. 6, Rom. iii. 3, 4, where, in like manner, God's faithfulness and righteousness are
united. Dan. ix. 7; Ps. cxlv. 17; Deut. xxxii. 4; John xvii. 25, πάτερ δίκαιε, καὶ ὁ
κόσμος σε οὐκ ἔγνω ; Rom. iii. 26 ; 2 Tim. iv. 8; 1 John ii. 29, iii. 7; Rev. xvi. 5.
II. Of men and their doings, it denotes their normal relation to the will and judgment
of God. There are some Pauline texts in which Sikatos appears still with the social
narrowness of its meaning in profane Greek; but this does not involve any contradiction
in the Scripture view, because the Scripture conception does not exclude the profane
representation in itself, but only its narrowness. Thus in Rom. v. 7, μόλις γὰρ ὑπὲρ
δικαίου τις ἀποθανεῖται· ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ τολμᾷ ἀποθανεῖν (see under
ἀγαθός). Further, Phil. i. 7, καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν ;
Col. iv. 1, οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχεσθε. In Tit. i. 8
also the union of δίκαιος with σώφρων and ὅσιος perfectly agrees with the usage of
classical Greek, and this passage is one of those instances of coincidences with profane
usage in which the Pastoral Epistles are comparatively speaking so rich; see, for example,
under καλός.
Apart from these passages, δίκαιος throughout the N. Τ. designates that person or thing
which corresponds with the divine norm, whether, as the connection will show, the refer-
ence be to the person's conduct before or towards God, or to his relation to the claims
and judgment of God. For the former, see Luke i. 17, ἐπιστρέψαι ἀπειθεῖς ἐν φρονήσει
δικαίων, ἑτοιμάσαι κυρίῳ λαὸν κατεσκευασμένον, and in all places where δίκαιος denotes
the normal condition of the religious life (see below); for the latter, e.g. Rom. ii. 13, où
γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ τῷ θεῷ, ἀλλ᾽ οἱ ποιηταὶ νόμου δικαιωθήσονται. We
must distinguish between Sikatos in the wider and in the narrower sense, a distinction
which often, though not always, coincides with that just described. Thus it is said in
Luke i. 6, ἦσαν δίκαιοι ἀμφότεροι ἐνώπιον τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς
καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι; and the same Paul who in Phil. iii. 6 says, κατὰ
δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος, cf. 2 Tim. i. 3, says elsewhere, οὐκ ἔστι
δίκαιος οὐδὲ εἷς, Rom. iii. 10, and ver. 20, ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ
ἐνώπιον αὐτοῦ; cf. ver. 19, ἵνα πᾶν στόμα φραγῇ, καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ
θεῷ. For the reconciling of such statements, see under νόμος. Accordingly we distin-
guish (α) δίκαιοs in the wider sense, answering to the demands of God in general, of those
who obey as their norm what they know of God or what has been revealed; thus, when
in Matt. xiii. 17, x. 41, xxiii. 29, προφῆται καὶ δίκαιοι are joined together to express the
sum of those who waited for the final salvation of God, the προφῆται are those who
announced it, the Sikato those whose conduct answered to this announcement. Cf.
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189
Ο
Luke ii. 25, δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τοῦ Ἰσραήλ, not to be taken
as parallel with Plato, Vir. civ. 311 Α, τὰ μὲν γὰρ σωφρόνων ἀρχόντων ἤθη σφόδρα μὲν
εὐλαβὴ καὶ δίκαια καὶ σωτήρια, where εὐλαβῆ, as synonymous with σώφρων, does not
stand in a religious sense, whereas in Luke ii. 25 εὐλαβής denotes the fear of God; comp.
Acts x. 22, Luke xxiii. 50, of Joseph of Arimathea, ἀνὴρ ἀγαθὸς καὶ δίκαιος, ὃς προσε-
δέχετο τὴν βασιλείαν τοῦ θεοῦ. In all these cases Sikatos is equivalent to pious; cf. Acts
x. 22, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεόν, with ver. 2, εὐσεβὴς καὶ φοβούμενος τὸν
θεόν. How far this signification of Sikatos is different from the narrower use of the word
appears from a comparison of Peter's statement concerning Cornelius, Acts x. 35, ἐν παντὶ
ἔθνει ὁ φοβούμενος τὸν θεὸν καὶ ἐργαζόμενος δικαιοσύνην δεκτὸς αὐτῷ ἐστίν, with the
Pauline doctrine of justification, inasmuch as what Peter expresses concerning the Sixalos
καὶ φοβούμενος τ. θ. in the words δεκτὸς τῷ θεῷ appears in Paul as the justifying act of
God. In the wider sense δίκαιος occurs again in Matt. v. 45, τὸν ἥλιον αὐτοῦ ἀνατέλλει
ἐπὶ πονηροὺς καὶ ἀγαθούς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. In Scripture usage the
conception of righteousness is more closely defined by its contrast with sin,—a contrast
wanting in the profane sphere where neither the word sin nor the conception of it is
defined with any sharpness; see under ἁμαρτάνω. Cf. 1 John iii. 7, ὁ ποιῶν τὴν δικαιο-
σύνην, δίκαιός ἐστιν, καθὼς ἐκεῖνος δίκαιός ἐστιν, with ver. 8, ὁ ποιῶν τὴν ἁμαρτίαν ; Eccles.
vii. 21, ἄνθρωπος οὐκ ἔστι δίκαιος ἐν τῇ γῇ, ὃς ποιήσει ἀγαθὸν καὶ οὐχ ἁμαρτήσεται. Α
relation to sin therefore enters into the conception of δίκαιος, cf. Luke xv. 7, ἐπὶ ἑνὶ
ἁμαρτωλῷ μετανοοῦντι, ἢ ἐπὶ . . . δικαίοις, οἵ τινες οὐ χρείαν ἔχουσιν μετανοίας ; Matt. ix. 13,
οὐ γὰρ ἦλθον καλέσαι δικαίους, ἀλλ᾽ ἁμαρτωλούς; Mark ii. 17; Luke v. 32, where it is
added, εἰς μετάνοιαν ; cf. Luke xviii. 9, τοὺς πεποιθότας ἐφ' ἑαυτοῖς ὅτι εἰσὶν δίκαιοι, with
ver. 14, κατέβη οὗτος δεδικαιωμένος ἢ γὰρ ἐκεῖνος. In these places the narrower meaning
of Síkalos already appears, and, without prejudice to the knowledge that he only is strictly
speaking (negatively) δίκαιος who stands in no relation whatever to sin, and that there
was not one such among the people for whom Christ appeared, this word is predicated
of those in whom God's saving work in Christ had not yet been realized, so that δίκαιος
in the wider sense must signify those whose freedom from sin is only a matter of prin-
ciple, and is not yet completed (see above, Eccles. vii. 21). In this wider sense δίκαιος
occurs again in Acts xxiv. 15, ἀνάστασιν μέλλειν δικαίων καὶ ἀδίκων ; Luke xiv. 1, xx. 20 ;
Matt. xiii. 43, οἱ δίκαιοι ἐκλάμψουσιν . . . ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν, cf. with
oi
vv. 41, 42, 49, 50, xxv. 37, 34, 46; 1 Pet. iii. 12, iv. 18; Jas. v. 16; 2 Pet. ii. 7, 8.
In Matt. i. 19, Ἰωσὴφ . . . δίκαιος ὢν, καὶ μὴ θέλων δειγματίσαι, δίκαιος is not so much =
kind, which cannot be proved, but rather denotes piety, conduct conformable to God;
comp. Matt. v. 44 sqq., ix. 13; Luke xiv. 12-14. In part, comp. Nägelsbach, Nachhom.
Theol. v. 2. 32 sqq., "If a man finally becomes just to the needy, the unprotected, the
unfortunate generally, so that he secures for them what is their due, his righteousness
becomes compassion. The justice which he who needs help can lay claim to is a justice
vouchsafed and guaranteed by the Deity. Pindar, Olymp. ii. 6, δίκαιος ἔπι ξένων.”
Δίκαιος
Δικαιοσύνη
.190
(β) δίκαιος in the narrower or stricter sense, perfectly answering to the divine demands; or,
negatively, rid of and free from all sin, guiltless. The distinction of a stricter or deeper
meaning, as it is found everywhere, is traceable also in profane Greek. We may compare
with Matt. xxvii. 19, μηδέν σοι καὶ τῷ δικαίῳ ἐκείνῳ (ver. 24, Rec. text), Luke xxiii. 47,
ὄντως ὁ ἄνθρωπος οὗτος δίκαιος ἦν, the famous passage in Plato, Rep. ii. 362 Α, ἔρουσιν
δὲ τάδε, ὅτι οὕτω διακείμενος ὁ δίκαιος μαστιγώσεται, στρεβλώσεται, δεδήσεται, ἐκκαυθήσε-
ται τὠφθαλμώ, τελευτῶν πάντα κακὰ παθὼν ἀνασχινδυλευθήσεται καὶ γνώσεται, ὅτι οὐκ
εἶναι δίκαιον, ἀλλὰ δοκεῖν δεῖ ἐθελεῖν. Either a positive or negative view of the concep
tion may be prominent. The latter especially is so where a legislative judgment is treated
of which establishes innocence, or acquits from accusation or guilt, and generally when a
contrast with these is indicated, and where the sinner is spoken of; see δικαιόω. Comp.
Rom. ii. 13, οὐ γὰρ οἱ ἀκροαται νόμου δίκαιοι παρὰ τῷ θεῷ, ἀλλ᾽ οἱ ποιηταὶ νόμου
δικαιωθήσονται; ν. 19; Gal. iii. 11. The conception itself, however, is not altered by
the prevalence of one or the other aspect; cf. with the other passages, Rom. iii. 10;
1 Tim. i. 9 ; Rom. i. 17 (from Hab. ii. 4, as in Heb. x. 38), xi. 4, xii. 23 ; Matt. xxiii. 35.
-1 John iii. 7, ὁ ποιῶν τὴν δικαιοσύνην δίκαιός ἐστιν; Rev. xxii. 11. With the article,
ὁ δίκαιος is used of Christ, Jas. v. 6, κατεδικάσατε, ἐφονεύσατε τὸν δίκαιον; Acts iii. 14,
ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα κ.τ.λ. ; vii. 52, περὶ
τῆς ἐλεύσεως τοῦ δικαίου, οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε ; ii. 14, ἰδεῖν τὸν δίκαιον.
Without the article, in 1 Pet. iii. 18, Χριστὸς . . ἔπαθεν, δίκαιος ὑπὲρ ἀδίκων; 1 John
ii. 1, ἐάν τις ἁμάρτῃ παράκλητον ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν Χριστὸν δίκαιον. The
reference is everywhere to the significance of Christ's character and its estimation or
worth, cf. 1 John ii. 2.
Ο
Joined with common nouns, 1 John iii. 12, ἔργα δίκαια ; John v. 30, vii. 24 ; 2 Thess.
i. 5 ; Rev. xv. 3, xvi. 7, xix. 2, κρίσις. The neuter used as a substantive, Luke xii. 57,
5;
τί δὲ καὶ ἀφ' ἑαυτῶν οὐ κρίνετε τὸ δίκαιον; 2 Pet. i. 13 ; the same as predicate, Acts
iv. 19, εἰ δίκαιόν ἐστιν ἐνώπιον τοῦ θεοῦ κρίνατε; Eph. vi. 1 ; Phil. iv. 8 ; 2 Thess. i. 6.
Δικαίως, Luke xxiii. 41; 1 Cor. xv. 84; 1 Pet. ii. 23 ; Tit. ii. 12; 1 Thess. ii. 10.
Δίκαιος stands in antithesis with παράνομος, Prov. iii. 32 = rihy, Job ix. 23
τη.ἀσεβής, Gen. xviii. 23 - η. In the N. Τ. 1 Pet. iii. 12, ποιοῦντες κακά; iv. 18,
ἀσεβὴς καὶ ἁμάρτωλος; 2 Pet. ii. 7, ἄθεσμος; ver. 8, ἄνομος. Cf. 1 Tim. i. 9, δικαίῳ
νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσέβεσιν κ.τ.λ. Elsewhere usually with
ἄδικος. Synonyms, ἅγιος, ὅσιος, ἀγαθός.
Δικαιοσύνη, ή, the essence of δίκαιον, or δίκαιος, righteousness, as that relationship
to díkŋ which fulfils its claims, an actually present and realized conformity with the claims
to be maintained. Cf. Plato, Rep. iv. 433, τὸ τὰ αὑτοῦ πράττειν καὶ μὴ πολυπραγμονεῖν
δικαιοσύνη ἐστίν. Opposed to ἀνομία, Xen. Mem. i. 1. 24, ἄνθρωποι ἀνομίᾳ μᾶλλον ἢ
δικαιοσύνῃ χρώμενοι. See 2 Cor. vi. 14. For the relation of the Greek view to that of
Scripture, vid. δίκαιος.
In its scriptural sense, both in the O. T. and N. T., righteousness
Δικαιοσύνη
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191
is the state commanded by God, and standing the test of His judgment (cf. 2 Cor. iii. 9),
the character and acts of a man approved of Him, in virtue of which the man corresponds
with Him and His will as his ideal and standard, cf. Eph. iv. 24; or more generally, it
denotes the sum-total of all that God commands, of all that He appoints. As God Himself
is thus the standard of this righteousness, it is dikaiσúvn Deoû,—a righteousness which,
as it belongs to God or to itself for God, is well pleasing to Him, Godlike righteousness,
Jas. i. 20, ὀργὴ ἀνδρὸς δικαιοσύνην θεοῦ οὐ κατεργάζεται; Matt. vi. 33, ζητεῖτε δὲ πρῶτον
τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ. The genitive is gen. possessionis or
qualitatis, as e.g. Plat. Gorg. 506 E, чvxǹ кóoμov ëxovσa tòv kavтîs åµelvwv tŷS ȧKOσ-
μήτου; Xen. Cyrop. vii. 5. 74, εἰ μὲν τρεψόμεθα ἐπὶ ῥαδιουργίαν καὶ τὴν τῶν κακῶν
ἀνθρώπων ἡδυπάθειαν; Dem., Αν τὰ ἔργα ἀδελφοῦ ποιῇς, δόξεις είναι συγγενής (in
Krüger, § xlvii. 5. 13): Cf. μopon doúλov, Phil. ii. 7. Just such a righteousness-a
righteousness that ought to be the goal of human effort and desire, and the result of human
conduct-St. Paul insists upon as, strictly speaking, the Scripture conception of Sikaioσúvn,
Rom. iii. 21, δικ. θεοῦ . . . μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, and as the
result of the N. T. salvation realized or to be realized in man as that which man finds
in the gospel, Rom. i. 17 and elsewhere (see under II. a). The subject of it with Paul
is always man. The Scripture view is so complete in itself, and so continually repeated,
that it would be unnatural to take Móyos Sikaιoσúvns (Heb. v. 13), with Michaelis,
Zacharia, and Dindorf, as meaning merely righteous discourse, or, with Delitzsch, as words
are not examples in זִבְחֵי צֶדֶק אַבְנֵי צֶדֶק right to be taught and to be believed, for which
point; cf. p-ND, Lev. xix. 36, under Sikalos. Far rather, λóy. Six. means the word
whose subject-matter and object are Sikalooúvn, for the understanding of which what is.
stated in ver. 14 is requisite. Cf. odòs Sikalooúvms, 2 Pet. ii. 21; Matt. xxi. 32.
We must now distinguish-
ment.
I. Sikaιooúvn=righteousness in general, God-conformable uprightness, including the
whole range of this conception without reference to any particular form of its embodi-
Rom. xiv. 17, ἡ βασιλεία τοῦ θεοῦ ἐστὶν δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πν. ἁγ. ;
Acts xxiv. 25, διαλέγεσθαι περὶ δικαιοσύνης; John xvi. 8, 10, ἐλέγχειν περὶ δικ. ; 2 Pet.
ii. 5, δικαιοσύνης κήρυξ; Rom. ix. 31, νόμος δικ. ; 2 Pet. ii. 21, ὁδὸς δικ., as in Matt
xxi. 32; exepòs St., Acts xiii. 10; 2 Cor. xi. 15, diákovos Sixalooúvns; Heb. vii. 2,
βασιλεὺς δικ. ; 2 Tim. iv. 8, ὁ τῆς δικ. στέφανος; Gal. v. 5, ἐλπὶς δικ. ; 2 Cor. iii. 9,
ǹ diakovía Tĥs Suk. (For the special thought associated with the word in St. Paul's
writings, see II. a.) Heb. i. 9, åɣaπâv Siк.; 1 Pet. ii. 24, Tŷ SɩK. v. Righteousness
in this sense is the sum of all that God requires, in opposition to åµapría (which see),
and accordingly the strong expression is explained in 2 Cor. v. 21, iva μeîs yevóµeða
δικαιοσύνη θεοῦ ἐν Χριστῷ; cf. 1 Cor. i. 30, Χριστὸς ἐγενήθη ἡμῖν σοφία ἀπὸ θεοῦ,
δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις; Rom. x. 4, τέλος γὰρ νόμου Χριστὸς εἰς
SIKαιOσúvην TaνTì TO TIOTEVOVT. Comp. 1 John iii. 7 with ver. 8.-To these we may
also add, TíσTIS λoyileTai eis dikaιoσúvηv, Rom. iv. 3, 5, 9, 22; Gal. iii. 6; Jas. iii. 22
Δικαιοσύνη
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192
= faith which is taken into account or reckoned as righteousness (cf. in later Greek the often
occurring eis ovdèv Xoyiolĥvai, to be accounted as nothing). Rom. iv. 6, 11, λoyíšeoÐaí
τινι δικ., to reckon righteousness to the account of any one, cf. λογίζεσθαι ἁμαρτίαν, παραπτώ
μатa, Rom. iv. 8; 2 Cor. v. 19; 2 Tim. iv. 16.-It is incontestably clear from 2 Cor.
v. 21 that the Pauline expression Sikaιoσúvη beoû is to be understood in this wide sense,
and in the manner above explained. In connection with Pauline thought and doctrine,
however, is to be taken the representation of what holds good of the Sɩ. Oɛoû, namely,
that it is the righteousness which God not only demands, but gives to man (cf. åπOKаλúπ-
Tetaι, Rom. i. 17, 18, and Isa. xlviii. 18, where Sikaloσúvη appears side by side with
ειρήνη as God's gift), and which is appropriated by faith ; hence δικ. πίστεως, ἐκ πίστεως,
so that there results a state of the man which may all the more be called dɩê. Oeoû,
because it proceeds directly from God Himself, and is due. èk Oɛoû. This last, however,
is not primarily included in the conception; it is only a representation associated with
it, derived from the connection of the doctrine, as is evident from the comparison of Rom.
x. 3 with 2 Cor. v. 21. In the latter passage, Six. Oeoû can only mean "a righteousness
δικ. θεοῦ
conformable to God." The same expression, with the same meaning, forms, in Rom. x. 3,
an antithesis to idía dık., so far as it is a term. techn. for that righteousness of which it
had already been shown that it is in the fullest sense a δικαιοσύνη θεοῦ ἐκ Θεοῦ. Thus
the δικ. θεοῦ is a δικ. ἐκ θεοῦ; but we must not regard these two expressions as identical.
In considering (II.) righteousness in its more special and particular manifestations, we
must distinguish-
(a.) Sikaιoσúvη as a state of the subject who stands God's judgment, who, having ful-
filled all obligations, has no guilt to hide. Thus the word occurs in Matt. v. 20, ẻầv µǹ
περισσεύσῃ ἡ δικ. ὑμῶν πλεῖον τῶν γραμματέων; Matt. v. 6, οἱ διψῶντες τὴν δικ. ; 2 Cor.
ix. 9, 10 ; Gal. ii. 21, iii. 21; Rom. vi. 20, ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι
ἦτε τῇ δικαιοσύνῃ; Eph. vi. 14, ἐνδυσάμενοι τὸν θώρακα τῆς δικ. ; Rom. ix. 30, ἔθνη τὰ
μὴ διώκοντα δικαιοσύνην κατέλαβεν δικ., δικ. δὲ τὴν ἐκ πίστεως; Jas. iii. 18, καρπὸς δὲ
δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην; cf. Heb. xii. 11, διώκειν δικ.;
1 Tim. vi. 11; 2 Tim. ii. 22. Thus mention is made of God's righteousness so far as God
is regarded as one who acts as He is bound (sit venia verbo !) by Himself to act, so that
He does not contradict Himself, Rom. iii. 5, 25, 26. But that dik. Oeoû, which denotes
a righteousness perfect before Him, is, as a state of the subject to whom it is communi-
cated, more accurately described dɩ. ¿κ Оeoû, Phil. iii. 7 (Swpeà tôs dɩê., Rom. v. 17), in
contrast with ẻµỳ dik. ỷ ẻk TOû vóμov, cf. Rom. x. 5, Gal. iii. 21, which may indeed be
held to be righteousness (Rom. x. 3 ; Phil. iii. 6), but which really is not (Gal. iii. 21; Rom.
x. 5), but only bears the name inasmuch as it fulfils the claims set up by itself on a legal
basis (idía dık., Rom x. 3), but does not satisfy God and His law. This is, however,
one difference between the righteousness springing from the law and that righteousness
of God which is imputed and imparted as a gift to man. The other difference is, that
whereas the righteousness of the law is a state to be attained only by the fulfilling of the
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Δικαιόω
193
law, the righteousness of God is a state called forth by God's act of justification, namely,
by judicial disengagement or release from all that stands in the way of Sikatos eivai (see
Sıxaιoûv),—a liberation of which man becomes partaker by means of faith. Hence бік.
TíσTEWS, Rom. iv. 11-13; èk TiσTews, Rom. ix. 30, x. 6, to which expressions the others
—δικ. θεοῦ, ἐκ θεοῦ-correspond. Cf. Heb. xi. 7, τῆς κατὰ πίστιν δικ. κληρονόμος. We
see, therefore, that the Pauline conception of righteousness-which as to form always
expresses a relation to the judgment of God—includes this special feature, namely, it
denotes the state of the believing man called forth by the divine acquittal, and this is its
force in all the passages in question, Rom. viii. 10; Eph. vi. 14, iv. 24; Rom. v. 21,
vi. 16; 2 Cor. vi. 7, 14, etc. This conception is to be recognised also in 2 Pet. i. 1,
τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν ἐν δικαιοσύνῃ τοῦ θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ
Χριστοῦ, where the absence of the article in ἐν δικαιοσύνῃ (which is more closely
qualified by the following genitive, and therefore cannot be taken adverbially, as in Acts
xvii. 31) makes it more difficult to understand SIK. T. O. K.T.λ. as the principle on which
faith is communicated, and thus as the subjective righteousness of God.
(b.) Righteousness, as a state of the individual which determines his conduct, is
accordingly a principle of action. Cf. Rom. xiv. 17, 18, ἡ βασ. τ. θ. ἐστὶν . . . δικ. κ.τ.λ.,
ǹ
ὁ γὰρ ἐν τούτῳ δουλεύων τῷ Χριστῷ; vi. 13, παραστήσατε τὰ μέλη ὑμῶν ὅπλα δικ., cf.
ver. 19; ver. 18, ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικ. ; 2 Cor. ix. 10,
γεννήματα τῆς δικ. ὑμῶν; Phil. i. 11, πεπληρωμένοι καρπὸν δικ. ; Luke i. 75, λατρεύειν
τῷ θεῷ ἐν ὁσιότητι κ. δικ. ; Acts xvii. 31, κρίνειν ἐν δικ., as in Rev. xix. 11; Rom. ix. 28;
2 Tim. iii. 16; Tit. iii. 5.
(c.) This principle of righteousness, which expresses itself in action, is finally present
in the result of action, so that Sikaloσúvη appears as expressing the object of action. So
in Matt. iii. 15, πληρῶσαι πᾶσαν δικ. ; Acts x. 35, ἐργάζεσθαι δικ. ; Heb. xi. 33; Jas.
i. 20. Peculiar to 1 John and the Revelation is the expression Toleîv duk., 1 John iii. 10,
Rev. xxii. 11; Tv SIK., 1 John ii. 29, iii. 7. The expression Tolev Tv Stk. (with the
ποιεῖν τὴν δικ.
article) embraces the entire sphere denoted by Sikaloσúvη; whereas, without the article, it
refers merely to the result of the action; see under åµapría (I.).
Δικαιόω, fut. ώσω, to bring forth α δίκαιος, or a δίκαιον ; cf. δουλόω, ἀξιόω ; in gen.
the verbs in ów. It denotes the activity which is directed to the restoration or production
of a díxaιov, primarily without regard to the mode in which it takes place. Cf. Plato,
Legg. iv. 714 Ε, ἔφαμεν ποῦ κατὰ φύσιν Πίνδαρον ἄγειν δικαιοῦντα τὸ βιαιότατον = to make
a Síkalov out of the Blatórarov. For the most part absolutely jus decernere, to settle or
δίκαιον βιαιότατον.
decree what is right, to recognise as right, to reckon as right, Síkaιov voµíčew. It cannot be
shown, however, at all events not as a general rule, to denote in classical Greek—where
the word occurs only rarely-" the reaction of violated justice against the offender," "to
make any one righteous by doing away with his violation of law through his condemnation "
=to judge, punish, chastise. In favour of this view, Herodotus, Plato, and Thuc. are
>>
2 B
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Δικαιόω
194
adduced; whereas in the N. T. it denotes the very opposite (see Kling in Herzog's
Realencycl. xii. 583). Cf. against such a view, Krüger on Herod. i. 100: “ With the
meaning to judge, to punish, the word seems scarcely to be used in Attic prose, not even
in Thucyd. ; indeed, except in Thucyd., it occurs rarely at all.” See, however, Plat. Legg.
xi. 934 Β, δίκην δὲ ἕκαστος πρὸς ἑκάστῳ τῷ κακουργήματι σωφρονιστύος ἕνεκα συνεπο-
μένην προσεκτισάτω βραβευτέραν, οὐχ ἕνεκα τοῦ κακουργῆσαι διδοὺς τὴν δίκην (οὐ
γὰρ τὸ γεγονὸς ἀγένητον ἔσται ποτέ), τοῦ δ᾽ εἰς τὸν αὖθις ἕνεκα χρόνον ἢ τὸ παράπαν
μισῆσαι τὴν ἀδικίαν αὐτόν τε καὶ τοὺς ἰδόντας αὐτὸν δικαιούμενον, where, therefore, δικαι
οῦσθαι is the passive expression for δίκην προσεκτίνειν. In this very treatise there occurs,
according to Krüger (l.c.), much that is unusual. The passage quoted from Thucyd. iii. 40,
πειθόμενοι μὲν ἐμοὶ τά τε δίκαια ἐς Μυτιληναίους καὶ τὰ ξύμφορα ἅμα ποιήσετε, ἀλλῶς δὲ
γνόντες τοῖς μὲν οὐ χαριεῖσθε ὑμᾶς δὲ αὐτοὺς μᾶλλον δικαιώσεσθε, where Elmsl. (on Eur.
Med. 93) reads δικαιώσετε, Schol. δικαίως καθ᾽ ὑμῶν ἀποδείξετε, ὅτι τυραννικῶς ἄρχετε,
Krüger regards as faulty, on the ground that he elsewhere uses neither the middle nor the
passive in the like sense and construction. Herod. i. 100, κατ' ἀξίην ἑκάστου ἀδικήματος
ἐδικαίευ = to re-establish the right, recognise what is right, to judge ; Thucyd. v. 105,
οὐδὲν ἔξω τῆς ἀνθρωπείας τῶν μὲν ἐς τὸ θεῖον νομίσεως τῶν δ᾽ ἐς σφᾶς αὐτοὺς βουλήσεως
δικαιοῦμεν ἢ πράσσομεν ; Eur. Suppl. 526, νεκροὺς θάψαι δικαιώ; Thucyd. iv. 122, είχε
δὲ καὶ ἡ ἀλήθεια περὶ τῆς ἀποστάσεως μᾶλλον, ᾗ οἱ ᾿Αθηναῖοι ἐδικαίουν ; Herod. i. 89,
ἐπείτε με οἱ θεοὶ δοῦλόν σοι ἔδωκαν, δικαιώ, εἴ τι ἐνορέω πλέον, σημαίνειν σοι. So usually
in Herodotus with the infinitive in the sense δίκαιον νομίζειν, e.g. ii. 172, 181, iii. 36,
79, 142, vi. 138, and often. Besides Plato in the places cited, there remain only
Herod. iii. 29, οἱ δὲ ἱρέες ἐδικαιοῦντο; ν. 92. 4, δικαιώσει Κόρινθον, for the signification to
judge, or to punish, inasmuch as right usually asserts itself as judgment and vengeance;
comp. δίκη, κρίνειν, κρίσις. But this later usage is scarcely to be explained by the round-
about view above cited. Far rather is it quite possible that Sikatów, in the sense to
δικαιόω,
recognise as right, to judge as right, once perhaps took the accusative of the person after
it, which elsewhere in classical Greek is quite unused. Cf. Isa. i. 17. Its principal
meaning therefore is, to adjudge or settle as right, to recognise as right, i.e. according to
the context, equivalent to to justify. In ecclesiastical Greek it is used, e.g., of the decrees
of Councils, ἐδικαίωσεν ἡ ἁγία καὶ μεγάλη σύνοδος, Can. 17, Cone. Nic.
Biblical usage.
O.
(L.) Ο. Τ. Quite isolated is Ps. lxxiii. 13, ἆρα ματαίως ἐδικαίωσα τὴν καρδίαν μου –
nat, to purify. Jer. iii. 11, ἐδικαίωσεν τὴν ψυχὴν αὐτοῦ = προς πy, is differently taken
in the Greek, see below. Elsewhere δικαιοῦν τι, τινὰ, to find anything as right, to recog
nise or acknowledge any one as just, to set forth as right or just = ps, as the opposite of
ywn, almost always, and herein differing from the usage of profane Greek, with personal
object. So in Ex. xxiii. 7, ἀθῶον καὶ δίκαιον οὐκ ἀποκτενεῖς καὶ οὐ δικαιώσεις τὸν ἀσεβῆ
ἕνεκεν δώρων. Cf. 1 Kings viii. 32, κρινεῖς τὸν λαόν σου Ισραήλ ἀνομηθῆναι ἄνομον
δοῦναι τὴν ὁδὸν αὐτοῦ εἰς κεφαλὴν αὐτοῦ καὶ τοῦ δικαιώσαι δίκαιον δοῦναι αὐτῷ κατὰ τὴν
Δικαιόω
Δικαιόω
195
δικαιοσύνην αὐτοῦ. Δικαιοῦν, therefore, is one aspect of judicial activity, and that not
merely = δίκαιον κρίνειν (Prov. xvii. 15 = p'yn), but corresponding to our justify = to set
forth as righteous by legal or judicial decision. Cf. Deut. xxv. 1, where the same Hebrew
expression, ψήστης τηρήση της κρηνη = δικαιώσωσι τὸ (αἰ. τὸν) δίκαιον καὶ καταγνῶσι
τοῦ ἀσεβοῦς. — Isa. 1. 8, ἔγνων ὅτι οὐ μὴ αἰσχυνθῶ, ὅτι ἐγγίζει ὁ δικαιώσας με ; xlv. 24, 25,
ἀπὸ κυρίου δικαιωθήσονται καὶ ἐν τῷ θεῷ ἐνδοξασθήσεται πᾶν τὸ σπέρμα κ.τ.λ., cf. the
Hebrew. Since the Hiphil was translated by δικαιούν, the Kal, ps, to be righteous, could
not be better rendered than by the perfect passive δεδικαιώσθαι, which was all the easier as
this part of the verb is used to denote a state which is the fruit of action; cf. from καλεῖν,
κεκλήσθαι, to have the name : from γιγνώσκειν ἐγνωκέναι, to know; so δεδικαιώσθαι, to be
found righteous, to stand as just, to be just. So in Gen. xxxviii. 26, δεδικαίωται Θαμὰρ ἡ
ἐγώ = 1 πριν; Ps. xix. 10, τὰ κρίματα κυρίου ἀληθινὰ δεδικαιωμένα = P. Corre-
sponding to the use of the future, as e.g. ew, from exw, I shall gain, and I shall possess,
it acquires this same meaning. Ps. exliii. 2, μὴ εἰσέλθῃς εἰς κρίσιν μετὰ τοῦ δούλου σου,
ὅτι οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν = ps' N'); Mic. vi. 11, εἰ δικαιωθήσεται ἐν
ζύγῳ ἄνομος (= 21, Kal); so also the conjunctive aorist, which in independent and final
clauses usually denotes neither time nor duration (Krüger, Griech. Sprachl. liii. 6. 4);
Ps. li. 5, ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου.—The refexive Hithpael might also be
rendered by the passive so far as the Greek passive was often used where the subject co-
operated to produce his sufferings, e.g. βληθείς μετεστράφη, Xen. in Krüger, lc. lii. 7. 1.
So in Gen. xliv. 16, τί δικαιωθῶμεν ; ὁ θεὸς δὲ εὗρε τὴν ἀδικίαν = ρτοπι. Cf. Isa.
xlii. 21, κύριος ὁ θεὸς ἐβουλεύσατο ἵνα δικαιωθῇ, explanatory translation of the Hebrew
We find therefore everywhere the root meaning of Sikaloûv to be, to
set forth as righteous, to justify, in a legal sense. Also in Ezek. xvi. 51, 52, it stands in
this and not in a material sense, ver. 51, ἐδικαίωσας τὰς ἀδελφάς σου ἐν πάσαις ταῖς
ἀνομίαις σου αἷς ἐποίησας; ver. 52, ἐδικαίωσας αὐτὰς ὑπὲρ σεαυτήν . . . ἐν τῷ δικαιωσαί
σε τὰς ἀδελφάς σου. Where is rendered Sikaloûv, the intended result of the action
" ??
denoted by 2' is also expressed; Mic. vii. 9, 17" 1 = ἕως τοῦ δικαιῶσαι αὐτὸν τὴν δίκην
μου; cf. Prov. xxii. 23, where the same term is = κρίνειν τὴν κρίσιν ; Isa. i. 17,2 =
δικαιώσατε χήραν.—Not different is the usage of the O. T. Apocrypha; cf. Ecclus x. 29,
xlii. 1, 2, xiii. 22, πλουσίου σφαλέντος πολλοὶ ἀντιλήπτορες. ἐλάλησεν ἀπόῤῥητα, καὶ
ἐδικαίωσαν αὐτόν. The passive applied in the same way, Ecclus. xviii. 2, xxiii. 11,
xxvi. 29, xxxiv. 5 sq. The passive with a middle signification, Ecclus. vii. 5 (present),
ix. 12 (1st aor.), xviii. 22.—Absolutely, Tobit xii. 4, δικαιοῦται αὐτῷ, quod justum ac
aequum est, ei tribuitur.
יהוה חָפֵץ לְמַעַן צִדְקוֹ
.מה נצטדק
II. N. T. The meaning, to recognise, to set forth, as righteous, to justify, as a judicial
act, therefore sensu forensi, is clear from Luke x. 29, ὁ δὲ θέλων δικαιῶσαι ἑαυτόν; xvi. 15,
ὑμεῖς ἐστὲ οἱ δικαιοῦντες ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων; vii. 29, ἐδικαίωσαν τὸν θεόν. In
the same sense also the passive = to be recognised, found, set forth as righteous, to be jus-
tified. Matt. xii. 37, ἐκ τῶν λόγων σου δικαιωθήσῃ καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ;
Δικαιόω
Δικαιόω
196
Rom. ii. 13, οἱ ποιηταὶ νόμου δικαιωθήσονται (cf. ver. 13α, οὐ γὰρ οἱ ἀκροαταὶ νόμου
δίκαιοι παρὰ τῷ θεῷ); iii. 20, ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ.
(The difference between the two utterances, Rom. ii. 13 and iii. 20, is that ii. 13 contains
a norm, iii. 20 a matter of fact. Rom. iv. 2, εἰ γὰρ ᾽Αβραὰμ ἐξ ἔργων ἐδικαιώθη.
Here also the meaning, to be recognised as, to be found righteous, passes over into the other
-to appear or be righteous (vid. supra); and the connection between the two cannot be
mistaken ; cf. 1 Tim. iii. 16, of Christ, εδικαιώθη ἐν πνεύματι ; Tit. iii. 7, δικαιωθέντες τῇ
ἐκείνου χάριτι; Gal. ii. 16, οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου .. ἐξ ἔργων νόμου οὐ
δικαιωθήσεται πᾶσα σάρξ; ii. 11, ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ; Gal. v. 4,
οἵτινες ἐν νόμῳ δικαιοῦσθε; Jas. ii. 21, 25, ἐξ ἔργων ἐδικαιώθη; ver. 24, ἐξ ἔργων δικαιού-
ται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον (cf. ver. 22, ἐξ ἔργων ἡ πίστις ἐτελειώθη); Rom.
iii. 4 from Ps. li. 6, ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου κ.τ.λ. Respecting the relation of
the Hebrew expression to the Greek, of the O. T. to the New, we may remark, that
whereas in the former Hiphil presupposes Kal,—justification the being just,—the converse
is true of the Greek expression, a circumstance which rendered the Greek peculiarly fitted
for the use here referred to. First, however, we ought to adduce 1 Cor. iv. 1, οὐκ ἐν
τούτῳ δεδικαίωμαι, not in this am I righteous, i.e. this cannot exhibit me as, or prove me to
be, righteous ; Luke xviii. 14, κατέβη οὗτος δεδικαιωμένος ἢ γὰρ ἐκεῖνος, cf. Gen. xxxviii. 26.
—δικαιοῦσθαι ἀπό τινος, to be vindicated from anything, so that it no longer stands in the
way of the δίκαιος εἶναι, Acts xiii. 39, ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν νόμῳ Μωϋσέως
δικαιωθῆναι, ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται; Rom. vi. 7, δεδικαίωται ἀπὸ ἁμαρτίας
(on which Basil M. de baptismo, i. 2, p. 657, ἀπήλλακται, ἠλευθέρωται, κεκαθάρισται
πάσης ἁμαρτίας); Matt. xi. 19, Luke vii. 35, ἐδικαίωθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς
must also be so explained, cf. Acts xx. 26, καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος πάντων; Eeclus.
xxvi. 29, οὐ δικαιωθήσεται κάπηλος ἀπὸ ἁμαρτίας. Comp. the strange rendering of the
LXX. of Jer. iii. 11, ἐδικαίωσεν τὴν ψυχὴν αὐτοῦ ἡ ἀποστροφὴ Ἰσραὴλ ἀπὸ τῆς ἀσυν-
θέτου Ιούδα = ππ τη ζωη που προ πρης, Israel appears just in comparison with
Judah. The words ἀπὸ τῶν τέκνων αὐτῆς do not stand in the way, cf. Matt. viii. 12, οἱ
υἱοὶ τῆς βασιλείας ἐκβληθήσονται. Comp. Matt. xiii. 41, συλλέξουσιν ἐκ τῆς βασιλείας
αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν. What is meant, therefore, is
equivalent to wisdom is free from guilt, that is, from culpability respecting her children.
Grammatically possible, but less appropriate to the context, is an explanation of ȧó in
agreement with Isa. xlv. 25, ἀπὸ κυρίου δικαιωθήσονται.
T
When, therefore, Paul in Rom. iv. 5 terms God τὸν δικαιοῦντα τὸν ἀσεβῆ,—cf. iii. 26,
where this apparently unjustifiable procedure is justified, and finally the assertion is made,
εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως,—and when from Gal. ii. 16,
εἰδότες ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ,
καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ
ἐξ ἔργων νόμου, διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ (cf. with the passages
adduced above), it is clear that the meaning of Sikaιoûv has remained the same, we may
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197
conclude that the words in question (Rom. iv. 5) have the same force as in Ex. xxiii. 7, où
δικαιώσεις τὸν ἀσεβῆ, namely, by a judicial decision to free from guilt, from that which
stands in the way of the δίκαιος είναι, and to represent as righteous; Rom. vi. 7, δικ. ἀπὸ
ἁμαρτίας; Acts xiii. 39, therefore to justify. Cf. Rom. v. 19, δίκαιον καθιστάναι, with
ver. 18, δικαίωσις. A comparison of the words δικαιοῦν τὸν ἀσεβῆ and τὸν ἐκ πίστεως
with the expressions Rom. iv. 3, ἐπίστευσεν . . . καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην ; ver. 5,
λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην, and other texts, shows that δικαιούν, even as
used by Paul, denotes nothing else than the judicial act of God, whereby man is pro-
nounced free from guilt and punishment, and is thus recognised or represented as a δίκαιος.
Comp. the combination of δικαιοῦσθαι and χάρις, Rom. v. 1, 2. Το the δικαιον on God's
side corresponds on the side of the object δίκαιος καθίστασθαι, Rom. v. 19, comp. ver. 18,
οι δικαιούσθαι, whose result is δικαιωθῆναι, Rom. v. 1. As an element in the divine
work of saving the individual, δικαιοῦν is specified in Rom. viii. 30, οὓς προώρισεν τούτους
καὶ ἐκάλεσεν· καὶ οὓς ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν· οὓς δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξα-
σεν; 1 Cor. vi. 11, ἀπελούσασθε, ἡγιάσθητε, ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου Ἰησοῦ
καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν, cf. ver. 9 opposed to ἄδικοι. Not only do we read
δικαιοῖ ὁ θεὸς τὸν ἐκ πίστεως in Rom. iii. 26, but also in Gal. iii. 8. ἐκ πίστεως δικαιοῖ τὰ
ἔθνη ὁ θεός, and correspondingly in Rom. v. 1, δικαιωθέντες οὖν ἐκ πίστεως, and Gal. ii. 16,
εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ. So also iii. 24.
The expression πίστει δικαιοῦσθαι has substantially the same meaning, the only difference
being that ek sets forth the divine act as taking place in consequence of faith, or man as
determined by faith; cf. the passage from Lysias quoted by Krüger, Gramm. lxviii. 17. 10,
ἐκ τῶν ἔργων χρῇ μᾶλλον ἢ ἐκ τῶν λόγων τὴν ψῆφον φέρειν. With the dat. the divine
act is represented as effected by faith (dynamical dat.), cf. Rom. iv. 5, τῷ πιστεύοντι ἐπὶ
τὸν δικαιοῦντα τὸν ἀσεβῆ λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην. Once διὰ τῆς πιστ.,
Rom. iii. 30. As we therefore read πίστει δικαιοῦσθαι, so also τῇ χάριτι, Tit. iii. 7;
Rom. iii. 24. The combination with ev may be explained from that with ex. When we
read ἐξ ἔργων νόμου οὐ δικαιωθήσεται in Gal. ii. 16, Rom. iv. 2, and in Gal. iii. 11,
νόμῳ οὐδεὶς δικαιοῦται, Gal. v. 4, in the former case ἔργα νόμου are the cause to which
the οὐ δικαιούσθαι refers; in the latter case, νόμος is that in which the δικαιούσθαι rests ;
ef. Acts xiii. 39, ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν νόμῳ Μωϋσέως δικαιοῦσθαι, ἐν τούτῳ (sc.
ἐν Χριστῷ πᾶς ὁ πιστεύων δικαιοῦται. So in Rom. v. 9, δικαιωθέντες ἐν τῷ αἵματι
Χριστοῦ; 1 Cor. vi. 11, ἐδικ. ἐν τῷ ὀνόματι τοῦ κυρίου Ἰησοῦ καὶ ἐν τῷ πν. κ.τ.λ. ; Gal.
ii. 17, δικαιωθῆναι ἐν Χριστῷ; cf. v. 4, κατηργήθητε ἀπὸ τοῦ Χριστοῦ οἵτινες ἐν νόμῳ
δικαιοῦσθε. (If the Sikaιovolat rest in something, the subject or person must also be
found therein, cf. 1 Cor. iv. 4; Rom. iii. 4; 1 Tim. iii. 16.) James uses the word
exclusively in this judicial sense, as is clear from chap. ii. 23. What he refers to is a
mistaken view of πίστις, not a mistaken view of δικαιούν, cf. vv. 22, 26, and Paul's τὸ
ἔργον τῆς πίστεως, 1 Thess. i. 3. In case we read in Rev. xxii. 11, ὁ δίκαιος δικαιοθήτω
ἔτι, and not, as has been customary since Bengel, δικαιοσύνην ποιησάτω, the passive
ἐν
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198
δικαιούσθαι must be taken as a rendering of the Hebrew Hithpael (see above) in a middle
sense, to present or show oneself as righteous.
Δικαίωμα, τος, τό, the product or result of the δικαιοῦν. In classical Greek in
Plato, Isocrates, Aristotle, but not frequently, and indeed—
(I.) The establishing of right, firmly established or firmly standing right, brought
about by law or judicial knowledge, legitimate claim ; so in Thuc. i. 41, δικαιώματα μὲν
οὖν τάδε πρὸς ὑμᾶς ἔχομεν, ἱκανὰ κατὰ τοὺς Ελλήνων νόμους ; vi. 79. 2, 80. 1, οὐ γὰρ
ἔργῳ ἴσον ὥσπερ τῷ δικαιώματί ἐστιν; Isoc. vi. 25. So in the LXX. = 1, 2 Sam.
xix. 29, τί ἔστι μοι ἔτι δικαίωμα καὶ τοῦ κεκραγέναι ἔτι πρὸς τὸν βασιλέα. Further = 9,
Jer. xi. 20, πρός σε ἀπεκάλυψα τὸ δικαίωμά μου.
(ΙΙ.) The δίκαιον established by judicial knowledge, as punishment, Plato, Legg. ix.
884 Ε, τὴν μὲν βλάβην ἀποτίνετο, τῶν δὲ ἄλλων δικαιωμάτων ἀφείσθω. This is the only
passage in Plato, according to Krüger on Thuc. i. 41, where, in like manner, the word is
= legitimate claim; but in Thucydides it is the legal claim which one makes good
towards others; here, the legal claim which one has to satisfy. Then in Aristotle it is =
restoration or re-establishing of the δίκαιον; Eth. Nicom. v. 10, καλεῖται δὲ τὸ κοινὸν
μᾶλλον δικαιοπράγμα, δικαίωμα δὲ τὸ ἐπανόρθωμα τοῦ ἀδικήματος; establishing of right,
de Cocl. i. 10, τὰ τῶν ἀμφισβητούντων λόγων δικαιώματα.
(III.) Next, in a wider sense, generally, legal deed of right, as fulfilling of the law,
Aristotle, Rhet. i. 3. 13; so Baruch ii. 19, οὐκ ἐπὶ τὰ δικαιώματα τῶν πατέρων ἡμῶν
καταβάλλομεν τὸν ἔλεον ; ver. 17, δώσουσιν δόξαν καὶ δικαίωμα τῷ κυρίῳ, therefore like
δικαιοσύνη. So in the N. T. Rev. xix. 8, τὰ δικαιώματα τῶν ἁγίων ; χν. 4, τὰ δικαιώματα
σου ἐφανερώθησαν, where we must not render judgments, because δικαίωμα never denotes
the act of judgment itself.
(IV.) Statute of right. Aristotle, fragm. 569, Αριστοτέλης ἐν τοῖς δικαιώμασί φησιν
οὕτως, cf. Vita Arist. Marc. f. 276, καὶ τὰ γεγραμμένα αὐτῷ δικαιώματα Ελληνίδων
πόλεων ἐξ ὧν Φίλιππος τὰς φιλονεικίας τῶν Ἑλλήνων διέλυσεν. Du Cange, δικαιώματα
recentioribus Graecis et in Basilicis appellantur privilegia, chartae, diplomata et instrumenta
quibus jura in res asseruntur; so, for the most part, with the exception of the places already
cited in the LXX. as = ph, πρη, y, bevin, 1 Macc. ii. 21. In the N. T. Heb. ix. 1, δικαιώ
ματα λατρείας; ver. 10, δικαιώματα σαρκός (comp. vv. 9, 13); Rom. i. 32, τὸ δικαίωμα
τοῦ θεοῦ . . . ὅτι οἱ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν ; ii. 26, τὰ δικαιώματα τοῦ
νόμου φυλάσσειν (comp. Eph. ii. 15, ὁ νόμος τῶν ἐντολῶν ἐν δόγμασιν); Rom. viii. 4, ἵνα
τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν, the legal ordainment of the law, or, following I.,
the legal claim of the law.
And now as to the use of the word in Rom. v. 16, 18, most expositors, and even still
Hofmann, Die heilige Schrift. N. T. iii. 202, Dietzsch, Adam u. Christus, Rom. v. 12-21,
p. 146, contend that its signification there is act of justification. It is said to stand in
Holy Scripture in the signification, rare in classical Greek, legal act, justice (see under III.
Δικαίωμα
Δικάζω
199
Besides the passages cited, there is Prov. viii. 20, where, instead of δικαιοσύνη, there is
the reading τρίβοι δικαιώματος parallel with ὁδοὶ δικαιοσύνης). But apart from the fact,
which is certainly of less importance, that Paul does not elsewhere use the word in this
sense, the connection, and especially the contrast with κατάκριμα, show clearly that the
word here stands in the usage arranged under II., with the modification following upon
the distinctively Pauline use of Sikaιoûv with personal object = act of justification (cf.
ἐπανόρθωμα τοῦ ἀδικήματος in Aristotle), τὸ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα
ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. Ας κατάκριμα τo κρίμα, so must δικαίωμα stand
in relation to χάρισμα, strengthening and positively supplementing it. This would be all
the more easy to a Greek-tutored ear when once δικαίωμα, in contrast with παράπτωμα,
of itself awakened the idea of an ἐπανόρθωμα τοῦ ἀδικήματος ; but then just in the imme-
diate connection of this section the Sikaιoûv suggests this thought. The apostle's repre-
sentation is only so far different from the usual one, that he has in his mind not so much
an ἐπανόρθωμα πολλῶν παραπτωμάτων, ἀδικημάτων, as rather ἁμαρτωλῶν ἀδικησάντων (so
that, strictly speaking, only the object of the δικαίωμα is different). In ver. 18, δι' ἑνὸς
δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν, it seems to me that it denotes what Christ
has done in like manner in contrast with παράπτωμα, and according to its effects. The
effect proceeding from the δικαίωμα of Christ is δικαίωσις. How greatly the element of
justification prevails in dikalwμa is very clearly shown in the note of Theodoret in Ps.
cxviii. 2 in Suidas, νόμον καλεῖ . . . δικαιώματα, ὡς δικαιοῦν τὸν κατορθοῦντα δυνάμενον.
Δικαίωσις, ή, the act which establishes a δίκαιον or a δίκαιος, a sentence in law
(therefore also justification); cf. LXX. Lev. xxiv. 22, δικαίωσις μία ἔσται τῷ προσηλύτῳ
καὶ τῷ ἐγχωρίῳ, τη! ΠΝ του από την την bate. In profane Greek sometimes = δικαιο-
λογία, cf. Thucyd. viii. 66. 2, τῶν δρασάντων οὔτε ζήτησις οὔτ᾽ εἰ ὑποπτοίοιντο δικαίωσις
ἐγίγνετο, on which the Schol. δικαίωσις ἀντὶ τοῦ κόλασις ἢ εἰς δίκην ἀπαγωγὴ ἤτοι κρίσις,
a meaning, amongst the Attics, pretty obsolete, an example of which is adduced by
Harpocrates from Lysias (vid. Krüger on Thucyd. l.c.). Thucyd. uses dikaiwous in the
δικαίωσις
sense of legal claim, demand, i. 141. 1, iii. 82. 3, iv. 86. 4, v. 17. 2,-to be explained in
accordance with what was remarked under δικαιόω. In later Greek it denotes, in parti-
cular, the view of what is just and right, e.g. Dion. Ant. R. i. 58, παρελθὼν τὴν ἁπάντων
ἀνθρώπων δικαίωσιν. The N. T. use is naturally regulated by that of δικαιούν. As em-
ployed by Paul, it is the establishment of a man as just by acquittal from guilt ; vid. δικαιοῦν
justification as an act to be performed or accomplishing itself on the man ; as δικαίωμα
in Rom. v. 16 means the act of justification accomplished on the man. Rom. iv. 25,
ἠγέρθη Ἰησοῦς διὰ τὴν δικαίωσιν ἡμῶν; v. 18 opposed to κατάκριμα ὡς δι᾿ ἑνὸς παραπ-
τώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ δι᾿ ἑνὸς δικαιώματος εἰς πάντας
ἀνθρώπους εἰς δικαίωσιν ζωῆς. On this antithesis, vid. s.v. κατάκριμα.
= to exercise δίκην, and with the definite signification, to pronounce judgment,
Δικάζω =
Δικάζω
Αδικος
200
to judge. LXX. = and bar. Hence in the N. Τ. δικαστής, Cod. Vat. Β. Luke vi.
37 for καταδικάζειν.
Δικαστής, ο ῦ, ὁ, Luke xii. 14 (Lachm. κριτής) parallel with μεριστής; and Acts
vii. 27, 35, from Ex. ii. 14, ἄρχων καὶ δικαστὴς ἐπί τινα - - Ε το ς = judge, i.e. one
who executes Síkn, who maintains law and equity; while, in so far as he arrives at a
conclusion and gives final judgment, the judge is called κριτής, Pillon, syn. gr. " κριτής
juge, dans un sens très-général; Xen. Cyrop. i. 3. 14, ὅποτε μὲν κατασταθείην τοῦ ἁρμότ
τοντος κριτής. δικαστής juge nommé ou elu au sort pour faire partie d'un tribunal. Xen.
Cyrop. i. 3. 14, σὺν τῷ νόμῳ οὖν ἐκέλευεν ἀεὶ τὸν δικαστὴν τὴν ψῆφον τίθεσθαι.” Wyttenb.
bibl. crit. iii. 2, p. 68, “ De diferentia, quae est inter δικαστήν et κριτήν miror nil monuisse
grammaticos. Uterque judicat ac decernit, sed δικαστής de re quae in jus vocatur, κριτής de
aliis quibuscunque rebus ac certaminibus; ille secundum leges, hic aequitate. Ita intelli-
gendus, Xen. Conv. 5. 10, τὸ δὲ σὸν (ἀργύριον) ὥσπερ τὸ πλεῖστον, διαφθείρειν ἱκανόν ἐστι
καὶ δικαστὰς καὶ κριτάς.” — In Jas. iv. 12, εἷς ἐστὶν νομοθέτης καὶ κριτής, we should
accordingly have expected dikαoтns conformably with general usage, but there is a fine-
ness and delicacy in the expression; syllogistically recognised truth is one with right
and justice, vid. ἀλήθεια, ἀδικία, κριτής.
0
"Αδικος, ον, not in conformity with δίκη, the opposite of ἔνδικος ; not as it should
and ought to be; in classical Greek it is transferred (as also δίκαιος, which see from the
sphere of morals to that of nature, e.g. ἄδικοι οἰκέται, Xen. Cyr. ii. 2. 26, " qui suo munere
non funguntur” (Sturz), and likewise οὔτε γὰρ ἅρμα γένοιτ' ἂν δίκαιον ἵππων ἀδίκων
συνεζευγμένων. It is otherwise used by Aristotle, Eth. Nicom. v. 2, δοκεῖ δὲ ὁ παράνομος
ἄδικος εἶναι καὶ ὁ πλεονέκτης καὶ ὁ ἄνισος, ὥστε δῆλον ὅτι καὶ ὁ δίκαιος ἔσται ὅ τε νόμιμος
καὶ ὁ ἴσος. Comp. with this Luke xviii. 11, ἅρπαγες, ἄδικοι, μοιχοί, where ἄδικος
obviously has the social narrowness attaching to the Sixalooúvn in the profane sphere.
See ἀδικεῖν and δίκαιος. The use of the word corresponds with the usage of the LXX., see
below. It approaches its primary sense in Luke xvi. 10, 11. There (ver. 10) we read, o
πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῷ πιστός ἐστιν, ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἀδικός
ἐστιν, and πιστός denotes the person who does not disappoint expectations nor neglect
claims, but who fulfils the relations which he ought to fulfil. When, therefore (ver. 11),
it is said, εἰ οὖν ἐν τῷ ἀδίκῳ μαμμωνᾷ πιστοὶ οὐκ ἐγένεσθε, Mammon denotes something
whose nature it is to disappoint and deceive a state of things which must be rectified
by the faithfulness of him who has to do with it; cf. what follows, τὸ ἀληθινὸν τίς ὑμῖν
πιστεύσει ;
Conformably with the scriptural view of the moral requirement of man, ἄδικος (2 Pet.
ii. 9) may stand in contrast with εὐσεβής; and hence we see how in Rom. iv. 5 we read,
θεὸς δικαιῶν, not τὸν ἄδικον, but (for the very purpose of more closely describing the
ἄδικος) τὸν ἀσεβῆ. In 1 Cor. vi. 9, on the other hand, we read, ἄδικοι θεοῦ βασιλείαν οὐ
"Αδικος
Αδικέω
201
κληρονομήσουσιν. The same sense is indicated in 1 Pet. iii. 18, Χριστὸς ἅπαξ περὶ
ἁμαρτιῶν ἔπαθεν, δίκαιος ὑπὲρ ἀδίκων, and when Paul, 1 Cor. vi. 1, contrasts ἄδικος with
ἅγιος, and in ver. 6 identifies it with ἄπιστος. — Rom. iii. 8, μὴ ἄδικος ὁ θεός ; Heb. vi. 10,
οὐ γὰρ ἄδικος ὁ θ. Αδικος is really, as Aristotle says, what is παράνομος, only not in a
social, but in a religious sense ; cf. ἀδικεῖν and ἀδικία. Plato, adv. Colot. c. 32, Σωκράτης
ἀδίκως ἀποθανεῖν εἵλετο μᾶλλον ἢ σωθῆναι παρανόμως. It occurs in antithesis with
δίκαιος in Matt. v. 45, δίκαιοι καὶ ἄδικοι, so also in Acts xxiv. 15. See under δίκαιος. —
LXX. = 1, which, when it occurs, usually answers to άδ., though the LXX. render it
by åd. in only a few texts, Ex. xxiii. 1; Prov. xvii. 15; Isa. lvii. 20; ver. 21, åσeßýs.
Elsewhere they use it only in a social sense - bon, προ η and other words; they
π,
:>
therefore give prominence to only one aspect of the word, for they were still fettered by
the language, which had not yet become the organ of divine revelation. Elsewhere they
render y by ἁμαρτωλός, ἄνομος, παράνομος, ἀσεβής, πονηρός. Cf. 1 Cor. vi. 9, 10.
Αδικία, ἡ, what is not conformable with δίκη, what ought not to be = wrong.
2 Cor.
xii. 136, χαρίσασθέ μοι τὴν ἀδικίαν ταύτην, cf. 13a. Opposed to δικαιοσύνη, Rom. iii. 5,
vi. 13; Aristotle, δικαιοσύνη ἀδικίᾳ ἐναντίον. Contrasted with ἀλήθεια, Rom. i. 18,
τὴν ἀλήθειαν ἐν ἀδικίᾳ κατέχειν; Rom. ii. 8, ἀπειθοῦσιν μὲν τῇ ἀλ., πειθομένοις δὲ τῇ
ἀδικ. ; 1 Cor. xiii. 6, οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συγχαίρει δὲ τῇ ἀλ.; 2 Thess. ii. 10, ἀπάτη
τῆς ἀδικίας, over against ἡ ἀγάπη τῆς ἀληθείας. Cf. ver. 12, οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ,
ἀλλ᾽ εὐδοκήσαντες ἐν τῇ ἀδικίᾳ. There is an ἀδικία only because there is an ἀλήθεια,
which occupies the place of δίκη (vid. ἀλήθεια). 'Αδικία, therefore, must be defined
according to this. Cf. John vii. 18, οὗτος ἀληθής ἐστιν καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστιν.
With ἀσέβεια (see ἄδικος), Rom. i. 18, ἀποκαλύπτεται ὀργὴ θεοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ
ἀδικίαν ἀνθρώπων. But while ἀσέβεια and ἀδικία, like εὐσέβεια and δικαιοσύνη, refer in
classical Greek to different spheres, to the religious and social spheres respectively (see
ἀδικεῖν, cf. Χen. Cyrop. viii. 8. 4, περὶ θεοὺς ἀσέβειαν, περὶ δὲ ἀνθρώπους ἀδικίαν), it is
clear that this distinction cannot be made here, but that adikia rather denotes the action
or bearing of an doeßns as that which ought not to be, because of divine truth. Hence
2 Tim. ii. 19, αποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα κυρίου; 1 John v. 17, πᾶσα
ἀδικία ἁμαρτία ἐστίν; but we may not say (with Dusterdieck on 1 John iii. 4) that is
ἀδικία which contradicts divine righteousness, though it may be this if the connection
sanction it (Rom. ix. 14; cf. iii. 4, 5), and in the issue it is. Thus we may understand
the phrases έργάται τῆς ἀδικίας, Luke xiii. 27 ; οἰκόνομος τῆς ἀδ., Luke xvi. 8 ; μαμμωνᾶς
τῆς ἀδ., xvi. 9 ; κριτὴς τῆς ἀδ., xviii. 6. (In these texts we have the gen. qualitatis, if in
Luke xvi. 9 ὁ μαμμ. τῆς ἀδ. be not perhaps mammon abused by the ἀδικ., mammon
generally claimed by the ἀδικ. But see ἄδικος.) Also, ὁ κόσμος τῆς ἀδ., Jas. iii. 6;
μισθός (τῆς) ἀδ., Acts i. 28; 2 Pet. ii. 13, 15; σύνδεσμος ἀδικίας, Aets viii. 23.
Matt. xxiii. 25, Received text, Lachm. and Tisch. read ἀκρασία.
- In
Αδικέω, ω, fut. ήσω, to do wrong, see ἄδικος, ἀδικία; literally, to be an ἄδικος, and
2 C
Αδικέω
Εκδικος
202
0
to act as one. Used in its most comprehensive sense, Rev. xxii. 11, ὁ ἀδικῶν ἀδικησάτω
ἔτι. In the narrowest sense, in other parts of the Revelation, ii. 11, vi. 6, vii. 2, 3, ix. 4,
10, 19, xi. 5 = to hurt, to injure; cf. Xen. Cyrop. v. 5. 9, where it is synonymous with
χαλεπόν τι τινὶ ποιεῖν, Thuc. ii. 71, γῆν ἀδικεῖν, to lay waste the country. Xen. Anab. iv.
4. 6, ὅτι σπείσασθαι βούλοιτο ἐφ᾽ ᾧ μήτε αὐτὸς τοὺς Ἕλληνας ἀδικεῖν μήτ᾽ ἐκείνους καίειν
τὰς οἰκίας, ν. 8. 3. (Concerning this signification, see under δίκαιος.) Thus, too, it occurs
in Luke x. 19, οὐδὲν ὑμᾶς ἀδικήσει. It is used in a sense between the general and the
narrow meaning elsewhere in the N. T., Matt. xx. 13; Acts vii. 24, 26, 27, xxv. 10,
11; 1 Cor. vi. 7, 8; 2 Cor. vii. 2, 12; Gal. iv. 12; Col. iii. 25. Philem. 18 = to act
unjustly in a sense defined in the context, with the accus.; without case, Acts xxv. 11;
1 Cor. vi. 8; 2 Cor. vii. 12; Col. iii. 25; Rev. xxii. 11. Passive, Acts vii. 24; 1 Cor.
vi. 7; 2 Cor. vii. 12; Rev. ii. 11. The fundamental thought, without special application,
as it occurs in Rev. xxii. 11, is to be explained according to the N. T. view of δίκαιος or
ἄδικος in its strongest, i.e. its religious, sense. We find this even originally in classical
Greek, Hom. Hymn. in Cer. 367 = to refuse the honour due to the gods, syn. with ἀσεβεῖν,
from which, however, it is always distinguished in later Greek. We see how the habits
of social life influence the meaning of the word in classical Greek, e.g. in Xen. Mem. i. 1. 1,
ἀδικεῖ Σωκράτης, οὓς μὲν ἡ πόλις νομίζει θεοὺς οὐ νομίζων. Cf. Acts xxv. 10. Αδικείν
quid sit Socrates (Xen. Mem. iv. 4) disputat in hanc sententiam, ut appareat, idem esse quod
ἄνομα ποιεῖν” (Sturz). Cf. Χen. Mem. iv. 4. 13, where Socrates shows that he acts justly
who obeys, ἃ οἱ πολῖται συνθέμενοι ἅ τε δεῖ ποιεῖν καὶ ὧν ἀπέχεσθαι ἐγράψαντο. He, on
the contrary, does wrong who does not obey, οὐκοῦν ὁ μὲν τὰ δίκαια πράττων δίκαιος, ὁ δὲ
τὰ ἄδικα ἄδικος. — ὁ μὲν ἄρα νόμιμος δίκαιός ἐστιν, ὁ δὲ ἄνομος ἄδικος. Cf. Aristot. Rhet.
i. 9, ἔστι δὲ δικαιοσύνη μὲν ἀρετὴ δι ἣν τὰ αὐτῶν ἕκαστοι ἔχουσι, καὶ ὡς ὁ νόμος, ἀδικία δὲ
δι' ἣν τὰ ἀλλότρια, οὐχ ὡς ὁ νόμος; ibid. 10, ἀδικεῖν ... τὸ βλάπτειν ἕκοντα παρὰ τὸν
νόμον. " Αδικείν omnino de qualibet injuria quam homines sibi invicem inferunt adhibetur
(Steph. Thes.). Synonymous with βλάπτειν, βιάζεσθαι, opposed to δικαιοπραγεῖν, Plut. de
tuenda sanit. 22. In the biblical use of the word ἄνομα ποιεῖν is only a species of ἀδικεῖν.
Καταδίκη, ή, the δίκη, so far as it is against any one = judgment, punishment ;
Lachm. Acts xxv. 15 for δίκη. Rarely in profane Greek, because the simple δίκη
sufficed.
T
0
Καταδικάζειν, to give judgment against a person, to recognise the right against
him = to pass sentence, to condemn, opposed to ἀπολύειν, Luke vi. 37; to δικαιοῦν, Matt.
xii. 37, ἐκ τῶν λόγων σου δικαιωθήσῃ καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ. Also in
Matt. xii. 7 : Jas. v. 6.
Ἔκδικος, ὁ, ἡ, (L.) in the Tragedians as synonymous with ἔκνομος = ὁ ἔξω τοῦ
δικαίου, lawless, mischievous, ealex; opposed to ὅσιος, Eurip. Hell. 1638, ὅσια δρᾶν, τὰ δ'
ἔκδικ' ού. So in the Tragedians the adverb ἐκδίκως. In later Greek, on the contrary, (II.)
he who carries out right to its issue (ἐκ), avenger. This also is the only meaning in ἐκδικία,
Εκδικος
Ἐκδίκησις
203
ἐκδικέω, ἐκδίκησις, ἐκδικάζω; also ἐκδικαστής, which occurs in Eurip. Suppl. 1153, τοῦ
φθιμένου πατρὸς ἐκδικαστάν, has this meaning; Eustathius, Ιl. p. 29, 34, ἐλέγετο τὸ
ἐξαίσιον καὶ ἔκδικον τὸ ἔξω τοῦ αἰσίου καὶ δικαίου· νῦν δὲ ἀγαθολογοῦνται. Zonaras,
ἔκδικον ἐπὶ δικαίου καὶ ἀδίκου λέγεται. In the LXX. it does not occur. On the contrary,
we find ἐκδικητής in a bad sense, revengeful, synonymous with ἐχθρός, Ps. viii. 3, κατα-
λῦσαι ἐχθρὸν καὶ ἐκδικητήν, and this may perhaps indicate a link between the two
seemingly opposite meanings. In the Apocrypha, Ecclus. xxx. 6, ἐναντίον ἐχθρῶν
κατέλιπεν ἔκδικον, καὶ τοῖς φίλοις ἀνταποδιδόντα χάριν ; Wisd. xii. 12, ἔκδικος κατὰ
ἀδίκων ἀνθρώπων. In the N. T. Rom. xiii. 4, of the magistracy, ἔκδικος εἰς ὀργὴν τῷ τὸ
κακὸν πράσσοντι. Herodianus, vii. 4. 10, ἔκδικοι τοῦ γενησομένου ἔργου. In Suidas, of
the cranes of Ibycus, αἱ Ιβύκου ἔκδικοι.
Ἐκδικέω, to revenge, only in later Greek, Apollodorus, Diodorus, and others ; e.g.
ἐκδ. φόνον, τὸν θάνατον, τὴν ὕβριν. Often in the LXX. = bpa, p, D, DD, and indeed
(Ι.) both with the accusative of the deed for which, and of the person upon whom, the
revenge is taken, 2 Kings ix. 7, ἐκδικήσεις τὰ αἵματα τῶν δούλων. Cf. Rev. vi. 10,
xix. 2. — Ecclus. v. 3, ἐκδικῶν ἐκδικήσει σε; xxiii. 21, οὗτος ἐν πλατείαις πόλεως ἐκδικη
θήσεται ; Zech. v. 3, ὁ κλέπτης, ὁ ἐπίορκος ἕως θανάτου ἐκδικηθήσεται. In the N. T.
only with the accusative of the thing for which the revenge is taken, 2 Cor. x. 6,
ἐκδικῆσαι πᾶσαν παρακοὴν. On the other hand, (II.) the person on whom the revenge is
taken, from whom retribution is required, is added with a preposition, Rev. vi. 10, ἐκδικεῖς
τὸ αἷμα ἡμῶν ἐκ τῶν κ.τ.λ. (Received text, ἀπό); xix. 2, ἐξεδίκησε τὸ αἷμα τῶν δούλων
αὑτοῦ ἐκ χειρὸς αὐτῆς. Cf. Jer. 1. 18, ἐκδικῶ ἐπὶ τὸν βασιλέα Βαβυλῶνος κ.τ.λ.-Hos.
ii. 15, ἐκδικήσω ἐπ' αὐτὴν τὰς ἡμέρας τῶν Βααλείμ; iv. 9 ; Amos iii. 2, ἐκδικήσω ἐφ'
ὑμᾶς πάσας τὰς ἁμαρτίας ὑμῶν; ver. 14, ἐκδικήσω ἀσέβειαν τοῦ Ἰσραὴλ ἐπ᾿ αὐτόν (so
by ἐπί with the genitive in profane Greek also); 1 Sam. xviii. 25, ἐκδικήσαι εἰς ἐχθρούς.
Hence (III.) its combination with the accusative of the person for whom the revenge is
taken becomes possible, Luke xviii. 3, ἐκδίκησόν με ἀπὸ τοῦ ἀντιδίκου; ver. 5, ἐκδικήσω
αὐτήν; Rom. xii. 19, μὴ ἑαυτοὺς ἐκδικοῦντες. Cf. 1 Macc. vi. 22, ἕως πότε οὐ ποιήσῃ
κρίσιν καὶ ἐκδικήσεις τοὺς ἀδελφοὺς ἡμῶν; 1 Macc. ii. 67, ἐκδικήσατε ἐκδίκησιν τοῦ λαοῦ
ὑμῶν.
Ἐκδίκησις, ή, revenge; Hesychius = ἀνταπόδοσις. Cf. Deut. xxxii. 35, ἐν ἡμέρᾳ
ἐκδικήσεως ἀνταποδώσω, parallel with ἡμέρα ἀπωλείας αὐτῶν. Once in Polybius iii. 8.
10. More frequently in the LXX. - ppy, πριν, πήρε, 'py, ngim, and other words.
Luke xxi. 22, ἡμέραι ἐκδικήσεως; comp. Ecclus. v. 7; Deut. xxxii. 35. — Rom. xii. 19,
ἐμοὶ ἐκδίκησις, as in Heb. x. 30 ; 2 Cor. vii. 11. (Ι.) With the genitive of the person
upon whom the revenge is taken, 1 Pet. ii. 14, εἰς ἐκδίκησιν κακοποιῶν, ἔπαινον δὲ
ἀγαθοποιών. Cf. Judith viii. 35, ix. 2. With the dative of the person in whose
behalf the revenge is taken, ποιεῖν ἐκδίκησίν τινι, to take revenge for some one, to procure
retribution in behalf of some one, Acts vii. 24, ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ ;
Εκδίκησις
Δοκέω
204
Judg. xi. 36, ἐν τῷ ποιῆσαι σοι ἐκδίκησιν τῶν ἐχθρῶν σου; 2 Sam. xxii. 48, ὁ διδοὺς
ἐκδικήσεις ἐμοὶ, παιδεύων λαοὺς ὑποκάτω μου.-(ΙΙ.) With the genitive of the person in
whose behalf the revenge is taken, Luke xviii. 7, 8; while, on the other hand, the object
against which the revenge is directed is added in the dative, 2 Thess. i. 8, διδόναι ἐκδίκησιν
τοῖς μὴ εἰδόσιν θεὸν κ.τ.λ. Comp. Ezek. xxv. 24; Ecclus. xii. 6, τοῖς ἀσεβέσιν ἀποδώσει
ἐκδίκησιν. Or added with ev, Mic. v. 15 ; 1 Macc. iii. 15, vii. 9, 24, 38.
Ἔνδικος, ον, fair, just, syn. δίκαιος, yet differing there from, for δίκαιος characterizes
the subject so far as he or it is (so to speak) one with δίκη, ἔνδικος so far as he occupies the
due relation to δίκη ; Heb. ii. 2, ἔνδικος μισθαποδοσία, just or fair recompense. Ενδικα δρᾶν
in Sophocles and Euripides is not = δίκαια δρᾶν, but = δικαίως δρᾶν. Rom. ii. 8, ὧν τὸ
κρίμα ἔνδικόν ἐστιν ; cf. ii. 5, ἡμέρα ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ. Ἔνδικον there
presupposes that that has been decided δικαίως, which leads to the just sentence. The
Tragedians sometimes, for clearness' sake, designate the δίκαιος as ἔνδικος, as opposed first
to ὑπόδικος and then to ἄδικος.
Υπόδικος, οv, one who comes under δίκη, guilty. The word is one rather of Attic
usage, for the Attics use díkŋ of what is according to legally established right. Opposed
to ἔνδικος, cf. Plato, Legg. xii. 954 Α, Εγγυητὴς μὲν καὶ ὁ προπωλῶν ὁτιοῦν τοῦ μὴ ἐνδίκως
πωλοῦντος ἢ καὶ μηδαμῶς ἀξιόχρεω ὑπόδικος δ᾽ ἔστω καὶ ὁ προπωλῶν, καθάπερ ὁ ἀποδό-
μενος. It denotes one who is bound to do or suffer what is imposed for the sake of
justice, because he has neglected to do what was right. Cf. ibid. ix. 869 A, ἐὰν δέ τις
ἀπειθῇ, τῷ τῆς περὶ ταῦτα ἀσεβείας νόμῳ ὑπόδικος ορθῶς ἂν γίγνοιτο μετὰ δίκης. Synon.
ibid. Β, πολλοῖς ἔνοχος ἔστω νόμοις ὁ δράσας τι τοιοῦτον, therefore = under obligation to
make compensation; cf. Dem. 518. 3, ἐὰν δέ τις τούτων τι παραβαίνῃ, ὑπόδικος ἔστω τῷ
παθόντι. Plate, Legg. ix. 871 Β, ὑπόδικος τῷ ἐθελόντι τιμωρεῖν. In the N. T. Rom.
iii. 19, ἵνα ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ.
Δοκέω, δόξω, ἔδοξα (akin to δέχομαι), (Ι.) intransitive, to appear, to have the
appearance, Luke x. 36; Acts xvii. 18; 1 Cor. xii. 22; 2 Cor. x. 9; Heb. iv. 1, xii. 11.
Generally used impersonally, δοκεί μοι εἶναι, Matt. xvii. 25, xviii. 12, and frequently. In
this construction it is applied to decrees, settlements, decisions, e.g. Acts xv. 22, 25, 28,
ἔδοξε τῷ ἁγίῳ πνεύματι καὶ ἡμῖν, μηδὲν πλέον ἐπιθέσθαι ὑμῖν βάρος, an urbane expression
only approximately rendered by the German "für gut befinden, gut achten" (to find good,
to deem good), because it means more than a mere “ find, deem good;” e.g. τὰ τῷ πλήθει
δόξαντα the decisions of the majority. Hence δόγμα = appointment, ordinance, Luke
ii. 1, etc. The same urbanity lies in the οἱ δοκοῦντες εἶναί τι, Gal. ii. 6 ; οἱ δοκοῦντες,
ii. 2, 6 ; οἱ δοκοῦντες στύλοι εἶναι, ii. 9 ; people who stand for something, who have
weight, and are esteemed ; it expressed not doubt, but the general opinion, Plat. Euthyd.
303 C, τῶν σεμνῶν καὶ δοκούντών τι εἶναι οὐδὲν ὑμῖν μέλει; Eurip. Troad. 608, τὰ
δοκοῦντα, opposed to τὰ μηδὲν ὄντα. (ΙΙ.) Transitive, to hold for, be of opinion, believe,
completely ἑαυτῷ δοκεῖν, sibi videri, Acts xxvi. 9, ἔδοξα ἐμαυτῷ ... δεῖν πολλὰ ἐναντία
Δοκέω
Δόγμα
205
πρᾶξαι. Then, without the addition of the personal pronoun, Matt. vi. 7, 24, 44, Gal
vi. 3, etc., to intend, to purpose, Matt. iii. 9, μὴ δόξητε λέγειν ἐν ἑαυτοῖς.
In
Δόγμα, τό, conclusion, ordinance, opinion, proposition, dogma. The word occurs
first in Xenophon and Plato, then in Plutarch and later authors. Usage primarily
associates it with the use of δοκεῖ μοι, ἔδοξε ταῦτα, of conclusions of the popular assembly,
of the senate, etc. Therefore (I.) = conclusion, synonymous with ψήφισμα, cf. Plato, de
Legg. 314 Β, τί οὖν ἂν τούτων ὑπολάβοιμεν μάλιστα τὸν νόμον εἶναι ; τὰ δόγματα ταῦτα
καὶ ψηφίσματα, ἐμοίγε δοκεῖ ... Δόξαν, ὡς ἔοικε, λέγεις πολιτικὴν τὸν νόμον; Aesch
Suppl. 596, δήμου δέδοκται ψηφίσματα; 2 Μacc. x. 8, ἐδογμάτισαν μετὰ κοινοῦ προστάγ
ματος καὶ ψηφίσματος; xv. 36, ἐδογμάτισαν πάντες μετὰ κοινοῦ ψηφίσματος.
Xenophon the word occurs only in this sense, Anab. vi. 2. 11, δόγμα ἐποιήσαντο .
θανάτῳ αὐτὸν ζημιοῦσθαι; iii. 3. 5, ἐκ τούτου ἐδόκει τοῖς στρατηγοῖς βέλτιον εἶναι δόγμα
ποιήσασθαι τὸν πόλεμον ἀκήρυκτον εἶναι; vi. 4. 8, 27, ἦν γὰρ τῶν στρατιωτῶν δόγμα .
δημόσια εἶναι τὰ ληφθέντα; Hell. v. 2. 27, iv. 37, and often ; Polyb. xx. 4. 6, μετὰ κοινοῦ
δόγματος ; iv. 26. 4, χωρὶς κοινοῦ δόγματος. So also in Herodotian, Diodorus, and others,
e.g. δόγμα κυροῦν, συνθεῖναι; Demosth. δόγματα ᾿Αμφικτυόνων; Plut. Mor. 79, f. praec.
Ger. Reip. 19. Cf. Plat. Legg. i. 644 D, ἐπὶ δὲ πᾶσιν τούτοις λογισμός, ὃ τί ποτ' αὐτῶν
ἄμεινον ἢ χεῖρον· ὃς γενόμενος δόγμα πόλεως κοινὸν νόμος ἐπωνόμασται. So in the N. Τ.
Acts xvi. 4, φυλάσσειν τὰ δόγματα τὰ κεκριμένα ὑπὸ τῶν κ.τ.λ. Akin to this is the transi-
tion to the signification, (II.) will, ordainment, decree, prescription, command, in which,
however, it occurs but seldom in classical Greek, e.g. Plat. Rep. iv. 414 B, τοὺς δὲ νέους
οὓς νῦν δὴ φύλακες ἐκαλοῦμεν ἐπικούρους τε καὶ βοηθοὺς τοῖς τῶν ἀρχόντων δόγμασιν;
Plut. Mor. 742 D, ἔν τε δόγμασιν καὶ νόμοις, ἔν τε συνθήκαις καὶ ὁμολογίαις κυριώτερα
καὶ ὕστερα νομίζεται καὶ βεβαιότερα τῶν πρώτων. Oftener, on the contrary, in biblical
Greek, where, excepting the place quoted under I., Acts xvi. 4, it appears in this meaning
alone, and except in 3 Macc. i. 3, in the Book of Daniel only, answering to Nips, Dan.
vi. 9, ἐπέταξε γραφῆναι τὸ δόγμα; = Νητ, vi. 8, στῆσον τὸν ὁρισμὸν καὶ ἔκθες γραφὴν, ὅπως
μὴ ἀλλοιωθῇ τὸ δόγμα Περσῶν καὶ Μήδων; ver. 15, ii. 13; - by, vi. 13, 26, ἐκ προσώ-
που μου ἐτέθη δόγμα τοῦτο, iii. 10, 12, 29 ; = Ν1ΠΕ, vi. 10.
Ν, vi. 10. Cf. 3 Macc. i. 3, μεταβαλὼν
τὰ νόμιμα καὶ τῶν πατριῶν δογμάτων ἀπηλλοτριωμένος ; Phil. Alleg. i. p. 50, ἡ δὲ μνήμη
φυλακὴ καὶ διατήρησις τῶν ἁγίων δογμάτων. So in the N. Τ. Luke ii. 1, ἐξῆλθεν δόγμα
παρὰ Καίσαρος; Acts xvii. 7, τὰ δόγματα Καίσαρος ; Eph. ii. 15, τὸν νόμον τῶν ἐντολῶν
ἐν δόγμασιν καταργήσας; Col. ii. 14, ἐξαλείψας τὸ καθ' ἡμῶν χειρόγραφον τοῖς δόγμασιν,
ὁ ἣν ὑπεναντίον ἡμῖν. To be δόγματα, i.e. ordainments, commands which he simply has
to promulgate who stands before a higher will, this is the character of the law which
Christ has abrogated (concerning the combination of ἐν δογμ. with καταργήσας in Eph.
ii. 15, cf. Theile, Harless, Hofmann in loc.). That the apostle uses δόγμα in this sense,
and not of the teaching or doctrines of Christ, is clear from the use of δογματίζεσθαι in
Col. ii. 20. Cf. Ign. ad Magn. 13, βεβαιωθῆναι ἐν τοῖς δόγμασιν τοῦ κυρίου καὶ τῶν ἀποσ
Δόγμα
Δόξα
206
τολων. The signification to which the use of the word to denote the dogmas of Chris-
tianity attached itself to carry this out for completeness' sake-was borrowed from the
use of δόγμα in the sense of
(III.) Opinion, view, doctrinal statement, specially of the dogmas of philosophers ;
yet also, especially in Plato, in the more general sense, view, opinion, e.g. Plato, Soph.
265 C, τῷ τῶν πολλῶν δόγματι καὶ ῥήματι χρώμενοι; Legg. vii. 797 C, and often. Of
- fixed philosophical propositions, less frequently in Plato, but all the oftener in Plutarch,
e.g. Mor. 14 Ε, τὰ περὶ τῶν ψυχῶν δόγματα; Μor. 797 Β, καὶ μὴν οἱ λόγοι τῶν φιλοσόφων,
ἐὰν ψυχαῖς ἡγεμονικῶν καὶ πολιτικῶν ἀνδρῶν ἐγγραφῶσι βεβαίως καὶ κρατήσωσι, νόμων
δύναμιν λαμβάνουσιν· ᾗ καὶ Πλάτων εἰς Σικελίαν ἔπλευσεν, ἐλπίζων τὰ δόγματα νόμους
καὶ ἔργα ποιήσειν ἐν τοῖς Διονυσίου πράγμασιν; 1000 D, καὶ λόγοι ῥητόρων καὶ δόγματα
σοφιστών; 1062 Ε, ὅταν μὲν οὖν μηδενὸς ἐκστῆναι τῶν μαχομένων, ἀλλὰ πάντα ὁμολογεῖν
καὶ τιθέναι θέλωσι . . . ἢ πού σοι δοκοῦσι θαυμασίως ἐν τοῖς δόγμασι τὴν ὁμολογίαν
βεβαιοῦν; de repugn. Stoic. 1033 Α, ἀξιῶ τὴν τῶν δογμάτων ὁμολογίαν ἐν τοῖς βίοις θεω-
ρεῖσθαι; 1034 Β, ὁμολογεῖ τοὺς λόγους αὐτοῦ καὶ ἀνεξόδους εἶναι καὶ ἀπολιτεύτους, καὶ
τὰ δόγματα ταῖς χρείαις ἀνάρμοστα καὶ ταῖς πράξεσιν; ibid. Ἔτι δίγμα Ζήνωνος ἐστιν,
ἱερὰ θεῶν μὴ οἰκοδομεῖν· ἱερὸν γὰρ μὴ πολλοῦ ἄξιον καὶ ἅγιον οὐκ ἔστιν· οἰκοδόμων δὲ ἔργον
καὶ βαναύσων οὐδέν ἐστι πολλοῦ ἄξιον; ααν. Colot. 1, περὶ τοῦ ὅτι κατὰ τὰ τῶν ἄλλων
φιλοσόφων δόγματα οὐδὲ ζῆν ἐστίν; Clem. Alex. Strom. viii. 330. 11, ed. Sylb., τὸ μὲν
δόγμα ἐστὶ κατάληψίς τις λογική κατάληψις δὲ ἕξις καὶ συγκατάθεσις τῆς διανοίας. One
sees how closely the significations, so different in themselves, assumption, opinion, and
doctrine, principle, approximate, so that according to circumstances in patristic Greek, e.g.,
θεῖος λόγος and δόγμα πατέρων might be placed over against each other; while, on the
other hand, τὸ δόγμα τὸ θεῖον might in turn designate the evangelical truth, as the Stoics
designated the fundamental truths universally to be recognised as δόγματα; cf. M. Aurelius,
εἰς ἑαυτόν; ii. 3, ταῦτά σοι ἀρκεῖτο, ἀεὶ δόγματα ἔστω ; Justin Martyr, Apol. i. 58, δόγμα-
τος ὄντος παρ' αὐτῶν, κατ᾽ ἀξίαν τῶν πράξεων ἕκαστον ἀμείψεσθαι μέλλοντα τῶν ἀνθρώ-
πων κ.τ.λ. Further, see Suic. Thes. s.v. δόγμα ; Nitzsch, System der Christl. Lehre, § 17, 3.
Δογματίζω, to conclude, to ordain, to establish, 2 Macc. x. 8, xv. 36, see under
δόγμα; Col. ii. 20, τί . . . δογματίζεσθε; Μὴ ἅψῃ, μηδὲ γεύσῃ κ.τ.λ. (the middle = to let
oneself order).—of the philosophers = to teach, e.g. Justin, Apol. i. 4, οἱ τὰ ἐνάντια δοξά-
σαντες καὶ δογματίσαντες ; 7, οἱ ἐν Ἕλλησι τὰ αὐτοῖς ἀρεστὰ δογματίσαντες ἐκ παντὸς
τῷ ἑνὶ ὀνόματι φιλοσοφίας προσαγορεύονται, καίπερ τῶν δογμάτων ἐναντίων ὄντων ; i. 27,
οἱ λεγόμενοι Στωϊκοί φιλόσοφοι καὶ αὐτὸν θεὸν εἰς πῦρ ἀναλύεσθαι δογματίζουσι, καὶ αὖ
πάλιν κατὰ μεταβολὴν τὸν κόσμον γενέσθαι λέγουσιν,
Δόξα, ἡ. The significations of this word divide themselves conformnably with the usage
of the verb δοκέω. We cannot regard as the fundamental meaning, opinion, representation,
as against éπorýμn, the actual knowledge of a thing,-a meaning which is connected with
the transitively used δοκεῖν, and, like this, is yet also intransitive at bottom,—but rather
Δόξα
Δόξα
207
the signification appearance, repute, glory, which the lexicographers clumsily distinguish
as the secondary meaning of the word thus-" the opinion in which one stands to others
(in this Passow, Pape, Schenkl agree), whereby the usage and the relation of the word to
Sokéw are mystified. Its meanings are rather to be arranged thus-(I.) from the intransitive
δοκέω
δοκεῖν : (α.) seeming, as against ἀλήθεια; e.g. Χen. Cyrop. vi. 3. 30, πλήθους δόξαν παρέξει ;
Hell. vii. 5. 21, Sóмav πаρeîɣe µǹ toińσeodai µáxn, made it appear, etc. (b.) Reputation,
renown, always in an honourable sense, unless an epithet alters the force; from Soкev
εἶναι τι οι δοκεῖν, the expression of general recognition. Hesych. δόξα· φήμη, τιμή;
Eurip. Herc. f. 157, čoxe dóğav, ovdèv åv, evyvxías; Plat. Menex. 241 B, dóğav eixov
ἄμαχοι εἶναι. So Herod. Xen. Thuc. Plat. Plut. Hence Plut. probl. Rom. XIII. (266 F),
τὸν δὲ Ονῶρεμ δόξαν ἄν τις ἢ τιμὴν μεθερμηνεύσειε.(II) From the transitively used
Sokeîv, opinion, notion, opposed to ẻmiotýµn. From the signification I. b, the biblical
usage, which is an expansion of it, starts.
or
(I.) It denotes, as in profane Greek, the recognition, which any one finds or which
belongs to him; honour, renown, connected with emawos, Phil. i. 11; 1 Pet. i. 7; with
Tiμń, 1 Tim. i. 17; Heb. ii. 7, 9; 2 Pet. i. 17; Rev. iv. 11, v. 13; 1 Pet. i. 7, etc.; with
τιμή and εὐλογία, Rev. v. 12, opposed to ἀτιμία, 2 Cor. vi. 8, διὰ δόξης καὶ ἀτιμίας, διὰ
δυσφημίας καὶ εὐφημίας ; 1 Cor. xi. 14, 15. It differs from τιμή as recognition does from
estimation; Rom. iii. 23, vøтepoûvtai tŷs dóğns toû beoû, they lack recognition on the part
of God; for so must we render the Greek, and not "the glory of God" or "His image;"
otherwise we lose the true relation between vv. 23 and 24, where Sikatoúμevol is con-
trasted with ἥμαρτον, and δωρεάν takes up the element lying in ύστ. τῆς δ. τοῦ θεοῦ. Cf.
also John xii. 43, ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ θεοῦ;
John viii. 54, ἡ δόξα μου. Noticeable are the combinations, Tev Sótav, 1 Thess. ii. 6;
John vii. 18, viii. 50; Sóğav λaµßáveiv πapá tivos (cf. ¿§ åv¤póπwv, 1 Thess. ii. 6), John
v. 41, 44, 2 Pet. i. 17, Rev. iv. 11, Sóğav didóvar Tivi, Luke xvii. 18; John ix. 24;
Acts xii. 23; Rom. iv. 20; Rev. iv. 9, xi. 13, xiv. 7, xix. 7; Sóğa Twví, sc. coτív, Luke
ii. 14, xix. 38; Rom. xi. 36, xvi. 27; Gal. i. 5, Eph. iii. 21; Phil. iv. 20; 1 Tim. i. 17;
2 Tim. iv. 18; Heb. xiii. 21; 1 Pet. iv. 11 (v. 11, Received text); 2 Pet. iii. 18;
Jude 25; Rev. i. 6, vii. 12, xix. 1. Cf. Luke xiv. 10, τότε ἔσται σοι δόξα ἐνώπιον κ.τ.λ.
Further, eis, πpòs dó§av Tivós, Rom. iii. 7, xv. 7; 1 Cor. x. 31; 2 Cor. i. 20, iv. 15,
viii. 19; Phil. ii. 11; 1 Pet. i. 7.—Heb. iii. 3.
(II.) As dóğa, in opposition to aλneia, denotes seeming, appearance, from Sokeîv, in
opposition to είναι, cf. Χen. Hell. ii. 3. 39, ἀνδρὸς καὶ ὄντος καὶ δοκοῦντος ἱκανοῦ εἶναι,
so also, if traced back to Sokeî eivaι Ti or dokeiv, it may denote appearance, form, aspect;
and, indeed, that appearance of a person or thing which catches the eye or attracts atten-
tion, commanding recognition, " looking like something;" equivalent therefore to splendour,
brilliance, glory. Cf. Isa. liii. 2, oùk čσti eidos avтô ovdè dóğa. How closely these
meanings border on each other may be seen, Isa. xi. 3, où katà Tǹv dóğav kρível,
ry, comp. Ecclus. viii. 14, μὴ δικάζου μετὰ κριτοῦ· κατὰ γὰρ τὴν δόξαν αὐτοῦ κρινοῦσιν
Δόξα
Δόξα
208
Ε
T
αὐτῷ.
In this sense dóğa denotes (a.) the appearance of glory attracting the gaze; so, e.g.,
as a strong synonym of εἰκών, cf. Rom. i. 23, ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν
ὁμοιώματι εἰκόνος φθάρτου ἀνθρώπου, which explains why nor, which elsewhere
μoppń, óμoíwμa, in Ps. xvii. 15 and Num. xii. 8-Sóğa; in the latter passage, Tv dóžav
κυρίου εἶδεν, parallel with εἶδος = π, cf. 1 Cor. xi. 7, ἀνὴρ ... εἰκὼν καὶ δόξα θεοῦ
eidev,
eikòv
ὑπάρχων. The expression ἡ δόξα τοῦ θεοῦ, τοῦ κυρίου, must be explained accordingly ;
indeed, it corresponds to the Hebrew in Tia, which signifies "the august contents of
ini,
God's own entire nature, embracing the aggregate of all His attributes according to their
undivided yet revealed fulness" (Umbreit, die Sünde, p. 99), or which embraces all that
is excellent in the divine nature. (In a similar manner, Philo explains the Sóa of
God as the " unfolded fulness of the divine dvváμeis;" cf. Rev. xv. 8, where doğa and
Súvaμis TOû bεοû are conjoined.) The Sóğa of God coincides with His self-revelation,
Ex. xxxiii. 22, 1997 1992, ἡνίκα δ' ἂν παρέλθῃ ἡ δόξα μου, cf. the following ἕως ἂν παρέλθω,
ver. 21; тò πρóσwπóv μov, i.e., in it as the form of His manifestation, God sets Him-
self forth, since it comprises all that He is for us, for our good, cf. Ex. xxxiii. 19, N
170-57, ἐγὼ παρελεύσομαι πρότερόν σου τῇ δόξῃ μου; ver. 18, in ' Νηλ, ἐμφάνι
σόν
μοι σeavτóv. (According to this, Delitzsch's remark in Ps. xxv. 7 is to be completed,
" is not God's goodness as an attribute, but, as in Ps. xxxi. 20, Hos. iii. 5, the fulness
of good promised and in store for those who turn to Him.") Cf. Isa. xlvi. 13, xxvi. 10.
It occupies accordingly a prominent place in the final revelation of redemption, Isa. lx. 3,
ἐπὶ δὲ σὲ φανήσεται ὁ κύριος καὶ ἡ δόξα αὐτοῦ ἐπὶ σὲ ὀφθήσεται; Isa. vi. 3, xli. 8,
xlviii. 11; cf. Luke ii. 9; Rev. xxi. 23; Rom. vi. 4, v. 2. This redemptive character is
an essential element of the idea of dóga, so that one might perhaps say the doğa of God,
as it is the fulness of all that is good in Him (?, Ex. xxxiii. 19), all His redeem-
ing attributes (cf. πλńρwμa, John i. 14, 16), so also is it the form in which He reveals
Himself in the economy of salvation,—which, however, is not to be taken in the coarse and
outward sense taught by Jewish theology in its doctrine of the "splendor quidam
creatus, quem Deus quasi prodigii vel miraculi loco ad magnificentiam suam ostendendam
alicubi habitare fecit," Maimon. Mor. neboch. i. 64. Cf. Bengel on Acts vii. 2, "gloria,
divinitas conspicua.”Cf. Rom. ix. 23, ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη
ἐλέους ; Eph. i. 12, εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ; ver. 14; 1 Tim. i. 11,
κατὰ τὸ εὐαγγέλιον τῆς δόξης τοῦ μακαρίου θεοῦ; Rev. xxi. 11, 23; John xi. 40, ἐὰν
TiTurns, ở Tàu Só Sau Tou (cou; Acts vii. 55 ; John xi. 44; Jude 25. Hence the sofa
of God, along with His ȧperý (which see), is both the means (2 Pet. i. 3) and the goal (1 Pet.
v. 10; 1 Thess. ii. 12) of our vocation. By means of it all the redemptive work of God
is carried on. Rom. vi. 4, ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός; 2 Thess.
i. 9; it manifests itself in every redemptive influence experienced by individuals, Col.
i. 11, δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ εἰς κ.τ.λ. ; Eph. iii. 16, ἵνα δῴη ὑμῖν
κατὰ τὸν πλοῦτον τῆς δόξης αὑτοῦ, δυνάμει κραταιωθῆναι κ.τ.λ. It made itself specially
known in Christ and in His working, 2 Cor. iv. 6, πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης
π
Δόξα
Δόξα
209
τοῦ θεοῦ ἐν προσώπῳ Χριστοῦ, cf. Heb. i. 3 under απαύγασμα, Luke ix. 43, ἐξεπλήσσοντο
ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ, Tit. ii. 13, and forms the final goal of Christian hope,
Rom. v. 2, καυχώμεθα ἐπ᾿ ἐλπίδι τῆς δόξης τοῦ θεοῦ, cf. Acts vii. 55, 1 Thess. ii. 12,
1 Pet. v. 10, 2 Thess. ii. 14, so far as its disclosure belongs to the future, and, indeed,
to the close of the history of redemption, Tit. ii. 13, προσδεχόμενοι τὴν μακαρίαν ἐλπίδα
καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Cf. Matt.
xvi. 27, Mark viii. 38, Luke ix. 26, where Christ speaks of His second coming ἐν τῇ
δόξῃ τοῦ πατρός. The δόξα of the Son of man in Matt. xix. 28, xxv. 31, Mark x. 37,
comp. Luke ix. 32, xxiv. 26, is to be understood in contrast with His earthly manifestation,
John xvii. 22, 24, Phil. iii. 21, cf. 1 Tim. iii. 16, and is brought by Christ Himself into
connection with the dóğa which He had before His humiliation, John xvii. 5; cf. xii. 41
and Phil. ii. 6, μορφὴ θεοῦ; and this His δόξα, John ii. 11, the manifestation of that which
He properly is (δόξα ὡς μονογενοῦς παρὰ πατρός, John i. 14, ii. 11), becomes perceptible
whenever His then present manifestation is broken through by His past and future glory.
So in the writings of John; whereas elsewhere this relation does not come into consideration,
and the doğa of Christ, as it appertains to Him now, is alone spoken of, 2 Cor. iii. 18,
iv. 4; 2 Thess. ii. 14; Jas. ii. 1; 1 Pet. i. 21.-With Rom. ix. 4, ŵv ǹ violeσía kaì ĥ
δόξα, καὶ αἱ διαθῆκαι κ.τ.λ.,—where ἡ δόξα must be taken absolutely in as definite and
independent a sense as the other predicates,—we can scarcely compare 1 Sam. iv. 21, 22,
ἀπώκισται δόξα ἀπὸ Ἰσραὴλ ἐν τῷ ληφθῆναι τὴν κιβωτὸν κυρίου; for this passage relates
not to that which δόξα is absolutely, but to that which is the δόξα τοῦ Ἰσραήλ, and what
this is, the context shows. (See under b.) On the other hand, however, we may take
as parallels, Ecclus. xlix. 8, Ἰεζεκιήλ ὃς εἶδεν ὅρασιν δόξης ἣν ὑπέδειξεν αὐτῷ ἐπὶ
ἅρματος Χερουβίμ, and Heb. ix. 5, Χερουβὶμ δόξης; 2 Pet. i. 17, φωνὴ . . . ἀπὸ τῆς
μεγαλοπρεποῦς δόξης, cf. Heb. i. 3, δεξιᾷ τῆς μεγαλωσύνης, according to which ἡ δόξα is
equivalent to ὁ θεὸς ἐν τῇ δόξῃ αὐτοῦ, the self-revelation of God in the economy of
redemption.
4óğa without more precise definition by a genitive = manifestation of glory, opposed
Δόξα
to ἀτιμία, 1 Cor. xv. 43, σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ (synonymous with τιμή,
Isa. xxxv. 2; Rev. xxi. 26; Rom. ii. 7, 10). Cf. 1 Pet. i. 21, πιστεύειν εἰς θεὸν τὸν
ἐγείραντα Χριστὸν ἐκ νεκρῶν καὶ δόξαν αὐτῷ δόντα, as also in all the passages in which
δόξα stands in antithesis to παθήματα, Rom. viii. 18; 1 Pet. i. 11, v. 1 ; Heb. ii. 10 ;
1 Pet. iv. 13, 14; 2 Cor. iv. 17. In this sense future δόξα is the hope of Christians,
Rom. viii. 18, 21, Col. i. 27, iii. 4, a constituent of σωτηρία, 2 Tim. ii. 10, ἵνα . σωτηρίας
τύχωσιν τῆς ἐν Χριστῷ Ἰησοῦ μετὰ δόξης αἰωνίου, above all peculiar to God, for which
reason we read ὁ θεός, πατὴρ τῆς δόξης, Acts vii. 2; Eph. i. 17. Cf. Jas. ii. 1, ὁ κύριος
ἡμῶν Ἰησοῦς Χριστὸς τῆς δ. ; 1 Cor. ii. 8. — 1 Pet. iv. 14, τὸ τῆς δόξης . . . πνεῦμα. —
8.—1
Besides also in 2 Cor. iii. 7-11, 18; Matt. vi. 13, xxiv. 30; Mark xiii. 26; Luke ix. 31,
xxi. 27; Phil. iv. 19. — The plural δόξαι, analogously to the use of ἡ δόξα of the self-
ǹ
revelation of God, in 2 Pet. ii. 10, Jude 8, δόξας βλασφημεῖν, denotes, according to the
2 D
Δόξα
Δοξάζω
210
context, angelic powers, so far as there belongs to them an appearance demanding
recognition.
=
(b.) More specially dóĝa means not the glorious appearance, attracting attention, of the
person or thing itself, but that in the appearance which attracts attention, e.g. splendour,
glory, brightness, adornment, in which sense the LXX. use it for 777, Isa. liii. 2, ii. 10;
Dan. xi. 20. pn, Isa. xl. 7, mâσa dóğa ȧv0pórov és avlos xóρтOU. ПND, Ex. xxviii.
2, 36; 1 Chron. xxii. 5; Isa. iii. 18; cf. Esth. v. 1, especially, however in, which is
rendered only in Ex. xxviii. 2, 36, Isa. xi. 10, by Tɩµń, in Isa. xxii. 18 by kaλós, else-
where always by dóğa, Isa. xxxv. 2, 1x. 13, ǹ dóğa тoû Aißávov. Matt. iv. 8;
Luke iv. 6, ἡ δ. τῶν βασιλειῶν τοῦ κόσμου. Matt. vi. 29; Luke xii. 27, ἡ δ. Σολομῶνος.
Acts xxii. 11; 1 Cor. xv. 40, 41; 2 Cor. iii. 7; 1 Pet. i. 24; Rev. xviii. 1, xxi. 24;
Phil. iii. 19; Eph. i. 6, 8. Tŷs xápiтos. Ver. 18, тĥs Kλnpovoμías. Col. i. 27, TOÛ
τῆς κληρονομίας.
µvorηpíov; 1 Cor. ii. 7. In this sense God is designated i, Jer. ii. 11; Isa.
iii. 8; Ps. cvi. 20; cf. 2 Cor. viii. 23, dóğa Xploтoû. Eph. iii. 13, ñτɩs (sc. ai Onífeıs
ήτις θλίψεις
μοῦ ὑπὲρ ὑμῶν) ἐστὶν δόξα ὑμῶν. 1 Thess. ii. 20, ὑμεῖς γάρ ἐστε ἡ δόξα ἡμῶν καὶ ἡ χαρά.
ý ǹ
Luke ii. 32, δόξα λαοῦ σου Ισραήλ.
Δοξάζω, to think, to be of opinion, to suppose ; e.g. ὀρθῶς, οὕτως δοξ., opposed to εἰδέναι,
yvyváσkew; to hold any one for anything, e.g. Soğáçoμai adikos, Plat. Rep. ii. 363 E; Plut.
de Superst. 6, δοξάζουσι φοβερὸν τὸ εὐμενές, καὶ τυραννικὸν τὸ πατρικόν. The meaning
connected therewith, to recognize, to honour, to praise, is found only in later Greek, e.g.
Polyb. vi. 53. 10, èπ' àpetî dedo§aoµévoi ȧvôpés. LXX. = 725, Lev. x. 3, év Toîs éyyíšovoi
μοι ἁγιασθήσομαι καὶ ἐν πάσῃ τῇ συναγωγῇ δοξασθήσομαι; Judg. ix. 9, etc. It is
further employed by the LXX., in accordance with their peculiar use of Sóğa, to denote
to invest with dignity, to give any one esteem, to cause him honour by putting him into an
honourable position; Esth. iii. 1, ἐδόξασεν ὁ βασιλεὺς ᾿Αρταξέρξης ᾿Αμὰν καὶ ὕψωσεν
αὐτὸν καὶ ἐπρωτοβάθρει πάντων τῶν φίλων αὐτοῦ = 5 ; cf. Ps. xxxvii. 20, ἅμα τῷ δοξασ
θῆναι αὐτοὺς καὶ ὑψωθῆναι = 1. Esth. vi. 6-11 ; Ex. xv. 6, ἡ δεξιά σου δεδόξασται ἐν
"P?.
ǹ
ισχύϊ = 17. Vv. 1, 21=78). Isa. xliv. 23, έλυτρώσατο ὁ θεὸς τὸν Ἰακώβ, καὶ Ἰσραὴλ
SoğaσOńσetai = 8. Cf. especially, however, Ex. xxxiv. 29, 30, 35, Sedó§aorai ý öfis
δοξασθήσεται
TOû XPÓµATOS TOû πроσάπоν aνтoû=†P, to ray forth, to shine. Accordingly we may
distinguish even in the N. T. the meanings—
0
(I.) To recognise, honour, praise, Matt. vi. 2; Luke iv. 15; Rom. xi. 13. τον θεόν,
Matt. v. 16, ix. 8, xv. 31; Mark ii. 12; Luke v. 25, 26, vii. 16, xiii. 13, xvii. 15,
xviii. 43, xxiii. 47; Acts xi. 18, xiii. 48, xxi. 20; Rom. i. 21, xv. 9; 1 Cor. vi. 20;
2 Cor. ix. 13; Gal. i. 24; 1 Pet. iv. 11, 14 (over against Braopnµeîv), 16; Rev. xv. 4.
The occasion is indicated by èπí with the dative, Luke ii. 20; Acts iv. 21; by év, Gal.
i. 24.
(II.) (a.) To bring to honour, make glorious, glorify (strictly, to give any one importance).
So in 1 Cor. xii. 26, εἴτε δοξάζεται ἓν μέλος, opposed to πάσχειν ; cf. δόξα opposed to
Δοξάζω
Ενδοξάζω
211
πάθημα. Heb. v. 5, οὐχ ἑαυτὸν ἐδόξασε γενηθῆναι ἀρχιερέα. 1 Pet. i. 8, χαρὰ δεδοξ
ασμένη; cf. δοξάζεσθαι and χαίρειν conjoined, 1 Cor. xii. 26, Rev. xviii. 7, ὅσα ἐδόξασε
αὐτήν, τοσοῦτον δότε αὐτῇ βασανισμὸν καὶ πένθος; 2 Cor. iii. 10. The expression in
Rom. viii. 30, οὓς ἐδικαίωσεν, τούτους καὶ ἐδόξασεν, rests upon the connection existing
between calling, justification, and the object of Christian hope, the future doğa, Rom. viii.
18, 21; 2 Cor. iii. 18; cf. Rom. v. 1, 2; 1 Thess. ii. 12; 1 Pet. v. 10. Zvvdoğášeiv,
Συνδοξάζειν,
Rom. viii. 17
0
(b.) Specially, however, is the Johannine use of doğáčev connected with this meaning.
As the Sóğa of God is the revelation and manifestation of all that He has and is of good
(vid. Sóğa), it is said of a self-revelation in which God manifests all the goodness that
He is, δοξάζει τὸ ὄνομα αὐτοῦ, John xii. 28. So far as it is Christ through whom this is
made manifest, He is said to glorify the Father, John xvii. 1, 4; or the Father is glorified
in Him, xiii. 31, xiv. 13; and Christ's meaning is analogous when He says to His
disciples, ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου, ἵνα καρπὸν πολὺν φέρητε καὶ γενήσεσθε ἐμοὶ
μαθηταί. When δοξάζεσθαι is predicated of Christ, the υἱὸς τοῦ ἀνθρώπου (vid. δόξα),
it means simply that His innate glory is brought to light, is made manifest; cf. John
xi. 4, ἵνα δοξάσθη ὁ υἱὸς τοῦ θεοῦ διὰ τῆς ἀσθενείας. So John vii. 39, xii. 16, 23, xiii.
31, xvii. 1, 5. It is an act of God His Father in Him; cf. the more O. T. expression in
Acts iii. 13, ὁ θεὸς ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν, for which ii. 33, ὑψοῦν; compare
above, doğáčew and yoûv frequently combined. The glorious nature of Christ is revealed
δοξάζειν ὑψοῦν
by God in Himself (John xiii. 32, ó 0. Sožáσeı avtòv év éavtô), inasmuch as it is God
Himself again who is revealed in Christ as that which He is. So also is Christ glorified
in His disciples, xvii. 10; cf. xiv. 13; and finally, as the revelation of the Holy Spirit
is connected with the glorification of Christ, Christ says regarding Him, exeîvos éµè dožáσei,
xvi. 14. As this use of doğáčew is so constant, it would seem right to assume that it
has the force of " to glorify, make honourable," in viii. 54, xxi. 19 also.
=
"Evdo§os, ov, recognised, honoured, honourable, distinguished, e.g. évdoğa kaì Xaµπρà
πρáyμата, Aesch. iii. 231. So in Luke xiii. 17, tà ěvdoğa тà yɩvóµeva vπ' avтoû, of the
ἔνδοξα γινόμενα ὑπ᾽ αὐτοῦ,
miracles of Christ (Luke v. 26, eldoμev тaρádoğa σńμepov). Cf. Ex. xxxiv. 10; Job
v. 9-nin, xxxiv. 24. Distinguished, aristocratic, e.g. Tλovσioi kaì évdoğol, Plat. Sophist.
223 B; Isa. xxvi. 15, oi evdoğo Tns yns; 1 Sam. ix. 6, etc. 75, Niphal. So opposed
to aтiμos, 1 Cor. iv. 19; Luke vii. 25.-In Eph. v. 27, iva napaoτnon avròs éavт@
παραστήσῃ ἑαυτῷ
evdočov тην EKKληolav, also, the meaning distinguished will have to be taken as lying at
the basis; for neither classical Greek nor the LXX. supply an example of the meaning
glorious. In this case vdogos would pretty nearly correspond to evπрóσdeктos in Rom.
xv. 16, 1 Pet. ii. 5; to evάpeσros in Rom. xii. 1. The meaning glorious is only defensible
if we compare ἐνδοξάζειν.
Ἐνδοξάζω, only in biblical Greek, Ex. xiv. 4, ένδοξασθήσομαι ἐν Φαραώ = 1999, as
in Ezek. xxviii. 22, ἐνδοξασθήσομαι ἐν σοί, καὶ γνώσῃ ὅτι ἐγώ εἰμι ὁ κύριος; 2 Kings
Ενδοξάζω
Δοκίμιον
212
•
.
=-
-
xiv. 10. — Ex. xxxiii. 16, ἐνδοξασθήσομαι . παρὰ πάντα τὰ ἔθνη ; Isa.
xlix. 3, δουλός μου εἶ σὺ Ἰσραήλ, καὶ ἐν σοὶ ἐνδοξασθήσομαι = -NE, Hithpael; Isa. xlv. 25,
ἀπὸ κυρίου δικαιωθήσονται καὶ ἐν τῷ θεῷ ἐνδοξασθήσεται πᾶν τὸ σπέρμα τῶν υἱῶν Ἰσραήλ
(cf. Rom. viii. 30) = 5mm ; Ps. lxxxix. 8; Eeclus. xxxviii. 6. According to this, ἐνδοξάζω
is equivalent to actually to glorify; aorist passive, to appear glorious ; 2 Thess. i. 10, ὅταν
ἔλθῃ ὁ κύριος ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ. Cf. Ezek. xxviii. 22; Ps. lxxxix. 8.-
2 Thess. i. 12, ὅπως ἐνδοξάσθῃ τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ ἐν ὑμῖν.
Δόκιμος, ον (from δοκέω), acceptable, of good and tried coin, hence genuine, approved,
2 Cor. x. 18, οὐ γὰρ ὁ ἑαυτὸν συνιστάμενος, ἐκεῖνος ἐστιν δόκιμος, ἀλλὰ ἂν ὁ κύριος συνίσ
τησιν, Jas. i. 12.
Of those who prove or have approved themselves as Christians, 1 Cor.
xi. 19, ἵνα οἱ δόκιμοι φανεροί γένωνται ἐν ὑμῖν, Rom. xvi. 10, Rom. xiv. 18, εὐάρεστος
τῷ θεῷ, δόκιμος τοῖς ἀνθρώποις, acceptable to God and recognised, approved, of men. Bengel,
"Id agit, unde Deo placeat, et hominibus sese probet probarique ab hominibus debeat;" cf.
Prov. xvi. 7; Herod. i. 65. 2, Λυκούργου των Σπαρτιητέων δοκίμου ἀνδρός; iii. 85.
Often in Plutarch.
᾿Αδόκιμος, literally, unapproved; unworthy, e.g. νόμισμα, spurious, that will not stand
proof, 2 Cor. xiii. 5, ἑαυτοὺς δοκιμάζετε . . . εἰ μή τι ἀδόκιμοί έστε. Vv. 6, 7. We find
the same play of words in Rom. i. 28, καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει,
παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν. Αδόκιμος νοῦς is a νοῦς that turns out false,
ef. 1 Tim. vi. 5, διεφθαρμένος τὸν νοῦν, like 2 Tim. iii. 8; Luther aptly renders it, " with
disordered mind." From this necessarily follows the ποιεῖν τὰ μὴ καθήκοντα, Rom. i. 28.
Wetstein, "Sicut ipsi improbarunt habere cognitionem Dei, ita Deus tradidit eos in mentem
improbam, plumbeam, inidoneam quae id quod mentis est ageret;" 1 Cor. ix. 27; 2 Tim.
iii. 8 ; Tit. i. 16 ; Heb. vi. 8.
Δοκιμή, ή, proof of genuineness, trustworthiness). We must distinguish between
a present and past, an active and a passive signification, for Sokiμn has a reflexive sense;
hence either the having proved oneself true or the proving oneself true. Georg. Sync.
p. 27 D, πρὸς δοκιμὴν τῆς ἑκάστου πρὸς τὸν θεὸν προαιρέσεως. Accordingly the texts in
which the word occurs may be arranged as follows: (1) 2 Cor. xiii. 3, δοκιμὴν ζητεῖτε τοῦ
ἐν ἐμοὶ λαλοῦντος Χριστοῦ, ὃς εἰς κ.τ.λ., i.e. ye desire that Christ's speaking in me shall prore
itself true; 2 Cor. ii. 9, ἵνα γνῶ κ.τ.λ., whether ye prove yourselves true. So also Rom.
v. 4. (2) Phil. ii. 22, τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε, how he has proved himself true;
2 Cor. ix. 13, viii. 2.
Δοκίμιον, τό, in Dion. Hal., Plut., and others = τὸ δοκιμεῖον, means of proving.
Dion. Hal. Rhet. 11, δοκ. . . . πρὸς ὅ τις ἀποβλέπων δυνήσεται τὴν κρίσιν ποιεῖσθαι. Still
the means of proof are not only, e.g., the touchstone itself, but also the trace of the metal
left thereon. Hence τὸ δοκίμιον τῆς πίστεως, Jas. i. 3, 1 Pet. i. 7, the result of the
contact of πίστις with πειρασμοῖς, that in virtue of which faith is recognised as genuine,
Δοκίμιον
Εὐδοκέω
213
-the verification of faith.
Cf. the frequently cited passage in Herodian, ii. 10. 12,
δοκίμιον δὲ στρατιωτῶν κάματος ἀλλ᾽ οὐ τρυφή.
.
•
•
EvSokéw, belonging only to later Greek, Polyb., Dion. Hal., Diod. Sic., and pre-
viously employed several times by the LXX. to translate and y Fut. evdoknow,
aor. εὐδόκησα, forms which in δοκέω occur only rarely, and in poetry. Ηὐδόκησα occurs
interchangeably with củdókŋoa, the same MSS. reading in one passage the former, in
another the latter; e.g. codex C, Heb. x. 6, nvd., in ver. 8 eud. — Strictly speaking, it is
merely a stronger form of the transitive dokeîv, to deem good; cf. Polyb. i. 77, as où µóvov
εὐδοκῆσαι κοινωνὸν αὐτὸν προσλαβέσθαι τῶν πράξεων, with Xen. Cyrop. viii. 7. 4, ἔδοξεν
ἀναπαύσεσθαι; 1 Macc. vi. 23, ἡμεῖς εὐδοκοῦμεν δουλεύειν τῷ πατρί σου, with Acts xxvi. 9
under Ɛoxeîv, where a resolve is referred to, the infinitive following, and it lays stress
on the willingness or freedom thereof; at the same time marking its design as some-
thing good, whether as intended by the resolver or in reality. Where it expresses the
relation of the subject to an object, it implies recognition, approval thereof; Polyb. iii. 8,
εὐδοκεῖν τοῖς ὑπ᾽ ᾿Αννίβου πραχθεῖσιν, opposed to δυσαρεστεῖσθαι, ibid. δυσηρεστοῦντο τοῖς
ὑπ᾽ ᾿Αννίβου πραττομένοις. For both cases at once; see Ps. lxviii. 17, τὸ ὄρος ὃ εὐδόκησεν
ὁ θεὸς κατοικεῖν ἐν αὐτῷ. (I.) It relates to a determination, when it is followed by an
infinitive; in the LXX. only in Ps. lxviii. 17. In the N. T. Luke xii. 32, evdórŋoev d
πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν ; 1 Cor. i. 21, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ
κηρύγματος σῶσαι κ.τ.λ. ; Gal. i. 15, εὐδόκησεν ὁ ἀφορίσας με ἀποκαλύψαι τὸν υἱὸν
avтoû év éμoí; Col. i. 19; Rom. xv. 26, 27; 1 Thess. ii. 8, iii. 1; 2 Cor. v. 8, evdoкoûμev
µâλλov èkdŋµñσai K.T.λ.; cf. Ecclus. xxv. 16. (II.) Where the matter under considera-
μᾶλλον ἐκδημῆσαι κ.τ.λ.
tion is the relation of the subject to an object, the latter is expressed in profane Greek by
the dative (vid. supra), rarely by the addition of èπí Tɩɩ ;—in the LXX., on the contrary,
we find the accusative, as in Ps. lxviii, 17, li. 18, 21; Lev. xxvi. 34, 41; 1 Esdr. i. 55
(Ecclus. xv. 17); once èπí with the dative in Judith xv. 10; mostly, however, ev with dative,
2 Sam. xxii. 20; Isa. lxii. 4; Mal. ii. 17; Hab. ii. 4; Ps. xliv. 5,-varieties of usage
which arose probably from the circumstance that when the word first began to be employed
by writers its construction was not quite settled, and that fixed rules were formed on the
basis of the example of the authors above quoted. In the N. T. the accusative occurs
only in Heb. x. 6, 8 (from Ps. xl. 7). Elsewhere év, Matt. iii. 17, xvii. 5; Mark i. 11;
Luke iii. 22; 1 Cor. x. 5; Heb. x. 38; 2 Cor. xii. 10; 2 Thess. ii. 12; eis, 2 Pet. i. 17,
Matt. xii. 18, where Lachm. reads simply the accusative. This mode of indicating the
object is justified by the circumstance that evdoкeîv may be classed among the verbs which
denote an emotion, a mood, a sentiment cherished towards any one to take pleasure in
something, to have an inclination towards it, as Oéλew also is used by the LXX., and άyaπâv
is sometimes combined with the dative in classical Greek. In general the LXX. employ
Oéλew far more frequently to express that which they elsewhere express by evdokeîv = ran
and So e.g., Oéλew with the accusative, Deut. xxi. 14; Ps. xviii. 22, púσeтaí
Εὐδοκέω
Εὐδοκία
214
Εν
με, ὅτι ἠθέλησέ με. (Cf. Matt. xxvii. 43, ῥυσάσθω νῦν αὐτόν, εἰ θέλει αὐτόν.) Ps. xxxiv. 12,
θέλειν ζωήν, cf. 1 Pet. iii. 10, ζωὴν ἀγαπᾶν, and yen = ἀγαπᾶν, Ps. li. 8 ; Hos. vi. 6, ἔλεος
θέλω καὶ οὐ θυσίαν, cf. Heb. x. 6, 8. Herewith cf. εὐδοκεῖν with the accusative in the
places quoted. Further, en = θέλειν ἐν, quite in the same sense as εὐδοκεῖν ἐν, 1 Sam.
xviii. 22, θέλει ἐν σοὶ ὁ βασιλεύς; 2 Sam. xv. 26, οὐκ ἠθέληκα ἐν σοί, correlative with
ver. 25, ἐὰν εὕρω χάριν; 1 Kings x. 8, ἠθέλησεν ἐν σοὶ δοῦναί σε ἐπὶ θρόνου Ισραήλ, as
in 2 Chron. ix. 8. Further = y, 1 Chron. xxviii. 4, ἐν ἐμοὶ ἠθέλησε τοῦ γενέσθαι με εἰς
βασιλέα, parallel previously with ἐκλέγεσθαι and αἱρετίζειν, cf. Matt. xii. 18. Like θέλειν
in these combinations, εὐδοκεῖν also denotes what is elsewhere rendered ἐκλέγεσθαι and
αἱρετίζειν, οι προσδέχεσθαι, as my is rendered in Isa. xlii. 1 ; Amos v. 22 ; Mal. i. 10 ; cf.
Prov. iii. 12, παραδέχεσθαι, and accordingly εὐδοκεϊν is fitted to express the same bearing on
God's part to men (Matt. iii. 17, xvii. 5; Mark i. 11; Luke iii. 22; 1 Cor. x. 5; Heb. x. 38;
2 Pet. i. 17 ; Matt. xii. 18), for which elsewhere these latter expressions are employed (hence
also the aor. ἐν ᾧ εὐδόκησα, Matt. iii. 17, etc.). Cf. Isa. xlii. 1, ὁ ἐκλεκτός μου, προσεδέξατο
αὐτὸν ἡ ψυχή μου, for which Matt. xii. 18, ὁ ἀγαπητός μου, εἰς ὃν εὐδόκησεν ἡ ψυχή μου.
Cf. also ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα, Matt. xvii. 5, with the parallel passage
Luke ix. 35, ὁ υἱὸς μοῦ ὁ ἐκλελεγμένος. It corresponds also to ἀγαπᾶν ; cf. 2 Thess. ii. 12,
åyaπâv;
εὐδοκεῖν ἐν ἀδικίᾳ, with 2 Pet. ii. 15 ; Heb. i. 9 ; see ἀγαπᾶν (α) and (6). What is special
here is that evdokeîv is at the same time an expression of emotion; hence the combination
with ἀγαπητός, as προσδέχεσθαι with ἐκλεκτός, Isa. xlii. 1 ; cf. 2 Cor. xii. 10, εὐδοκῶ ἐν
ἀσθενείαις.
Ο
Ο
Ο
T:
Εὐδοκία, ή, in the LXX. and Ν. Τ., for which Dion. Hal., Diod. Sic., etc., have
εὐδόκησις, the deeming good, contentment, approval. Diod. Sic. xv. 6, τηρήσειν ἅμα καὶ τὴν
ἀλήθειαν καὶ τὴν εὐδόκησιν τοῦ Διονυσίου. In this sense εὐδοκία = η, Ps. xix. 15, ἔσονται
εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου; Ecclus. xxxi. 20, cf. nisi m, Lev. i. 3, xxii. 20,
21, Jer. vi. 20, Prov. xii. 22, where it is = δεκτὸς τῷ θεῷ. This corresponds to the use
of εὐδοκεῖν τινὶ, ἔν τινι, No. II., where an object actually present is referred to, = joy, good
pleasure, Ecclus. i. 27, xxxii. 5, xxxix. 8. But as εὐδοκεῖν, where allusion is made to a
resolve, lays stress on the willingness or freedom of it (Ecclus. xxxii. 20, θεραπεύων ἐν
εὐδοκίᾳ δεχθήσεται καὶ ἡ δέησις αὐτοῦ ἕως νεφελῶν συνάψει), at the same time marking it
as good, so also does evdokia denote a free will (willingness, pleasure), whose intent is
something good,-benevolence, gracious purpose. It corresponds thus to ji, Ps. lxxxix. 18,
evi. 4, li. 20, ἀγάθυνον, κύριε, ἐν τῇ εὐδοκίᾳ σου τὴν Σιών (cf. θέλημα = 18η, Ps. xxx. 6, 8),
and in this sense is parallel to εὐλογία, blessing, Ps. v. 15, εὐλογήσεις δίκαιον, κύριε, ὡς
ὅπλῳ εὐδοκίας ἐστεφάνωσας ἡμᾶς, cf. Deut. xxxiii. 23; Ps. cv. 16, ἐμπιπλᾷς πᾶν ζῶον
εὐδοκίας. Cf. νη= ἔλεος, Isa. lx. 10 = χάρις, Prov. xi. 27. Hence Theodoret, ἡ ἐπ᾿
εὐεργεσία βούλησις. — Of God's purpose of grace, Matt. xi. 26; Luke x. 21, οὕτως ἐγένετο
εὐδοκία ἔμπροσθέν σου; Eph. i. 9, κατὰ τὴν εὐδοκίαν αὐτοῦ; Phil. ii. 13 (cf. ὑπέρ, Rom.
xv. 8). In Eph. i. 5 it serves more exactly to characterize the θέλημα, κατὰ τὴν εὐδοκίαν
Εὐδοκία
Δούλος
215
=
τοῦ θελήματος αὐτοῦ. Luke ii. 14, ἐν ἀνθρώποις εὐδοκία, corresponds to εὐδοκεῖν ἐν. Even
if, with Lachm. and Tisch., we read év á. evdoxías, we should have to take evdoxía in the
same sense, and to explain the genitive like τέκνα ὀργῆς, υἱοὶ τῆς βασιλείας. For εὐδοκία
never denotes "good will" in the moral sense; not even in 2 Thess. i. 11. Aς πάσα
εὐδοκία ἀγαθωσύνης is there mentioned along with ἔργον πίστεως, it is impossible that
εὐδοκία ἀγαθωσύνης
evdokia ȧyalwσúvns should mean "pleasure in the good" (de Wette), for the symmetry
of expression would thus be destroyed; but evdoxía must be an outcome of ȧyalwσúvn,
as ἔργον is a product of πίστις ; εὐδοκία ἀγαθωσύνης is an expression like εὐδοκία ἐπιθυμίας,
Ecclus. xviii. 31; evd. åσeßŵv, Ecclus. ix. 12, denoting accordingly that which pleases
ȧyalwoúvn, goodness, the tendency to the good. Nor does evd. in Phil. i. 15 mean a
purpose morally good; but in opposition to διὰ φθόνον καὶ ἔριν, δι᾽ εὐδοκίαν τὸν Χριστὸν
Kηpúσσew is benevolently, cf. vv. 16, 17. The question is more difficult, how we are to
understand ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις πρὸς τὸν θεὸν κ.τ.λ. in Rom. x. 1.
Some urge that it cannot denote wish, because evdоkev does not occur in the sense of
ẻπɩoνµeîv, and that the meaning "good pleasure" is inconsistent both with Sénois and
ἐπιθυμεῖν,
with Tρòs Tov Ocóv, which, owing to the absence of the article, must be referred to both
expressions. Apart, however, from the circumstance that some MSS. repeat the article,
the words ἡ δέησις πρὸς τὸν θεόν can quite as easily stand alone, like e.g. ἡ πίστις ὑμῶν
"what
ev Xρioτô 'Inσoû, Col. i. 4, cf. dénois, 2 Cor. ix. 14, Phil. i. 4, and the meaning
is pleasing to my heart (Ecclus. ix. 12), and what I ask from God for Israel," would not
be at all unsuitable. At the same time, it is possible that the apostle used evdokía to
express his benevolent intentions or wishes relatively to the salvation of Israel, analogously
to its use for the gracious will of God. Still this explanation of evd. in the present
connection is undeniably somewhat forced, especially as the meaning " benevolent purpose,'
alongside of Sénois, strikes one as much stranger than "good pleasure." The meaning
wish" is totally indefensible, even if we take into consideration the use of evdokεiv in
2 Cor. v. 8, 1 Thess. ii. 8, where it denotes "willingness," as in Rom. xv. 26, 27; cf.
1 Macc. vi. 23, xiv. 46, 47.
"
▲ o û λos, ïv, ô, servant, the opposite of exeúepos, 1 Cor. xii. 13; Gal. iii. 28; Col.
iii. 11; Rev. vi. 15, xiii. 16, xix. 18. Correlative usually to SeoTróτns, as in Tit. ii. 9;
in the N. T., however, more frequently to kúpios, Luke. xii. 46, John xv. 20, and often.
He is a Soûλos whose will and capacity are totally at the disposal of another, Xen. Cyrop.
viii. 1. 4, οἱ μὲν δοῦλοι ἄκοντες τοῖς δεσπόταις ὑπηρετοῦσι; cf. Luke xvii. 7-10; Gal.
iv. 1–3; John xv. 15; 1 Tim. vi. 1. Synonymous with diákovos (which see), oikéτns,
Оεрáπшν, which latter expressions are often used interchangeably in the LXX.
transference to moral relationships was natural enough; e.g. 8. Tês åµaprías, John viii. 34,
Rom. vi. 17, 20, cf. dovλoûσlai tŷ dikaιoσúvy, Rom. vi. 18, to designate one who has given
his will and thus also his activity into bondage to sin, and is completely ruled thereby.
Cf. 2 Pet. ii. 19, ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς
The
Δούλος
Δούλος
216
subject to corruption; ᾧ γάρ τις ἥττηται, τούτῳ καὶ δεδούλωται; Rom. vi. 16, δοῦλοί ἐστε
@ ὑπακούετε. Cf. Ammon., p. 45, δοῦλοι μὲν γάρ εἰσι οἱ τῶν ἡδονῶν καὶ πάντες οἱ
ὑποτεταγμένοι ὑπὸ βασιλέα.
The normal moral relation of man to God is that of a δοῦλος τοῦ θεοῦ, whose own
will, though perfectly free, is bound to God; 1 Pet. ii. 16, ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπι-
κάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλ᾽ ὡς θεοῦ δοῦλοι. The expression δοῦλος
θεοῦ (κυρίου, Χριστού), however, bears a twofold meaning. It denotes
(I.) That relation of subservience and subjection of will which beseems all who confess.
God and Christ, and are devoted to Him ; and indeed with the distinction, that whilst (α.)
some are designated His servants by God Himself, and are separate from others as
belonging to Him and well-pleasing on account of their conduct towards Him (for this latter
see Rev. xxii. 3), so e.g. Ps. cv. 6, 26, and Isa. lxv. 9, where δοῦλος is conjoined with
ἐκλεκτός; Ps. cv. 26, ἐξαπέστειλε Μωϋσῆν τὸν δοῦλον αὐτοῦ, Ααρὼν ὃν ἐξελέξατο ἑαυτῷ;
Job i. 8, ii. 3, xlii. 8; Joel iii. 2; Acts ii. 18; Deut. xxxii. 36; Lev. xxv. 42; Rev. i. 1,
ii. 20, vii. 3, xi. 18, xix. 2, 5, xxii. 3, 6; in other cases (b.) men thus designate them-
selves; and accordingly merely their relation to God, i.e. their devotion, submission, is
expressed, as e.g. Ex. iv. 10; 1 Sam. iii. 9, xxiii. 10; 1 Cor. vii. 22 (cf. ver. 23, un
γίνεσθε δοῦλοι ἀνθρώπων); Eph. vi. 6 ; Col. iv. 12; Luke ii. 29. Cf. ἰδοὺ ἡ δούλη
κυρίου· γένοιτό μοι κατὰ τὸ ῥῆμά σου, Luke i. 38, 48 ; σύνδουλος, Rev. ii. 9. It is the
same idea which gives weight and significance to Phil. ii. 7-one of the most daring
expressions, μορφὴν δούλου λαβών, over against ἐν μορφῇ θεοῦ ὑπάρχων, ver. 6.
(II.) A peculiar relation of devotedness, in which a man is at God's disposal, and is
employed by Him, a special form of the general relation referred to above; cf. the
passages in the second part of Isaiah, where the servant of Jehovah (ὁ παῖς μου) is at
the same time His Elect One; cf. also Rev. xxii. 9. Thus the prophets are designated
δοῦλοι τοῦ θεοῦ, Rev. x. 7, ἐτελέσθη τὸ μυστήριον τοῦ θεοῦ, ὡς εὐηγγέλισεν τοὺς ἑαυτοῦ
δούλους τοὺς προφήτας ; cf. Jer. vii. 25, xxv. 4; Amos iii. 7. — Moses, Rev. xv. 3, and
Neh. x. 30, cf. Josh. i. 2, Ex. xiv. 31, Num. xii. 7 = θεράπων; Deut. xxxiv. 5, οἰκέτης ;
Ps. cxxxii. 10, cxliv. 10; Acts xvi. 17; cf. Εurip. Ion. 309, τοῦ θεοῦ καλοῦμαι δοῦλος εἰμί
TE. In the O. T., after Moses and Joshua, David is the first who is called the servant of
Jehovah in a prominent sense, Ps. xviii. 1, xix. 12, 14, cxliv. 10; 2 Sam. vii. 20. (See
Delitzsch on Ps. xviii.). So also the apostles, Acts iv. 29; cf. Tit. i. 1. In the same
manner Paul describes himself as a δοῦλος Ἰησοῦ Χριστοῦ, Rom. i. 1, which obviously
has relation to his office; cf. Gal. i. 10, εἰ ἔτι ἀνθρώποις ἤρεσκον Χριστοῦ δοῦλος οὐκ ἂν
ἤμην. Cf. also Phil. i. 1, where Paul designates himself and Timothy without further
addition δούλοι Χριστοῦ ᾿Ιησοῦ ; and 2 Tim. ii. 24, where there is undoubtedly a reference
to the special relation of service (and the correspondent behaviour, see I. 6); δοῦλον δὲ
κυρίου οὐ δεῖ μάχεσθαι, ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικὸν κ.τ.λ. ; Jas. i. 1; 2 Pet.
i. 1; Jude 1; Rev. i. 1.— Only once does Paul use the word to designate his relation
to the church, 2 Cor. iv. 5, κηρύσσομεν Χριστὸν Ἰησοῦν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ
Δούλος
Δουλεύω
217
Ἰησοῦν ; cf. i. 24, οὐχ ὅτι κυριεύομεν ὑμῶν τῆς πίστεως, ἀλλὰ συνεργοί ἐσμεν τῆς χαρᾶς ὑμῶν;
1 Cor. ix. 19, ἐλεύθερος γὰρ ὢν ἐκ πάντων, πᾶσιν ἐμαυτὸν ἐδούλωσα; cf. διάκονος.
Σú v do vλos, ó, fellow-servant, Matt. xviii. 28, 29, 31, 33, xxiv. 49; ô TOû avtoû
SEσTÓTOU, Pollux, Onom. iii. 82. In Attic Greek óµódovλos is often substituted for it.—
Used (I.) of companions in the same relationship of devotion and subjection to God, Rev.
xxii. 9, as also of subservience (vid. Soûλos), Rev. vi. 14. And (II.) to denote participation
in the same work, in the same divine commission, Rev. xix. 10, xxii. 9, connected with
Stákovos, Col. i. 7, iv. 7.
▲ ovλów, to make a servant, to subject, to subjugate, Acts vii. 6; 1 Cor. ix. 19; passive,
be subjugated, subdued; perfect, to be dependent; Gal. iv. 3, Tò Tà σTоIXEîα TOû Kоσμоν
ĥμev dedovλwμévol. It denotes not so much a relation of service, as rather, primarily,
the relation of dependence upon, bondage to any one; e.g. in the case of subjugated nations,
etc.; so in 2 Pet. ii. 19; Tit. ii. 3. To this the use of the word in Rom. vi. 18, 22,
owes its significance, ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ; ver. 22,
dovλwlévtes dè tâ fe; cf. the adjective, rà µéλŋ doûλa, ver. 19. — In 1 Cor. vii. 15 the
δουλωθέντες θεῷ; μέλη
words οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφή are hardly to be explained as standing in
antithesis with xwpileolai, or ver. 13, µǹ åþiéтw, but, as Meyer (in loc.) justly remarks,
relate to the legal necessity, to which attention is directed in the ev ToloÚTOLS, “in such
cases; cf. ver. 39.
""
-
4 ovλeuw, to be in the position of a servant, and to act accordingly; that is, both to
be subject and to serve in subjection, in bondage,-used of actions which are directed
by others. Cf. Sovλovolai as opposed to avтovóμos, Xen. Hell. iv. 8. 1, 2.
(I.) To be subjugated, reduced to bondage, Tví, John viii. 33; Acts vii. 7; Rom. ix.
12. Absolutely, Gal. iv. 25, δουλεύει μετὰ τῶν τέκνων αὐτῆς, opposed to ἐλευθέρα ἐστίν,
ver. 26, synonymous with vπrò vóμov eivaι, ver. 21. The similar expression in Rom.
vii. 6, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος, is
occasioned by the relation to the vóμos hitherto considered, and by the antithesis between
γράμμα and πνεῦμα intended to be set up by the apostle. Γράμμα, namely (which see),
denotes the law as a fixed and therefore outwardly abiding norm, and the words èλev¤épa
ἐστὶν ἀπὸ τοῦ νόμου, ver. 4, readily suggested the expression δουλεύειν.
At the same
time the apostle had in view, not merely the dissolution of the relation to the law, but
also the establishment of a new relation, in which Christ takes the place of the law, just
as a husband represents the law relatively to his wife until another can rightly take his
place, vv. 1-4. Finally, however, in order to express the change effected in the Sovλeúeiv
itself, the apostle in ver. 6 contrasts, not as hitherto vóμos and Xρioτós, but πveûµɑ and
ypáμμa; for in the Tveûμa the relation of Christ to man manifests itself analogously
γράμμα;
to that of the law to man in the γράμμα, hence also we read δουλεύειν ἐν τινί and not
δουλεύειν τινί.
(II.) To serve in bondage, to put one's dependence into effect, e.g. to obey, Luke xv. 29,
2 E
Δουλεύω
Δύναμις
218
δουλεύω σοι καὶ οὐδέποτε ἐντολήν σου παρῆλθον ; Matt. vi. 24; Luke xvi. 13, δυσὶ κυρίοις,
θεῷ καὶ μαμωνᾷ ; Gal. v. 13, δουλεύετε ἀλλήλοις ; cf. Eph. v. 21, ύποτασσόμενοι ἀλλήλοις ;
Eph. vi. 7; 1 Tim. vi. 2. Metaphorically, e.g. Taîs dovaîs, Plat., Xen., Herodian; TOîs
vóμois, Plato. In the N. T. Tit. iii. 3, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικιλαῖς; Rom.
vii. 25, δ. νόμῳ θεοῦ; vi. 6, τῇ ἁμαρτία; Gal. iv. 8, δ. τοῖς φύσει μὴ οὖσιν θεοῖς ; 1 Thess.
i. 4, 0e Cavтi; Col. iii. 24; Rom. xiv. 18, xvi. 18, Xpior. The expression avr@,
Xpioт& S₁v, 2 Cor. v. 15, may be compared. Eurip. Ion. 182, Poiß dovλevow.-If we
Φοίβῳ δουλεύσω.
read Rom. xii. 11, with Griesbach and others, T Kaip dovλevovтes, instead of the Received
Tậ KUρíw, which is favoured by the context with its special exhortations, we shall have
to understand the apostle as requiring an exact and careful consideration of the circum-
stances of the time. To kaip dovλeveu denotes, namely, like the Latin tempori servire,
Tập xaipê
to take the circumstances into consideration, to regulate oneself by them. For examples, see
Tholuck and Fritzsche in loc. In such a connection the otherwise ambiguous expression
can have no less force than the general exhortation in Eph. v. 16, Col. iv. 5, namely, a
force agreeable to the Christianity of the writer and the persons addressed; vid. ¿ğayo-
ράζειν.
▲ ovλeía, as, n, servitude, dependence; the state of a doûλos, who is not his own
master; opposed to exevlepía, Gal. v. 1. In this place, as well as in iv. 24, diαłýÊη...
εἰς δουλείαν γεννώσα, cf. ver. 26 and Rom. viii. 15, πνεῦμα δουλείας, opposed to υἱοθεσίας
(cf. John viii. 35), we must understand by Sovλeía the state of involuntary dependence
into which man is put by the law. From it we are freed by Christ (Gal. v. 1, ii. 4), in
that He brings about a dovλeveu év πveúμaтi-a figurative expression, cf. Rom. viii. 4.
On Heb. ii. 15, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας, comp.
Lev. xxvi. 36, ἐπάξω δουλείαν εἰς τὴν καρδίαν αὐτῶν . . . καὶ διώξεται αὐτοὺς φωνὴ φύλλου
φερομένου, καὶ φεύξονται ὡς φεύγοντες ἀπὸ πολέμου. That state of man is described in
which he is prevented from freely possessing and enjoying his life. With the genitive
added, in Rom. viii. 21, ý dovλeía Tîs plopâs, subjection to corruption.
▲ úvaµaɩ, to be able, to be capable of. Hence
να
▲ úvaµis, ews, ǹ, capability, power.-(I.) Relatively, capability of anything, ability
to perform anything, Matt. xxv. 15; Acts iii. 12, iv. 7; Heb. xi. 11; cf. eis, raтà dúvaμiv,
according to ability, as far as able (2 Cor. viii. 3), opposed to πаρà, vπèρ dúvaµiv, 2 Cor.
i. 8, viii. 3, beyond ability. Plato, Phileb. 58 D, el Tis TéþUKE TĤs fʊxôs ỷµŵv Súvaµıs
ἐρᾶν τε τοῦ ἀληθοῦς καὶ πάνθ᾽ ἕνεκα τούτου πράττειν. (ΙΙ.) Absolutely, power, strength,
might, both (1) the ability to make oneself felt vigorously, to work, to act powerfully,―as,
e.g., of physical and intellectual power,-and (2) power in operation, in action; not merely
power capable of action, but power in action. The former in Luke xxiv. 49, ews où évdú-
onole é§ vyovs Súvaμiv; Acts i. 8, vi. 8; Luke i. 17; Rev. iii. 8. Opposed to åσléveia,
1 Cor. xv. 43.-1 Cor. xv. 56, ǹ dè dúvaμis Ts ȧμapтías ó vóμos, it is the law which
gives sin its power to assert itself and bring forth death (it is used for this purpose by
Δύναμις
Δύναμις
219
ǹ Tảɣaðοû dúvaµıs.
ἡ τἀγαθοῦ δύναμις.
sin), because it itself nσlével dià Tês σaρkós, Rom. viii. 3, cf. vii. 8, 10. Of moral vigour
and efficiency, Eph. iii. 16, δυνάμει κραταιωθῆναι εἰς τὸν ἔσω ἄνθρωπον ; Col. i. 11, ἐν
πάσῃ δυνάμει δυναμούμενοι . . . εἰς πᾶσαν ὑπομονήν (Isa. xl. 31). Cf. Plato, Phileb. 64 Ε,
Mostly, however, it is power showing itself as power (not passive),
power in action-might. So in Rom. i. 20, ǹ áídios toû Оeoû dúvaµıs kai beióτns. In this
sense Paul describes the gospel as δύναμις θεοῦ εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Rom.
i. 16, as he says similarly in 1 Cor. i. 18, ὁ λόγος τοῦ σταυροῦ . . . τοῖς σωζομένοις ἡμῖν
δύναμις θεοῦ ἐστίν. Ver. 24 of Christ crucified, Оeoû dúvaμis kai σopía for those who
are called. Cf. 2 Pet. i. 3, ἡ θεῖα δύναμις τοῦ Χριστοῦ; Phil. iii. 10, ἡ δύν. τῆς ἀναστά-
σεως τοῦ Χριστοῦ, where we must take into consideration everything by which it is made
evident in us that Christ has risen from the dead, 1 Cor. xv. 14-22; Rom. viii. 33, 34.
-2 Tim. iii. 5, dúv. Tĥs evσeßeías, opposed to μópowσis. In the same sense in the
doxologies as in Matt. vi. 13; Rev. vii. 12, xii. 10, xix. 1; in the combination év dvváμel,
e.g. Mark ix. 1, Baoiλeía Tоû Оεoû ênλvovîa év dvváμe; Luke iv. 36; Rom. i. 4;
1 Cor. xv. 43 ; Col. i. 29; 1 Cor. iv. 19, 20, οὐ γὰρ ἐν λόγῳ ἡ βασ. τ. θ. ἀλλ᾽ ἐν δυνάμει.
God Himself, as the power who is exalted above and prevails over all things, is designated
absolutely dúv., Matt. xxvi. 64; Mark xiv. 62 (in the parallel passage, Luke
xxii. 69, Súv. TOû OeOû), like with the Rabbins, Sóğa, 2 Pet. i. 17, etc.; μeyaλw-
σύνη, Heb. i. 3 ; ὁ μόνος δυνάστης, 1 Tim. vi. 15; ὁ τῆς ἁπάσης δυνάμεως δυνάστης,
3 Macc. v. 51. Analogous is the use of dúvaus (èkovoía) in profane Greek to denote the
ruling power, the authorities, Xen., Dem., Diod. Sic. Comp. Svváμeis as a designation of
persons, 1 Cor. xii. 29 (Acts viii. 10). With this may be compared the designation of
supramundane, angelic powers in the N. T. and Hellenistic Greek in general by dúvaμis or
δυνάμεις, conjoined with ἀρχή, ἐξουσία, κυριότης, corresponding to the rabbinical nimis,
Eph. i. 21, Rom. viii. 38, 1 Cor. xv. 24, 1 Pet. iii. 22, πотayévтwv avт♣ ȧyyéλwv kai
ěžovσiv kaì dvváμewv, perhaps describing principally their relation to humanity (but see
under ἄγγελος). δυνάμεις.
Cf. the Philonic doctrine of the divine dvváμeis. For further details,
vid. §ovoía; 2 Thess. i. 7, ayyeλoi Svváμews kuplov. Where the appearance of Christ,
ἐξουσία ἄγγελοι δυνάμεως κυρίου.
μeтà Sóns Kai Svváμews, is spoken of, Matt. xxiv. 30, Mark xiii. 26, Luke xxi. 27, we
may conceive the dúvaμis as represented by the accompanying hosts of angels who, like
an army in prof. Greek, Plutarch, Mar. 13, are designated dívaµıs тoû kvρíov, Ps. ciii. 21,
cxlviii. 2 in NY. Not to be confounded therewith is the expression in Matt. xxiv. 29,
αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται; Luke xxi. 26 (Mark xiii. 25, αἱ δυν. αἱ ἐν τοῖς
oup.). 'H Súv. Tav oup. denotes, indeed, in Ps. xxxii. 6, Dan. viii. 10, plural in Isa.
xxxiv. 4, the starry host; but in the places cited this meaning does not harmonize with
the words ὁ ἥλιος. . . καὶ ἡ σελήνη
καὶ ἡ σελήνη . . . καὶ οἱ ἀστέρες which precede; so that it must
be assumed to add a new feature. I prefer, therefore, to take it to denote the
powers which are connected with the stars or the heavens (cf. Gen. i. 14-19), to whose
influence the earth is subject. It thus corresponds to Job xxxviii. 33, inpvp, o'py nipņ
7. Cf. Cremer on Matt. xxiv. 25, p. 104 sqq.
יְהוָח
Δύναμις
Δύναμις
220
As a special peculiarity of the N. T. use of dúvaμis, may be further adduced its appli-
cation to signs and wonders. Not merely are we told that Súvaμis кvρíov v eis Tò
ἰᾶσθαι αὐτούς, Luke v. 17; δύναμις παρ᾽ αὐτοῦ ἐξήρχετο καὶ ἰᾶτο πάντας, vi. 19; cf.
viii. 46; Mark v. 30, but the miraculous activity of Christ, is traced to the duváμeis
working in Him. Mark vi. 14, ἐνεργοῦσιν αἱ δυν. ἐν αὐτῷ; Matt. xiv. 2, xiii. 54, πόθεν
τούτῳ ἡ σοφία αὕτη καὶ αἱ δυν. ; cf. 1 Cor. xii. 10, ἐνεργήματα δυνάμεων ; xii. 28, 29, μὴ
TáνTES SUV.,—a mode of expression which is most readily traceable to the employment of
Svváμers by Philo to designate the divine attributes, which were represented in the form of
intermediate beings, who were the media of God's external activity. Cf. John i. 52. (To
a similar notion may perhaps be traced the words in Acts viii. 10, ovtós čotw ý dúvaµıs
Tоû ОEοû ǹ каλоvµévn peyáλn, cf. de Wette in loc.)—Further, miracles themselves are also
passively termed Svváμeis, Matt. xi. 20, 21, 23; Mark vi. 2, 5; Luke x. 13, xix. 37;
Acts ii. 22, viii. 13, xix. 11; 2 Cor. xii. 12; Gal. iii. 5; Heb. ii. 4; πoleîv dvváμeis, Matt.
vii. 22, xiii. 58, Mark ix. 39, as effects wherein power is in a special sense unfolded and
manifested, cf. woɩîv dvváμiv, Ps. cviii. 14, lx. 14= y; Job xxxvii. 13, vov‡eтéîoĐai
νουθετείσθαι
δύναμιν κυρίου – his Ε. Further analogies for this usage, which we find also in patristic
Greek, do not exist. We can scarcely take the term in this sense in Heb. vi. 5, dvváµeis
μέλλοντος αἰῶνος γεύσασθαι, for the writer is treating of an inward personal experience of
the δυν., such as we may have of the word of God (καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις
Te μ. alv.), which we could not be expected to have of miracles (Heb. ii. 4). They are
influences which are connected with or arise from another order of things, but have no
causal connection with the present, and as such confer a special worth on the state and
position, whose loss is referred to. Cf. Eph. ii. 2; Tit. ii. 12; Heb. vii. 16; Eph. i. 19;
1 Pet. i. 3.
Apart from these peculiarities of usage, dúvaμs in other respects also has a distinctive
place in the treasury of N. T. words. It denotes the power which manifests itself in all
the modes of the activity of God, especially in His redeeming work. We read, accord-
ingly, not only of the ȧidios Toû beοû dúvaμis, Rom. i. 20, Heb. i. 3, which is set forth in
the works of creation; but, for example, when speaking of the possibility of the resurrec-
tion of the dead, and therewith of the promised redemption, Christ says, avâσle µn
Eldóτes Tàs ypapàs µndè tηv dúvaμiv тoû eoû, Matt. xxii. 29; Mark xii. 24. Especially
at the beginning and concluding realization of salvation is the power of God active and
discernible, Luke i. 35; 1 Cor. vi. 14; 2 Cor. xiii. 4 (the birth and resurrection of
Christ); and where Paul speaks of the divapus Tov Oeoû, as in Eph. i. 19, 2 Cor. vi. 7,
Eph. iii. 7, 20, 2 Tim. i. 8, cf. 1 Pet. i. 5, 2 Cor. xii. 9, reference is made to the power
which manifested itself in the resurrection of Christ, which works owτnpía (2 Tim. i. 8;
1 Pet. i. 5), and displays itself savingly in and on man,-to God's redeeming and renew-
ing power, cf. 1 Cor. ii. 5, ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλ᾽ ἐν δυνάμει
θεοῦ. In this sense Paul terms the gospel the word of the cross, Christ the crucified,
the power of God (see above). Power operates and appears everywhere where God is at
a
Δύναμις
Ενδυναμόω
221
work revealing and carrying out the plan of salvation (cf. 2 Pet. i. 16), or where the results
of His redeeming work are found either in the whole or in the individual; cf. 2 Cor.
iv. 7, xii. 9; Eph. iii. 16, 20; Col. i. 11; 2 Thess. i. 11, ii. 9; Heb. vii. 16; 1 Pet.
i. 5; 1 Cor. xv. 43. In accordance therewith, the work of those who are engaged in the
service of the divine economy of salvation is done in power, Acts vi. 8; 1 Thess. i. 5;
Col. i. 29; 1 Cor. ii. 5. It is connected with the Holy Spirit, by whose agency the per-
sonal possession of salvation is brought about, Acts i. 8, x. 38, Luke xxiv. 49, Rom. xv.
13, 19, and who for this reason is termed πveûµa dvváµews, 2 Tim. i. 7; 1 Pet. iv. 14.
Thus, always according to the contexts, these very determinate ideas are connected with
the word δύναμις (synonyms, ισχύς, κράτος, ἐξουσία), ideas which ought not especially
to be excluded from the doxologies; cf. Rev. vii. 12, xi. 17, xii. 10, xv. 8, xix. 1. The
example was set by the O. T. with the stress it laid on the power of God, cf. Deut. iii. 24;
Ps. xxi. 14, lxxxvi. 8, lxxxix. 7, cxlvii. 5; Isa. xl. 26, 29, 1. 2, etc.
God and Power are one and the same," says Fronmüller in Zeller's bibl. Wörterbuch,
ii. 87. Cf. Svváoτns as used of God, especially in the Apocrypha.
V
Svvaστéwv Taîdas ißpioτás.
δυναστέων ὑβριστάς.
אֵל שְׁדֵי אֱלֹהִים אֵל .Cf
Avváστns, o, possessor of power; in general, of such as are in possession of
authority, who occupy any high position; e.g. Herod. ii. 32. 2, yevéσbai ȧvôpŵv
γενέσθαι ἀνδρῶν
So in Job vi. 23, ix. 22, xv. 20; Lev. xix. 15 =
Si; Ecclus. viii. 1. Then in the LXX. Gen. 1. 4, Jer. xxxiv. 19, of the chief officers;
in the latter passage = 'pp. So in Acts viii. 27, dvváσrns Kavdáκns. Cf. Constit.
apost. p. 425, οἱ πρεσβύτεροι καὶ οἱ διάκονοι. . . δυνάσται ὑπάρχουσι τῆς ἐκκλησίας.
oi oi
Specially, however, of the independent rulers of larger or smaller territories (rex and
regulus); Phavor. Suváστns ó Túρavvos kaì ô ẞaoiλeus; Luke i. 52 (cf. Ecclus. xii. 5).—
Avváorns is used of God in the Apocrypha with the same predilection and emphasis as
that with which God's power is made prominent in the O. T., e.g. in Ecclus. xlvi. 5, 6, ó
ὕψιστος δυνάστης, parallel with ὁ μέγας κύριος; 2 Macc. iii. 24, ὁ τῶν πατέρων κύριος
καὶ πάσης ἐξουσίας δυνάστης ; xii. 15, ὁ μέγας τοῦ κόσμου δυν. ; xv. 23, δυν. τῶν οὐρανῶν ;
xii. 28, xv. 3, 29. To the Pauline ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασι-
λευόντων καὶ κύριος τῶν κυριευόντων, 1 Tim. vi. 15, corresponds 3 Macc. ii. 3, ὁ κτίσας τὰ
πάντα καὶ τῶν ὅλων ἐπικρατῶν δυνάστης ; v. 51, ὁ τῆς ἁπάσης δυνάμεως δυνάστης; vi. 39.
Avvaμów, to strengthen; very rare in profane Greek. LXX. Eccles. x. 10; Dan.
ix. 27–13; Ps. lxviii. 29 = my. In the N. T. the passive, to be strengthened, to grow
strong, Col. i. 11, ἐν πάσῃ δυνάμει δυναμούμενοι . . . εἰς ὑπομονήν, of moral strengthening ;
cf. Eph. iii. 16; Isa. xl. 29–31. Cf. κραταιοῦσθαι.
0
'Ev dvvaμów, only in biblical and ecclesiastical Greek to make strong, vigorous;
passive, to be strengthened, to become strong. Macar. Hom. 27, évdvvaµwlîvai öλa тà µéλn;
μέλη
Heb. xi. 34, ένεδυναμώθησαν ἀπὸ ἀσθενείας. Cf. Xen. Hell. vi. 4. 18, ẻk tŷs àσlevelas
оуπ lσxνεν. In connection with Heb. xi. 34, reference is appropriately made to Samson
οὔπω ἴσχυεν.
and Hezekiah.—Elsewhere only metaphorically, of the spiritual and moral sphere, 2 Tim.
Ενδυναμόω
"Eyyvos
222
iv. 17, ὁ δὲ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με, ἵνα δι᾿ ἐμοῦ τὸ κήρυγμα πληροφορηθῇ,
as in 1 Tim. i. 12 of equipment with the power necessary to the office of an apostle, see
Súvaμis. Cf. Acts ix. 22.-Phil. iv. 13, πávтa loxíw èv tô évdvvaμoûvтí µe; cf. Eph.
vi. 10, ἐνδυναμοῦσθε ἐν κυρίῳ κ.τ.λ., 2 Tim. ii. 1, ἐνδυναμοῦ ἐν τῇ χάριτι, with Isa.
xlv. 24, 2 Sam. xxii. 30.-Rom. iv. 20, évedvvaµálŋ tŷ tíotel.
E
し
​"Eyyvos, o, bail, usually derived from yvîov, in the sense, hand; eyyun, security by
delivery of a pledge; eyyvos, ov, giving bail; yvîov, however, neither originally nor usually
signifies hand, it is "the place in arms and feet where a bending can take place," and
then signifies in linguistic usage the limbs, arms and feet, in contrast with the head and
body, as also in German the term Glieder (limbs) is used specially of arms and legs; ¿yyviów,
2 Kings iv. 35 = to take in the arms; Hesych. ἐγγυιώσεται· ἐναγκαλισθήσεται, συμπλα-
Kýσeтa. Against this derivation tells also the omission of the in the compounds, though
this is not altogether without example. It seems more correct to trace the word back to
the same stem as eyyús, which see. "Eyyvos is rare both as an adj. and a noun in profane
Greek. Xen. Vect. iv. 20, λαμβάνειν ἐγγύους παρὰ τῶν μισθουμένων. Sometimes in
Plutarch, eyyvov éπáyeσlai; Plut. Mor. 753 D, to find bail for oneself. Also in Aristotle,
Polybius. Usually in the Attic and later writers, eyyunτýs; Xen, Cyrop. vi. 2. 39, ei dé
τις χρημάτων προσδεῖσθαι νομίζει εἰς ἐμπολῆν, γνωστῆρες ἐμοὶ προσαγαγὼν καὶ ἐγγυητάς.
Often in Plato, e.g. Alcib. i. 134 E, ảopaλǹs yàp ei èyyuntýs.—"Eyyvos, ¿yyʊntýs, signifies
the bail who personally answers for any one, either in causa capitis with his life, or
otherwise with his property. Not to be confounded, as may easily be done, with μcoé-
γυος, which signifies the mediator between contending parties, e.g. μεσέγγυον τὴν μείρακα
Kaтaléσðaι, Poll. viii. 28; μeσeyyváw, to bail by a pledge with a third or middle per-
son. Μεσέγγυος is synonymous with μεσίτης; ἔγγυος is only so far also μεσίτης as in a
secondary sense it signifies the security who appears for anything. (It is worthy
of observation that eyyvos occurs also in a passive sense bailed, synonymous with
ȧopaλns, therefore actively of him who holds something to be true, somewhat like the
German Eideshelfer, one associated with another as surety.)
In the N. T. only in Heb. vii. 22, рeíτтovos dialýÊηs yéryovev eyyvos, which is not
to be referred to the death of Christ, by which He has answered for us (to which ěyyvos
might also be applied, cf. Ecclus. xxix. 15, 14, Prov. vi. 1; but then it could not have
been кρeíтт. dial. eyy., but eyy. nμŵv), but to His eternal life through which (not with
which) He is surety for the better covenant (xреíттwν diαlýкn), cf. vv. 21, 24, 25.-
"Eyyvos often occurs in the Apocrypha, e.g. 2 Macc. x. 28, oi pèv čyyvov ëxovtes evnµepías
καὶ νίκης μετ᾿ ἀρετῆς τὴν ἐπὶ τὸν κύριον καταφυγήν; Ecclus. xxix. 15, χάριτας ἐγγύου μὴ
ἐπιλάθῃ, ἔδωκε γὰρ τὴν ψυχὴν αὐτοῦ ὑπὲρ σοῦ; Ecclus. xxix. 16, ἀγαθὰ ἐγγύου ἀνατρέψει
ȧµаρтwλós. Comp. éyyváοµai тiva, to go security for one; Ecclus. xxix. 18; Prov. vi. 1.
'Eyyús
Εγγύς
223
=
אח
רֹאֵי פְּנֵי הַמֶּלֶךְ
Εγγύς, according to Curtius, akin to ἄγχι, ἀγχοῦ, ἄγχνυμαι, narrow, anguish, egere
close, near ; cf. Ruth iii. 12, ὁ ἀληθῶς ἀγχιστεὺς ἐγώ εἰμι· καὶ γέ ἐστιν ἀγχιστεὺς ἐγγίων
Vπèρ èµé. According to Schenkl, on the contrary, akin to the Sanscrit angu, hand, “ẻyyv
ὑπὲρ ἐμέ.
would correspond as the theme in Greek, and thus éyyúlɩ, at hand, near; ¿yyúlev, from
at hand, from close by; éyyús instead of éyyúσi, loc. plur., in the hands, near," in which
case eyyvos, bail, might be connected with it; éyyún, security, by handing in a pledge
(Faustpfand, hand-pledge); by Schenkl, however, as by other lexicographers, associated with
yvîov.-(I.) Near, as to time and space, as well absolutely-Matt. xxiv. 32, 33, xxvi. 18,
and often; Phil. iv. 5, ó kúpios ẻyyús, with reference to time, of the Parousia, while the
same combination more accurately defined in Ps. xxxiv. 19, cxlv. 18, in a local sense-
as with the genitive, éyyùs TOû TÓπоν, πλoloν, etc., Job vi. 19, 23, and often; or with the
dative, Acts ix. 38, xxvii. 8; Ps. xxxiv. 19, cxlv. 18. In the LXX., Jer. xxxv. 4;
ip, Gen. xix. 20, xlv. 10; Ex. xiii. 10.—(II.) Figuratively, of spiritual relations, e.g.
Plato, Rep. vi. 508 C, eyyus paívovтaι Tupλŵv = similar. Wisd. vi. 20, ἀφθαρσία δὲ
ἐγγὺς εἶναι ποιεῖ θεοῦ. With and without yévovs, yével, of kinship, e.g. Aeschylus in Plato,
Rep. iii. 391 E, oi Zŋvòs ¿yyús ; Eurip. Heracl. 37, toîσd' ¿yyùs övτas. Further, ô éyyvtátw
yévovs, yével, the nearest of kin, Plato, Demosthenes. Comp. above, Ruth iii. 12; Ex.
xxxii. 27; Lev. xxi. 2; Judith xvi. 4, ó, oi eyyiσтa; Job vi. 15, oi èyyúτaтoí μov = .—
ěryyiota;
ἐγγύτατοί μου
Esth. i. 14, οἱ ἐγγὺς τοῦ βασιλέως, οἱ πρῶτοι παρακαθήμενοι τῷ βασιλεῖ =
It is used in a special sense in Eph. ii. 13, ὑμεῖς οἱ ποτὲ ὄντες μακρὰν ἐγγὺς ἐγενήθητε ἐν
τῷ αἵματι τοῦ Χριστοῦ, ver. 17, ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην
Toîs éyyús, to distinguish between Jews and Gentiles according to their contrasted rela-
tions to God and to the blessings of salvation; comp. πpoσaywyn, ver. 18, and å¤eoɩ év
τῷ κόσμῳ, ver. 12. The Pauline expression (not perhaps to be compared with oi eis
μакρáv, Acts ii. 39, which, like Isa. xlix. 1, pin D, LXX. Ovn, denotes locally the
µarpáv,
heathen world) needs for its explanation no further conjecture as to usage, and finds none
such in biblical usage in particular. For in Isa. xlix. 1 the peoples are named according
to their local relation to Israel, the peoples and Israel are not distinguished according
to some supposed twofold relationship to some third thing. But Isa. lvii. 19, Kтiv
καρπὸν χειλέων εἰρήνην ἐπ᾽ εἰρήνην τοῖς μακρὰν καὶ τοῖς ἐγγὺς οὖσιν, denotes piπης
ip, the members of God's people scattered far and near; cf. Esth. ix. 20, éžatéσтeiλe
τοῖς Ιουδαίοις ὅσοι ἦσαν ἐν τῇ ᾿Αρταξέρξου βασιλείᾳ τοῖς ἐγγὺς καὶ τοῖς μακράν, synonymous
with oi dieomapµévoi év táoŋ xúpą тŷ ěkw, ver. 19. The apostle's expression rather
points to, or rests on, a usage of post-biblical Hebrew with reference to the Ovn; cf.
Bereschith Rabba 39, Quicunque gentilem appropinquare facit et proselytum facit, idem
est acsi ipsum creasset." Mid. Sam. 28, "Tunc dixit David, An propter proselytos Deus
haec facit populo suo? Dixit ei Deus, Si removes remotos, removebis etiam propinquos."
Literally and originally at the basis of this designation of the heathen and of proselytes,
there lies simply a reference to their relation to Israel as a national community, not to
Israel as in fellowship with God, since heathen and proselytes, not heathen and Jews, are
6
Εγγύς
Εγείρω
224
distinguished as far and near, so that we must recur to ip in the sense of kinship; see
Levy, Chald. Wb. under in. Probably not till later was there introduced a reference to
the ritual of sacrifice, cf. Beresch. xxxix. 18, "Et tu appropinquans remotos et purificans
eos patri suo coelesti;" cf. Eph. ii. 13, èv tô aiµ. At any rate, however, St. Paul's expres-
sion differs from the Rabbinical as the juxtaposition of heathen and Jews differs from
that of heathen and proselytes.
The comparative occurs in Xen. and in biblical Greek, Rom. xiii. 11, éyyúтeρov ýµŵv
ἡ σωτηρία ἢ ὅτε ἐπιστεύσαμεν. The form ἐγγίων is found only in later Greek and in the
LXX. For the superlative both later Greek and the LXX. have the two forms eyyuTaTos
and ἔγγιστος.
'EYY
ía, future eyyiw, for which Cod. B in Jas. iv. 8 has éyyíoe. Only in later
Greek to bring near and to come near, in a transitive and intransitive sense, as is often
the case with verbs of motion; see under åyw. In biblical Greek, (I.) transitive only in
the LXX., and there but seldom. Isa. v. 8, äypov`πpòs ǎypov éyyíčovtes ; Gen. xlviii. 10;
Ezek. xiii. 13, οἱ ἐγγίζοντες πρὸς κύριον τὰ ἅγια τῶν ἁγίων; Ecclus. xxxvi. 12, ἐξ αὐτῶν
ýylaσe kaì πρòs avτòv hyyɩσe, answering to ?, of the officiating priests. Usually in
the N. T. only (II.) intransitively = to come near, to approach; local ẻyy. Twi, Luke vii. 12,
xv. 1, 25, xxii. 47; Acts x. 9, xxii. 6; eis, Matt. xxi. 1; Mark xi. 1; Luke xviii. 35,
xix. 21, xxiv. 28; πρós тiva, Luke xix. 37; oπov, Luke xii. 33. Cf. Phil. ii. 30, μéxpi
Davátov йyyiσe, comp. Job xxxiii. 22. Without closer limitation, Matt. xxvi. 46, and
often.-Temporal, o xaιpós, Matt. xxi. 34; ó xpóvos, Acts vii. 17; pa, Matt. xxvi. 45;
távtwv tò téλos, 1 Pet. iv. 7; ǹ μépa, Rom. xiii. 12, here in contrast with vúę; on the
other hand, in Heb. x. 25, of the Parousia. In the combination ἤγγικεν ἡ βασ. τ. θ., τῶν
oup., Matt. iii. 2, iv. 17, x. 7; Mark iv. 15; Luke x. 11 (in ver. 9, nyyɩkev ép vµâs ý
βασ. τ. θ., comp. Ps. xxvii. 2, ἐν τῷ ἐγγίζειν ἐπ᾿ ἐμὲ κακοῦντας κ.τ.λ., έγγ. has reference to
space). Jas. v. 8, ἡ παρουσία τοῦ κυρίου; Luke xxi. 28, ἡ ἀπολύτρωσις; xxi. 20, ἡ
¿ρýμwσis AvTĥs.—In the LXX. = w, p, Kal, Piel, and Hiphil.—'Eyyíčew to le♣, Heb.
27p, tŵ Oeŵ,
vii. 19, Jas. iv. 8 (Matt. xv. 8, Received text), of intercourse with God in prayer, and in
desired and cherished fellowship with Him; cf. προσέρχεσθαι, προσαγωγή. On the other
hand, in Lev. x. 3, ἐν τοῖς ἐγγίζουσίν μοι ἁγιασθήσομαι, of priestly service.Προσεγγί
Çew, Mark ii. 4.
'Eyelpo, future eyep, aorist yelpa, to awaken, to wake up. The passive ἐγείρομαι,
awakened, to awake; perf. ¿yńyeppaι (in the classics also second perf. eypnyopa); aorist,
nyéρonv. The imperative eyeɩpe in an intransitive sense, as in Eur. Iph. A. 624, Aristoph.
Ran. 340, everywhere restored by Tischendorf instead of eyeipat, which would (cf.
Fritzsche on Mark ii. 9) be equivalent to excita mihi aliquem; Matt. ix. 5; Mark ii.
9, 11, iii. 3, x. 49; Luke v. 23, 24, vi. 8; John v. 8; Acts iii. 6; Eph. v. 14; Rev.
xi. 1. Elsewhere eyeípov, Luke viii. 54; eyeípeole, Matt. xxvi. 46; Mark xiv. 42.-
(I.) It is primarily used of sleepers; to wake them up; passive, to wake up. Hence
Εγείρω
Συνεγείρω
225
¿πνοû, Rom. xiii. 11; άπò тоû vπvоû, Matt. i. 24; and without this addition, in Matt.
viii. 25; Acts xii. 7; Eph. v. 14. In the last-mentioned passage, as in Rom. xiii. 11,
figuratively = to become attentive to one's own dangerous position (Prov. xxiii. 34), and to
the salvation of God delivering therefrom. Vid. ypnyopéw. Similarly in classical Greek
the passive, to be awake, lively, attentive, Xen. Cyrop. i. 4. 20, vii. 5. 20, ods ημeîs kai
συμμάχους πρὸς ἑαυτοῖς ἔχοντας καὶ ἐγρηγορότας ἅπαντας καὶ νήφοντας καὶ ἐξωπλισμέ
VOUS KAÌ OVVTETayμévovs évikŵµev.—Then (II.) of those who are sick, and needing help, to
raise them up, Mark i. 31, ix. 27, cf. Matt. xii. 11.. Passive, to recover, to rise from bed,
Matt. viii. 15, ix. 5-7, etc. Especially, however, (III.) of the dead, who are recalled to
life, or who rise to new life. Conjoined with (woToLeiv, John v. 21; Rom. viii. 11, cf.
Eph. ii. 5, 6. The active, Matt. x. 8 (Rec. text); Acts iii. 15, iv. 10, v. 30, x. 40, xiii.
30, 37, xxvi. 8; Rom. iv. 24, viii. 11, x. 9; 1 Cor. vi. 14; 2 Cor. i. 9, iv. 14; Eph.
=
=
i. 20; Col. ii. 12; 1 Thess. i. 10; Heb. xi. 19; 1 Pet. i. 21. The passive, to rise again,
with or without ek veкρŵv, always refers to the resurrection of the body, Matt. xi. 5, xiv. 2,
xvi. 21, xvii. 9, 23, xxvi. 32, xxvii. 52, 63, 64, xxviii. 6, 7; Mark vi. 14, 16, xii. 26,
xiv. 28, xvi. 6, 14; Luke vii. 14, 22, ix. 7, 22, xx. 37, xxiv. 6, 34; John ii. 22, xii. 1,
9, 17, xxi. 14; Rom. iv. 25, vi. 8, 9, vii. 4; 1 Cor. xv. 4, 12–17, 20, 29, 32, 35, 42–44,
52; 2 Cor. v. 15; 2 Tim. ii. 8.-The usage noted under II. and III. is not found in
profane Greek. Parallels, however, may be found answering to the use (IV.) in John
ii. 19, tòv vaòv ¿ycípeɩ = to erect, to build up, e.g. Teîxos, Herodian, viii. 1. 12; πúpyovs,
viii. 2. 12; but, as a general rule, àviorávaι is used, which is a synonym, especially in
following cases. Thus (V.) D'P, LXX. = ávioтával, eyeípew; in the classics to bring
to pass, to originate, to arouse; passive, to arise, synonymous with yiyveolai, cf. Herod.
vii. 49, ἐγείρεται χειμών; Xen. Ηίρρ. i. 19, ἢν πόλεμος ἐγείρηται, corresponding to the
foregoing πóλeμos yiyvnтai. In biblical Greek, with a personal object, to call forth,
ἣν πόλεμος γίγνηται.
to cause to appear; passive to appear, to come forth. So in Acts xiii. 22, nyeupev avтoîs
τὸν Δαβὶδ εἰς βασιλέα, cf. 2 Sam. xviii. 1 ; Judg. ii. 18, ἤγειρε κύριος αὐτοῖς κριτάς ; 1 Sam.
ii. 35, åvaoτýow èµavto iepéa tɩotóv, Jer. xxix. 15; Deut. xviii. 18.—Matt. xxiv. 7,
11, 24; Mark xiii. 8, 22; Matt. xi. 11; Luke vii. 16, xi. 31, xxi. 10; John vii. 52
(Acts xiii. 23, Rec. text); Luke i. 69. On Luké iii. 8, Matt. iii. 9, Súvaтai ek tôv XíOwv
τούτων ἐγεῖραι τέκνα τῷ ᾿Αβραάμ, cf. Gen. xxxviii. 8, ἀνάστησον σπέρμα τῷ ἀδελφῷ σου.
On Luke vii. 11, comp. Stier, " In D', human birth and divine ordainment and bestow-
ment are included.”—Matt. xxiv. 11, 24, of false prophets, etc., the middle passive=to
make their appearance.—Cf. ¿§eyeípw, Rom. ix. 17. Lastly, (VI.) the passive denotes in
general, to quit one's previous position, to rise, to get up, Rev. xi. 1; John xiv. 31, and often.
"Eyepois, ǹ, the resuscitation of the dead, Matt. xxvii. 53. In the classics it cor-
responds with ἐγείρω ; τοῦ θύμου, τῶν τειχῶν, etc.
=
Σvveyeípw, to awaken together, both with co-operation and common activity, there-
fore the combination of several subjects, Ex. xxiii. 5, ovveyepeîs avтò µer' avтoû (al.
2 F
Συνεγείρω
Έθνος
226
σvvapeîs), and, as in the N. T. always, when several objects are connected, Plut. consol. ad
Apollon. 117 C, πᾶσα πρόφασις ἱκανὴ πρὸς τὸ τὰς λύπας καὶ τοὺς θρήνους συνεγείρειν ;
Isa. xiv. 9, συνηγέρθησάν σοι πάντες οἱ γίγαντες οἱ ἄρξαντες τῆς γῆς.—In the N. T. Eph.
ii. 6, ὁ θεὸς .
ó
ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ, χάριτί
ἐστε σεσωσμένοι, καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ.
The revivification of Christ, His resuscitation to a new life (Rom. vi. 10), involves at the
same time the vivifying anew of those that are His, to wit, delivery from the state into
which they have been brought by sin, which, considered in its entire compass, may be
designated death. Cf. Rom. vi. 4-10. And as in the state produced by sin there is an
anticipation of final destruction, so in that of deliverance there is an anticipation of the
end, to wit, resurrection; cf. Rom. vi. 4–11 with viii. 11, 24. The ovv in ovveyeípew ex-
presses not merely the similarity of the deliverance, of the divine work of salvation, but
it affirms that it is an effect not specially and newly appearing, but connected with
Christ's resurrection, taking place and included in it, and also proceeding from it, cf. Rom.
vi. 6, iv. 25,-an effect brought about on God's part through the medium of baptism,
Rom. vi. 4; on man's part, by the faith which avails itself of the facts of redemption, ¿e.
of Christ's resurrection ; Col. ii. 12, ἐν Χριστῷ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς
ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν; Col. iii. 1, εἰ οὖν συνηγέρθητε τῷ
Χριστῷ, τὰ ἄνω ζητεῖτε. Considered from another side, ovverуyeponvaι coincides with
Sikaiwoñvai; cf. Col. ii. 12, 13, with Rom. iv. 25, v. 1.
Ipnyopéw, belonging to biblical Greek, from eypńyopa, to be awakened, to be awake
to watch, to refrain from sleep, Neh. vii. 3; transferred from the physical to the moral-
religious sphere, cf. Matt. xxvi. 38, 40, 41, it denotes attention (cf. Jer. i. 12, v. 6;
Mark xiii. 34) to God's revelation, cf. Prov. viii. 34; Isa. xxix. 10; or to the know-
ledge of salvation, 1 Thess. v. 6; a mindfulness of threatening dangers (cf. Prov.
xxiii. 34), which, with conscious earnestness and mind on the alert, keeps from it
all drowsiness and all slackening in the energy of faith and conduct; Matt. xxvi. 40,
γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν; Mark xiv. 38; 1 Pet.
ν. 8, νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος, ὡς λέων ωρυόμενος, περιπατεῖ,
SηTŵν Tívα кaтamin (conjoined with výpew, further, in 1 Thess. v. 6, cf. Joel i. 6); the
ζητῶν τίνα καταπ
anxiety resulting therefrom to retain possession of salvation, 1 Cor. xvi. 13; Col. iv. 2;
Rev. xvi. 15, μακάριος ὁ γρηγορῶν καὶ τηρῶν τὰ ἱμάτια αὐτοῦ, ἵνα μὴ γυμνὸς περιπατῇ
K.T.A.; care for the salvation and preservation of others, Acts xx. 31; Rev. iii. 2, 3. In
His eschatological discourses the Lord with this word demands constant watching and
preparation for the decisive day of His Tapovoía, Matt. xxiv. 42, 43, xxv. 13; Mark
xiii. 34, 35, 37; Luke xii. 37, 39; cf. ver. 40, yíveσbe eтоμOL K.T.λ. Once only of life
as opposed to κaleúdew of death, 1 Thess. v. 10.- Synonymous with ȧypuπveîv, Mark
ἀγρυπνεῖν,
xiii. 33; Luke xxi. 36; Eph. vi. 18; Heb. xiii. 17; 2 Cor. vi. 5, xi. 27.
"E Ovos, Tó, host, multitude, people; probably from Oos = the multitude bound together
Εθνος
"Εθνος
227
=
by like habits, customs, peculiarities, both of animals herd, swarm; e.g. peλiooŵv, Hom.
Π. ii. 87 ; χοίρων, Od. xiv. 37; and of men, e.g. έταίρων, γυναικῶν; Acts xvii. 26, πᾶν
Ovos avoρáπov; cf. Pindar, eOvos ẞpoтóv. Then, however, more definitely (I.) people,
tribe, with reference to their natural connection generally with each other, less with
regard to the separation arising from descent, language, constitution, Xen. Anab. i. 8. 9,
TáνTES KAтà ĕOvn. So in the N. T. Matt. xxi. 43, xxiv. 7; Luke xxi. 25, xxii. 25; Matt.
πάντες κατὰ ἔθνη.
xx. 25; Mark xiii. 8; Luke xxi. 10; Acts ii. 5, iv. 25, 27, vii. 7, viii. 9, x. 35, xiii. 19.
Especially in Revelation along with λaós, yλŵooa, þvλý, v. 9, vii. 9, x. 11, xi. 9, xiii. 7,
xiv. 6, xvii. 15; 1 Pet. ii. 9. Also of the Jewish people, Luke vii. 5, xxiii. 2; Acts
x. 22, xxiv. 3, 10, 17, xxvi. 4, xxviii. 19; John xi. 48, 51, 52, xviii. 35; cf. John xi. 50,
συμφέρει ἡμῖν ἵνα εἰς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται.
Elsewhere the word λaós is used of Israel, see (II.).
(II.) It is a peculiarity of N. T., and indeed of biblical usage generally, to understand
by τὰ ἔθνη, πάντα τὰ ἔθνη, the peoples who are not of Israel, in antithesis with υἱοὶ Ἰσραήλ,
'Iovdaîoi, Acts ix. 15, xiv. 2, 5, xxi. 11, 21, xxvi. 20; Rom. ii. 24, iii. 29, ix. 24, 30,
31, xi. 25; 1 Cor. i. 23; Gal. ii. 15; oi èk πeρiтoμñs, Acts x. 45; πeρiтoμń, Gal. ii. 9
(cf. Eph. ii. 11); yévos, 2 Cor. xi. 26, parallel with oí kaтáλoπo тŵv åvěρóπwv, Acts
xv. 17. In this sense the word corresponds to the Hebrew is (LXX. sometimes = λaós,
e.g. Josh. iii. 17, iv. 1), and this likewise signifies primarily nothing but a connected host,
multitude; e.g. used also of animals in Joel i. 6; Zeph. ii. 14. It is used in a general
way of Israel, as of other distinct nations, when no special declaration is to be made, Deut.
xxxii. 28; Gen. xii. 2, xxxv. 11; Isa. i. 4; Zeph. ii. 9; cf. John xi. 50; whereas else-
where, when the peculiar and appointed position of the people is in question, the word Dy,
Xaós, is employed; compare Ex. xxxiii. 13,
y. Further, cf. ver. 16. Cf. Deut.
בְּגוֹי אַכְעִיסֵם
,אַקְנִיאֵם בְּלֹא־עָם
xxxii. 21, Dyn Sie Dye us, where the LXX. in both cases improperly use
Ovos (cf. Rom. x. 19); 2 Sam. vii. 23, NE TRUD "P, TÍS Os ó λaós σov
Ἰσραὴλ ἔθνος ἄλλο ἐν τῇ γῇ; Deut. xxxii. 43, εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ;
xxvi. 18, 19; Num. xiv. 15. Cf. Acts xv. 14, ó leòs éπeσкéyaтo λaßeîv ¿¿ ¿0vŵv Xaòv
θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν
Tô óvóμati avтoû. We never find " used for my (vid. Fürst, Wörterb.) except
τῷ ὀνόματι αὐτοῦ.
in Zeph. ii. 9. In the later books we first find Dia, Dian, without further addition
(cf. Acts vii. 45, xiii. 19; Josh. xxiii. 12, 13), applied to non-Israelitish nations; first in
1 Sam. viii. 5, 20, then in 2 Kings xviii. 33, xix. 17; 1 Chron. xiv. 17, xvi. 35; 2 Chron.
xxxii. 23, xxxvi. 14; Neh. v. 17; Ps. lxxix. 10, cvi. 47, and other places; cf. also
Esdr. v. 69, viii. 89, συνωκίσαμεν γυναῖκας ἀλλογενεῖς ἐκ τῶν ἐθνῶν τῆς γῆς; Esdr. vii. 13,
τὰ βδελύγματα τῶν ἐθνῶν τῆς γῆς; vii. 84, ἡ ἀκαθαρσία τῶν ἐ. τ. γ. ; Wisd. xiv. 11,
xv. 15, eldwλa Tov 0v.; Matt. iv. 15.
So also evŋ in the N. T. Tà eovn are the peoples outside of Israel,-the totality of
the nations, which, being left to themselves (Acts xiv. 16), stand outside the connection
with the God of salvation, who is Israel's God; Acts xxviii. 28, Toîs elveσw åteσtáλn
τοῦτο τὸ σωτήριον τοῦ θεοῦ· αὐτοὶ καὶ ἀκούσονται; Eph. ii. 11, 12, ἀπηλλοτριωμένοι τῆς
Ἔθνος
Εθνικός
228
πολιτείας τοῦ Ἰσραήλ, καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας; Rom. xi. 11, 12; Gal
iii. 8, 14; 1 Thess. iv. 5; Eph. iii. 6; Matt. xii. 21. Outside the sphere of divine
revelation, and not, or not yet embraced by the divine exλoyý, but rather left to them-
selves and to their own will, they stand in moral antagonism to the divine order of life;
Eph. iv. 17; 1 Pet. iv. 3, 4; 1 Cor. x. 20, xii 2; Matt. vi. 32; Luke xii. 30; cf. Matt.
xviii. 17, ä¤eoɩ ev τ Kóσμ, in the double sense of this expression, Eph. iv. 12, they are
not in possession of the revealed law, Rom. ii. 14, cf. ix. 30; nor are they bound to the
rules and laws of Israelitish life, Gal. ii. 12, 14, 15. It is this moral-religious lack
that renders so significant the emphasis laid on the Takоn Tíoтews on the part of the
Ovn, Rom. i. 5, xv. 18, xvi. 26.
·
With the designation of the non-Israelitish nations as evn is thus connected the
idea of their moral-religious position in relation to the plan of salvation; cf. Matt. xx.
19; Mark x. 33; Luke xviii. 32, xxi. 24; Acts xxi. 11. Inasmuch as they are out
of connection with the people in whose midst the saving plans of God are executed,
the circumstance that they are taken into consideration in the N. T. revelation of
redemption is an important feature of the N. T.; cf. Matt. x. 5, eis ódòv éðvæv µù eiσéλOnte,
with ver. 18, xii. 18, 21, xxiv. 14, xxviii. 19; Mark xi. 17, xiii. 10; Luke xxiv. 47;
Acts xiii. 46, xviii. 6, xxii. 21, xxviii. 28; 1 Tim. iii. 16; 2 Tim. iv. 17; 1 Thess.
ii. 16. With reference to this Paul calls himself διδάσκαλος ἐθνῶν, 1 Tim. ii. 7 ; 2 Tim.
i. 11; cf. Rom. xi. 13, 0vwv åπóσтоλos; Eph. iii. 8; Gal. i. 16, ii. 2, 8. As their
relation and conduct with reference to the N. T. redemption is opposed to the former
state of things,-Acts x. 45, xi. 18, xiii. 47, 48; Luke ii. 32; Acts xiv. 27, xv. 12,
xxi. 19,-xi. 1, xv. 3, 7, xxi. 25, Rom. i. 5,-the difference hitherto existing comes.
to an end, Acts xv. 9, Eph. iii. 6, τὰ ἔθνη συγκληρονόμα και σύσσωμα κ.τ.λ., ii. 11, 12,
and the expression has at last only an historical value as a designation of the non-
Israelitish nations, which, as such, were formerly without God and without salvation, Acts
xv. 23, ἀδελφοὶ οἱ ἐξ ἐθνῶν; Rom. xvi. 4, αἱ ἐκκλησίαι τῶν ἐ.; Rom. xi. 13, ὑμῖν γὰρ λέγω
ai
yàp
Toîs ĕOveσiv; xv. 16, 26; Gal. ii. 12, 14; Eph. iii. 1, vπèρ vµŵv tôv ¿0vâv, cf. with ii. 11,
vµeîs Tóte тà élvŋ K.T.λ.—Elsewhere in Rom. i. 13, iv. 17, 18, xv. 9-12, 16. The
πότε ἔθνη
change in the idea connected with the word, or rather the force of this representation,
according to which ovn denotes those who are not within the range of the divine exλoy,
goes so far that at last, on the ground indeed of the contrast with the N. T. church,
(III.) Stress is laid on the religious-moral aspect of the word alone, and eOvŋ denotes
the heathen, in opposition to the N. T. or Christian church; 1 Cor. v. 1, ȧкoveтai év ůµîv
πορνεία .. . ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν; x. 20, xii. 2, ἔθνη ἦτε; 1 Thess. iv. 5 ; 1 Pet.
ii. 12, 3 John 7.-Whether in Revelation Ovn is opposed to Israel, or, as it appears to
me, to the N. T. redeemed church, must be left to commentators to decide; Rev. ii. 26,
xi. 2, 18, xii. 5, xiv. 8, xv. 3, 4, xvi. 19, xviii. 3, 23, xix. 5, xx. 3, 8, xxi. 24, 26, xxii. 2.
νικ
'EOVIKós, peculiar to later Greek popular. In the N. T. it answers to the biblical
=
Εθνικός
ΕΙΔΩ
229
=
idea of ěvn heathenish, that which appertains to those who are unconnected with
ἔθνη
the people and God of salvation; Matt. xviii. 17, ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ,
ἔστω
¤σтW σol wσTEρ ó ¿Ovikòs kaì ỏ Teλóvns; Matt. v. 47, vi. 7 (cf. 1 Kings xviii. 26–29);
3 John 7 derived from Ovos, No. III. The adv. éviкs v to live in a non-Israelitish
manner, not bound to the Israelitish mode of life, Gal. ii. 14, vid. ělvos, No. II.-Not in
the LXX.
=
EIAN, obsolete root (Lat. video; German, wissen; Low German, witen, weten) of eidov
and oida to perceive, to become aware of; eldoμai, to appear; with the dative, to be like.
(I.) Eidov forms the 2d aor. of ópáw, to see. Noteworthy in biblical Greek are the
combinations ideîv Oávaтov, Luke ii. 26; Heb. xi. 5, cf. Ps. lxxxix. 49; diap@opáv, Acts
ii. 27, 31, xiii. 35-37; cf. Ps. xvi. 10; πév◊os, Rev. xviii. 7, cf. Eccles. vi. 6, ȧyalwoúvyv;
1 Pet. iii. 10, ἡμέρας ἀγαθάς, cf. Ps. xxxiv. 13; Luke xvii. 22, ἡμέρας τοῦ υἱοῦ τοῦ
ȧvěpáπov, cf. John viii. 56; John iii. 3, Tv Bao. T. 0. These are not indeed entirely
foreign to classical Greek, cf. Soph. Oed. R. 831, µǹ dîτа... ïdoiµi тaúτηv ηµépav = to see
the day, but still are more closely allied to the Hebrew 7 with similar objects, e.g. Jer.
v. 11, µáɣαιрav kaì Xiµòv ovк ofóμela, Ps. lxxxix. 49, Eccles. vi. 6, Isa. xxx. 30, and
are not to be explained otherwise than, e.g., in John xi. 40, éàv πLOTEÚσns ö↓n tǹv dóğav
τοῦ θεοῦ; Isa. xΙ. 5, ὀφθήσεται ἡ δόξα κύριου, καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ
Оεоû, Öтι Kúρios èλáλnoe; Jer. xxxiii. 24; Isa. xliv. 16; Deut. xxxii. 29; Eccles. viii. 16.
All these expressions have the general meaning-to be specified by the context-to become
aware of, to perceive (cf. л along with y7, 1 Sam. xxiv. 12); the object presents itself
to and for the subject; cf. Prov. xxvii. 12, p ny," the prudent man perceiveth
the misfortune and hideth himself." Accordingly, e.g., Oávatov ideîv as the general differs
from the more intensive yeúeolar lavárov, John viii. 52; Heb. iii. 9 (cf. both conjoined
in Ps. xxxiv. 9). 1 Pet. iii. 10, nμépas ȧyalàs ideîv (cf. Ps. xxxiv. 13), would then be,
"to perceive good days," equivalent to "experience good days;" whilst John viii. 56,
Αβραὰμ ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμὴν καὶ εἶδεν καὶ ἐχάρη, cf. vv. 57, 58, must
be taken in the more general sense, inasmuch as the words kai eidev can scarcely refer
to anything but prophetical, or perhaps better, proleptic vision, Matt. xiii. 17; Heb.
xi. 13, ἀπέθανον οὗτοι πάντες μὴ λαβόντες τὰς ἐπαγγελίας, ἀλλὰ πόῤῥωθεν αὐτὰς ἰδόντες
καὶ ἀσπασάμενοι κ.τ.λ., cf. ver. 19 ; vid. under παραβολή. Accordingly John iii. 3, ἰδεῖν
Tην Bao T. 0., in relation to ver. 5, eiσeλßeîv eis τǹv ß., is very suitably the more general
expression, corresponding to the like general expression avalev yevvy¤ñvai; whereas in
ver. 5 we have the more special form yevvne. è údaтos Kai πveúμaтos. In ver. 3, every,
even the remotest, participation in God's kingdom is excluded, while in ver. 5 full and
entire participation is expressed.
(II.) Oîda, infinitive eidéval, pluperfect dew, strictly to have perceived; hence, to
have knowledge of, to know, to be acquainted with. So far as the word here comes under
consideration, the usage of the N. T. presents few peculiarities. Between it and its
ΕΙΔΩ
Είδος
230
}
synonym γινώσκειν there is merely the difference that the latter implies an active relation,
to wit, a self-reference of the knower to the object of his knowledge; whereas in the
case of εἰδέναι, the object has simply come within the sphere of perception, within the
knower's circle of vision. Where eidéva is employed, therefore, a relation of the object.
to the subject is in question, and the emphatic οὐκ οἶδα ὑμᾶς in Matt. xxv. 12 denotes;
you stand in no relation to me; whereas the words used in vii. 23, οὐδέποτε ἔγνων ὑμᾶς,
cf. vv. 21, 22 = I have never been in connection with you; cf. Rom. vii. 7, τὴν ἐπιθυμίαν
οὐκ ᾔδειν, with 2 Cor. v. 21, τὸν μὴ γνόντα ἁμαρτίαν. So also cf. εἰδέναι τὸν θεόν, 2 Thess.
i. 8, 1 Thess. iv. 5, Tit. i. 6, with γνῶναι τὸν θεόν, Rom. i. 21. (In the classics, εἰδέναι
denotes mediate knowledge, e.g. from hearsay.) This distinction, however, is set aside,
and εἰδέναι is used like γινώσκειν ; cf. 1 Thess. v. 12, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν, as
also Gen. xxxix. 6, οὐκ ᾔδει τῶν καθ᾽ αὑτὸν οὐδὲν πλὴν τοῦ ἄρτου οὗ ἤσθιεν αὐτός, with
Heb. xiii. 23, γινώσκετε τὸν ἀδελφὸν Τιμόθεον. Εἰδέναι perhaps = not to forget, γινώσκειν
= to notice.Both are included in εἰδέναι, both ἑωρακέναι and εγνωκέναι; cf. 1 John iii. 6
with Tit. i. 6, John vii. 28, 29, viii. 55, xv. 21; Heb. viii. 11, οὐ μὴ διδάξωσιν ἕκαστος
τὸν ἀδελφὸν αὐτοῦ λέγων Γνῶθι τὸν κύριον, ὅτι πάντες εἰδήσουσιν με.
Είδος, τό, derived from εἴδεσθαι, to appear = appearance, form, usually of the human
form, yet also of beasts, etc., and indeed both formally the form of a thing, externa rei
species, and materially or concretely an appearance which presents itself. The latter in
classical Greek only in the sense kind, species, over against γένος. It denotes generally
the totality of the appearance as distinguished from its special features, such as μέγεθος,
etc., e.g. Herod. viii. 113. Synonyms, μορφή, σχῆμα. Though it may frequently be
interchanged with μορφή, it distinguishes itself eventually from it as the appearance
which represents itself or something, from the form which something has or assumes,
so that it is frequently conjoined with poppń fully to express the conception = kind
and form ; cf. Plato, Rep. ii. 380, ἀλλάττειν τὸ αὑτοῦ εἶδος εἰς πολλὰς μορφάς; Phaedr.
246 Β, ἡ ψυχὴ πᾶσα παντὸς ἐπιμελεῖται τοῦ ἀψύχου, πάντα τε οὐρανὸν περιπολεῖ,
ἄλλοτε ἐν ἄλλοις εἴδεσιν γιγνομένη, where εἶδος scarcely could have been exchanged
with μορφή. Compare also Plutarch, Mor. 1013 C, σωματικῆς οὐσίας καὶ νοητῆς, ὧν
ἡ μὲν ὕλην καὶ ὑποκείμενον, ἡ δὲ μορφὴν καὶ εἶδος τῷ γενομένῳ παρέσχε.
Aς μορφή
denotes the form of the appearance, eidos is the appearance as a whole. Accordingly
γένος and μορφή seldom stand together; usually it is γένος and είδος, as genus and
species. Aristot. Metaph. x. 1, τὰ γένη εἰς εἴδη πλείω καὶ διαφέροντα διαιρεῖται. Cf.
Physiogn. 5, διαιρετέον τὸ τῶν ζώων γένος εἰς δύο μορφάς, εἰς ἄῤῥεν καὶ θῆλυ, προσάπτοντα
τὸ πρέπον ἑκατέρᾳ μορφῇ, where μορφή is manifestly equivalent to form of appearance,
while εἶδος could hardly be applied. Μορφή and εἶδος in the same sense also stand over
against the ὕλη and the ὑποκείμενον; μορφή, however, much more seldom.
(I.) Relatively, appearance, face, or form of a thing, externa rei species; Luke iii. 22,
σωματικῷ εἴδει ; Luke ix. 21, ἐγένετο τὸ εἶδος τοῦ προσώπου ἕτερον (Cod. D, ἡ ἰδέα, cf.
Είδος
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231
=
εν
Matt. xxviii. 3, ἡ εἰδέα); John v. 37, οὔτε φωνὴν αὐτοῦ ἀκηκόατε πώποτε, οὔτε εἶδος αὐτοῦ
ἑωράκατε (cf. Num. xii. 8 ; Ex. xxiv. 17) ; Ecclus. xliii. 1, εἶδος οὐρανοῦ; Gen. xli. 2, 3, 4,
καλαὶ τῷ εἴδει; Εx. xxiv. 17, τὸ εἶδος τῆς δόξης κυρίου ὥσει πῦρ ; Ezek. i. 16; Num.
xi. 17 = 7; Gen. xxix. 17, xxxix. 6, xli. 18, 19 = Nm, synonymous with ὄψις.
(II.) Absolutely, the appearance which presents itself, that which appears, e.g. of an image
or picture, as in Wisd. xv. 4, σκιαγράφων πόνος ἄκαρπος, εἶδος σπιλωθὲν χρώμασι διηλ
λαγμένος ; cf. ver. 5, νεκρᾶς εἰκόνος εἶδος ἄπνουν. So Ex. xxvi. 30, ἀναστήσεις τὴν σκηνὴν
κατὰ τὸ εἶδος τὸ δεδειγμένον σοι ἐν τῷ ὄρει – bpm. Cf. Χen. Μem. ii. 10. 8, δεῖ τὸν
ἀνδριαντοποιὸν τὰ τῆς ψυχῆς ἔργα τῷ εἴδει προσεικάζειν. Hence of the self-manifestation
of God before Moses, Num. xii. 8, στόμα κατὰ στόμα λαλήσω αὐτῷ, ἐν εἴδει καὶ οὐ δι'
αἰνιγμάτων, καὶ τὴν δόξαν κυρίου εἶδε. It is also a distinct conception, the import of
which need not be defined by other references in 2 Cor. v. 7, διὰ πίστεως γὰρ περιπατοῦ-
μεν, οὐ διὰ εἴδους. But the signification externa rerum species, the outward form of things,
i.e. of the things by which we are surrounded (Tittmann, Lipsius), is an unfortunate
extension of the formal signification externa rei species, in no way justified by linguistic
usage. If διὰ πίστεως περιπατεῖν is = to walk by faith, so that faith is the way and
manner of the walk (comp. ii. 4; Rom. ii. 27, viii. 25), then διὰ εἴδους is = to wall in
appearance, in form, so that what appears lends to the walk its distinctiveness. The
question now occurs, Does διὰ εἴδους περιπατοῦμεν refer back to ἐνδημοῦντες ἐν τῷ σώματι,
or to ἐκδημοῦμεν ἀπὸ τοῦ κυρίου, ver. 6 ? In the first case, the apostle would appeal to
the fact that our walk is not moulded as to its character by appearance, but by faith,-a
thought which, awkward as the expression would be, might nevertheless be appropriate
as the basis of the θαῤῥεῖν πάντοτε, and practically expressed might run thus, we walk in
faith, and regard not what is in sight; cf. Rom. iv. 19, μὴ ἀσθενήσας τῇ πίστει οὐ κατε-
νόησεν τὸ ἑαυτοῦ σῶμα νενεκρωμένον ; but it would be inappropriate as the basis of
θαῤῥοῦντες οὖν πάντοτε καὶ εἰδότες κ.τ.λ. As the basis of this twofold statement, the
apostle appeals to the fact that it is not appearance, but faith, which moulds our walk;
and in connection with the preceding statement, ὅτι ἐνδημοῦντες ἐν τῷ σώματι ἐκδημοῦ
σιν ἀπὸ τοῦ κυρίου, this has a reference to the future, which is the subject treated of in
this paragraph, and the expression may be compared with 1 John iii. 2, οὔπω ἐφανερώθη
τί ἐσόμεθα ; Col. iii. 4, ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ
φανερωθήσεσθε ἐν δόξῃ. We might express it by the participles, πιστεύοντες γὰρ περι-
πατοῦμεν, οὐκ εἰδόμενοι, cf. Hom. Il. v. 462. Akin to this use is eldos in Ecclus. xxiii. 16
and xxv. 2 ;—xxiii. 16, δύο εἴδη πληθύνουσιν ἁμαρτίας, καὶ τὸ τρίτον ἐπάξει ὀργήν ; xxv. 2,
τρία δὲ εἴδη ἐμίσησεν ἡ ψυχή μου = something which appears, thing, then = species, over
against γένος. It is questionable whether in 1 Thess. v. 22, ἀπὸ παντὸς εἴδους πονηροῦ
ἀπέχεσθε, we are to take πονηροῦ as an adjective qualifying είδους, or as a genitive de-
pendent upon it, as in Plato, Rep. ii. 357 C, τρίτον εἶδος ἀγαθοῦ; Joseph. Antt. x. 3. 1,
πᾶν εἶδος πονηρίας. The first would be sufficiently warranted by a comparison of Ecclus.
xxiii. 16, xxv. 2, and recommends itself as the simpler.
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ΣυνΕΙΔΩ, from which (Ι.) συνεῖδον, 2d aor. of συνοράω, to look at, to see into, to
understand, Acts xii. 12, xiv. 6.
(ΙΙ.) Σύνοια, to know together with, to know what others know or do, intend to do, or
have done. Soph. Αntt. 266, ήμεν δ᾽ ἕτοιμοι . . . θεοὺς ὁρκωμοτεῖν τὸ μήτε δρᾶσαι μήτε τῷ
ξυνειδέναι τὸ πρᾶγμα βουλεύσαντι μήτ' εἰργασμένῳ. So in Acts v. 2, συνειδυίας καὶ τῆς
γυναικός ; Xen. Mem. ii. 7. 1, ἐρῶ δὲ καὶ ἐν τούτοις ἃ σύνοιδα αὐτῷ, “I will say in reference
to this what together with him I have experienced, and what I have heard from him."
Cf. Vilmar, Apol. Moral. i. 67. It is used especially of those who are jointly guilty, and
of witnesses ; cf. Χen. Hell. iii. 3. 6, ἐρωτώντων δὲ τῶν ἐφόρων πόσους φαίη καὶ τοὺς ξυνει-
δότας τὴν πρᾶξιν εἶναι, λέγειν καὶ περὶ τούτου ἔφη αὐτὸν ὡς σφίσι μὲν τοῖς προστατεύου-
σιν οὐ πάνυ πολλοί, ἀξιόπιστοι δὲ συνειδεῖεν. Of partners in guilt, in the same place,
§ 10, where οἱ ξυνειδότες are parallel with οἱ ξυμπράττοντες. — Hence συνειδέναι is
equal to, to be witness, be able to testify, e.g. Plat. Conr. 193 Ε, εἰ μὴ ξυνήδειν Σωκράτει τε
καὶ 'Αγάθωνι δεινοῖς οὖσι περὶ τὰ ἐρωτικά.—Most common and most distinctly defined
is the combination συνειδέναι ἑαυτῷ = to be conscious of to oneself, to be one's own witness
(συν . . .), e.g. Xen. Hell. ii. 3. 12, ὅσοι ξυνήδεσαν ἑαυτοῖς μὴ ὄντες τοιοῦτοι (sc. ἀπὸ
συκοφαντίας ζῶντες); Cyrop. iii. 1. 11, σύνοιδεν ἑαυτῷ ἐλευθερίας μὲν ἐπιθυμήσας; iii.
3. 38, εἰκότως ἂν ἤδη ἑαυτῷ συνειδείη τελέως ἀγαθὸς ἀνὴρ ὤν. Plat. Phaedr. 235 C,
ξυνειδὼς ἐμαυτῷ ἀμαθίαν; Rep. i. 331 Α, τῷ μηδὲν ἑαυτῷ ἄδικον ξυνειδότι. The Pauline
οὐδὲν γὰρ ἐμαυτῷ σύνοιδα, 1 Cor. iv. 4, where συνειδέναι ἑαυτῷ is equal to be compelled to
testify against oneself, always requires in profane Greek an addition such as κακόν, ἄδικον,
πονηρόν, ἄτοπον, etc. ; cf. Lexica ; Job xxvii. 6, οὐ γὰρ σύνοιδα ἐμαυτῷ ἄτοπα πράξας.
On the other hand, cf. Horace's nil conscire sibi, nulla pallescere culpa.
The neuter participle τὸ συνειδός—which we notice here because of the συνείδησις
which succeeds-denotes the subject's own consciousness, in which he bears witness to him-
self, and appears as his own witness; whilst o avveidos denotes the witness or the partner
in guilt. In the first instance, the subject-matter of the self-testimony was added in the
genitive; its nature was indicated by an adjective ; e.g. Plut. Mor. 84 D, ἅμα τῷ συνειδότι
τοῦ ἐνδεοῦς δακνόμενος,— embittered in the consciousness of his own lack,” in that he is
compelled to confess his lack to himself. Pausan. vii. 10. 10, ὑπὸ συνειδότος ἐπιφρησιά-
ζετο ἀγαθοῦ. Then without additional word, in a good sense = the good testimony of one's
oun consciousness, Plut. Mor. 85 C, ἔχει τινὰ τοῦ συνειδότος ἐκβεβαίωσιν. The opposite
in 556 A, ἡ ψυχὴ ἀναπολεῖ ἐν αὐτῇ καὶ διαλογίζεται πῶς ἂν ἐκβᾶσα τῆς μνήμη, τῶν
ἀδικημάτων, καὶ τὸ συνειδὸς ἐξ ἑαυτῆς ἐκβαλοῦσα καὶ καθαρὰ γενομένη βίον ἄλλον ἐξ ἀρχῆς
βιώσειεν consciousness bearing witness to ἀδικήματα, the unfavourable testimony of one's
own consciousness. It is not yet an abiding consciousness, whose nature it is to be a
self-testimony of the subject, as in the ecclesiastical writers, who use τὸ συνειδός and ἡ
συνείδησις interchangeably, but a consciousness arising out of the behaviour for the time
being and qualified thereby, not restricted to that which falls chiefly within the domain of
conscience; cf. above, Plut. Mor. 84 D: Philo also applies it to the consciousness testi-
=
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fying of guilt, guilt-consciousness ; e.g. de victim. ccxxxvii. 42, αὐτὸς ἑαυτοῦ γένηται κατή-
γορος, ἔνδον ὑπὸ τοῦ συνειδότος ἐλεγχόμενος; de Legg. spec. ii. 336. 27, ἔοικε δὲ πῶς καὶ
αὐτὸς ἑαυτοῦ κατηγορεῖν, ὑπὸ τοῦ συνειδότος ἐλεγχόμενος ; ibid. 342, ὁ δὲ κλέπτης ὑπὸ τοῦ
συνειδότος ελεγχόμενος ἀρνεῖται καὶ ψεύδεται.
Συνείδησις, εως, ή, not to be derived from συνειδέναι τινί, but from συνειδέναι
ἑαυτῷ, “ " to be one's own witness,” = one's own consciousness coming forward as witness ;
in Dion. Hal., Diod., Lucian, Stobaeus, primarily in the same sense as τὸ συνειδός, denoting
a consciousness arising out of and qualified by the conduct, or a consciousness estimating
the conduct, e.g. Diod. iv. 65, διὰ τὴν συνείδησιν τοῦ μύσους εἰς μανίαν περιέστη; comp.
Plut. Ρopl. 4, ἐλαυνόμενος τῷ συνειδότι τοῦ πράγματος; Lucian, Amor. 49, οὐδεμίας
ἀπρεποῦς συνειδήσεως παροικούσης. Next, however, it denotes an abiding consciousness,
whose nature it is to bear witness to the subject regarding his own conduct, and that, too,
in a moral sense, e.g. Dion. Hal. vi. 825. 15, κράτιστον δὲ πάντων τὸ μηδὲν ἑκουσίως
ψεύδεσθαι μηδὲ μιαίνειν τὴν αὐτοῦ συνείδησιν ; cf. Tit. i. 15. So also in Stobaeus, Floril.
ὀρθὴ, ἀγαθὴ συνείδησις = μηδὲν ἑαυτῷ ἄτοπον, ἀδίκημα συνειδέναι (in sayings of Socrates
and others). They are the beginnings of our idea of “ conscience,” though approaching,
but not yet embracing, its full force. Not only in Wisd. xvii. 10, πονηρία . . . συνεχομένη
τῇ συνειδήσει (where we shall unhesitatingly translate " conscience "), but also in Eccles.
x. 20, the Hebrew ", " thought,” is rendered by συνείδησις, καί γε ἐν συνειδήσει σου
βασιλέα μὴ καταράση (a curse which does not pass into expression, which is known only to
the individual himself, and which can only be testified to him by his own consciousness).
Cf. Diog. Laert. vii. 8, ἡ αὑτοῦ σύστασις καὶ ἡ ταύτης συνείδησις = self-consciousness.
Here the word occurs for the first time, and just contemporary with Eccles. x. 20. See
R. Hofmann, Die Lehre von dem Gewissen. Comp. Jcb ix. 21, εἴτε γὰρ ήσέβησα, οὐκ οἶδα
τῇ ψυχῇ ; 2 Sam. xviii. 13, καὶ πῶς ποιήσω ἐν τῇ ψυχῇ μου ἄδικον ; Josh. xiv. 7, ἀπεκρίθην
αὐτῷ λόγον κατὰ τὸν νοῦν αὐτοῦ, Hebrew, - ΜΕΝΟ The comparison of another
expression, however, shows that there was connected with it the presentiment of an
obligation bearing witness to itself in the consciousness. This is the synonym σύνεσις,
which, though generally preceding action,—cf. Dem. τῇ συνέσει δοκιμάζεται τί πρακτέον
ἐστί; Aristot. Eth. vi. 10, 11, according to whom σύνεσις is used περὶ ὧν ἀπορήσειεν ἄν
τις καὶ βουλεύσαιτο, to be distinguished as κριτική from φρόνησις, which is ἐπιτακτική,
is also the consciousness which follows action, not merely testifying to the fact, but also
estimating its worth (discernment). Eur. Οr. 390, τί χρῆμα πάσχεις; τίς σ᾽ ἀπόλλυσιν
νόσος ; ἡ ξύνεσις· ὅτι σύνοιδα δείν' εἰργασμένος; Polyb. xviii. 26. 13, οὐδεὶς οὕτως οὔτε
μάρτυς ἐστὶ φοβερὸς οὔτε κατήγορος δεινὸς ὡς ἡ σύνεσις ἡ ἐγκατοικοῦσα ταῖς ἑκάστ
των ψυχαῖς; Herodian, iv. 7. 1, ὑπὸ τῆς τῶν ἔργων συνέσεως ἐλαυνόμενος; cf. supra,
Plut. Popl. 4. Elsewhere we find attributed to μνήμη what is here ascribed to σύνεσις.
Thus Plato says, Legg. ix. 865 D, the spirit of the murdered pursuing the murderer,
has a ξύμμαχος in the murderer's μνήμη. In συνείδησις a suitable word was found to
2 G
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express the consciousness man has of his behaviour (μνήμη), and his insight into its rela-
tion to moral obligation (σύνεσις), in the form in which it manifests itself, as it makes
him a witness against himself (μάρτυς, κατήγορος, ξύμμαχος). Cf. Epict. Fragm. 97, ed.
Schweigh., παῖδας μὲν ὄντας ἡμᾶς οἱ γονεῖς παιδαγωγῷ παρέδοσαν ἐπεβλέποντι πανταχοῦ
πρὸς τὸ μὴ βλάπτεσθαι· ἄνδρας δὲ γενομένους ὁ θεὸς παραδίδωσι τῇ ἐμφύτῳ συνειδήσει
φυλάττειν ταύτης οὖν τῆς φυλακῆς μηδαμῶς καταφρονητέον· ἐπεὶ καὶ τῷ θεῷ ἀπάρεστοι
καὶ τῷ ἰδίῳ συνειδότι ἐχθροὶ ἐσόμεθα (R. Hofmann in loc.). What the nature of this
consciousness is the fact that it is more than a mere function of the intellect or of the
memory—becomes clear where the word is claimed and makes itself felt in its full force,
-to wit, as adopted in the N. T.
Συνείδησις there is not merely the testimony to one's own conduct borne by conscious-
ness, Rom. ix. 1, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου . . . ὅτι κ.τ.λ.,
2 Cor. i. 12, το μαρτύριον τῆς συνειδήσεως ἡμῶν, ὅτι . . . ἀνεστράφημεν κ.τ.λ., but at the
same time also that concerning duty, Rom. ii. 15, ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπ
τὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως (the συν in συμμαρτυρ.
explains itself by the meaning of συνείδησις), namely, the obligation to divinely ordered
action, even where God is not known; but cf. Rom. i. 19, 21, 32. Where there is
knowledge of and acquaintance with God, conscience is specially determined thereby;
hence συνείδησις θεοῦ, 1 Pet. ii. 19 (the genitive is to be explained simply as in συνείδ.
πράγματος, μύσους, ἁμαρτιῶν—the testimony a man must bear to himself in regard to,
etc. So also συνείδ. εἰδώλου in 1 Cor. viii. 7). Rom. xiii. 5 compared with ver. 4. Now,
inasmuch as man is compelled to testify to himself concerning his duty towards God and
his relation thereto, συνείδησις is the bearer of the religious need, Heb. ix. 9, θυσίαι . . .
μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα; χ. 2, θυσίαι . . . οὐκ ἂν ἐπαύ-
σαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ; and
accordingly it has the duty of confirming the truth of divine and saving revelation as
intended to meet and satisfy the religious need, Heb. ix. 9, 14, τὸ αἷμα Χριστοῦ καθαριεί
τὴν συνείδησιν ὑμῶν ἀπὸ νεκρῶν ἔργων, εἰς τὸ λατρεύειν τῷ θεῷ ζῶντι ; 2 Cor. iv. 2, v. 11.
Συνείδησις, accordingly, is the consciousness man has of himself in his relation to God,
manifesting itself in the form of a self-testimony, the result of the action of the spirit in
the heart. The character of this relation is reflected therein, hence 2 Tim. i. 3, ᾧ λατρεύω
ἐν καθαρᾷ συνειδήσει, cf. Heb. ix. 9, 14, x. 2 ; Acts xxiii. 1, xxiv. 16. Hence the
obligation, 1 Tim. iii. 9, ἔχειν τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει ; i. 19, ἔχων
πίστιν καὶ ἀγαθὴν συνείδησιν, ἥν τινες ἀπωσάμενοι, περὶ τὴν πίστιν ἐναυάγησαν; i. 5, τὸ
δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς, καὶ
πίστεως ἀνυποκρίτου. Ας συνείδ. ἁμαρτιῶν purification is needed, Heb. ix. 14, the
removal of the συνειδ. πονηρά, Heb. x. 22, cf. the passage quoted above from Plut. Mor.
556 A. So far as conduct is reflected in conscience, conscience may be appealed to as
its surest witness, 2 Cor. i. 12; and so far as conscience is the συνειδ. θεοῦ, it coincides
with the Spirit of God in man, Rom. ix. 1. For it is a function of the spirit, of the
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235
divine principle of life in man; cf. Rom. i. 9, TO Оea λaтpeúw èv т TV. μou, with 2 Tim.
i. 3, & λaтρeúw ev kalaрa ovveιdnoe. In conjunction with Rom. ix. 1, compare here the
remarks under πveûμа on the relation of the Holy Spirit to the human πveûμа. Con-
science is essentially, determining of the self-consciousness by the spirit as the divine
principle of life. In conscience, the Tveûμa still left to man, but no longer ruling with
paramount power, kept in the background rather, faces man as something objective, himself
and yet not himself; compare its ovµµapтupeîv, Rom. ii. 15. So far as it bears witness to
no guilt, it is σvveíd, κaðaρá, 2 Tim. i. 3, 1 Tim. iii. 9; άyaðń, Acts xxiii. 1 (see ȧyaðós),
1 Tim. i. 5, 19, 1 Pet. iii. 16, 21; аπρоσкожOs, Acts xxiv. 16. In the contrary case it
is πovnpá, μeμiaoµÉVη, KEKAVтNρiaoµévn, Heb. x. 22; Tit. i. 15; 1 Tim. iv. 2; cf. 1 Cor.
viii. 7 (cf. 2 Cor. vii. 1). In conscience, man stands face to face with himself. If it is
not in a position to give testimony, owing to defective insight into and understanding of
the single case, it is συνείδησις ἀσθενοῦς ὄντος, 1 Cor. viii. 10, or even a συνείδ. ἀσθενής,
1 Cor. viii. 7, 12. It goes before action, anticipating the moral quality of the mode of
action in question, 1 Cor. viii. 10, ἡ συνείδ. αὐτοῦ οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα
payeiv.-Conscience as a function of the spirit is a function also of the heart a function
of the spirit working in the heart, cf. Heb. x. 22. Vid. κapdía, πveûμа. The word occurs,
besides, in 1 Cor. x. 25, 27, 28, 29; not at all in the Synoptics and John's writings,
for John viii. 9 is spurious. Both the expression and the fully correspondent idea are
foreign to the O. T. There, testimony as to the behaviour is conceived as borne by the
heart. In place of man's own consciousness of obligation towards God, there appears the
revelation of the law and the consciousness of the kλoyń on the basis of the divine
work of redemption; and thus the need of a confirmation of the divine revelation in
himself receded to the background, while that state of conflict and division of the ego
(Rom. vii.) establishing itself in conscience must have been all the more keenly felt. The
prophets, as the conscience of Israel (as they have been termed), base their warnings on
the fundamental facts of redemption experienced by Israel. But Christ, without men-
tioning the conscience by name, appeals to it in the Sermon on the Mount, speaks of it
in Matt. vi. 23, Tò pas Tò èv ooí; Luke xi. 34-36.-Cf. Delitzsch, bibl. Psychol. iii. 4;
Beck, bibl. Seelenlehre, ii. 18, iii. 22; Hahn, neutest. Theol. § 169; Auberlen, die göttliche
Offenb. ii. 25 ff. Especially, however, Kähler, die schriftgemässe Lehre vom Gewissen (Halle,
1864). Further, R. Hofmann, die Lehre vom Gewissen (Leipzig, 1866); H. A. Koch, das
Gew. u. die öffentl. Meinung im Alterthum u. in der Neuzeit (Berlin, 1870); Nägelsbach,
Nachhomer. Theol. vii. 11 sqq.; Jahnel, Ueb. den Begriff Gew. in der Griech. Philosophie,
(Berlin, 1872); Vilmar, Theol. Moral. i. 98.
Eixó v, óvos, n, from Elko, čoika, to be like, to resemble (Jas. i. 6, 23).-(I.) That
which resembles an object, which represents it, image, likeness. Matt. xxii. 20; Mark
xii. 16; Luke xx. 24; Rev. xiii. 14, 15, xiv. 9, 11, xv. 2, xvi. 2, xix. 20, xx. 4; Rom.
i. 23. Noteworthy is the expression elkov Toû Ocoû, image, representation of God. This
Εἰκών
Εξουσία
236
applies to man, generally, in relation to the world; especially, in the relation of husband to
wife, 1 Cor. xi. 7; cf. Wisd. ii. 23. Specially, however, does it hold good of Christ,
whose δόξα is connected with His being εἰκὼν τοῦ θεοῦ, 2 Cor. iv. 4; τοῦ ἀοράτου, Col. i
15 ; cf. 2 Cor. iv. 6, πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ Χριστοῦ.
This expression involves, on the one hand, the affinity of Christ with man, in that He is
what we ought to be; cf. Jas. iii. 9 with Col. iii. 10, 2 Cor. iii. 18, Rom. viii. 29, 1 Cor.
xv. 49.
On the other hand, the apostle means to give prominence above all to that in
which Christ differs from us; to wit, what man is for the world, or the husband for the
wife, Gen. i. 26, 1 Cor. xi. 7, that Christ is for man; cf. Eph. vi. 23 ff.; John xiv. 9.
Hence special emphasis attaches to the expression as used regarding Christ, and it is
to be compared with Heb. i. 3, απαύγασμα τῆς δόξης και χαρακτήρ τῆς ὑποστάσεως τοῦ
θεοῦ; cf. Wisd. vii. 25, 26, of wisdom, ἀτμὶς τῆς τοῦ θεοῦ δυνάμεως, ἀπόῤῥοια τῆς δόξης,
ἀπαύγασμα φωτὸς ἀϊδίου, ἔσοπτρον τῆς τοῦ θεοῦ ἐνεργείας, εἰκὼν τῆς ἀγαθότητος αὐτοῦ.
=
(II.) Eikóv denotes not merely the image, but also the pattern, the original, which,
for its part, sets forth that likeness or resemblance which is meant to be found in the
image; accordingly pattern, like the Heb. n, Ezek. i. 16. This meaning, which had
almost disappeared from profane use, and existed only in the adverbial accusative eixóva,
“after the manner of," "as,”—cf. deoμwτnpíov eixóva, Plat. Crat. 400 C,-unquestionably
occurs in biblical Greek; cf. Wisd. xiii. 13, àπeĺkaσev avтò eiкóvi åveρómov, with Lucian,
de sacrif. 11, εἰκόνας αὐτοῖς ἀπεικάζουσιν. Especially ef. Hos. xiii. 2, ἐποίησαν ἑαυτοῖς
χώνευμα ἐκ τοῦ ἀργυρίου ἑαυτῶν κατ' εἰκόνα εἰδώλων. So also cf. Gen. v. 3, where
κατ᾿ εἰκόνα αὐτοῦ, along with the synonymous κατὰ τὴν ἰδέαν αὐτοῦ, is used to strengthen
the idea; the latter, however way and manner, nature; and, since Plato's time, arche-
type, idea.
This meaning not only supplies the simplest explanation of the expressions,
Col. iii. 10, ἀνακαινοῦσθαι κατ᾿ εἰκόνα τοῦ κτίσαντος, comp. Eph. iv. 24, ὁ καινὸς ἀνθρ. ὁ
κατὰ θεὸν κτισθείς, Rom. viii. 29, συμμορφοὺς τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, 2 Cor. iii. 18,
τὴν αὐτὴν εἰκόνα μεταμορφούμεθα, but especially also Heb. x. 1, σκιὰν γὰρ ἔχων ὁ νόμος
τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων; σκιά of the shadowy out-
line, elκάv=πρшTÓTUTTOV.-LXX. - Dy, Gen. i. 26, 27, v. 3, ix. 6, Gen. v. 1;
eikóv 7
Ecclus. xvii. 3.-Cf. NPN in the plural features, in Levy, chald. Wörterb.
Ε ἰμί, είναι, to be.
=
=
0
cf.
'Eovola, n, from eşeσri, it is free, it is allowed permission, right, liberty, power to
do anything. Plat. Defin. 415 C, éžovola, èπiтρоπn vóμоv. Cf. Acts xxvi. 12, µer'
ἐξουσίας καὶ ἐπιτροπῆς τῆς παρὰ τῶν ἀρχιερέων. As ἔξεστι denies the presence of an
hindrance, it may be used either of the capability or the right to do a certain action. The
words eğeσri, éžovo ía, accordingly combine the two ideas right and might; cf. the German
"bevollmächtigen," to authorize, and the synonyms Berechtigung and Ermächtigung,
entitlement and authorization. In Thucyd., Herodian, and Plutarch, éžovoía appears in
conjunction with dúvaμs; if the latter imply the possession of the ability to make power
Εξουσία
Εξουσία
237
felt, the former affirms that free movement is ensured to the ability. Cf. the Stoic
ἐλευθερία ἐστὶν ἐξουσία αὐτοπραγίας; Cicero, Libertas est potestas vivendi ut velis. The
usage may be classified as follows:
(I.) Right, authority, capability; correctly, Sturz, facultas faciendi vel omittendi sine
impedimento. E.g. éžovoíav tapéɣew, to permit; è§. ëxciv, be able, be allowed, etc. So in
the N. T. Rom. ix. 21; 1 Cor. vii. 37, viii. 9, ix. 4; Heb. xiii. 10; Rev. vi. 8; Matt.
ix. 6, xxi. 23, etc.-(II.) Capability, ability, power, strength (cf. Súvapis). Matt. ix. 8,
xxviii. 18. Synonymous with kpáros, Jude 25; dúvapis, Luke iv. 36. Power over any-
thing, é. Tvevμárov, Matt. x. 1; Luke xix. 17, éтávш Séка Tóλewv. To this connection
belongs also Luke iv. 6, σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν (sc.
τῶν βασιλειῶν τῆς οἰκουμένης). Syn. ἀρχή, Luke xx. 20, παραδοῦναι τῇ ἀρχῇ καὶ τῇ
¿§ovσíą toû nyeµóvos. Here it denotes the executive power, as ȧpyń the authority. Right
and might, e.g. John v. 27, éžovoíav ëdwkev avt♣ кaì кρíσw toɩeîv, xvii. 2, xix. 10, 11.—
(III.) Justified, rightly supra-ordinated power, Matt. viii. 9, äv0pwπós eiµı vπò éžovolav;
Rev. xviii. 1. In the passage, 1 Cor. xi. 10, it is clear from the connection, vv. 6, 7, that
ἐξουσία ἐπὶ τῆς κεφαλῆς is the same as κάλυμμα ἐπὶ τῇ κεφαλῇ. The power over the
head of the wife (cf. Baoiλevetv èπí with the genitive, Matt. ii. 22, etc.) requires a veil on
her head, and this latter is designated after that which it signifies and represents. Cf.
Photius in Caten. graec. patr., Oxon. 1844, ὀφείλει, φησίν, ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς
κεφαλῆς, τοῦτ᾽ ἔστιν τὴν τοῦ ἀνδρὸς ἐξουσίαν καὶ κυριότητα ᾗπερ ὑπόκειται, ὀφείλει ἔχειν
καὶ ἐνδείκνυσθαι ἐπ᾿ αὐτῆς τῆς κεφαλῆς . . . διὸ καὶ αὐτὸ τὸ κατακάλυμμα εἰκότως ἂν
ἐξουσία κληθείη ὡς τῆς τοῦ ἀνδρὸς ἐξουσίας καὶ κυριότητος ἐνδεικτικὸν ὑπάρχον καὶ παρα-
στατικόν. "That covoía denotes the sign of another's power, is as clear from the con-
text as when Diod. Sic. i. 49 says, exovσav тpeîs Baoiλeías ẻπì TŶs kepaλîs; the context
shows unmistakeably that Baoiλeía denotes the symbol of personal rule (diadem),” Meyer.
In later Greek govoía denotes specially the power of the magistracy, as those who have
κατ'
Kaт' è§. power in the community, and in conjunction therewith the right to exercise it,
thus representing the union-not the identification-of right and might; in like manner
synonymous with ȧpxý, which see. So in Tit. iii. 1; Rom. xiii. 1-3; and, indeed, ¿§ovoía
denotes not so much the magistracy as magistracy in general as represented by any one—
magisterial jurisdiction; hence the plural in Tit. iii. 1; Rom. xiii. 1.
With this usage is connected the application of the term to supramundane powers,
synonymous with ȧpxý, Opóvos, kupióτns, 1 Cor. xv. 24; Eph. i. 21, iii. 10, vi. 12; Col.
ii. 10, 15; 1 Pet. iii. 22,-and that, too, at all events in the Pauline passages, probably to
evil powers, who oppose Christ, 1 Cor. xv. 24; Col. ii. 25; Eph. vi. 12, čoтí ýµîv ǹ
πάλη . . . πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, seems especially to favour this view. This
designation may have been selected without any further defining clause, because the
characteristic feature is, that they come forward as powers, and do not, like the angels,
serve; they appear not in dependence on the redemptive economy of God, but in attempted
independence, i.e. opposition. Such being the case, the error referred to in Col. ii. 18
Εξουσία
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238
appears specially dangerous. Cf. ȧpxý-In like manner, Eph. ii. 2, éžovoía тoû ȧépos,
ἐξουσία τοῦ
will denote the entire powers, not earthly, and yet not heavenly, which have put them-
selves into closest relation to the earth, whose apxwv (cf. Eph. vi. 11, 12) is the devil;
cf. the detailed examination of the subject and refutation of extravagant views in Harless,
Commentar. in loc. Luke xxii. 53, ěžovσía Toû σKÓтous, as in Col. i. 13.
•
II a po vo ía, as, ǹ, from πapeîvai, to be there, to be present, to be at hand, opposed to
àπovσía, Phil. ii. 12; 2 Cor. x. 10. On Phil. i. 26, διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς
vµâs, cf. πapeîvai eis to have betaken oneself somewhere, e.g. eis 'Acíny, to a goal selected
for a longer stay, Col. i. 6. Accordingly, Tapovoía denotes (I.) presence, 2 Cor. x. 10;
Phil. ii. 12; (II.) arrival, 1 Cor. xvi. 17, xaíρw èπì τŷ πаρоvoíą Σrepavâ . ὅτι τὸ
vµéтeρov vσтéρηµa avтoì åveπλýpwσav. So also 2 Cor. vii. 6, 7; 2 Thess. ii. 9; 2 Pet.
iii. 12 ; 2 Macc. viii. 12 ; Pol. xviii. 31. 4, ἵνα μὴ δοκῇ τοῖς καιροῖς ἐφεδρεύων ἀποκαρα-
iva
δοκεῖν τὴν ᾿Αντιόχου παρουσίαν. With this meaning is most probably connected the
application of the word to the second coming of Christ, cf. Jas. v. 8, πаρоνσía тоÛ KUρίOV
ἤγγικε, 1 John ii. 28, where ἐν τῇ παρουσίᾳ αὐτοῦ is parallel with ὅταν φανερωθῇ ; 2 Pet.
iii. 4, ǹ èπayyeλía тns Taрovoías avroù. Further, cf. 1 Thess. iv. 15 with vv. 16, 17.
To the expression ἡ παρ. τοῦ υἱοῦ τ. ἀνθρ., Matt. xxiv. 27, 37, 39, τοῦ Χριστοῦ, 1 Cor.
XV. 23, тоû KUρíov pov, 1 Thess. iii. 13, v. 23, corresponds that other, ý άπokáλvis Toû
кνρíοv 'Iŋσоû àπ' oùρavoû, 2 Thess. i. 7; cf. 1 Pet. i. 7 with 1 Thess. v. 23, ii. 19, iii. 13.
Further, μépa avтoû, 1 Cor. i. 8, Phil. ii. 10, with 1 Thess. iii. 13, 2 Cor. i. 14; Phil.
ii. 16 with 1 Thess. ii. 19; Phil. i. 6 with 1 Thess. v. 23; 1 Thess. v. 2, 2 Pet. iii. 10,
with Matt. xxiv. 37, 39. The two expressions are used interchangeably in 2 Thess.
ii. 1, 2. According to the passages in question, the Tapоvoia of Christ denotes His
coming from heaven, which will be an advent and revelation of His glory, for the salva-
tion of His church, for vengeance on its enemies, for the overthrow of the opposition.
raised against Himself,—of antichristianism,—and finally, to realize the plan of salvation.
Cf. (in addition to the passages already named) 2 Thess. ii. 1, 8; Jas. v. 7; 2 Pet. i. 16,
iii. 12. It is only by comparison with Christ's earlier presence with His disciples (Luke
xvii. 26), and without giving the word its full force, that we can apply the name of
Taρovola to the second advent. It is not easy to explain how the term came to be used
in this sense.
It does not occur in Christ's eschatological discourses, as given by Mark and
Luke; we find it in Matthew only. Ewald acutely says (Die drei ersten Evv. p. 333),
The Taрovoía Xρioтoû perfectly corresponds with the of God in the O. T.,—the
permanent dwelling of the King, where His people ever behold Him, and are ever shielded
by Him. During the present imperfect state He is not so actually and fully present as
His people hope and long for; . . . even when the expression more immediately denotes
the advent, it still always includes the idea of a permanent dwelling from that coming
onwards." Cf. 2 Thess. ii. 9, οὗ ἐστὶν ἡ παρουσία κατ' ἐνέργειαν τοῦ σατανᾶ ἐν πάσῃ
Svváμei K.T.λ., with epxeodai év, Matt. xvi. 27, xxv. 31; Rom. xv. 29, and other places.
Επιούσιος
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239
'Eπiοúσlos, ov, a word quite unknown in the range of Greek, and occurring only
in Matt. vi. 11, τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον, and Luke xi. 3, τὸν ἄ.
ἡμ. τ. ἐπιούσιον δίδου ἡμῖν τὸ καθ' ἡμέραν (cod. Sin. omits τò), concerning which Origen
remarks, πρῶτον δὲ τοῦτ᾽ ἰστέον ὅτι ἡ λέξις ἡ ἐπιούσιος παρ᾽ οὐδενὶ τῶν Ἑλλήνων οὔτε
τῶν σοφῶν ὠνόμασται, οὔτε ἐν τῇ τῶν ἰδιωτῶν συνηθείᾳ τέτριπται, ἀλλ᾽ ἔοικε πεπλᾶσθαι
ὑπὸ τῶν εὐαγγελιστῶν. Its very derivation is doubtful The simplest certainly seems
to be from eπeiμi, éπiévai to be coming on, approaching, participle érv, and hence
ἔπειμι, ἐπιέναι
ἐπιούσιος, like ἐθέλων, ἐθελούσιος; ἑκών, ἑκούσιος; γέρων, γερούσιος. The participle
is for the most part used with reference to time, ἐπιέναι = to be near, e.g. ἐν τῷ ἐπιόντι
Xpóvw, in time to come; Tоvπióv, the future; némiovσa μépa, the coming day (not the
morrow, cf. Acts vii. 26, xvi. 11, xx. 15, xxi. 18, xxiii. 11; cf. also Pape, Wörterb.
under ἐπιέναι). So also ἡ ἐπιοῦσα ἐκκλησία, πράγματα ἐπιόντα. According to this,
аρтos éπivσios would not mean "bread needful for the coming day, serviceable for the
ἄρτος ἐπιούσιος
future," but "bread belonging or pertaining to the future," a view already given,
according to Jerome, though he does not adopt it, in the apocryphal Gospel of the
Hebrews, "in Evangelio quod appellatur secundum Hebraeos, pro supersubstantiali pane
reperi Mahar (=)." Meyer maintains this view notwithstanding its incompatibility
with Matt. vi. 34; and he does so professedly in keeping with a strictly critical canon,
the application of which in exegesis is false almost as often as it is put to the test by him
and others, proclivi scriptioni praestat ardua. "Nihil est ineptius, quam panem crastini
diei nobis quotidie postulare," Salmasius. Against this view, moreover, is Ex. xvi. 14–16,
which may be taken as, so to speak, an authentic interpretation of this petition. Com-
paratively few of the Greek Fathers, in particular not Origen, espouse this derivation; not
only is the tenor of the context against it, but the fact also that there is not a derivative single
ending in -lovσios to be found as formed from iévai and its compounds. Far better is it to
regard the word as one of that not uncommon class of adjectives which have been formed
from εἶναι or οὐσία—ἐνούσιος, ἐξούσιος, ὁμοούσιος, ἑτερούσιος, πολυούσιος, ὑπεξούσιος,
avte§ovσios, teplovσios, 'Eπí, certainly, when prefixed to words beginning with a vowel,
usually loses its final i, and so also in éπeîva; still the retaining of it is not entirely
without precedent (apart from those cases where its retention in Homer is justified by
the digamma), even in words of the same family, e.g. πieτns, of this year, Polyb. iii. 55. 1
elsewhere, on the contrary, éπéreios. So also πlopkeîv, to swear falsely, in ecclesiastical
Greek, ἐπιορκίζειν, to conjure ; ἐπιεικής, ἐπίουρος (in Homer = ἔφορος). The hiatus more
frequently occurs in compounds with dupl, and always in those with repi. L. Meyer in
the Dissertation (declared to be his by Camphausen, Das Gebet des Herrn, Elberfeld 1866)
on éπlovσios in A. Kuhn's Zeitschrift für vgl. Sprachforschung, vii. [1858], pp. 401-430,
with which this exposition in essential points unintentionally agrees, adduces further the
following forms, ἐπιέννυμι, ἐπιήρανος, ἐπιοίνιος, Theogn. 971; ἐπιόγδοος, Plato, Tim.;
èπiожтоS, Oрр. Hal. i. 10; èπovdís, Bekk. Anecd. 1310; èπuepeús, Boekh, Inscr. i. 440;
¿πiíčoμai, Luc. Anth. Pal. xi. 403. 3, and others,-examples which might be multiplied
;
Επιούσιος
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240
Ꮣ
if we were to adduce all cases in which eπ retains the before the aspirate. Its reten-
tion is by no means foreign to the N. T. idiom, see Winer, Gramm. § 5, 1. The form is
not in the least strange if the word is derived, not from the participle of éπeîvai, but from
οὐσία, like ἐξουσίος, ἐνούσιος, πολυ-, ὁμο-, ἑτερούσιος, like ὑπεξούσιος, αὐτεξούσιος, from
εξουσία. In this case the form ἐπιούσιος resembles the ἐπιέτης of Polybius. The objec-
tion, that from substantives in ía adjectives in alos or ódns are usually formed (cf. ovoɩwdns,
επουσιώδης), is obviated by the fact that many like adjectives in tos formed from οὐσία
occur, and especially by the consideration that in compounds generally the adjectives in
ιος correspond with substantives in ia, e.g. ἐπιθυμία, ἐπιθύμος; ἐπικαρπία, ἐπικάρπιος ;
περιουσία, περιούσιος. Still less strange is the formation of a new adjective among those
formed from ovola. Hence the Greek expositors who adopt this derivation trace the
origin of the word, not from ἐπεῖναι, but from οὐσία. The derivation from έπεῖναι
(ἐπουσία
(ẻπovσía = surplus, so that eπiovσios = éπovσiódns = superfluous, non-essential) does not
give any admissible meaning. But as the derivation of other compound adjectives
from ovcía affords such a precedent, as the later and undoubted derivatives Éτepoú-
σιος, ὁμοούσιος, ὑπερούσιος, and the earlier ἐνούσιος, etc., show, ἐπιούσιος may be ex-
plained as meaning, "conformable to the ovoía," cf. èπiкaipos and others (èí denoting
a leaning to anything). We have now to inquire, therefore, what ovoía means.
As signifying power, possession, property,-as in evoúσios, ¿§ovσios, ToλVOÚσLOS,
ἐνούσιος, ἐξούσιος, πολυούσιος,
Lovσtos will be an epithet denoting what belongs to possession or property own,
and the meaning thus given to the petition would not be inadmissible; cf. 2 Thess. iii. 12,
ἵνα μετὰ ἡσυχίας ἐργαζόμενοι τὸν ἑαυτῶν ἄρτον ἐσθίωσιν; see also Ps. xxxvii. 26, οὐκ
εἶδον δίκαιον ἐγκαταλελειμμένον οὐδὲ τὸ σπέρμα αὐτοῦ ζητοῦν ἀρτούς. Still there is not
sufficient reason in the passage before us for laying stress upon the fact of possession, and
so far-fetched and artificial an interpretation cannot be justified. But one might go even
further, and, on the analogy of évoúσios, ¿§oúσios, explain the movσios, what belongs to
possession, what must be there = necessary. It would be simpler and less strained if we
could directly connect the sense with ovcía. Ovoía, in a philosophic sense, denotes
essence or reality (тò πράτws Oν каì őνтi ôv åπλws ǹ ovσía av ein, Aristot. Metaph. 6); but
this is too far removed from ordinary language to have been apprehended by our Lord's
hearers in the Sermon on the Mount; and the attempts at an inappropriate profundity,
such as that of Jerome, who renders it supersubstantialis = super omnes ovoías, must on this
account be dismissed. Compare, moreover, the clear declaration of John vi. 32, ô äρтоs
ÉK тоû ойρavoû ô ảλnowvós. The meaning, "being," "existence," cannot, as Tholuck thinks,
be assigned to ovoía in the perhaps spurious passage in Soph. Trach. 907, äπais ovoía,
where "household stuff, property, without children," is the true rendering, if, indeed, the
words be not interpolated (the Scholiast here renders ovcía ovvovola, Koiтn),—a signifi-
cation here indeed false, yet in itself not so unjustifiable and utterly untenable as L.
Meyer thinks; cf. Du Fresne, Glossar. med. et inf. Graec., s.v. ovoía. In Aristotle it occurs
clearly in this signification,—a signification certainly approximate, though suppressed prob-
=
Επιούσιος
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241
ably by philosophic usage; see Index Aristot., ed. H. Bonitz, Berol. 1870. Aristotle uses
οὐσία as = τὸ εἶναι, e.g. De part. anim. i. 1, ἡ γὰρ γένεσις ἕνεκα τῆς οὐσίας ἐστίν, ἀλλ᾽ οὐχ
ἡ οὐσία ἕνεκα τῆς γενέσεως ; De anim. generat. v. 1, διὰ τὸ εἶναι τοιαδὶ γίγνεται τοιαῦτα·
τῇ γὰρ οὐσίᾳ ἡ γένεσις ἀκολουθεῖ καὶ τῆς οὐσίας ἕνεκά ἐστιν; De part. an. ii. 2, τὰ μὲν
πρὸς τὰ ἔργα καὶ τὴν οὐσίαν ἑκάστῳ τῶν ζῴων, τὰ δὲ πρὸς τὸ βέλτιον ἢ χεῖρον; ibid. ἐκ
τούτων γὰρ συνέστηκεν ἕκαστον τῶν ὀργανικῶν μερῶν, ἐξ ὀστῶν καὶ νεύρων καὶ σαρκῶν καὶ
ἄλλων τοιούτων συμβαλλομένων τὰ μὲν εἰς τὴν οὐσίαν τὰ δ᾽ εἰς τὴν ἐργασίαν. It occurs
as directly synonymous with ζωή, De respir. 17, πᾶσι μὲν οὖν ἡ φθορὰ γίνεται διὰ θερμοῦ
τινὸς ἔκλειψιν, τοῖς δὲ τελείοις, ἐν ᾧ τῆς οὐσίας ἡ ἀρχή . . . ἡ δ᾽ ἀρχὴ τῆς ζωῆς ἐκλείπει
τοῖς ἔχουσιν, ὅταν μὴ καταψύχηται τὸ θερμὸν τὸ κοινωνοῦν αὐτῆς; Magn. Mor. i. 20, κίν
δυνοι ἀναιρετικοὶ τῆς οὐσίας. Compare also pseudo-) Plat. Def. 405α, ἀθανασία· οὐσία
ἔμψυχος καὶ ἀΐδιος μονή, where οὐσία, side by side with μονή, hardly signifes natura, but
existence (in general, ovoía often occurs here in this sense). These passages may suffice
οὐσία
to vindicate for ovcía the meaning existence, and accordingly warrant for eπiovσios the
meaning “what belongs to existence," as a short and simple rendering of pan, for which
the LXX. Prov. xxx. 8 has τὰ δέοντα καὶ τὰ αὐταρκη. Hence there is no need to take
οὐσία, though this was not unjustifiable, as in the first edition, in the signification, essence,
nature, corresponding with the compounds in patristic Greek, ὁμοούσιος, etc. ; cf. Plato,
Rep. ix. 585 Β, πότερα οὖν ἡγεῖ τὰ γένη μᾶλλον καθαρᾶς οὐσίας μετέχειν, and often, so
that ἐπιούσιος would be = " conformable to the essence or nature,” and ὁ ἄρτος ἡμῶν ὁ
ó ô
ἐπιούσιος, “ bread answering to our nature, our essence,” taking οὐσία, essence, nature, either
in the freer and wider sense as popularly used, according to which ἄρτος ἡμῶν ἐπιούσιος
would signify all that Luther sums up as included in this fourth petition, or, in the
stricter sense, which would require a reference to our Lord's comment on Matt. iv. 4,
Luke iv. 4, οὐκ ἐπ᾽ ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ᾽ ἐπὶ παντὶ ῥήματι θεοῦ. It is
therefore, in any case, unnecessary, on account of the meaning of οὐσία, to deny its connec-
tion with the substantive, and with L. Meyer (in the place above referred to) to regard
the word as compounded with the participial theme -OUT, determining its meaning in a
roundabout way by its correspondence with περιούσιος (which see). Επιούσιος, both in
form and meaning, is said to be a correlative of περιούσιος, as already Damm, Lex. Ηom.,
supposed, “ περιούσιος, superans (surpassing), et επιούσιος, suficienter praesens, qui praesto
est, quantum satis est. Against this it tells at once that the analogous forms ἐξούσιος,
ἐνούσιος, are connected with οὐσία, and not with the analogous compounds ἐξεῖναι
and ἐνεῖναι, and the same holds good of ἐπιούσιος; as the cases are analogous, the infer-
ence is that it is not connected with ἐπεῖναι, so that the simplest way of understand-
ing the word is proved to be to regard it in like manner as a compound of ẻπí and
οὐσία, and the transference from οὐσία, in the sense possession (what is there), to οὐσία,
in the sense existence, life, will not seem strange to a just linguistic apprehension.
Against the suggested explanation of the formation of the word, must be urged, further,
the meaning given to it, which, strictly taken, is, to say the least, very difficult to under-
2 H
Επιούσιος
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stand.
<<
are
L. Meyer explains "what is or pertains to," i.e. to life (“what is conformable or
appropriate to" would be more intelligible); "such elliptical expressions," he says,
surprisingly common in all prepositional combinations, as in the German anwesend,
abwesend;' in Greek, πeρiμýκns, overlong, very long, πeрíþρwv, very sensible, πepiéxeiv, to
surpass, πepieîvat, to be superior, etc.; Latin, superstes, praesens, absens." He might have
referred generally to intransitive verbs compounded with prepositions, but this would have
proved too much. We might perhaps be satisfied with this explanation if the verb
éπeîvaι were not actually in use. But as it occurs, and by no means seldom, and the
preposition in it has quite a different meaning, and more appropriate to its combination
with the general conception eivai,-namely, purely local (a) relative, to be thereat, thereon,
thereupon; (b) absolute, to come thereto,-ériovotos, in the sense "what is (sc. necessary)
thereto,” “what is suitable," painfully clashes with it; and this always, unless émiovoios
is related to ἐπουσία, ἐπεῖναι, as ἐξούσιος is to ἐξουσία, ἔξεστι, that is not at all, for
this last word is a compound with ovoía. Thus, even on this side, we are driven to
seek a derivation, if at all possibly tenable, from ovoía; and that such a derivation is not
only possible, but justifiable and satisfactory, is clear from what we have said above. As
to the choice of this new and, however we take it, strange expression, which, like no
other, embodies the rich brevity of the Hebrew up on, it must not be forgotten that,
like many a newly-formed word, it seems more strange to the linguist and the cultured
than to the continually creative language of common life. It seems very doubtful whether
any of the Greek expositors take ovoía as sometimes meaning "existence,” and not always
essence or “nature,” at least in the quotations from them which Tholuck gives. The
words of Suid., ὁ ἐπὶ τῇ οὐσίᾳ ἡμῶν ἁρμόζων, certainly do not sanction this. For the
history of the exposition, see Tholuck on Matt. vi. 11.
""
Περιούσιος, ov, a word apparently as uncommon in classical Greek as επιούσιος,
used by the LXX. as a translation of p, possession, treasure, Ex. xix. 5; Deut. vii. 6,
xiv. 2, xxvi. 17; cf. Eccles. ii. 8 and Ps. cxxxv. 4=πepiovoiaoμós. In the latter place
we read, τὸν Ἰακὼβ ἐξελέξατο ἑαυτῷ ὁ κύριος, Ἰσραὴλ εἰς περιουσιασμὸν ἑαυτῷ. πολυ,
what one embraces, is more than a mere possession, it is rather = a treasure, and
corresponds to Teplovσiaσμós, surplus, overabundance, riches; Israel is God's riches,
God's treasure, the jewel or pearl of His possession; cf. especially Ex. xix. 5, ëσeσ0é
μοι λαὸς περιούσιος ἀπὸ πάντων τῶν ἔθνων· ἐμὴ γάρ ἐστι πᾶσα ἡ γῆ. So also Deut.
xxvi. 17, τὸν θεὸν εἵλου σήμερον εἶναί σου θεόν . . .; ver. 18, καὶ κύριος εἵλετό σε
σήμερον γενέσθαι σε αὐτῷ λαὸν περιούσιον. Accordingly περιούσιος is what constitutes
a costly possession, a specially chosen good, that which is a costly possession (not what belongs
to such, because "co-s is not perhaps a new adjectival suffix, but only the adjectival form
of ía [ovo-la], exactly as in Toλvλýïo-s, rich in seed, from rò Anïov, seed;" L. Meyer in
the Dissertation mentioned under Tiοúσios); and this is in keeping with the derivation
of the word from πepivoía, according to which it denotes a surplus rich and valuable,
TO
Περιούσιος
Περιούσιος
243
costly.
With this also corresponds the otherwise erroneously cited explanation given by
Chrysostom of Titus ii. 14, καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον = ἐξελεγμένος. If the
Xaòv
above rendering be adopted as preferable to the usual one "possession," the representation
given in Titus ii. 14 corresponds with that otherwise expressed in Eph. v. 26, 27, iva avτǹv
ἁγιάσῃ καθαρίσας . . ., ἵνα παραστήσῃ αὐτὴν ἑαυτῷ ἔνδοξον. This signification, which
the connection of the word in the LXX. already suggests, is not to be called in question,
only its reference to περιουσία is doubtful. Περιείναι is the only compound of είναι to
which there is found already in the older Greek an adjective formed simply from the
participle, περιώσιος, as an adverb, περιώσιον, in Hom. Il. iv. 359, οὔτε σε νεικείω περιώ-
σιον οὔτε κελεύω ; Od. xvi. 203, οὔτε τι θαυμάζειν περιώσιον οὔτ᾽ ἀγάασθαι; Schol.
ovr'
περίσσως, παρὰ τὸ προσῆκον ; Hymn. Hom. Cer. 363, περιώσιον ἄλλων. So also περιώ
τό
σia often in the Hymn. Hom.; in Pindar once, Isthm. iv. 3, πepióσiov äλλwv peyao0evñ;
Orph. Argon. 61, πepiάσia rudaíveσKOV. Still also in Soph. Fr. 604.
περιώσια κυδαίνεσκον.
Elsewhere only
isolatedly in later poets, e.g. πepióσiov äλyos, exos, Greg. Naz. Carm. vii. 24, iv. 197.
It is more than probable that the word to be derived from περιείναι is περιοντ-ιος, so that
properly it must run epiovσios, for which L. Meyer adduces the long w of the Doric
dialect, e.g. vóμws instead of vóμovs, vóμovs. It has a comparative meaning answering to
νόμως νόμους, νόμους.
the Homeric περὶ πάντων ἔμμεναι ἄλλων. This would give a sense very suitable to the
context in the LXX., especially in Deut. vii. 6, eivai avтâ λaòv πеρiovσiov пáρà Távтα
Tà Ovn, though the Hebrew would come short of its force; and yet, as Ps. cxxxv. 4
shows, the LXX. seem to take pains to render by this word the thought which lies in the
Hebrew, since Teplovσiaoμós is obviously a word coined by them. Considering now that
πepiσios did not wholly disappear, yet became decidedly antiquated, so that it nowhere
occurs in prose,—and further, that Tepioios is the same with repoσós, just as abstract as
is this, which does not occur at all in Homer, seldom in Pindar and Hesiod,-Tepiσós
seems in usage to have taken the place of Tepióσios. IIepiσσós, indeed, appears for the
most part with a bad sense attaching to it, yet not always, especially not in later Greek.
Thus there seems to be no just reason why the LXX. should have adopted and reinstated
this old word occurring only in its old form, especially when the usage of the language pre-
sented to them another word not elsewhere disdained by them. That they should do so,
is indeed possible; yet it is more probable that they formed Teρiovσios anew; and then it
seems questionable whether it is a compound with ovola, like the other corresponding
adjectives, excepting the bicomposita, which in turn are connected with the compounds
(ἐξουσία, see ἐπιούσιος), or whether it is an adjective belonging to περιουσία. For the
latter it tells that it does not differ from it in sense, as on their part éovolos and éžovoía,
ἐνούσιος and ἐνεῖναι, differ. Περιουσία signifies surplus,prosperity, wealth, περιούσιος,
what is wealth, and how closely it answers to the Hebrew np, is manifest, e.g., from
Plato, Rep. viii. 554α, ȧπò Tаvтòs Teρiovσíav Tоlovμevos (enriching oneself). But that
the LXX. had Teplovσía in mind, and not Tepiσios, nor a new form from the participle
of Teρieivai, the Teplovoiaoμós, Ps. cxxxv. 4, Eccles. ii. 8, may be decisive proof,
ιασ
=
Περιούσιος
Ειρήνη
244
for this word is from περιουσιάζω used in later Greek, and manifestly distinct from περιου-
oía by the active character of the verb, so that it can emphasize the possession as acquisi-
tion or gain. If it be said that Teplovσios must be traced back to the participle of
πeρieîvaι, it obviously would attach itself to the meaning to excel, to be over, and this
would suit neither the Hebrew word nor Teplovoiaoμós. This word is, indeed, the only
περιουσιασμός.
one in the range of adjectives in -ovotos which directly connects itself with its substan-
tive, while all the other compounds or bicompounds with ovoía are from elvai. But this
has all the less weight in explaining the newly-formed word, because, through πeριov-
olaoμós, which answers to the same Hebrew word, we are led back to Teplovoia. With
this the attempt referred to under émiovσios to assume a correspondence between Tepɩov-
σios and èπiovσtos fails, because what is necessary may perhaps stand over against what is
superfluous, but not to what is said to be marked out as a costly good, and it is just in this
direction, and not in the sense of superfluous or overplus, that the import of Trepioioios
leans.
σιασ
Eiρývn, ǹ, peace, rest, (I.) in contrast with strife, and to denote the absence or
end of strife ; Herod. i. 87. 2, οὐδεὶς γὰρ οὕτω ἀνόητός ἐστι ὅστις πόλεμον πρὸ εἰρήνης
αἱρέεται· ἐν μὲν γὰρ τῇ οἱ παῖδες τοὺς πατέρας θάπτουσι, ἐν δὲ τῷ οἱ πατέρες τοὺς παῖδας.
Opposed to μáxaipa, Matt. x. 34, cf. Jer. iv. 10; to diaµepioµós, Luke xii. 51, cf. Jer.
ix. 7, τῷ πλησίον αὐτοῦ λαλεῖ εἰρηνικὰ καὶ ἐν ἑαυτῷ ἔχει τὴν ἔχθραν. In 1 Pet. iii. 11
in antithesis to λaλeiv dóλov, ver. 10; to ȧxaтaσтaσía, 1 Cor. xiv. 33.-Rom. xiv. 19;
Gal. v. 22; Eph. iv. 3; 2 Tim. ii. 22; Heb. xi. 31, xii. 14; Rev. vi. 4; Luke xiv. 32;
Acts vii. 26, xii. 20 (1 Cor. vii. 15 ?).
(II.) As used in the N. T., we observe the influence of the Hebrew Dis, which
denotes a state of wellbeing, and only in a derivative manner "peace," in contrast with
strife. Accordingly, opposed to кaká, e.g. Isa. xlv. 7, ó πowv eiρývηv кaì ктíčшv kakά;
Jer. xxix. 11, λογιοῦμαι . . . λογισμὸν εἰρήνης καὶ οὐ κακά, τοῦ δοῦναι ὑμῖν τὰ μετὰ ταῦτα
καὶ ἐλπίδα. Hence also opposed to θλίψις, σύντριμμα, etc., e.g. Zech. viii. 10, καὶ τῷ
ἐκπορευομένῳ καὶ τῷ εἰσπορευομένῳ οὐκ ἔσται εἰρήνη ἀπὸ τῆς θλίψεως; cf. John xvi. 33,
ταῦτα λελάληκα ὑμῖν, ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε. ἐν τῷ κόσμῳ θλίψιν ἔχετε; Jer. vi. 14,
ἰῶντο τὸ σύντριμμα τοῦ λαοῦ μου ἐξουθενοῦντες καὶ λέγοντες· εἰρήνη, εἰρήνη καὶ ποῦ ἐστὶν
eiρývn; viii. 11; Ezek. xiii. 10, 16, cf. 1 Thess. v. 3. Accordingly eipnun denotes a
eipývn
state of untroubled, undisturbed wellbeing, synonymous with ảσpáλeia, 1 Thess. v. 3
Acts ix. 31, ἡ μὲν οὖν ἐκκλησία ., . εἶχεν εἰρήνην, οἰκοδομουμένη κ.τ.λ. ; xxiv. 2; cf. Luke
xi. 21, ἐν εἰρήνῃ ἐστὶν τὰ ὑπάρχοντα—his goods are unattacked. Cf. Xen. Cyrop. vii. 4. 6,
vi. 1. 18. In this sense we are to understand the form of salutation, Dis (cf. Luke
xxiv. 36; John xx. 19, 21, 26), and of leave-taking, eis eipývny, Mark v. 34, vπaye eis
εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγος σου ; Luke viii. 48 ; Jas. ii. 16; Acts xv. 33,
xvi. 36; 1 Cor. xvi. 11. Cf. Diby iyalvew, Gen. xxix. 6, xxxvii. 13, xliii. 27;
=σwτηpía, Gen. xxvi. 31, xxviii. 21, xliv. 17; = owτýptov, Gen. xli. 16. The word is
=
;
Εἰρήνη
Ειρηνικός
245
used in both senses as signifying peace as contrasted with strife, and peace as undisturbed
wellbeing, in Jas. iii. 18, καρπὸς δὲ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην.
(III.) This state is the object of divine and saving promise, and is brought about by
God's mercy, granting deliverance and freedom from all the distresses that are experienced
as the result of sin (cf. Job vii. 1, xiv. 1, 6, 14). Hence cipývn joined with eλeos, Ps.
είρήνη
1xxxv. 9, κύριος ὁ θεὸς . . . λαλήσει εἰρήνην ἐπὶ τὸν λαὸν αὐτοῦ καὶ ἐπὶ τοὺς ὁσίους αὐτοῦ
καὶ ἐπὶ τοὺς ἐπιστρέφοντας πρὸς αὐτὸν καρδίας, comp. ver. 8, δεῖξον ἡμῖν κύριε τὸ ἔλεός
σου καὶ τὸ σωτήριόν σου δῷης ἡμῖν. Similar is the union of χάρις καὶ εἰρήνη or χάρις
ἔλεος εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ κ.τ.λ. in the salutations of the Epistles; it
denotes the cipývn which is realized in and through Christ, and which is the object of
saving promise and hope, Rom. i. 7; 1 Cor. i. 3; 2 Cor. i. 2; Gal. i. 3, vi. 16; Eph.
i. 2, vi. 23; Phil. i. 2; Col. i. 2; 1 Thess. i. 1; 2 Thess. i. 2, iii. 16; 1 Tim. i. 2;
2 Tim. i. 2; Titus i. 4; Philem. 3; 1 Pet. i. 2, v. 14; 2 Pet. i. 2; 2 John 3; 3 John 15;
Jude 2; Rev. i. 4. In this sense the greeting of His disciples by the risen Saviour,
Luke xxiv. 36, John xx. 19, 21, 26, has a special significance. In like manner, cf.
Matt. x. 12, 13; Luke x. 5, 6, ii. 29, vii. 50, xix. 38, 42; Rom. iii. 17; Luke i. 79.
As sin and sorrow or distress are closely connected, so we find eipývn named in connection
with δικαιοσύνη as a Messianic blessing, Ps. lxxii. 7, lxxxv. 11, cf. Isa. vii. 18, 19;
Hag. ii. 9; Jer. xxxiii. 7; διαθήκη εἰρήνης, Ezek. xxxiv. 25, xxxvii. 26; Luke ii. 14;
Rom. v. 1. Peace as a Messianic blessing is that state, brought about by the grace and
loving mind of God, wherein the derangement and distress of life caused by sin are
removed. Hence the message of salvation is called τὸ εὐ. τῆς εἰρήνης, Eph. vi. 15 ; cf.
Isa. lii. 7, εὐαγγελίζεσθαι ἀκοὴν εἰρήνης; Nah. ii. 1; Eph. ii. 17; Rom. x. 15; Acts
x. 36.
This peace is the very εἰρήνη θεοῦ, Phil. iv. 7, Χριστοῦ, Col. iii. 15, and God is
ὁ θεὸς τῆς εἰρήνης, Phil. iv. 9 ; 1 Thess. v. 23, which latter passage well presents to us
the meaning of the word in its fullest range, αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς
ὁλοτελεῖς· καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως . . . τηρηθείη.
See Heb. xiii. 20; Rom. xv. 33, xvi. 20; 2 Cor. xiii. 11; cf. Heb. vii. 2, ὁ κύριος τῆς
εἰρήνης, 2 Thess. iii. 16. In the same sense also we may take Eph. ii. 14, αὐτὸς γάρ
ἐστιν ἡ εἰρήνη ἡμῶν, cf. ver. 17, ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην
τοῖς ἐγγύς; νν. 13, 15 ; Isa. Ivii. 19. See under ἀποκαταλλάσσειν. This peace can be
the result only of accomplished reconciliation, Eph. ii. 16, 17; and as in Rom. v. 1 (eipývnv
ἔχομεν πρὸς τὸν θεόν) εἰρήνη gives prominence to this one element, viz. the new relation-
ship between man and God brought about by the atonement (cf. vy. 9, 10), without, however,
attempting to seek or to discover a reference to this presupposition in every place; cf.
Rom. viii. 6, ζωὴ καὶ εἰρήνη, opposed to θάνατος; Rom. xiv. 17, ἡ βασ. τ. θεοῦ ἐστὶν . . .
δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πν. ἁγ. (cf. Diy = χαίρειν, Isa. xlviii. 22, Ivii. 21);
Rom. xv. 13, ὁ δὲ θεὸς τῆς ἐλπίδος πληρῶσαι ὑμᾶς πάσης χαρᾶς καὶ εἰρήνης ἐν τῷ πιστεύειν.
0
¿
Ειρηνικός, pertaining to peace, e.g. εἰρηνικαὶ ἐπιστήμαι, τέχναι, opposed to πολεμι-
Ειρηνικός
Ἑκών
246
• .
καί ; peaceful, e.g. Isocr. 82 C, ὃν δὲ ὑπελάμβανον τῶν λόγων εἰρηνικώτατον εἶναι. So in
Jas. iii. 17, ἡ ἄνωθεν σοφία . ειρηνική, opposed to ζῆλος, ἐριθεία, ver. 15. In Heb
xii. 11, καρπὸς εἰρηνικὸς δικαιοσίνης, opposed to οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, the
reference is to ειρήνη as the blessing of salvation, as it goes hand in hand with δικαιοσύνη.
Εἰρηνεύω, to live in peace, to keep peace, πρός τινα, Diod. Sic.; μετά τινος,
1 Kings xxii. 45 ; Rom. xii. 18; ἐν τινί, Mark ix. 50 ; 1 Thess. v. 3, opposed to μάχεσ
θαι, Plat. Theaet. 180 Β; to πολεμεῖν, Dio Cass. lxxiv. 5 ; synonymous with τὸ αὐτὸ
φρονείν, 2 Cor. xiii. 11.
Ειρηνοποιέω, almost exclusively in biblical and patristic Greek, as also είρηνο-
ποίησις, εἰρηνοποΐα = to make peace. Prov. x. 20, ὁ δὲ ἐλέγχων μετὰ παῤῥησίας εἰρηνοποιεῖ,
over against συνάγει ἀνδράσι λύπας, where, according to the antithesis, εἰρηνοποιεῖν is
rather to put an end to strife. In Col. i. 20, on the other hand, we find it side by side
with ἀποκαταλλάξαι = to put an end to the disturbed relations between God and man, i.e. to
restore the due relations,
Ειρηνοποιός, ὁ, one who makes peace between two parties; Xen. Hell. vi. 3. 4,
ὅταν δὲ ἡσυχίας ἐπιθυμήσῃ, εἰρηνοποιοὺς ἡμᾶς ἐκπέμπει; Greg. Nyss. i. 824, εἰρηνοποιός
ἐστιν ὁ εἰρήνην δοὺς ἄλλῳ. In the sense of peaceable, it does not appear, not even in
Pollux, Onom. 152, συμμάχων εἰρηνοποιῶν καὶ πολεμοποιῶν, for πολεμοποιός hardly means
quarrelsome or warlike, but making enemies, exciting hostility. Hence with Matt. v. 9,
μακάριοι οἱ εἰρηνοποιοί, we can hardly compare Prov. xii. 20, δόλος ἐν καρδία τεκται
νομένου κακά, οἱ δὲ βουλόμενοι εἰρήνην εὐφρανθήσονται. It is better to take ειρηνοποιός
Diy, Isa. xxxiii. 7; but we may take the εἰρήνη as in Isa. lii. 7, που προ
Dib, so that this word already leads on to the special application of the discourse to the
inner circle of the disciples in vv. 11-16. Thus best can we understand the connection.
between the beatitude and the accompanying promise, ὅτι υἱοὶ θεοῦ κληθήσονται.
שָׁלוֹם
Ἑκών, οὖσα, όν, willing, unconstrained, gladly. It usually stands opposed to
violence or compulsion, e.g. Soph. Oed. Col. 939; Plat. Soph. 240 C, ýváykakev ýµâs ovx
ἑκόντας ὁμολογεῖν; Xen. Hell. iii. 1. 4, Πέργαμον ἑκοῦσαν προσέλαβε, opposed to 5, κατὰ
κράτος ἔλαβε ; iv. 1. 1, τὰς μὲν βίᾳ, τὰς δὲ ἑκούσας προσελάμβανε. So 1 Cor. ix. 16, εἰ
γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω· εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι; cf. ver. 16,
ἀνάγκη γάρ μοι ἀπόκειται; Rom. viii. 20, ἡ κτίσις ὑπετάγη οὐχ ἑκοῦσα, ἀλλ᾽. . . ἐπ᾿
ἐλπίδι. In this general sense of willingness, of non-resistance, however, the fundamental
meaning of the word is contained only in a weakened form; this is its positive meaning,
voluntarily, with will and purpose, as it appears, for example, in combination with γινώσκων,
Boeckh, Inscr. ii. 409. 21, οὐδὲ ἄλλῳ ἐπιτράψω ἕκων καὶ γινώσκων; Ex. xxi. 13, ὁ δὲ
οὐχ ἑκών (sc. πατάξας καὶ ἀποθανών τινα) = 17 5 1. So especially in all cases where
the topic in question is ἀδικεῖν, βλάπτειν, ἁμαρτάνειν. Here it always signifes design.
Dem. in Mid. 520. 1, ἂν μὲν ἑκὼν βλάψῃ, διπλοῦν· ἂν δ᾽ ἄκων, ἁπλοῦν τὸ βλάβος κελεύ-
TT
לא
וַאֲשֶׁר
Εκών
"Ακων
247
ουσιν ἐκτίνειν ; Plat. Prot. 345 E, where ἑκών is also used of one who obliges himself to
something good. The voluntariness, when it anticipates necessity, becomes willingness;
when it opposes constraint or law, it becomes purpose, eventually contempt or wantonness,
e.g. Xen. Hipp. iv. 14, μήποτε κινδυνεύειν ἑκόντα. This is of importance as bearing upon
the ἑκουσίως ἁμαρτάνειν, Heb. x. 26, see ἑκουσίως. Aristotle, Ethic. Nicom. v. 15, ἑκὼν
δὲ (sc. ἀδικεῖ) ὁ εἰδὼς καὶ ὃν καὶ ᾧ; vii. 11, ἑκὼν . . . εἰδὼς καὶ ὁ ποιεῖ καὶ οὗ ἕνεκα.
Ο
Εκούσιος, α, ον, voluntary, in the same range as ἑκών.-(Ι.) Voluntarily, pur-
posely; Plato often combines βίαιον and ἑκούσιον, because an intention of violence lies at
the root of it, or the purpose to assert itself by force, βίαιοι ἢ ἑκούσιαι πράξεις, Rep.
x. 603 C; Legg. ix. 860 Ε, διοριεῖς οὖν αὐτοῖς ἀκούσιά τε καὶ ἑκούσια ἀδικήματα, καὶ τῶν
μὲν ἑκουσίων ἁμαρτημάτων τε καὶ ἀδικημάτων μείζους τὰς ζημίας θήσομεν, τῶν δ᾽ ἐλάττους ;
Soph. Trach. 1113, ἥμαρτεν οὐχ ἑκουσία.—(ΙΙ.) Willingly, uncompelled, gladly ; Thuc.
viii. 27, καθ' ἑκουσίαν ἢ πάνυ γε ἀνάγκῃ. So Philem. 14, χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν
ἠθέλησα ποιῆσαι, ἵνα μὴ ὡς κατὰ ἀνάγκην τὸ ἀγαθόν σου ᾖ, ἀλλὰ καθ᾿ ἑκούσιον.—Oftener
in the LXX. 27, Lev. vii. 16; Num. xxix. 33, xv. 3.
T:
Εκουσίως, (I.) voluntarily, intentionally ; Heb. x. 26, ἑκουσίως γὰρ ἁμαρτανόντων
ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, cf. under ἑκών. The intentionalness
comes out all the more clearly if we compare the passage in Aristotle, Rhet. i. 10, ἔστω
δὴ τὸ ἀδικεῖν τὸ βλάπτειν ἑκόντα παρὰ τὸν νόμον. νόμος δ᾽ ἐστὶν ὁ μὲν ἴδιος ὁ δὲ
κοινός. λέγω δὲ ἴδιον μὲν καθ᾿ ὃν γεγραμμένον πολιτεύονται, κοινὸν δὲ ὅσα ἄγραφα
παρὰ πᾶσιν ὁμολογεῖσθαι δοκεῖ. ἑκόντες δὲ ποιοῦσιν ὅσα εἰδότες καὶ μὴ ἀναγκαζόμενοι.
ὅσα μὲν οὖν ἑκόντες, οὐ πάντα προαιρούμενοι, ὅσα δὲ προαιροῦνται, εἰδότες ἅπαντα·
οὐδεὶς γὰρ ὁ προαιρεῖται ἀγνοεῖ. δι᾽ ἃ δὲ προαιροῦνται βλάπτειν καὶ φαῦλα ποιεῖν
παρὰ τὸν νόμον, κακία ἐστὶ καὶ ἀκρασία. Aristotle distinguishes further among the
sins committed ἑκουσίως, those which are done designedly and with deliberation, in
the face of better knowledge, from the point of view from which we often find the
saying, οὐδεὶς ἑκὼν κακὰ ποιεῖ. Hence it is clear that the ἑκουσίως of Heb. x. 26
is more closely defined by the addition μετὰ . . . ἀληθείας in the sense in which Aristotle
combines ἑκὼν καὶ προαιρούμενος, and thus the psychological difficulty of the statement
is removed, so that the πρ. 77, Num. xv. 30, ἐν χειρὶ ὑπερηφανίας, perfectly corresponds
with it; comp. ver. 27, ἀκουσίως, πα; comp. also ἄκων in antithesis to ἐξ ἐπιβουλῆς,
Plato, Hipp. Μin. 570 E-(ΙΙ.) Willingly, unconstrained, 1 Pet. v. 2, μὴ ἀναγκαστῶς ἀλλ᾽
ἑκουσίως, cf. Ps. liii. 8.
T
"Ακων, ουσα, ον, unwillingly, against one's will, forced ; Job xiv. 17, εἴτε ἄκων
παρέβην, an addition of the LXX.; so also Job xxxi. 33. In the N. Τ. only 1 Cor.
ix. 17, see under ἑκών.Ακουσίως often in the LXX. = navia, Lev. iv. 21, 22, 27, v. 15 ;
Josh. xx. 3, 9; comp. Num. xv. 22; nya, Deut. xix. 4; cf. Lev. iv. 13, where it is
an addition of the LXX.Num. xv. 23, 24, the adjective ; xv. 26, ἀκουσιάζομαι.
Ελέγχω
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248
'Exé yxw, generally = to test, to try, to search out with an unfriendly purpose, e.g.
Xen. Anab. iii. 5. 14, τοὺς αἰχμαλώτους ἤλεγχον τὴν κύκλῳ πᾶσαν χώραν τίς ἑκάστη εἴη;
Plat. Soph. 241 Β, τὰς ἄρχας πάσας πάσαις βασάνοις χρώμενοι ἐλεγχόντων. Then = to
convince, to convict, to prove anything that was disputed or denied, and therefore implying
opposition; Ar. Plut. 574, τινὰ περί τινος. Thus in John viii. 46, τίς ἐλέγχει με περὶ
ȧpapтías; hence to reprimand, to blame, to chide, Tivá, Matt. xviii. 15; Luke iii. 19; 1 Cor.
xiv. 24; 1 Tim. v. 20; 2 Tim. iv. 2; Titus i. 9, 13, ii. 15; Heb. xii. 5; Jas. ii. 9; Jude
15, 22; Rev. iii. 19. Tí, John iii. 20; Eph. v. 11, 13. Thus we must understand the
passage concerning the so-called punitive office of the Holy Ghost, John xvi. 8, èλéyçel
ΤΟ
τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως ; cf. 2 Tim. ii. 25 ; John
xv. 24-26.-LXX. in, Gen. xxi. 25, xxxi. 37; Lev. xix. 17; 2 Sam. vii. 14; Job
v. 17, ix. 33, xiii. 10, xxxiii. 19; Ps. cv. 14.—ëλeyğıs, rebuke, 2 Pet. ii. 16.
=
Ἔλεγχος, ὁ, (L.) proof, e.g. ἀρετῆς εὐψυχίας. Means of conviction or of proof, Plat.
Gorg. 471 D, οὗτος ὁ ἔλεγχος οὐδενὸς ἄξιός ἐστι πρὸς τὴν ἀλήθειαν; Job xxiii. 7, ἀλήθεια
καὶ ἔλεγχος παρ' αὐτοῦ; ver. 4, τὸ στόμα μου ἐμπλήσαι ἐλέγχων. In this sense the
word occurs in Heb. xi. 1 in parathetic apposition (cf. Krüger, § 57, 9), čσтi dè TÍOTIS
ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων. This passage describes what
faith is to him who possesses it; it is neither a definition nor a description of faith, but
simply a statement concerning faith-a predicate. Faith is for the believer extiÇoμévwv
iπóσTaσis, because it produces in him the recognition of the things which are unseen, it
is the means of proof (Bengel, quae sperantur, sunt species; genus quae non cernuntur),
cf. ver. 2.—(II.) Conviction, blame, Ps. lxxiii. 14, ó éλeyxós μov, parallel to eyevóµnv
μεμαστιγωμένος, Job vi. 26, xiii. 6, xvi. 21; 2 Tim. iii. 16, ὠφέλιμος πρὸς . . . ἔλεγχον.
=
"Exeos, in classical Greek ó ex., except Diod. Sic. iii. 18, where some read rò ex.,
as for the most part in the LXX. and always in the N. T. a feeling of sympathy; fellow-
feeling with misery (eλeos = misery, Eurip. Or. 833; Jer. xlii. 2); Arist. Rhet. ii. 8, eσTiw
ἔστιω
δὴ ἔλεος λύπη τις ἐπὶ φαινομένῳ κακῷ φθαρτικῷ Compassion, both as a feeling and a
motive, and even as behaviour, Luke x. 37; Jas. ii. 13, iii. 17; Matt. ix. 13, xii. 7,
xxiii. 23. In the LXX. it is the usual rendering of p (Isa. lx. 10=ji), which else-
where is evdokiα, xáρis K.т.λ.; Gen. xix. 19; Num. xi. 15-17, which is usually
rendered by xápis. Sikαιoσúvn, Gen. xx. 13, xxi. 23; Ex. xv. 13; enμooúvn,
Gen. xlvii. 29; Prov. iii. 3, xx. 28; oiктeíρηµa, Jer. xxxi. 3; xápis, Esth. ii. 9; dóğa,
Isa. xl. 7; èxπís, 2 Chron. xxxv. 26. p, however, according to Fürst, probably means
primarily "inclination," and is "a specific term to designate the grace and mercy of God,
especially towards His people Israel. . . . Thence it is applied to men, denoting their love
and compassion towards each other by virtue of the sacred bond and covenant between
them, and as a religious duty; as, for instance, between blood relations, superiors and
inferiors, towards the unfortunate and the needy;" Hupfeld on Ps. iv. 4, vid. ooios.
("Excos is the god of pity, Apollod. ii. 8. 1, as distinct from Sikaιoovn, towards the
Ἔλεος
Ελεύθερος
249
צְדָקָה
poor and needy.) In the LXX. eλeos is the word used to denote God's bearing towards
mankind or towards His people in the economy of salvation, and may be rendered mercy,
pity, a feeling of sorrow (cf. Jer. xxxi. 20), as the case may be; opposed to κpiois, Jas.
ii. 13; Wisd. xii. 22; cf. eλeos =y, Isa. xlv. 8, ȧvateiλáтw ý yŷ kaì Bλaotŋoátw ¤λeos.
βλαστησάτω
(There can be no more difference between 7p and cos than between condescending
and merciful love.) Joined with Staðýíη, Рs. lxxxix. 29; Deut. vii. 9; cf. Ps.
lxxxix. 50, cxxx. 7, xvii. 7, xxv. 6, 7; Isa. lxiii. 7; 1 Sam. xv. 6, xx. 8.-Isa. lvi. 1,
ἤγγικε τὸ σωτήριόν μου παραγίνεσθαι καὶ τὸ ἔλεός μου ἀποκαλυφθῆναι = πριν. In this
sense, viz. as an appropriate word for God's merciful economy which meets the wants of
human woe, we find it in Luke i. 54, ἀντελάβετο Ισραὴλ παιδὸς αὐτοῦ, μνησθῆναι ἐλέους,
kaðòs éláλŋoev к.t.λ.; cf. Ps. xxv. 6.—Luke i. 50, 58, 72, 78; Rom. ix. 23, iva yvwpion
τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν ; xi. 31, τὸ ὑμέτερον
eλeos, where God's gracious dealings are regarded as tending to the salvation of mankind,
cf. Isa. lv. 3.-Rom. xv. 9, cf. ver. 8; 1 Pet. i. 3; Jude 21; 2 Tim. i. 16, 18. Joined
with ảɣáπŋ, Eph. ii. 4 (cf. Isa. lx. 10, Sià éλeov ýyáπnoá oe), with paкpoðvµía, 1 Tim. i.
16; xápis, Heb. iv. 16; in the introductory greetings of the Epistles, xápis ëλeos eipývn,
1 Tim. i. 2; 2 Tim. i. 2; 2 John 3; eλeos and elpývn, Gal. vi. 16; Jude 2.-The N. T.
expression, however, which strictly corresponds with the O. T. 7, is xápis,—a term more
appropriate to N. T. views, because it gives prominence to the freeness and unconditional-
ness of God's love, an element which appears only in the eλeos of Titus iii. 5, où è§
ἔργων τῶν ἐν δικαιοσύνῃ ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς.
'Exe é w, sometimes eλeáw, Rom. ix. 16, 18, Jude 22, to have pity, to be compassionate,
Tivà towards any one, to have compassion upon him; Matt. ix. 27, xv. 22, xvii. 15, xviii.
33, xx. 30, 31; Mark v. 19, x. 47, 48; Luke xvi. 24, xvii. 13, xviii. 38, 39; Phil.
ii. 27; Rom. xii. 8; 1 Cor. vii. 25.—As eλcos denotes God's mercy as the principle and
rule of the revelation of His grace, so eλeeîv, when applied to God, means to have mercy
upon any one, to make him a partaker of saving grace, Rom. ix. 15, 16; in ver. 18 opposed
to σκληρύνειν. The passive aor. ἠλεήθην, perf. part. ἠλεημένος, designates the person to
whom mercy is shown, who is favoured, and admitted to a state of grace; it is used of the
company of the redeemed, 1 Pet. ii. 10; Rom. xi. 30-32; of individuals, 2 Cor. iv. 1;
1 Tim. i. 13, 16; Matt. v. 7. In Jude 22 the reference, in like manner, is to the
appropriation of Messianic salvation. For this application of the term we have no O. T.
precedent. LXX. = Spn, pn, onn. Isa. xliv. 23 parallel to Auтpoûv, doğaσOñvai.
רחם חמל
'A véλeos, unmerciful; a form unknown in classical Greek, adopted by Lachm. and
Tisch. in Jas. ii. 13, ἡ γὰρ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος· κατακαυχάται ἔλεος
κρίσεως ; Received text, ἀνίλεως; classical form, ἀνηλεής.
Ελεύθερος, α, ον, connected with ΕΛΕΥΘΩ, whence ἐλεύσομαι, fut. of ἔρχομαι,
therefore, perhaps, capable of movement. Curtius, p. 436, says, "As to exeú¤epos, the old
derivation Taρà тò éλeúßew őπov èpa (Etym. M. 329, 44) seems thoroughly justified...
2 I
Ελεύθερος
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250
at the same time, the mark of the free German was to go where he chose; because,
among the numerous records of emancipation among the Greeks, αποτρέχειν οἷς κα θέλῃ, as
the Delphic dialect expresses it, was always an essential sign of liberty.”—(I.) Absolutely,
free, unconstrained, unfettered, independent, of one who is not dependent upon another; for
the most part in a social and political sense, opposed to doûλos, whose will and power
another directs; cf. John viii. 32, 33. So in 1 Cor. vii. 21, 22, xii. 13; Gal. iii. 28;
Eph. vi. 8; Col. iii. 11; Rev. vi. 15, xiii. 16, xix. 18; 1 Cor. ix. 1; cf. ver. 19, éλeú¤εpos
yàp âv ẻk távtwv tâσiv èµavтòv édoúλwoa, vv. 20–22. The social relationship serves,
in Gal. iv. 22-31, to illustrate the difference between the Old and New Test. economy
(èλev¤épa opposed to aidiσкn). It is there shown how the partakers of N. T. grace are
free from Mosaic restrictions and regulations (vid. νόμος); cf. ver. 26, ἡ δὲ ἄνω Ἱερουσαλὴμ
ἐλευθέρα ἐστίν, opposed to ver. 25, δουλεύει κ.τ.λ. ; cf. ver. 21, ὑπὸ νόμον εἶναι. Still the
connection shows that another element is taken into account in contrasting O. T. bondage
with N. T. freedom, viz. the κarà σápкa yevvŋðñvai—according to the traditions of human
nature as opposed to the διὰ τῆς ἐπαγγελίας γενν. of ver. 23. The εἰς δουλείαν γενν.
of ver. 24 answers to the kaтà σúρka yevv. of ver. 23. As the contrasted elements
named in ver. 23 are not repeated in vv. 25, 26, we may conclude that as, in the apostle's
view, the conditions of human nature in its present state (cápέ) correspond with the
state of thraldom to the legal restrictions of life (Sovλeía), so in the conception of freedom,
as he here employs it, independence of the σáp as pertaining to the promise is blended
with liberation from the law. Our Lord draws the same comparison between èλcúlepos
and Soûλos in John viii. 32-36 when explaining the design of His gracious operations.
The antithesis to ver. 33, ἐλεύθεροι γενήσεσθε, and ver. 36, ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ,
ὄντως ἐλεύθεροι ἔσεσθε, is not only δοῦλος τῆς ἁμαρτίας, ver. 34, so that that moral aspect
only of freedom is insisted upon which is referred to in Xen. Mem. iv. 5. 2 sqq., őσtis ovv
ἄρχεται ὑπὸ τῶν διὰ τοῦ σώματος ἡδονῶν καὶ διὰ ταύτας μὴ δύναται πράττειν τὰ βέλτιστα,
νομίζεις τοῦτον ἐλεύθερον εἶναι; ἥκιστα, ἔφη. Ἴσως γὰρ ἐλεύθερον φαίνεταί σοι τὸ πράττειν
eivai;
"Iows yàp
Tà BéλTIOTα; it is the position designated by the word doûλos generally, which implies
subjection to some foreign power, so that the individual is not his own master, see ver. 35.
Man is in this bondage because he is doûλos TŶs ȧµaρTías, vv. 34, 35; i.e. he is fettered
in the possession and ordering of his own life, which cannot freely develope itself, which
he cannot freely enjoy, because of the disturbing power of sin. Hence èλevdepoûv, èλevdepós
ἐλευθεροῦν, ἐλευθερός
answer to what is afterwards called άπоλνтρоûv. As to the range of its meaning, see
ἀπολυτροῦν.
éλevoepía. The word also denotes independence of outward restraint, and the right to direct
ἐλευθερία.
and govern oneself (cf. Diog. Laert. vii. 121, éλev@epía... éžovσía aνтопpayías; Plato, Deff.
ἐξουσία αυτοπραγίας;
415 Α, ἐλεύθερον τὸ ἄρχον αὐτοῦ; 412 D, ἐλευθερία ἡγεμονία βίου· αὐτοκράτεια ἐπὶ παντί·
ἐξουσία τοῦ καθ᾿ ἑαυτὸν ἐν βίῳ· ἀφειδία ἐν χρήσει καὶ ἐν κτήσει οὐσίας), as belonging
distinctively to the Christian state, wherein man is delivered from every hostile power;
see 1 Pet. ii. 16 (ὑποτάγητε κ.τ.λ.), ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας
τὴν ἐλευθερίαν, ἀλλ᾽ ὡς θεοῦ δοῦλοι; cf. 2 Pet. ii. 19; Gal. v. 13; 1 Cor. x. 29.
ע:
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251
(II.) Relatively, free, separate from or independent of; with the genitive, e.g. Cnµías,
póSov, and other words. Instead of the simple genitive we have in Rom. vii. 3, λ. ȧπò
Toû vóμov; 1 Cor. ix. 19, ék távtwv. It is joined with the dative in Rom. vi. 20, ŏTE Yàρ
δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ, but this is never found in classical
Greek; it may be best understood in the same manner as is the dative with vπKoos,
Soûλos, the genitive denoting the objective relation of dependence, and the dative the
moral relation of subjective surrender ; cf. ver. 19, παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ
ȧкalaρolą, тŷ dikatoσúvn, which alone expresses, and without any redundancy, the due
relation of the antecedent to the consequent; vid. Krüger, § xlvii. 26. 2.-In Matt. xvii.
26, èλeúlepoí eiow oi vioi, we must supply from the context kývσov, or the like; cf. Dem.
XXXV. 21, Xρημaтa èλeúlepa, property free of encumbrance.
Ελευ Ꮎ e pía, ǹ, freedom, independence, in social and national life, opposed to dovλela,
the state of dependence; usually denoting the absence of all limitations to independent
action, to be lord and master of oneself, éžovoía avтоπрaуías; 1 Cor. x. 29, ý éλev¤epía µov
ěžeσTI, ver. 23. Freedom is a distinctive blessing of the economy of grace, which, in
contrast with the O. T. economy, is represented as including independence of legal restric-
tions and rules of life, Gal. ii. 4, v. 1, 13; or, in contrast with the present subjection of
the creature to the bondage of corruption, as the future state of the children of God, Rom.
viii. 21, ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς (cf. ver. 20) εἰς τὴν ἐλευ-
θερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ; cf. ver. 23, ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ
σώματος ἡμῶν. It further becomes manifest in παῤῥησία, and in ἐλπὶς τῆς δόξης, 2 Cor.
iii. 17; cf. vv. 12, 18 (cf. Lucian, Piscat. 17, & 'Eλevleρía кaì Пappnoía), as the Lord
the Spirit removes the state described in ver. 14, ἐπωρώθη τὰ νοήματα αὐτῶν,—οὗ δὲ τὸ
πνεῦμα κυρίου, ἐλευθερία. Whatever be the definite form it assumes in the varying
relations of life, we must take Christian freedom (like arroλúrpwois) to denote the one
essential and comprehensive result of redemption, the correlative of life, see wń; for it is
not only freedom from the consequences of sin, but (if we may use the expression) it
restores the man to himself, makes him his own master, independent of every power alien
to his higher nature,-of sin in all its forms and consequences,-and guarantees for him
unhindered possession and unfettered action of his life in a manner conformable to his
real self. Accordingly, Jas. i. 25, νόμος τέλειος ὁ τῆς ἐλευθερίας; i. 12, οὕτως ποιεῖτε
ὡς διὰ νόμου ἐλευθερίας μέλλοντες κρίνεσθαι, because Christianity puts the man's free act
in the place of the act legally enforced, the man's independent decision in lieu of the
legal necessity. 'Eλev¤epía is free and true independence, as distinct from that fettered
arbitrariness which is only an apparent freedom; 2 Pet. ii. 19, Neveρíav éπayyeλλóμevol,
aνтоì Soûλα vπápxovtes tŷs plopâs. Hence the exhortations in Gal. v. 13; 1 Pet. ii. 16.
'Eλe v lepów, to make free, to liberate, Toùs Soúλovs, Thuc. viii. 15; John viii.
32, 36; Rom. viii. 21; Gal. v. 1 to save from thraldom, a positive expression for
=
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λυτροῦν, ἀπολυτροῦν. Vid. ἐλεύθερος, ἐλευθερία. Rom. vi. 18, 22, ἀπὸ τῆς ἁμαρτίας;
viii. 2, ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου.
Απελεύθερος, emancipated,—1 Cor. vii. 22, ὁ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος
ἀπελεύθερος κυρίου ἐστιν,—because the dependence which the earthly relation may in-
volve does not really exist in the new sphere into which the calling introduces, Philem.
16;
1 Tim. vi. 2; or because the state of servitude in which the slave is, ceases to be a
state of oppressive dependence through the gift of a higher independence ; vid. ἐλευθερία.
Ἐλπίς, ίδος, ή, hope, i.e. expectation of something future, and, indeed, προσδοκία
ἀγαθοῦ, Plat. Def. 416 ; from ἔλπω, ἔλπομαι, which is the middle = to imagine or expect
something of the future, also of anxious expectation, e.g. Herod. vi. 109. 3, ix. 113, ελπό-
μενος δὲ τί οἱ κακὸν εἶναι. Thucyd. uses ἐλπίζω more frequently indefinitely as = to expect,
yet not of arbitrary, but always of well-grounded expectation. Thuc. vii. 61, ἡ τῶν μελ-
λόντων κακῶν ἐλπίς; Plat. Rep. i. 330 Ε, ζῇ μετὰ κακῆς ἐλπίδος, Legg. i. 644 C, πρὸς δὲ
τούτοιν ἀμφοῖν αὖ δόξας μελλόντων οἶν κοινὸν μὲν ὄνομα ἐλπὶς ἴδιον δὲ φόβος μὲν ἡ πρὸ
λύπης ἐλπίς, θάῤῥος δὲ ἡ πρὸ τοῦ ἐναντίου. The word, indeed, includes the idea of some
future and wished-for good as the object of aspiration, together with the probability that
this hoped-for good will be realized; but it is nevertheless observable that here the distinctive
idea of hope is absent from the word, and that just in later Greek, when in the sphere of
Christianity hope became so strong and clear an element, eis occurs frequently no longer
in the undefined sense of expectation, but as signifying anxiety and fear,—a meaning which
there is no trace of in the LXX. nor in the N. Τ. Thus, already Eurip. Οr. προσῆλθεν
ἐλπίς, ἣν φοβουμένη κ.τ.λ. ; Thuc. vii. 61; Lucian, Tyran. 3. So ἐλπίζω = to fear, see
îv
below. Aets xxvii. 20, περιῃρεῖτο ἐλπὶς πᾶσα τοῦ σώζεσθαι ἡμᾶς; Acts xvi. 19, ἐξῆλθεν
ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν ; Rom. viii. 24, 25, ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς· εἰ
δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι᾽ ὑπομονῆς ἀπεκδεχόμεθα. Hope, accordingly, is a prospect,
gladly and firmly held as a well-grounded expectation of a future good; 2 Cor. x. 15;
Phil. i. 20 ; 1 Cor. ix. 10. See the collection of sayings in Stobaeus, Florilegium, 110,
where hope is described as the tendency of the desires (peculiar to man) towards the
future, and towards some good, supposed or real, but at present hidden. Thus, for
example, ἐλπίς βροτοῖς κάκιστον, ἡ πολλὰς πόλεις συνῆψ᾽, ἄγουσα θυμὸν εἰς ὑπερβολάς
(Eurip. Suppl. 479); ἄνθρωπος ἀτυχῶν σώζεθ᾽ ὑπὸ τῆς ἐλπίδος (Menand.); ἐν ἐλπίσι
χρῆ τοὺς σοφοὺς ἔχειν βίον (Eurip.); ἐλπὶς γὰρ ἡ βόσκουσα τοὺς πολλοὺς βροτῶν, and
others. Comp. Eccles. ix. 4. We must distinguish between hope in a subjective and
hope in an objective sense.
(I.) Subjective: a dearly cherished and apparently well-grounded (or supposed to be
well-grounded) expectation and prospect of some desired good, Acts xxvii. 20, xvi. 19;
2 Cor. x. 15; Phil. i. 20; expectations generally, wherewith a man shapes the future in
his favour, 1 Cor. ix. 10, ὀφειλει ἐπ᾿ ἐλπίδι ὁ ἀροτριῶν ἀροτριᾶν, καὶ ὁ ἀλοῶν ἐπ᾿ ἐλπίδι
τοῦ μετέχειν ; Rom. iv. 18, παρ' ἐλπίδα ἐπ᾿ ἐλπίδι ἐπίστευσεν, where ἐλπίς is to be taken
0
0
Ελπίς
Ελπίς
253
both times in a subjective sense, not in an objective sense first, cf. Plat. Alc. i. 105 A, ẻπì
τίνι ἐλπίδι ζῆς; Soph. Ant. 392, ἡ ἐκτὸς καὶ παρ' ἐλπίδας χαρά. In the N. T. hope is
described as the distinguishing blessing of those who are within the range of God's
economy of grace ; Eph. ii. 12, ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκὶ . . . ἐλπίδα μὴ ἔχοντες ; 1 Thess.
iv. 13, οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα ; for, as the reasonable expectation of a future good,
i.e. as the prospect of the future revelation of final salvation, it can spring only from the
promises of salvation, which give reason and form to the wishes of men, and concentrate
their shaken and scattered longings upon one firm and certain point. For this connection
of hope with the promises of salvation, cf. Acts xxvi. 6, ἐπ' ἐλπίδι τῆς εἰς τοὺς πατέρας
ἐπαγγελίας γενομένης ὑπὸ τοῦ θεοῦ ; Rom. xv. 4, ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς παρακλήσεως
τῶν γραφῶν τὴν ἐλπίδα ἔχωμεν. (Sophocles, on the contrary, calls prophecy conversely
the child of hope, Oed. R. 157, εἰπέ μοι, ὦ χρυσέας τέκνον Ελπίδος, ἄμβροτε Φάμα.)
Hence it is that in the O. Τ. υπομονή is used more frequently than ἐλπίς; and the tone
of language in the LXX. clearly shows that hope in this sense possesses a psychological
definiteness, the certainty and clearness of its goal, as well as a definiteness of object,-
which all hope apart from Scripture was destitute of. The distinctive O. T. word for
hope is map, mypn, πρω. Το this corresponds ὑπομείνειν, ὑπομονή, Ps. xxvii. 14, xxxvii. 34,
xxv. 5 ; Jer. xiv. 19; Ps. lxxi. 5. Jehovah, i.e. the God of promise, is the ὑπομονὴ
5;
Ισραήλ, Jer. xiv. 8, xvii. 13. πρη, on the contrary, is ftly rendered by ἐλπίς, Job v. 16,
vi. 8, εἰ γὰρ τὴν ἐλπίδα μου δώῃ ὁ κύριος; xiv. 7, ἔστι γὰρ δένδρῳ ἐλπίς ; vii. 6, ὁ βιός μου
ἀπόλωλε ἐν κενῇ ἐλπίδι – DEN ΠΡ.
DEN πρ. For the import of hope in Jewish life, see Jer.
xxix. 11, mpm στην κα της, LXX. τοῦ δοῦναι ὑμῖν ταῦτα; Zech. ix. 12, πρε Ν
D.
Elsewhere ἐλπίς, ἐλπίζειν = 152, no, side by side with πεποιθέναι. Ps. xl. 5, lxv. 6,
lxxi. 5; Jer. xvii. 7, εὐλογημένος ὁ ἄνθρωπος ὃς πέποιθεν ἐπὶ τῷ κυρίῳ καὶ ἔσται κύριος ἐλπὶς
αὐτοῦ. The world-embracing fulness of hope which the N. T. unfolds is unknown beyond
its sphere, inasmuch as the promises and operations of grace are unknown (Eph. ii. 12,
ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες ; Matt. xii. 21, τῷ ὀνόματι αὐτοῦ ἔθνη
ἐλπιοῦσιν), and because that hope reasonably expects the removal of all the evils of life,
and is an assurance of final salvation, including even death in its reckoning, which cannot
fail, Rom. v. 5, ἡ δὲ ἐλπὶς οὐ καταισχύνει. With this cf. 1 Pet. iii. 15, ἕτοιμοι ἀεὶ πρὸς
ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος. Accordingly, God is
ὁ θεὸς τῆς ἐλπίδος, Rom. xv. 13. The promises of the O. T. involve the facts of the
N. T., and in particular, the resurrection of Christ as the beginning of their fulfilment
(1 Cor. xv. 20; Col. i. 18; Acts xxvi. 23), and herein afford a new ground of hope, cf.
Acts xxiii. 6 ; 1 Pet. i. 3, ὁ . . . ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν δι' ἀναστάσεως ᾿Ιησοῦ
Χριστοῦ ἐκ νεκρῶν, ver. 21. (Cf. Wisd. iii. 4.) The better hope (Heb. vii. 19) guaranteed
by the kingly high-priesthood of Christ is "better," not only in the subject-matter of it,
but in its psychological definiteness also; and the xреíттwv must be explained by com-
parison with the preceding οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος. The object of hope is σωτηρία,
1 Thess. v. 8, cf. Rom. viii. 24; ζωὴ αἰώνιος, Tit. i. 2, iii. 7 ; ἡ δόξα τοῦ θεοῦ, Rom. v. 2,
Ο
Ελπίς
Ελπίς
254
ЕП
cf. Col. i. 27; áváσтaσis tŵv veкpŵv, Acts xxiv. 15, xxiii. 6,—and therefore the full
realization of salvation in all its bearings, cf. 1 John iii. 2, 3; 2 Cor. iii. 12, 18. Hence
the prominence given to hope as outweighing tribulation, Rom. v. 3, 4, ǹ Oxí↓is vπoµovýv
κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα; Rom. xii. 12, τῇ ἐλπίδι χαί-
ροντες, τῇ θλίψει ὑπομένοντες ; 1 Thess. i. 3, ἡ ὑπομονὴ τῆς ἐλπίδος. It thus embraces
the entire sphere over which the results of sin have spread, Rom. viii. 20, Tŷ µatаALÓTηTI
ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα, ἀλλὰ διὰ τὸν ὑποτάξαντα ἐπ᾿ ἐλπίδι, cf. vv. 19, 21. Ν. Τ.
hope, in a word, includes the prospect of a state wherein all needs shall be supplied, all
wants satisfied, all the hindrances of life and results of sin removed, raising upon the
basis of trusted Scripture promise and the facts of redemption a future full of bliss, in
contrast with the unsatisfying present. Cf. Jer. xxix. 11; Rom. viii. 24, Tŷ êxπídi
ἐσώθημεν; Acts ii. 26, ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι, cf. ver. 27. Like salvation
itself, it is moral in its nature, cf. Prov. xxviii. 7, éλπìs dè àσeßŵv åπоλeîтaι, consequently
we find it closely connected with dikaiwoĥvai, dikaιoovn, Rom. v. 1 sqq.; Gal. v. 5,
δικαιωθῆναι, δικαιοσύνη,
ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα, where δικ. must be taken
as the subjective genitive, and not as the genitive of the object; for this latter would not
be in keeping with the Pauline doctrine, according to which righteousness, as the privilege
and state of the believer, is already present, cf. 2 Tim. iv. 8; Gal. ii. 17; Rom. v. 1 sqq.
Thus rendered, ver. 5 stands in striking contrast with ver. 4, we wait in faith-wherein
we are justified-for the hope which righteousness has. Cf. Phil. iii. 9; Bengel," Justitia
jam est praesens eaque nobis spem in reliquum praebet, Rom. iv. 4, 5.” Rom. v. 19, δίκαιοι
καταστήσονται οἱ πολλοί, cannot be referred to as sanctioning the taking δικ. as the geni-
tive of the object, because (comp. ver. 21) the future there refers, not to the final judg-
ment, but to a fact which is not yet ended, but is continually being realized, cf. iii. 22,
εἰς πάντας καὶ ἐπὶ πάντας τοὺς πιστεύοντας. Vid. Krüger, § liii. 10. 4. This moral
character of hope, however, exercises a moral influence upon the subject of it, 1 John
iii. 3, πᾶς ὁ ἔχων τὴν ἐλπίδα ταύτην ἐπ᾿ αὐτῷ ἁγνίζει ἑαυτόν. Cf. 2 Cor. iii. 12 with
πâs ó
ver. 9. It is a necessary element in the Christian character, 1 Cor. xiii. 13, 1 Thess.
i. 3, v. 8, and is the fruit of the faith which lays hold of the promises and facts of re-
demption, and appropriates them, cf. Rom. xv. 13, ὁ δὲ θεὸς τῆς ἐλπίδος πληρῶσαι ὑμᾶς
πάσης χαρᾶς καὶ εἰρήνης ἐν τῷ πιστεύειν, εἰς τὸ περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι ἐν δυνάμει
πνεύματος ἁγίου. Accordingly, faith is ἐλπιζομένων ὑπόστασις, Heb. xi. 1. It differs
from hope just as the present possession of grace differs from its future accomplishment.
Hope is the necessary safeguard of faith amid the contradictions of this present life, "the
high courage that abides firm in every attack" (Luther); hence Heb. iii. 6, éàv tηV Taр-
tǹV
ῥησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατασχῶμεν ; cf. vii. 19; 2 Cor. iii. 12; Heb. vi. 11,
ἐνδείκνυσθαι σπουδὴν πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους; x. 23, κατέχωμεν
τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ. (It is no contradiction of this to say that hope may be
objectively an incentive to faith, Col. i. 5.) The bearing of the hoping subject is expressed
by ἐλπίζειν, ἀπεκδέχεσθαι, ἐκδέχεσθαι, ἐπιζητεῖν, ὀρέγεσθαι, ἀποβλέπειν, ὑπομένειν.
Ελπίς
Ελπίζω
255
(II.) Objective, the expected good, that for which we hope. Thus in Acts xxviii. 20,
ἡ ἐλπὶς τοῦ Ἰσραήλ; Eph. i. 18, εἰς τὸ εἰδέναι ὑμᾶς τίς ἔστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ;
iv. 4, ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν; Col. i. 5, ἡ ἐλπὶς ἡ ἀποκειμένη ὑμῖν ἐν
Tois oùρavoîs,-in which sense hope is the motive for the Christian's walk in faith and love.
Col. i. 23, ý xπìs тoû evayyeλíov; Titus ii. 13; Heb. vi. 18; Rom. viii. 24; Gal. v. 5.
In keeping with this, that upon which one fixes his hope, for which we hope, is called
ἐλπίς, e.g. children are ἡ γονέων ἐλπίς. Thuc. iii. 57, ὑμεῖς, ὦ Λακεδαιμόνιοι, ἡ μόνη
èπís. Christ also is ʼn exπìs tŵs dógns, Col. i. 27; cf. 1 Tim. i. 1; 1 Thess. ii. 19,
τίς γὰρ ἡμῶν ἐλπίς ; Cf. Zöckler, De vi ac notione vocabuli Tis in N. T. (Giessen
1856).
=
'EXTiw, fut. Ari, Matt. xii. 21, from Isa. xlii. 4; Rom. xv. 12, from Isa. xi. 10.
Perf. πIкα = to expect, to hope; in the Scripture sense = dɩ vπоµîvîs ȧπeкdéɣeσ0αι, Rom.
ýλπika
ὑπομονῆς ἀπεκδέχεσθαι,
viii. 25 (see under Tis. Also to fear, e.g. Soph. Ajax. 799; Plato, Rep. viii. 572 E;
Herod. viii. 12; Herodian, viii. 8. 3; Eurip. Ion. 348).—(I.) With a statement of the
object, i.e. the blessing, which is not present to the subject, but longed for and expected
with fancied or real probability to hope for anything. Rom. viii. 24, 25, à yàp BréπTEL
τις, τί καὶ ἐλπίζει; εἰ δὲ ὃ οὐ βλέπομεν, ἐλπίζομεν, δι᾽ ὑπομονῆς ἀπεκδεχόμεθα. Cf.
1 Thess. i. 3, ἡ ὑπομονὴ τῆς ἐλπίδος ; 1 Cor. xiii. 7, ἡ ἀγάπη πάντα ἐλπίζει,—charity hopes
of and for others all that can be the subject-matter of hope; cf. Phil. i. 6; 2 Cor. ii. 7,
etc.; 2 Cor. viii. 5. With the infinitive following, Luke vi. 34, xxiii. 8; Acts xxvi. 7;
Rom. xv. 24; 1 Cor. xvi. 7; 2 Cor. v. 11; Phil. ii. 19, 23; 1 Tim. iii. 14; 2 John 12;
3 John 14. With or following, Luke xxiv. 21; Acts xxiv. 26; 2 Cor. i. 10, 13, xiii. 6 ;
Philem. 22. The part. pass. тà èλTilóμeva, Heb. xi. 1, denotes the blessings hereafter
to be revealed, so far as the Christian puts himself in relation with them.
=
Εστ
(II.) Without object to set one's hope upon something, i.e. the hope of future good for-
tune, 1 Tim. vi. 17, λπIKévαι éπì πλоúтоν ådηλóτηTI. Thus very rarely in classical Greek;
ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι.
mostly in biblical and ecclesiastical Greek only, and to denote the hope of salvation, vid.
¿λπís (cf. Luke xxiv. 21; Acts xxvi. 7; Rom. viii. 24, 25). So in John v. 45, čoti ó
κατηγορῶν ὑμῶν, Μωϋσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε. With eis, in 1 Pet. iii. 5 ; 2 Cor. i. 10
eis dv
(cf. Ps. cxlv. 15; Isa. li. 5). With ev, 1 Cor. xv. 19, év Xploт λTIKÓтes (cf. Phil.
ýλtikótes
ii. 19; 2 Kings xviii. 5; Ps. xxvii. 3). With the dative simply, Matt. xii. 21, tậ
ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν, from Isa. xlii. 4. (Cf. Thuc. iii. 97, ἐλπίσας τῇ τυχῇ.)
Oftener with ẻπí followed by the dative or accusative. The latter in 1 Pet. i. 13, Teλeíws
ἐλπίσατε ἐπὶ τὴν φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ (iii. 5); 1 Tim. v. 5,
ἤλπικεν ἐπὶ τὸν θεὸν, καὶ προσμένει ταῖς δεήσεσιν κ.τ.λ. With the dative, Rom. xv. 12,
ἐπ᾿ αὐτῷ ἔθνη ἐλπιοῦσιν (from Isa. xi. 10 = 1! Dia 12N); 1 Tim. iv. 10, ἠλπίκαμεν ἐπὶ
θεῷ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν. Here σωτηρία, in its
fullest extent, is the object of the hope. The frequent use of the perfect in this sense is
worthy of notice. In the LXX. the compound verb éπeλwileiv occurs, 2 Kings xviii. 30;
1
Ελπίζω
"Epyov
256
·
Ps. lii. 7, cxix. 43, 49, 81. In the N. T. Tроeλπiew, Eph. i. 12 (distinguishing Israel
from the believing Gentiles).
"Epyov, Tó, work, performance, the result or object of employment, making, or work-
ing ("The word had originally the digamma, and hence appears its identity with the
German Werk and the English work," Passow, Wörterb.; Old High German uuerah, from
uueran, “to make, to do," cf. Curtius, p. 165). As against Bovλn, Acts v. 38, cf. Hom.
1l. ix. 374; λόγος and the like, 2 Cor. x. 11, οἷοί ἐσμεν τῷ λόγῳ δι᾽ ἐπιστολῶν ἀπόντες,
τοιοῦτοι καὶ παρόντες τῷ ἔργῳ,—a frequent antithesis admitting of various shades of con-
trast; Matt. xxiii. 3; 1 John iii. 18; Herod. iii. 135, таûта elπе Kaì åµа ÉTоS TE KAÌ
ἔργον ἐποίεε ; Titus i. 16, θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται; i.e. profession
and practice, saying and doing, do not correspond; Eurip. Alc. 340, λóyw ĥoav oùk ěpyw
φίλοι. Thus we understand 2 Thess. ii. 17, ὁ θεὸς . . . παρακαλέσει ὑμῶν τὰς καρδίας καὶ
στηρίξει ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ, ie. Christian profession and practice in their
due connection with each other. On the other hand, Col. iii. 17, πâv ő тɩ av toiĤte ev
λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι κυρίου Ἰησοῦ, seems, according to the context, to be
more appropriately explained by the analogy of Matt. xii. 36, 37. The same connection
or antithesis we find in Luke xxiv. 19; Acts vii. 22. Cf. λόγος εἴδωλον ἔργων, λόγος
okià ěpyov, M. Neander, Gnomol. 1, in Düsterdieck on 1 John iii. 18.—"Epyov denotes
(according to the connection) that work which each one has to do, as in Mark xiii. 34, δοὺς
EkáσTŲ Tò epyov avтoû, or that which each is doing or has done. The uses of the word,
especially in the N. T., may be classified as follows:-
εν
I. (a.) Work as a single performance. Matt. xxvi. 10, ëpyov kaλòv eipyáσato eis éµé;
Mark xiv. 6; John vii. 21, x. 32, 33; 1 Cor. v. 2. Especially in the plural, тà épya,
e.g. Tà épya Toû Xpiσтoû, Matt. xi. 2; and in the Gospel of St. John, of Christ's miracles,
John v. 20, 36, vii. 3, x. 25, 32, 38, xiv. 10, 11, 12, xv. 24; epya тоû beоû, what God
has brought to pass, created or done, Heb. iii. 9, iv. 4, 10, i. 10; cf. Rev. ix. 20; Acts
vii. 41 ; John vi. 28, τὶ ποιῶμεν ἵνα ἐργαζώμεθα τὰ ἔργα τοῦ θεοῦ. Here τ. θεοῦ is the
gen. qualitatis = works such as God does, like epya åvồpŵv, yvvaikŵv=men's work, women's
work. On the other hand, ver. 29, Tò eрyov TOû ОEOû = what God requires to have done.
The question in ver. 28 implies a misapprehension of Christ's words, which He corrects
in ver. 29. Regarding тà eрya Tоû πатρós μoυ, whereby Christ describes His own works
(John x. 37, cf. ix. 3, 4), Leyser observes, “ Non solum similia et aequalia, sed eadem cum
patre;” cf. xiv. 10, ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτός; ν. 36, τὰ ἔργα ἃ ἔδωκέ
μοι ὁ πατὴρ ἵνα τελειώσω αὐτά.—More particularly, (6.) τὰ ἔργα is used to denote the sum
ó
of those acts and performances wherein one and the same moral individuality is embodied, cf.
1 Pet. ii. 12, τὰ καλὰ ἔργα with ἀναστροφὴ καλή; Matt. xxiii. 3, 5, πάντα δὲ τὰ ἔργα
αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις; John iii. 20, 21, ἵνα φανερωθῇ αὐτοῦ τὰ
ἔργα, ὅτι ἐν θεῷ ἐστὶν εἰργασμένα; vii. 39, τὰ ἔργα τοῦ ᾿Αβραάμ; ver. 41 ; Luke xi. 48;
Jas. iii. 13. In classical Greek some adjunct is always required, such as OXÉTλIA
"Epyov
"Epyov
257
0
2 Cor. ix. 8; ěpya
Col. i. 21; 1 John
With a genitive, τà
(Hesiod); kakά, kaλá, ảyalá, especially Xen., also Plat., Soph., and others. So also in
the N. T. Kaλá, Matt. v. 16; 1 Tim. v. 10, 25, vi. 18; Titus ii. 7, 14, iii. 8, 14; Heb.
x. 24; 1 Pet. ii. 12; άyaðά, Acts ix. 36; Rom. xiii. 3; Eph. ii. 10; Col. i. 10 ; 1 Tim.
ii. 10, v. 10; 2 Tim. ii. 21, iii. 17; Titus i. 16, iii. 1; Heb. xiii. 21;
Tà év dikaloσúvy à éπońσaµev, Titus iii. 5; πovηpá, John iii. 19;
iii. 12; 2 John 11; avopa, 2 Pet. ii. 8; veкрá, Heb. ix. 14, vi. 1.
ἔ. τῆς σαρκός, Gal. v. 19, opposed to ὁ καρπὸς τοῦ πνεύματος, ver. 22 ; ἀσεβείας, Jude 15 ;
τοῦ σκότους, Rom. xiii. 12, ν. 11; μετανοίας ἔργα, Acts xxvi. 20; τὰ ἔργα τοῦ νόμου =
works answering to the law which enjoins them, Rom. iii. 20, 28, ix. 32; Gal. ii. 16, iii.
2, 5, 10. The law spoken of is a vóμos тŵv eрywv, characterized by its demanding such
observances, Rom. iii. 27, in contrast with vóμos tíσtews, vid. vóμos. These performances,
corresponding with the law, are called in Titus iii. 5, épya tà èv dikaiσúvy à étoiýσaµev,
cf. Rom. ii. 14, or simply ěpya, performances which as such are after the pattern of the
law, cf. Rom. iii. 27. So Rom. iv. 6, ix. 11, xi. 6; Eph. ii. 9; 2 Tim. i. 9. Over
against these performances, which lay claim to merit and recognition, or bar any such
claim, grace is represented as the principle of salvation, 2 Tim. i. 9; Rom. xi. 6, cf. iv. 4,
ix. 6. This we find in the Pauline phraseology, in which those works to which Christians
are called are designated not simply ἔργα, but ἔργα ἀγαθά, etc. But it is otherwise in
the Epistle of James. There epya generally denotes acts in which the man proves what
he is; and the faith in virtue of which he assures himself of future safety (ii. 14)
is to realize itself in action, by which it becomes what it is supposed to be, ii. 22, ẻ
tŵv épywv ǹ tíotis éteλeiwoŋ, namely, the medium of present deliverance (ii. 25) and
permanent salvation (ver. 23). Without such works faith does not exist, or ceases to
exist, ii. 26, ἡ πίστις χωρὶς τῶν ἔργων νεκρά ἐστιν.—ii. 14, 20, 21,
24. The Pauline
epya differ from those St. James has in his eye, as epya vóμov from the eрya Tηs
TiσTEWS, cf. Heb. xi. St. James directly deals with a mistake concerning faith, which
only loomed before St. Paul (Rom. vi.) as a dangerous possibility. St. James is not
treating of the plan of salvation in its objective principlés, vindicating it (as St. Paul in
the Galatian Epistle) against opponents and doubters, or exhibiting it as in that to the
Romans in its universal import; he has to correct a practical abuse of the plan of salva-
tion already known.-Elsewhere тà épya usually denotes comprehensively what a man is
and how he acts, Rom. ii. 6, àπodóσei ékáσtų katà тà ëρya aνтoû; 2 Cor. xi. 15; 2 Tim.
iv. 14; 3 John 10; Rev. ii. 2, 5, 6 (ix. 13, not in Tisch.), xix. 22, 23, iii. 1, 2, 8, 15,
xiv. 13, xvi. 11, xviii. 6, xx. 12, 13.—тà eрyа μov, Rev. ii. 26, in Christ's mouth, are
contrasted with rτà épya tîs ’IeÇáßeλ, ii. 22, works as they proceed from Jezebel.—(c.)
Finally, epyov is also used to denote any matter or thing, any object which one may have to
do or attain; eg. Soph. Τr. 1147, ἄκουε τοὔργον ; Oed. Τ. 847, τοῦτ᾽ ἐστὶ τοὔργον εἰς ἐμὲ
¿éπov; Xen. Cyr. i. 4. 24. So in 2 Tim. iv. 18, þúσetaí µe å kúpios åπò tavτòs épyov
πονηροῦ. Perhaps also in 1 Tim. iii. 1, εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ,
unless epyov here be taken to denote a calling (II. b.).
2 K
Εργον
Εργάζομαι
258
II. The general object or result of doing and working; an object or result whose attain-
ment or realization is not accomplished by a single act, but by accumulated labour and
continued work. Thus (a.) that which is brought into being or accomplished by labour, as,
e.g., a statue or a treatise, 1 Cor. ix. 1, Tò epyov μov vμeîs éσтè év Kupiw, cf. Philem. 10;
1 Cor. iv. 15; Rom. xiv. 20, rò eрyov тoû OeOû, cf. Acts xiii. 41; Phil. i. 6, ó évap§á-
µevos év úµîv épyov åyalóv; Heb. iv. 3, τà ěpya, the sum total of created things. This
meaning may be included under I. a., and admits of a plural; whereas, in the instances
now to be given, it occurs only in the singular, viz. (b.) = calling, occupation, 1 Thess.
v. 13; Acts xiv. 26, xiii. 2; 2 Tim. iv. 5, čpyov evayyedɩotoû; Eph. iv. 12. So also in
John iv. 34, ἵνα ποιῶ τὸ θέλημα τοῦ πέμψαντός με καὶ τελειώσω αὐτοῦ τὸ ἔργον ; xvii. 4,
τὸ ἔργον ἐτελείωσα ὁ κ.τ.λ. By τὸ ἔργον τοῦ κυρίου, 1 Cor. xv. 58, xvi. 10, and the
absolute Tò eρyov, Acts xv. 38, Phil. i. 22, ii. 30, is meant labour enjoined by and done for
Christ, viz., the spreading of His gospel and the furthering of His church. Cf. ἔργον ἔχω
τοῦτο σκοπεῖν, Xen. Mem. ii. 10. 6; ἱερεῦ, σὸν ἔργον, θῦε τοῖς θεοῖς, Ar. Αν. 862 ; Xen.
Hell. iv. 4. 12, ἔδωκε γὰρ τότε γε ὁ θεὸς αὐτοῖς ἔργον οἷον οὐδ᾽ εὔξαντό ποτ᾽ ἄν.—(c) In
an ethical sense, of moral conduct, Tò eрyov, the sum of rà ěpya, cf. 1 Pet. i. 17, kρívei
κατὰ τὸ ἑκάστου ἔργον, with Rom. ii. 6, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. So
1 Cor. iii. 13, cf. vv. 12, 14, 15; 1 Thess. i. 3, Tò eрyov TŶs TiσTews, as in 2 Thess.
i. 11, Heb. vi. 10, οὐ γὰρ ἄδικος ὁ θεὸς ἐπιλαθέσθαι τοῦ ἔργου ὑμῶν; Gal. vi. 4 ; Jas.
i. 4, 25; Rev. xxii. 12. So also Rom. ii. 15, Tò eρyov Toû vóμov, i.e. all that the law
demands, cf. ver. 7, TOIS κaľ vπоµοvýν ëрyov ȧyaloû. With a more active meaning,
efficiency, activity, which some try to give the word in Rom. ii. 15, the usage of Aristotle
certainly corresponds; with him epyev is not only = opus, but also
opera et actio; still it
is against the N. T. usage, and especially the Pauline, apart from the yраπтÒν of the
context, which by its form and import makes this meaning inadmissible. The exposition
is preferable, though not very different, which takes rò epyov in this passage as the object
of the law what the law is supposed to effect or realize,-an explanation which is as
much in keeping with the thought as with the context. Tò epyov, as well as тà epya,
in this ethical sense, seems to be unknown in classical Greek.
=
Εργάζομαι
Instead of the usual augment ei in this verb, Lachm. and Tisch.
read in Acts xviii. 3, nрyáčeтa. Tisch. in Matt. xxv. 16, Mark xiv. 6, nрyáσaтo = to pro-
secute, realize, or complete a work.-(I.) Without object to be active, to labour, to do, e.g.
ἐν τῷ ἀμπελῶνι, Matt. xxi. 28; xxv. 16, ὁ τὰ πέντε τάλαντα λαβὼν εἰργάσατο ἐν αὐτοῖς,
did business with it, took trouble about it, cf. e.g. Dem. xxxvi. 44, èv ẻµπopíw kaì Xpńμaσw
épy.; Ecclus. xxiv. 22.—Luke xiii. 14; John v. 17, ix. 4; 1 Cor. iv. 12, ix. 6; 1 Thess.
ii. 9, iv. 11; 2 Thess. iii. 8, 10, 12; Acts xviii. 3. In Rom. iv. 4, 5, tŵ dè èpyašoµévę
ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα· τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι
dè K.т.λ., St. Paul might certainly have meant the word according to ordinary usage, as
to earn or merit for oneself; but it would appear rather that he means the ideal object of
Εργάζομαι
Αργός
259
the ἐργάζεσθαι, viz. the ἔργα, in the sense in which they stand contrasted with πίστις and
with χάρις, just as Luther renders it = to busy oneself about works. Cf. Xen. Mem. i. 2. 57,
τοὺς μὲν ἀγαθόν τι ποιοῦντας ἐργάζεσθαι ἔφη.—The object which the verb implies is re-
peated by epyov more explicitly (cf. Krüger, § xlvi. 5. 1) = to prosecute a work, Matt.
xxvi. 10, ἔργον γὰρ καλὸν εἰργάσατο εἰς ἐμέ; Mark xiv. 6; John vi. 28, ix. 4; Acts
xiii. 41 ; 1 Cor. xvi. 10, τὸ γὰρ ἔργον κυρίου ἐργάζεται.-(ΙΙ.) With object = to prosecute,
do, accomplish something, 2 Cor. vii. 10, μετάνοιαν; 2 Thess. iii. 11, μηδὲν ἐργ. ἀλλὰ
περιεργάζεσθαι = to do nothing, but attend to trifles; Eph. iv. 28; Col. iii. 23; 2 John 8;
John vi. 27, ἐργάζεσθαι μὴ τὴν βρῶσιν κ.τ.λ.=procure for yourselves food, cf. χρήματα,
ἀργύριον, βίον ἐργάζεσθαι; Rev. xvii. 17, ὅσοι τὴν θάλασσαν ἐργάζονται = to labour upon
the sea, Plut., Dion. Hal, and others, of sailors and fishermen, like τὴν γῆν ἐργ. of agri-
culture ; cf. 1 Cor. ix. 13, τὰ ἱερὰ ἐργ., of the temple service. Εργάζεσθαι τί τινι, εἰς
τινα, πρός τινα = to do to a person, κακόν, ἀγαθόν, καλά, for which in classical Greek τινά
τι Rom. xiii. 10; 3 John 5; Gal. vi. 10. It occurs seldom with an ethical object in
classical Greek, e.g. in Isocrates, έργ. ἀρετήν, σωφροσύνην = to practise, as έργ. τέχνην,
ἐπιστήμην. In the N. T. Matt. vii. 23, τὴν ἀνομίαν; Jas. ii. 9, ἁμαρτίαν; Acts x. 35,
Heb. xi. 33, Jas. i. 20, δικαιοσύνην; Rom. ii. 10, τὸ ἀγαθόν, cf. Eph. iv. 28.—LXX.
Ps. v. 6, xiv. 4, xxxv. 13, τὴν ἀνομίαν ; Ps. xv. 2, δικαιοσύνην.—The perf. εἴργασμαι in a
passive meaning, John iii. 21, as often in classical Greek.-Hence in the N. T. the com-
pounds κατεργάζομαι, περιεργάζομαι, προσεργάζομαι.
•
Αργός, ή, ον, so since Aristotle, but in Attic Greek usually ὁ, ἡ ; formed from
depyos (as to the accent, see Krüger, xlii. 9. 9).—(I.) Active, the opposite of èvepyós
labourless, idle, inactive, unfruitful, unemployed; Matt. xx. 3, 6; 1 Tim. v. 13; Titus i. 12,
Κρῆτες ἀεὶ ψεύσται, κακὰ θήρια, γαστέρες ἀργαί. Cf. Plato, Rep. ix. 572 E, ἔρωτά τινα
αὐτῷ . . ἐμποιῆσαι, προστάτην τῶν ἀργῶν καὶ τὰ ἔτοιμα διανεμομένων ἐπιθυμιῶν.
2 Pet. i. 8, οὐκ ἀργοὺς οὐδὲ ἀκάρπους καθίστησιν εἰς τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ
ἐπίγνωσιν. In this combination also in Plutarch, Poplic. 8, ἀργὸν χωρίον καὶ ἄκαρπον, as
it often occurs joined with χωρίον, χώρα, γῆ, ἄγρος, to denote land lying fallow, in opposi-
tion to ενεργός ; and then (II.) passive = unwrought, neglected, undone. The passive mean-
ing is not, indeed, to be recognised in all the combinations cited as examples, because very
often the active sense suits better, e.g. χρήματα αργά, of dead capital, bringing in no
interest, opposed to ἐνεργά, which produces interest. Theophr. Fr. 2 de Lap. 27, ἀργὴ
οὖσα ἡ σμάραγδος, οὐ λαμπρά. Still in other cases the passive meaning is certain, e.g.
ἀργαὶ βίρσαι, rough raw hides ; so also of unwrought metals. Further, compare Eurip.
Phoen. 778, ἓν ἐστιν ἡμῖν ἀργόν, one is still for us undone, remains to be done. It is
doubtful how the word is to be explained in Matt. xii. 36, πᾶν ῥῆμα ἀργὸν ὁ λαλήσουσιν
οἱ ἄνθρωποι, ἀποδώσουσιν περὶ αὐτοῦ λόγον. Corresponding to Josephus, Antt. xv. 7 4,
τὸν λόγον ἀργὸν ἐᾶν, to leave the word unregarded, it might here mean unconsidered, but
apart from the absence of an analogous usage, this would agree as little with vv. 37, 34
Αργός
Καταργέω
260
as the other explanation, idle, superfluous, cf. Aristotle, Pol. viii. 12, Tò diaтpißew vûv
ἀκριβολογουμένους καὶ λέγοντας περὶ τῶν τοιούτων ἀργάν ἐστιν, as it often occurs in this
connection and sense. If also in itself the thought in the necessary limitation contains
a truth, still in this general and therefore rugged form it would agree neither with the
analogous declarations of Scripture, much more precise and determined by the context,
such as Eph. iv. 29, v. 4, Prov. xvii. 27, 28, xviii. 20, 21, Eccles. v. 1 sqq. (where in no
case are meant merely idle, superfluous words, which may be either objectionable or unob-
jectionable), nor with the kevoowvía, 1 Tim. vi. 20, 2 Tim. ii. 16, nor with the significance
which generally, and especially in the context before us, is attributed to words as the
expression of the attitude of the heart, cf. Rom. x. 9, 10. If ȧpyós here must express a
moral characteristic of the words, it is certainly in a very general way, answering to the
progress of the discourse. That it is suitable for this, is clear from 2 Kings ii. 24, where
the Codex Alexandrinus has the words, τέκνα παραβάσεως καὶ ἀργίας (with which nothing
in the Hebrew text corresponds). Thus Symmachus translates, Lev. xix. 7, the Hebrew
↳, res abominanda, LXX. älvtóv éσtiv, où dexonσeτai, by ȧpyóv; and though this deviates
from the usage of classical Greek, it is still akin to the moral import of ȧpyía, cf. the
above cited passage of Plato, Rep. ix. 572 E. 'Apyía signifies both rest from labour and
the good-for-nothing idleness subject to legitimate punishment, 2 Kings ii. 24, clearly
worthlessness. Thus also αργός in Wisd. xv. 16, οἱ πόδες αὐτῶν ἀργοὶ πρὸς ἐπίβασιν, means
more than idle, it is good for nothing. Thus taken in the passage before us, it affords a
sense decidedly more accurate every worthless word, than in the signification idle, super-
fluous (so in substance already Schleusner).
cease;
=
Apyέw, to be an ȧpyós, to be idle, to do nothing; Ezra iv. 24, рynσe тò éрyоv=to
2 Pet. ii. 3, ols tò kρíµa ëkπaλai oùí ȧpyeî=to be inactive, to rest.
Καταργέω π ἀργὸν ποιεῖν; the preposition κατὰ gives to the intransitive ἀργεῖν a
transitive meaning. In classical Greek very seldom; only two instances are given, Eurip.
Phoen. 760, ἀλλ᾽ εἶμ' ὅπως ἂν μὴ καταργῶμεν χέρα; Schol. ὅπως μὴ ἐμποδίζωμεν τὸ τῶν
χειρῶν ἔργον, τουτέστιν τὸν πολεμόν; and Polyb. in Suidas, κατηργηκέναι καὶ καταπροΐεσ
Daι Toùs Kaipoús, where it corresponds with apyós in its passive sense, to leave unused. In
biblical Greek it occurs in the LXX. as, to make to cease, Ezra iv. 21, 23, v. 5,
vi. 8; further, once in Luke xiii. 7, once in Heb. ii. 14, and often by Paul, who uses
it very freely and with preference, and with whom it clearly signifies more than hindering,
or cessation from outward activity, or to rest, as in Luke xiii. 7, ivaтí Tην yŶv катаρуεî,
where we must then resort to the use which by yn ȧpyý denotes not unused, untilled, but
unfruitful, land lying fallow, the opposite of évepyós. In all other cases it signifies to make
to cease, cf. Ezra iv. 21, καταργῆσαι τοὺς ἄνδρας ἐκείνους, καὶ ἡ πόλις ἐκείνη οὐκ οἰκοδομη
θήσεται ἔτι.
So ver. 23, v. 5, vi. 8; cf. iv. 24, tóte ηpynσe tò ěpyov ... raì ĥv åpyoûv
ἕως κ.τ.λ. Thus also in Rom. iii. 31, τὸν νόμον καταργεῖν, over against ἱστάναι, not to
make the law of none effect, but to abrogate, to make void, to do away with, to put an end to,
Καταργέω
Ενέργεια
261
•
ef. Eph. ii. 15, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας; Rom. iii. 3, μὴ ἡ ἀπιστία
αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει ; With object of the thing again in 1 Cor. xiii. 11,
κατήργηκα τὰ τοῦ νηπίου; xv. 24, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ
δύναμιν; Gal. iii. 17, τὴν ἐπαγγελίαν ; 2 Tim. ii. 10, τὸν θάνατον. Combined with a
personal object, the intensive meaning which the word has specially for St. Paul comes
out clearly, more intensive than, for instance, in the two other places in the N. T., Luke
xiii. 7, Heb. ii. 14, ἵνα . . . καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, as compared
with 2 Thess. ii. 8, ὃν ὁ κύριος ἀναλώσει
0
καὶ καταργήσει κ.τ.λ. ; 2 Tim. i. 10,
καταργήσαντος μὲν τὸν θάν. κ.τ.λ. We might suppose that St. Paul regarded the preposi-
tion as adding force to the conception (as in κατακόπτειν, κατακτείνειν, and others). With
him it always denotes a complete, not a temporary or partial ceasing. Elsewhere it
signifies a putting out of activity, out of power or effect; but with St. Paul it is to
annihilate, to put an end to, to bring to nought: 1 Cor. vi. 13, ὁ θεὸς τὴν κοιλίαν καὶ τὰ
βρώματα καταργήσει; i. 28, ἐξελέξατο ὁ θεὸς τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ. We
cannot render the passive καταργεῖσθαι, especially where it has a personal subject, in a
passive sense. Cf. Ezra vi. 8, ἐπιμελῶς δαπάνη ἔστω διδομένη τοῖς ἄνδρασιν ἐκείνοις τὸ
μὴ καταργηθῆναι; Rom. vii. 2, ἡ γὰρ ὕπανδρος γυνὴ . . . κατήργηται ἀπὸ τοῦ νόμου τοῦ
ανδρός = has as such ceased, and is free from the law, cf. ver. 3, ἐλευθέρα ἐστὶν ἀπὸ τοῦ
νόμου ; ver. 6, νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου ἀποθανόντος ἐν ᾧ κατειχόμεθα; Gal
ν. 4, κατηργήθητε ἀπὸ τοῦ Χριστοῦ, τῆς χάριτος ἐξεπέσατε; 1 Cor. ii. 6, τῶν ἀρχόντων
τοῦ αἰῶνος τούτου τῶν καταργουμένων. With a thing as subject, 1 Cor. xiii. 8, 10, synon.
with παύεσθαι; xv. 26, καταργεῖται ὁ θάνατος, cf. 2 Tim. i. 10; Gal. v. 11, κατήργηται
τὸ σκάνδαλον ; 2 Cor. iii. 7, 11, 13, 14.
εστα
Ε ν ε ρ γής, ές, like ἐνέργεια, ἐνεργεῖν, belonging only to later Greek; in Polyb. often
= èvepyós, engaged in work, capable of doing, active, powerful, 1 Cor. xvi. 9; Philem. 6; Heb.
iv. 12. Plut. Sol. 31, χώρα ἐνεργεστέρα, fruitful land. Ενεργής, ενέργεια, ἐνεργεῖν seem
to have been used almost exclusively as medical terms, e.g. ἐνεργεῖν εἰς τὸν κόλπον, of medical
treatment and the influence of medicine. Dioscorides, de mater. med. i. 2 C, τά τε γένη καὶ
τὰς ἐνεργείας τῶν δυνάμεων ; i. 18, δύναμιν ἔχει ἐνεργεστάτην. In the N. Τ. these words
occur with a few exceptions (Heb. iv. 12; Matt. xiv. 2; Mark vi. 14; Jas. v. 16) in
Pauline language only. In the O. T. comparatively seldom, and without any special
peculiarity, ἐνεργεῖν, Prov. xxi. 6 ; Isa. xli. 4; Wisd. xv. 11, xvi. 17; ἐνέργεια, Wisd.
vii. 17, 26, xiii. 4, xviii. 22; 2 Macc. iii. 29.
Ενέργεια, ή, active pouer, energy; not ability to do anything aptly, or power at
rest, but activity showing itself with vigour, Col. i. 29. In Aristotle opposed to ἕξις; cf.
Eth. ii. 5, ἕξεις δὲ λέγω, καθ᾽ ἃς πρὸς τὰ πάθη ἔχομεν εὖ ἢ κακῶς. Dioscorides, de mater. med.
i. 2 C, vid. ἐνεργής. In Pauline language ἐνέργεια is the word used to denote the efficiency
of divine power in the economy of salvation, vid. δύναμις, e.g., in the administration of the
apostle's office, Col. i. 29, Eph. iii. 7; in the resurrection of Christ, as this is connected
Ενέργεια
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262
with the operations of grace in the individual, Col. ii. 12; Phil. iii. 21; Eph. i. 19, els
τὸ εἰδέναι ὑμᾶς . . . κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος, where κράτος denotes the
nature of the ἰσχύς Again, in Eph. iv. 16, κατ' ἐνέργειαν . τὴν αὔξησιν τοῦ σώματος
ποιεῖται ; 2 Thess. ii. 11, ἐνέργεια πλάνης, εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει; ver. 9, οὗ
ἐστιν ἡ παρουσία κατ' ἐνέργειαν τοῦ σατανᾶ.
T
•
'E
vepyéw, to be active and energetic, to effect, to prove oneself strong. Often in
Polyb., e.g. xvii. 14. 8, távтa katà dívaµiv évepyeîv. In Aristot., of mental activity. In
medical phraseology, of the influence of medicine. In the N. T. by St. Paul only, with
the exception of Matt. xiv. 2, Mark vi. 14, évepyoûow ai dvváµeis év avtô; Jas. v. 16,
δέησις δικαίου ἐνεργουμένη. The Pauline use of the verb may be divided into that of the
active and that of the middle. (a.) The active is used of divine activity (cf. Isa. xli. 4),
and power in the economy of salvation, God being always the subject; in Eph. i. 20, in
reference to Christ's resurrection; in Gal. ii. 8, concerning the apostolic office; in Gal.
iii. 5, 1 Cor. xii. 6, 11, concerning the special gifts of healing in the early church; Phil.
ii. 13, with reference to God's spiritual working in the individual, ò évepyŵv év vµîv kaì
τὸ θέλειν καὶ τὸ ἐνεργεῖν, cf. Eph. i. 11, where ἐνεργεῖν is likewise the correlative of the
will.—(b.) The middle = to prove oneself strong, to make oneself felt by energetic working,
is always (except Phil. ii. 13) used by the apostle when he predicates it of other
subjects. So in Rom. vii. 5, Tà πаlýμатα éveруelто K.T.A., 2 Cor. i. 6, iv. 12; Gal. v. 6;
1 Thess. ii. 13; 2 Thess. ii. 7; Col. i. 29; Eph. iii. 20.
Ἐνέργημα, τό, effect, energy, e.g. Diodor. iv. 51, τῶν δὲ ἐνεργημάτων ὑπὲρ τὴν
åv0ρwπívnv þúow þavévтwv. In the N. T. 1 Cor. xii. 6, 10, of extraordinary gifts and
manifestations, which were connected with the revelation and possession of the N. T.
blessing within the church.
Ꮎ
It
'Epileía, n, still by Schenkl derived from epts, which, however, is not possible.
comes rather from epilos, one who works for hire; in Homer, of hired field-labourers, e.g.
of reapers. Later, of female spinners or weavers, e.g. Isa. xxxviii. 12, as Soph. Fragm.
269, and Philostr. Imag. 854, call spiders; comp. épileúw, Tob. ii. 11.- Evvépilos,
co-worker, and, indeed, with reference to pay or result, as ovvepyós, denotes companion in
labour, assistant, e.g. Plato, Rep. vii. 533 D, ovvépioоi kai σνμжеρiaуwyoì réxvai.-'Epilców,
Εριθεύω,
to work for hire, usually in the middle, has since Aristotle been used in a bad sense of those
who seek only their own in the State, who take bribes; Aristot. Polit. v. 3, μeraẞáλλovσi
δ' αἱ πολιτεῖαι καὶ ἄνευ στάσεως διά τε τὰς ἐριθείας ὥσπερ ἐν Ηραίᾳ (ἐξ αἱρετῶν γὰρ διὰ
τοῦτο ἐποίησαν κληρωτὰς, ὅτι ἡροῦντο τοὺς ἐριθευομένους) καὶ δι᾽ ὀλιγωρίαν ; here, accord
ingly, as in ibid. v. 2, side by side with oλywpía, neglect, depreciation; èpicía therefore
ἐριθεία
is not bribery, "sneaking after situations of honour," but susceptibility of being bribed,
corruptibleness, selfishness. Cf. Philo, de virtutt. ii. 555, ed. Mang., тí dè äµeivov eipývns ;
εἰρήνη δὲ ἐξ ἡγεμονίας ὀρθῆς φύεται· ἡγεμονία δ᾽ ἀφιλόνεικος καὶ ἀνερίθευτος ὀρθὴ μόνη.
Cf. Hesych., Ηριθευμένων· πεφιλοτιμημένων. Ἠριθεύετο ἐφιλονείκει, of ambition and
Εριθεία
"Ερχομαι
263
ambitious litigiousness. In Ignat. ad Philadelph. 8, παρακαλῶ δὲ ὑμᾶς μηδὲν κατ᾽ ἐριθείαν
πράσσειν, ἀλλὰ κατὰ χριστομαθίαν, it signifes clearly, according to the connection, self-
willed positiveness. Εριθεντικός in Eustath. Opusc. lxviii. 53, βλάσφημος ἄρα ἐστὶ καὶ
ἐριθευτικός καὶ φιλόνεικος. Instructive is also Polyb. x. 25. 9, οἱ δὲ, τῆς στρατηγίας
ὀρεγόμενοι, διὰ ταύτης τῆς ἀρχῆς ἐξεριθεύονται τοὺς νέους καὶ παρασκευάζουσιν εὔνους
συναγωνιστὰς εἰς τὸ μέλλον = to manage the youth for self. The explanation, therefore,
of Suidas is correct, that ἐριθεύεσθαι is eventually = δεκάζεσθαι, to let oneself be bribed ;
but, except by the passage cited from Polybius, the further statement can hardly be
maintained, ἡ ἐριθεία εἴρηται ἀπὸ τῆς τοῦ μισθοῦ δόσεως. The original meaning is
perhaps the opposite. Suidas adduces κατεριθεύομαι τὸ ἐναντίον to maintain the opposite.
Thus we may perhaps describe the general meaning of ἐριθεία, selfishness, self-willedness.
(That it appears " very often in classical Greek,” as Weiss on Phil. i. 17 asserts, to denote
intrigue, party action, is certainly false. Apart from the passages cited, which do not
belong to classical Greek, such a meaning could be only very seldom proved.) In the N. T.
Phil. i. 17, οἱ δὲ ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν οὐχ ἁγνῶς, οἰόμενοι θλίψιν
ἐγείρειν τοῖς δεσμοῖς μου; Phil. ii. 3, μηδὲν κατὰ ἐριθείαν μηδὲ κατὰ κενοδόξιαν ἀλλὰ
τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, μὴ τὰ ἑαυτῶν ἕκαστοι
σκοποῦντες. This reference to self-seeking, self-willedness, as in Ign. l.c., lies here and every-
where in the word, and this, indeed, as wrangling is akin to litigiousness, but is not the
same; and if this meaning is reflected upon the word, as in Jas. iii. 14, 16, it is to give
prominence to, and to characterize a special feature ; Jas. iii. 14, εἰ δὲ ζῆλον πικρὸν ἔχετε
καὶ ἐριθείαν ἐν τῇ καρδίᾳ ὑμῶν, μὴ κατακαυχάσθε καὶ ψεύδεσθε κατὰ τῆς ἀληθείας ;
ver. 16, ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.—Else-
where still, Rom. ii. 8, τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσιν μὲν τῇ ἀληθείᾳ, where the
meaning litigiousness certainly gives no admissible sense ; Gal. v. 20, ἔρις, ζῆλος, θυμοί,
ἐριθεῖαι κ.τ.λ. ; 2 Cor. xii. 20, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, καταλαλίαι κ.τ.λ.
Ἔρχομαι, to come, the opposite of ὑπάγειν, Mark vi. 31, John viii. 14. For
the grammatical forms, cf. Winer, § xv.; Krüger, § xl. Among the specialities of N. T.
usage may be named—
(Ι.) Ἔρχεσθαι ἐν, answering to the Hebrew - Nia, to denote a special mode of coming,
which is of characteristic import for the given case. This must not be confounded with
the Attic use of er in verbs of motion. So in Luke ii. 27, ἦλθεν ἐν τῷ πνεύματι εἰς τὸ
ἱερόν ; cf. 1 Kings xiii. 1, ἄνθρωπος τοῦ θεοῦ ἐξ ᾿Ιούδα παρεγένετο ἐν λόγῳ κυρίου εἰς Β. ;
Ps. Lxvi. 13, εἰσελεύσομαι εἰς τὸν οἰκόν σου ἐν ὁλοκαυτώμασιν ; Ps. 1xxi. 16; Lev. xvi. 3 ;
Heb. ix. 25, ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατ' ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ. This
is an expression or representation familiar to us only in such connections as ev xapa px.,
Rom. xv. 32 ; ἐν λύπῃ, 2 Cor. ii. 1. The subject characterizes itself in the given manner.
Έρχεσθαι denotes an appearing or self-manifestation, and by er the distinctive form or
manner of the manifestation is specified, Matt. xxi. 32, ἦλθεν γὰρ Ἰωάννης πρὸς ὑμᾶς
"
Ερχομαι
Έρχομαι
264
ἐν ὁδῷ δικαιοσύνης καὶ οὐκ ἐπιστεύσατε αὐτῷ; 1 Cor. iv. 21, ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς
ἢ ἐν ἀγάπῃ πνεύματί τε πραΰτητος. Thus we are to understand Matt. xvi. 27, μέλλει ὁ
υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ; ver. 28,
ἕως ἂν ἴδωσιν τὸν υἱ τ. ά. ἐρχόμενον ἐν τῇ βασ. αὐτοῦ; Luke xxiii. 42; Matt. xxν. 31;
Mark viii. 38; Luke ix. 26; Mark ix. 1, ἕως ἂν ἴδωσιν τὴν βασ. τοῦ θεοῦ ἐληλυθυῖαν ἐν
Svváμe; Jude 14. The significance of this mode of expression is very important in
1 John v. 6, ὁ ἐλθὼν ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι, parallel to δι' ὕδατος καὶ αἵματος, and
1 John iv. 2, ὁμολογεῖν Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα, because it is just the mani-
festation of Christ in the σáp§ which gives definiteness and importance to the confession,
cf. Luke xii. 9. Vid. ὁμολογεῖν.
(II.) "Epxeolaι, of the accomplishment and occurrence of foretold and expected things,
like the Hebrew sia, Josh. xxi. 45; 1 Sam. ix. 6; Isa. xlii. 9; Jer. xvii. 15, xxviii. 9.
So in the Lord's Prayer, èλ0éτw ʼn Bao. σov, Matt. vi. 10; Luke xi. 2; cf. Mark xi. 10;
Luke xvii. 20, xxii. 18.-—Luke xix. 38, ó épxóμevos Baoiλeùs év óvóµati kvpíov; John
vi. 14, ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον; John xi. 27, σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θ.
10
ὁ εἰς τὸν κόσμον ἐρχόμενος; Matt. xxi. 9, ὁ ἐρχόμ. ἐν ὀνόματι κυρίου; xxiii. 39. Thus, too,
we should perhaps explain the designation given to the expected Messiah simply as
¿ ¿pxóµ. in Matt. xi. 3; Luke vii. 19, 20; Heb. x. 37; cf. John vi. 14, xi. 27,—an
appellation not in the remotest degree connected with John i. 15, 27, ô ỏπíοw μov
ὀπίσω μου
èpxóµevos (cf. ver. 30), or with iii. 31, ó åvwlev, ó ék toû oỷpavoû èpxóμevos. Rather is it
to be taken as connected with τà èρxóμeva, “ things future," that which is to come, John
xvi. 13. "Epxeo bat does not, like йw, denote presence, it leads on to and causes presence;
accordingly tà èpxóμeva = what will be there, i.e. what is to come; ó épxóμevos = he who is
τὰ ἐρχόμενα
to come. It has been asked from what O. T. word the designation ó épxóuevos is borrowed,
and reference has been made to Ps. xl. 8, or Ps. cxviii. 26, or Mal. iii. 1; Dan. vii. 13;
Zech. ix. 9. Hardly any of these passages, however, except Ps. cxviii. 26, furnish sufficient
ground whence the expression could have grown into a distinctive appellation of the
Messiah; and Ps. cxviii. 26 corresponds rather with the constant expression, ó épxóμevos
¿v ỏvóµ. k., Matt. xxi. 9, xxiii. 39. 'O èpxóμevos is far rather to be regarded as an
expression drawn from prophecy generally, like ó aiùv ó épxóμevos, Mark x. 14; Luke
xviii. 30, αἰὼν οὗτος, μέλλων ; βασιλεία τοῦ θεοῦ. Reference may rather be made, comp.
Heb. x. 37, to Hab. ii. 3, where the neuter subject in the Hebrew text-ia = it will
certainly come or be fulfilled, viz. the vision or prophecy-is by the LXX. construed as a
personal subject, épxóμevos net; and this is not an unwarrantable change, because the
passage treats of the Messianic future, the goal of time, cf. ii. 14, iii. 1–3. In Rev.
i. 4, 8, iv. 8, ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, as a title given to κύριος ὁ θεὸς ὁ παντοκράτωρ,
ó épxóμevos denotes God as the God of the future revelation of salvation, cf. Isa. xl. 9; and
the title as a whole is given to God as the God of an eternal and unchangeable covenant;
it may be compared with the Pauline πpóleois Tŵv alwvwv, Eph. iii. 11, and with Eph.
i. 4-10.
Έλευσις
Προσήλυτος
265
"Eλevois, ý, only in later Greek, e.g. Dion. Hal. Ant. Rom. Étoiýσavto tỳv éπì TOÙS
Ρωμαίους ἔλευσιν οἱ Τυῤῥηνοί = march. So in Justin Martyr of Christ's ascension,
εἰς οὔρανον ἔλευσις. But in Acts vii. 52, ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς
¿Nevσews Toû dikalov, of the (approaching) manifestation of the Messiah, it is to be referred
to epxoμar as it is used in reference to prophecy. Thus it is used also by Macarius (see
Suiceri Thes. s.v.) of the appearing and revelation of Christ generally, eg. Sià ToÛTO ý
ἔλευσις τοῦ κυρίου γεγένηται κ.τ.λ.
II ρo o é ρ xo μ а, to come or go to, Matt. iv. 3, 11, and often in the Gospels.
Elsewhere only in 1 Tim. vi. 6; Heb. iv. 16, vii. 25, x. 1, 22, xi. 6, xii. 18, 22; 1 Pet.
ii. 4. Judging from Heb. x. 1, the word seems to be a term. techn. as used by the author
of the Epistle, ὁ νόμος . . . κατ' ἐνιαυτὸν ταῖς αὐταῖς θυσίαις αἷς προσφέρουσιν εἰς τὸ διηνεκὲς
οὐδέποτε δύναται τοὺς προσερχομένους τελειώσαι. The προσερχόμενοι are they who desire
the blessing of the sacrifice. But it is doubtful whether they, as the py, the congre-
ip
gation for whom the sacrifice is offered, and to whom it belongs, are to be distinguished from
the πρоσþéρovτes, DP, the officiating priests,-doubtful whether the word be borrowed
from the O. T. cultus (Delitzsch). For, first, it does not occur, as used by the LXX., as
the usual translation of p as a sacrificial term; this, in this sense, is almost always
rendered by πρoσáɣew, πрoσþéρew, as the Hiphil; cf. Lev. xvi. 1. Then, again, a7p is not
used specially of those in whose behalf the offering is made, and who have presented
it; but, as the Hiphil, of the officiating priests, Lev. xvi. 1, ix. 7, xxi. 17, xxii. 3;
Ezek. xliv. 7. Elsewhere it is used of those who for any purpose appear before God
(Ex. xvi. 9), especially of persons praying, Ps. xxxii. 9; Zeph. iii. 2; Ps. cxix. 168.
In these cases it is as frequently rendered by ἐγγίζειν as by προσέρχεσθαι; cf. Heb.
vii. 19. Besides, the object of approach is never wanting, so that the word in itself
already means to draw nigh to God. In explanation of its use in Heb. x. 1, we may
rather either refer to Lev. xxi. 17, where in like manner πроσéрxeσ0αι and πρоσ-
φέρειν occur together, οὐ προσελεύσεται προσφέρειν τὰ δῶρα τοῦ θεοῦ αὐτοῦ, or take
it, as in x. 22, cf. vv. 19-21, as to approach God, in order to receive His atonement and
grace; so that the absolute προσέρχεσθαι is = προσέρχεσθαι τῷ θεῷ, Heb. vii. 25, xi. 6,
τῷ θρόνῳ τῆς χάριτος, iv. 16, and in general synonymous with ἐκζητεῖν τὸν θεόν, xi. 6. For
this, cf. Ecclus. i. 28, πр. тậ kuρíw; in ver. 30, on the contrary, we have πроσéρxeo Dai
absolutely ; ii. 1, εἰ προσέρχῃ δουλεύειν κυρίῳ θεῷ.—1 Pet. ii. 4, πρὸς ὃν προσερχόμενοι,
dv
corresponds, as the connection shows, with what is quoted in ver. 6, ó πɩσteúшv éπ' AỶT♣.
Cf. Xen. Mem. i. 2. 38, of the disciples who attached themselves to Socrates. With
1 Tim. vi. 3, πρ. vyıaívovoi Xóyois, cf. Plut. Cat. min. 12, tŷ woλɩteíą, to occupy oneself
in the affairs of State.
II poσńλvтos, ó, new-comer, stranger, properly an adj. Often used in the LXX.
, which elsewhere is = ξένος, πάροικος, γείτων (γειώρας, Isa. xiv. 1; Ex. xii. 1). So
in Ex. xii. 48, xx. 10, xxii. 21, xxiii. 8; Ps. xciv. 6; 1 Chron. xxii. 2. In all these
2 L
Προσήλυτος
Ρήμα
266
passages it simply denotes a foreigner, one who does not belong to the nation; cf. Ex. xxii.
21, xxiii. 9, avtoì yàρ πρоσýλvтoi îte èv yŷ Aiyúπт. In Matt. xxiii. 15, Acts ii. 10,
vi. 5, xiii. 43, on the contrary, it denotes those who (though not originally Israelites in the
sense of Ex. xii. 48) have been received into the fellowship of Israel, partners with the Jews
(ëσтαι wσπeρ kаì ỏ avтóx¤wv Tŷs yŷs; cf. Isa. lvi. 6, xli. 1; Neh. x. 28; Suid. oi è§
ἐθνῶν προσεληλυθότες καὶ κατὰ τοὺς θείους πολιτευόμενοι νόμους). Compare 2 Chron.
ν. 6, πᾶσα συναγωγὴ Ἰσραὴλ καὶ οἱ φοβούμενοι καὶ οἱ ἐπισυνηγμένοι αὐτῶν. We cannot
exactly say when the word first came to be used in this sense, probably it was at the
time when čovŋ (which see) received its special meaning. For a fuller account of this
term, see Leyrer in Herzog's Realencycl. xii. 237; Winer, Realwörterb. ii. 285.
EP, to say, of which are used the fut. epo, perf. eйρηка, pass. elρnμai; in quotations
the participle тò eipnμévov, Luke ii. 24; Acts ii. 16, xiii. 40; Rom. iv. 18. Cf. Tà
ῥήματα τὰ προειρημένα, Jude 17; aor. pass. ἐῤῥήθην, later ἐῤῥέθην, vid. Winer, § 15.
Hence-
Ῥητός,
'PηTós, the verbal adj. with the signification of the participle perf. passive; spoken,
expressly named, e.g. ès xpóvov ¿nτóv, Herod. i. 177; v. 57, èπì pητoîσɩ, certis, definitis
conditionibus (Schweigh.). The same phrase in Plato, Conviv. 213 A, Legg. viii. 850 A.
The adv. ¿nτŵs occurs, especially in later writers, as = expressly, to denote the literalness of
the quotation; 1 Tim. iv. 1, tò dè πveûµa ¡ntŵs λéyeɩ, seems, however, rather to refer to
the clearness of the statement cited, what one can express, what has no mystery about it,
and therefore perhaps = manifest, as contrasted with äppηros = what cannot or dare not
be uttered, unknown, full of mystery, 2 Cor. xii. 4.
'Pμa, Tó, that which is said, utterance, word (to be distinguished from ovoμa, vox),
Matt. iv. 4; Mark ix. 32; John x. 21, etc. 'Pμa Oeoû, a declaration or command of God,
Luke iii. 2; cf. Jer. i. 2; 1 Kings xiii. 20; 1 Chron. xxii. 8; Luke ii. 29. — In St.
John's Gospel the plural only is used, тà pýμaта тоû leoû, John iii. 34, viii. 47; cf.
xiv. 10, xvii. 8, to denote (as the article shows) all that God says or has said; John
vi. 68, ῥήματα ζωῆς αἰωνίου. The reading in Rev. xvii. 17, τὰ ῥήμ. τ. θ., instead of
oi Móyou, would recommend itself accordingly by its Johannine impress. Rom. x. 17;
Eph. vi. 17; Heb. vi. 5, pñμa Oeoû, what God has said or spoken, without reference to the
extent of this sphere, as, perhaps, the written and defined word of God, though (as the
connection shows) with special reference to the gospel message, cf. Eph. vi. 15; Rom.
x. 16; and with Heb. vi. 5, the i, Josh. xxi. 45; Zech. i. 13. In like manner
τὸ ῥῆμα κυρίου . . . τὸ ῥῆμα τὸ εὐαγγελισθὲν εἰς ὑμᾶς. Τὸ ῥῆμα absolutely, in Rom. x. 8,
denotes, according to the connection, the word of the gospel; according to the remote object,
τὸ ῥ. τῆς πίστεως. — As the words and sayings of Jesus are called ῥ. ζωῆς αἰ., so the
apostolic preaching is designated πάντα τὰ ῥήματα τῆς ζωῆς ταύτης, see ζωή. The
difficult expression év pýμati, Eph. v. 26, is explained by Harless as according to the
promise, but this is inadmissible; for though a promise may be called pîμa, pîµa is not
Ρήμα
Παρρησιάζεσθαι
267
promise, Luke ii. 29, see above. Ἐν ῥήματι, if it be joined with καθαρίσας or with
τῷ λούτρῳ τοῦ ὕδατος, means in virtue of a word, viz. of the word of salvation preached,
èv being taken as in Acts iv. 7, 9, 10, and not, as Hofmann would explain it (Schriftbew.
ii. 2. 191), of the word whereby a man declares his will to take a woman to wife and
removes the dishonour of her unmarried state; but this καθ. τῷ λ. τοῦ ὕδ. possesses its
distinctive force and power because it takes place in virtue of a word, and év §. serves
only to complete the thought, the description of baptism. Hence the omission of the
article. Like the Hebrew 7, ῥῆμα stands for the subject-matter of the word, for the
thing which is spoken of, in Luke i. 37, ii. 15; Acts x. 37; 2 Cor. xiii. 1.
Παῤῥησία, ή, for πανρησία, freedom or frankness in speaking; Dem. lxxiii. 17,
τἀληθῆ μετὰ παῤῥησίας ἐρῶ πρὸς ὑμᾶς καὶ οὐκ ἀποκρύψομαι. So in John x. 24, xi. 14;
cf. ver. 11, xvi. 25, 29, as contrasted with ἐν παροιμίαις λαλεῖν ; xviii. 20; Mark viii. 32 ;
Acts ii. 29, xxviii. 31, κηρύσσων . . . καὶ διδάσκων . . . μετὰ πάσης παῤῥησίας ἀκωλύτως ;
John vii. 13, 26. It is sometimes a frankness which, considering the circumstances,
amounts to intrepidity, cf. John vii. 13; so in Acts iv. 13, 29, 31, Eph. vi. 19, in con-
trast with cowardice ; positively, outspokenness, e.g. Philem. 8, πολλὴν ἐν Χριστῷ παῤῥησίαν
ἔχων ἐπιτάσσειν σοι. It is to be understood as fearless candour also in Phil. i. 20, év
οὐδενὶ αἰσχυνθήσομαι, ἀλλ᾽ ἐν πάσῃ παῤῥησίᾳ . . . μεγαλυνθήσεται Χριστός, i.e. the position
of the apostle, wherein Christ was magnified; cf. Prov. xiii. 5, ἀσεβὴς δὲ αἰσχύνεται καὶ
οὐχ ἕξει παρρησίαν. It is the open-hearted (“ Freidigkeit,” as Luther writes), confident
boldness of a joyous heart (cheerfulness), not only in word but in deed also ; Plato, Legg.
viii. 829. So in Col. ii. 15, ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν
παῤῥησίᾳ; cf. Lev. xxvi. 13, ἤγαγον ὑμᾶς μετὰ παῤῥ., where, however, the μετὰ π. refers
perhaps to the object. Hence generally candour, boldness, undauntedness, a confident spirit
in all circumstances and relations, e.g. Wisd. v. 1, τότε στήσεται ἐν παῤῥησίᾳ πολλῇ ὁ
δίκαιος κατὰ πρόσωπον τῶν θλιψάντων αὐτόν; Job xxvii. 10, μὴ ἔχει τινὰ παῤῥησίαν
ἔναντι τοῦ θεοῦ; 2 Cor. vii. 4, πολλή μοι παῤῥησία πρὸς ὑμᾶς. In particular especially
in Hebrews and 1 John), the word in this sense is used to denote the unwavering, fearless,
and unhesitating confidence of faith, in communion with God, in fulfilling the duties of
evangelist, in holding fast our hope, and in every act which implies a special exercise of
faith; Eph. iii. 12; 1 Tim. iii. 13; 2 Cor. iii. 12; Heb. iv. 16 (cf. Job xxvii. 10); Heb.
x. 35; 1 John ii. 28. It removes fear and anxiety, which characterize man's relations
to God, upon the ground of guilt being set aside (1 John iv. 17; Heb. x. 19; cf. vv. 17,
18; 1 John iii. 21), and manifests itself in undoubting confidence in prayer (1 John v. 14;
Heb. iv. 16). Hence-
Παῤῥησιάζεσθαι, to speak openly, boldly, and without constraint, Acts ix. 27,
28, xiii. 46, xiv. 3, xviii. 26, xix. 8, xxvi. 26 ; Eph. vi. 20 ; 1 Thess. ii. 2, προπαθόντες
καὶ ὑβρισθέντες . . . ἐπαῤῥησιασάμεθα ἐν τῷ θεῷ ἡμῶν λαλῆσαι . . . ἐν πολλῷ ἀγῶνι.
Εσχατος
Κατέχω
268
σ
ETT
"EO Xaτos, n, ov, probably connected with exo, primarily (in Homer always) with
reference to place, the extreme, the most remote, Acts i. 8, xiii. 47; then, with reference
to time, the last, generally that which concludes anything, Rev. xv. 1, etc.; Matt. xii. 45;
Luke xi. 26, тà čσɣата тоû ȧv@páπov ékeívov; cf. 2 Pet. ii. 20; Job viii. 7; Lam. i. 9.
Also with reference to rank or order, generally in a bad sense, Luke xiv. 9. Of persons,
the lowest, Mark ix. 35, εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος καὶ πάντων
Stákovos; John viii. 9; 1 Cor. iv. 9.
1 Cor. iv. 9. Sometimes denoting a moral lowness, as in Arist.
Pol. iii. 4, čoxaтos Sĥμos. So, perhaps, in a moral sense, Matt. xix. 30, xx. 16; Mark
ἔσχατος δῆμος,
x. 31; Luke xiii. 30. — Special attention must be paid to the phrases éπ' éσxátov tŵv
ἡμερῶν, Heb. i. 2 ; τῶν χρόνων, 1 Pet. i. 20 ; ἐπ᾿ ἐσχάτων τῶν ἡμ., 2 Pet. iii. 3 (al.
ἐσχάτου); ἐν ἐσχάτῳ χρόνῳ, Jude 18 (Lachm. and Tisch., ἐπ᾿ ἐσχάτου του χρόν.); καιρὸς
eσxaτos, 1 Pet. i. 5; ai ẻox. ǹµ., Acts ii. 17; and without the article, 2 Tim. iii. 17;
Jas. v. 3. They correspond with the O. T. ', which is rendered by the LXX.
= èπ' èσxáτwv Tŵv μ., Gen. xlix. 1; Jer. xxx. 24; Ezek. xxxviii. 16; Hos. iii. 5 (cf. èπ'
ἐσχάτων ἐτῶν, Ezek. xxxviii. 8); ἐν ταῖς ἐσχ. ἡμ., Jer. xlviii. 47 ; Isa. ii. 2 ; ἐπ' ἐσχάτου
Tŵν ýμ., Jer. xxiii. 20, xlix. 39; Num. xxiv. 14; èπ' éσxáτw Tv u., Deut. iv. 30;
ἐπ᾿
ἔσχατον τῶν ἡμ., Deut. xxxi. 29; cf. Isa. xli. 23, ἀναγγείλατε τὰ ἐπερχόμενα ἐπ᾿ ἐσχάτου
-in, Ecclus. xlviii. 24. It thus denotes the time when the development of God's plan
of salvation shall come to a close, the time of the final and decisive judgment. See aióv.
(The substantival čoxatov corresponds better with the O. T. expression than does the
adjective.) This conclusive character of the final time is narrowed to coɣárn ýµépa,
John vi. 39, 40, 44, 54, xi. 24, xii. 48. The oxaтaι µépaι, which in Acts ii. 17
denote the time and era there named, are referred, rather than restricted, to the time
previous to Christ's second advent in 2 Tim. iii. 1; Jas. v. 3; cf. ver. 7; and in view of
the pressing shortness of this time, John designates it (1 John ii. 18) éσxáτn wpa.
The name which the exalted Saviour gives Himself, ó πρŵτos kaì ô čoxatos, Rev. i. 17,
ii. 8, and without the article, xxii. 13, corresponds with the name by which God desig-
nates Himself, jivi, jinns, Isa. xli. 4, xliv. 6, µetà Taûta; xlviii. 12, els tòv aiŵva, with
reference to His creative omnipotence, because through this alone the accomplishment of
salvation can be expected.
"Exo, to have or to hold, " of temporary holding and of lasting possession," Passow.
Hence-
KаTÉXw, (I.) to hold back, to retain, Philem. 13; to limit, to hinder, Luke iv. 42;
Rom. i. 18; 2 Thess. ii. 6, 7 ; καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν
τῷ ἑαυτοῦ καιρῷ· τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας, μόνον ὁ κατέχων ἄρτι ἕως
Ò
èk µéσov yévntai (Gen. xxiv. 56). The question arises, What does the apostle mean by
this hindrance of the mystery of iniquity? In ver. 5 he reminds the Thessalonians of
what he had told them when present with them. Now, as the description of the man of
sin in vv. 3, 4 reminds us of Dan. xii., Hofmann thinks that the explanation of Tò Kaтé-
Κατέχω
Κατέχω
269
χον,
*.
Xov, Ó KATÉXWV must also be sought in the Book of Daniel; and referring to Dan. x.,
he finds in the background of the history an active angelic power " which may be de-
signated both masculine-for it is a man who speaks to Daniel-and neuter-for it is a
πveûµа,” Baumgarten, Apostelgesch. § 28. It is said to denote, accordingly, "the spirit of
nationalities bound together in moral order" (Hofmann, die heilige Schrift N. T's, i. 326),
"the good genius of the heathen world-power, whose it is to help on the accomplishment
of God's gracious purposes in the heathen world" (Auberlen, Dan. u. Apok. p. 67; cf.
Hofmann, Schriftbeweis, i. 332). Even if the matter in Dan. x. be recognised, it is still
very questionable whether this reference corresponds with the mind of the apostle here.
In the information which he gives the Thessalonians, he recommends them to notice the
time when the Kaтéxwv will be removed. But the presence or remoteness of angelic
powers could hardly be discerned save by express revelation, and the apostle does not direct
their attention to anything of that kind. Besides, the spiritual background is nevertheless
to correspond to the moral tottering of the world-power, so that the time of the removal
of the Karéxwv and the nearness of the man of sin could not thereby be recognised. I
therefore think it nearer the mark to seek for an explanation within the range of N. T.
prophecy, more in harmony with the consciousness of the early church, and better suited
to the design of this passage. We naturally call to mind the eschatological discourses of
our Lord, and here it is important to do so all the more because our Lord Himself has
to bring within its due bounds the too precipitate expectation of the end. The divine
order in the world's history is insisted upon, namely, that eis távra тà évη πрŵтоν Seî
kηρvɣОĥvai тò evayyéλov, Mark xiii. 10; Matt. xxiv. 14. We must regard this divine
order as itself a Kaтéxov, even apart from the apostle's statement here; and I do not see
why we should not regard the same thing as Tò Kaтéxov of the passage before us. This
is Calvin's view. 'O Kaтéxwv, accordingly, will mean, whoever hinders (not the hinderer)
or delays this divine order; the article with the participle is used generically, not demon-
stratively, cf. Eph. iv. 28, as well as where, according to the context, the generic term
designates a known subject, e.g. Matt. xxvii. 40; Gal. i. 23. See Matthiae, § 270;
Krüger, § 1. 3. 4. When this last link of connection between the church and the world
is broken, and all relation of the one to the other is at an end, the mystery of iniquity
will appear.
This information is far more important and weighty in its bearing upon
the life of the church, and its conduct with respect to the future, than is the other
reference.
(II.) to hold fast, to maintain, Tòv λóyov, Luke viii. 15; тàs Tapadóσes, 1 Cor. xi. 2;
tò kaλóv, 1 Thess. v. 21; τǹv πağдnoíav k.т.λ., Heb. iii. 6, 14, x. 23; 1 Cor. xv. 2,
keep in memory; Luke xiv. 9; 2 Cor. vi. 10. Passive, to be held, to be bound, John v. 4;
Rom. vii. 6; to possess, 1 Cor. vii. 30.
to
(III.) To hold out, to steer for, Acts xxvii. 40. See Lexicons.
Ζάω
Ζάω
270
Z
(C
Ζάω, ζῶ, ζῆν, fut. ζήσω, ζήσομαι ; aor. ἔζησα ; imperf. ἔζων, vid. Winer, § 80.
According to Curtius and others, it is connected with the Sanscrit root gi, giv, to live,
Latin vivo, Old High German quek, Middle High German quicken, to revive, and stands
for Sɩáw, akin to which is díaтa, manner of living. Zwn is animal life, bare existence ;
Bíos (vis, vigere, vita), mental life with consciousness; or, as Aristotle calls it in Ammon. 30,
λογική ζωή. The ζωή is only the antecedent condition or basis of the βίος. Cf Vömel,
Synon. p. 168, whose observation that a biography is not called (wń, but Bios, makes the
relation between the two words very clear." Döderlein, Lat. Synon. iv. 449. More
precisely, (wń is the life of quickening or motion; Bíos (which is of the same stem), the life
which one leads, qualified life; "wń, vita qua vivimus (opposed to avaтOS, ȧπOÐVÝσKEL);
ζωή, θάνατος, ἀποθνήσκειν);
Bíos, vita quam vivimus,” cf. Trench, Synonyms, etc., p. 104 sqq.
(I.) to live; in a literal sense, of the form of existence distinctive of individualized
being (hence Coa, 1 Cor. xv. 45, Rev. xvi. 3, a distinctive cpithet of vxn), especially
of man; see under ¿wn.
•
(α.) of physical life, and in general contrasted with ἀποθανεῖν, τελευτῆσαι, νεκρὸν εἶναι,
and others. Acts xvii. 28, Câμev kaì kivoúµeða κaì ẻσµév; Matt. ix. 18, xxvii. 63; Mark
v. 23, xvi. 11; Luke xxiv. 5, 23; John iv. 50, 51, 53; Acts i. 3, and often. The aorist
enoa = became alive, Rom. xiv. 9; Rev. ii. 8, xiii. 14, xx. 4, 5; cf. Krüger, § liii. 5. 1.
The designation of God as the living, the actively living One,-(ó) Ocós, (ó) (ŵv, Matt.
xvi. 16, xxvi. 63; Acts xiv. 15; Rom. ix. 26; 2 Cor. iii. 3, vi. 16; 1 Thess. i. 9; 1 Tim.
iii. 15, iv. 10 (vi. 17); Heb. iii. 12, ix. 14, x. 31, xii. 22; Rev. vii. 2, xv. 7, cf. iv. 9, 10,
x. 6, opposed to тà µáтaia, Acts xiv. 15; тà eïdwλa, 1 Thess. i. 9, strengthened by the
addition of åλŋ¤wvós, 1 Thess. i. 9, answering to the Hebrew, Josh. iii. 10; Hos.
ii. 1; Ps. xlii. 2, lxxxiv. 3; 2 Kings xix. 4, 16; Isa. xxxvii. 4, 17, cf. the
'n
Dibantım, un-im, mn, (Sŵ èyó, Num. xiv. 21; Deut. xxxii. 40, 5 èyà eis Tòv aiŵva;
Rom. xiv. 11),-emphasizes the truth and reality of the God of revelation which belongs
to Him alone, and the certainty of the accomplishment by Him of His will and purpose
in redemption (Acts xiv. 15-17; 2 Cor. iii. 3) in spite of the greatest obstacles. Comp.
especially, Deut. xxxii. 40, xxx. 20; Dan. v. 23; Jer. ii. 13. The fact that God is the
living God lies at the foundation of worship (see the places cited from Revelation) and of
conduct answering thereto in man (Heb. ix. 14, x. 31), as well as of our hope of salva-
tion, 1 Tim. iv. 10, vi. 17. Cf. % vids Toi Đeor Scoutos, Matt. xvi. 16; viol deoô Š, Rom.
ix. 26; ẻkkλŋoía 0. 5., 1 Tim. iii. 15.
n'n,
.
,
(b.) Like л', to live, in the concrete to be well or happy, eg. Deut. viii. 1, xxx. 16;
Ps. xxii. 27, lxix. 33; 1 Sam. x. 21; 2 Sam. xvi. 16 (1 Thess. iii. 8); Prov. iii. 22, cf.
viii. 35, 36; Cŵv also may denote the absence of anything that is a hindrance to the indi-
vidual in the preservation and realization of his life, and thus it denotes a spiritual life
Ζάω
Ζάω
•
271
which does not come under the power of any destructive influence such as death, and a
life free from the destructive effects of sin-life in the state of salvation (wherein the man
is again, and in a Godlike manner, free and master of himself, see λeú0epos, cf. Rom.
v. 17). Cf. Ecclus. xlviii. 11, xaì yàp ηµeîs (wŷ noóμela. Thus it occurs in John
καὶ ζωῇ ζησόμεθα.
vi. 57, ζήσεται δι' ἐμέ; 1 John iv. 9, ἵνα ζήσωμεν δι' αὐτοῦ; John vi. 51, 58, ζήσεται εἰς
αἰῶνα ; xi. 25, 26, ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται, καὶ πᾶς ὁ ζῶν καὶ πιστεύων
eis éµè où µǹ åπolávŋ eis тòv aiŵva. In St. Paul's writings, Rom. i. 17, vi. 13, viii. 13,
ἀποθάνῃ αἰῶνα.
x. 5; 2 Cor. iv. 11, v. 15, vi. 9, xiii. 4; Gal. ii. 20; Phil. i. 21; 1 Thess. v. 10; Heb.
x. 38, xii. 9; 1 Pet. iv. 6. See Con. The o av Tarp, John vi. 57, corresponds with
ζωή. ὁ ζῶν πατήρ,
this life communicated to man. In like manner the designation of Christ as the Living
One, ¿ ¿âv, Luke xxiv. 5, Rev. i. 18, not only with reference to His resurrection, but to
the reality of His life, over which death and corruption could have no power, cf. Rom.
vi. 9; John vi. 57, xiv. 19; Heb. vii. 8, 25.—The participle (v, moreover, is joined
with substantives of which it is not elsewhere predicated, dwp (ŵv, John iv. 10, 11,
vii. 38 ; ἄρτος, John vi. 51 ; λόγια, Acts vii. 38; θυσία, Rom. xii. 1; ὁ λόγος τοῦ θεοῦ,
Heb. iv. 12; 1 Pet. i. 23; ódós, Heb. x. 20; Xíos, 1 Pet. ii. 4, 5. In such cases,
occurring in classical Greek, it denotes, to be strong and permanent, e.g. và vóµipa pavтeîa
K.T.λ. So, perhaps, in Heb. iv. 12. In the other texts it refers to the life which salva-
tion gives, and the expression used associates this life figuratively with the things named.
Cf. the substantival combination, vdwp (wns K.T.A., under wń. With Acts vii. 38, cf.
Deut. xxxii. 47, οὐχὶ λόγος κένος οὗτος ὑμῖν, ὅτι αὕτη ἡ ζωὴ ὑμῶν κ.τ.λ.
(II.) In a more definite and formal sense, to spend one's life in a certain way, e.g.
Luke xv. 13, ζῶν ἀσώτως; Acts xxvi. 5, ἔζησα Φαρισαῖος; Gal. ii. 14, ἐθνικῶς ζ. ; 2 Tim.
iii. 12, and Tit. ii. 12, εὐσεβῶς ζ.; Rom. vii. 9, ἔζων χωρὶς νόμου. So κατὰ σάρκα ζῆν,
Rom. viii. 12, 13, cf. év σаρкí, Gal. ii. 20; Phil. i. 22; év кóoμ, Col. ii. 20; èv ToÛS
μέλεσιν κ.τ.λ., Col. iii. 7; ἐν τῇ ἁμαρτίᾳ, Rom. vi. 2 ; ἐν πίστει, Gal. ii. 20 ; but ἐκ πίσω
Tews nv, Heb. x. 38, Rom. i. 17, Gal. iii. 11, cf. ver. 12 (Luke xii. 15), is not to be
reckoned, for in these places v has the meaning given in (I.) (b.). Still, according to the
analogy of the main text in the Hebrew, Hab. ii. 4, èk πíσtews is to be joined with the
verb and not with ó Síkalos, not only in Heb. x. 38, where this admits of no doubt, but
in the other passages; because, even if it were grammatically allowable to join it with
the noun, it would still be extremely difficult, and no logical reason requiring such a
combination could be made out. Cf. also Gal. iii. 12, where v ev тoîs тoû vóμov ěpyois
is contrasted with v èk TioTews, ver. 11.-We find joined with an ethical dative
(cf. Krüger, § xlviii. 6, as in Rom. vii. 2) in Luke xx. 38; Rom. vi. 10, 11, xiv. 7, 8;
2 Cor. v. 15; Gal. ii. 19; 1 Pet. ii. 24. Cf. Dem. lxxx. 26, oi oùk aioɣúvovтai Þiλíππw
οὐκ αἰσχύνονται Φιλίππῳ
ÇŵvTes Kai OỶ Tŷ kaνтôôv πaтpídi; Dion. Hal. iii. 18 (in Tholuck on Rom. xiv. 7, 8),
εὐσεβὲς μὲν πρᾶγμα ποιεῖτε, ὦ παῖδες, τῷ πατρὶ ζῶντες καὶ οὐδὲν ἀνεῦ τῆς ἐμῆς γνώμης
SiaπρаттóμеvоL. The context must show of what kind the ethical relation of the life is
διαπραττόμενοι.
in the given case. We find the compound avatáw, to live again, in Luke xv. 24, 32, cf.
ar
Záo
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272
above (I.) (b.); Rom. vii. 9, xiv. 9; Rev. xx. 5; σvšîv, Rom. vi. 8; 2 Cor. vii. 3;
2 Tim. ii. 11.
Zwń, ǹ, life, the kind of existence possessed by individualized being, to be explained
as self-governing existence (cf. the Aristotelian definition of life as vis se ipsum movendi),
which God is, and man has or is said to have, and which, on its part, is supreme over all
the rest of creation. Hence follow the other limitations which Tholuck explains in his
Comment. on Rom. v. 12; in the N. T., of God and of men only.-(I.) In a physical
sense of earthly existence, Acts xvii. 25; Luke xvi. 25 (i. 75, Rec. text); Acts viii. 33;
1 Cor. xv. 19, ev (wŶ Taúтη; Phil. i. 20; Heb. vii. 3; Jas. iv. 14; 1 Cor. iii. 22;
Rom. viii. 38. These are the only texts wherein on denotes the earthly life of the
individual, or rather existence in the present state, with which St. Paul contrasts the
Övτws (wń, 1 Tim. vi. 19 (cf. Luke xii. 15). It is the life which does not continue as it
is (cf. Jas. iv. 14), and is contrasted with (II.) a wǹ ȧKaтáλUTOs, Heb. vii. 16, which is
not merely a temporary, but a perfect and abiding antithesis to death. By virtue of this
antithesis, and on account of the close affinity between the conceptions life and happiness
(unhindered and free existence, see v), there is concentrated in the conception of life
every good which man can desire or enjoy; thus in Prov. xii. 28, xiii. 14, xiv. 27, ii. 19,
v. 6 ; Ps. xxxiv. 13, cf. Ps. xxvii. 13, πιστεύω τοῦ ἰδεῖν τὰ ἀγαθὰ κυρίου ἐν γῇ ζώντων;
Ps. xxxvi. 11; Jer. viii. 3; Deut. xxxii. 47; Ezek. xviii. 21, xx. 11.
See especially,
Deut. xxx. 19, τὴν ζωὴν καὶ τὸν θάνατον δέδωκα πρὸ προσώπου ὑμῶν, τὴν εὐλογίαν καὶ
τὴν κατάραν ἔκλεξαι τὴν ζωὴν σύ κ.τ.λ., cf. ζωοποιεῖν, Eccles. vii. 3. Life is not only the
opposite of death, but a positive freedom from death, Acts ii. 28 (from Ps. xvi. 11); 2 Cor.
ν. 4, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. It is possession in the highest sense, the
first and the last blessing of man, and, as has been well said, the essence of all happiness
(see John x. 10). While in the profane sphere, in all times, this life has been confounded
with the present form of human existence (cf. the sayings collected in Stobaeus, Floril.
119, 121); in Scripture, and in the N. T. particularly, it is clearly distinguished there-
from, cf. 1 Cor. xv. 19, ev Tŷ Swŷ Taúтn, usually tacitly and by implication, but some-
times characterized by the addition of alávios, and in 1 Tim. vi. 19, ǹ Övтws (wń.
Synonymous with ȧp@apoía, 2 Tim. i. 10. So wń, Matt. vii. 14, over against ȧπóλeia,
cf. xviii. 8, 9, xix. 17; Mark ix. 43, 45; Acts xi. 18; Rom. v. 17, 18, vi. 4, vii. 10,
viii. 2, 6, 10; 2 Cor. ii. 16, iv. 12, v. 4; Phil. ii. 16; Col. iii. 3, 4; 2 Tim. i. 10; Jas.
i. 12; 1 Pet. iii. 7, 10; 2 Pet. i. 3. Zwǹ alávios (first in Dan. xii. 2; for other refer-
ences, vid. alávios) describes life, not so much as distinct from our present earthly exist-
ence, but rather as directly and in the clearest way contrasted with death in its widest range,
ef. Rom. v. 21, ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασι-
λεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον ; vi. 22, cf. vv. 21, 23.
In this sense life is described as the sum of the divine (Eph. iv. 18) promises under
the gospel, Tit. i. 2, ἐπ' ἐλπίδι ζωῆς αἰωνίου, ἣν ἐπηγγείλατο ὁ ἀψευδὴς θεὸς πρὸ χρόνων
Ζωή
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273
2.
αἰωνίων ; 2 Tim. i. 10, κατ' ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ, cf. Acts ii. 28 ; and of
the revelation of grace, Tit. i 2; 1 John i. 2, ǹ (wǹ épaveρóln K.T.M.; Acts iii. 15, TÒV
ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε; and even of gospel preaching, 2 Tim. i. 10, φωτίσαντος
ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγ. ; 1 John i. Hence the expression τὰ ῥήματα τῆς
SwŶs TaÚTηs, Acts v. 20, cf. John vi. 63, 65. Móyos (wns, Phil. ii. 16; 1 John i. 1, 2;
Tit. i. 2. Cf. 2 Cor. ii. 16, doun Cwns eis C. Cf. John vi. 35, 48, о äρтos Tŷs (wŷs, cf.
tŵs
ver. 51; John viii. 12, rò pws Tŷs Swns; Rom. xi. 15. It is closely connected with
Christ, Rom. vi. 23; 2 Tim. i. 1. And Christ is, Col. iii. 4, ἡ ζωὴ ἡμῶν. Cf. John
i. 4, ἐν αὐτῷ ζωὴ ἦν καὶ ἡ ζ. ἦν τὸ φῶς τῶν ἀνθρώπων ; 2 Cor. iv. 10, 11, ἵνα καὶ ἡ ζωὴ
τοῦ Ἰησοῦ . . . φανερωθῇ. As a Messianic blessing, it belongs to the αἰὼν ἐρχόμενος, Mark
x. 30; Luke xviii. 30; and as blessedness in the future, it is the object of Christian desire
and hope; cf. §. ai. «λnpovoµeîv, Matt. xix. 29; Mark x. 17; Luke x. 25, xviii. 18;
eiσeλbeîv eis Tηv ., Matt. xviii. 8, 9, xix. 17; Mark ix. 43, 45, cf. Matt. vii. 14, xxv. 46.
(As God's saving gift, it is the antithesis of píos, ỏpyǹ Deoû, àπáλela.) So in the
synoptical Gospels, Jude 21; Jas. i. 12; while in the writings of St. Paul and St. John
it is indeed, similarly and distinctively, a future blessing,—John iv. 14, 36, v. 29, vi. 27,
xii. 25; 1 John ii. 25; Rom. ii. 7, v. 21, vi. 22; Gal. vi. 8; 2 Cor. v. 4; Phil. iv. 3;
1 Tim. iv. 8, vi. 19; Tit. i. 2, iii. 7; cf. Rom. v. 10,-but at the same time belonging
to those to whom the future is sure, already in the possession of all who are partakers of
the N. T. salvation "that leadeth unto life," and who already in this life begin life eternal.
See for this also, Acts xi. 18, xiii. 46, 48. Cf. Matt. xix. 16, iva exw (wǹv ai.,—a
Johannine expression, for which Tischendorf reads oxŵ.
In the writings of St. Paul (on is the substance of gospel preaching (see above, Con
Oeoû, Eph. iv. 18), the final aim of faith, 1 Tim. i. 16, the possession and state of those
who receive the gospel, 2 Cor. ii. 16, and of the justified, Rom. v. 17, viii. 10; hence
Sikaiwois (wŶs, Rom. v. 18, corresponding with the opposite connection of sin and death,
--a state which exerts an influence upon the conduct of the subject of it (Rom. vi. 4),
and which stands in the closest mutual connection therewith, Rom. viii. 6, 10. There
is, however, a difference between this state and the outward condition and circumstances
of the believer, just as between "the inward and the outward man," 2 Cor. iv. 10, 11,
16-18, and the solution of this difference is reserved for the future, especially for the
second coming of Christ, Col. iii. 3, 4.
In the writings of St. John, life, which primarily and essentially belongs to God and
Christ, and, indeed, to God as revealing Himself in redemption as the Father and the Son,
John v. 26, is the subject-matter and aim of divine revelation, John v. 39, xii. 50, is described
as present in Christ, i. 4, x. 10, xiv. 6; 1 John v. 20; as given to the world through Him,
vi. 33, 35, 48, xvii. 2; and especially through His death, vi. 51, iii. 15, in the posses-
sion of those who by faith have come to Him, iii. 15, 16, 36, v. 24, 40, vi. 40, 47, 51,
53, 54, xx. 31; 1 John v. 13; cf. viii. 12, x. 28; 1 John iii. 14, 15, v. 11, 12. (On
John xvii. 3, see yivóσкw.) But a reference to the still future consummation of the plan
2 M
Ζωή
Ζωογονέω
274
of redemption is everywhere apparent; e.g. in the contrast between life and condemnation,
John v. 24; and åπóλe‹α, iii. 15, 16; ópyǹ leoû, iii. 36, but especially in the connec-
tion between life and the future resurrection, v. 29, vi. 40. Cf. the passages cited
above.
There remain still to be named the combinations ßißλos gwŷs, Phil. iv. 3; Rev.
iii. 5, xiii. 8, xx. 15; ßißλíov Č., Rev. xvii. 8, xx. 12, xxi. 27 (opposed to κpioews, cf.
Rev. xx. 12); σrépavos (wns, Jas. i. 12; Rev. ii. 10; §úλov т. Č., Rev. ii. 7, xxii. 2, 14,
19; vdwp C., Rev. vii. 17, xxi. 6, xxii. 1, 17, comp. Ezek. xlvii.-In its distinctively
Messianic sense, Con is an exclusively N. T. word.
Zŵov, Tó (by Lachm. always written (@ov, which is the more correct spelling, but
less frequently used), animal, Heb. xiii. 11; 2 Pet. ii. 12; Jude 10. Properly a living
creature; and this essential meaning-which also occurs elsewhere still in profane Greek,
where Coov, a post-Homeric word, generally signifies living creature, and only in special
instances a beast, Onpíov = animal, as embracing all living beings-must be retained in
the Revelation, where four wa are represented as being between God's throne and those
of the elders which surround it, Rev. iv. 6-9, v. 6, 8, 11, 14, vi. 1, 3, 5–7, vii. 11,
xiv. 3, xv. 7, xix. 4, the description given of which, iv. 6-8, resembles that of the nin in
Ezek. i. 5 sqq.; the cherubim in Ezek. x., cf. Ps. xviii. 1, xcix. 1, lxxx. 2; 1 Sam. iv. 4 ;
2 Sam. vi. 2; 2 Kings xix. 15. They are named "living creatures" here and in Ezek. i.
on account of the life which is their main feature. They are usually the signs and tokens
of majesty, of the sublime majesty of God both in His covenant relation and in His rela-
tion to the world (for the latter, see Ps. xcix. 1), and therefore it is that they are assigned
so prominent a place, though no active part, in the final scenes of sacred history, Rev.
vi. 1-7. The appearance of four represents the concentration of all created life in this
world, the original abode of which, Paradise, when life had fallen to sin and death, was
given over to the cherubim. They do not, like the angels, fulfil the purposes of God in
relation to men; they are distinct from the angels, Rev. v. 11. We are thus led to
conclude that they materially represent the ideal pattern of the true relation of creation
to its God. Cf. Bähr, Symbolik des Mos. Cultus, i. 340 sqq. Also Hofmann, Schriftbew.
i. 364 sqq.; Kurtz in Herzog's Realencycl. ii,
=
Zwoyovéw, to give birth to living creatures. In general also to vivify, to make
alive. Thus opposed to θανατοῦν, 1 Sam. ii. 6, κύριος θανατοῖ καὶ ζωογονεί, κατάγει εἰς
adov kaì áváɣet. 2 Kings v. 7 = nn, Piel.
καὶ ἀνάγει.
In the N. T. 1 Tim. vi. 13, waρayɣéλλw
.Piel,חיה
σοι ἐνώπιον τοῦ θεοῦ τοῦ ζωογονοῦντος τὰ πάντα, with reference to the preceding admoni-
tion, ẻπɩλaßoû TŶs alwvíov (wŶs; cf. Neh. ix. 6. Then in a weakened sense, in the
LXX., to leave alive, to let live, in Piel, Ex. i. 17, 18, 22; 1 Kings xx. 31; Hiphil,
Judg. viii. 19. In the N. T. Acts vii. 19, Luke xvii. 33, ds ẻàv ảπoλéon, Swoyovńoei
αὐτήν (sc. τὴν ψυχήν) = to retain life; cf. the parallels in Matt. xvi. 25 = σώζειν τὴν ψ.;
x. 39
εὑρίσκειν ; John xii. 25, τὴν ψ. εἰς ζωὴν αἰ. φυλάσσειν,
*
Ζωοποιέω
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275
Ζωοποιέω, to make alive, to vivify, John vi. 63, τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν;
1 Cor. xv. 45; 2 Cor. iii. 6. For the most part in the N. T. of raising the dead to life,
1 Cor. xv. 22, 36; Rom. iv. 17, viii. 11; 1 Pet. iii. 18; John v. 21. Generally in a
soteriological sense, answering to the Pauline connection between dikaioσúvn and Swń,
Gal. iii. 21, εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἐκ νόμου ἂν ἦν ἡ δικαιοσύνη.
The law promised life, ver. 12, but did not give it. From this universally to be acknow-
ledged fact, St. Paul argues what was necessary with reference to justification. Cf. 2 Cor.
iii. 6, τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ; vid. γράμμα. See Job xxxνί. 6,
ὁ κύριος . . . ἀσεβῆ οὐ μὴ ζωοποιήσῃ, καὶ κρίμα πτωχῶν δώσει.
ע:
Zé w, to seethe, to bubble, connected with ĥλos, zeal, with the German Gischt, of
boiling water, of the roaring and foaming of the sea, of the fermentation of wine, etc.
Aristotle explains ζέσις as ὑπερβολὴ θερμότητος, as opposed to πήξις, De gener. et corrupt.
ii. 3. Figuratively, of mental states and emotions, especially of wrath, as èxÇéw, åvašéw, etc.,
e.g. Plat. Rep. iv. 440 C, ὅταν ἀδικεῖσθαί τις ἡγῆται, οὐκ ἐν τούτῳ ζεῖ τε καὶ χαλεπαίνει καὶ
ξυμμαχεῖ τῷ δοκοῦντι δικαίῳ ; cf. Aristot. de anim. i. 1, ἡ ὀργὴ ζέσις τοῦ περὶ τὴν καρδίαν
αἵματος καὶ θερμοῦ; of voluptuousness, Plut. Mor. 1088 f., ἡδονὴ ζέσασα ἐπὶ σαρκί; of
youth, ibid. 791 C, ζέουσαν ἐν δήμῳ νεότητα ; Aeschyl. Sept. 708, νῦν δ᾽ ἔτι ζεῖ, sc. δαίμων,
for which the Schol. ἐκμαίνεται, ἀκμάζει. It denotes also an enhancing or climax of
emotion or impulse. Cf. also the passage cited by Bretschneider, Act. Thom. 34, Léovoa
ἀγάπη.-In the N. T. Acts xviii. 25, ζέων τῷ πνεύματι, ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ
περὶ τοῦ ᾿Ιησοῦ, either of the impulse to this activity making itself felt in the mind
with power, or of the affection of the spirit, of the inner life, as Apollos, KatNXNµÉvos tǹv
ódòv тоû kνρlov, possessed it. Comp. Acts ii. 2-4.
τοῦ κυρίου,
In Rom. xii. 11, the warning, taken
quite generally, τῷ πνεύματι ζέοντες, between τῇ σπουδῇ μὴ ὀκνηροί and τῷ καιρῷ
Sovλevovтes, reminds us primarily of the impulse to love, ver. 9, cf. Hofmann in loc., yet
should not be limited to this, because ver. 12 regulates and determines the high standard
of the inner life required by the т TVеúμаTI CéovTes, and the entire conduct of those
who are said τῷ καιρῷ δουλεύοντες.
Ζεστός, ή, ον, cooked, seething, hot. Figuratively in Rev. iii. 15, οὔτε ψυχρὸς εἶ, οὔτε
ČEσTÓS; ver. 16; cf. Luke xii. 49, xxiv. 32; Matt. xxiv. 12.
H
Hμépa, n, the day, Rev. viii. 12; Luke vi. 13; and often qualitatively in distinc-
tion from the night, and quantitatively as a division of time. Also sometimes used of a
longer space of time, yet simply as a more vivid designation, e.g. Aristot. Rhet. ii. 12, 13,
concerning the aged, εἰσὶ δὲ φιλόζωοι καὶ μάλιστα ἐπὶ τῇ τελευταίᾳ ἡμέρᾳ. Elsewhere
only in poetical language. In the N. T. we might take the expression μépa σwτnpías,
2 Cor. vi. 2, in the same manner, if it did not designate a definite time when help and
Ημέρα
Ημέρα
276
2,
salvation would appear; cf. Isa. xlix. 8; and as borrowed from this passage in the N. T.,
the time following thereupon is described as a continuing μépa owrnpías. Peculiar to
the N. T. is (I.) the figurative use of the word "the day," being the season of unhindered
work and labour, John ix. 4, the time for that morally pure, wakeful, and conscious action,
Rom. xiii. 13, which has the blessing of the light (John xi. 10), is conditioned by the
light, and has nothing to conceal, Job xxiv. 16; 1 Thess. v. 5–8 (cf. 1 Cor. iii. 13, ý
yàp ýµéρa dŋλwσet). Day is the time of light; light is the emblem of salvation; there-
ἡμέρα δηλώσει).
fore the day is the time of salvation (Rom. xiii. 12; cf. 2 Pet. i. 19), corresponding with
the use of pôs and σkóros; cf. Job iii. 4, v. 14, xvii. 12; Ezek. xxx. 3 sqq.; Amos v. 8,
viii. 9, Isa. xxxviii. 13. — (II.) The expression μ. тоû Kuρíov, and the various epithets
applied to it, especially in the O. T. The phrase itself, ǹ ýµépa toû kupíov, in 1 Thess. v.
2 Thess. ii. 2, 2 Pet. iii. 10, Acts ii. 20, isnin Di, Isa. ii. 12, xiii, 6, 9; Ezek. xiii. 3,
xxx. 3; Joel i. 15, ii. 1, 11, iii. 4; Amos v. 18, 20; Obad. 15; Zeph. i. 14, ii. 7.
This expression denotes in prophecy the end of everything hostile to God, the day whose
import and significance shall consist in the self-assertion of the God of revelation and of
promise against all beings hostile to Him among or external to His people. It is called
пμéρа ÉπισкоπŶя, Isa. x. 3; 1 Pet. ii. 12; μ. oрyns, Zeph. i. 15, 18, ii. 2, 3; Isa. xiii.
13; Ezek. vii. 19; cf. Rom. ii. 5, ἡμ. ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ;
again, ǹ ǹµ. ǹ µeɣáλŋ, Rev. vi. 17, xvi. 14 (Jude 6; Acts ii. 20); cf. Jer. xxx. 7; Joel
ii. 11, 31; Zeph. i. 14; Mal. iii. 23. In the N. T. still Toû coû μ., 2 Pet. iii. 12;
μ. Kρíσews, Matt. x. 15, xi. 22, 24, xii. 36 (Mark vi. 11, Received text); 2 Pet. iii. 7;
1 John iv. 17; cf. Rom. ii. 16, ἐν ἡμ. ὅτε κρινεῖ ὁ θεὸς κ.τ.λ.; Jude 6, εἰς κρίσιν μεγάλης
μ. Further, ékeivŋ ǹ ýµ., Matt. vii. 22; Luke x. 12; 2 Thess. i. 10; 2 Tim. i. 12, 18,
iv. 8. Absolutely, μépa, 1 Thess. v. 4; 1 Cor. iii. 13; Heb. x. 25; cf. 1 Cor. iv. 3,
ἵνα ἀνακριθῶ ὑπὸ ἀνθρωπίνης ἡμέρας ; in contrast with this ἡμ. κυρίου, vid. ver. 4. For
¤σxataι ηµ., see eσxatos. While, for some, this day is the terrible end, to be anticipated
with dread, for others (the oppressed people of God in the O. T.) it is the hoped-for
beginning of a new and better state, of a new order of things. This latter aspect, how-
ever, is comparatively seldom dwelt upon, see Isa. Ixi. 2; Zech. xiv. 7; cf. Ezek. xiii. 5;
Jer. xxv. 29, xlix. 12; Ezek. ix. 6. But in Eph. iv. 30 it is called ýµépa àπoλuTPŃσEWS
ἡμέρα ἀπολυτρώσεως
for the church of Jesus Christ, cf. Luke xxi. 8. In that day Christ is to be judge (Matt.
vii. 22); by Him the resurrection of the dead will be accomplished, John vi. 39, 40, 44,
54; cf. John v. 27; He on this day will appear in the glory of the Father (the Father of
our Lord Jesus Christ, see kúpios), Matt. xvi. 27. This day is therefore called
ἡμ. τοῦ κυρίου ἡμῶν, 1 Cor. i. 8 ; τοῦ κυρ. Ἰησοῦ, 2 Cor. i. 14; ἡμ. Ἰησοῦ Χριστοῦ, Phil.
i. 6; Χριστοῦ, Phil. i. 10 ; Luke xvii. 30, ᾗ ἡμ. ὁ υἱὸς τοῦ ἀνθρ. ἀποκαλύπτεται; cf.
ver. 31; Matt. xxiv. 36, 42, 44, 50; Luke xxi. 34, cf. vv. 27, 28, xvii. 24, answering to
the πapovoía (which see). In this designation, however, we discover a difference between
παρουσία
the day spoken of in the O. T. and that mentioned in the N. T. In the latter, the element
of hope preponderates, and the distinction between ἡμέρα τοῦ κυρίου and ἡμέρα τοῦ κυρίου
•
。
Ημέρα
Θεός
277
'Inσoû Xpιστoû is analogous to that between the two lines of prophecy, the one connect-
ing itself with the stem of David, the other looking towards the coming of Jehovah.—
The ýµépaι Toû vioû toû åvėp., Luke xvii. 22-26, cannot, as the connection shows, refer
to the days of His earthly life. One might be tempted to take ver. 22 as referring to
the time when the rapovoía should begin, but ver. 26 obliges us to fix upon a time
previous to this; for as the uépa on which Noah entered into the ark (ver. 27) is
distinct from the yµépais Nôe, so the day of the Son of man is distinct from the days of
the Son of man. The days of the Son of man denote a time defined by the still impending,
as well as by the actually present, πapovσía. In John viii. 56, ᾽Αβραὰμ ήγαλλιάσατο
iva lồn τηv nμépav Tǹv éµýv, Christ (as it appears to me) has still in His mind the day of
His ever approaching manifestation in glory (see παραβολή). Concerning ἡμέρα αἰῶνος,
2 Pet. iii. 18, see aióv.
Ꮎ
">
cós, ó, God; Döderlein (Synonymik, vi. 101; Hom. Gloss. 2500) and Curtius
(Grundzüge der Griech. Etymol. 230, 450 sqq.) derive this word from the root es in
θεσσασθαι, "to implore" (Pindar, Hesiod); because, as the latter proves, the usual
derivation of the word with the Latin deus, from the Sanscrit div, " to give light," dêvas,
see Saíuwv, is decidedly false. Ocós therefore is
Θεός
Ocós therefore is = He to whom one prays, who is implored,
an appellative for the Being who is absolutely raised above the world and man, their
dependence on whom mankind acknowledge. Others refer the word to báoμai, Oaûµa,
Tíonμi, etc., as forms connected with the same root as eós. Herod. ii. 52. 1, Оeoùs dè
προσωνόμασάν σφεας ἀπὸ τοῦ τοιούτου ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας
voμàs eixov. This last explanation, which A. Göbel in the Zeitschr. für vergl. Sprach-
νομὰς
forschung, xi. 55, adopts, Curtius describes as hardly in keeping with the Greek views of
the Godhead. As to the German word Gott, it is still doubtful whether it springs, with
Wuvtan, Odin, from vatan, to go, and signifies, perhaps, "the world-travelling light;
cf. Simrock, deutsche Mythol. p. 150, " The root-meaning of the name Gott (Gothic, Guth),
Grimm, deutsche Mythol. 12, says is undiscovered; and he still rejects its connection with
the adjective gut (Gothic, gôds), which has a long vowel. In the Gesch. der deutschen
Spr. 541, he owns that recently (Ernst Schulze's goth. Gloss. p. xviii.) a path has been
opened which may lead to this connection which the conception demands and language in
its laws of rhythm indicates, since it calls God the good and kind." Hebrew, which
is akin to bas, so that the fundamental thought is the strong one; D, which Fürst,
indeed, derives from the same root; but according to the latest and apparently conclusive
investigations (Delitzsch, Fleischer bei Delitzsch, Genesis, pp. 30, 64), the true root is to
be recognised in the Arabic aliha, whose fundamental meaning is "helpless wandering,"
"refuge-seeking terror." As a nom. infin. from in this logically established meaning,
Aram., signifies fear or terror, and then (like 7, which is synonymous with it,
=
Θεός
Θεός
278
in Gen. xxxi. 42, 53, and i, Ps. lxxvi. 12; Isa. viii. 12 sqq.; cf. 2 Thess. ii. 4) the
object of fear, Delitzsch as above. Cf. 7, Ps. cxi. 9; Dib, dream. The plural is the
plural of abstraction, like ", life, from ', living.
We must, however, notice Hupfeld's observation (on Ps. viii. 6): «s, like be, is
contrasted with man ( and D), with reference to His power and His position,
especially in the expression, Hos. xi. 9; or DN, Ezek. xxviii. 2, 9; Isa.
xxxi. 3, which is employed when man in his pride forgets his true limits, and imagines
himself like God." Cf. Acts xii. 22; Gal. i. 10; John x. 33.
(I.) As an appellative: that which is divinely reverenced, regarded as God, Acts xii. 22,
θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου; xvii. 23, ἀγνώστῳ θεῷ; xxviii. 6, ἔλεγον θεὸν αὐτὸν εἶναι;
2 Thess. ii. 4, ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα. Cf.
Dan. xi. 36, 37; 2 Cor. iv. 4, ó Deòs toû aiŵvos TOÚTOV,—who assumes the place of God.
Hence ó, eòs (Acts xix. 37, otherwise Oéa, xix. 27), Oeoí in the pagan sense, Gal. iv. 8,
oi þúoei µǹ övtes Oeol; Acts vii. 43, xix. 26; 1 Cor. viii. 5; Acts vii. 40, and often.
Akin to this is the peculiar use of Oeol, like D, John x. 34, 35, of judges and magis-
trates, Ps. lxxxii. 1, 6; Ex. xxi. 6, xxii. 8, 9, 28, so far as anything belongs to them
which is distinctive not of man but of God. But in the sphere of revelation the principle
ever holds, ovdeìs Deòs étepos ei µǹ eis, 1 Cor. viii. 4; and thus feós, bx, is appellative,
referring exclusively to the God of revelation, especially in the O. T. Deut. vii. 9; 2 Sam.
vii. 22; 1 Kings xviii. 39; 2 Kings v. 15; Ps. xviii. 32, xxxiii. 12, cxliv. 15, xc. 17,
c. 3, and often in the second part of Isaiah. Cf. Ruth i. 16; Isa. xxxvii. 16.
(II.) Hence cós, ó leós, is a proper name, GOD, who is the God of revelation or of
redemption (" has been made known to man from the beginning as D, and
' as 'n in an exclusive sense,” Hofmann). Accordingly, kúpios ô Veós is = p'nbx mm",
Luke i. 16; Acts vii. 27; 1 Pet. iii. 15; Rev. i. 8, iv. 8, xxii. 5, 6; cf. Matt. iv. 7, 10,
xxii. 37, and other places. Without the article, as Winer observes, oftenest in the
Epistles, when it is dependent on another substantive without the article, Matt. vi. 24,
xiv. 33; Luke xi. 20; John i. 12; Rom. i. 4, 7, 16, 17, 18, etc. Described according
to His attributes by the addition of foros, Mark v. 7; Luke viii. 28; Acts xvi. 17;
Heb. vii. 1; πavтокρáтwρ, Rev. xix. 15, cf. i. 8, etc.; Oeds owτnp, 1 Tim. i. 1, ii. 3; Tit.
i. 3, iii. 4. For other additions, see Rom. xvi. 26, 27; 1 Tim. i. 11, 17; Tit. i. 2. —
2 Cor. xiii. 11, ὁ θεὸς τῆς ἀγάπης ; 1 Pet. v. 10, ὁ θ. πάσης χάριτος ; 2 Cor. i. 3, πάσης
παρακλήσεως; Rom. xv. 13, τῆς ἐλπίδος, cf. ver. 5, τῆς ὑπομονῆς; Rom. xvi. 20; Phil.
iv. 9; Heb. xiii. 20; 1 Cor. xiv. 33, ò 0. Tŷs eipývns. Ocós especially is often joined
with the genitive of the person, μoû, σoû, iµŵv, Matt. xxvii. 46; Heb. xi. 16; Rev.
xxi. 3; cf. ver. 7, éσoµai avтô leós, cf. Heb. viii. 10; Rom. i. 8; 1 Cor. i. 4; 2 Pet. i. 1;
Rev. vii. 12, xix. 5. In explanation of this, cf. Acts xxvii. 23, тoû Оeoû oû eiµí, ❀ kai
λατρεύω, ἄγγελος, and Rev. xxi. 3, αὐτὸς ὁ θεὸς ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν. Expression
is given to the connection wherein the person stands to God and God to him, so that
both exist for each other, cf. Phil. iii. 19; Matt. xxii. 32, où CσTW ó leòs leòs veкpwv.
Θεός
279
Θεός
NERAL LIBRARY
University of
MICHIGAN
We must especially notice the historical and even Christian relationship expressed by the
genitive of the person, which affirms that God has shown in reference to the person
named what He is and will be; o 0. 'Aßpaáu, 'Ioαáк, 'Iаxóß, Matt. xxii. 32; Mark
xii. 26; Luke xx. 37; Acts iii. 13, xxii. 14, vii. 32, 46; Heb. xi. 16; TOû 'Iσpańλ,
Luke i. 68; Matt. xv. 31; cf. Acts xiii. 17; ó Tатρços eós, Acts xxiv. 14. In all
these cases the appellative import of the word is more or less also to be kept in mind;
cf. Rom. iii. 29. In the place of this O. T. name of God as the God of salvation, we
have in the N. Τ. the designation ὁ θεὸς τοῦ κυρίου ὑμῶν ᾿Ιησοῦ Χριστοῦ, Eph. i. 17 ;
compare the addition ó πarǹp tŷs dógns, as in John xx. 17,—a relationship which is so
peculiar that it is not thus simply expressed elsewhere as in this single passage, but
rather ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, Rom. xv. 6 ; 2 Cor. i. 3 (with
the addition, ὁ πατὴρ τῶν οἰκτιρμῶν καὶ θεὸς πάσης παρακλήσεως); 2 Cor. xi. 31 ; Eph.
10
i. 3; Col. i. 3; 1 Pet. i. 3; Rev. i. 6; cf. Gal. i. 1; Eph. v. 20, iii. 14; and as in the
O. T. God's relation to His covenant people collectively and individually was thus
expressed, so the N. T. relationship is still more clearly expressed by the phrases ó leòs
каì πаτηρ ημŵν, Gal. i. 4; Phil. iv. 20; 1 Thess. i. 3, iii. 11, 13; Oeòs Taтnρ ηµôν,
kal taτǹρ ýµŵv,
θεὸς πατὴρ ἡμῶν,
Rom. i. 7; 1 Cor. i. 3; 2 Cor. i, 2; Eph. i. 2; Phil. i. 2; Col. i. 2; 2 Thess. i. 2;
1 Tim. i. 2; Philem. 3; ô 0. kai Taтýρ, 1 Cor. xv. 24; Eph. v. 20; Jas. i. 27, iii. 9;
Pεòs 8 πατýρ, 1 Cor. viii. 6; eòs πaτýp, Gal. i. 3; Eph. vi. 23; Phil. ii. 11; 2 Tim.
i. 2; Tit. i. 4; 1 Pet. i. 2; 2 Pet. i. 17; 2 John 3; vid. TaτŃρ.
It is a matter of question whether the name cós is given to Christ in Rom. ix. 5;
Tit. ii. 13; 2 Thess. i. 12; 2 Pet. i. 1; cf. Jude 4, as it undoubtedly is in John i. 1,
καὶ θεὸς ἦν ὁ λόγος; xx. 28, ὁ κύριός μου ὁ θεός μου. Compare Acts xx. 28, Cod. Sin.,
ποιμαίνειν τὴν ἐκκλησίαν τοῦ θεοῦ ἣν περιποιήσατο διὰ τοῦ αἵματος τοῦ ἰδίου. The objec
tions against the Pauline passages referred to may be all reduced to one, upon the basis
of which alone (according to the common view of the interpreters in question) the rest
have any force, viz. that it is inconsistent with the apostle's dogmatic convictions to call
Christ God. But apart from this individual view of his dogmatic convictions, not only
is the transition from viòs Oeoû to Oeós a very easy one, cf. John x. 33, but the aveρwπos
(1 Tim. ii. 5; Rom. v. 15; 1 Cor. xv. 21) might be considered as equally beset with
difficulty on account of its supposed inconsistency with the usual language of the apostle,
who never speaks of Christ as viòs тоû ȧvėρáπоv. It is more strictly correct for us, as has
υἱὸς τοῦ ἀνθρώπου.
hitherto been held, to argue, with Beck (on Rom. ix. 5, p. 24), from the viòs coû the
Χριστὸς θεός is inferred, with the same justice as is the ἄνθρωπος Χριστὸς Ἰησοῦς (1 Tim.
ii. 5 and Rom. v. 15) from the viòs ȧvěpáπov. As to Tit. ii. 13, πрoodexóμevoι τηV μAKA-
ρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, the
question arises whether the two genitives attached to δόξης, τοῦ μεγάλου θεοῦ καὶ σωτῆρος
'Inσoû Xpioтoû, denote two subjects with one article, or one subject. Both are possible.
Even when two subjects are thus joined, the article belonging to the second may be
omitted. It is incorrect (as was stated in the first edition) that this cannot be proved
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Θεός
280
EV
with reference to the N. T.; cf. not only passages such as Matt. xvi. 21, xx. 18, xxvi. 17
xxvii. 3, 41, but also, e.g., Acts xv. 22, apart from the omission of the second article in
other ways, Col. ii. 22; Luke xiv. 23, i. 6; Mark xii. 33; Rev. v. 12, which is more
frequently the case in profane Greek than in the N. T. If, accordingly, in general it
may be regarded as possible even in our text that God and Christ may be thus dis-
tinguished, and that the predicate God may not be given to Christ, the question arises
further, whether a more definite result can be obtained by an examination of those
cases where, as a rule, the article must be repeated, and where it cannot be repeated.
The article must be repeated (1) when a confounding of the two subjects has to be
avoided, Acts xxvi. 30, ἀνέστη ὁ βασιλεὺς καὶ ὁ ἡγεμών; 1 Cor. iii. 8, ὁ φυτεύων δὲ
καὶ ὁ ποτίζων ἕν εἰσιν ; cf. Jas. iv. 12, εἷς ἐστὶν ὁ νομοθέτης και κριτής; (2) when some
qualifying word is put to one substantive which is not to be applied to the other, Mark
vi. 21, τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς Γαλιλαίας ; this,
however, is not without a few rare exceptions, cf. 1 Tim. iv. 6 with Col. ii. 8. As to
2 John 9, πᾶς ὁ προάγων καὶ μὴ μένων, the article cannot here be repeated, because μή
cannot be regarded as a limitation to μévwv, but μn μévwv is one conception in itself, and
is the second predicate of the same subject. On the other hand, the article must not be
repeated (1) when a plurality of conceptions (as in 2 John 9) are predicated of one and
the same subject, cf. John xxi. 24, ὁ μαρτυρῶν περὶ τούτων καὶ γράψας ταῦτα; Mark
vi. 3, ὁ τέκτων, ὁ υἱὸς Μαρίας ἀδελφὸς δὲ Ἰακώβου; Luke vi. 49, ὁ δὲ ἀκούσας καὶ μὴ
Toinσas; (2) when a substantive is provided with an attributive limitation which is to
be applied to both members, Heb. iii. 1, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς
¿µoλoyías yµŵv,—this, again, not without exception when repetition of the article would
involve no ambiguity, cf. Matt. xxi. 12 with Mark ii. 15, Eph. iii. 10, 1 Cor. ii. 27.
These are the only sure points to which importance can be attached with reference to
the repetition or omission of the article. But the question just is, whether Toû μeɣáλov
θεοῦ καὶ σωτῆρος ἡμῶν are two predicates of one subject Ἰησοῦ Χριστοῦ, or whether θεός
and 'Iŋooûs Xpitós are two different subjects in such a sense that it was not necessary
to guard against a confusion of both by repeating the article. The above rules, therefore,
do not enable us to decide. Still there are two other points which put the right decision
beyond doubt. If Ἰησοῦ Χριστοῦ were not there, but simply τοῦ μεγάλου θεοῦ καὶ
σωτῆρος ἡμῶν, there could be no doubt that only one subject was intended, because σωτήρ,
in profane Greek a common attribute of the gods, is in the LXX., and especially in the
pastoral Epistles, a frequent predicate of God; cf. Titus ii. 10, iii. 4, i. 3; 1 Tim. i. 1,
ii. 3, iv. 10 (besides Titus i. 4, cf. ver. 3, iii. 6, cf. ver. 4, 2 Tim. i. 10, where it is the
predicate of Christ). Hence the question now shapes itself thus, Is the addition 'Iŋσoû
Χριστού enough to forbid the combination of σωτῆρος with θεοῦ ? To help us in deciding
this, we have not only the consideration whether it must be regarded as generally inad-
missible, or at least as foreign to the N. T. manner of speaking, to designate Christ as
Deós or as μéyas eós, but a very definite feature of the context, namely ver. 14, which
Θεός
Θεοδίδακτος
281
not only by its form already indicates that in ver. 13 only one subject is presented, but
which contains the expression λαὸς περιούσιος by an expression to which unmis-
takeably the predicate God corresponds, the people being viewed as the πepiovσía of God,
cf. Ex. xix. 5 ; Deut. xxvi. 17, 18, vii. 6, xiv. 2 ; and this predicate here is He, ὃς ἔδωκεν
ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν
περιούσιον, so that, to the expression complete in itself, τοῦ μεγάλου θεοῦ καὶ σωτήρος
ἡμῶν, the designation of the person of Christ seems to be added, only with reference to,
and on account of, this relative clause. According to this, there can be no longer any
doubt as to 2 Thess. i. 12; 2 Pet. i. 1 (cf. iii. 18) likewise.
Θεότης, ή, the Godhead. Col. ii. 9, ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος.
Θειότης is to be distinguished from θεότης thus, θεότης = that which God is, θειότης = that
which is of God. Plut. de def. orac. 10, οὕτως ἐκ μὲν ἀνθρώπων εἰς ἥρωας, ἐκ δὲ ἡρώων εἰς
δαίμονας αἱ βελτίονες ψυχαὶ τὴν μεταβολὴν λαμβάνουσιν. ἐκ δὲ δαιμόνων ὀλίγαι μὲν ἔτι
χρόνῳ πολλῷ δι᾿ ἀρετῆς καθαρθεῖσαι παντάπασι θεότητος μετέσχον. Luc. Icaromen. 9,
διελόμενοι τὸν μέν τινα πρῶτον θεὸν ἐπεκάλουν, τοῖς δὲ τὰ δεύτερα καὶ τρίτα ἔνεμον τῆς
θεότητος. In the later ecclesiastical writers, θεότης, like τὸ θεῖον in classical Greek, is
used of the Godhead, see θεῖος.
ا"
-
Αθεος, or, destitute of God, without God, cf. ἄλογος. — (Ι.) Primarily, actively =
godless, forgetful of God, of one who does not care about the existence of the gods, who
does not honour them. Xen. Anab. ii. 5. 39, σὺν Τισσαφέρνει τῷ ἀθεωτάτῳ τε καὶ πανουρ
γοτάτῳ; Plat. Polit. 309 A, ἀθεότης καὶ ὕβρις καὶ ἀδικία. In Aesch. Eum. 151 (154),
and Soph. Oed. R. 1329 (1360), the sinner is given "the name still unknown to Homer,
ἄθεος ἀνήρ,” cf. Nägelsbach, nachhom. Theol. 319. — Next (II.), passively = without divine
help, forsaken by God, excluded from communion with God; Soph. Οed. Τ. 663. So in the
Pauline ἄθεοι ἐν τῷ κόσμῳ, Eph. ii. 12. That it means there more than they know not God
(1 Thess. iv. 5 ; cf. the ἡ ἄθεος πολυθεότης of Origen), is clear both from the context and
from the analogy of Gal. iv. 9, νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, cf. ver. 8.
Θείος, α, ον, divine, what is God's, especially what proceeds from Him. So in the
LXX. Ex. xxxi. 3, xxxv. 31; Prov. ii. 17; Job xxvii. 3, xxxiii. 4 (Ecclus. vi. 35). So,
too, in the N. Τ. 2 Pet. i. 3, θεία δύναμις; ver. 4, θείας φύσεως. Τὸ θεῖον often in
classical Greek means the Godhead "in speaking of the working or power of the gods,
without intending or being able to name any one particular god,” Pape; Acts xvii. 29.
Θειότης, the divinity, divine character or essence. Plut. cur Pythia nunc non reddat
cet. 8, τούτων μέρος μηδὲν εἶναι κενὸν μηδὲ ἀναίσθητον, ἀλλὰ πεπλῆσθαι πάντα θειότητος;
Rom. i. 20, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης. Aς θεότης is = τὸ εἶναί τινα θεόν
(Fritzsche), so θειότης is = τὸ εἶναί τι, τινὰ θεῖον.
τὸ εἶναί τι, τινὰ θεῖον. So Wisd. xviii. 9.
Θεοδίδακτος, instructed or taught of God, only in 1 Thess. iv. 9 and in ecclesi-
2 Ν
Θεοδίδακτος
Θνήσκω
282
astical Greek, e.g. Ep. Barn. 21, yiveoße dè Deodidaktoɩ, cf. John vi. 45 (Isa. liv. 13); Heb.
viii. 10, 11; 1 John ii. 20.
O coμ axéw, to oppose God, to resist divine necessity. Rec. text, Acts xxiii. 9, cf.
e.g. Eurip. Iph. Α. 1409, τὸ θεομαχεῖν γὰρ ἀπολιποῦσ᾽, ὅ σου κρατεῖ, ἐξελογίσω τὰ χρηστὰ
τἀναγκαῖα τε; Xen. Oecon. xvi. 3, οὐκέτι συμφέρει θεομαχεῖν, with reference to the laws
of soil and climate, which must be attended to in agriculture.
O có μaxos, fighting against God, only in Acts v. 39.
εοπνε
EÓTVEVO Tos, prompted by God, divinely inspired. 2 Tim. iii. 16, πâσa yрapǹ 0.
In profane Greek it occurs only in Plut. de placit. philos. v. 2, öveipor OeótvevσTOL (kat'
ἀνάγκην γίνονται), opposed to φυσικοί. The formation of the word cannot be traced to
the use of πνέω, but only of ἐμπνέω. Cf. Χen. Hell. vii. 4. 32, τὴν ἀρετὴν θεὸς μὲν
µèv
ἐμπνεύσας ; Plat. Conv. 179 Β, μένος ἐμπνεῦσαι ἐνίοις τῶν ἡρώων τὸν θεόν; Hom. Π.
xx. 110; Od. xix. 138. The simple verb is never used of divine action.
word corresponds with the scriptural view is evident from 2 Pet. i. 21.
Θεοσ
How much the
εoσe ẞns, es, one who fears God and therefore avoids evil, God-fearing, John ix. 31.
Cf. σéßeobal. Hence beooéßeia, the fear of God; 1 Tim. ii. 10, éπayyéλλeσai Deoσ., to
profess to be God-fearing.
=
O EO OTVYŃS, es, seldom in classical Greek (Eurip. Troad. 1213, Cycl. 396, 603),
and in a passive sense, like Ocoμions = hated of God, but without expressly emphasizing
the hatred on God's part; rather cursed; cf. Eurip. Cycl. 396 of Hades.
This passive
meaning cannot be given to the word in Rom. i. 30, where heinous crimes and vices are
enumerated, and cooтuyeîs are named side by side with ißpioτás; cf. Plat. Polit. 309 A
(vid. ἄθεος), where ὕβρις occurs side by side with ἀθεότης. The active sense, moreover,
of the synonymous word coμions is established by the note of the Schol. on Aristoph.
Av. 1555. "We must have in mind such heathen as Cyprian speaks of; men who,
when any heavy calamity befalls them, arraign the gods and accuse Providence-
characters like Prometheus," Tholuck on Rom. i. 30, who refers also to the very strong
expression coσex@pía, Arist. Vesp. v. 418. Still it may be more correct to regard the
word as a strong and pregnant synonym for a0eos, rather than to find in it characters so
extreme in wickedness and so rare. Cf. Clem. Rom. ad Cor. i. 35, àπo³ßífavτes å¤'
ἑαυτῶν πᾶσαν ἀδικίαν καὶ ἀνομίαν, πλεονεξίαν, ἔρεις, κακοηθείας καὶ δόλους, ψιθυρισμούς,
τε καὶ καταλαλιάς, θεοστυγίαν, ὑπερηφανίαν τε καὶ ἀλαζονείαν κενοδοξίαν τε καὶ ἀφιλο-
ξενίαν. Ταῦτα γὰρ οἱ πράσσοντες, στυγητοὶ τῷ θεῷ ὑπάρχουσιν, οὐ μόνον δὲ οἱ πράσ
oi
σοντες αὐτὰ, ἀλλὰ καὶ οἱ συνευδοκοῦντες αὐτοῖς.
T
℗ v ý o к @ (OAN-), aor. Oavov, perf. тéðvηкa, to die, Matt. ii. 20; Mark xv. 44;
Luke vii. 12, viii. 49; John xi. 21 (39, 41, Rec. text), 44, xii. 1; Acts xiv. 19,
xxv. 19. — 1 Tim. v. 6, ἡ δὲ σπαταλῶσα ζῶσα τέθνηκεν, as contrasted with ver. 4, από-
Θνήσκω
Θάνατος
283
Sektov éváπiov TOû eoû, must, like this latter, be understood as having reference to the
divine judgment. The widow, acting as described, is dead while still living; i.e., according
to God's punitive judgment and sentence, she is destitute of that life which she might and
ought to have possessed through saving grace, had she been an ovτws xýpa, and she has
already fallen under this sentence before her end has come. Cf. Eph. iv. 18; Luke xi. 24;
Rev. iii. 1, 2; Eph. ii. 1, 5, 6. That moral deadness cannot be denoted by this verb, see
θάνατος. Theophyl. κἂν δοκεῖ ζῆν κατὰ τὴν αἰσθητήν, τέθνηκε κατὰ πνεῦμα.
Ovητós, ý, óv, verbal adj. from the preceding = mortal; in classical Greek, in Homer,
Hesiod, the Tragedians, and elsewhere, as an epithet of man in contrast with ả¤ávaтos,
Oeîos, Oeós, denoting that essential distinction between men and gods which lies at the
foundation of all other differences. Cf. Nägelsbach, homer. Theol. i. 16 seq.; nachhomer.
Theol. i. 6 seq.
The fact that the moral difference between man's nature and God's has
thus been resolved into a merely physical one, is to be the more carefully observed,
because it witnesses how that which Scripture describes as a punitive sentence has come
to be viewed as a normal law of nature, the abnormal relationship being regarded on
naturalistic grounds as normal. Accordingly, the expression ὁ μόνος ἔχων ἀθανασίαν
(1 Tim. vi. 16) has a force and meaning altogether different from the heathen epithet for
the gods, álávaтo; and the weakness and frailty of man expressed by them in the
epithets è¤ýμepoɩ, Ovnτoí, is, according to Holy Scripture, directly punitive suffering.
In the N. T. Ovntós always occurs in contrast with life as the blessing of Christianity,
Rom. vi. 12, viii. 11; 2 Cor. iv. 11. Tò Ovntóv, 2 Cor. v. 4, over against åðavaola,
1 Cor. xv. 53, 54.
(c
Θάνατος,
==
Ⓒ á va Tos, ó, death = (I.) the natural (especially forcibly caused) end of life; in the
Attic, particularly of the punishment of death; Matt. x. 21, xv. 4, xx. 18, xxvi. 66, and
often. The plural, 2 Cor. xi. 23, év Davátois toλλákis, as the same in profane Greek, not
merely of the death of many, but either used emphatically, as in the German Todesnöthe,
'perils of death,” or as especially often in Plato, partly = kinds of death, e.g. Phaed. 88 A,
Tim. 81 E, ȧrováтaтos тŵv lavárov, partly because death is regarded as repeating itself,
e.g. Ax. 368 D, Oaváτwv µvpíwv xeípw; Legg. x. 904 E; Rep. x. 615 B. So in the text
before us.-(II.) In order to the clear perception and understanding of the scriptural, and
especially of the N. T. use of this word, we must hold fast and abide by the fact that
death as the punishment pronounced by God upon sin (Gen. ii. 17; Ecclus. xli. 2, 3, крîμа
θανάτου - θάνατος) has a punitive significance, Rom. i. 32, τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,
ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν ; Heb. ix. 27, ἀπόκειται τοῖς ἀνθρώποις
ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις; Rom. vi. 23, ὀψώνια τῆς ἁμαρτίας, θάν.,all the
elements of the divine judgment make themselves present and realize themselves to man
in its train, and are bound up with it, cf. Ps. xlix. 15; Prov. vii. 27; and accordingly
Hades appears as the necessary sequence of death, and in obvious connection therewith,
Rev. vi. 8, xx. 13, 14, i. 18, 1 Cor. xv. 55; cf. aons. Death therefore is a very compre-
•
Θάνατος
Θάνατος
284
hensive term, denoting all the punitive consequences of sin, Rom. v. 12, 14, 17, 21, vi. 16,
Jas. v. 20; in it are concentrated all the evils that spring from sin, so that it is used as
synonymous with corruption, Prov. xiv. 34 and elsewhere, see ȧπóλela. Cf. θάνατος over
against ȧyalóv, Rom. vii. 13. So in the O. T., especially in Prov. ii. 18, v. 5, vii. 27,
viii. 36, x. 2, xi. 4, 19, xii. 28, xiii. 14, xiv. 12, 27, xvi. 25; cf. xiv. 32. Those passages
in the Psalms also may be mentioned in which death and Sheol are used together, vid.
åồns; also Hos. xiii. 14. The end of earthly life, which is more immediately called death,
is always the point of the punitive sentence about which all the other elements in that
sentence are grouped. This it is that gives the death of Christ its significance; cf. Acts ii. 24;
Heb. ii. 9, v. 7; Rom. vi. 3, 4, 5, 9; 1 Cor. xi. 26; Phil. ii. 8. Hence, too, the expression,
oŵµa тoû bav., Rom. vii. 24. Before this end approaches, man's life, which is destined
to fall a prey thereto, becomes for this very reason a state of dependence and thraldom,
wherein the unhindered possession and enjoyment of life is denied him; Heb. ii. 15, þóß
θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας. Cf. Matt. xxvi. 38, TEρíλUπós éσTW ǹ
ψυχή μου
tvxý μov ews Oaváтov; Matt. xiv. 34. The essence of death, accordingly, does not con-
sist in the extinction of the man, but far rather in the fact of its depriving him of what
he might have had in and through his life, and thus in forming a direct antithesis to life,
so far as life is to the man a possession and a blessing. It is clear, if we consider man's
psychological constitution (vid. vɣý, πνeûµa), that we must not identify the man with his
life, as we do in the case of the lower animals. Man and the life of man are not identical,
and hence the relationship between the πveûµa and death described in Rom. viii. 2;
2 Cor. iii. 7, 8. Apart from redemption, death triumphs universally over man, Rom. v. 14,
ἐβασίλευσεν ὁ θάνατος ἐπὶ τοὺς κ.τ.λ., cf. vi. 9, θάνατος αὐτοῦ οὐκέτι κυριεύει; but man's
relation to life is the reverse of this; vid. (wn. The power of sin shows itself in death
Rom. v. 21, ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ ; 1 Cor. xv. 56, τὸ κέντρον τοῦ θανάτου
ȧμapría. Man's life, forfeited to sin, encounters its results, Rom. vii. 5, тà πаÐńµата
τῶν ἁμαρτιῶν . . . ἐνεργεῖτο ἐν τοῖς μέλεσιν ἡμῶν εἰς τὸ καρποφορῆσαι τῷ θανάτῳ ; vi. 16.
In a word, it is not an isolated occurrence or fact merely, it is also a state, just as life is a
state,—it is the state of man as liable to judgment. It is the antithesis of that eternal
life which God had purposed for man, and which man may yet obtain through Christ;
see Rom. vi. 23; 1 John iii. 14-16; the opposite of life as blessing and salvation; cf.
2 Cor. iii. 7, 8, where there is the antithesis of Oávaтos and πveûμа. So also, e.g., Matt.
θάνατος πνεῦμα.
iv. 16 (from Isa. ix. 1, cf. Jer. ii. 6), τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς
ȧvéreiλev, referring to the revelation of the gospel to the nations destitute of it, Luke
i. 79. Oávatos must be taken to denote a state, especially in the writings of St. John;
1 John iii. 14, μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν ... μένει ἐν τῷ θαν. John
ν. 24, εἰς κρίσιν οὐκ ἔρχεται ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. Cf. Rom.
vii. 10, ευρέθη μοι ἡ ἐντολὴ ἡ εἰς ζωὴν αὕτη εἰς θάνατον. Hence we find that, according
to the context, the reference is either (a) to death as the objective sentence and punishment
appointed for man, or (b) to death as the state in which man is as condemned through sin.
Θάνατος
Αθανασία
285
חֵטְא לָמוּת
The former we find in John viii. 51, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα; ver. 52, οὐ
μn yevσnтaι Davárov. Rom. v. 12, 14, 17, 21, vi. 21; 1 Cor. xv. 21, 26, 54-56;
μὴ γεύσηται θανάτου.
2 Cor. ii. 16, iii. 7, vii. 10; 2 Tim. i. 10; Heb. ii. 14, 15; Jas. i. 15; Acts ii. 24; Rom.
vi. 9; 1 John v. 16, 17, àµaρría πpòs Oáv., sin on account of which the person becomes.
amenable to judgment, and can no more, or not again, receive the saving blessing of life.
Cf. John xi. 4; Rom. vi. 16, vii. 10; Num. xviii. 22, åµapτía Oavaτnpópos
Jas. ii. 8. The latter we find in John v. 24; 1 John iii. 14; Rom. vii. 10, 13, 24,
viii. 2, 6. — Death being understood in this sense, the full and final realization of salva-
tion is represented as consisting in the removal of death, 1 Cor. xv. 26, eσxaтos exepòs
καταργεῖται ὁ θάνατος, cf. Rev. xxi. 4, ὁ θάν. οὐκ ἔσται ἔτι; and redemption consists in
freedom from the sentence of death (Rom. v. 12-14, vi. 23), or from the fear of death
(Heb. ii. 14, 15), cf. Rom. viii. 2. Just the same relationship is represented between
death and the gospel revelation in Luke ii. 26, Matt. xvi. 28, and parallel passages.
Oávaros does not occur in biblical Greek with the commonly recognised meaning, " a
state of moral and spiritual insensibility or deadness." We allow that this meaning
might give weight and clearness in a certain manner to some of the passages already
quoted, e.g. Rom. vi. 16, 17, vii. 10, 11, viii. 6; 2 Cor. ii. 16, iii. 6, 7; but this seeming
profundity would only be the deadening of the keenness and point of the expressions ;
vid. νεκρός. As to 1 Tim. v. 6, vid. θνήσκω.
0
(III.) ‘O lávaтos ô deúτepos, Rev. ii. 11, xx. 6, 14, xxi. 8 (a Rabbinical expression,
see Wetstein on Rev. ii. 11), to which they are appointed whose names are not written
in the book of life, and which follows the general resurrection (xx. 12-15), must be a
judgment which comes as a second and final sentence, and which is something still future
before the first resurrection, for the partakers of that resurrection are not affected by it
(xx. 6). Their perfect freedom from all the consequences of sin and the full realization
of their salvation is also expressed in ii. 11, οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου.
Αθαν
'A 0 a va o ía, ǹ, immortality,—a word which originally belonged to the profane
sphere, and used in a formal sense in the concrete meaning of the adjective å¤ávatos; cf.
Plato, Deff. 405a, à0. ovoía eµfvxos kai ȧidios μový. The substantive occurs first in
ἔμψυχος καὶ ἀΐδιος μονή.
Plato. Primarily it was predicated of the gods (vid. Ovnτós), and afterwards was used to
express the immortality of the soul in the sense of its abiding existence, without any
definiteness or fulness in the conception. (Plato, Phaedr. 245 C sqq.) It occurs in
Wisd. viii. 13, cf. iv. 1, as synonymous with μvýun alovios. But in that same book we
trace a transition to a more positive sense, viii. 17, ἐστὶν ἀθανασία ἐν συγγενείᾳ σοφίας,
καὶ ἐν φιλίᾳ αὐτῆς τέρψις ἀγαθή; xv. 3, εἰδέναι τὸ κράτος σου ῥίζα ἀθανασίας. Cf. iii. 4,
ἡ ἐλπὶς αὐτῶν ἀθανασίας πλήρης, with ἐλπὶς ζῶσα, 1 Pet. i. 3. The conception is by no
means adequate to express N. T. or indeed O. T. views, and is of no avail or significance
beside the positive (wn, for ålavaσía is not life itself, but, strictly speaking, only a quality
of it. In the N. T. it only occurs in 1 Tim. vi. 16 concerning God, ó póvos éxwv åðava-
Αθανασία
Αποθνήσκω
286
σίαν (vid. θνητός), and in 1 Cor. xv. 53, δεῖ γὰρ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν,
ver. 54, where it is easy to see how different its import is from the Platonic and natural
ἀθανασία of the soul.
Ο
ει
᾿Αποθνήσκω, fut. ἀποθανοῦμαι, aor. ἀπέθανον, literally = to die away, but usually
= to die, and employed always as the simple verb. Like θάνατος, the word is used in
N. T. Greek (I.) of the natural end of life, Matt. viii. 32, ix. 24, xxii. 24; Heb. ix. 27,
xi. 13, 21; Rev. xiv. 13, and often.-(II.) To suffer death as the judicial penalty
attached to sin, to be deprived of life as the distinctive divinely given blessing. Hence
the apparently enigmatical expressions of our Lord in the Gospel of St. John vi. 50, ἵνα
τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ. Cf. ver. 58, ἀπέθανον, in antithesis with ζήσεται εἰς
τὸν αἰῶνα ; xi. 25, 26, ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται, καὶ πᾶς ὁ ζῶν καὶ πισ-
τεύων εἰς ἐμὲ οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα; viii. 21, 24, ἀποθανεῖσθε ἐν τῇ, ταῖς ἁμαρτ.
The context shows whether or not the death of the body is included (as is usually the
case in θάνατος). Rom. viii. 13, εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνήσκειν; v. 15;
Rev. iii. 2, στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν ; Rom. vii. 10, ἡ ἁμαρτία ἀνέζησεν,
ἐγὼ δὲ ἀπέθανον κ.τ.λ. ; cf. v. 13, 24; Jude 12, δένδρα . . . δὶς ἀποθανόντα. We must
particularly keep in view the representation of death as a punitive sentence, when men-
tion is made of the death of Christ (as in Rom. v. 6, 8, viii. 34, xiv. 9, 15, etc.), and in
the language of St. Paul bearing upon this, e.g. 2 Cor. v. 15, εἰ εἰς ὑπὲρ πάντων ἀπέθανεν,
ἄρα οἱ πάντες ἀπέθανον; Rom. vi. 7, ὁ γὰρ ἀποθανῶν δεδικαίωται ἀπὸ τῆς ἁμαρτίας ;
ver. 8 ; Col. iii. 3, ἀπεθάνετε γὰρ κ.τ.λ. (Cf. the synonymous ἀπόλλυσθαι, John xi. 50 ;
8;
Rom. xiv. 15 ; 1 Cor. viii. 11.) Akin to these are the Pauline combinations of ἀποθν.
τινί, cg. Rom. vi. 2, 10, τῇ ἁμαρτία; Gal. ii. 19, νόμῳ, cf. Rom. vii. 6 ; Col. ii. 20, ἀπο-
θάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου. Αποθν., when thus used (like
ἀπογίνεσθαι, 1 Pet. ii. 24), does not simply, in a figurative sense, mean the dissolution of
a union or relationship, but as the σὺν Χριστῷ of Rom. vi. 8, Col. ii. 29, clearly shows)
the apostle in using it has always in his mind the relation produced by faith to the death
of Christ, cf. 2 Cor. v. 15. Bearing all this in mind, it is also clear how the matter stands
with reference to ἀποθανεῖν ὑπέρ (used of the death of Christ, Rom. v. 6-8, xiv. 15 ;
2 Cor. v. 15; 1 Thess. v. 10, cf. John xi. 50, 51, xviii. 14); if it does not actually
express the substitutionary import of Christ's death (cf. διά, 1 Cor. viii. 11), it has meaning
only upon the principle of this substitutionary import.—Συναποθνήσκειν, " to share death
with," Mark xiv. 31; 2 Cor. vii. 3; 2 Tim. ii. 11.
In further proof of the vainly combated force of vπép in this combination as denoting
substitution, we may compare Isa. xliii. 3, 4, ἐποίησα ἄλλαγμά σου Αἴγυπτον καὶ Αἰθιωπίαν,
καὶ Σοήνην ὑπὲρ σοῦ. ἀφ' οὗ ἔντιμος ἐγένου ἐναντίον ἐμοῦ, ἐδοξάσθης καὶ ἐγώ σε ἠγάπησα
καὶ δώσω ἀνθρώπους ὑπέρ σου καὶ ἄρχοντας ὑπὲρ τῆς κεφαλῆς σου. Also ὑπεραποθνήσ
κειν, Plat. Conv. 179 B = to die for one another, καὶ μὴν ὑπεραποθνήσκειν γε μόνοι ἐθέλου-
σιν οἱ ἐρῶντες . . Τούτου δὲ καὶ ἡ Πελίου θυγάτηρ "Αλκηστις ἱκανὴν μαρτυρίαν παρέχεται
Αποθνήσκω
Επιθυμέω
287
εἰς τοὺς Ἕλληνας, ἐθελήσασα μόνη ὑπὲρ τοῦ αὐτῆς ἀνδρὸς ἀποθανεῖν. Dying is represented
as the person's spontaneous act in Rom. xiv. 7, 8, cf. Bengel, eadem ars moriendi quae
vivendi.—Σvvatovýσкew, to die in common with, Mark xiv. 31; 2 Cor. vii. 3; 2 Tim.
ii. 11.
✪ vµós, oû, ó, from Oúw, which fundamentally denotes violent movement; and from
this (according to Curtius, p. 233) spring three modifications: “(1) tỏ rush, to rouse; (2)
to fume, to incense; (3) to sacrifice. The mental import of the word comes figuratively
from 1." Connected with the Sanscrit dhû, to shake, to enflame, dhûmas, smoke, and with
the German Dunst, vapour, fumes, Ovuós signifies life in its activity and excitement, Plat.
Crat. 419 Ε, θυμὸς δὲ ἀπὸ τῆς θύσεως καὶ ζέσεως τῆς ψυχῆς ἔχοι ἂν τοῦτο τοὔνομα. First
in a physical sense breath of life, e.g. Homer, Il. xiii. 654, tò µèv XíTe Ovμós. Then of
every excitation of life in free action spirit, courage; in repelling opponents = wrath; in
desire impulse, longing, see Lexicons. Tittm. Syn. p. 132, " quum Ovμós proprie ipsum
=
animum denotet, a spiritu quem exhalamus, deinde ad omnem animi vehementiorem impetum
transfertur, quasi exhalatio vehementior." It is used in a very comprehensive sense by
Homer and the tragic poets to denote thought and feeling throughout the psychical as
well as the physical life; but in Plato, Thucydides, and later writers, its use is limited to
the ebullition of wrath, the outgo of courage, and excitement of feeling generally. So
likewise by the LXX., who render 8, 9, and 7, Job xv. 13, Prov. xviii. 14 excited
feeling, by Ovμós, cf. Ps. vi. 8; Ecclus. xxvi. 28. In the N. T. only = wrath, Luke iv. 28;
Acts xix. 28; Heb. xi. 27. Side by side with other affections, 2 Cor. xii. 20; Gal. v. 20;
Rev. xii. 12, xv. 1. With ỏpyn, Rom. ii. 8, Eph. iv. 31, Col. iii. 8, Rev. xvi. 19, å
θυμὸς τῆς ὀργῆς, xix. 15, θυμός denotes the inward excitement, and ὀργή the outward
manifestation of it, cf. Deut. xxix. 20, 24; Num. xxxii. 14; Isa. ix. 19; Josh. vii. 26;
1 Sam. xxviii. 18, etc. With oivos тoû Ovμoû, Rev. xiv. 10, xvi. 19, xix. 15, λŋvós тoû 0.,
xv. 7, xvi. 1, pɩáλai тoû 0., comp. Ps. lx. 5, lxxv. 9; Isa. li. 17, 22, Jer. xxv. 15, xlix. 12;
Isa. lxiii. 3, 4. With Rev. xiv. 8, xviii. 3, o oivos тоû Оνμοû τĥs πорveías, cf. Deut.
xxxii. 33, θυμὸς δρακόντων ὁ οἶνος αὐτῶν. In this expression there are not two different
representations combined, "the wine of whoredom and of the divine wrath" (Düsterdieck,
with reference to Jer. li. 7), but "the wine of whoredom" is called "the wine of wrath,”
because it ends in the ruin of those who drink it. Cf. Ovμós = poison, Wisd. xvi. 5; Job
xx. 16; Deut. xxxii. 24.
0
=
'ЕTIOνμéw, to have the affections directed towards anything, to desire, to long after,
し ​υμ
with genitive following, Matt. v. 28; Acts xx. 33; 1 Tim. iii. 1; with the infinitive,
Matt. xiii. 17 (synonymous with Oéλew, Luke x. 24); Luke xv. 16, xvi. 21, xvii. 22,
xxii. 15; 1 Pet. i. 12; Rev. ix. 6; followed by the accusative with the infinitive, Heb.
vi. 11. 'Eπovμeîv кaтá тivos, to rise up lustfully against, Gal. v. 17. It serves to denote
an immoral and illegitimate longing or coveting in Rom. vii. 7, xiii. 9, où èπTIOνμýσεis,
from Ex. xx. 14, 7, where, however, in the Hebrew and LXX. the object follows.
Επιθυμέω
Μακρόθυμος
288
This extended use of the verb, which we find fully in ἐπιθυμία, may be accounted for by
the fact that desire has for its correlative insatiableness, cf. Ex. xx. 14 ; Jas. iv. 2, ἐπιθυμεῖτε
καὶ οὐκ ἔχετε. So perhaps also 1 Cor. x. 6, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς
κἀκεῖνοι ἐπεθύμησαν. Of amorous desires = amore capi sive honesto, sive inhonesto (Sturz,
lex. Χen.), cf. Xen. Anab. iv. 1. 14, ἢ παιδὸς ἐπιθύμησας ἢ γυναικός ; Matt. v. 28.
ΤΟ
Ἐπιθυμία, ἡ, what is directed towards anything, desire which attaches itself to
(ἐπι-) its object, desire; Luke xxii. 15 ; Phil. i. 23; 1 Thess. ii. 17; Rev. xviii. 14. In
classical Greek, as a vox media, the moral character of the desire is determined according
to the object named, cf. Mark iv. 19, αἱ περὶ τὰ λοιπὰ ἐπ. (Luke viii. 14, ἡδοναὶ τοῦ βίου;
Titus iii. 3 ; Col. iii. 5, ἐπ. κακή); 2 Pet. ii. 10, ἐπ. μιασμοῦ. In the N. Τ., we might
say, it is determined according to the subject, cf. John viii. 44, τὰς ἐπιθυμίας τοῦ πατρὸς
ὑμῶν θέλετε ποιεῖν; Rom. i. 24, ἐπιθυμίαι τῶν καρδιῶν, cf. Ecclus. v. 2 ; Rom. vi. 12, αἱ
ἐπ. τοῦ σώματος; Gal. v. 16, ἐπ. σαρκός, cf. ver. 24; Eph. ii. 3 ; 1 John ii. 16 ; 2 Pet.
ii. 18.—1 John ii. 16, ἡ ἐπ. τῶν ὀφθαλμῶν, cf. Matt. v. 29; 1 Pet. iv. 2, ἀνθρώπων ἐπι-
θυμίαι, in antithesis with θέλημα θεοῦ, cf. 2 Pet. iii. 3, κατὰ τὰς ἰδίας αὐτῶν ἐπιθυμίας
πορευόμενοι; Jude 16, 18. In these cases it denotes the lusting of a will which is not
in conformity with God's will; cf. 1 John ii. 17, ὁ κόσμος παράγεται καὶ ἡ ἐπιθυμία αὐτοῦ·
ὁ δὲ ποιῶν τὸ θέλημα τοῦ θεοῦ; Titus ii. 12, αἱ κοσμικαὶ ἐπ.; Jas. i. 14, ἡ ἰδία ἐπ. ;
2 Tim. iv. 3 ; Eph. iv. 22, αἱ ἐπ. τῆς ἀπάτης. Further, ἐπιθυμία, answering to the moral
3; ai
nature of man everywhere presupposed, is used, when it stands alone, of the desire of
sinful lust, a use anticipated in Wisd. iv. 12; Ecclus. xviii. 30, xxiii. 5. So first in the
plural, Rom. xiii. 14, τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας; Titus iii. 3, δου
λεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις; 1 Pet. i. 14, αἱ πρότερον ἐν τῇ ἀγνοίᾳ ὑμῶν
ἐπιθυμίαι; iv. 3, πορεύεσθαι ἐν ἀσελγείαις, ἐπιθυμίαις κ.τ.λ.. Then in the singular, Rom.
vii. 7, 8, ἡ ἁμαρτία κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν; 1 Thess. iv. 5, ἐν πάθει ἐπι-
θυμίας ; comp. Gal. v. 24, τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις ;
Col. iii. 5. Cf. πάθη ατιμίας, Rom. i. 26. Hofmann on Gal. v. 24, “ παθήματα, passive
excitations; ἐπιθυμίαι, self-stirrings of the sinful nature;” 2 Pet. i. 4, ἡ ἐν κόσμῳ ἐν ἐπι-
θυμία φθορά (cod. Sin. ἡ ἐν τῷ κόσμῳ ἐπιθυμία φθορᾶς); Jas. i. 14, 15, ἡ ἐπ. συλλαβοῦσα
τίκτει ἁμαρτίαν.
Εν
Μακρόθυμος, ὁ, ἡ, patient; very seldom in profane Greek, Anthologia Palatina,
xi. 317. 1, ἀντίσπαστον ἐμοί τις ὄνον μακρόθυμον ἔδωκεν. LXX. = D'EN TIN, of God, long-
suffering, Ex. xxxiv. 6; Num. xiv. 8 ; Neh. ix. 17, and often. Dan. iv. 24, ἔσται μακρό-
8;
θυμος τοῖς παραπτώμασί σου ὁ θεός ; Wisd. xv. 1, μακρόθυμος καὶ ἐν ἐλέει διοικῶν τὰ πάντα.
In Ecclus. v. 4, in antithesis with ὀργή, ver. 6 with θυμός. Of human patience or
resoluteness in suffering, Eccles. vii. 8, ἀγαθὸν μακρόθυμος ὑπὲρ ὑψηλὸν πνεύματι, πή
Η ΠΡΟΠΑΤΟΝ; Ecclus. i. 23, ἕως καιροῦ ἀνθέξεται μακρόθυμος, καὶ ὕστερον αὐτῷ
ἀναδώσει εὐφροσύνη, in antithesis with ver. 22, θυμὸς ἄδικος. In the N. T. the adverb
only occurs, Acts xxvi. 3, μακροθύμως ἀκοῦσαί μου.
Μακροθυμία
Μακροθυμέω
289
Μακροθυμία, ή, patience, likewise rare in profane Greek; Menand. Fr. 19,
ἄνθρωπος ὢν μηδέποτε τὴν ἀλυπίαν αὐτοῦ παρὰ θεῶν, ἀλλὰ τὴν μακροθυμίαν ; Plut. Lucull.
xxxii. 3, μακροθυμίαν ἐμβαλέσθαι ταῖς ψυχαῖς ; xxxiii. 1, ἀρετὴν μὲν ἐπεδείκνυτο καὶ
μακροθυμίαν ἡγεμόνος ἀγαθοῦ = stedfastness.-(Ι.) In this sense - patience or endurance,
Isa. lvii. 15, όλιγοψύχοις διδοὺς μακροθυμίαν, καὶ διδοὺς ζωὴν συντετριμμένοις τὴν
καρδίαν ; cf. Job vii. 16, οὐ γὰρ εἰς τὸν αἰῶνα ζήσομαι, ἵνα μακροθυμήσω ; 1 Macc.
viii. 4, κατεκράτησαν τοῦ τόπου παντὸς τῇ βουλῇ αὐτῶν καὶ τῇ μακροθυμία. So in the
N. Τ. synonymous with ὑπομονή, Col. i. 11, δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ
εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν; Heb. vi. 12, μιμηταὶ τῶν διὰ πίστεως καὶ μακρο-
θυμίας κληρονομούντων τὰς ἐπαγγελίας; cf. x. 36, ὑπομονῆς ἔχετε χρείαν, ἵνα τὸ θέλημα
τοῦ θεοῦ ποιήσαντες κομίσησθε τὴν ἐπαγγελίαν; Jas. v. 10, ὑπόδειγμα τῆς κακοπαθείας
καὶ τῆς μακροθυμίας; 2 Tim. iii. 10. (II.) Opposed to ὀργή, θυμός, and synonymous
with πραότης, patience in one's bearing towards others, Prov. xxv. 15, ἐν μακροθυμία
εὐοδία βασιλεῦσι ; Ecclus. v. 11, γίνου ταχὺς ἐν ἀκροάσει σου, καὶ ἐν μακροθυμίᾳ φθέγγου
ἀπόκρισιν. So in the N. Τ. Gal. v. 22, μακροθυμία, χρηστότης, ἀγαθωσύνη; Eph. iv. 2,
μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν
ἀγάπῃ; Col. iii. 12; 2 Timn. iv. 2.— (III.) of the long-suffering of God, which delays
punishment, see μακρόθυμος and μακροθυμέω, Rom. ix. 22, ἤνεγκεν ἐν πολλῇ μ. σκεύη
ὀργῆς ; ii. 4; 1 Pet. iii. 20 ; 2 Pet. iii. 15, τὴν τοῦ κυρίου ἡμῶν μακροθυμίαν σωτηρίαν
ἡγεῖσθε.—Jer. xv. 15, see μακροθυμέω.
....
•
Μακ ρ Ο θ υμέω, (I.) to be stedfast or patient, Plut. Socr. daem. 593 F; Job vii. 16,
οὐ γὰρ εἰς τὸν αἰῶνα ζήσομαι, ἵνα μακροθυμήσω; Heb. vi. 15, μακροθυμήσας ἐπέτυχεν
τῆς ἐπαγγελίας, see μακροθυμία; Jas. v. 7, μακροθυμήσατε ... ἕως τῆς παρουσίας τοῦ
κυρίου; ver. 8, μακροθυμήσατε στηρίξατε τὰς καρδίας ὑμῶν κ.τ.λ.; Bar. iv. 25,
μακροθυμήσατε τὴν παρὰ τοῦ θεοῦ ἐπελθοῦσαν ὑμῖν ὀργήν; Ecclus. ii. 4, ἐν ἀλλάγμασι
ταπεινώσεως σου μακροθύμησον. 2 Macc. viii. 26, οὐκ ἐμακροθύμησαν κατατρέχοντες
αὐτούς. (ΙΙ.) Τo be patient or long-suffering towards others, Ecclus. xxix. 8, ἐπὶ ταπεινῷ
μακροθύμησον καὶ ἐλεημοσύνην μὴ παρελκύσῃς αὐτόν; Ριον. xix. 11, ἐλεήμων ἀνὴρ μακρο-
θυμεί = ΕΝ ΠΝ. So in the N. Τ. 1 Cor. xiii. 4, ἡ ἀγάπη μακροθυμεῖ; 1 Thess. v. 14,
μακροθυμεῖτε πρὸς πάντας; Matt. xviii. 26, 29, μακροθύμησον ἐπ᾿ ἐμοί.-(ΙΙΙ.) Specially
of the long-suffering of God, Ecclus. xviii. 11, διὰ τοῦτο ἐμακροθύμησε κύριος ἐπ᾿ αὐτοῖς
καὶ ἐξέχεεν ἐπ᾿ αὐτοὺς τὸ ἔλεος αὐτοῦ; xxxii. 22, καὶ κρινεῖ δικαίως καὶ ποιήσει κρίσιν·
καὶ ὁ κύριος οὐ μὴ βραδύνῃ οὐδὲ μὴ μακροθυμήσει ἐπ᾿ αὐτοῖς; 2 Macc. vi. 14, οὐ γὰρ
καθάπερ καὶ ἐπὶ τῶν ἄλλων ἐθνῶν ἀναμένει μακροθυμῶν ὁ δεσπότης μέχρι τοῦ καταντή-
σαντας αὐτοὺς πρὸς ἐκπλήρωσιν ἁμαρτιῶν κολάσει. So Matt. xviii. 26, 29; 2 Pet. iii. 9.
(IV.) To tarry, to delay. For this meaning, comp. Jer. xv. 15, κύριε, μνήσθητί μου καὶ
ἐπίσκεψαί με καὶ ἀθώωσόν με ἀπὸ τῶν καταδιωκόντων με, μὴ εἰς μακροθυμίαν = 75-
mp es, for which another reading has μὴ εἰς μακροθυμίαν σου λάβῃς με. So Luke
xviii. 7, ὁ δὲ θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων αὐτῷ
ΕΠ
20
Μακροθυμέω
Θύω
290
ἡμέρας καὶ νυκτὸς, καὶ μακροθυμῶν (Lachm., Tisch., Cod. Sin. μακροθυμεῖς ἐπ᾿ αὐτοῖς; cf.
ver. 4, καὶ οὐκ ἤθελεν ἐπὶ χρόνον. The explanation of ἐπ' αὐτοῖς, which refers it not to
the ẻîλekтoí, but to their avridiko, and somewhat awkwardly borrowed from Ecclus.
xxxii. 22, is too forced; the combination μaкpolvµeîv ětí tivi, moreover, does not neces-
sarily signify to have patience with some one, cf. Jas. v. 7, å yewpyòs èkdéxetai tòv tíμiov
καρπὸν τῆς γῆς, μακροθυμῶν ἐπ᾿ αὐτῷ, ἕως λάβῃ πρώϊμον καὶ ὄψιμον. It is the divine
μakρoovμía which seems ẞpadúrns with reference to the elect waiting for help, the two
being placed in antithesis in 2 Pet. iii. 9, and co-ordinated together in Ecclus. xxxii. 22.
As to the thing meant, see Rev. vi. 10.
שחט ,זבח
→ úw, to offer, to sacrifice, see Ovuós. In a ritualistic sense, primarily to smoke or
burn incense; as Aristarch on Homer, Il. ix. 219, observes, Oúw in Homer is never
opážai, but Ovμiáo aι (Pape). Cf. Acts vii. 42. Thence generally to offer, of bloody
and unbloody offerings, and only in a derived sense it means to slay, Luke xv. 23, 27,
30;
Acts x. 13, xi. 7; Matt. xxii. 4; to kill, John x. 10, cf. Eurip. Iph. T. 1332, §íþei
θύουσα θῆλυς ἀρσένας. The lexicographers rightly designate this signification derived
and figurative; it occurs, moreover, only seldom in profane Greek. With the mean-
ing, to sacrifice, LXX. nat, also on. In the N. T. Acts xiv. 13, 18; 1 Cor. x. 20.
It is doubtful whether Ove Tò πáσɣa, Mark xiv. 12, Luke xxii. 7, 1 Cor. v. 7, is to
slay, or to offer the passover. LXX. = пn, Deut. xvi. 2; np on, 2 Chron. xxx. 15,
cf. Ex. xii. 48, πoiñσai tò táoɣa kupiw. This depends upon the question whether the
passover was a sacrifice in the true sense. First of all, it is undeniable that Ove, like
na, is always, both in classical Greek and biblical, when the reference is to a performance
of a religious character = to offer. (The combinations γάμους, γενέθλια, ἐπινίκια θύειν,
rest upon the fact that no offering could be without feasting, no feast without offering.)
The passover, accordingly, is already described as an offering or sacrifice when ai, nai,
Overv, is applied to it. When it is said that 2, when used of the passover, does not
necessarily designate it as a sacrifice, as Hofmann would prove, simply by referring to
Prov. xvii. 1, 1 Sam. xxviii. 24, this objection is really met by the lexical fact that
we have stated, and it is wholly invalidated by the twice repeated in Ex. xxxiv. 25.
Comp. also na, the only meaning of which, altar, whether altar of burnt-offering or altar
of incense, confirms the usage as to na. The sacrificial character of the passover is further
decisively proved in St. John's writings; cf. John xix. 36 with 1 John i. 7, John i. 29, 36,
vid. åµvós. 1 Cor. v. 7 also does not admit of a doubt, even though we may not read rò
πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη (cf. Xen. An. v. 6. 28, θύομαι μὲν . . . καὶ ὑπὲρ ὑμῶν καὶ
vπèρ èµavтoû, I cause to be offered, etc.), but with Lachm., Tisch., Tò táoɣa ýµôv ẻtúON.
For as St. Paul always regards Christ's death as a sacrifice, we could not omit the idea of
a sacrifice here, even if the usage of Ovew were different from what it is. Further,
for the sacrificial character of the passover, compare also Ex. xii. 5 with ver. 48, Lev.
xxii. 20, Num. ix. 7, 13, Deut. xvi. 2−4. The sacrificial character of the first passover,
Θύω
Θυσία
291
reflected as it is in the death of Christ, is, however, different from that of the yearly
commemorative feast.
-
℗ vo ía, ý, literally, the act of sacrificing or offering, e.g. Xen. Cyrop. iii. 3. 34 (18), ÈπEÌ
Sè Téλos eixev ǹ Ovoía. Hence and usually sacrifice; with but few exceptions used in the
LXX. as the ordinary word for 2 and, while the general expression ??? is = d@pov (very
seldom πроσpоpá, though the LXX. have introduced poopéрew as a rendering of "pn,
r
, in a sense quite foreign to classical Greek). This transference of meaning may appear
strange, for generally occurs in the Pentateuch in conjunction with D, and there-
fore only of one kind of sacrifice, as distinct from ny, Ex. x. 25, xviii. 12; Lev. xvii. 8;
Num. xv. 3, 5. The primary meaning of ", however, is more comprehensive, always
denoting a sacrifice, and in particular a bloody sacrifice, cf. to sacrifice, Ex. xx. 24;
Lev. ix. 4; and especially nap altar, place of sacrifice. Perhaps the ordinary use of na
was owing to the fact that in a prominence is given to what the sacrifice strictly
was to be (see below), corresponding with the idea of sacrifice which is realized in the N. T.
fellowship, Rom. xii. 1; Phil. ii. 17, iv. 18; Heb. xiii. 15, 16; 1 Pet. ii. 5. In classical
Greek a sacrifice is a tribute due to the gods, réλos, in the highest case payment for gifts
received or prayed for, compensation or amends for crimes committed or duties neglected,
in contrast with which, cf. Lev. xvii. 11, “I have given it to you."
I have given it to you." No further meaning
can be traced in them. Hence the terms τιμαί, χάριτες, δῶρα, δωρεαί, γέρα. Cf. Plat.
Eutyph. 14 C, τὸ θύειν δωρεῖσθαί ἐστι τοῖς θεοῖς, τὸ δ' εὔχεσθαι αἰτεῖν τοὺς θεούς. Even
the propitiatory sacrifice is, with Greek writers generally, "simply a gift of homage on
the man's part, which, like every other dopov or yépas, he accompanies with his prayer,
that is, with a prayerful statement of what he wishes to obtain from the divinity in return
for his gift." Cf. Nägelsbach, Homer. Theol. v. 3, vi. 26; Nachhomer. Theol. v. 1, 4, vi. 18.
In the Scripture view, also, a sacrifice is, in its strict form, an offering due and appro-
priate to God, see Rom. xii. 1; Phil. ii. 17, iv. 18; Heb. xiii. 15, 16; 1 Pet. ii. 5, cf.
Heb. x. 5-8.-Comp. also the epithet SexTóv (see SEKтós) applied to sacrifice; Ps. 1. 14.
But when the term appears in connection with the plan of redemption, an element enters
its meaning which is foreign to the profane sphere. All O. T. sacrifices, or, to speak
more correctly, all sacrifices historically connected with the scheme of grace in the Bible,
have especial reference to sin, cf. Heb. v. 1, πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος
ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν θεόν, ἵνα προσφέρῃ δῶρά τε καὶ θυσίας· ὑπὲρ
åµaptiôv; x. 26. From this, and from the fact of the discontinuance of the rite of sacri-
fice upon the revelation and realization of redemption in the N. T., it is evident that
sacrifice, connected with the scheme of grace, bore the character of a substitution. It
supplies what man himself in his natural state can neither perform nor suffer, and hence
it must be presented by the hand of the priest. The sacrifice alone does not represent or
stand for the man for whom it is offered; it only stands for his sin (Lev. xvi. 21), or his
guilt, or the duty which he owed. The hand of the priest must first come in, and priest
Θυσία
Ιερός
292
;
and sacrifice together constitute the substitutionary presentation of what the sacrifice is
intended for. Christ, as at once priest and sacrifice, is that sacrifice and that priest of
whom men stood in need; with Him sacrifices as previously offered cease, and the idea
of sacrifice is realized in the members of the new covenant in quite a different manner,
—not by a substitutionary presentation, but by a self-presentation,-not by a surrender
to death, but by life, cf. Rom. xii. 1; 1 Pet. ii. 5. When the O. T. sacrifice receives the
character of a tribute paid, or of a settlement, it is distinctly rejected, Matt. ix. 13, xii. 7
Hos. vi. 6. Cf. also Heb. x. 5, 8, Ps. xl. 7.-Ovoia is used of heathen sacrifices in Acts.
vii. 41, 42; of O. T. sacrifices, Matt. ix. 13, xii. 7; Mark ix. 49, xii. 33; Luke ii. 24,
xiii. 1; 1 Cor. x. 18; Heb. v. 1, vii. 27, viii. 3, ix. 9, x. 1, 5, 8, 11, xi. 4. The xpeíт-
TOVES Ovoíaι of Heb. ix. 23 are contrasted with these, the reference being to Christ's
sacrifice of Himself, ix. 26, x. 12. Cf. Heb. ix. 25, 26. Concerning the Christian
"sacrifices" in the N. T., Rom. xii. 1, etc., see above.
στ P
O ν σ ι а σ τ ý ρ ɩov, тó, altar, answering to the Hebrew na, and probably formed
first in Hellenistic Greek, cf. Philo, Vit. Mos. 3, Tò d' év vπaíopp ßwμòv elwee кaλεîv
θυσιαστήριον, ὡσανεὶ τηρητικὸν καὶ φυλακτικὸν ὄντα θυσιῶν. It is an extremely fine
feature of biblical Greek that it has not appropriated the profane Bwuós, and uses the
word, as in Ex. xxxiv. 13, Num. xxiii. 1, Deut. vii. 5-na; Isa. xv. 2, Jer. vii. 31,
Hos. x. 8, only of heathen rites, with the sacrifices of which those of Scripture have
nothing in common. In the N. T. ẞwμós, Acts xvii. 23; Ovσiaσtýpιov, Matt. v. 23, 24,
xxiii. 18, 19, 20, 35; Luke i. 11, xi. 51; Rom. xi. 3; 1 Cor. ix. 13, x. 18; Heb. vii.
13, xiii. 10; Jas. ii. 21; Rev. vi. 9, viii. 3, 5, ix. 13, xi. 1, xiv. 18, xvi. 7.
I
'I e pós, á, óv, holy, sacred, reverend, that which stands in any relation to God, or
claims any connection with the Divine,—a designation of the outward appearance of the
divine majesty. The root meaning is, according to Curtius (Grundzüge der Griech. Etymol.
i. 369), strong, mighty, great, cf. the Latin vis. This and the Homeric combinations, iepòv
φυλάκων τέλος, Ι. x. 56; ἱερὸς στράτος, Οd. xxiv. 81; ἱερὸς δίφρος, Il. xvii. 464, and
others, might suggest, as the idea bound up with iepós, the same as is expressed by the
German hehr (reverend, sacred, awful). See further under åyos, where the conception
is more fully explained. The neuter Tó iepóv sacred place or thing, temple as well as
sacrifice; the plural sacred things, everything belonging to the sacred service, utensils
and offices, but especially sacrifices, comp. 1 Cor. ix. 13.-Tepós occurs in the profane
authors frequently; in biblical Greek, on the contrary, very seldom, and åyıos takes its
place; for not only is iepós, in its root-meaning, not a moral conception like åyos, but it
abides even in linguistic usage so external a predicate that it is not once in the profane
sphere attributed to the gods, and very rarely to men; and even this, again, in no ethical
=
*Iepos
Ιερεύς
293
sense whatever.
קָדוֹשׁ Scripture
As the peculiarly ritualistic word of profane Greek, it must have
appeared to the LXX. much too profane by any possibility to be used in the place of the
"The jubilee trumpets which the priests blew are called once (Josh.
vi. 8), by a free translation, iepaì σáλπıyyes; but even in this case, where the externality
of the relation is so fully preserved, it is an aπağ Xeyóμevov. Precisely where the priest
ἅπαξ λεγόμενον.
is constantly called iepeús, we might expect the sanctuary at least to be called Tò iepóv
(query, the priest is called iepeús on account of the sacrifice). "We find it, however, only
in one passage in Chronicles (1 Chron. xxix. 4) and in one in Ezekiel (Ezek. xlix. 19), where
n' in the one instance, and the Aramaic in the other, denoting 'house' and 'court' in
But it is probably fine discrimination on the
the purely external sense, are so translated.
"
part of the translator of Ezekiel, when he uses rò iepóv in speaking of the holy places
of the heathen Tyre (Ezek. xxvii. 6, xxviii. 18). Only the Apocrypha of the O. T.
betrays here the influence of the worldly diction. There iepóv is quite the familiar term
for the temple." Zezschwitz, Prof.-Grāc. u. bibl. Sprachgeist, p. 15. In the N. T. Tò iepóv
in the Gospels and Acts is = temple, and in the same sense as in Josephus, Antt. xv. 11,
Bell. Jud. v. 5, who, following the Greek usage, calls the temple buildings as a whole (Matt.
xxiv. 1, tàs oikodoµàs toû iepoû) iepóv; yet he calls the temple itself, as also the Holy of
Holies, ναός. According to Ammon. ἱερά denotes τοὺς περιβόλους τῶν ναῶν ; Thucyd. iv. 90,
τάφρον μὲν κύκλῳ περὶ τὸ ἱερὸν καὶ τὸν νεὼν ἔσκαπτον ; i. 134; Herod. i. 183. Cf. Acts
xix. 24, 27 (vaós, the part of the holy place where the image of the god stands). In no
case can it be said that rò iepóv denotes also single parts of the temple, as, e.g., the holy
place, Matt. xii. 5, 6; the various courts, Matt. xxi. 12, 28, John ii. 14; but it is a name
for the whole. Where in any way there is a reference to typical signification, we have,
as in the Apocrypha, vaós, or, as in Hebrews, rà ayia.-1 Cor. ix. 13, oi τà iepà épɣašó-
μενοι ἐκ τοῦ ἱεροῦ ἐσθίουσιν, they who perform the holy service eat of the sacrifice.
adj. only in 2 Tim. iii. 15, τὰ ἱερὰ γράμματα, cf. ver. 16, πᾶσα γραφὴ θεόπνευστος.
The
Ἱερεύς, έως, ὁ, he who has the care of τὰ ἱερά, the sacrifices – θύτης, θυτήρ, Acts
xiv. 13, ὁ ἱερεὺς τοῦ Διὸς ... ἤθελεν θύειν. Priest, whose function among the Greeks
was, according to Aesch. iii. 18, τὰ γέρα λαμβάνειν καὶ τὰς εὐχὰς ὑπὲρ τοῦ δήμου πρὸς
TOUS leoùs exeσ0a; Plat. Politic. 290 C, D; Aristot. Polit. vii. 8, πрŵтоv dè eivai deî
τὴν περὶ τοὺς θεοὺς ἐπιμέλειαν, ἣν καλοῦσιν ἱερατείαν. The priesthood was among the
Greeks only a calling, not a separate caste or order, Isocr. ii. 6, тhv Baoiλeíav wσπер
iepwσúvηv πavτòs åvôpòs eîvai voμíčovow; cf. Nägelsbach, Homer. Theol. v. 5, Nachhomer.
Theol. v. 1. 12.-In the history of redemption, also, the priesthood exists on account of
the sacrifice, cf. Heb. x. 11, πᾶς ἱερεὺς (Lachm. ἀρχιερεὺς) ἕστηκεν καθ' ἡμέραν λειτουργῶν
KAÌ TÀS AỶTÀS TOλλákis πроσþéρwv Ovolas, cf. viii. 3, 4. But as with the sacrifice, in
the history of saving grace, so with the priesthood, it also bears the special character of
substitution; and therewith is connected the setting apart of a priestly order. As sacri-
fice in general, according to its idea, is a rendering to God what is due to him, so, too,
α
Ιερεύς
᾿Αρχιερεύς
294
is the priest (iepeús) a servant of God, cf. Deut. xvii. 12; Rev. vii. 15, Sià ToÛTó elow
ἐνώπιον τοῦ θρόνου τοῦ θεοῦ καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ, see
θυσία. But so far as sacrifice in the history of saving grace is to be distinguished from
sacrifice according to its idea, so far must the same distinction be made in the conception
of the priesthood. What the whole people ought to be, the priests are, cf. Ex. xix. 3–6,
Deut. vii. 6, with Num. iii. 12, 13, 45, Ex. xxviii. 1, 29, Num. xvi. Hence Isa. lxi. 6;
Rev. i. 6, v. 10, xx. 6. They undertake the offering of sacrifices which stand for what
man can neither do nor suffer before God, for which Christ must and should appear;
they stand for the man himself in his relation to God (tà πρòs tòv Ocóv, Heb. ii. 17, v. 1),
cf. Num. viii. 19, ἐργάζεσθαι τὰ ἔργα τῶν υἱῶν Ἰσραὴλ ἐν τῇ σκηνῇ τοῦ μαρτυρίου καὶ
ἐξιλάσκεσθαι περὶ τῶν υἱῶν Ἰσραὴλ καὶ τῶν οὐκ ἔσται ἐν τοῖς υἱοῖς Ἰσραὴλ προσεγγίζων
πρòs тà åуia,—a passage which clearly and distinctly declares the substitutionary character
of the priesthood. This, however, they are able to do only upon the ground of their holi-
ness, which does not belong to them as an inner personal quality, but may be possessed
by them historically only through the divine election and separation of them as God's pro-
perty; Num. xvi. 5; cf. Heb. v. 4. If the , w, Ex. xxviii. 1, Deut. xvii. 12, is the
designation of the priest according to the idea of what he is, the import of his office in
the history of redemption is expressed by p, p, Lev. x. 3, xxi. 17, 21, 23; Ezek.
xlii. 13, xliv. 13; cf. Ex. xix. 22, ybs Dwan Drogba. (The derivation and original
meaning of the Hebrew is doubtful. According to Fürst, the root meaning is minister,
servant; according to Hofmann, Weissagung und Erf. i. 103, it denotes one who wears
ornaments, ¿e. one who occupies a distinguished post, as in Job xii. 19; Isa. lxi. 10.
On the contrary, it is said to be derived from the Arabic root meaning, "to come forward
in the business of another, to act as his plenipotentiary or representative," cf. Ges. Thes.
p. 661; Hupfeld on Ps. cx. Hence the word would be as appropriate to denote royal
officials in 2 Sam. viii. 18, xx. 26; 1 Kings iv. 4, cf. 1 Chron. xviii. 17,-mediation
from the higher to the lower, as also to designate the priestly mediation for the people
before God-from the lower to the higher.) What further belongs to the priestly calling,
the bringing back grace and blessing to the community represented before God, Lev.
ix. 22, 23, Num. vi. 22–27, and the expounding and guarding of the law, Lev. x. 10, 11,
Mal. ii. 7, Ezek. xliv. 23, follows readily from this root meaning. The priesthood in the
history of redemption, and the corresponding sacrifice, find their perfect consummation in
the priesthood of Christ, which is treated of in the Epistle to the Hebrews, v. 6, vii. 1, 3, 11,
14, 15, 17, 20, 21, 23, viii. 4, ix. 6, x. 11, 21. In Rev. i. 6, v. 10, xx. 6, the realiza-
tion of the idea of sacrifice in the N. T. sphere is treated of, cf. Ovoía. Further, cf.
iepátevµa, priesthood, 1 Pet. ii. 5, 9; Ex. xix. 6.—In the Gospels and Acts also, Acts
v. 24, cf. 1 Macc. xv. 1, Ex. xxxv. 19, 1 Kings i. 8, the high priest is designated iepeús.
Cf. Josephus, Antt. vi. 12. 1.
'Aρxie peús, ó, chief priest, high priest, a dignity unknown to the Greeks, intro-
Αρχιερεύς
Ιεροσυλέω
295
duced by Plato (de Leg. xli. 9. 47 A) for his ideal state.
Designation of the bi
הַכֹּהֵן
from Deuteronomy כֹּהֵן הַמָּשִׁיחַ כֹּהֵן הַגָּדוֹל ; 10 .Lev. xxi מֵאֶחָיו אֲשֶׁר־יוּצַק עַל־רֹאשׁוֹ שֶׁמֶן הַמִּשְׁחָה
T:
onwards simply, in later usage, 2 Kings xxv. 18; Ezra vii. 5; 2 Chron.
xix. 11, cf. xxiv. 6. In the LXX. generally, ὁ ἱερεὺς ὁ μέγας, also ὁ ἱερεὺς ὁ χριστός
iepeùs ó iepeùs ò
(Lev. iv. 5), ó iepeús; only in Lev. iv. 3, å åpxiepeùs o rexρioμévos. Moreover, in the
ἀρχιερεὺς κεχρισμένος.
Apocrypha, Philo, Josephus, where also the derivatives ἀρχιερωσύνη, ἀρχιεράομαι, ἀρχιε
paтeúw, are found. In the plan of redemption historically unfolded the priesthood cul-
minates in the high priest, inasmuch as it was his duty to represent the whole people,
Lev. iv. 5, 16; Lev. xvi.; Num. xvi. 10. In the N. T. (I.) it designates the O. T.
high priest, Matt. xxvi. 3, etc. Relatively to the priestly work of Christ, Heb. ii. 17,
iii. 1, iv. 14, v. 10, vi. 20, vii. 26, viii. 1, ix. 11.-(II.) Perhaps a designation of the
president of the Sanhedrim, John xviii. 19, 22; Acts v. 17, 21, 27, and often (Annas);
while in John xviii. 13, 24, it is applied to Caiaphas the high priest proper, cf. Luke iii. 2.
-(III.) Probably also a designation of those descended from the yévos åpxiepatikóv, cf.
Acts iv. 5, 6 with Matt. ii. 4, xvi. 21, and elsewhere. According to others, a designation
of the heads of the twenty-four classes of the priests, ἄρχοντες τῶν πατριῶν τῶν ἱερέων,
1 Chron. xxiv. 6; 2 Chron. xxxvi. 14. Cf. Joseph. Antt. xx. 7. 8, Bell. Jud. iv. 3. 6.
According to others, again, it denotes those who had previously held the office of
high priest. Joseph. Antt. xviii. 2. 1, Bell. Jud. iv. 3. 10. Cf. Wichelhaus, Comm. zur
Leidensgesch. p. 31 ff.
'Iepovpyéw, to do holy service, especially sacra peragere, sacrificare. Herodian, v.
6. 1, ν. 13.—Not in the LXX.In Rom. xv. 16, εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ
eis
Ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, it is not figurative = to offer the
gospel, a sense opposed by the words that follow, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν
Evπρóσdeктos; but to do holy service in the gospel, a service by means of which the
εὐπρόσδεκτος
sacrifice is prepared. Cf. Theoph. in loc., αὕτη μοι ἱερωσύνη τὸ καταγγέλλειν τὸ εὐαγγέ
λιον μάχαιραν ἔχω τὸν λόγον. θυσία ἔστε ὑμεῖς. Similarly 4 Macc. vii. 8, τοὺς ἱερουρ-
γοῦντας τὸν νόμον ἰδίῳ αἵματι. Cf. Plat. Legg. vi. 774 Ε, ἄλλη περὶ τὰ τοιαῦτα ἱερουργία.
tà
-Later used of the ritual of the Lord's Supper, Zonar. ad Can. 12 Sardic., iepovpyeîv kaì
προσφέρειν τὴν ἀναίμακτον θυσίαν.
p
'Iερоπ реπs, beseeming the sacred; Sturz, sanctitate religionis dignus; Xen. Conv.
viii. 40, καὶ νῦν ἐν τῇ ἑορτῇ δοκεῖς ἱεροπρεπέστατος εἶναι.—Tit. ii. 3.
Iepo ovλéw, to commit sacrilege. The substantive, see Acts xix. 37. In Plat.
Rep. i. 344 B, ix. 575 B, in the same category with man-stealing.-Rom. ii. 22, ¿
βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς, scil. τὸν θεόν, cf. Phalar. Εp. 110, ἱεροσυλήκατε τοὺς
Ocoús. The lame explanation of such an apostrophe, referring it to the robbery of heathen
θεούς.
temples, finds no support in Deut. vii. 25, for an Israelite must have thought of the
robbing of his own temple, cf. 2 Macc. iv. 39, 42, xiii. 6. Rather should we refer to
Jer. vii. 9-11; Matt. xxi. 13, ὁ οἰκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν
Ιεροσυλέω
Αφίημι
296
toleîte ottýλalov λyoτŵv. Paul is referring to the Decalogue (ver. 23), primarily to the
so-called commandments of the second table, vv. 21, 22; then, in the above expression,
to those of the first table, whereupon ver. 23 concludes. Cf. Josephus, Bell. Jud. iv. 4. 3,
s.v. κάθαρμα.
"In μɩ, to set in quick motion towards a certain goal, to send, to throw, etc. In
biblical Greek only in compounds, among which are to be noted some abnormal forms.
There occur, namely, as 3 plur. pres. ȧpioûow, ovvioûσw, Rev. xi. 9, 2 Cor. x. 12, Matt.
xiii. 13, from the theme 'IEN, for ovviâσi K.T.X. So Tisch., while Lachm. 2 Cor.
x. 12 reads ovviâow, and accentuates the form proparoxytone in other passages, there-
fore traces it back to 'I, cf. Luke xi. 4, åpíoµev (Matt. vi. 12 D, E, åþíoµev; Rec.
åpíeμev; Tisch. ȧþýкaμev). Instead of the regular participle iels, Rom. iii. 11, Lachm.
reads συνίων, Tisch. συνιών. Further, for the imperf. ἤφιον for ἠφίην or ἠφίουν, Mark
i. 34, xi. 16, apeîs, Rev. ii. 11, for åpíns, from the theme 'En, cf. Tileîs for Tions.
Lastly, the 3 plur. perfect pass. ἀφέωνται for ἀφεῖνται, from a perfect ἕωκα for εἶκα,
Doricism tolerably current, even amongst the Attics themselves."-Buttmann, N. T.
Gramm. §§ 108, 109; Winer, § 14. 3.
(c
a
'Apinµi, to send away, to dismiss, to set free, synonymous with èλevdepoûv, Matt.
iv. 11, xix. 14, and often. Herod. v. 39, yvvaîka ȧpievai, to put away a wife; 1 Cor.
vii. 11-13. In general, to leave anything, to free oneself therefrom, to let alone. Matt.
iv. 20, τὰ δίκτυα ; ν. 24, ἄφες ἐκεῖ τὸ δῶρόν σου; xix. 27 ; Heb. vi. 1, etc. See Lexicons.
The biblical phrase, åfiévai ràs åµаρтías, πаρаπτóμaтa, to forgive sins, occurring also in
the same sense without object, is analogous to the profane Greek idiom, but differs also
in form from it. In profane Greek we find as a rule that apiéval is used in the cor-
responding sense with the accusative of the person, ȧpiévai Tivá, to express the discharge
or acquittal of an accused; because, either with or without the judicial sentence, the charge
falls to the ground, or the punishment is remitted, and the guilty person is dealt with as
if he were innocent. Cf. Plat. Rep. v. 451 B, ἀφίεμέν σε ὥσπερ φόνου καθαρὸν εἶναι;
Plut. Alex. 13, ἀφῆκεν αὐτὸν πάσης αἰτίας. (Απολύειν τινά τινος is found as often with
the same meaning, dπaλλáoσew, e.g. Dem. xxxvi. 25, ȧþîкe каì àπýλλage. The synonym
ovyyiyvwokei tí Tɩ emphasizes the change of feeling.) So in the LXX. Gen. iv. 13,
μelšový airía μov тоû áþεðîvaí μe; Gen. xviii. 26, cf. ver. 24; 1 Macc. x. 29. On
the other hand, åpiévai tiví ti occurs more frequently in the LXX., and always in the
N. T. It is also to be found in Herodotus, e.g. vi. 30, àøîкev av avтô тǹv aiτíŋv; viii.
140. 11, εἰ βασιλεύς γε ὁ μέγας μούνοισι ὑμῖν Ελλήνων τὰς ἁμαρτάδας ἀπιεὶς ἐθέλει φίλος
γενέσθαι; cf. 140. 1, Αθηναίοισι τὰς ἁμαρτάδας τὰς ἐξ ἐκείνων ἐς ἐμὲ γενομένας πᾶσας
μετίημι. This phrase not only better represents the Hebrew = N, Ps. xxv. 18, xxxii.
1, 5, 6, Isa. xxxiii. 24, Gen. 1. 17, Ex. xxxii. 32=no, Lev. iv. 20, v. 10, 13, Num.
xiv. 19, Isa. lv. 7, but differs from the former in not leaving open the possibility of
actual innocence; whence apiévai is often used in combination with propitiation or
Αφίημι
Αφεσις
297
»
1
atonement, cf. Lev. iv. 20, Isa. xxii. 149. In the religious sense the expression
does not occur in profane Greek, while it is used in biblical Greek almost exclusively
with this signification, answering to the meaning of ἁμαρτία, and opposed to λογίζεσθαι
тà πаρаπτÓμAта K.T.λ., 2 Cor. v. 19, Rom. iv. 8; to Kρaтeîv тàs áµ., John xx. 23.
Cf. Luke xxiii. 34, ἄφες αὐτοῖς, with Acts vii. 59, μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμ.
Synonymous with Kaλúπтew Tηv åµ., Rom. iv. 8, Ps. xxxii. 1; λúew Tivá, Matt. xvi. 19.
For the thing, cf. Mic. vii. 19; Isa. xxxviii. 17; especially Jer. 1. 20. The expression
denotes, then, where it does not stand for social proceedings, the abrogation of the divine
legal claims upon man (cf. ὑπόδικος, also Mark xi. 25, ἀφίετε εἴ τι ἔχετε κατά τινος;
Luke xi. 4, åpíeµev tavтì åþelλovτi), the remission of the amends due or of the punish-
ment due for imperfect, sinful conduct,—that is, deliverance from suffering the divine
judgment; hence Mark ii. 7, τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός; ver. 10, ἐπὶ
τῆς γῆς ἀφιέναι ἁμ., see γῆ; hence the ἄφεσιν ἁμαρτιῶν is the object of the N. Τ. revela-
tion and preaching. There occurs, (I.) ȧpiévai Tivi Ti, and тà opeλýμaтa, Matt. vi. 12;
cf. ỏþeiλýv, Matt. xviii. 32; тò dávelov, xviii. 27; тà πаρаπτÓµата, Matt. vi. 14, 15, Mark
xi. 25, 26; tàs ȧpaprías, Luke v. 20, xi. 4; John xx. 23; 1 John i. 9, ii. 12. Cf. Matt.
xii. 31, 32; Mark iii. 28, iv. 12; Acts viii. 22, ei äpa åþe¤ýσetai ý ẻπlvoia tŶs kapdías
σου.—(ΙΙ.) ἀφιέναι τι, without dative of the person, Matt. vi. 15, τὰ παραπτώμ.; ix. 5,
åþéwvτaι σov ai åµ.; ver. 6; Mark ii. 5, 7, 9, 10; Luke v. 21, 24, vii. 47–49; John xx. 23;
Rom. iv. 7.—(III.) Without accusative of the thing, apiévai Tivi, to forgive a person, to
forego the legal claim against him, Matt. vi. 12, 15, xviii. 21, 35; Luke xi. 4. Of the
divine forgiveness, Matt. vi. 14; Luke xxiii. 34, apes avтoîs; Jas. v. 15, åpe¤ýσетαι
αὐτῷ. Without either personal or other object, Mark xi. 26, eỉ dè vµeîs oỷk åþíete.
"Aþeσus, ǹ, discharge, setting free, e.g. of a prisoner, putting away of a wife (Ex.
xviii. 2), starting a racehorse, etc., cf. åpeσis vdáτwv, Joel i. 20; Lam. iii. 47; aλáoons,
2 Sam. xxii. 16. In the other passages of the LXX. and in all passages of the N. T.,
only (I.) = Setting free, remission; in LXX. mostly with reference to the year of
jubilee = 7977, Ezek. xlvi. 17, Lev. xxv. 10, Isa. lxi. 1 = лpp, Deut. xv. 1, 2, 9, xxxi.
10. An explanatory rendering of the Hebrew, Lev. xxv. 28, 30, 40, 50, xxvii. 17,
xviii. 21, 23, 24. In the N. T. Luke iv. 19, κηρύξαι αἰχμαλώτοις ἄφεσιν . . . ἀποστεῖλαι
тeŮpavoµévovs év åþéσe; cf. Lev. xvi. 26, eis apeow = -(II.) Remission of debt,
τεθραυσμένους ἀφέσει; ἄφεσιν
SINTYS.
e.g. Dem. xxiv. 45, ὀφλήματος καὶ τάξεως ; Deut. xv. 3, τὸν ἀλλότριον ἀπαιτήσεις ὅσα
ἐὰν ᾖ σοι παρ' αὐτῷ, τῷ δὲ ἀδελφῷ σου ἄφεσιν ποιήσεις τοῦ χρέους σου. Remission of the
legal punishment of a crime, Plat. Legg. ix. 869 D, ô dè πeρì τîs åþéσews et̃ρnτaι þóvov
πατρί, ταὐτὸν τοῦτο ἔστω περὶ ἁπάσης τῶν τοιούτων ἀφέσεως. Corresponding to this is
the N. T. apeσis åµaptiŵv (not in LXX.), the forgiveness of sins on the part of God, and
with reference to the future judgment, Matt. xxvi. 28; Mark i. 4; Luke i. 77, iii. 3, xxiv.
47; Acts ii. 38, v. 31, x. 43, xiii. 38, xxvi. 18; Col. i. 14; Heb. x. 18. тŵν πаρаπ-
τωμάτων, ἄφεσις
Twμáτwv, Eph. i. 7. Absolutely apeσis forgiveness of sins, Mark iii. 29, Heb. ix. 22.
=
2 P
Παρίημι
πάρεσις
298
II a pínu, to let pass, let go, e.g. the sails. Passive, to be exhausted, e.g. Plat. Legg.
xi. 931 D, γήρα παρειμένος; Plut. Consol. ad Apollon. 1, παρειμένον τό τε σῶμα καὶ τὴν
ψυχὴν ὑπὸ τῆς συμφορᾶς. So Heb. xii. 12, τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα
γόνατα ἀνορθώσατε. Cf. Zeph. iii. 17; Jer. xx. 9 ; Isa. xxxv. 3, ἰσχύσατε, χεῖρες ἀνει-
µévai kai yóvaтa таρаλeλνµévа. It has also the meaning, to allow anything, or to pardon
μέναι γόνατα παραλελυμένα.
anything, to let anything pass unnoticed, that is, unpunished; synonymous with ȧpiévai,
from which it only differs in that the latter denotes chiefly judicial remission of punish-
ment, the former a personal leniency; whose result, however, is in like manner exemption
of the particular action from punishment. Herod. vii. 161, äλλ тaρńσoμev ovdevì vavap-
χέειν = to allow ; Aristoph. Ran. 699, τὴν μίαν ταύτην παρεῖναι ξυμφορὰν αὐτουμένοις ;
Philostr. 517. 39, ἱκέτης γίνεται μνησικακίαν τε αὐτῷ παρεῖναι καὶ ὀργήν = to pardon.
That πapínμi alone does not signify the remission of punishment, but needs some addi-
tional word or words, as in Xen. Hipparch. vii. 10, тà ovν тolαûтa åµаρтýμатα оù xρn
παριέναι ἀκόλαστα ; Dion. Ηal. Αnt. Rom. iii. 35, παρίεμεν οὖν αὐτοῖς τὴν ἁμαρτάδα
τaúτηv åšýμlov (Fritzsche on Rom. iii. 25), is contradicted by the above citations, also by
Ecclus. xxiii. 2, ἵνα ἐπὶ τοῖς ἀγνοήμασί μου μὴ φείσονται καὶ οὐ μὴ παρῇ τὰ ἁμαρτήματα
αὐτῶν. Of the remission of taxes it is used exactly like ȧpiévai in 1 Macc. xi. 35, πávтα
ἐπαρκῶς παρίεμεν αὐτοῖς. One might be tempted to say that ἀφιέναι is = to remit punish-
ment, παριέναι to leave unpunished, did not the latter appear to exclude the judicial
cognition; while Dion. Hal. Ant. Rom. vii. 37 (see πápeσis), favours the meaning a remis-
sion of punishment, which implies the judicial cognition of the case in point.-On the
whole, however, the word cannot be used as a synonym of ȧpiévai.
a
II ά peσ is, ǹ, letting pass, relaxation. The meaning, remission of punishment (see
πapínμi), occurs only in Dion. Hal. Ant. Rom. vii. 37, tǹv µèv óλoσxepĥ tápeσiv ovx
εὕροντο, τὴν δ᾽ εἰς χρόνον ὅσον ἠξίουν ἀναβολὴν ἔλαβον, where the subjoined adjective
only strengthens the contrast between remission and respite. For the rest, this pas-
sage decidedly shows that the word also in Rom. iii. 25 denotes not a temporary and
conditional, but actual and full, remission of punishment, dià Tην πάρeσw тŵν πрoyeɣo-
νότων ἁμαρτημάτων ἐν τῇ ἀνοχῇ τοῦ θεοῦ. The word appears to have been chosen here
instead of the more common peois, only because the latter represents the characteris-
tically N. T. salvation, which differs from the corresponding O. T. and pre-N. T. remission
of punishment, in that this latter is traceable solely to the divine patience, whereas every
sort of collision with God's righteousness is abolished in the N. T. forgiveness of sins, cf.
ver. 26; 1 John i. 9. Not πάρεσις, but the ἀνοχὴ τοῦ θεοῦ, is the characteristic of the
former forgiveness; still this long-suffering of God did not at all leave open the possibility
of a later punishment, as some have supposed tápeσis to imply, but was exercised in view
of the future sacrificial death of Christ. In order simply that this anticipatory forgiveness
of sins might not be confounded with the final judicial remission of punishment, Paul
chooses the less used word. Cf. Heb. ix. 15 with ver. 22, x. 18, Acts xvii. 30, Wisd. xi. 23.
Συνίημι
Συνίημι
299
=
=
Σvvínμ, strictly, to bring together, e.g. in hostile sense to set people against one
another. Then and generally confined to the sphere of mental perception to hear,
notice, perceive, recognise, understand, etc. By keeping in mind the origin of this use of
the word, we shall find out its root-idea. Evvínu must strictly denote the collecting
together of the single features of an object into a whole, so that ovviéval expresses the
opposite idea to the Hebrew 2, to which it answers almost universally in the LXX.
(more rarely = bav, y77, 787); pa, strictly to separate, to divide; cf. 1 Kings iii. 9, TOû
ovvíevai åvà µéœov åɣaboû кai какоû. This appears, e.g., from what Arist. Eth. Nic. vi.
μέσον ἀγαθοῦ καὶ κακοῦ.
11 says of the σύνεσις, that it is simply κριτική, whereas φρόνησις is ἐπιτακτική (cf.
Eph. v. 17, μὴ γίνεσθε ἄφρονες, ἀλλὰ συνίεντες τί τὸ θέλημα τοῦ κυρίου). Remembering
also that, according to Aristotle (l.c.), it is a synonym of paváveiv (Wisd. vi. 1), cf. ¡2,
Hiphil didáσkew, we may say that the German zusammenfassen, auffassen (to collect, to
apprehend), come nearest to the original signification; and it will be well to consider the
use of the word to express mental activity in the first place, and the sensuous meaning,
as being the feebler, in the second place.
(I.)
=
= To collect, apprehend, grasp, comprehend, understand, distinguished from ȧkovew,
the sentient affection, as the corresponding mental activity, Matt. xiii. 13, 14, 15, 19,
23, xv. 10; Mark iv. 12, vii. 14; Luke viii. 10; Acts xxviii. 26; Rom. xv. 21, ois oùk
ἀνηγγέλη περὶ αὐτοῦ, ὄψονται, καὶ οἱ οὐκ ἀκηκόασιν, συνήσουσιν. The synonym νοεῖν is
conjoined with it for the sake of emphasis, Mark viii. 17, ovπw voeîte, ovdè ovviere; Matt.
χν. 16, ἀσύνετοί ἐστε; οὐ νοεῖτε κ.τ.λ., while it is distinguished from voely, as activity
from capability, cf. Luke xxiv. 45, διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς.
Further, the synonym yeуvóσkev differs from it as knowledge acquired by reflection,
consideration, differs from immediate knowledge, Luke viii. 9, 10, xviii. 24; cf. Prov.
ix. 6, ζητήσατε φρόνησιν καὶ κατορθώσατε ἐν γνώσει σύνεσιν. The earnest occupation
with the object, which the word denotes, makes it specially suitable to express moral
reflection = to ponder, to lay to heart; cf. Eph. v. 17, whence also may be explained the
application of ovviévai to the moral-religious conduct, and its being attributed to the raρdía,
Mark vi. 52, οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις· ἦν γὰρ αὐτῶν ἡ καρδία πεπωρωμένη ; viii. 17,
οὔπω νοεῖτε, οὐδὲ συνίετε ; πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν; Acts xxviii. 27, καὶ τῇ
καρδίᾳ συνῶσιν, καὶ ἐπιστρέψωσιν. In profane Greek, σύνεσις alone is used with a similar
moral signification; whereas, in biblical Greek, ovveтós, àσúveros, are also used in the
same manner. Without an object only seldom, e.g. Theogn. 904, oi ovviévtes, the intel-
In the N. T. Rom. iii. 11; 2 Cor.
ligent, cf. πâs ó yɩyvóσkwv, “every sensible man.”
Also Matt. xiii. 51,
x. 12; Acts vii. 25; Mark viii. 21, cf. Wisd. vi. 1; Tob. iii. 8.
xvi. 12, xvii. 13; Luke ii. 50; Acts vii. 25.
(II.) Weakened form to notice, heed, hear.
to notice, heed, hear. Not thus in N. T. Cf. Neh. viii. 8,
συνῆκεν ὁ λαὸς ἐν τῇ ἀναγνώσει; ver. 12, συνῆκεν ἐν τοῖς λόγοις οἷς ἐγνώρισεν αὐτοῖς = to
listen to. Seldom used in conjunction with other besides perceptible objects, Job xxxi. 1,
οὐ συνήσω ἐπὶ πάρθενον.
Σύνεσις
Ασύνετος
300
Σύνεσις, ή, intelligence, insight into anything, Eph. iii. 4, δύνασθε νοῆσαι τὴν
σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ; 2 Tim. ii. 7, νόει ὃ λέγω· δώσει γάρ σοι ὁ κύριος
σύνεσιν ἐν πᾶσιν. Without the sphere or object being assigned - understanding, cleverness,
as shown, e.g., in quickness of apprehension ; Luke ii. 47, ἐξίσταντο . . . ἐπὶ τῇ συνέσει καὶ
ταῖς ἀποκρίσεσιν αὐτοῦ, Col. i. 9 ; generally = acuteness; 1 Cor. i. 19, ἀπολῶ τὴν σοφίαν
τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω; cf. Aristot. Εth. Nic. vi. 11, according
to which it exactly = εὐσυνεσία; Ecclus. iii. 29, καρδία συνετοῦ διανοηθήσεται παραβολήν ;
Job xii. 20, σύνεσις πρεσβυτέρων = matured insight; according to Aristot. l.c. it is = judg
ment, ἡ σύνεσίς ἐστιν . . . περὶ ὧν ἀπορήσειεν ἄν τις καὶ βουλεύσαιτο (cf. Eth. Nic. iv. 4,
τὸ βουλευόμενον, ὅπερ ἐστὶν συνέσεως πολιτικῆς ἔργον), the intelligent, penetrating con-
sideration preceding decision and action; the understanding of the matter in hand;
hence in profane Greek a synonym for conscience, vid. συνείδησις ; cf. Matt. xii. 33, where
ἀγαπᾶν ἐξ ὅλης τῆς συνέσεως answers to the ἐκ ψυχῆς of the original passage, vid. ψυχή.
The love of a well-pondered and duly considered resolution, which determines the whole.
person, is meant, the love which clearly understands itself. Connected with this is the
religious moral force of σύνεσις (as also of σοφία) peculiar to Holy Scripture ; cf. Prov.
ix. 10, ἀρχὴ σοφίας φόβος κυρίου καὶ βουλὴ ἁγίων σύνεσις ; Col. i. 9, ἵνα πληρωθῆτε τὴν
ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, περιπατῆσαι ὑμᾶς
κ.τ.λ. ; Col. ii. 2 ; cf. Deut. iv. 6, καὶ φυλάξεσθε καὶ ποιήσετε (sc. τὰ δικαιώματα κ.τ.λ.,
ver. 5), ὅτι αὕτη ἡ σοφία ὑμῶν καὶ ἡ σύνεσις ἐναντίον πάντων τῶν ἐθνῶν κ.τ.λ. LXX.
П, Deut. iv. 6; 1 Chron. xxii. 12; Dan. i. 20; Job xii. 20, xxviii. 12, 20, 28; Prov.
ix. 6, 10 ; also = ny, and other words. - Σοφία and σύνεσιs are often found conjoined in
biblical Greek, though a careful separation of the two notions was not always intended
or possible. So in most of the passages quoted from the O. T., and in N. T. 1 Cor. i. 19;
Col. i. 9. On the whole, σύνεσις is used of reflective thinking, σοφία of productive.
Συνετός, intelligent, sagacious, penetrating. In Thucyd. in combination with
βουλεύειν, ἐπιβουλεύειν, et al., vi. 39, βουλεῦσαι δ᾽ ἂν βέλτιστα τοὺς ξυνετοὺς κρῖναι δ᾽ ἂν
ἀκούσαντας ἄριστα τοὺς πολλούς. — Occurring with σοφός, it is best rendered sensible,
acute, Matt. xi. 25; Luke x. 21; 1 Cor. i. 19; cf. Deut. i. 13. Acts xiii. 7, where
Sergius Paulus is called an ἀνὴρ συνετός = judicious. Similarly Xen. Cyrop. ii. 1. 31,
viii. 3. 5 ; Thucyd. i. 79, 'Αρχίδαμος, ἀνὴρ καὶ ξυνετός δοκῶν εἶναι καὶ σώφρων, ἔλεξε
κ.τ.λ. The contrast in Ecclus. x. 23 is worth notice, οὐ δίκαιον ἀτιμάσαι πτωχὸν συνετόν,
καὶ οὐ καθήκει δοξάσαι ἄνδρα ἁμαρτωλόν ; cf. xvi. 4 opposed to ἄνομος in the same moral
and religious sense as συνιέναι, σύνεσις ; cf. Ecclus. vi. 35 ; Col. i. 9 ; Ecclus. ix. 15, μετὰ
συνετῶν ἔστω ὁ διαλογισμός σου καὶ πᾶσα διήγησίς σου ἐν νόμῳ ὑψίστου.
Ασύνετος, unintelligent, dull; Matt. xv. 16; Mark vii. 18; cf. Job xiii. 2; so
ἄφρων, Ps. xcii. 7. In a moral sense
In a moral sense without moral consideration, without moral judg
ment, Rom. i. 21, 31; cf. Ecclus. xv. 7, ἄνθρωποι ἀσύνετοι, paralleled with ἄνδρες
ἁμάρτωλοι. —— Rom. x. 19 from Deut. xxxii. 21 - 52.
"Ιλεως
Ιλάσκομαι
301
/
Ιλεως, ων, Attic form for ἵλαος (cf. λεώς . . . λαός), of the same root as ἵλαρος,
cheerful, clear = cheerful, merry; cf. Plat. Legg. i. 649 A, πíονтα тòv äveρwπоv avтÒV AŮTOÛ
ποιεῖ (sc. ὁ οἶνος) πρῶτον ἵλεων εὐθὺς μᾶλλον ἢ πρότερον. Then transitive — well-disposed,
î
friendly, gracious (cf. Döderlein, Lat. Syn. iii. 242, "haos is a word which, according to
Hesych., was of the same meaning as iλapós, and also, as used elsewhere, attributed to
the gods the same quality as iλapós does to men, only with the transitive and forcible
subordinate notion that this cheerfulness is the source of goodwill towards men. It is
derived from the widely diffused root yeλâv, originally to laugh, and by personification
also to shine"). Frequently combined with evμevýs, well-wishing, kind, e.g. Xen. Cyrop.
i. 6. 2, ii. 1. 1, iii. 3. 21; Plat. Phaedr. 257 A; Legg. iv. 712 B; with πpâos, Plat Rep.
viii. 566 E; with evluμos, etc., sometimes of men, as in Plat. Phaedr. l.c., but principally
used of the gods, signifying that good pleasure towards men which does not originally
dwell in them, but is secured by prayer and sacrifice; Plat. Legg. x. 910 A, Toùs Deoùs inews
οἰόμενοι ποιεῖν θυσίαις τε καὶ εὐχαῖς. As opposed to ὀργή, Ex. xxxii. 12, παῦσαι τῆς ὀργῆς
τοῦ θυμοῦ σου καὶ ἵλεως γενοῦ ἐπὶ τῇ κακίᾳ τοῦ λαοῦ σου. As in profane Greek it denotes
a sentiment which does not originally and naturally belong to the gods,―cf. Herod. i. 32,
Tò leîov tâv ẻòv plovepóv; so, too, iii. 40, vii. 46. 2; cf. vii. 10. 6,-so in the Bible it
is a divine sentiment which exists in God, but which does not properly pertain to man,
because he is not deserving of it; opposed to the imputation of sin. Hence News eivai
ἵλεως
=SD (ȧpiévai, Lev. iv. 20, 26, 35; eviλarevew, Deut. xxix. 19, as evíλaros, Ps. xcix. 9,
only in the LXX., not in profane Greek), Num. xiv. 20; 1 Kings viii. 30, 34, 36, 39,
50, xxxvi. 3; cf. Num. xiv. 19, ἄφες τὴν ἁμαρτίαν (HD) τῷ λαῷ τούτῳ κατὰ τὸ μέγα
ἐλεός σου, καθάπερ ἵλεως αὐτοῖς ἐγένον ( Ni). For further remarks on this distinction,
see iλáσкeσdai. — In the N. T. only Heb. viii. 12, λews éσopai taîs ådiκíais avτâv, from
ἱλάσκεσθαι.
Jer. xxxi. 34, Dis nbos. - Also in the LXX. it oftener, un yévolto! where, in
γένοιτο
classical Greek, we should find the undaμws or evoýμei of the current Attic. So, e.g.,
1 Sam. xiv. 46; 2 Sam. xx. 20, xxiii. 17; 1 Chron. xi. 13. In N. T. Matt. xvi. 22,
où ó
ἵλεώς σοι, κύριε· οὐ μὴ ἔσται σοι τοῦτο ! = ἵλεώς σοι ἔστω ὁ θεός. — The opposite, ἀνίλεως,
ungracious, a reading of the Received text, Jas. ii. 13, is unknown in profane Greek.
Instead, ȧvéλeos is generally read.
K
'I λ áo к o µ a ι, to incline oneself towards anybody, forms its tenses, with the exception
of the imperfect, from ixáw. As a formal peculiarity of biblical Greek, may be mentioned
the passive iλáoкcolai – to be reconciled, to be gracious, Ps. xxv. 11, iλáoŋ tŷ åµ. µov; Ps.
ἱλάσκεσθαι
lxxviii. 38, iλáσeтaι тaîs åµ. avтŵv; also iλáoonτi, imperative aorist passive (on the
euphonic σ, cf. Buttmann, § 100, n. 2, 112. 20; Krüger, § xxxii. 2. 1-4), Ps. lxxix. 9
Dan. ix. 19; cf. eğiλaodels, Plat. Legg. ix. 862 C; Num. xxxv. 33; Ezek. xvi. 63.
In Homer always, and in later Greek in the majority of cases, iλáoкeobaι denotes
a religious procedure: to make the gods propitious, to cause them to be reconciled, and generally
to worship them ; cf. Herod. vi. 105, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείῃσι
Ιλάσκομαι
Ιλάσκομαι
302
καὶ λαμπάδι ἱλάσκονται; Od. iii. 419, ὄφρ᾽ ἤτοι πρώτιστα θεῶν ἱλάσσομ' Αθήνην, ἥ μοι
""
¿vapyns Hλ0€ Ðεoû és daîтa Oáλeiav. It is, at the bottom, a procedure by which something
ἦλθε θεοῦ ἐς θάλειαν.
is to be made good; and, indeed, the iλ. is a synonym with ȧpéσxew to appease any one,
to satisfy, to make something good; cf. the use of the word in relation to the paying of
funereal honours to those who had been wronged when alive, e.g. cf. Herod. v. 47, ẻπì
ἐπὶ
γὰρ τοῦ τάφου αὐτοῦ ἡρώιον ἱδρυσάμενοι θυσίῃσι αὐτὸν ἱλάσκονται. But that in general
the word meant to worship, colere Deos, "indicates that goodwill was not conceived to be
the original and natural condition of the gods, but something that must first be earned;
Nägelsbach, Nachhomer. Theol. i. 37; cf. Xen. Cyrop. vii. 2. 19, пáµпoλλа dè Oúwv
¿§iλaσáµηv πOTÈ aŮTÓv, namely, in order to incline Apollo to deliver an oracle. The
word is also so used of men, to do them homage, even to bribe, e.g. Herod. viii. 112. 2,
Πάριοι δὲ Θεμιστοκλέα χρήμασι ἱλασάμενοι διέφυγον τὸ στράτευμα. - The general con-
dè
tò
struction is τινά τινι. Only later writers use it with the dative of the person, e.g. Plut.
Poplic. 21, ἱλασάμενος τῷ Αἴδῃ.
The construction in biblical Greek differs very remarkably. Indeed, iλáoкeolar occurs
comparatively seldom; only Ps. lxv. 4, lxxviii. 38, lxxix. 9=7; Dan. ix. 19, 2 Kings
v. 18, Ps. xxv. 12 = n; Ex. xxxii. 13=D; Luke xviii. 13; Heb. ii. 17. So much
the more frequently do the LXX. employ the stronger ¿§iλáoκeσlai, to reconcile thoroughly,
entirely, as the regular equivalent of the Hebrew, with the exception of Ps. lxv. 4,
lxxviii. 38, lxxix. 9 (see above); also Ex. xxx. 10, xxix. 37 = кalaρíčev; Deut. xxxii. 43
= ἐκκαθαρίζειν ; Isa. vi. 7 = περικαθαρίζειν ; Prov. xvi. 6 = ἀποκαθαίρειν ; Ex. xxix. 33, 36 -
ȧyιáčew; Isa. xxviii. 18, xxvii. 9 = åþaɩpeîv; Isa. xxii. 14 = å¶iévai. Only Gen. xxxii. 21,
ἐξιλάσομαι τὸ πρόσωπον αὐτοῦ ἐν τοῖς δώροις ; and Zech. vii. 2, εξιλάσασθαι τὸν κύριον =
nin ng nibn (appease, implore), answer to the construction in classical Greek. Else-
where it is never joined with the accusative (or dative) of the person whose goodwill or
favour is to be won, i.e. God is never the object of the action denoted; it never means to con-
ciliate God. Only the following constructions are used: (a.) éğıλáoкeσlaι тeρì åµapτías
περί τινος, e.g. Lev. v. 18; περί τινος ἀπὸ τῶν ἁμαρτιῶν, Lev. xvi. 34. (6.) ἐξιλάσκεσθαι
Teρí Tɩvos (specification of the person), e.g. Num. xvii. 11. (c.) èğıλáoκeolaí τiva (person
or thing affected by the action mentioned), Prov. xvi. 14; Lev. xvi. 20; Ezek. xliii. 20,
xlv. 20; cf. Num. xxxv. 33. (d.) éğiλáokeoĐai тàs åµapтías, only passive in 1 Sam.
iii. 14; Dan. ix. 24,-the last two constructions are the most remarkable in comparison
with profane Greek. Connected with these is (e) Ps. lxv. 4, ràs åσeßeías yµŵv où (sc. ó Deós)
ἀσεβείας ἡμῶν ὁ θεός)
ἱλάσῃ, instead of which we find elsewhere the dative ἱλασκ. τῇ ἁμαρτία, as in Ps. lxxviii.
38, lxxix. 9, xxv. 11; Dan. ix. 19.
This syntactical peculiarity is due primarily to the circumstance that iλ, or eğiλ. takes
the place of the Hebrew, and then, above all, to the fact that the biblical notion
expressed by ? differs decidedly from the profane idea. 'Ixáo. can only have been
chosen as the best equivalent, because it was the set expression for expiatory acts, though
the idea lying at the foundation of heathen expiations is rejected by the Bible.
The
Ιλάσκομαι
Ἱλάσκομαι
303
heathen believed the Deity to be naturally alienated in feeling from man; and though
the energetic manifestation of this feeling is specially excited by sin, man has eo ipso to
suffer under it. Cf. News. The design of the propitiatory sacrifices and prayers that
were offered was to effect a change in this feeling, whether presented after the commission
of sin or without any distinct consciousness of guilt, simply for the sake of securing
favour. In the Bible the relation is a different one. God is not of Himself already
alienated from man. His sentiment, therefore, does not need to be changed. But in order
that He may not be necessitated to comport Himself otherwise (to adopt a different course
of action), that is, for righteousness' sake, an expiation of sin is necessary (a substitutionary
suffering of the punishment, see Ovoía); and, indeed, an expiation which He Himself and
His love institute and give; whereas man, exposed as he is to God's wrath, could neither
venture nor find an expiation. Through the institution of the expiation, God's love
anticipates and meets His righteousness. Through the accomplishment of the expiation
man escapes the revelation of God's wrath, and remains in the covenant of grace. Nothing
happens to God, as is the case in the heathen view; therefore we never read in the Bible
ἱλάσκεσθαι τον θεόν. Rather something happens to man, who escapes the wrath to come
(cf. Matt. iii. 7, pʊyeîv ảπò TŶs μeλλovσns opyŷs; Rom. v. 9; 1 Thess. v. 9). Hence
also, e.g., the passive in Num. xxxv. 33, è§iλao¤ýσeтαι ǹ yŷ åπò тоû alμaтоs. At the
same time, too much must not be made of the circumstance that God is never spoken of
as the object of iλ., for the action in question is expressly represented as having a relation
to God, e.g. in Heb. ii. 17, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεόν,
εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ; cf. Num. xxxi. 50, πίπε η υπέρ τους
ἐξιλάσασθαι περὶ ἡμῶν ἔναντι κυρίου; Lev. i. 4, y ς 5 μη, δεκτὸν αὐτῷ ἐξιλάσασθαι
Teρì avтoû; cf. under Sexтós. The purpose decidedly was to turn away the wrath of
God, cf. Num. xvii. 11, ἐξίλασαι περὶ αὐτῶν· ἐξῆλθε γὰρ ὀργὴ ἀπὸ προσώπου κυρίου; Num.
viii. 19, ἐξιλάσκεσθαι περὶ τῶν υἱῶν Ἰσραὴλ καὶ οὐκ ἔσται ἐν τοῖς υἱοῖς Ἰσραὴλ προσεγγίζων
πρòs тà åɣia. Nor is it right to define the contrast between the profane and the
biblical view, as though in the former God were the object, in the latter God were the
subject (Huther on 1 John ii. 2), for Jehovah is not always the subject of, as Bähr
in his Symbolik, ii. 203, supposes; but, on the contrary, even apart from the passages still
to be quoted, the priest; and he cannot be viewed as God's representative, but only as
man's, for whom the sacrifice is offered; vid. iepeús, Ovoía. The Hebrew denotes
strictly to cover anything, to wrap up, so that it is withdrawn from sight; cf. Jer. xviii. 23,
לוֹ לְכַפֵּר עָלָיו
עַל־נַפְשֹׁתֵינוּ
לְכַפֶּר
and like all verbs of covering, is generally construed ,אַל־תְּכַפֶּר עַל־עֲוֹנָם וְחַטָאתָם מִלְפָנֶיךָ אַל־תִּמְחִי
with by. With the exception of Gen. xxxii. 21, Prov. xvi. 14, Isa. xlvii. 11, xxviii. 18,
the word is only used for the covering of sins, and it is (1) the set expression for the
covering of sins by a sacrifice as a compensation for that which man himself can neither
perform nor suffer; so to expiate, to cover the sin by means of a sacrifice, with a view to
forgiveness, in order to be personally freed from the imputation of the same (hence 5,
ransom money, indemnification, Isa. xliii. 3; Ex. xxi. 30, xxx. 12). Thence only in a
=
Ιλάσκομαι
Ιλασμός
304
derived manner, (2) to cover the sin by forgiveness; this with God as the subject. So only
Jer. xviii. 23; Neh. iii. 37; Ps. lxxxv. 3, xxxii. 1, lxxix. 9, lxv. 4; Deut. xxi. 8; Ezek.
xvi. 63. That this signification is not derived direct from the root-meaning is decisively
shown by the use of D, which occurs only in a sacrificial sense. The passive iλ., ëğıλ.,
ἔξιλ.,
used of God to be gracious, corresponds to this latter use; while the passive eğiλ., in
Num. xxxv. 33, 1 Sam. iii. 14, Dan. ix. 24, must be reduced back to the first meaning.
This evidently double meaning of the passive throws an important light on the usage.
=
=
to be gracious (2, 2), while in Heb.
The fact that the simple form is met with comparatively seldom, but in its stead the
stronger compound, arises from the great gravity of the expiation, which itself arises from
the fact that, notwithstanding the love of God, a propitiation was necessary. We find
the simple form (I.) iλ. ràs áµ., Heb. ii. 17 (not to be confounded with the same expres-
sion, Ps. lxv. 4, where God's bearing is referred to
ii. 17 the priestly relation of Christ is treated of) = to expiate (2, 1); cf. 1 Sam. iii. 14,
Dan. ix. 24; (II.) iλ. Twi, 2 Kings v. 18, Luke xviii. 13; cf. Dan. ix. 19, passively, as iλ.
Tŷn, Taîs åµapt., Ps. xxv. 11, lxxviii. 38, lxxix. 9. Cf. Ex. xxxii. 14, iλáoðŋ kúpios tepì
τῆς κακίας ἧς εἶπεν ποιῆσαι τὸν λαὸν αὐτοῦ; but Tisch reads, ἱλ. κύρ. περιποιῆσαι τὸν
Xaòv auToû. According to the Hebrew (D), it would seem that λ. in this passage cor-
responded to the profane use. Εξιλ. τινι, Ezek. xvi. 63, κατὰ πάντα ὅσα ἐποίησας. — The
compound does not occur in the N. T.; the simple form, in the ritualistic sense, only in
Heb. ii. 17; the thing itself wherever the death, blood, sacrifice, priesthood of Christ are
spoken of; see, besides, ἱλασμός, ἱλαστήριον. Synonyms, καταλλάσσειν, διαλλάσσειν,
especially in the pass.; cf. Plut. Thes. 15, ixaoaμévois Tòv Miva kai diaλλayeîoɩ. In
N. T., kataλλáoσe denotes what is done on God's part to effect a change in man's
relation to Him; iáσk., what has been done by man (through Christ); so that xатаλ.
includes the institution and gift of the expiation by God, and is the expression combining
both the love of God and the expiation of sin. See further under καταλλάσσειν. For
the scriptural conception of atonement, see also ἀγοράζειν, λύτρον, ὀφείλημα, ὑπόδικος,
θυσία, ἱερεύς. Compare also the designation of the sacrificial victim as κάθαρμα.
σ
'Iλaoµós, ò, reconciliation, expiation, also, conformably to the structure of the
word, actions which have expiation for their object, such as sacrifices and prayers. So the
plur., e.g. Plut. Fab. Max. 18, πρὸς ἱλασμοὺς θεῶν; Sol. 12, ἱλασμοῖς τισὶ καὶ καθαρμοῖς
καὶ ἱδρύσεσι κατοργιάσας καὶ καθοσιώσας τὴν πόλιν; Camill. 7, θεῶν μῆνις ἱλασμοῦ καὶ
χαριστηρίων δεομένη.
Now Christ in like manner, 1 John ii. 2, iv. 10, is called inaoμós, as it is He by
whom, as a sacrifice, sin is covered, i.e. expiated. This is in accordance with the usage of
the LXX., who translate ", xaoμós, Lev. xxv. 9, Num. v. 8, or iλaoµós, Lev. xxiii.
27, 28 (кalapioµós, Ex. xxix. 36, xxx. 10). Cf. Ezek. xliv. 27 = ; Num. xxix. 11,
T T
is the covering of sin boy means כִּפָּרִים .To rept Tis duaprias Tis egdaeos = חַטאת הַכִּפָּרִים
of sacrifice, expiation. That the LXX. also render n by iλaoμós, Dan. ix. 9, Ps. cxxx. 4,
Ιλασμός
Πλαστήριον
305
is a peculiarity of idiom to be referred to the corresponding employment of xáo кeo Dai,
but which is to be here as little regarded as in Heb. ii. 17, since it is the effecting, not
the communication of forgiveness, that is in question. By the use of the abstract form,
it is indicated that in Christ the person and the work (priest and sacrifice) are one; cf.
the abstract expressions in John xiv. 6, 1 Cor. i. 30, and others.
Ἱλασ
Only
'IλaσTńρlov, Tó, must be viewed, at least in biblical Greek, as a substantive, and
not merely as a substantival neuter of iλaσrýpios. For such an adjective, formed from
ἱλαστής (like σωτήριος, δραστήριος, etc.), never occurs at all in profane Greek, and in
ecclesiastical Greek only very late, and seldom. Rarely also in Josephus, e.g. Antt. xvi. 7. 1,
iλaστýριov μvĥpa; in the LXX. only in two places, see below, in which, however, it
may still be construed as a substantive. Judging by the formation of the word, Tò
ἱλαστήριον, like ἀκροατήριον, δικαστήριον, καθιστήριον, θυμιατήριον, θυσιαστήριον, may be
a nomen loci=place of conciliation, of expiation; hence Hesych. Ovoiαστýρiov. Cf. Curtius,
Griech. Schulgr. § 345. From profane authors only two passages are quoted, Dio Chrys.
i. 355 (2d century A.D.), and Menand. Exc. Hist. 352. 16 (7th century A.D.), in which it
is analogous to xapioτńρiov = expiatory gift; so that at all events the opinion that ix.
χαριστήριον
is in classical Greek a current term for expiatory sacrifices cannot be justified.
once, as it seems, does it occur in this sense in Jos. Macc. 17, Sià Tоû alμatos Tŵv evσeßŵv
ἐκείνων καὶ τοῦ ἱλαστηρίου τοῦ θανάτου αὐτῶν ἡ θεία πρόνοια τὸν Ἰσραὴλ προκακωθέντα
διέσωσε, The LXX., on the contrary, use it always as a nomen loci, and, indeed, as
л, Ex. xxv. 18, 19, 20, 21, 22, xxxi. 7, xxxv. 12, xxxvii. 7, 8, 9; Lev. xvi. 2, 13,
14, 15; Num. vii. 89. (In the other passages, excepting 1 Chron. xxviii. 11, the LXX.
have not translated the Hebrew word at all, to say nothing of the word KaтаTTÉTαOµα
used Ex. xxvi. 34, xxx. 6, xxxix. 35, xl. 20.)
Ezek. xliii. 14, 17, 20 (the border of
the altar, which, ver. 20, was to be sprinkled with the blood of the sacrifice, as in the
Mosaic ritual the Capporeth). It can only be regarded as an expansion of this expres-
sion when in two passages, Ex. xxv. 17, xxxvii. 6, aσrýptov is used as an adjectival
(? cf. Ex. xxx. 35, ἔλαιον χρῖσμα ἅγιον ; cf. Plato, Phaedr. 260 B, λόγος ἔπαινος), τὸ ἱλασ-
Týρiov èπíleμa, where we are told what is the material of which the mercy-seat (Capporeth)
was made. (Perhaps we may say, too, that the forms, termed nomina loci by Curtius,
ought to be traced back to adjectives denoting belonging to and ministering to, whose
neuters then acquired a place in usage especially as nomina loci.) 1 Chron. xxviii. 11
also shows that Tò iλ. is used by the LXX. as a name of place; for man' is not trans-
lated by οἶκος τοῦ ἱλαστηρίου, which might appear to be a strong tautology, but by οἶκος τοῦ
¿şıλaoμoû. The Capporeth (explained also by Levy, Chald. Wörterb., as place of expiation)
is the expiatory covering, not only of the ark containing the law, but, Ex. xxx. 6, of the
law itself, the covering of the ark, with the law therein, and serves to receive the
atoning blood, and to accomplish its object. Not till it is on the Capporeth is it what it
is meant to be, propitiation, Lev. xvii. 11, xvi. 14, 15.- Accordingly, inaoτýptov will be
ιλαστήριον
TT-:)
2 Q
Ἱλαστήριον
Ανιστημι
306
П not only in Heb. ix. 5, but also in Rom. iii. 25; and as regards, in particular, this
latter passage, ὃν Χριστὸν) προέθετο ὁ θεὸς ἱλαστήριον, it must be noted that, according to
Ex. xxv. 22 and Lev. xvi. 2, the Capporeth is the central seat of the saving presence and
gracious revelation of God; so that it need not surprise that Christ is designated Maorń-
plov, as He can be so designated, when we consider that He, as high priest and sacrifice
at the same time, comes év Tô idi aipari, and not as the high priest of the O. T., ἐν
aiμati åλλorρiw, which he must discharge himself of by sprinkling on the Capporeth.
The Capporeth was so far the principal part of the Holy of Holies, that the latter is even
termed" the House of the Capporeth" (1 Chron. xxviii. 11), cf. 1 Kings vi. 5, 7'27 — n'a
л, Targum. Philo calls the Capporeth σύμβολον τῆς ἵλεω τοῦ θεοῦ δυνάμεως.
ПIроTíbeσ0aι, moreover, could hardly be used of the propitiatory offering.
T
"Iστημ, (I.) transitively, pres., impf., fut., aor. 1 = to place. — (II.) Intransitively,
perf., pluperfect, 2d aor. to stand. Hence-
=
'Avioτnμi, (I.) transitively, and, indeed, (a.)
στ
with reference to a position to be
Also to wake out of sleep, synony-
-
changed to set up, to raise from a seat, a bed, etc.
mous with eyeípew, which was usual in Attic Greek, Xen. Cyrop. viii. 8. 20; also to raise
or to wake up the dead, e.g. Xen. Cyneg. i. 6, Ασκλήπιος . . . ἔτυχεν ἀνιστάναι μὲν τεθνεῶτας,
νοσοῦντας δὲ ἰάσθαι; Hom. Π. xxiv. 551. 756, etc. So in the N. T., John vi. 39, 40,
44, 54; Acts ii. 24, 32, xiii. 33, 34, xvii. 31, ix. 41. The equally common use in the
N. T. of eyeípew, to denote to raise from the dead, is unknown in profane Greek. — (b.)
Without reference to change of place or posture to set up, to put in a place, to cause some
one to come forward; e.g. µápтupa ávaστýσaolai, to cause a witness to come forward; Twvà
Èπì TǹV KATηyopíav Tivós, to cause any one to appear as complainant, Plut. Marcell. 27.
So corresponding with the Hebrew D'p in Acts iii. 22, vii. 37, πродýτην; iii. 26, vµîv
πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν αὐτὸν κ.τ.λ.
The synonymous
eyeípew is not used in profane Greek with a personal object. Matt. xxii. 24, σTÉрμа
σπέρμα
ȧviσT. = to call forth, cf. Deut. xxv. 5; Ezra ii. 63; Neh. vii. 65.
ἀνιστ.
=
(II.) Intransitively to stand up, and that, too, (a.) with reference to a change of
position, Matt. ix. 9, Luke iv. 16, etc.; from sleep, Mark i. 35; of convalescents, Luke
iv. 39, vi. 8. Cf. Plat. Lach. 195 C, ẻ Tŷs vóσov åvaorŷval. Of the dead = to rise
again, to return to life, Herod. iii. 62. 4, ei oi TeОveŵτes ȧveσтéaσi; Il. xxi. 56. So in
the N. T., and, indeed, ẻκ vekрŵv, Matt. xvii. 9; Mark vi. 14, ix. 9, 10, xii. 25; Luke
xvi. 31, xxiv. 46; John xx. 9; Acts x. 41, xvii. 3; Eph. v. 14. (Cf. Plat. Phaed. 72, čoti
τῷ ὄντι καὶ τὸ ἀναβιώσκεσθαι καὶ ἐκ τῶν τεθνεώτων τοὺς ζῶντας γίγνεσθαι καὶ τὰς τῶν
τεθνεώτων ψυχὰς εἶναι, καὶ ταῖς μέν γ' ἀγαθαῖς ἄμεινον, ταῖς δὲ κακαῖς κάκιον . . . where,
however, Plato's meaning is not far from the ek veкρŵv åvaσтîvaι in Mark ix. 9, 10; cf.
Conv. 179 C, εὐαριθμήτοις δή τισιν ἔδοσαν τοῦτο τὸ γέρας οἱ θεοί, ἐξ Αΐδου ἀνεῖναι πάλιν
τὴν ψυχήν.)
Tη xv.) Without such addition to rise from death, Mark v. 42, viii. 31, xvi. 9;
Luke viii. 55, ἐπέστρεψεν τὸ πνεῦμα αὐτῆς καὶ ἀνέστη παραχρῆμα; cf. of the death of
=
VEK
Ανίστημι
Ανάστασις
307
Christ, John xix. 30, παρέδωκεν τὸ πνεῦμα (1 Pet. iii. 18, ζωοποιηθεὶς τῷ πνεύματι). Luke
ix. 8, xix. 22, xxiv. 7; Acts ix. 40; 1 Thess. iv. 14, 'Inσoûs àπélave kaì åvéσtη,-by which
antithesis every sort of spiritualistic volatilizing of the expression is shown to be incon-
sistent with the view of the biblical writer; Matt. xx. 19; Mark ix. 31, x. 34; Luke
xviii. 33; John xi. 23, 24. Cf. of the apparently dead, Mark ix. 27; Acts xiv. 20.
With Eph. v. 14, cf. ii. 1. With oi verρoí as subject, 1 Cor. xv. 52; 1 Thess. iv. 16.-
(b.) Without reference to change of position to appear, to come forward, Heb. vii. 11, 15,
ȧvíσTaTaι iepeùs repos; Matt. xii. 41; Luke xi. 32; Acts xx. 30, v. 34, 36, 37; Rom.
xv. 12, etc. With Mark iii. 26, εἰ ὁ σατανᾶς ἀνέστη ἐφ' ἑαυτόν, cf. Herod. v. 29, χώρη
ȧveστηêvîa, a district risen in rebellion. Il. xxiii. 635, ős μoi àvéσrn, he who rose up against
me; Gen. iv. 8.
...
=
'AváσTaσis, n, in biblical Greek only used intransitively rising up, e.g. after a
fall, Luke ii. 34, oûтos Keîтαι eis Tтâσi kai ȧváσтaσi Tоλλŵv, cf. Rom. xi. 11. Specially
of the resurrection from the dead, of the return to life conditioned by the abolition of
death, see ȧvíoτnμ, which return, considered qualitatively, is the entrance on a life
freed from death and from the judicial sentence centralized therein; cf. the connection
between resurrection and eternal life in John vi. 40, 54, 39 (xi. 25), as also Luke xx. 35,
οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως κ.τ.λ. The last day, as
the closing day, on which the judicial sentence will be finally and completely executed,
is also the time of resurrection, vid. John vi. 39, 40, 44, 54. (Cf. my treatise, Die Aufer-
stehung der Todten; ein Beitrag zum Schriftverständniss, Barmen 1870.) We find also
(a.) ȧv. veкρav (the opposite of Oávaros, 1 Cor. xv. 21), Matt. xxii. 31; Acts xvii. 32,
xxiii. 6, xxiv. 21, xxvi. 23; Rom. i. 4; 1 Cor. xv. 12, 13, 42; Heb. vi. 2.-(b.) ȧv. ẻk
νεκρῶν, which refers to a single case what is generally expressed in ἀνάστ. νεκρῶν. Vid.
Luke xx. 35, οἱ δὲ καταξιωθέντες . . . τυχεῖν . . . τῆς ἀν. τῆς ἐκ νεκρῶν; cf. ver. 36, τῆς
oi dè
ἀναστάσεως υἱοὶ ὄντες. Besides, only in Acts iv. 2, καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστ
vioì
tậ 'Inσoû åváo-
τασιν τὴν ἐκ νεκρῶν; cf. 1 Pet. i. 3, δι' ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν; Acts
xxvi. 23, πρῶτος ἐξ ἀναστάσεως νεκρών. In this expression is taken for granted what
John v. 29 distinguishes by ȧv. Cwns, plσews (cf. Dan. xii. 2); cf. av. Sikalwv Te Kal
ådíkwv, Acts xxiv. 15; ȧv. dikalwv, Luke xiv. 14, what is particularly expressed in ǹ ảv.
½ πράтη, Rev. xx. 5, 6, in distinction from 8 Seúтepos Oávaтos, Rev. xx. 6, 14, namely,
that resurrection, as the final abolition of the judicial sentence, will not be the lot of all;
that, on the contrary, for many the resurrection will be only the transition to the final
execution of the sentence; and that these latter, after having learnt the possibility of
redemption by rising from the dead, must return to death for ever; vid. Oávaros (III.).
Cf. 1 Cor. xv. 23; 1 Thess. iv. 16. (c.) Without addition, áváστaσis, resurrection from
the dead, Matt. xxii. 23, 28, 30; Mark xii. 18, 23; Luke xx. 27, 33, 36; John xi. 24;
Acts xvii. 18, xxiii. 8; 2 Tim. ii. 18. With John xi. 25, cf. Acts iv. 2, xvii, 18. - Of
the resurrection of Christ, Acts i. 22, ii. 31, iv. 33; Rom. vi. 5; Phil. iii. 10; 1 Pet.
Ανάστασις
Αποστασία
308
iii. 21, cf. i. 3, Acts xxvi. 23. We must remark further, that in Heb. xi. 35 the resur-
rection, which is a fact of redemption, is contrasted as the кpeloowv ȧváoτaois with a
resurrection like that of the son of the Shunammite, 2 Kings iv. 36, or that of the son of
the woman of Zarephath, 1 Kings xvii. 17, éλaßov yvvaîkes è§ dvaσráσews = in conse-
quence of resurrection.
Γα
Acts v. 37, åπéornoe λaóv
Ἐξανάστασις, ή, the rising up again. Εξανίστημι emphasizes the change of
situation stronger than ȧvíornu. The verb is used transitively in Mark xii. 19, Luke
ἀνίστημι.
xx. 28, é§av. σtéρμa; in Matt. ȧvioT.; intransitively, in Acts xv. 5- to come forward.
The subst. only in Phil. iii. 11, and that, too, intransitively, e πws катavтýσw eis Tηv
éžaváσTAOIV TηV èk veкρŵv, as in Hippocrates of the recovery of the sick; whereas else-
where in profane Greek it is often used transitively driving away, expulsion. With
Phil. iii. 11 cf. éžavioтávai тoùs lavóvтas, Soph. El. 927 to awake the dead.
'Aplornµı, (I.) transitive, to put away, to remove.
to seduce, make disloyal; so frequently in Herodotus, Xenophon, etc.-(II.) Intransitive,
to withdraw, to remove oneself, to retire, to cease from something; άπó Tivos, Luke iv. 13,
xiii. 27; Acts v. 38, xii. 10, xv. 38, xix. 9, xxii. 29; 2 Cor. xii. 8; 1 Tim. vi. 5 (cf.
Ecclus. vii. 2). Also with the simple genitive, Luke ii. 37 (Herod. iii. 15). Of rebellious
subjects, faithless friends, treacherous allies to revolt (Herod. i. 130, ii. 30, ix. 126, and
frequently). Transferred to moral conduct in 2 Tim. ii. 19, ảπò àdirías, and specially
to the sphere of religion in Heb. iii. 12, καρδία πονηρὰ ἀπιστίας ἐν τῷ ἀποστῆναι ἀπὸ
θεοῦ ζῶντος, cf. Wisd. iii. 10, οἱ ἀμελήσαντες τοῦ δικαίου καὶ τοῦ κυρίου ἀποστάντες ;
Ezek. xx. 8, ἀπέστησαν ἀπ᾿ ἐμοῦ καὶ οὐκ ἠθέλησαν εἰσακοῦσαί μου; 2 Chron. xxvi. 18,
xxviii. 19.—1 Tim. iv. 1, άπоoτýσovτaí Tives tŷs πiσtews, cf. Heb. iii. 12. It is then
used, standing alone, to denote religious apostasy, in contrast to TIσTEÚεL, Luke viii. 13,
οἱ πρὸς καιρὸν πιστεύουσιν καὶ ἐν καιρῷ πειρασμοῦ ἀφίστανται, cf. Dan. ix. 9, ὅτι ἀπέστη-
μεν καὶ οὐκ εἰσηκούσαμεν τῆς φωνῆς κυρίου τοῦ θεοῦ ἡμῶν πορεύεσθαι ἐν τοῖς νόμοις
αὐτοῦ. Thus
Thus = to dissolve the union formed with God by faith and obedience. Hebrew
In profane Greek we find neither ȧπоσтvaι in this sense, nor any other
single word corresponding to it; cf. Xen. Mem. i. 1. 1, ἀδικεῖ Σωκράτης, οὓς μὲν ἡ πόλις
νομίζει θεοὺς οὐ νομίζων. One could also say ἄθεον γίγνεσθαι, cf. ἀθεώτερον γίγνεσθαι,
Lys. vi. 32. Cf. also Socr. Hist. Eccl. iii. 12. 222 (in Suicer, Thes.), where Julian is
called ὁ ἀσεβής, ὁ ἀποστάτης καὶ ἄθεος.
.etc ,פשע,סור
'Аπоστασíα, n, falling away, e.g. of rebellious subjects, Plut. Galb. 1. In the
Ν. Τ. used like ἀποστῆναι in a religious sense, and, indeed, ἀποστ. ἀπὸ Μωϋσέως, Acts
xxi. 21. Used absolutely, to denote the passing over to unbelief, the dissolution of the
union with God subsisting through faith in Christ, in 2 Thess. ii. 3, èàv µǹ ëλoŋ ǹ ảπо-
σтaσía, as ȧπоσTĥvaι, Luke viii. 13; Dan. ix. 9, cf. 1 Tim. iv. 1; Dan. xi. 32; Matt.
xxiv. 10 sqq. For a corresponding use, see 1 Macc. ii, 15; Jer. ii. 19 (xxix. 32, the
best мSS. read екkλois). Further, cf. áπоσтáτns, Isa. xxx. 1, тékvα ȧπоσтáтαι; 2 Macc.
TEK
Αποστασία
Εξίστημι
309
v. 8 (Jas. ii. 11, cod. A, instead of Trapaẞárns); 3 Macc. vii. 3. — ȧπоσтатεîv, Ps.
ἀποστατεῖν,
cxix. 118; 2 Chron. xxxiii. 19, πᾶσαι αἱ ἁμαρτίαι αὐτοῦ καὶ ἀποστάσεις αὐτοῦ κ.τ.λ. π
by, of Manassch's fall into idolatry.
=
'Evíornμɩ, (I.) transitive, to place in, to place by, etc. Usually (II.) intransitive.
Middle with perf. and 2d aor. act. (a.) In a local sense = to tread somewhither, to enter
on, e.g. eis tǹv åρxìv ẻvíoτaslau, Herod. iii. 67; to present oneself, to come forward,
Herod. vi. 59, äîλos évíσtatai Baoiλcús; correspondingly, to stand upon something, to be
there, e.g. Herod. ii. 179, múλaι éveσTâσI ÉKATÓV. (b.) In a temporal sense = to present
oneself, to enter, perf. to be present.
to be present. Thus very frequently in profane Greek, e.g. Xen.
Hell. ii. 1. 6, πepì tôv éveotηkótwv πрaɣµáтwv, relatively to the present state of affairs.
Especially in Polyb., tà èveσtηkóta, πóλeµos éveστús, the present war. In the Grammarians
ó éveσTÒs Xpóvos = the present tense. The meaning impending, assigned to the word in this
ἐνεστὼς χρόνος
latter use, is partly traceable to the import of the present middle, present oneself, to enter,
to begin, and needs correcting accordingly, e.g. évioraµévov Oépovs, with the commencement of
summer, and partly to the mistaken use of the word in the sense of hostile appearance
to put oneself in a threatening attitude, to come forward, to threaten, and correspondingly, to
stand opposed, e.g. in Polyb. and Plutarch, with regard to the intercession of the tribunes of
the people. Plat. Phaedr. 77 B, ἔτι ἐνέστηκεν τὸ τῶν πολλῶν, ὅπως μὴ ἅμα ἀποθνήσκοντος
τοῦ ἀνθρώπου διασκεδάννυται ἡ ψυχὴ καὶ αὐτῇ τοῦ εἶναι τοῦτο τέλος ᾖ. In reality, this
meaning does not belong to the word. The meaning adopted by Meyer on Gal. i. 4, to
be in the act of entering, is due to his not distinguishing the present middle from the
perf. and 2d aor. act. Hence 2 Tim. iii. 1, ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ
χαλεποί = will come. The perf. part. éveσtás = present, Rom. viii. 38 and 1 Cor. iii. 22,
ἐνεστῶτα opposed to μέλλοντα ; 1 Cor. vii. 26, δι᾽ ἐνεστῶσαν ἀνάγκην, cf. 2 Macc. vi. 9 ;
3 Macc. i. 17 ; Gal. i. 4, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος αἰῶνος πονηροῦ,ὁ ἐνεστώς
alóv is thus equivalent to aiòv oûros, only that the change in the form of expression is
designed to make the matter more urgent, to give prominence to the personal interest.
2 Thess. ii. 2, évéotnkev ý ýµépa tоû Kuρíoν, is easily explained by Matt. xxiv. 23-36;
Heb. ix. 9, o kaιpòs ó éveστηкús, is the present, which is also in ver. 10 characterized as
καιρὸς διορθώσεως.
T
Ἐξί
'E§íoτnμi, (I.) transitive, to change from one condition to another, e.g. Aristot. Eth.
iii. 12, ἡ μὲν λύπη ἐξίστησι καὶ φθείρει τὴν τοῦ ἔχοντος φύσιν. Especially, ἐξιστάναι
Tivá, to drive any one out of his mind, to confuse, often occurs, and more completely with
τοῦ φρονεῖν, ἑαυτοῦ, et al. Luke xxiv. 22; Acts viii. 9, 11 (cf. Buttm. § 107. 21, on
čoтηía, I have placed). Stob. Floril. xviii. 20, vûv d' oivos é§éotnoe µ'; Polyb. xi. 27. 7,
ἐξέστησε ταῖς διανοίαις πάντας, synonymous with following κατεπλάγησαν. (ΙΙ.) Intransi-
tive, especially the middle, also the perf. and 2d aor. act., to step aside, to go away,
to yield. Especially, eor. Opévwv, to be out of mind, confused, also without subordinate
clause, e.g. Aristot. H. A. vi. 22, è§íotatai kai palvetai; Polyb. xxxii. 25. 8, Ovµμoî Xut-
Εξίστημι
Εκστασις
310
τῶντος ἔργα καὶ ψυχῆς ἐξεστηκυίας τῶν λογισμῶν; Isocr. ad Phil. (Raphel on Mark
iii. 21), µǹ dià тò yŷρas ¿§Éσтηка тоû þроνеîν. In the stronger sense of being out of one's
mind, it is seldom found in biblical Greek. In N. T. only Mark iii. 21, with which cf.
John x. 20. On the contrary, the word is used in biblical Greek in a weakened sense =
to be confused, perplexed, synonymous with Oavμáğew, Acts ii. 7, etc., denoting the state
of mind caused by miraculous, inexplicable occurrences, cf. Mark vi. 51, 52, éloтAVTO OÙ
γὰρ συνῆκαν κ.τ.λ. ; Aets ii. 12, ἐξίσταντο δὲ πάντες καὶ διηποροῦντο κ.τ.λ. So also Luke
ii. 47, viii. 56; Matt. xii. 23; Mark ii. 12, v. 42; Acts viii. 13, ix. 21, x. 45, xii. 16.
So frequently in the LXX. of the emotions of fear, astonishment, etc. Ex. xviii. 9, xix. 18;
Gen. xxvii. 33, xliii. 34; Hos. iii. 5. The word denotes ecstatic conditions neither in
profane nor in biblical Greek. The passage, 2 Cor. v. 13, elтe yàp ékéoτnµev, Deô• ElTE
σwopovoûμer iµîv (cf. ver. 12 with ii. 14 sqq.), speaks as little for the same as Mark
iii. 21; we should rather compare 2 Cor. xi. 17, 18.
"EKOTAOIS, †, (I.) transitively, removal; (II.) intransitively, (a.) remoteness; then,
(b.) the state of a man out of his senses, synonymous with μavía = lunacy, Aret. de caus.
diut. pass. i. 6. 31, ἔκστασις γὰρ ἐστὶ μανία χρόνιος ἄνευθεν πυρετοῦ; Aristot. Categ. 8, ἡ
μανικὴ ἔκστασις. In biblical Greek not in this strong sense, but, like the verb, weakened
confusion, bewilderment, cf. Zech. xii. 4, parallel with mapappóvnois. Comp. also
Aristot. Physiogn. i. 4, κοινὰ μὲν οὖν ἔστιν ὕβρις τε καὶ ἡ περὶ τὰ ἀφροδίσια ἔκστασις ;
Ps. xxx. 23. Often, fear, fright, amazement, 1 Sam. xi. 7; 2 Chron. xiv. 14, xvii.
10 ; Ps. cxvi. 11, ἐγὼ εἶπα ἐν τῇ ἐκστάσει μου· πᾶς ἄνθρωπος ψεύστης = 127. So in Ν. Τ.
Mark v. 42, xvi. 8, Luke v. 26, Acts iii. 10, the state caused by the perception of
unusual things, things alien from the ideas of daily life, so that a man does not know
what to say. Luke v. 26, ἔκστασις ἔλαβεν πάντας . . . καὶ ἐπλήσθησαν φόβου λέγοντες
ὅτι εἴδομεν παράδοξα σήμερον. Cf. Stob. Floril. civ. 7 (Menand.), πάντα δὲ τὰ μηδὲ προσ-
Sokóμev čкотασw pépet. Lastly, (c.) the state of rapture, ecstasy (Verzückung). First
used in this sense in profane Greek by the Neo-Platonists. The term occurs in this sense,
first in Philo, who explains it in connection with Gen. ii. 21, xv. 12, where the LXX.
translate by ekoтaois. (Isa. xxix. 10 = πveÛμa kaтavúžews.) Without reference
¶
πνεῦμα κατανύξεως.)
to these passages, Philo explains ecstasy as ἡ ἠρεμία καὶ ἡσυχία τοῦ νοῦ, as ἐνθουσιοῦντος
kaì Deodoρýtov tò tálos (quis rer. div. Haer. 510 sqq., ed. Mang.); ibid. 511, тâ dè πρо-
τῷ
φητικῷ γένει φιλεῖ τοῦτο συμβαίνειν ; ἐξοικίζεται μὲν γὰρ ἐν ἡμῖν ὁ νοῦς κατὰ τὴν τοῦ θείου
πνεύματος ἄφιξιν, κατὰ δὲ τὴν μετανάστασιν αὐτοῦ πάλιν εἰσοικίζεται. Θέμις γὰρ οὐκ
ἐστι θνητὸν ἀθανάτῳ συνοικῆσαι· διὰ τοῦτο ἡ δύσις τοῦ λογισμοῦ καὶ τὸ περὶ αὐτὸν σκότος
ἔκστασιν καὶ θεοφόρητον μανίαν ἐγέννησε. For Philo, then, ecstatic states are those in
which man receives supersensuous, divine revelations, in which, on the one hand, the
limits of ordinary powers of receptivity are broken down, whilst, on the other hand, they
are contracted; therefore, as e.g. in the case of Balaam, Num. xxiv. 3, 4, xxii. 31, of the
servant of Elisha, 2 Kings vi. 17; Jer. i. 11, 13. The biblical expression for this is, to
Εκστασις
Καθίστημι
311
have the eyes opened, to see visions. Cf. Luke xxiv. 16. Comparing herewith the N. T.
passages, Acts x. 10, xi. 5, xxii. 17, we find that ecstasy is that condition in which men,
who are naturally unfit for the apprehension of supersensuous things, receive supersensu-
ous revelations, whether in the form of symbols shown to them,-like the cloth containing
animals in Peter's case, Acts x. 10, xi. 5, the almond branch and the boiling pot, with
Jeremiah, i. 11, 13, or realities, as in the case of Balaam, of the servant of Elisha,-the
state in which a man is either transported out of the sensible bounds which previously
limited his perception, cf. Rev. i. 10, ¿yevóµnv év пνeúμатi, 2 Cor. xii. 1 sqq., or in
which these bounds momentarily disappear, as in the case of Zacharias, Luke i. 11 sqq.
We might apply this term to all the states, of various degrees of strength, in which men
have received divine communications, cf. Delitzsch, Bibl. Psychol. v. 5.
α
T
Kalí o тnμl, (I.) transitive, (a.) to set down, to bring to, Acts xvii. 15 (Tisch.
kaðiσtávovtes); (b.) to place anywhere in an office, in a condition, etc., e.g. eis àpxǹv, eis
àπоρíaν, etc. So Matt. xxiv. 45, 47; Luke xii. 42, 44; Acts vi. 3; Matt. xxv. 21, 23
(Heb. ii. 7, Received text). (c.) With double accusative to make somebody something, to
put in a situation or position. This primarily in reference to an office or business which is
assigned = to appoint any one as something, e.g. Baoiλéa, äρxovта, πíтрожоν. So Luke xii.
14; Acts vii. 10, 27, 35; Tit. i. 5; Heb. vii. 28, v. 1, viii. 3. Then of the most various
conditions or situations, e.g. Plut. Phileb. 16 B, où µǹv čoтi kaλλíwv ódòs ovd' av yévolto,
ἧς ἐγὼ ἐραστὴς εἰμὶ ἀεί, πολλάκις δέ με ἤδη διαφυγοῦσα ἔρημον καὶ ἄπορον κατέστησεν ;
Eurip. Androm. 636, kλalovтá σE KATаσTÝσEL. So is Rom. v. 19 to be understood,
ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως
καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. The choice of the
dià toû évòs oi
somewhat peculiar term instead of the more simple yíyveolaɩ, is not to be explained on
the supposition that the word in these connections means to present, to cause to appear,
-a false supposition, since kaðɩσtávať, unlike ovvioτávai, denotes an actual appointment
or setting down in a definite place, whereas the reference to others has to be indicated by
the context or by the peculiarity of the situation, e.g. Thuc. ii. 42, tǹv evλoyíav þavepàv
σημείοις καθιστάναι; Soph. Αnt. 653, ψευδή γ' ἐμαυτὸν οὐ καταστήσω πόλει. Further,
such a supposition leaves unexplained phrases like Isocr. 211 С, éπíπоvov тòv Bíov κaði-
στάναι
σTávaι = to make one's life miserable, as also the use of the passive as synonymous with
γίγνεσθαι, e.g. Eurip. Androm. 385 sq., καὶ λαχοῦσά τ᾿ ἀθλία καὶ μὴ λαχοῦσα δυστυχής
Kalíoτaμaι (which is not to be confounded with the present middle). Compare, too, the
corresponding use of the intransitive senses, e.g. Soph. Oed. Col. 356, púλağ dé µov tiotη
KATÉσTηs. The choice of the expression in Rom. v. 19 rather arose, partly from its not
being simply the moral quality that is referred to, but, above all, the thence resulting
situation of those who are sinners (cf. ver. 18, which serves as foundation for ver. 19),
partly from regard to the influence exercised from another quarter, especially to the idea
of δικαίωσις, inasmuch as it is a μετάθεσις.—2 Pet. i. 8, οὐκ ἀργοὺς οὐδὲ ἀκάρπους (ὑμᾶς)
Καθίστημι
Αποκατάστασις
312
KAÐίOTηOW.-(II.) Intransitive, to exist as something, cf. above cited, Oed. Col. 356. The
= So Jas. iii. 6,
present middle to take a character or position, to come forward, to appear.
iv. 4, ὃς ἂν οὖν βουληθῇ φίλος εἶναι τοῦ κόσμου, ἐχθρὸς τοῦ θεοῦ καθίσταται. Το under-
stand this as present passive = yiyveolaɩ, increases the obscurity of the passage, and is
itself rendered awkward by the relation of this sentence (ovv) to the previous one.
α
T
'A π о к а O Í σ т η μ, Acts i. 6, -ávw; Mark ix. 12, -oráw; cf. Winer, § 14. 1; to
set again in a place, to bring back. (I.) ȧ. Tí, to reinstate anything, e.g. Toùs vóµovs, Dem.
xviii. 90, etc. So in N. T. Matt. xvii. 11, cf. Mark ix. 12, of Elias, 'Hλías pèv ÉρXEται
καὶ ἀποκαταστήσει πάντα. It depends mainly on understanding rightly the object
πávτa, which is rendered indistinct by its generality. The expression refers primarily
In what
back to Mal. iii. 22 (iv. 4), ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱὸν κ.τ.λ.
breadth of meaning the passage must be taken, we learn from Luke i. 17, cf. ver. 16.
This consideration, alone, however, does not render it intelligible. Equally impossible is
it to explain the ȧTоKаTаσтhoe Távтa in its biblical connection by means of Ecclus.
xlviii. 10, ἐπιστρέψαι καρδίαν πατρὸς πρὸς υἱὸν καὶ καταστῆσαι φυλὰς Ἰακώβ, or by the
notions of the Talmud; cf. Lightfoot, Hor. Hebr. Matt. xvii. 11, " Purificabit nothos eosque
restituet congregationi, Tr. Kiddusch. lxxi. 1; Israeli reddet urnam Mannae, phialam sacri
olei, phialam aquae, et sunt qui dicunt virgam Aaronis, Tanchum in Exod. i." Rather do
the words of Elijah in 1 Kings xix. 10, 14, suggest the correct interpretation,—the inter-
pretation, too, which answers to the character of the sacred history,-namely, that the
passage treats of the restoration of the covenant that had been deserted by the people.
Thus is explained, also, the expansion of the prophecy in question, Luke i. 16, 17, as well
as the connection with Moses in which Elias appears on the mount of transfiguration, cf.
Mal. iii. 24 (iv. 6). The context in Matthew and Mark thus also receives its due emphasis.
(II.) ȧTOKα◊. Tí Tivi, to bring something back to somebody, to return. Heb. xiii. 19, iva
τάχιον ἀποκατασταθῶ ὑμῖν; cf. Polyb. iii. 98, ἐὰν ἐξαγαγὼν τοὺς ὁμήρους αποκαταστήσῃ
τοῖς γονεῦσι καὶ ταῖς πόλεσιν. With Acts i. 6, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις
τὴν βασιλείαν τῷ Ἰσραήλ, Raphel compares Polyb. ix. 30, καὶ τοὺς νόμους καὶ τὸ πάτριον
vµîv ȧkokatéσtŋσe Toλíтevμa. As to the thing meant, compare, besides, the prophetical
passages, Mic. iv. 7, 8, v. 3, Amos ix. 11, especially Mark xi. 10, evλoynµévn ǹ ¿pxo-
μένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυίδ; Matt. xxi. 43, ἀρθήσεται ἀφ᾽ ὑμῶν ἡ βασιλεία
TOû DEOÛ K.T.λ. (III.) The passive to be recovered, of sick persons, diseased members.
Matt. xii. 13; Mark iii. 5, viii. 25; Luke vi. 10.
θεοῦ
'ATOKаTάσ Taois, n, restitution of a thing to its former condition, rerum ex
᾿Απο
turbis in priorem ordinem restitutio (Bengel). Polyb. iv. 23, ews âv ek toû yeyovótos kivý-
ματος εἰς τὴν ἀποκατάστασιν ἔλθῃ τὰ κατὰ τὴν πόλιν.—Acts iii. 21, ὃν δεῖ οὐρανὸν μὲν
δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν
ἁγίων ἀπ' αἰῶνος αὐτοῦ προφητῶν. The relative ὧν cannot refer to πάντων, because, in
that case, the assimilated relative clause would be a limitation, instead of the addition, of
Αποκατάστασις
Συνίστημι
313
a new attribute (cf. Krüger, § 51. 10). It must therefore be taken as an attribute of
Xpóvwv åπoк., of which times, as object of éλáλnoev, cf. Col. iv. 3; 1 Cor. xiv. 2, 3; Heb.
ii. 3. (The masculine construing of Távτwv does not correspond with the combinations
cited under åπokalíσтημ.) We then see that the contents and goal of the prophecy are
the same in ȧжOK, Tάνт. as in Taλiyyeveola (which see), Matt. xix. 28; cf. Joseph. Antt.
xi. 3. 8, 9, where aλyy. is used interchangeably with ảπок., Rev. xxi. 5; Rom. viii.
19 sqq. The promise of salvation, so long as it has existed (cf. år. aiŵvos), has treated
of the doing away with the condition brought about by sin, and the restoration of the
paradisiacal state willed by God. Cf. Isa. xi. 3, 5, etc.
Συνίστ
Σvvíoτnμi, secondary form avvioτáva, 2 Cor. iii. 1, v. 12, x. 12, 18; Gal. ii. 18.—
(I.) Transitive, to place together, to bring together, to produce, to arrange. (a.) With a thing
as object, to restore or represent, to produce or set forth, the latter with a certain emphasis
corresponding with the strictly complex act denoted by the word. In profane Greek, the
LXX., and Apocrypha, often also in the middle; in the N. T., only in the present and
1st aorist active. The meaning becomes more defined according to the object whose
setting forth or production involves different kinds of procedure, and requires varied
complications, e.g. πрâyμato accomplish; πóλeμov to set on foot; σvμπóσιov=to pre-
πόλεμον = συμπόσιον
pare; Tóλv=to found; Torrelav to establish, and others.
πόλιν
Philo and Josephus use it
πολιτείαν
кті
of the creation of the world; Philo, de opif. Mund. 4, eòs dè µeyaλóπodiv kтíšeiv diavon-
θεὶς ἐνενόησε πρότερον τοὺς τύπους αὐτῆς, ἐξ ὧν κόσμον νοητὸν συστησάμενος ἀποτελῇ τὸν
αἰσθητόν; Joseph. Αntt. xii. 2. 2, τὸν ἅπαντα συστησάμενον θεὸν καὶ οὗτοι καὶ ἡμεῖς σεβό-
µela = to create as an ordered and substantial whole. In mathematics = to describe or make.
Also to prove, to lay before, to fix; in the middle to stand fast; cf. Polyb. iii. 108. 4,
διόπερ ἐπειρᾶτο συνιστάνειν ὅτι κ.τ.λ. ; v. 67. 9, οἱ δὲ . . . τἀναντία τούτων ἐπειρῶντο συνιστ
τάνειν ; Aristot. de Plant. i. 1, συνίσταται πότερον ἔχουσιν ἢ οὐχὶ τὰ φυτὰ ψυχήν; i. 2,
κἀντεῦθεν συνίσταται ἵνα τὸ φυτὸν ἔχῃ τι κρεῖττον παρὰ τὸ ζῷον. Also of actual proof,
Polyb. iv. 5. 6, ἐπὶ δὲ πᾶσι τούτοις συνίστανε τὴν ἐξακολουθήσουσαν εὔνοιαν σφίσι. See
under (b.) Rom. iii. 5, εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν ; v. 8, συνίστησιν
δὲ τὴν ἑαυτοῦ ἀγάπην ὁ θεὸς εἰς ἡμᾶς ὅτι κ.τ.λ. These are the only two places in the
N. T. in which it is joined with a thing as object. Still it is clear that the simple
meaning, to show, to represent, does not satisfy the context, which demands an import such
as is found elsewhere in the Pauline writings (in which alone the word occurs), and
indeed usually (b.) with personal object, either with two accusatives, Gal. ii. 18, πаρаßáтην
ἐμαυτὸν συνιστάνω ; 2 Cor. vii. 11, συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι ; cf. Phil. quis rer.
div. haer. 517, συνίστησιν αὐτὸν προφήτην; Joseph. Antt. vii. 2. 1, συνιστων ἑαυτοὺς ὡς
euvovs, where the second object has the emphasis; or the perfect with simple accusative=
to exhibit, to represent one rightly, to commend, to praise; so often in Xenophon, Plato,
Demosthenes, Plutarch ; Hesych. συνιστάνειν· ἐπαινεῖν ; Rom. xvi. 1, συνίστημι ὑμῖν Φοίβην ;
2 Cor. iii. 1, ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; ἢ μὴ χρήζομεν ὥς τινες συστατικῶν
2 R
Συνίστημι
Υπόστασις
314
ἐπιστολῶν πρὸς ὑμᾶς ἢ ἐξ ὑμῶν; iv. 2, τῇ φανερώσει τῆς ἀληθείας συνιστάντες ἑαυτοὺς
πρὸς πᾶσαν συνείδησιν ἀνθρώπων ἐνώπιον τοῦ θεοῦ; v. 12, vi. 4, συνιστάντες ἑαυτοὺς ὡς
θεοῦ διάκονοι; Χ. 12, 18, οὐ γὰρ ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος, ἀλλὰ ὃν ὁ
κύριος συνίστησιν. In like manner the passive, 2 Cor. xii. 11.
(II.) Intransitive, 2d aorist and perfect, in the N. Τ. only the perfect = to stand
together ; τινί, either with or against one, in a friendly or hostile sense, never, however, to
denote mere juxtaposition ; accordingly, in Luke xi. 32, καὶ τοὺς δύο ἄνδρας τοὺς συνεστώτας
αὐτῷ, the choice of the word refers back to ver. 31. Then = to stand together, to subsist,
answering to the transitive to restore, to put down, to arrange. Thus ἐκ τινός, to consist
of something, Xen. Mem. iii. 6. 14, ἡ πόλις ἐξ οἰκιῶν συνέστηκε, to have stability, e.g.
Aristot. Eth. Eud. vii. 9, τὸ κοινὸν πᾶν διὰ τοῦ δικαίου συνέστηκεν (cf. συνεστηκός, synonym
with πεπηγός, Id. Meteor. iv. 5). So 2 Pet. iii. 5, γῆ ἐξ ὕδατος καὶ δι᾽ ὕδατος συνεστῶσα,
τῷ τοῦ θεοῦ λόγῳ (Gen. i. 2 ; 1 Pet. iii. 20); Col. i. 17, τὰ πάντα ἐν αὐτῷ συνέστηκεν ;
cf. Heb. i. 3, φέρων τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ.
Επισύστασις, ή, not proved to exist in profane Greek till Sextus Empiricus
(the 2d century A.D.), which has probably occasioned the reading ἐπίστασις (cf. 2 Macc.
vi. 3) in both places in the LXX. On the other hand, in the LXX. and Josephus.
Num. xxvi. 9, οὗτοί εἰσιν οἱ ἐπισυνιστάντες ἐπὶ Μωυσῆν καὶ ᾿Ααρὼν ἐν τῇ συναγωγῇ
Κορὲ ἐν τῇ ἐπισυστάσει κυρίου ; xvi. 40, ὥσπερ Κορὲ καὶ ἡ ἐπισύστασις αὐτοῦ — insurrec-
tion, rebellion, from ἐπισυνίστημι, intransitive, and in a hostile sense, to stand together
against, to rebel, Num. xiv. 35, xxvi. 9; in a friendly sense, to stand by or together with,
to unite together, in Sext. Emp. The substantive occurs only in a hostile sense, so also
in Josephus, C. Apion. i. 20, ὢν ἐκ τῆς αὐτῆς ἐπισυστάσεως; Sext. Εmp. adv. Eth. 127,
πλειόνων κακῶν ἐπισύστασιν. It has the same sense in Acts xxiv. 12, ἐπισύστασιν ὄχλου,
and will also have the same in 2 Cor. xi. 28, χωρὶς τῶν παρεκτὸς ἡ ἐπισύστασίς μου
(genitive of the object, as in Num. xxvi. 9), ἡ καθ᾽ ἡμέραν κ.τ.λ.,—conclusively in relation
to that which πολλάκις (ver. 26 sqq.) the apostle had to encounter, which presented itself
in opposition to him.
Ὑπόστασις, ή, (I.) transitively, setting under, laying the foundation.-(ΙΙ.) In-
transitively, (a.) stay, support, foundation, substructure, Diod. Sic. i. 66, xiii. 82; cf. Ezek.
xliii. 11; (b.) figuratively, that which lies at the foundation of a matter, e.g. the subject on
which one writes, speaks, etc., the matter treated of “ sujet "); Polyb. iv. 2. 1, καλλίστην
ὑπόστασιν ὑπολαμβάνοντες εἶναι ταύτην (if this example of the usage, which is apparently
the only one adducible, ought not to be referred to the other, namely, design, project).
We have an analogous use in 2 Cor. ix. 4, μὴ πᾶς . . . καταισχυνθῶμεν . . . ἐν τῇ ὑποστάσει
ταύτῃ, and xi. 17, ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως, which is explained after the
example of Theophyl., ὑπόστασιν τὴν ὑπόθεσιν, τὸ αὐτὸ τὸ πρᾶγμα, ἤτοι τὴν οὐσίαν τῆς
καυχήσεως νόει. But it is not perceived why the apostle, without apparent reason,
those so striking an expression instead of the commoner πράγμα, 2 Cor. vii. 11; 1 Thess.
Υπόστασις
Καθαρός
315
iv. 6 ; cf. also 2 Cor. ix. 3, ἐν τῷ μέρει τούτῳ, to which must be added, that if this meaning
is accepted for 2 Cor. ix. 4, the word would seem to be redundant, cf. 2 Cor. x. 8; on
the other hand, as in 2 Cor. xi. 17, the simple expression ἐν τῷ καυχᾶσθαι με, cf. xii.
1, 6, or ἐν τῇ καυχήσει ταύτῃ, xi. 10, must have readily suggested itself.
When we
attempt to substitute the correspondent καύχημα for ὑπόστασις τῆς καυχήσεως, the
unsuitableness of this explanation becomes plain at once. The expression in 2 Cor.
xi. 17 clearly denotes something special, something characterizing the kind and manner
of boasting; as also in ix. 4 (where τῆς καυχήσεως is a false reading) the word answers
to τὸ καύχημα ἡμῶν τὸ ὑπὲρ ὑμῶν ἐν τῷ μέρει τούτῳ. See under (d.) (c.) The real nature
of a thing, in contrast to its appearance or outward show, e.g. Diog. Laert. Pyrrhon. ix. 91,
ζητεῖται δὲ οὐκ εἰ. φαίνεται τοιαῦτα, ἀλλ᾽ εἰ καθ᾽ ὑπόστασιν οὕτως ἔχει; Artemidor.
Oneirocr. iii. 14, φαντασίαν μὲν ἔχειν πλούτου, ὑπόστασιν δὲ μή; Plut. Μor. 894 Β (de
iride), τῶν μεταρσίων παθῶν τὰ μὲν καθ᾽ ὑπόστασιν γίνεται, οἷον ὄμβρος, χάλαζα τὰ δὲ
κατ᾽ ἔμφασιν, ἰδίαν οὐκ ἔχοντα ὑπόστασιν; Aristot. de Mund. 4. In patristic Greek
opposed to σχῆμα, δόκησις, et al., vid. Suic. Thes. s.v. So in Heb. i. 3, απαύγασμα τῆς δόξης
καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, where δόξα denotes the revealed glory, ὑπόστασις
the divine essence underlying the divine self-revelation. (d.) Answering to ὑφίστασθαι, το
undertake, take upon oneself, hold out, endure, offer resistance, e.g. opposed to φεύγειν; Xen.
Cyrop. iv. 2. 31, ὑπόστασις denotes also courage, stedfastness; e.g. Polyb. iv. 50. 10, οἱ
δὲ Ρόδιοι, θεωροῦντες τὴν τῶν Βυζαντίων ὑπόστασιν; vi. 55. 2, οὐχ᾽ οὕτω τὴν δύναμιν,
ὡς τὴν ὑπόστασιν αὐτοῦ καὶ τόλμαν καταπεπληγμένων ὑπεναντίων. Diod. Sic., Josephus,
see Wetstein on 2 Cor. ix. 4. Cf. ὑποστατικός, -ως = stedfast, Stob. Floril. i. 64, δεινῶν
ὑποστατικὰ ἕξις. Diod. Sic. xx. 78 opposed to δειλιάσας. Similarly the LXX. have trans-
lated n mir, Ps. xxxix. 8, and mypm, in Ruth i. 12, Ezek. xix. 5, by ὑπόστασις, as elsewhere
by ὑπομονή (cf. Ps. xxxix. 8a); because the Greek word ἐλπίς lacked the psychological
definiteness of the Hebrew word; see ἐλπίς. It must therefore, as a synonym of ἐλπίς, ὑπο-
μονή, be translated by confidence, assurance, Heb. iii. 14, ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως
μέχρι τέλους βεβαίαν κατάσχωμεν, cf. ver. 6, ἐὰν τὴν παῤῥησίαν καὶ τὸ καύχημα τῆς ἐλπίδος
κατάσχωμεν ; xi. 1, ἔστι δὲ πίστις ἐλπιζομένων ὑπόστασις; cf. under ἔλεγχος. This mean-
ing, therefore, is appropriate also in 2 Cor. ix. 4, xi. 17.
K
"
29
Καθαρός, ά, όν, connected with the Latin castus and the German “ heiter
pure, clean, without stain, without spot, synonymous with ἀμίαντος; free from mixture,
ó
synonymous with ἄκρατος = clear; cf. Xen. Cyrop. viii. 7. 20, ἄκρατος καὶ καθαρὸς ὁ νοῦς ;
Jas. i. 27, θρησκεία καθαρὰ καὶ ἀμίαντος.—(Ι.) In a physical sense, of vessels, clothes,
etc., Matt. xxiii. 36, xxvii. 59; Rev. xv. 6, xix. 8, 14, xxi. 18, 21.—(II.) Transferred
to the sphere of morals, e.g. Pind. Pyth. v. 2, καθαρὰ ἀρετή; Plat. Rep. vi. 496 D, καθαρὸς
ἀδικίας τε καὶ ἀνοσίων ἔργων; Crat. 403 Ε, ψυχὴ καθαρὰ πάντων τῶν περὶ τὸ σῶμα
κακῶν καὶ ἐπιθυμιών. In later Greek, από τινος instead of the simple genitive, eg. Dio
Καθαρός
Καθαίρω
316
·
Cass. xxxvii. 24, καθαρὰν ἀπὸ πάντων αὐτῶν ἡμέραν ἀκριβῶς τηρῆσαι. We meet more
frequently the phrase καθαραὶ χεῖρες in Herod., Aesch. Plut., etc. Plut. Pericl. 8, οὐ
μόνον τὰς χεῖρας δεῖ καθαρὰς ἔχειν τὸν στρατηγόν, ἀλλὰ καὶ τὰς ὄψεις; cf. Job ix. 30,
xxii. 30 ; Xen. Cyrop. viii. 7, ἔργα καθαρὰ καὶ ἔξω τῶν ἀδίκων; cf. μίασμα, of a crime.
See under καθαρίζω. Καθαρός denotes both moral pureness and innocence; (α.) the former
in Matt. v. 8, οἱ καθαροὶ τῇ καρδίᾳ ; 1 Tim. i. 5, ἀγάπη ἐκ καθαράς καρδίας (cf. 1 Pet.
i. 22, ἐκ καρδίας ἀλλήλους ἀγαπήσατε, where the Received text has ἐκ καρδ. καθαρᾶς) καὶ
συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου; 2 Tim. ii. 22, ἐπικαλεῖσθαι τὸν κύριον ἐκ
καθαρ. καρδ. Jas. i. 27, see above. The phrase καθαρὸς τῇ καρδίᾳ, καθ. καρδία, answers
both to the Heb. 125 12, Ps. xxiv. 4 (Ps. lxxiii. 1 = εὐθὺς τῇ καρδίᾳ; Acts viii. 21, ἡ
καρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ, cf. Job ix. 30, xxii. 30; xxxiii. 9,
καθαρός [1] είμι οὐχ ἁμαρτών, ἄμεμπτός εἰμι, οὐ γὰρ ἠνόμησα; viii. 6, εἰ καθαρὸς
εἶ καὶ ἀληθινός), and to any, Prov. xxii. 11 (ὅσιαι καρδίαι) ; είπε ah, Ps. 1. 12. In the
N. T. passages and in most of the O. T., the meaning, which lies on the surface, is pure,
ἁπλότης, cf. Gen. viii. 21. Then (6.) = guiltless, Acts xx. 26, καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος,
and without such an addition in Acts xviii. 6. Also equivalent to purified, John xv. 3,
καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν; cf. ver. 2, καθαίρει τὸ κλῆμα; xiii. 10, ὁ
λελουμένος ἐστὶν καθαρὸς ὅλος; cf. the combination of καθαρίζειν with ἄφεσις, Heb. ix. 22.
The phrase καθαρὰ συνείδησις, 1 Tim. iii. 9, ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθ.
συνειδ. ; 2 Tim. i. 3, τῷ θεῷ λατρεύω ἐν καθ. σ., cf. 1 Tim. i. 15, μεμίανται αὐτῶν ὁ νοῦς
καὶ ἡ συνείδησις, opposed to πάντα καθαρὰ τοῖς καθαροῖς, denotes a conscience troubled with
no guilt, as well as a conscience freed from guilt; cf. with 2 Tim. i. 3, Heb. ix. 14, tò
αἷμα τοῦ Χριστοῦ καθαριεῖ τὴν συνειδ. ὑμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι.
It is finally to be remarked that καθ. is applied (c) to so-called Levitical, ritual, or theocratic
cleanness (see καθαρίζειν), as opposed to κοινός or ἀκάθαρτος; cf. Heb. ix. 13, ἁγίαζει τους
κεκοινωμένους πρὸς τὴν τῆς σαρκὸς καθαρότητα; Acts x. 15, xi. 19; Rom. xiv. 20, πάντα
μὲν καθαρά ; cf. ver. 14, οὐδὲν κοινὸν δι' αὐτοῦ εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ
κοινόν. Κοινόν is common in the sense of unclean, i.e. connected with sin, inasmuch as
that in which the whole world shares cannot be admitted into the sphere of the fellowship
of God until it is taken out of connection with the world (cf. ἁγιάζειν πρὸς καθαρότητα),
until in some way or other, by washing, etc., or prayer (on Rom. xiv. 14, Tit. i. 15, cf.
1 Tim. iv. 4, 5), really or symbolically, that is removed, which indicates a connection
with the world estranged from fellowship with God; Mark vii. 2, κοιναῖς χερσὶν τοῦτ᾽
ἔστιν ἀνίπτοις; Matt. xxiii. 26; Luke xi. 41. See under καθαρίζειν.
Καθαίρω, fut. -αρώ, to cleanse, to purify; John xv. 2, καθαίρει τὸ κλῆμα ἵνα
καρπὸν πλείονα φέρῃ = κλᾶν, later κλαδᾶν, κλαδεύειν ; cf. Phil. de Somn. ii. 667, ed. Mang.,
καθάπερ τοῖς δένδρεσιν ἐπιφύονται βλάσται περισσαί, μεγάλαι τῶν γνησίων λώβαι, ἃς
καθαίρουσι καὶ ἀποτέμνουσι προνοίᾳ τῶν ἀναγκαίων οἱ γεωργοῦντες· οὕτω τῷ ἀληθεῖ καὶ
ἀτύφῳ βίῳ παρανέβλαψεν ὁ κατεψευσμένος καὶ τετυφωμένος, οὗ μέχρι ταύτης τῆς ἡμέρας
Καθαίρω
Καθαρίζω
317
οὐδεὶς εὕρηται γεωργὸς, ὃς τὴν βλαβερὰν ἐπίφυσιν αὐταῖς ῥίζαις ἀπέκοψε. Plat. Fut. iii. A,
ἡμᾶς ἐκκαθαίρει τοὺς τῶν νέων τὰς βλάστας διαφθείροντας. On the use of the word in a reli-
gious sense = lustrare, expiare, Heb. x. 2, διὰ τὸ μηδεμίαν ἔχειν συνείδησιν ἁμαρτιῶν τοὺς λατ-
ρεύοντας ἅπαξ κεκαθαρμένους (D Ε Κ, κεκαθαρισμένους, Lachm. κεκαθερισμ). See καθαρίζω.
Ο
Καθαρίζω, καθαριῶ, ἐκαθάρισα, ἐκαθαρίσθην = καθαίρω, only in biblical and (though
rarely) in ecclesiastical Greek to cleanse, to free from dirt or uncleanness; Matt. xxiii.
25; Luke xi. 39; Mark vii. 19. Used of Levitical or ritual cleansing in opposition to
κοινοῦν, cf. Acts x. 15, xi. 9, ἃ ὁ θεὸς ἐκαθάρισε, σὺ μὴ κοίνου. See under καθαρός.
Used of the removal or healing of leprosy, which excluded the person affected from the
community of the people of God because he was ἀκάθαρτος; cf. the remarks of Bähr,
Mos. Cult. ii. 460, who, in view of Num. xii. 12, 2 Kings v. 7, aptly designates leprosy
living death; so Matt. viii. 2, 3, x. 8, xi. 5;
vii. 22, xvii. 14= πω; Lev. xiii. 13, etc.
of Matt. viii. 2, 3 to declare clean, it is
Christo aliquid tribueretur, quod ipse tamen, sec. v. 4, a sacerdotibus fieri debere jussit." In
a moral sense, 2 Cor. vii. 1, καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ κ.τ.λ.; Jas. iv. 8,
καθαρίσατε χεῖρας, ἁμαρτωλοι, καὶ ἁγνίσατε καρδίας ; cf. Prov. xx. 8.
Mark i. 40, 41, 42; Luke iv. 27, v. 12, 13,
Against the explanation formerly in vogue
aptly remarked by Kypke, Observv. Scr.,
"sic
Transferred to the religious sphere, it is used by the LXX. and in the N. T. like
καθαίρειν in profane Greek = to purify by propitiating, expiare, lustrare. So, in particular,
Herod., Xen., Thucyd. Herod. i. 43, ὁ καθαρθεὶς τὸν φόνον; 44, τὸν αὐτὸς φόνου ἐκάθηρε ;
35, ἀπικνέεται ἐς τὰς Σάρδις ἀνὴρ συμφορῇ ἐχόμενος καὶ οὐ καθαρὸς χεῖρας . . . παρελθὼν
δὲ οὗτος ἐς τὰ Κροίσου οἰκία κατὰ νόμους τοὺς ἐπιχωρίους καθαρσίου ἐδέετο κυρῆσαι.
Κροῖσος δέ μιν ἐκάθηρε. ἔστι δὲ παραπλησίη ἡ κάθαρσις τοῖσι Λυδοῖσι καὶ τοῖσι Ἕλλησι.
Xen. Anab. v. 7. 35, ἔδοξε καὶ καθᾶραι τὸ στράτευμα, καὶ ἐγένετο καθαρμός; Thuc. iii. 104
E;
Plat. Legg. ix. 868 A, the middle opposed to τὸ βλάβος, τὴν βλάβην ἐκτίνειν ; Phaedr. 113 D,
καθαιρόμενοι τῶν τε ἀδικημάτων διδόντες δίκας; cf. Legg. 872 Ε, τοῦ γὰρ κοινοῦ μιανθέντος
αἵματος οὐκ εἶναι κάθαρσιν ἄλλην, οὐδὲ ἔκπλυτον ἐθέλειν γίγνεσθαι τὸ μιανθέν, πρὶν φόνον
φόνῳ ὁμοίῳ ὅμοιον ἡ δράσασα ψυχὴ τίσῃ καὶ πάσης τῆς ξυγγενείας τὸν θυμὸν ἀφιλασαμένη
κοιμίσῃ. Cf. Nagelsbach, Nachhomer. Theol. p. 536, “Ιλασμός requires κάθαρσις as its
supplement, the washing away of the μíaopa of guilt cleaving to the sinner."-This
usage enables us to explain why the LXX. render not only 7, but in Ex. xxix. 37,
xxx. 10, e also, by καθαρίζειν, as Dep in Ex. xxix. 36, xxx. 10 = καθαρισμός. Π
indeed, is mostly applied to Levitical purifications; but it is also used of the purification
from sin effected by means of propitiation. It occurs conjoined with " in Lev. xvi. 30,
ἐξιλάσεται περὶ ὑμῶν, καθαρίσαι ὑμᾶς ἀπὸ πασῶν τῶν ἁμαρτιῶν ὑμῶν ἔναντι κυρίου καὶ
καθαρισθήσεσθε; cf. vv. 32-34. Further, cf. xvi. 19, 20, ῥανεῖ ἐπὶ τὸ θυσιαστήριον ἀπὸ τοῦ
αἵματος... καὶ καθαριεῖ αὐτὸ καὶ ἁγιάσει αὐτὸ ἀπὸ τῶν ἀκαθαρσιῶν τῶν υἱῶν Ἰσραήλ,
καὶ συντελέσαι ἐξιλασκόμενος τὸ ἅγιον κ.τ.λ. Further, Num. viii. 21, in the account of
the consecration of the Levites, where the purification was not merely ritual, cf. viii. 7,
Καθαρίζω
Καθαρίζω
318
TO
12, 21, where ver. 21, éğıλácaтo teρì avtŵv åþaɣvíoaolai avтoús; Ps. li. 4, 9; Jer.
xxxiii. 8. In general, we must abide by the position that the idea of a seriously-meant
purification from sin lies at the basis of , even where it is used of Levitical purifica-
tions (cf. the sin-offerings in the laws relating to purification), even though the impurity
is to be regarded less as the result of misconduct than as the suffering of what community
of nature infected with sin brings in connection with such processes as generation, birth,
death, etc. The not quite rightly so-called Levitical, or better, theocratic uncleanness, is
the consequence rather of the bearing than of the committal of sin. For this reason the
purification connected with propitiation does not materially differ from that which was
prescribed for Levitical impurity. One might say, on the one hand, it is the personal
appropriation of propitiation; on the other, where there was no personal guilt requiring
propitiation, it was deliverance from the suffering of sin. Kalapičew accordingly holds a
middle position between iλáoкeσlai and åɣiáçei; see the passages quoted, as also Ex. xxix.
37, καθαριεῖς τὸ θυσιαστήριον καὶ ἁγιάσεις αὐτὸ καὶ ἔσται τὸ θυσιαστήριον ἅγιον τοῦ ἁγίου ;
Lev. viii. 15, ἐκαθάρισεν τὸ θυσιαστήριον καὶ ἡγίασεν αὐτὸ τοῦ ἐξιλάσασθαι ἐπ᾿ αὐτοῦ,
where κal. = XUN. So also in the N. T., especially in the Epistle to the Hebrews, which,
above all other N. T. books, is closely related to the O. T., and shows the influence of the
Greek literature. There the word kalaρiew holds the same position as a term. techn. that
is held by Sikaιoûv in Paul's writings, with the difference that what in Sukaιoûν (also
holding a midway position between ἱλάσκεσθαι and ἁγιάζειν) appears as a judicial
act, in καθαρίζειν is represented as an effect produced in the object itself; δικαιοῦν,
on the contrary, refers to an effect produced on the relation of the object to God.
This corresponds with the point of view from which the Epistle to the Hebrews speaks
of the law; see vóμos. In the Epistle to the Hebrews κalapičew has various objects.
(1) The person and the conscience, Heb. ix. 14, τὸ αἷμα τοῦ Χριστοῦ καθαριεῖ τὴν συνεί
δησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι ; cf. x. 2, διὰ τὸ μηδεμίαν ἔχειν
συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους. According to this, purifica-
tion is the removal of our consciousness of guilt by the appropriation of the atoning
sacrifice of Christ (vid. aîpa). (2) With impersonal objects, such as the sanctuary and
its vessels, Heb. ix. 22, ἐν αἵματι πάντα καθαρίζεται, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται
ἄφεσις ; ver. 23, ἀνάγκη οὖν τὰ ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι,
αὐτὰ δὲ τὰ ἐπουράνια κρείττοσιν θυσίαις παρὰ ταύτας. According to this, purification is
dè
a removal of our sins out of the consciousness of God (cf. x. 17; Lev. xvi. 16) as the
condition of peois, and therewith of the purification of the conscience. Ka@apičewv,
Καθαρίζειν,
therefore, in itself is equivalent to ἀφαιρεῖν ἁμαρτίας, Heb. x. 4; περιελεῖν ἁμαρτίας,
x. 11; it puts it, however, that our guilt is removed both from God's consciousness and
also from our own by virtue of the appropriation or acceptance of the atoning sacrifice.
The sanctuary for purification, as the place of divine intercourse with men, is made
impure by the intervention of sin, Lev. xvi. 16. Hence the purification thereof may be
explained as the removal of our sin from the consciousness of God, cf. Jer. xxxi. 34.
Καθαρίζω
Κάθαρμα
319
1
In the remaining passages of the N. Τ., καθαρίζειν, likewise synonymous with ἀφαιρεῖν
ἁμαρτίας, is conjoined with ἁγιάζειν, but without the dogmatic precision of the Epistle
to the Hebrews. Eph. v. 26, ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λούτρῳ τοῦ ὕδατος κ.τ.λ.;
Tit. ii. 14, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον.
In closer approximation to the usage of the Epistle to the Hebrews, is 1 John i. 7, τὸ
αἷμα Ἰησοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας, the result of the atoning sacrifice;
1 John i. 9, ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας, where the
explanation of E. Haupt, that the former refers to the actus forensis, and καθ. ἀπὸ κ.τ.λ.
to the renewal of the man by virtue of the indwelling Sikatooúvn, contradicts alike the
conception of δικαιοσύνη and the conception of ἀδικία, which describes the nature of the
ἁμαρτίας and the condition of the subject brought about by them, apart from the fact
that it is an error to confound the conception of purifying with that of renewal, cf. 1 John
iii. 3–9. Worthy of note is, further, Acts xv. 9, οὐδὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν,
τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν, where the expression is defined by what is related
in Acts x. 15, 34, xi. 2 ff.
Καθαρισμός, ὁ, purification, for which in profane Greek is used καθαρμός
purification, process of purification, sacrifice of purification, Plat., Plut. LXX. = π, Lev.
xiv. 32, xv. 13; 1 Chron. xxiii. 28; 0, Ex. xxix. 36, xxx. 10. Of the purification
of women (Aristot. h. a. vii. 10), Luke ii. 22. Of ritual purification, in Mark i. 44; Luke
v. 14; John ii. 6. The baptism both of John and Jesus is designated καθαρισμός in
John iii. 25, by which the connection between it and the ritual process of purification
(cf. Ezek. xxxvi. 25) and its combination with propitiation (vid. καθαρίζειν), is made
evident; hence βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν, Luke iii. 3 ; Mark i. 4; Acts
ii. 38. Heb. i. 3, καθαρισμὸν ποιησάμενος τῶν ἁμαρτιῶν ἡμῶν, denotes the objective
removal of our sins, cf. Heb. ix. 22, 23; Plat. Rep. ii. 364 Ε, καθαρμοὶ ἀδικημάτων.
Job vii. 21, ym 1997 – ποιεῖν καθαρισμὸν τῆς ἁμαρτίας. In 2 Pet. i. 9, λήθην λαβὼν
τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτημάτων, on the contrary, it denotes the purification
accomplished in the subject, the propitiation appropriated by the subject; see καθαρίζω.
•
Καθαρότης, ή, purity, freedom from the μίασμα of guilt. Heb. ix. 13, τοὺς
κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα. See under κοινόω, σάρξ.
α
Kál a pµа, Tỏ, the defilement swept away by cleansing. Employed in connection
with the process of purification, it denotes the sacrificial victim laden with guilt, and
therefore defiled. Figuratively, offscouring of mankind, Luc. dial. mort. ii. 1, ἐξονειδίζει
ἀνδράποδα καὶ καθάρματα ἡμᾶς ἀποκαλῶν. In 1 Cor. iv. 13, according to Cod. Β, ώσπερει
καθάρματα τοῦ κόσμου ἐγενήθημεν, where ὡς περικαθάρματα is generally read. Josephus,
Bell. Jud. iv. 4. 3, τὰ ἀθύρματα καὶ καθάρματα τῆς χώρας ὅλης
. . λεληθότως παρεισ-
έῤῥευσαν εἰς τὴν ἱερὰν πόλιν· λῃσταὶ δι᾽ ὑπερβολὴν ἀσεβημάτων μιαίνοντες καὶ τὸ
ἀβέβηλον ἔδαφος, οὓς ὁρᾶν νῦν ἐμμεθυσκομένους τοῖς ἁγίοις κ.τ.λ.
Περικάθαρμα
Ακαθαρσία
320
Περι κάθαρμα, τό, offscouring, refuse. Not used in profane Greek. In the LXX.
Prov. xxi. 18, περικάθαρμα δικαίου ἄνομος, Hebrew g. Anon. Cat. in Psalm. i. 600. 32
(Steph. Thes.), περικ. ἑαυτοὺς ἀποκαλοῦντες καὶ πάντων ἐσχάτους. 1 Cor. iv. 13, see
κάθαρμα. Synonymous with περίψημα, what is swept away by wiping.
Ακάθαρτος, ον, (Ι.) Strictly unpurified ; thus only still as equivalent to
unatoned vid. καθαίρω, καθαρίζω), e.g. Plat. Legg. ix. 868 A, ὅστις ἂν ἀκάθαρτος ὢν
τὰ ἄλλα ἱερὰ μιαίνῃ; 854 Β, ἐκ παλαιῶν καὶ ἀκαθάρτων ἀδικημάτων. With this
is connected the use of the word in 2 Cor. vi. 17, ἀκαθάρτου μὴ ἅπτεσθε (cf. vii. 1,
καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελοῦντες ἁγιω-
σύνην), and 1 Cor. vii. 14, ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν,
of Levitical, or, as we ought certainly here to say, theocratic impurity, Acts x. 4, 28,
xi. 8 ; Rev. xviii. 2. On 2 Cor. vi. 17, cf. the fundamental passage Isa. lii. 11. Κοινός,
and with it ἀκάθαρτος, is that which does not belong to the sphere of the fellowship of
God; see under καθαρός, hence the antithesis ἅγιος. On the relation of impurity to
sin, vid. καθαρίζω. Then (II.) - impure, usually transferred to the moral sphere. Plat.
Legg. iv. 716 Ε, ἀκάθαρτος γὰρ τὴν ψυχὴν ὅ γε κακός, καθαρὸς δὲ ὁ ἐνάντιος. Cf. Tim. 92,
τὴν ψυχὴν ὑπὸ πλημμελείας πάσης ἀκαθάρτως ἐχόντων. Demosthenes, Lucian, Plutarch
= libidine impurus; Cicero, animus impurus = vicious, infamous; Sallust, Cat. 15, Suidas,
ἀκάθαρτος· ἁμαρτητικός, inclined to sin. It would appear that we must take it in this
general sense in the combination πνεῦμα ἀκάθαρτον, cf. Rev. xvi. 13, 14, Mark iii. 30, 22.
So Matt. x. 1, xii. 43; Mark i. 23, 26, 27, iii. 11, 30, v. 2, 8, 13, vi. 7, vii. 25, ix. 25;
Luke iv. 36, vi. 18, viii. 29, ix. 42, xi. 24; Acts v. 16, viii. 7; Rev. xviii. 2. Parallel
with δαιμόνιον, cf. Mark vii. 25, 26 ; Rev. xvi. 13, 14, et al. Luke iv. 33, πνεῦμα
δαιμονίου ἀκαθάρτου. Το adduce here Josephus' idea (vid. under δαίμων) for the explana-
tion of this expression and of the thing, is both unnecessary and inappropriate.
(III) The word is used more specially in Eph. v. 5, πᾶς πόρνος ἢ ἀκάθαρτος ἢ
πλεονέκτης; cf. ἀκαθαρσία, Col. iii. 5 ; Eph. iv. 19, etc. It is more comprehensive than
πόρνος, licentious = libidinosus, lustful. Cf. Plut. Oth. 2, ἀνόσιοι καὶ ἄῤῥητοι ἐν γυναιξὶ
πόρναις καὶ ἀκαθάρτοις ἐγκυλινδήσεις.
Ακαθαρσία, ή, uncleanness.-(Ι.) In the ritual sense, in Matt. xxiii. 27, of
whited sepulchres, ἔσωθεν γέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας, cf. Num.
xix. 16. (II.) In an ethical sense, (α.) in general = impurity, as opposed to ἁγιασμός,
1 Thess. ii. 3, ἡ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας, οὔτε ἐν δόλῳ;
Rom. vi. 19, παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ. The same contrast is in
1 Thess. iv. 7, where it denotes more specially (b.) lasciviousness, unchastity. So also
wherever it is conjoined with πορνεία (whoredom); ἀσέλγεια (dissoluteness.) Ακαθαρσία
is the genus of which πορνεία is a species; Eph. v. 3, πορνεία δὲ καὶ ἀκαθαρσία πᾶσα;
iv. 19, ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης. 2 Cor. xii. 21;
Gal. v. 19; Col. iii. 5; Rom. i. 24.
Ακαθάρτης
Καιρός
321
᾿Ακαθάρτης, ή, uncleanness, rare, perhaps only in the Received text, Rev. xvii. 4,
ποτήριον . γέμον ἀκαθάρτητος πορνείας αὐτῆς. Tisch. τὰ ἀκάθαρτα τῆς κ.τ.λ.
•
""
Καινός, ή, όν, new, and that, too, in opposition to what has already existed, is
known, has been used and consumed; καινός therefore looks backwards, whereas its
synonym νέος looks forwards = young, fresh; καινός = not yet having been ; νέος = not
having long been. The former answers to the Latin novus, the latter to the Latin recens.
Tittmann, Synon. Ν. Τ. 59, “ Est enim καινόν quod succedit in locum rei, quae antea adfuit,
N.
quod nondum usu tritum est, novum ; νέος autem est, quod non diu ortum est, recens. Cf.
Döderlein, Lat. Syn. iv. 95, according to whom Manutius on Cic. Famm. xi. 21 thus
rightly describes the distinction, "Novum est non quod nuper, sed quod nunc primum
habemus; recens vero non quod nunc primum, sed quod nuper. Et novum ad rem, recens
ad tempus refertur. Propterea ut simul utrumque significetur, conjunguntur, ut in Cic. Flac.
6, Lege hac recenti ac nova." For its relation to véos, cf. in the N. T. Matt. ix. 17, oivov
νέον εἰς ἀσκοὺς καινοὺς βάλλειν ; Luke v. 38, Matt. xxvi. 29, on the contrary, γέννημα
τῆς ἀμπέλου πίνω μεθ᾽ ὑμῶν καινόν (cf. Rev. xix. 9); Mark xiv. 25. Ps. ciii. 5, ἀνα-
ȧva-
καινισθήσεται ὡς ἀετοῦ ἡ νεότης σου. For the force of καινός, cf. in classical Greek, Xen
Cyrop. iii. 1. 30, καινῆς ἀρχομένης ἀρχῆς, ἡ τῆς εἰωθυίας καταμενούσης ; Mem. iv. 4. 6,
πειρῶμαι καινόν τι λέγειν ἀεί, opposed to περὶ τῶν αὐτῶν τὰ αὐτὰ λέγειν ( ... ἃ ἐγὼ πάλαι
πότε σου ἤκουσα) ; Plat. Rep. iii. 405 D, καινὰ ταῦτα καὶ ἄτοπα νοσημάτων ὀνόματα.
From the N. Τ. cf. Mark ii. 21, τὸ πλήρωμα τὸ καινόν, in contrast with ἱμάτιον παλαιόν,
answering to ἐπίβλημα ῥάκους ἀγράφου; Luke v. 36. Also cf. Matt. xxvii. 60, καινὸν
μνημείον, with John xix. 41, ἐν ᾧ οὐδέπω οὐδεὶς ἐτέθη ; Heb. viii. 13, ἐν τῷ λέγειν Καινὴν
πεπαλαίωκεν τὴν πρώτην. The same antithesis to πρῶτος occurs in Rev. xxi. 1 ; Isa.
xliii. 18, 19.—1 John ii. 7, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλ᾽ ἐντολὴν παλαιὰν, ἣν
εἴχετε ἀπ' ἀρχῆς; ver. 8 ; 2 John 5 ; John xiii. 34. Thus καινός denotes what is new,
8;
inasmuch as it has not previously existed, or as, in contrast with what has previously
existed, it takes the place thereof; and, indeed, primarily, (I.) with predominant reference
to time. It is so used in the passages quoted, and in Matt. xiii. 52, καινὰ καὶ παλαιά.
From the relation of the new to what preceded there results, (II.) in particular, a qualita-
tive difference,the difference of the new, as the better, from the old, as the worse, as that
which is spoiled, etc., which is supplanted by the new. The kawvóv corresponds also to
καινόν
the ἕτερον, to the qualitatively different, whereas véor may stand side by side with the
ἄλλο, the numerically different, because it does not express opposition to what already
exists (though it does not of itself denote the numerically new.) Cf. Plat. Apol. 24 C,
ἕτερα δαιμόνια καινά ; Xen. Cyrop. i. 6. 38, οἱ μουσικοὶ οὐχ οἷς ἂν μάθωσι, τούτοις μόνον
χρῶνται, ἀλλὰ καὶ ἄλλα νέα πειρῶνται ποιεῖν. — ἐν τοῖς μουσικοῖς τὰ νέα καὶ ἄνθηρα
εὐδοκιμεῖ. From the N. Τ. cf. καινὴ διδαχή, Mark i. 27, Acts xvii. 19, with ἕτερον εὐαγγέ
λιον ὃ οὐκ ἔστιν ἄλλο, Gal. i. 6, 7. According to this, one might have expected in Acts
xvii. 21, ἢ λέγειν ἢ ἀκούειν τι καινότερον, rather νεώτερον, just as Demosthenes, in
2 S
Καιρός
Καινίζω
322
Phil. 1, says of the Athenians, οὐδὲν ποιοῦντες ἐνθάδε καθήμεθα, μέλλοντες ἀεί, καὶ ψηφι
ζόμενοι καὶ πυνθανόμενοι κατὰ τὴν ἀγοράν, εἴ τι λέγεται νεώτερον. This gives greater
prominence to the love of mere change; whereas the other, and, in profane writers, far
more common expression, directs attention at the same time to what is attractive in such
change, namely, the novelty. Cf. Thuc. iii. 38. 4, peтà kalvótytos µèv Xóyov åπat⤤αι
καινότητος ἀπατᾶσθαι
äpiσTor. (It is that blasé state, in which men need ever fresh impressions and sensations,
ἄριστοι.
without being able to be permanently affected. Theophr. Char. Eth. 9, characterizes by
this term the Xoyorolla, and Plut. Mor. 519 A, the оλUтρayμоon, of the Athenians.)
Inasmuch, now, as kawvós distinguishes that which takes the place of what had pre-
viously existed (or is altogether new), as an eтepov, as something qualitatively different,
it is specially fitted to characterize the blessings contained or expected in the final revela-
tion of redemption, e.g. kawoì ovρavoì kai yn кaшý, Isa. lxv. 17; Rev. xxi. 1; 2 Pet.
iii. 13, ἐν οἷς δικαιοσύνη κατοικεῖ.—Καινὴ Ἱερουσαλήμ, Rev. iii. 12, xxi. 2. Ὄνομα
Kawóν, Rev. ii. 17, cf. Isa. xxvi. 2, 4, lxv. 15; Rev. iii. 12, cf. xix. 12. (ồn kawý,
(Ὠδὴ καινή,
Rev. v. 9, xiv. 3, "The word new is a thoroughly apocalyptic word,-new name, new
song, new heavens, new earth, new Jerusalem, everything new," Bengel on Rev. ii. 17.)
Rev. xxi. 5, κaià Tоiâ πávтα. This is true of the blessings of redemption, still future, yet
within the N. T. time of grace. Through the presence of the redemption given in Christ,
the economy of salvation is also new, kaiǹ diałýêŋ, Matt. xxvi. 28; Mark xiv. 24; Luke
xxii. 20; 1 Cor. xi. 25; 2 Cor. iii. 6; Heb. viii. 8, 13, ix. 15; cf. Jer. xxxi. 31,
nin, in qualitative contrast with the old, cf. Heb. viii. 13; 2 Cor. iii. 6, ikávwσev ýµâs
διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος; hence κρείττων διαθήκη, Heb.
viii. 6, 7, vii. 22; cf. vii. 19, ovdèv yàp teλeiwσev ó vóμos; ver. 18 (Heb. xii. 24, dia0.
véa). The effect of salvation is termed a кawn Kтíσis, Gal. vi. 15; 2 Cor. v. 17, ei tis
ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινὰ τὰ πάντα. Also καινὸς
ἄνθρωπος, Eph. ii. 15, iv. 24, see ἄνθρωπος. Cf. Col. iii. 10, τὸν νέον ἄνθρωπον τὸν ἀνα-
åva-
kawοúμevov. In all these connections the design is to exclude that which was specially
characteristic of the past, to wit, the connection with sin and its consequences, which
rendered all hitherto unsatisfactory and unendurable. (Ign. ad Eph. 20, ó κaivòs åy@pw-
καινὸς
πος Ἰησοῦς Χριστός.)
Kalvóτns, newness, often in Plutarch, with the subordinate idea of the unusual,
cf. Ign. ad Eph. 19. In biblical Greek only in Rom. vi. 4, vii. 6, where prominence is
given to the qualitative difference between the blessings of the N. T. salvation and the
previous state of things; vid. καινός. Rom. vi. 4, ἐν καινότητι ζωῆς περιπατεῖν; vii. 6,
δουλεύειν ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος.
αιν
Kaivięw, to make or do something afresh or something new; repeatedly in Soph.
and Aeschylus. In the LXX. 1 Macc. x. 10, Tηv Tóλw; Isa. lxi. 4, wóλeis épýμovs;
2 Macc. iv. 11, τὰς μὲν νομίμους καταλύων πολιτείας, παρανόμους ἐθισμοὺς ἐκαίνιζεν ;
Καινίζω
Ανακαινάω
323
Eur. Tro. 889. With subordinate moral import, in Wisd. vii. 27, ἡ σοφία .
καινίζει. Hence
τα πάντα
Ανακαινίζω, to renew, to give a new beginning to what already exists, to re-esta-
blish, e.g. ἔχθραν, πόλεμον, νόμους ; 1 Macc. vi. 9, λύπην. In the LXX. = n, Piel and
Hithpael, Ps. ciii. 5, ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου; civ. 30, καὶ κτισθήσονται,
καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς. In a moral sense with personal object, only in
Heb. vi. 6, τοὺς ἅπαξ φωτισθέντας κ.τ.λ. . . . πάλιν ἀνακαινίζειν εἰς μετάνοιαν, where it
must be viewed as a synonym with ἐπιστρέφειν ; cf. Lam. v. 21, ἐπίστρεψον ἡμᾶς κύριε
πρὸς σέ, καὶ ἐπιστραφησόμεθα· καὶ ἀνακαίνισον ἡμέρας ἡμῶν καθὼς ἔμπροσθεν. As
Delitzsch remarks on the passage, it appears as the active of ἀνακαινοῦσθαι, 2 Cor. iv. 16,
Col. iii. 10; but it does not therefore refer to the action of the teacher and pastor, but to
divine action; cf. the foregoing participles and vv. 7, 8.
Εγκαινίζω, besides in the LXX. and N. T., only in Poll. Onom. i. 11, ἄγαλμα
ἐγκαινίσαι τῷ θεῷ (about 180 A.D.). As used in the LXX., it corresponds (I.) to ', to
renew, 1 Sam. xi. 14, τὴν βασιλείαν ; 2 Chron. xv. 8, τὸ θυσιαστήριον ; Ps. li. 12, πνεῦμα
εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου.-(ΙΙ.) Το 797, to consecrate (properly, to make fast,
complete), Deut. xx. 5, οἰκοδομεῖν οἰκίαν καινὴν καὶ ἐγκαινίζειν αὐτήν; 1 Kings viii. 64;
2 Chron. vii. 5. With this are connected the derivatives ἐγκαίνισις, Num. vii. 88;
ἐγκαινισμός, vii. 10 ; 2 Chron. vii. 9; τὰ ἐγκαίνια, John x. 22 (the feast of the Consecra-
tion of the renovated temple, 2 Macc. i. 9, 18, x. 1 sq.; 1 Macc. iv. 41 sq.). In classical
Greek καινόω (Herodotus), and later καινίζω, are used for it. It is difficult to render the
precise force of the preposition to do something new with something new. Delitzsch on
Heb. ix. 18 (οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐγκεκαίνισται), “ solemnly to set forth something
new as such, and to give it over to use, to cause it to enter upon its work;" Heb. x. 20,
ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον κ.τ.λ.
Καιν ό ω, to make new, to form anew, to alter. Not used in biblical Greek. Hence
Ανακαινόω, only in the passive and in Paul's writings. Not, it seems, used
either in profane or patristic Greek, the latter employs ἀνακαινίζειν instead, cf. Barnab. 6,
ἐπεὶ οὖν ἀνακαινίσας ἡμᾶς ἐν τῇ ἀφέσει τῶν ἁμαρτιῶν, ἐποίησεν ἡμᾶς ἄλλον τύπον, ὡς
παιδίων ἔχειν τὴν ψυχὴν, ὡς ἂν δὲ ἀναπλασσομένους αὐτοὺς ἡμᾶς. The new form of the
word was just what the Apostle Paul would introduce, for his language in its ring bears
most traces of his endeavours to find right expressions for the new truths,-and in the
present case, not only the combination of a personal object with the thought expressed,
but also the thought itself, was something completely new and strange. Col. iii. 10, ¿
ἄνθρωπος ἀνακαινούμενος κ.τ.λ. ; 2 Cor. iv. 16, ὁ ἔσωθεν ἄνθρωπος ἀνακαινοῦται ἡμέρᾳ
καὶ ἡμέρᾳ. The preposition ανα points to a former state or activity (cf. Lam. v. 21,
καθὼς ἔμπροσθεν, under ἀνακαινίζειν); and, indeed, here to the creation, cf. Col. iii. 10,
τὸν ἀνακαινούμενον . . . κατ᾿ εἰκόνα τοῦ κτίσαντος αὐτόν; Ps. civ. 30 (under ἀνακαινίζω).
Ανακαινόω
Καιρός
324
The word denotes the redemptive activity of God, corresponding to the creation of man, which,
by putting an end to man's existing corrupt state, establishes a new beginning (cf. Col.
iii. 10, ἐνδυσάμενοι τὸν νέον τὸν ἀνακ.). Cf. Basil. Μ. (Suic. Thes.), εἰς τὴν ἐξ ἀρχῆς
ζωὴν τὰς ψυχὰς ἀνακαινίζειν.
νακαίνω
'Avа к α í ν w σ is, ǹ renewal, also used by Paul alone, and that in Tit. iii. 5, cor-
responding exactly to the verb, ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως
πveúμatos ȧyíov, while in Rom. xii. 2 the voûs is the object of a renewal to be accom-
plished on the part of the Christian, a renewal standing in connection with the saving
influences on the ground of which the admonition is given, μεταμορφοῦσθε τῇ ἀνακαινώσει
τοῦ νοός.—Gregor. Naz. Or. I. (Suic. Thes.), αναμένω τοῦ οὐρανοῦ μετασχηματισμόν, τῆς
γῆς μεταποίησιν, τὴν τῶν στοιχείων ἐλευθερίαν, τοῦ κόσμου παντὸς ἀνακαίνισιν.
זְמַן יוֹם =
• •
Kaipós, o, the right measure and relation, especially as regards time and place.
Most frequently of time. Ammon. p. 80, ὁ μὲν καιρὸς δηλοῖ ποιότητα χρόνου χρόνος
dè πоσóτητа. In the LXX. = yi, Gen. i. 14, Jer. viii. 7, and especially =лy, while Xpóvos
is variously = Di, ny, 12. It denotes accordingly (I.) the right time, suitable, convenient
time or point of time. This is its force in the combinations ἐξαγοράζεσθαι τὸν καιρόν,
Eph. v. 16; Col. iv. 5 (Dan. ii. 8); cf. kaɩpòv τnpeîv, to perceive the right point of time,
Aristot. Rhet. ii. 6. 4; καιροῦ τυχεῖν, καιρὸν λαβεῖν, ἁρπάζειν, καιρῷ χρῆσθαι, see Passow,
Wörterb.; kaipòv µetadaµßáveiv, Acts xxiv. 25; kaip. exeiv, to have a suitable, convenient
time, Gal. vi. 10; Heb. xi. 15, cf. Plut. Lucull. 16. The words καιρῷ δουλεύειν, Rom.
xii. 11 (where Received text, Lachm. Tisch. read kupię), taken in this sense, are unobjec-
tionable. Specially frequent are the adverbial expressions év kaip, at the right time,
Xen. Anab. iii. 1. 39, and often. Matt. xxiv. 45; Luke xii. 42, xx. 10; 1 Pet. v. 6, cf.
Job xxxix. 18; Ps. i. 3; also simply kaip (as in Thucyd. iv. 59, and often), Matt. xii. 1
(Luke xx. 10, Tisch.). Cf. 2 Thess. ii. 6, év τ éavтоû Kaιр. Also πрòs καιрóv, at the
right, the convenient time, when it is convenient, as it suits; Luke viii. 13, πpòs Kαιρòv
TiσTEÚοVow (1 Cor. vii. 5?). Cf. Soph. Aj. 38, πрòs κаιρòν поν; Plat. Legg. iv. 708 E,
πρὸς κ. λέγειν ; Herod. i. 30, ὡς οἱ κατὰ καιρὸν ἦν ; Plut. Lucull. 16, κατὰ καιρὸν ἥκειν ;
Job xxxix. 18; Rom. v. 6, ἔτι γὰρ Χριστὸς ὄντων ἡμῶν ἀσθενῶν κατὰ καιρὸν ὑπὲρ ἀσεβῶν
ἀπέθανεν ; the conjunction of κατὰ καιρόν with the foregoing genitive absolute would give
rise to a tautology with er; it must therefore be referred to what follows, and finds its
explanation in ver. 9.—On the other hand, waρà κaιρóv means inopportunely, Plut. Polit.
277a, cf. Heb. xi. 11, π. к. ŋλɩkías.—äɣpi kaipoû, until the right time, Acts xiii. 11;
Luke iv. 13, cf. xxii. 53, John xiv. 30; πρò кaɩρoû, before it is time, Matt. viii. 29;
1 Cor. iv. 5.—Also in John vii. 6, ὁ καιρὸς ὁ ἐμὸς οὔπω πάρεστιν, ὁ δὲ καιρὸς ὑμέτερος
távtoté ẻotiv čтoμos. In ver. 8 it must be taken in the sense of right, suitable time.
ἐστιν ἕτοιμος.
πιστεύουσιν
(II.) More generally, a time in some way limited or defined, xeiµŵvos kaιpós, Plat. Legg.
iv. 709 C, Moer. p. 424, ὥρα ἔτους Αττικοί· καιρὸς ἔτους Έλληνες. Cf. &pa in John;
Rom. xiii. 11, εἰδότες τὸν καιρὸν ὅτι ὥρα κ.τ.λ. ; 1 Thess. ii. 17, πρὸς καιρὸν ὥρας. So
Καιρός
Κακός
325
κ. τοῦ θερισμοῦ, τῶν καρπῶν, συκῶν, ἡλικίας, etc. ; Matt. xiii. 30, xxi. 34, 41 ; Mark xi. 13 ;
Luke i. 20; Heb. ix. 9, 10; Gal. iv. 10; 2 Tim. iv. 6; Heb. xi. 11; Luke xix. 44;
2 Timn. iv. 3, ἔσται γὰρ καιρὸς ὅτε κ.τ.λ. Cf. the passages where it is conjoined with
χρόνος, Acts i. 7, γνῶναι χρόνους ἢ καιρούς ; 1 Thess. v. 1; Mark xiii. 33, πότε ὁ καιρός
ẻơn; frequently ê êrev T c.; Matt. xi. 25, xii. 1, xiv. 1, ete., ô với raupós, Rom.
iii. 26, viii. 18, xi. 5; 2 Cor. viii. 13; πρòя кaιρóv, for a time, 1 Cor. vii. 5; 1 Thess.
ii. 17; Kaтà kαιpóv, from time to time (Plut.), John v. 4.—Rev. xii. 12, ỏλíyov k. ëxel.
With these may be classed expressions such as ὁ καιρός μου ἐγγύς ἐστιν, Matt. xxvi. 18,
cf. &pa, John vii. 30, viii. 20, and other places. With this expression, cf. 2 Thess. ii. 6,
εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ἑαυτοῦ καιρῷ. For the thing meant, cf. Luke xxii. 15,
πρὸ τοῦ
πρò тоû µе πаðеîν. Further, in Luke xxi. 8, ó kaιpòs yykev, of the time, toward which
all yearning and hope were directed, which alone can come under consideration; so also
Rev. i. 3, xxii. 10, ó kaipòs ¿yyús ẻσTɩ,—that is, the time of the second coming of the
Lord. Cf. 2 Chron. xxi. 19, where κapós is used to denote the close of a period of time.
Then к. deктós, evπρóσdeктos, 2 Cor. vi. 2, of the N. T. time of grace, vid. Sektós.
k. ¤σxatos, 1 Pet. i. 5 ; ô κ. oûтos, opposed to aiòv èpxóμevos, Mark x. 30; Luke xviii. 30.—
Gal. vi. 9, kaip yàp idíw lepiooμev, special time, distinguished from other times, as é◊vos
ἴδιον, καὶ οὐδαμῶς Σκυθικόν, Herod. iv. 18 (cf. 2 Thess. ii. 6).
με
Finally, also the plural occurs not seldom, as, indeed, sometimes in profane Greek, e.g.
Xen. Hell. vi. 5. 33, ἐν μεγίστοις καιροῖς παρίσταντο ; Plut. Fab. Comp. 1, ἐν αἰσχίστους
Kaì dvσTOTμOTÁTоis kaipoîs = periods. The idea is not, however, predominantly that of
bad times, cf. καιροὶ ἀναψύξεως, Acts iii. 20; τὰ σημεῖα τῶν καιρῶν, Matt. xvi. 3;
Xаλeπoí, 2 Tim. iii. 1; каρπодópoɛ, Acts xiv. 17; Eph. i. 10; 1 Tim. iv. 1, ii. 6, vi. 15;
Acts xvii. 26. Rev. xii. 14, ὅπου τρέφεται ἐκεῖ καιρὸν, καὶ καιροὺς, καὶ ἥμισυ καιροῦ, after
Dan. vii. 25 = 17y, cf. Dan. xii. 7, 8. Kaipós here would seem to denote the space of a
year, cf. Rev. xiii. 5 with Dan. vii. 25, since the same space, which, upon simple reckon-
ing, appears as a succession of forty-two months, according to the feeling of those who
suffer during it, and often expect its close, is figuratively described thus, "a year passes;
instead of the finally hoped for end, twice the time elapses, and does not yet bring the
end, then it unexpectedly comes." On the plural instead of the dual, see Winer, p. 160.
Κακός, ή, όν, forms the general antithesis to ἀγαθός; and as the latter denotes,
primarily, useful of its kind, so kakós denotes that which is not such, as, according to its
nature, destination, and idea, it might be or ought to be, incapable, useless, bad. It
expresses the lack of those qualities which constitute a person or thing what it should
be, or what it claims to be. So, e.g., in Homer, and also later, Kaкòs ηvíoxos, åλýtns,
κακὸς ἡνίοχος, αλήτης,
laτpós, vaúτns, of persons who do not or cannot perform that for which they are engaged.
Cf. Matt. xxiv. 48, κακὸς δοῦλος, opposed to πιστὸς καὶ φρόνιμος; Phil. iii. 2, κακοὶ
ἐργάται.
épváraι. Especially is kakós used by Homer, Herodotus, Xenophon, and others, in
contrast to ἐσθλός, of incapacity in war ; as κακία, synonymously with ανανδρία, is
·
Κακός
Κακός
326
opposed to ἀρετή. Hesych. κακοί· ἄνανδροι, δειλοί. It differs from adikos, on the one
hand, as state differs from conduct (cf. adikoi oikérat, qui suo munere non funguntur, Xen.
Cyrop. ii. 2. 26, with Matt. xxiv. 48); on the other hand, as claims raised by oneself
differ from the requirements of the law; cf. 1 Pet. iii. 12. Its principal synonym is
πονηρός. Whilst κακός forms the antithesis to ἀγαθός and καλός, πονηρός is especially
and primarily opposed to xpnoτós (vid. πovnρós). Iovnpós is positive = dangerous, destruc-
tive, injurious, evil; Kaкós = useless, unsuitable, bad. The former word describes the quality
according to its effects, the latter according to its nature. Pillon, Syn. Gr., " kakós qui
manque de tel ou tel avantage physique ou moral, d'où, généralement, il est opposé à
ȧyalós dans tous ses sens, au propre et au figuré; mauvais, mechant, dans le sens d'inutile,
d'impropre, qui n'est pas bon. Tovnρós, qui cause ou donne du mal, de la peine, dans le
sens de nuisible, dangereux." Cf. Rev. xvi. 2, λkos kaкòv kaì πovηρóv; Ammon, πovηpós·
ὁ δραστικὸς κακοῦ.
Starting from this fundamental meaning, kakós is usually employed in a double
sense-(I.) Unfitted, unfavourable, ill (vid. aya@ós, II. a), Plat. Rep. x. 608 E, тò pèv åπoλ-
λύον καὶ διαφθεῖρον πᾶν τὸ κακὸν εἶναι, τὸ δὲ σῶζον καὶ ὠφελοῦν τὸ ἀγαθόν. (II.) In a
moral sense, bad; already in Homer.
already in Homer. In biblical Greek it does not, comparatively
speaking, occur at all so often as in profane Greek; nor is it the usual word for its proper
equivalent,, but one among many others. Indeed, no definite rule can be discovered
for the application of this most general expression in the LXX., unless it be that kakós is
rarely employed at all, especially not in a moral sense, because the notion of evil is far
more concrete in the O. T. than in the profane sphere. Far more frequently does Tovпpós
occur, even in general contrasts, as, e.g., in Ps. xcvii. 10, oi ayaπŵνтES тòv Kúρlov μσεîтE
πονηρόν ; Gen. ii. 9, 17, καλὸν καὶ πονηρόν (cf. 2 Cor. xiii. 7; Heb. v. 14, καλόν . .
κακόν). Also ἄδικος, ἁμάρτωλος, παράνομος, ἀσεβής. Κακός never =, vid. under
nevery,
ἄδικος.
(I.) Unfitted, useless, bad, ill, Matt. xxiv. 48; Phil. iii. 2; Rev. xvi. 2. Tò kakóv,
Kaкá, what is unfavourable or bad for any one, evil, Rom. xiii. 10, ý ảɣáπn rộ πλnσiov
KAKÒV OVK épɣágeraι; 1 Cor. xiii. 5; Rom. xiv. 20; Acts xvi. 28, xxviii. 5; Rom. xii.
17, 21; 1 Thess. v. 15; 1 Pet. iii. 9; Jas. iii. 8; the plural, 2 Tim. iv. 14; Luke xvi.
25; Acts ix. 13. There is frequently, however, connected therewith a reference to the
moral objectionableness of the harm which is done to any one; cf. 1 Pet. iii. 9–12;
Phil. iii. 2, etc.
-
(II.) In a moral sense evil, improper; that which in its nature and purpose ought
to be different. Plat. Legg. iv. 716 Ε, ἀκάθαρτος γὰρ τὴν ψυχὴν ὁ κακός; 1 Cor. xv. 33,
ὁμιλίαι κακαί; Mark vii. 21, οἱ διαλογισμοὶ οἱ κακοί (Matt. xv. 19, πονηροί); Col. iii. 5,
ἐπιθυμία κακή. The substantive ὁ κακός, Matt. xxi. 41, κακοὺς κακῶς ἀπολέσει, ef. Ar.
Pl. 65, ἀπό σ' ὀλῶ κακὸν κακῶς ; Soph. Phil. 1369, κακῶς ἀπόλλυσθαι κακούς; Rev. ii. 2.
Tò кaкóν, the bad, the evil, Matt. xxvii. 23; Mark xv. 14; Luke xxiii. 22; John xviii. 23 ;
Acts xxiii. 9. Opposed to rò ȧyaðóv, Rom. ii. 9, vii. 19, ix. 11, xiii. 3, xvi. 19; 1 Pet.
Κακός
"Ακακος
327
iii. 11; 3 John 11 ; 2 Cor. v. 10 ; to καλόν, Rom. vii. 21; 2 Cor. xiii. 7; Heb. v. 14,
cf. Gen. xxiv. 50. Rom. xiii. 4, vii. 21; 1 Pet. iii. 10; the plural, Rom. i. 30, iii. 8;
1 Cor. x. 6 ; 1 Tim. vi. 10; Jas. i. 13; 1 Pet. iii. 12, ποιοῦντες κακά, opposed to
δίκαιοι.
The adverb κακῶς, Matt. iv. 24, viii. 16, ix. 12, xiv. 35, xv. 22, xvii. 15, xxi. 41 ;
Mark i. 32, 34, ii. 17, vi. 55; Luke v. 31, vii. 2, of evil in a physical sense. In a moral
sense, John xviii. 23; Acts xxiii. 5; Jas. iv. 3.
•
"Ακακος, ov, not evil, guileless, innocent. According to the explanation of an old
lexicographer, ἀκ. is ὁ κακοῦ μὴ πεπειραμένος, οὐχ ὁ χρηστοήθης· οὕτω Σαπφώ; according
to others, ἄκακοι are οἱ μὴ προεννοοῦντες τὰ κακά. With this cf. e.g. Plut. mulier. virt.
256 D, where it is applied to a woman who, driven by love, and not from opposition,
transgressed a command of Mithridates, νέας παντάπασι καὶ ἀκάκου τῆς παιδίσκης
φανείσης ; de util. ex host. cap. 90 Β, ἡ δὲ οὖσα σώφρων καὶ ἄκακος = without guile ; Dem.
c. Everg. 1153, προσποιούμενος ἄκακος εἶναι, ἐξηπάτησε τοὺς δικαστάς; Id. 1164, ἀκάκους
καὶ ἀπράγμονας ; Polyb. iii. 98. 5, πρὸς τοῦτον ἄκακον ὄντα τὸν ἄνδρα καὶ πρᾷον τῇ
φύσει. According to this, ἄκακος, in Heb. vii. 26, ἀρχιερεὺς ὅσιος, ἄκακος, αμίαντος κ.τ.λ.,
would be equivalent to ἀπείραστος κακῶν, Jas. i. 13; ὁ μὴ γνοὺς ἁμαρτίαν, 2 Cor. v. 21,
more than ἀπεχόμενος ἀπὸ παντὸς κακοῦ, cf, Job ii. 3, ἄνθρωπος ἄκακος, ἀληθινός, ἄμεμπ
τος, θεοσεβής, ἀπεχόμενος κ.τ.λ., usually, perhaps = one who can mean no evil. In Heb.
vii. 26, it is perhaps a shorter expression for what is otherwise rendered in iv. 15, πεπει-
ραμένος δὲ κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας. In this sense it corresponds, as
used by the LXX., to the Hebrew br, opposed to ἀσεβής in Job viii. 20 ; Prov. xiii. 6 ;
synonymous with εὐθύς, Ps. xxv. 21, cf. Ps. xxxvii. 37; ἀκακία = bh, Ps. vii. 9, xxvi.
1, 11, xli. 13, lxxviii. 72; men, Job ii. 3, xxvii. 5, xxxi. 6, cf. Ps. lxxxiv. 12.
Then, however, ἄκακos is used in the less definite sense of unsuspecting, cf. Plut. de
aud. 41 Α, οἱ μὲν καταφρονητικοὶ καὶ θράσεις ἧττον ὠφελοῦνται ὑπὸ τῶν λεγόντων, οἱ δὲ
θαυμαστικοὶ καὶ ἄκακοι μᾶλλον βλάπτονται ; Plat. Alcib. ii. 140 C, ἀκάκους καὶ ἀπείρους
καὶ ἐνεούς, euphemistic designations of those whom others call ἠλιθίους τε καὶ ἐμβροντή-
τους. Cf. in particular, the profane use of the substantive ἀκακία, Plut. Demetr. 1, τὴν
ἀπειρίᾳ τῶν κακῶν καλλωπιζομένην ἀκακίαν οὐκ ἐπαινοῦσιν, ἀλλ᾽ ἀβελτερίαν ἡγοῦνται καὶ
ἄγνοιαν ὧν μάλιστα γινώσκειν προσήκει τοὺς ὀρθῶς βιωσομένους; Dem. c. Neaer. 1372,
καὶ διὰ τὴν ἀπειρίαν τῶν πραγμάτων καὶ τὴν ἀκακίαν τὴν ἑαυτοῦ τοῦτον πάρεδρον ποιή-
Thus Philo sometimes (see Lösner on Rom. xii. 8) conjoins ἁπλότης καὶ ἀκακία.
Cf. Diod. Sic. xiii. 76, ἄκακος καὶ τὴν ψυχὴν ἅπλους. It is = innocent, but in a looser
sense than above, as Philo terms childhood ἄκακος ἡλικία. In this sense it corresponds
in the LXX. to the Hebrew "ne, as opposed to πανούργος, Prov. viii. 5, i. 4, xiv. 15,
xxi. 11. Cf. also Jer. xi. 19, ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι (wrongly translated).
So in Rom. xvi. 18, διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσι τὰς καρδίας τῶν
ἀκάκων; Theodoret, ἁπλούστεροι.
σαιτο.
Κακία
Κακούργος
328
Kakia, inefficiency, badness, in opposition to ȧpern in the natural and moral
sense, cf. Plat. Conv. 181 Ε, τὸ γὰρ τῶν παίδων τέλος ἄδηλον οἱ τελευτᾷ κακίας καὶ ἀρετῆς
Yuxηs те TÉρι Kai σóμатos; Rep. i. 348 C, ix. 580 B; Crat. 386 D; Aristot. Eth.
Nicom. vii. 1, ὥσπερ οὐδὲ θηρίου ἐστὶ κακία οὐδ᾽ ἀρετή, οὕτως οὐδὲ θεοῦ; Wisd. v. 13, 14.
Synonymous with ȧvavspía = cowardice. Whilst ȧperý indicates the ample possession of
the qualities which are characteristic of the subject in question, κakía denotes the lack
thereof, a lack which leads to the opposite of these qualities, cf. above, Aristotle.
Hence =
(I.) Defectiveness, perversity, cf. Cic. Tusc. iv. 15, Hujus igitur virtutis contraria
est vitiositas; sic enim malo quam Malitiam appellare eam, quam Graeci Kaкíav appellant ;
nam malitia certi cujusdam vitii nomen est, vitiositas omnium; Xen. Mem. i. 2. 28, ei pèv
αὐτὸς ἐποίει τι φαῦλον, εἰκότως ἂν ἐδόκει πονηρὸς εἶναι, εἰ δὲ αὐτὸς σωφρονῶν διετέλει, πῶς
ἂν δικαίως τῆς οὐκ ἐνούσης αὐτῷ κακίας αἰτίαν ἔχοι. In this general sense, also, it is not
exactly rare in the LXX., cf. 1 Kings xiii. 33
xxi. 8, Jer. xvi. 18=y; Ps. xxxvi. 5, lii. 3 = y, cf. Gen. vi. 5, èπληOúvoŋσav ai kakiαι
τῶν ἀνθρώπων. So in Acts viii. 22, μετανόησον ἀπὸ τῆς κακίας σου ταύτης; 1 Cor.
xiv. 20, μὴ παιδία γίνεσθε ταῖς φρεσίν, ἀλλὰ τῇ κακίᾳ νηπιάζετε; ν. 8; 1 Pet. ii. 16, μὴ
ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλ᾽ ὡς θεοῦ δοῦλοι; Jas. i. 21.
; Jer. ii. 19 nap; 1 Chron.
(II.) The combination in Tit. iii. 3, ἐν κακίᾳ καὶ φθόνῳ διάγειν ; Col. iii. 8, ὀργή,
θυμός, κακία ; Eph. iv. 31, πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία
ȧρ¤ýτw ȧÞ' vµŵv σùv Táσŋ kaкíą, suggests the meaning, malevolence, which would also be
suitable in Rom. i. 29 and 1 Pet. ii. 1; but there is no example whatever of the usage
in profane Greek; cf. Ps. lii. 3. Compare, however, kaκía, as a special degree of wicked-
ness, in Aristotle, Rhet. i. 9; see under ékovoíws. It is perversity as social vice, Wisd.
ii. 21; Ecclus. xxv. 19. Cf. Kaкós = ill-disposed; in kaków, Acts xiv. 2.
(III.) Evil, misfortune, plague, Amos iii. 6; Ecclus. xix. 6; 1 Macc. vii. 23, x. 46;
2 Macc. iv. 47, vi. 3, vii. 31. In profane Greek only in later writers; = kakóτηs in
κακότης
Homer, who is unacquainted with kakia. In the N. T. Matt. vi. 34.
Как
Kaków, to do harm or evil to any one, to ill-treat, to plague, to injure. Acts
vii. 6, 19, xii. 1, xviii. 10; 1 Pet. iii. 13. In the sense, to put one into a bad humour
against any one, to irritate, as in Acts xiv. 2, ékáкwσav тàs fνxàs Tŵv ¿0vŵv katà Tŵv
ådeλpov. It cannot be shown to occur in profane Greek. Cf., however, Joseph. Antt. xvi.
1. 2, kakoûv kaì tôs evvoías ĥs eixev eis toùs naídas àpaipeîv. The passive, Ps. cvi. 32,
παίδας
ἐκακώθη Μωυσῆς δι᾽ αὐτούς, ὅτι παρεπίκραναν τὸ πνεῦμα αὐτοῦ (προς 1), cannot be
compared, for it means here, as also frequently in profane Greek, to be plagued, to be in
evil case.-Káкwσis = distress, Acts vii. 34.
K ρ
Kа ко û руos, ó, evil-doer; Luke xxiii. 32, 33, 39; 2 Tim. ii. 9; properly an
adjective = deceitful, treacherous. "In the style of the Attic courts, the name embraces
the λωποδύται, ἀνδραποδισταί, κλεπταί, in general robbers and murderers, against whom the
ȧwaywyń was applied," Passow. Döderlein (Lat. Syn. ii. 141) calls attention to the cir-
Κακούργος
Εγκακέω
329
cumstance that the accentuation suggests the derivation κακὸς ὀργήν, and not κακὸς ἔργα,
in which latter case κακουργός ought to be accentuated like ἀγαθουργός, εὐεργός, λιθουργός.
Herewith would harmonize the strong meaning of the word, malicious, cunning, treacherous.
Compare, however, πανούργος.—Ecclus. xi. 31, xxx. 35 ; Prov. xxi. 15.
Κακοήθεια, ή, bad character; " according to Aristot. Rhet. ii. 13, τὸ ἐπὶ τὸ
χεῖρον ὑπολαμβάνειν πάντα ; according to Ammon. κακία κεκρυμμένη,” Passow. As the
adjective κακοήθης is = malicious, cunning, crafty, so κακοήθεια = malice, craftiness, along
with δόλος, Rom. i. 29; 3 Macc. iii. 22, τῇ συμφύτῳ κακοηθείᾳ τὸ καλὸν ἀπωσάμενοι,
διηνεκῶς δὲ εἰς τὸ φαῦλον ἐκνεύοντες ; vii. 3, τῶν φίλων τινὲς κακοηθείᾳ πυκνότερον ἡμῖν
παρακείμενοι συνέπεισαν ἡμᾶς κ.τ.λ. Cf. Plut. de Herodoti malignitate.
Κακοποιέω, to do evil, and that, too, in the moral sense, 3 John 11 ; cf. 1 John
iii. 6, åµaptávwv; 1 Pet. iii. 17. Equivalent to, to do mischief, to do evil, with a reference,
at the same time, to the moral objectionableness of that which for another is evil, Mark
iii. 4; Luke vi. 9 ; see ἀγαθοποιεῖν. That the moral character of the mode of action is
here primarily to be considered, is clear from the absence of the object, which must be
specified if the reference were solely to the harm done. The word occurs in both senses
in profane Greek. In the LXX. only in the latter = 1, 11 περ.
עָשָׂה רָע הֵרַע
Κακοποιός, pernicious, injurious, in the moral sense = evil-doing, behaving ill; it
is rarely used in profane Greek, cf. Aristot. Εth. Nicom. iv. 9, οὐ κακοὶ μὲν οὖν δοκοῦσιν
εἶναι οὐδὲ οὗτοι· οὐ γὰρ κακοποιοί εἰσιν, ἡμαρτημένοι δέ. On the contrary, in the single
passages of the LXX. Prov. xii. 4, γυνὴ κακοποιός, opposed to ἀνδρεία ; xxiv. 19, μὴ
χαῖρε ἐπὶ κακοποιοῖς, μηδὲ ζήλου ἁμαρτωλούς, as also in the N. Τ. John xviii. 30, 1 Pet.
ii. 12, 14, iii. 16, in a moral sense, corresponding to κακοποιεῖν. Only in 1 Pet. iv. 15,
μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς, ἢ κλέπτης, ἢ κακοποιὸς, ἢ ὡς ἀλλοτριοεπίσκοπος, does
it appear in the sense of generally injurious, denoting one who is injurious to the com-
munity (as in John xviii. 30 (?). Tisch. reads in John xviii. 30, κακὸν ποιῶν, cod. Sin.
κακὸν ποιήσας); or, like κακία, Aristot. Rhet. i. 9, it denotes a special degree of wicked-
ness, cf. Aristot. Eth. Nicom. iv. 9, Rhet. ad Alex. 16, τοιγαροῦν ὅταν μὲν ἡμῖν συμφέρει
κλέπτειν τὴν μαρτυρίαν, οὕτως αὐτῇ χρησόμεθα· ἐὰν δὲ οἱ ἐναντίοι τοιοῦτόν τι ποιήσωσιν,
ἐμφανιοῦμεν τὴν κακοποΐαν αὐτῶν.
Ἐγκακέω, is read by Lachm. and Tisch. in all the passages instead of the Received
reading, ἐκκακείν, Luke xviii. 1; 2 Cor. iv. 1, 16; Gal. vi. 9; 2 Thess. iii. 13; Eph.
iii. 13. In profane Greek very rare (Polyb. iv. 19. 10, τὸ πέμπειν τὰς βοηθείας ένεκα-
κήσαν, they were too bad or too cowardly to, etc. ; here also others read ἐξεκάκησαν); it
occurs in the translation of Theodotion, Prov. iii. 11, μηδὲ ἐγκακήσῃς; LXX. μηδὲ ἐκλύου ;
of Symmach. Gen. xxvii. 46, LXX. προσώχθικα τῇ ζωῇ μου; Num. xxi. 5, LXX. ἡ ψυχὴ
ἡμῶν προσώχθισεν ἐν τῷ ἄρτῳ ; Isa. vii. 16, ἀφ᾽ ἧς σὺ ἐγκακῇς; LXX. ἣν σὺ φοβῇ. In
the passage from Polybius it denotes moral behaviour; in the other passages quoted it is
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= to be pained by a thing, not to be able to endure it (kakós, useless, without courage, faint-
hearted), which may be either a physical, a psychical, or a moral weakness.
'Екка KÉ∞, Received text, instead of eykakeîv, which see.
Ka
Only in the N. T. and
in ecclesiastical Greek. According to Hesych. = úπeρкаaкeîv, which also cannot be proved.
According to Suidas = πepikaкetv, which Polybius used in the sense of, to be in the midst
of misfortune, to be unfortunate, to be desperate. Oecum. on 2 Cor. iv. 1, oùк ŠKкакоÛμеν
éκкAKOÛµEV
τουτέστιν οὐκ ἀπαγορεύομεν πρὸς τὰς θλίψεις καὶ τοὺς πειρασμοὺς καὶ τοὺς κινδύνους ;
LXX. ȧπOKAKEîv=; Jer. xv. 9, åtekákŋoev ǹ Yuxǹ aνTŶs, on which Hesych.,
ἐπεκράνθη.
'A νεξίκακος, ὁ, ἡ, from ἀνέχειν, to endure, to bear, and κακόν - one who bears evil,
sorrow, ill; patient, one who submits to much; Lucian, Judic. Vocal. 9, åvežíkaкov yρáµµа,
a patient letter. Rarely in profane Greek. In the N. T. 2 Tim. ii. 24, side by side with
év πpaûtηti taideúwv, as required in a Soûλos kuρíov. Cf. Chryst. in Ep. ad Hebr. 2,
ἐν πραύτητι παιδεύων, δοῦλος κυρίου.
αὐτὸν δὲ μάλιστα θαυμάζομεν, ὅταν φιλανθρωπεύηται ὅταν ἀνεξικακῇ.
α
הַקְרָאִים
Kaλé w, to call p; (I.) with personal object, to call any one; Matt. xx. 8, xxv.
14; Mark iii. 31; Luke xix. 13; Acts iv. 18. Passive, Acts xxiv. 2; Heb. v. 4. The
design of the call indicated by eis, eis toùs yáµovs, Matt. xxii. 3, 9; Luke xiv. 8; eis
Seîπvov, Rev. xix. 9 to invite, as it occurs without addition in Matt. xxii. 4, 8; Luke
δεῖπνον,
vii. 39, xiv. 7, 8, 10, 12, 13, 16, 17, 24; 1 Cor. x. 27, we find eis deîπvov in some
codices and in the oldest versions; oi Kekλnμévo, Matt. xxii. 4, the invited =
1 Sam. ix. 13. LXX. §évoi, on the contrary, ver. 22, kekλnµévoɩ; cf. 1 Kings i. 9.
The use of the word in the parables in Matt. xxii. and Luke xiv. (cf. Rev. xix. 9, oi eis
τὸ δεῖπνον τοῦ γάμου ἀρνίου κεκλημένοι) led on to the specifically Christian application of
the word, to summon, to call, and to invite to participate in the kingdom of God; cf. oi
kekλnμévoi, Luke xiv. 17 and Heb. ix. 15 (kλŋтoi, Matt. xxii. 14 and Rom. i. 6, 7,
generally in Paul). The beginnings of this usage lie in Luke v. 32, kaλéσai ȧµapтwλovs
eis perávoιav, for which Matt. ix. 13, Mark ii. 17, have merely aλéσai ȧµaρтwλovs.
(a.) The goal added with eis, Luke v. 32, eis μetávoιav; 1 Cor. i. 9, eis koıvwvíav toû vioû
αὐτοῦ κ.τ.λ. ; 1 Thess. ii. 12, εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν ; 2 Thess. ii. 14, εἰς ὃ (sc.
σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας) εκάλεσεν ὑμᾶς . . . εἰς περιποίησιν
δόξης . . . Ἰησοῦ Χριστοῦ; 1 Tim. vi. 12, εἰς ζωὴν αἰώνιον ; 1 Pet. ii. 9, τοῦ ἐκ σκότους ὑμᾶς
καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς; ver. 21, εἰς τοῦτο, namely, to exercise patience
by welldoing and suffering; iii. 9, εἰς τοῦτο ἐκλήθητε, ἵνα εὐλογίαν κληρονομήσητε ; ν. 10,
ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ Ἰησοῦ. The combination with
èπí is synonymous, only that thus both condition and aim are indicated at the same time;
Gal. v. 13, ἐπ' ἐλευθερίᾳ ἐκλήθητε; 1 Thess. iv. 7, οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκα-
Oapoíą; cf. Krüger, lxviii. 41. 7; Bernhardy, 250. In 1 Thess. iv. 7, ἀλλ' ἐν ἁγιασμῷ
is opposed to ẻπ' åкað., in that ȧy. is conceived as the actual or required result of the
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calling. Accordingly we find ev in 1 Cor. vii. 15, év eipývy kékλnkev vµâs ó deós; Eph.
iv. 4, ékλýOŋte èv µíą êxπídɩ Tês kλýoews vµŵv. (In Eph. i. 11, only Lachm. reads
ἐκλήθητε μίᾳ ἐλπίδι κλήσεως
ἐκλήθημεν instead of ἐκληρώθημεν.) This appears most clearly in Col. iii. 15, εἰς εἰρήνην
ἐκλήθητε ἐν ἑνὶ σώματι; cf. 1 Cor. vii. 22, ὁ ἐν κυρίῳ κληθεὶς δοῦλος. (With εἰς εἰρήνην,
Col. iii. 15, compare Deut. xx. 10, Dibh ; LXX. ékkaλéσai avτoùs µer eipńvms.)
Nowhere do we find the conjunction with eis or ev, which would give raλeîv the meaning
of effectual calling, or which would involve the call having been already accepted. In
fact this is foreign to the word, which always points exclusively to the origin of one's status
as a Christian. Er is differently used in Gal. i. 6, ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι
Xploτoû.—(b.) Without mention of the goal, Rom. viii. 30, ix. 11, 24; 1 Cor. vii. 17, 18,
20, 21, 24; Gal. v. 8; Eph. iv. 1; 1 Thess. v. 24; 1 Pet. i. 15; cf. Heb. xi. 8, ix. 15.
(In Col. i. 12, Lachm. adds, after B, rập [kaλéoavтi kal] ik.) With specification of the
means, ἐν χάριτι Χριστοῦ, Gal. i. 6; διὰ τῆς χάριτος αὐτοῦ, i. 15 ; διὰ τοῦ εὐαγγ. ἡμῶν,
2 Thess. ii. 14; διὰ δόξης καὶ ἀρετῆς, 2 Pet. i. 3 ; where Tisch. ἰδίᾳ δόξῃ καὶ ἀρετῇ; 2 Tim.
i. 9, kλńσeɩ åyíą. Twice we find kλñow kaλeîv, 1 Cor. vii. 20; Eph. iv. 1. The subject
is everywhere God, who is also termed o kaλŵv, Rom. ix. 11; Gal. v. 8; 1 Thess. ii. 12,
v. 24; ó kaλéoas, 1 Pet. i. 15, cf. v. 10; Gal. i. 6. — To this corresponds p in Isa.
li. 2, cf. Heb. xi. 8. To the divine kaλeîv corresponds, on the part of the called, vπa-
κούειν, Heb. xi. 8.
(II.) With impersonal object, Rom. iv. 17, кaλoûvtos tà µỳ övтa és ővтa. Further,
Tò Övoµá TIVOS кaλeîv, to call the name, to name, Matt. i. 21, 23, 25; Luke i. 13, 31.
Passive, καλεῖται τὸ ὄν., Rev. xix. 13; ἐκλήθη τὸ ὄν., Luke ii. 21. As ovoμa is omitted,
the person is again put in the accusative, e.g. Luke i. 59, ékáλovv avтò Zaɣapíav, for
which elsewhere τὸ ὄνομα αὐτοῦ. Hence the meaning, to name, Matt. x. 25, xxii. 43, 45 ;
Luke xx. 44; Matt. xxiii. 9; Luke vi. 46; Acts xiv. 12; Rom. ix. 25; Heb. ii. 11;
1 Pet. iii. 6. Passive, to be called, Matt. xxiii. 7, xxvii. 8; Luke i. 61, ii. 21, xxii. 25;
Acts i. 19; Jas. ii. 23; to be called, as equivalent to, to bear the name, Matt. ii. 23, v. 9,
19, xxiii. 8, 10; Mark xi. 17; Luke i. 32, 35, 60, 62, 76, ii. 4, 23, xv. 19, 21; Acts
xxviii. 1; John i. 43; Rom. ix. 26; 1 Cor. xv. 9; Heb. iii. 13; 1 John iii. 1; Rev.
xi. 8.
The addition of the present participle passive to names is a peculiarity of the
writings of Luke and of the Revelation, and arises from the special design of these books.
It is used (a.) to introduce an unknown name, Luke vii. 11, ix. 10, x. 39, xix. 2, xxiii. 33;
Acts vii. 58, xxvii. 8, 14, 16; Rev. i. 9, xvi. 16. (b.) For the addition of a distinctive
or characteristic surname, Luke i. 36, vi. 15, viii. 2, xix. 29, xxi. 37, xxii. 25; Acts i. 12,
23, iii. 11, viii. 10, ix. 11, x. 1, xiii. 1, xv. 22, 37; Rev. xii. 9, xix. 11. The significance
of the name, as a designation of the inner being, must be emphasized in passages like Matt.
i. 21, 23, v. 9, 19, x. 25, xxi. 13; Rom. ix. 25, 26; Jas. ii. 23, etc.; cf. Isa. xlix. 6,
µéya σoɩ ẻσtì toû kλŋðîvaí σe taîdá pov, for a p. Rom. ix. 7 and Heb. xi.
μέγα σοι ἐστὶ κληθῆναι σε μου, 5 τρόπο Spa
18, èv 'Ioaàk kλŋlýoerai ooi oπéρμa, should be classed under (I.) and not under (II.),
and probably should be explained, shall be called, will be invited, with reference not so
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much to Rom. iv. 17 as to Rom. ix. 11, which, with 9, 7, may be said to decide the
matter. For the connection between to invite and to name, compare Rom. ix. 25, 26.
Ꮣ
Kλños, ý, call, summons, invitation, vocation; in the LXX. Jer. xxxi. (xxxviii.) 6,
čotiv ηµépa kλńσews åπoλoyovµévwv, for Dip Di Whereas it denotes in classical
ἔστιν ἡμέρα κλήσεως
Greek specially a summons before the court, or an invitation to a banquet, or, as seems to
be implied in Phil. iii. 14, a call to strive for a prize; in the N. T. it is applied exclu-
sively to that act of God by which He invites men to His kingdom, and offers it to them
as a gift and possession (cf. Rom. xi. 29). The kλnois is the first act towards the
realization of the divine election (cf. 1 Cor. i. 26, 27; 2 Pet. i. 10, and ékλéyew, ékλoyń),
and the called must make it secure; 2 Pet. i. 10, σπουδάσατε βεβαίαν ὑμῶν τὴν κλῆσιν
καὶ ἐκλογὴν ποιεῖσθαι. Partly on account of the subject, ἡ κλῆσις τοῦ θεοῦ, Rom. xi. 29,
ý
and partly on account of end and aim, exπìs tŷs kλńσews, Eph. i. 18, iv. 4 (vid. êλTÍS),
it is termed in Phil. iii. 14, ǹ ävw kλñois, the vocation which bears the character of the
world above, of the supramundane and heavenly; cf. Heb. iii. 1, λýσews èπovpavíov
μÉTOXO, "the calling whose origin, nature, and goal are heavenly" (Delitzsch on Heb.
iii. 1). In 2 Tim. i. 9 it is termed åyía, because it proceeds from God, and is opposed to
the sinful habitus of man; hence those who are called are required ağíws πepiπateîv tĤs
Kλńσews, Eph. iv. 1; cf. 2 Thess. i. 11. For 1 Cor. vii. 20, eKασTOS ÉV TŶ KλÝσEL Ý ÉKλÝON,
- ἕκαστος ἐν κλήσει ἐκλήθη,
ἐν μενέτω,
èv taúty μevétw, the meaning " calling" (occupation), externa conditio, has been unneces-
sarily proposed,—a meaning which cannot be supported by Dion. Hal. iv. 18, kλýσeis
classes, that is, Roman civic regulations. He who on earth is a servant is called in Christ to
liberty, and vice versa. Thus only is the attraction éλon to be explained. See ȧπeλcú¤epos.
T
re
.Sam 2 קְרוּאִים
Kλŋτós, óv, verbal adj. = called, invited, welcomed, appointed; LXX. = ‍'?, 2 Sam.
xv. 11, 1 Kings i. 41, 49 = those as guests invited. For ', Isa. xlviii. 12, òv ẻyw
κaλŵ, which would correspond to kλnτós, Rom. viii. 28; 1 Cor. i. 24.-(I.) One who is
called to an office, Rom. i. 1.— 1 Cor. i. 1, κλŋTÒS ȧTÓσTOλos. This call proceeded from
ÅπÓOTOXOs.
Christ, λ. аπ. 'Inσoû Xploтoû, 1 Cor. i. 1 (cf. Matt. iv. 21). Cf. p, Isa. xlii. 6, xlix. 1.—
(II.) kλŋτoi, of those who have received the divine kλńσis (which see) conformably to God's
saving purpose, тоîs катà πрóleσw Kλ. ovσw, Rom. viii. 28; Rom. i. 6, 7; 1 Cor. i. 2,
24, without its implying immediate obedience to the call, Matt. xx. 16, xxii. 14; cf. Rev.
xvii. 14, and see KλEKтÓS. The fact of the acceptance of the call lies, Rom. i. 7, 1 Cor.
ékλektós.
i. 2, in ȧyíois; in Jude 1, in Teтnpnμévois; and both in 1 Cor. i. 24 and Rom. viii. 28
the calling is referred to only as the last element determining the certainty and realization
of salvation. The κλητοί Ἰησοῦ Χριστοῦ in Rom. i. 6 are those who are called, not by
Christ, but to Him and as His; Philippi, "Those called by God, who belong to Christ."
T
Ἐκκλησία, ἡ; (Ι.) The common term for a congregation of the ἔκκλητοι assembled
in the public affairs of a free state; the body of free citizens summoned together by a
herald (îîpʊ§); cf. oi ěkkλntol – ékkλŋoía, Eurip. Or. 949; Xen. Hell. ii. 4. 28, and often.
Hence = assembly of the people, Acts xix. 39, év Tŷ évvóμw ékkλnoíą èπiλvońσeтαι. The
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333
additional word evvoμos (as in Luc. Deor. conc. 14), elsewhere κupía, denotes the regular
in opposition to an extraordinary assembly (σúуkληтos), Acts xix. 32, 41, cf. vv. 29, 35;
cf. Wetstein on Acts xix. 39, Dem, pro cor. σvykλýtov ékkλŋoías iπò τŵν σтρatηywv
γενομένης; Schol. τρεῖς ἐκκλησίαι τοῦ μηνὸς ἐγίνοντο ὡρισμέναι· ἡ δὲ σύγκλητος οὐχ
ὡρισμένη. σύγκλητος δὲ ἐκλήθη, ἐπειδὴ ἐν μὲν τοῖς νομίμοις καὶ συνηθέσιν ἀφ' ἑαυτοῦ ὁ
δῆμος συνέτρεχεν, ὅταν δὲ ἐξ ἀνάγκης τινὸς σύλλογος γένηται, συνεκάλουν τινὲς περιιόντες.
Cf. Neh. v. 7p. Matt. xviii. 17.
(II.) The LXX. transfers the designation to the congregation of the people of Israel,
whether summoned or met for a definite purpose (e.g. 1 Kings viii. 65, and often), or the
community of Israel collectively regarded as a congregation; Hebrew p; whereas the
expression wi ??, which, considered in its derivation, better corresponds to the word
in question, is always=кλŋтǹ åɣía, èπíkλnтos ȧyía. It answers to the Hebrew up,
κλητὴ ἁγία, ἐπίκλητος
constantly in Joshua, Judges, Samuel, Kings, Chronicles, Ezra, and Nehemiah; in Deutero-
nomy also, though there the Hebrew word is once rendered ovvaywyń. On the contrary,
in Genesis, Exodus, Leviticus, Numbers, p is always rendered ovvaywyń (elsewhere 7);
cf. Num. xx. 10, ¿é̟ekkλnoíaσe tǹv ovvaywyńv; moreover, in these books p denotes, not
an assembly called for a definite purpose, but the people of Israel collectively, as, e.g., in Gen.
xxviii. 3, xxxv. 11, xlviii. 4, of other peoples (with the exception of xlix. 6, where we have
ovoraσis, the only passages in Genesis). This may be in keeping with the fact that in the
books in question, Exodus, Leviticus, Numbers, is chiefly used to denote the people
collectively, p more rarely; but is ovvaywyń, and occurs also in Joshua and Judges
лy =
far oftener than the p; whereas, in the following historical books, y almost disappears
(being used only in 1 Kings viii. 5, xii. 20; 2 Chron. v. 6; see also Ps. xxii. 17, lxviii.
31, vii. 8, lxxxvi. 14, i. 5, lxxxii. 1, lxxiv. 2, cvi. 18; Prov. v. 14; Job xv. 34; Jer.
vi. 18, xxx. 20; Hos. vii. 12), and gives place to 5p. Nowhere in the Psalms, except
in xl. 11, does пp = ovvaywyń; on the contrary, xxii. 23, 26, xxxv. 18, xl. 10, lxxxix. 6,
cvii. 32, cxlix. 1, Job xxx. 28, Lam. i. 10, Prov. v. 14, Joel ii. 16, it is
in Ps. xxvi. 5, Prov. xxvi. 26=σvvédpiov. In the few passages of Jeremiah
1. 9), on the contrary, where it is translated, it ovvaywyń; in Ezekiel, too, wherever it
relates to a particular people, as Israel or Assyria, it is rendered ovvaywyń, elsewhere
öyλos; Ex. xii. 6, Sew-nny bop, tò mλñlos ovvaywyŵs viŵv 'Iop., cf. Lev. xvi. 27. - In
the place of ovvaywyǹ kupiov, Num. xx. 5, xxvii. 17, xxxi. 16, Ps. lxxiv. 2, we find the
designation ẻλŋσíа кνρíον, Deut. xxiii. 2, 3, 4, 9; 1 Chron. xxviii. 8; Neh. xiii. 1;
Mic. ii. 5; cf. Ezra x. 8, éккλŋola тîs aπoxíasian bn. In the O. T. Apocrypha,
tôs Sup.
¿ккλησíα= assembly of the community, popular assembly, meeting, e.g. Judith vi. 16, xiv. 6;
Ecclus. xv. 5, and often; more rarely the nation as a whole, 1 Macc. iv. 59. Except in
Ecclus. xxiv. 22, ovvaywyń is not employed as term. techn.
ẻкKλNσíα ;
ἐκκλησία
(xliv. 15,
In the N. T. we find exкλnoía applied to the congregation of the people of Israel, Acts
vii. 38. On the other hand, of the two terms used in the O. T., ovvaywyń seems then to
have been adopted, and perhaps even in this passage to designate the people of Israel in
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334
distinction from all other nations. At all events, this supposition seems to be favoured by
its application to the assemblies (Acts xiii. 43; cf. Jas. ii. 2) and to the meeting-places
of the Jews (Matt. iv. 23, vi. 2, and often); cf. Rev. ii. 9, iii. 9, as also the designation of
the Christian community by ériovvaywyn in the Epistle to the Hebrews x. 25 (cf. 2 Chron.
v. 6, LXX. πᾶσα συναγωγὴ Ἰσραὴλ καὶ οἱ φοβούμενοι καὶ οἱ ἐπισυνηγμένοι αὐτῶν).
Further, compare the notice of Epiphanius with reference to the Ebionites, Haeres.
ΧΧΧ. 18, συναγωγὴν δὲ οὗτοι καλοῦσιν τὴν ἑαυτῶν ἐκκλησίαν, καὶ οὐχὶ ἐκκλησίαν.-In
this case, the word used by our Lord in Matt. xvi. 18, oikodoµńow μov tǹv ekkλŋolav,
would acquire special emphasis on the one hand from its connection with the O. T.
expression, on the other hand from the opposition implied in it to the synagogue.
We
can thus understand also how the Christian community in the midst of Israel could be
simply designated exλnoía, without being confounded with the Jewish community, the
ovvaywyń (Acts ii. 47, etc.).
We may add further in the way of explanation, that both the Hebrew designations of
the community of Israel plainly expressed something more than their collective unity
springing from natural causes,—they implied that the Israelitish community, as an èîêXN-
oía, was based on a special idea, that it was established in a special way and for a special
end. Cf. what is said by Gousset, Lexic. Ling. Heb. 1743, «p spectat compositionem
coetus ex materia sua, quae consistit in hominibus prius distributive conceptis et nunc collec-
tis; my spectat formam conventus hominum tempore indicto ad locum indictum ex officio
et ex voluntate ad rem aliquam agendam coeuntium, ac comitia legitima habentium." The
use of these words, therefore, was determined by something else than the mere thought of
national unity; and it is self-evident that the underlying thought is the function of the
people in the plan of salvation,—of a religious position which is confirmed, especially in
the case of p, by its application to festive and Sabbath assemblies. The same thought
lies at the root of the word as used by Christ, so far as it was suggested by the O. T.
It is, however, a beautiful and noteworthy feature, that the means by which this ekkλŋoía
is constituted is described as aλeîv and êŋpúσoew,-terms employed in profane Greek to
express the summoning of an assembly, but here in the N. T. inspired with a new force.
When Christ says, οἰκοδομήσω μου τὴν ἐκκλησίαν, we are scarcely reminded that ἐκκλ.
denoted in profane Greek the place of assembly as well as the assembly, but rather that
the O. T. community was the house of Israel; cf. oikodoµeîv.
Accordingly, ekkλnola denotes the N. T. community of the redeemed, in its twofold aspect.
-(I.) The entire congregation of all who are called by and to Christ, who are in the fellowship
of His salvation-the church. That the application of the word to the church universal
is primary, and that to an individual church secondary, is clear from the O. T. use of the
word, and from the fundamental statement of Christ in Matt. xvi. 18. So Acts ii. 47, ó
δὲ κύριος προσετίθει τοὺς σωζομένους τῇ ἐκκλησίᾳ (cf. ver. 44, πάντες δὲ οἱ πιστ
τεύοντες κ.τ.λ.), ν. 11 ; Acts ix. 31, ἡ μὲν οὖν ἐκκλ. καθ᾽ ὅλης τῆς Ἰουδαίας καὶ Γαλιλαίας
καὶ Σαμαρείας είχεν εἰρήνην Ε G H, Received text, Bengel read, αἱ μὲν οὖν ἐκκλησίαι);
•
Εκκλησία
Επικαλέω
335
5;
1 Cor. vi. 4, xiv. 4, 5, 12; Acts xii. 1, ἐπέβαλεν Ηρώδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί
ó ràs
τινας τῶν ἀπὸ τῆς ἐκκλ. ; ver. 5 ; Rom. xvi. 23; 1 Cor. x. 32, ἀπρόσκοποι καὶ Ἰουδαίοις
γίνεσθε καὶ Ελλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ; xi. 22, xii. 28, xv. 9 ; Gal. i. 13; Phil
iii. 6; Col. i. 18, 24. It is designated ẻкλ. тоû Оeoû in 1 Cor. x. 32, xi. 22, xv. 9;
Gal. i. 13; 1 Tim. iii. 5, 15 ; cf. Acts xx. 28, ποιμαίνειν τὴν ἐκκλ. τοῦ θεοῦ ἣν περιεποιή-
σατο διὰ τοῦ αἵματος τοῦ ἰδίου (cf. Ex. xv. 16); σῶμα Χριστοῦ, Col. i. 18, 24; Eph. i.
22, 23 ; cf. iii. 21, ἡ ἐκκλ. ἐν Χριστῷ Ἰησοῦ; v. 23, 24. In the Epistle to the Ephesians,
¿кêλ. denotes exclusively the entire church, Eph. i. 22, iii. 10, 21, v. 23, 24, 25, 27,
29, 32.—Heb. xii. 23, ἐκκλ. πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς.
(II.) The N. T. churches as confined to particular places, cf. ǹ кaт' oikóv tivos èkkλnoia,
Rom. xvi. 5; 1 Cor. xvi. 19; Col. iv. 15; Philem. 2; кkλ, ý ovσa Év K.т.λ., 1 Cor.
i. 2; 2 Cor. i. 1; 1 Thess. ii. 14; cf. Acts xiii. 1, ĥoav èv 'AvTIOɣelą Kaтà Tηv ovoav
ékkλŋσíav, as it then was, e.g., in the assemblies, 1 Cor. xi. 18, ovveρxoμévæv vµŵv ev
Ekkλŋσíą; xiv. 19, 28, 35; Acts xiv. 27; Rev. ii. 1, 8, 12, 18, iii. 1, 7, 14; therefore
of a single church, ý ẻккλ. ǹ év K.T.λ., Acts viii. 1, xi. 22; Rom. xvi. 1; ǹ ékkλ.
Oeoσaλovikéwv, 1 Thess. i. 1; 2 Thess. i. 1, cf. Col. iv. 16; Phil. iv. 15, ovdeµía
ἐκκλησία; 1 Cor. iv. 17, πανταχοῦ ἐν πάσῃ ἐκκλ., every church in which the character
of the church as a whole is repeated, cf. TOû beoû, 1 Cor. i. 2, xi. 16; 2 Cor. i. 1;
2 Thess. i. 4; 2 Thess. i. 1. So still in the singular, Acts viii. 3, xi. 26, xiii. 1, xiv. 23,
xv. 3, 4, 22, xviii. 22, xx. 17; 1 Cor. xiv. 23, xvi. 19; 1 Tim. v. 16; Jas. v. 14;
3 John 6, 9, 10. The plural, in Acts xv. 41, xvi. 5; Rom. xvi. 16; 1 Cor. vii. 17, xi. 16,
xiv. 33, 34, xvi. 1, 19; 2 Cor. viii. 1, 18, 19, 23, 24, xi. 8, 28, xii. 13; Gal. i. 2, 22;
1 Thess. ii. 14; 2 Thess. i. 4; Rev. i. 4, 11, 20, ii. 7, 11, 17, 23, 29, iii. 6, 13, 22,
xxii. 16. With reference to the elements constituting them, they are termed éкêλŋσíaɩ
τῶν ἐθνῶν, Rom. xvi. 4; τῶν ἁγίων, 1 Cor. xiv. 33.
The word does not occur in Mark, Luke, the Gospel of John, 1 and 2 John, 2 Tim.,
Titus, Jude.
K
'Eтikaλéw, to call to, to call upon (not to call hither, for éπí relates to the object
and not the subject).—(I.) To call to any one (because in calling one turns towards him).
In profane Greek we find usually, along with the active, the middle of interest or advan-
tage, μáρтupá τiva, to appeal to any one as witness; Oeous éπTIKαλeîobe, et al. This is the
only form used in the N. T., and appears as a middle of interest most distinctly in Acts
xxv. 11, 12, xxvi. 32, xxviii. 19, Kaíoapa èπikaλeîobaι, to invoke Caesar for oneself, to
appeal to him, Acts xxv. 25. Without this object to appeal, Acts xxv. 21, toû dè
Παύλου ἐπικαλεσαμένου κ.τ.λ.-2 Cor. i. 23, μάρτυρα τὸν θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν
Yvxýv, I call God to witness for me.—Specially rò ovoµa тoû Deoû к.T.λ. = nin! Dw? NTP, of
the invocation of God or Christ; tò ỏv. Toû 0., Acts ix. 14, 21, xxii. 16 (Symmachus,
Ps. lxv. 17, τῷ ὀνόμ.); τοῦ κυρίου, Rom. x. 13; 1 Cor. i. 2 ; 2 Tim. ii. 22, ἐπικ. τὸν
κύριον ἐκ καθαρᾶς καρδίας; Rom. x. 12. Without mention of object, Rom. x. 14, πŵs
Επικαλέω
Παρακαλέω
336
οὖν ἐπικαλέσονται, εἰς ὃν οὐκ ἐπίστευσαν; Acts vii. 59, ἐλιθοβόλουν τον Στέφανον ἐπι-
καλούμενον καὶ λέγοντα· κύριε κ.τ.λ.
d
(II.) To call a person something, i.e. a name to name, to designate (Phavorin. ¿π-
ovoμáčoμai). This meaning is combined with the foregoing in 1 Pet. i. 17, ei aτéρa
ονομάζομαι).
ἐπικαλεῖσθε τὸν ἀπροσωπολήμπτως κρίνοντα.—The active in Matt. x. 25, τὸν οἰκοδεσπότην
Βεελζ. ἐπεκάλεσαν (Received text, Lünem. τῷ οἰκ.). The passive, Heb. xi. 16, où
ἐπαισχύνεται αὐτοὺς ὁ θεὸς ἐπικαλεῖσθαι αὐτῶν. Of the surnames of single persons, Acts
i. 23, iv. 36, x. 5, 18, 32, xi. 13, xii. 12, 25, xv. 22 (in Matt. x. 3 Tisch. omits it; in
Luke xxii. 3 he reads raλouμevov).-Acts xv. 17, éð oðs éπIKÉKληтαι тò övоµá μov (from
Amos ix. 12, aby by sp, cf. 2 Chron. vii. 14; especially 2 Sam. vi. 2, of the ark
of God, ¿p' îv ètekλýlŋ tò övoµa тoû kvρíov); to be understood as in Deut. xxviii. 9, 10;
Jer. xiv. 9, vii. 10, 11; Isa. Ixiii. 19, xlviii. 1; Gen. xlviii. 16.
Π
αρακ α
II а ρа κаλé∞, to call hither, towards, to speak to, to speak cheerfully to, "every kind
of speaking to, which is meant to produce a particular effect" (Hofmann's Schriftbeweis,
ii. 2. 17).—(I.) To call some one, that he may do something to beg, (a.) with specifica-
tion of the substance of the petition introduced by Aéywv, Matt. viii. 5, 31, etc.; or by a
conjunction, iva, Matt. xiv. 36; Mark v. 10, etc.; oπws, Matt. viii. 34; Acts xxv. 2; by
means of the infinitive, Mark v. 17; Luke viii. 41, etc.; by the accus. with the infinitive,
Acts xiii. 42, xxiv. 4.-Philem. 10, πаρакаλŵ σe teρì тoû êµoû тÉKVOV. (b.) Without speci-
fication of the thing sought, Matt. xviii. 32, xxvi. 53; Philem. 9; Acts xvi. 39; Luke xv. 28.
(II.) To call on any one, to call him hither in order to say something to him, to use
persuasion, and, indeed, (a.) to admonish, followed by the imperative, Acts ii. 40; 1 Cor.
iv. 16; 1 Thess. v. 14; Heb. xiii. 22; 1 Pet. ii. 11, v. 1; Jude 3; with following
infinitive, Acts xi. 23, xiv. 22; Rom. xii. 1, xv. 30, xvi. 17; 2 Cor. ii. 8, vi. 1; Eph.
iv. 1; Phil. iv. 2; 1 Thess. iv. 10; 1 Tim. ii. 1; Titus ii. 6; Heb. xiii. 19; 1 Pet.
v. 12; cf. 1 Thess. iii. 2; 1 Thess. ii. 11, eis тò πeρiπaтeîv vμâs. With following
iva, 1 Cor. i. 10, xvi. 15; 1 Thess. iv. 1; 2 Thess. iii. 12. Without specification of
contents, π. Tɩvá, Acts xv. 32, xvi. 40, xx. 2; 2 Cor. x. 1; 1 Thess. v. 11; 1 Tim. v. 1;
Col. iv. 8; Eph. vi. 22; 2 Thess. ii. 17; Heb. iii. 13; π.
Titus i. 9; rì, Luke iii. 18. The passive, 1 Cor. xiv. 31;
Rom. xii. 8 ; 2 Cor. v. 20; 1 Tim. vi. 2; 2 Tim. iv. 2;
(b.) = to encourage, to cheer up, to comfort, 1 Thess. iii. 2 ; 2 Thess. ii. 17; 2 Cor. i. 4, ii. 7,
vii. 6 (Matt. ii. 18, v. 4; Luke xvi. 25; Acts xx. 12; 2 Cor. i. 4, 6, vii. 7, 13; 1 Thess.
iii. 7). With 1 Cor. iv. 13, ßλaopnμoúμevoi паρakaλoûμev, we may compare 2 Macc.
xiii. 23, Toùs 'Iovdaíovs πаρekáλeσev to use good words, i.e. to persuade. This, however,
scarcely exhausts the force of the expression; for the apostle seems to oppose to the
unchristian βλασφημείν the Christian παρακαλεῖν of his office and calling. Παρακαλεῖν,
namely, in most of the passages quoted, is the technical term for a specific kind of Chris-
tian teaching, namely, that in which beseeching (cf. 2 Cor. v. 20), admonition, and comfort
Tivà èv Tivi, 1 Thess. iv. 18;
Col. ii. 2. Without object, in
Titus i. 9, ii. 15; Heb. x. 25.
Παρακαλέω
Παράκλητος
337
*
.
predominate; perhaps the connection with kaλeîv ought not to be overlooked; 1 Thess.
ii. 11, παρακαλοῦντες . . . καὶ παραμυθούμενοι καὶ μαρτυρόμενοι; 2 Thess. iii. 12, παρ-
αγγέλλομεν καὶ παρακαλοῦμεν ; Acts ii. 40, διεμαρτύρετο καὶ παρεκάλει; 1 Pet. v. 12,
παρακαλῶν καὶ ἐπιμαρτυρῶν; Luke iii. 18, παρακαλῶν εὐηγγελίζετο. According to
1 Cor. xiv. 31, Acts xv. 32, it belongs, like didáσkew and oтnpíče, to the domain of
prophecy, and is like this a special charisma (Rom. xii. 8), though it does not appear to have
manifested itself separately as such. The design of тaρakaλeîv, besides, first of all, gain-
ing the hearer, was to confirm him, 1 Thess. iii. 2; 2 Thess. ii. 17 (conjoined with στηpí-
(ewv). LXX. Deut. iii. 28; Isa. xxxv.; Job iv. 3P. Encouragement, cheering
up, 2 Cor. vii. 6, ó πapakaλŵv TOÙS TATTEIVOÚS; Heb. x. 25; 2 Thess. ii. 17. Cf. the
combination with xapá, 2 Cor. vii. 13, xiii. 11; 1 Thess. iii. 7, 9. Hence to cheer up,
to console, Isa. xxxv. 3. Whilst didáσkeiv appeals to the intellect, Taρakaλeîv appeals to
διδάσκειν παρακαλεῖν
the will; according to Titus i. 9, to be distinguished from exéyxew. As a characteristic
element of the promise and proclamation of salvation, it aims at winning, not breaking
the will. Cf. Isa. xl. 1=D; xli. 27, in wap = "Iepovoaλnµ пaρakaλéσw eis
ὁδόν. Cf. the πаρakaλeîv of Wisdom, Prov. viii. 4, Hebrew p. The word does not
occur in John's writings, nor in Galatians, James, 2 Peter.-oσνμжаρакаλеîν, at the same
time to comfort, encourage, Rom. i. 11, σvµтаρаêλŋOĥvai èµé, parallel with eis TÒ OTη-
ριχθῆναι ὑμᾶς.
II
α
K
ПI а ρá к λ ηтоs, ó, properly a verbal adj., he who has been or may be called to help
(helper); in Dem. 343. 10, of a legal adviser, αἱ δὲ τῶν παρακλήτων αὗται δεήσεις, α
pleader, proxy, or advocate, one who comes forward in behalf of and as the representative
of another; Diog. L. iv. 50, ἐὰν παρακλήτους πέμψῃς καὶ αὐτὸς μὴ ἔλθῃς. Thus Christ,
in 1 John ii. 1, is termed our substitutionary, intercessory advocatе, πаρáкλптоv exoμev
πρὸς τὸν πατέρα, ᾿Ιησοῦν Χριστὸν δίκαιον (cf. John i. 1, πρὸς τὸν θεόν); cf. ver. 3, αὐτὸς
iλaoµós éσtiv Tepì тŵv åµаρтíŵv μv. Thus Philo says, de vit. Mos. 673 C, that the
ἱλασμός ἐστιν τῶν ἁμαρτιῶν
atoning and interceding priest, in performing his official duties, stood in need of the Logos
as advocate or Paraclete, ἀναγκαῖον γὰρ ἦν τὸν ἱερωμένον τῷ τοῦ κόσμου πατρὶ παρακλήτῳ
χρῆσθαι τελειοτάτῳ τὴν ἀρετὴν υἱῷ πρός τε ἀμνηστίαν ἁμαρτημάτων καὶ χορηγίαν ἀφθονω-
TáTwv åɣaðŵv. So, too, in other passages in Philo; cf. Lösner on 1 John ii. 1 (Observatt.
τάτων ἀγαθῶν.
Philon.). Now, when Christ designates the Holy Spirit as Paraclete, John xiv. 16, äλλos
πаρáκλ., we might suppose that He is this in the same sense as Christ, 1 John ii. 1. But
a closer comparison of the two passages shows how little real resemblance there is; and
if we compare John xiv. 26, ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν, χν. 26, μαρτυρήσει περὶ
ἐμοῦ, xvi. 7, 14, ἐμὲ δοξάσει κ.τ.λ., it will be clear that the Holy Spirit is called παρά-
Kληтos because He undertakes Christ's office to be a таρáкλŋтos, or becomes Christ's
substitute in this: it will be evident not so much as a logical sequence, but from the
nature of the case, that the Spirit, as the representative of Christ's office, is above all the
representative of His person and cause. But when Christ, in John xiv. 16, designates
>
2 U
Παράκλητος
Παράκλησις
338
=
.23 .Job xxxiii לְהַגִּיד לְאָדָם יָשְׁרוֹ ,with men
Himself at the same time as παράκλητος, παράκλητος must not here be understood as
applied to Christ in the same sense as in 1 John ii. 1, where it is = our substitutionary
Advocate, but as He who pleads God's cause with us; cf. John xiv. 7–9. In favour of
this view, we may mention that the duty of a S, Job xxxiii. 23 (cf. 2 Chron.
xxxii. 31; Rabb. ; Test. XII. patr. ayyeλos пapaiтoúμevos), was not merely to
represent man with God (cf. Matt. xviii. 10 ?), but at the same time to represent God
i DT,
To maintain, with regard to this passage, that
παράκλητος is related to παρακαλεῖν as διδάσκαλος to διδάσκειν, and that the Holy Spirit
is called Paraclete because He has the office of πapákλŋois, apart from the impossibility
of deriving παράκλητος from παρακαλεῖν instead of from παρακέκλησθαι, is also rendered
difficult by the circumstance that πaρaкaλeîv and πapákλŋois do not occur at all in the
writings of John, much less in the specific N. T. sense; and that the Targum rendering
in Job xxxiii. 23, Nope, has for its antithesis P, KaτŃуoроs, Kaтńуwp, see Delitzsch on
the passage.
The connection of the meaning of παράκλητος with παρακαλεῖν, and not
with πaρakékλŋoðaɩ, is defended by an appeal to the usus loquendi; but actual examples
of this can alone influence the lexicographer; and the only instances adducible are the
versions of Aquila and Theodotion, which render D (comforter) in Job xvi. 2 by тapá-
κλητος, where the LXX. has παρακλήτωρ, and Symmachus παρηγορῶν; but their peculiar
application of the word, moreover, may have been due quite as much to the age at which
they wrote (the first half of the second century A.D.), or to their Christian surroundings,
the active rendering of παράκλητος as = ὁ παρακαλῶν having begun to obtain a footing
¿
among Christians (vid. Suicer). This latter usage was due to the fact that, on the one
hand, precisely the doctrine of the Holy Spirit was then least understood; on the other
hand, that it was natural to regard the advocate of the helpless, needy, and troubled ikétns
as his consolation or comforter. The example adduced from Philo in favour of deriving
παράκλητος from the active παρακαλεῖν proves nothing, for παράκλητος there also clearly
means intercessor, Philo, de mund. creat. p. 4 (5), οὐδενὶ δὲ παρακλήτῳ . . . μόνῳ δὲ ἑαυτῷ
χρησάμενος ὁ θεὸς ἔγνω δεῖν εὐεργετεῖν κ.τ.λ.
·
П α ρ á к λ ŋ σ is, ń, (I.) Calling towards or hither to help, begging. — (II.) Exhortation,
II a k o
P
encouragement, e.g. πpòs åpeτýv. In Isocr. 2 A, over against Tapalveσis, warning. Here-
with is connected the N. T. sense of the word, which corresponds to the use of πapaкaλeîv.
Accordingly the word of Scripture is a πapákλnois, an admonitory, encouraging, and con-
solatory exhortation for the purpose of strengthening and establishing the believing
possession of redemption. Rom. xv. 4, ὅσα προεγράφη, εἰς τὴν ἡμετέραν διδασκαλίαν
ἐγράφη, ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς παρακλήσεως τῶν γραφῶν τὴν ἐλπίδα ἔχωμεν; cf.
Phil. ii. 1; Heb. xii. 5; and the Epistle to the Hebrews is termed λóyos TS πаρакλŃ-
σews, xiii. 22, because its design is to strengthen faith. Paul terms his preaching of the
gospel also παρákλnois, 1 Thess. ii. 2, 3 (cf. 2 Cor. viii. 4, 17; Luke iii. 18, πoλλà pèv
οὖν καὶ ἕτερα παρακαλῶν εὐηγγελίζετο τὸν λαόν), and admonishes Timothy, πρόσεχε τῇ
Παράκλησις
Καλός
339
ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ, cf. Acts xiii. 15. The contents of the letter,
addressed to the church at Antioch by the Apostolic Council, are designated Tapáкλησis
in Acts xv. 31. It accordingly denotes comforting words, consolation, in Acts ix. 31;
2 Thess. ii. 16, ὁ ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν
Xáρırı; Philem. 7. Opposed to exífis and wa¤ýµata, 2 Cor. vii. 4; conjoined with xapá,
vii. 7, 13. Cf. 2 Cor. i. 3-7; Luke vi. 24. On Luke ii. 25, where the Messiah is
described as πaρákλnσis toû 'Iσp., cf. Nah. iii. 7 = . — Hapákλnois, as a distinct feature
of the proclamation of salvation, belongs to the department of prophesying, 1 Cor. xiv. 3, and
appears as a special charisma in Rom. xii. 8. It is therefore not an inaccuracy when, in
Acts iv. 36, the name Barnabas, 72, is interpreted viòs πаρакλýσews (cf. Acts xiii. 1),
in order to indicate that his prophetic gift manifested itself specially in the exercise of
paraclesis. — In connection with Acts xiii. 15 and 1 Tim. iv. 13, πаρákλnois was regarded
as based on the reading of a portion of Scripture (Luke iv. 20, 21, an expository applica-
tion of the prophetic word), although this was by no means the whole. Just. Mart. apol.
T
i. 67, εἶτα παυσαμένου τοῦ ἀναγινώσκοντος ὁ προεστὼς διὰ λόγου τὴν νουθεσίαν καὶ πρό-
κλησιν τῆς τῶν καλῶν τούτων μιμήσεως ποιεῖται.
ПIρоσ каλé w, to call to, to call hither. In the N. T., as in the LXX., only the
middle, to call to oneself, Matt. x. 1, xv. 10, 32, xviii. 2, xx. 25; Mark iii. 13, 23,
vi. 7, vii. 14, viii. 1, 34, x. 42, xii. 43, xv. 44; Luke vii. 19, xv. 26, xvi. 5, xviii. 16;
Acts vi. 2, xiii. 7, xx. 1, xxiii. 17, 18, 23; Jas. v. 14. We find an approximation to
the Attic use = to cause to be summoned before court, to accuse, in Matt. xviii. 32; Acts v. 40
= to summon before one (cf. πρóσкλnois, summons, 1 Tim. v. 21, Lachm.). A use suggested
by the peculiar meaning of kaλeîv (cf. Mark iii. 13) is found in Acts ii. 39, öσovs av πρoσ-
καλέσηται κύριος ὁ θεὸς ἡμῶν, from Joel iii. 5, where the same persons are designated
evayyeλišóμevoi (passive). The preposition has here local significance, in that Israel in its
dispersion is primarily meant. Figuratively to call any one to a work; Acts xiii. 2, eis tò
ἔργον ὃ προσκέκλημαι αὐτούς ; xvi. 10, προσκέκληται ἡμᾶς ὁ κύριος εὐαγγελίσασθαι αὐτούς.
(On the perfect, cf. Winer, § 234.)
Kaλós, ý, óv, beautiful, related probably to the German heil, Goth. hails, Sanser.
kaljas, healthy, agreeable; kaljanas, beautiful, excellent; vid. Curtius, Grundzüge der griech.
Etymologie, 130. It is an epithet of that whose appearance has a certain harmonious
completeness; cf. the connection between the German schön and scheinen, schonen; middle
High German, schoon-pure. Kaλós is related to its syn. ȧyalós, as the appearance to
Καλός
the essence. See under (II.). Kaλós answers chiefly to the two Heb. words 7 and
i,—the former being usually translated by kaλós, and only occasionally by paîos and
compounds with εὖ, as εὐπρόσωπος, εὔριζος; the latter as frequently by ἀγαθός The
former () corresponds to the meaning (I. a), the latter (i) to (I. b) and (II.), which
see for further details.
(I.) (a.) Beautiful, pleasing, of objects perceived by the senses; Heb. 7, Gen. xii. 14;
Καλός
Καλός
340
Deut. xxi. 11, and often. In the N. T., only in Luke xxi. 5, kaλoì Xilor. (b.) Accept-
able, agreeable, serviceable, well fitted -ai, which, however, in this sense is quite as
frequently, if not more frequently, rendered ȧyalós. Gen. ii. 9, kaλòv eis Bpŵow; Xen.
Mem. iii. 8. 7, πάντα γὰρ ἀγαθὰ μὲν καὶ καλά ἐστι πρὸς ἃ ἂν εὖ ἔχῃ, κακὰ δὲ καὶ αἰσχρὰ
πρòs à av kaкŵs; synonymously with xphoμos, ibid. 4-10; Plat. Hipp. maj. 295 C,
σшμа каλòν πрòs Spóμov. So in Matt. xiii. 8, 23; Mark iv. 8, 20; Luke viii. 15,
ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν. Figuratively, καρδία καλὴ καὶ ἀγαθή
(not in a directly ethical sense, and therefore not conformable to the classical kaλòs kai
ảyalós) in the same passages. Compare Ezek. xvii. 8, πedíov kaλòv.
πεδίον καλὸν ... τοῦ ποιῆσαι
βλαστὸν καὶ ἐνέγκαι καρπόν. Mark ix. 50, kaλòv Tò åλas; Luke xiv. 34; Luke vi. 38,
μέτρον καλόν; Heb. vi. 5, καλὸν γευσαμ. θεοῦ ῥῆμα. Cf. καλὸν καὶ ἀπόδεκτον, 1 Tim. ii. 3,
under (II. b). Especially do we find in the N. T. the neuter kaλóv, sc. ẻσтív = it agrees
καλόν, ἐστίν
with, it is good, beneficial; not to be confounded with kaλóv éσTɩ in the moral sense as =
πρéπе. Cf. Gen. ii. 18, où kaλòv eivai тòv äveρwπov µóvov; Jonah iv. 3; so Matt. xvii. 4,
xviii. 8, 9, xxvi. 24; Mark ix. 5, 42, 43, 45, 47, xiv. 21; Luke ix. 33; Rom. xiv. 21
(cf. ver. 19); 1 Cor. vii. 1, 8, 26; cf. kaλŵs . . . креîσσov, vii. 38.—ix. 15.
(II.) Of a perfected inner nature manifesting and demonstrating itself outwardly =
distinguished, excellent, valuable, costly, important, beautiful, in the physical and moral
sphere. In the LXX. = 2, and indeed in Genesis constantly; in the other books inter-
changeably with ȧyalós, which is preferred when physical excellence is referred to;
whereas, for moral excellence, one word is as often applied as the other; see II. b.
(a.) Of physical characteristics = spotless, exquisite, genuine, 1 Tim. iv. 4, πâv ктioµа
Deoû kaλóv, cf. Gen. i. 4, 10, 31, and often = spotless, perfect in form and nature. Hence,
Matt. xiii. 45, καλοὶ μαργαρίται, genuine pearls (cf. ver. 46, εὑρὼν δὲ ἕνα πολύτιμον μαρ-
γαρίτην). Cf. Χen. Mem. iii. 1. 9, διαγιγνώσκειν τό τε καλὸν ἀργύριον καὶ τὸ κίβδηλον.
Of каρπós, opposed to caπpós, Matt. iii. 10, vii. 17–19, xii. 33; Luke iii. 9, vi. 43;
dévôpov, Matt. xii. 33; Luke vi. 43; σπéρµa, Matt. xiii. 24, 27, 37, 38; cf. xiii. 48;
οἶνος, John ii. 10 = costly, valuable ; 1 Tim. iii. 1, εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου
ἐπιθυμεῖ; iii. 13, βαθμὸς καλός ; vi. 19, θεμέλιον καλόν; 2 Tim. i. 14, καλὴ παραθήκη ;
Jas. ii. 7, καλὸν ὄνομα; Heb. xiii. 9, καλὸν βεβαιοῦσθαι τὴν καρδίαν; Matt. xxvi. 10,
ἔργον καλόν; Mark xiv. 6.
(b.) In the moral sphere; excellent, noble, worthy of recognition, spotless, becoming,
well-suited, beautiful, good. An aesthetic designation of what is morally good, very fre-
quently used by classical writers, especially by Plato; cf. тò kaλóv, of virtue, opposed to
αἰσχρόν, disgraceful, τὸ αἰσχρόν, disgrace, synonymously with ὄνειδος. Cf. εἰς κάλλος ζῆν,
ó eis káλλos Bíos, Xen. Cyrop. viii. 1. 33; Ages. ix. 1, of the manifestations of σwopoσúvn
and dikaroσúvŋ; see Nägelsbach, Nachhom. Theol. v. 2. 60. Whilst Síkalos expresses a
simply legal judgment, caλós reflects the satisfactory, agreeable impression made by what
is good as it manifests itself. Cf. Hom. Od. xx. 24, οὐ γὰρ καλὸν ἀτέμβειν, οὐδὲ δίκαιον,
ξείνους Τηλεμάχου. The frequent use of this word in the profane sphere evinced great
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Καλός
341
refinement and delicacy, though it involved the danger of introducing a too outward estimate
of the moral. This is especially true of the Attic designation of a man of honour,—κaλòs
kaì ảyaðós, “a man, as he ought to be; apt and competent in outward matters; upright
καὶ
and reliable in sentiment a man of honour. The καλοὶ καὶ ἀγαθοί, especially in Athens,
were the optimates, the men of good family, education, and manners-the cultured, in oppo-
sition to the rough masses of the people," Pape; those "who were expected to have the out-
ward and inward properly adjusted," Passow. As respects the biblical view of life, it is
worthy of note that the expression καλὸς καὶ ἀγαθός (opposed to ἄδικος καὶ πονηρός, Plat.
Gorg. 470 E) occurs neither in the translation of the LXX. nor in the N. T., but only in
the Apocrypha, Tob. vii. 7; 2 Macc. xv. 12. Even kaλós, in the moral sense, does not
occur, so far as the usage can be surveyed, as applied to persons in the LXX.; we find,
however, ayalósi, Prov. xiii. 2, 22, xiv. 14, 22, xv. 3; 1 Kings ii. 32; 1 Sam.
ii. 26; Eccles. ix. 2. It is true xaλós is applied in the N. T. to persons; but only with
respect to particular calling or office, in which they show efficiency. So in John, ó οµηv
ó kaλós, John x. 11, 14, and in the Pastoral Epistles, 1 Tim. iv. 6, kaλòs diákovos 'Iŋσoû
Χριστοῦ; 2 Tim. ii. 3, καλὸς στρατιώτης Χριστοῦ Ἰησοῦ; as also in 1 Pet. iv. 10, ὡς
καλοὶ οἰκονόμοι ποικίλης χάριτος θεοῦ. On the other hand, it is more frequently used in
the LXX. and the N. T., both as an adjective qualifying nouns which denote things, and
alone, тò kaλóv, kaλá. Apart from Genesis, in which, as remarked, ai regularly = kaλós,
καλός,
it is used as frequently as ȧyalós, ȧyalóv in a moral sense = i; and, indeed, the latter
ἀγαθόν
ȧyalós, on the one hand, in Deut. i. 39, xxx. 15; 2 Sam. xix. 35; 1 Kings iii. 9, viii. 36;
2 Chron. vi. 27; Neh. v. 9; Prov. ii. 9, 20, xxiv. 23; Eccles. ix. 2, xii. 14; Isa. vii. 15.
Kaλós, on the other hand, just in the same combinations in Lev. xxvii. 12; Num. xxiv. 13;
Deut. vi. 18; Job xxxiv. 4; Prov. xvii. 26, xviii. 5, xx. 23; Isa. v. 20; Amos v. 14, 15;
Mic. iii. 2, vi. 8 (Gen. ii. 17, iii. 5, 21). The antithesis to kaλós is Tovηpós, Lev. xxvii. 12;
Num. xxiv. 13; Amos v. 14, etc.; to ȧyalós, on the contrary, kakós, Deut. i. 39,
xxx. 15, etc. In the N. T., however, we find κakóν as the antithesis of kаλóν, Rom.
vii. 21, xii. 17; 2 Cor. xiii. 7; Heb. v. 14, cf. John xviii. 23; Mark xvi. 18, kaλŵs…..
κακῶς.—Καλός is conjoined with νόμος in Rom. vii. 16 (1 Tim. i. 8, κ. ὁ νόμος ἐάν τις
avτô voµíµws XPîτaι; probably, however, better explained according to II. a.); Jas.
iii. 13, κ. ἀναστροφή, as in 1 Pet. ii. 12, ἀναστροφὴν ὑμῶν ἐν τοῖς ἔθνεσιν ἔχοντες καλήν ;
Heb. xiii. 18, καλὴ συνείδησις, synonymously with καθαρά, see συνείδησις. Further,
σTρаTeía, 1 Tim. i. 18, cf. 2 Tim. ii. 3; ȧyov TŶS TíσTEWS, 1 Tim. vi. 12; 2 Tim. iv. 7 ;
ὁμολογία, 1 Tim. vi. 12, 13; διδασκαλία, 1 Tim. iv. 6 ; μαρτυρία, 1 Tim. iii. 7; ἔργα,
1 Tim. v. 10, 25, vi. 18; Tit. ii. 7, 14, iii. 8, 14; Heb. x. 24; 1 Pet. ii. 12; Matt.
v. 16; John x. 32, 33. ("It is interesting to note that in the Pastoral Epistles, whose
design was to call the attention of Christians, on the eve of their great struggle with
the world, to the beauty and nobility of perseverance in holiness, the reward thereof, and
the goal of glorification, the word kaλós is very frequently employed," Zezschwitz, p. 61.)
It would perhaps be more correct to say, that the necessity of paying heed to the outward
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342
character and consistency of Christian conduct became the more imperative the further
the church advanced from its mere beginning, and the nearer it approached a position of
importance in the world. Cf. 1 Pet. ii. 12; Matt. v. 16. To this state of things the
Pastoral Epistles owe their peculiar character. The neuter Tò Kaλóv, Rom. vii. 18, 21;
2 Cor. xiii. 7; Gal. iv. 18, vi. 9; 1 Thess. v. 21; Heb. v. 14; Jas. iv. 17; κaλá, Rom.
xii. 17; πρovooúμµevoi kaλà évótiov távтwv åvėp., as in 2 Cor. viii. 21; Tit. iii. 8. K.
is not merely what is morally good and right, but also what recommends itself by its out-
ward appearance, cf. 1 Cor. v. 6, où каλòv тò каúɣηua iμŵv.-The adverb kaλws, beauti-
fully, well, corresponding to kaλós, I. b, Matt. v. 44, kaλŵs moleîv, to act well, usefully,
to do well, Matt. xii. 12; Luke vi. 27; 1 Cor. vii. 37, 38; 3 John 6 (= 2, Zech. viii. 15,
καλῶς ποιῆσαι τὴν Ἱερουσαλήμ, opposed to κακῶσαι ὑμᾶς, ver. 14). Cf. καλῶς ἔχειν,
Mark xvi. 18. In profane Greek, kaλŵs, in the combination кaλ. πoɩεîv, generally
expresses, agreeably to II. a., approval and recognition; or, agreeably to II. b., a moral
judgment. In the N. T. the former occurs in Matt. xv. 7; Mark vii. 6, 37, xii. 28, 32;
Luke vi. 26, xx. 39; John iv. 17, viii. 48, xiii. 13; Acts x. 33 (xxv. 10, káλλIOV ÉTI-
ywvwokew), xxviii. 25; 1 Cor. xiv. 17; Phil. iv. 14; Jas. ii. 3. And the latter, the
moral sense, Gal. iv. 17, v. 7; 1 Tim. iii. 4, 12, 13, v. 17; Heb. xiii. 18; Jas. ii. 8, 19 ;
2 Pet. i. 19.—It denotes an ironical approval or recognition in Mark vii. 9; 2 Cor. xi. 4.
Cf. Soph. Ant. 738, καλῶς ἐρήμης γ᾽ ἂν σὺ γῆς ἄρχοις μόνος.
α
T
K
Kaλúπτw, to wrap round, to cover up, synonymous with кρÚπтew, Matt. x. 26;
Luke viii. 16, xxiii. 30; Matt. viii. 24. Figuratively, åɣáπŋ kaλúπтei πλĥlos áµaptiôv,
1 Pet. iv. 8; Jas. v. 20, cf. Prov. x. 12; it corresponds with p, Ps. xxxii. 1; LXX.
Éπikaλúπt., Ps. lxxxv. 2.—2 Cor. iv. 3, tò eỷ. ¿otiv kekaλvµµévov, it is not recognised as that
which it is; cf. vv. 2, 4, iii. 13. Cf. Luke ix. 45, ýyvóovv tò pîµa Toûтo kaì ĥv πaρа-
κεκαλυμμένον ἀπ' αὐτῶν, ἵνα μὴ αἴσθωνται αὐτό.
ка
'ATOKα NÚTтw, to unveil, to discover, to make visible, to reveal, opposed to κaλÚπ-
τειν, Matt. x. 26; συγκαλύπτειν, Luke xii. 2; κρύπτειν, Matt. xi. 25; ἀποκρύπτειν,
Luke x. 21, both for the purpose of sentient (Matt. x. 26; Luke xii. 2; 1 Cor. iii. 13;
2 Thess. ii. 3, 6, 8) and spiritual perception, cf. Matt. xi. 27, where èπiyiάσkew, and
Luke x. 22, where ywóσkev is the result. It answers to na, 1 Sam. iii. 21; Dan. ii.
19, 28. The word serves specially in the N. T. to denote the act of divine revelation,
whether it relate to redeeming facts, to the objects of faith and hope, or to the objects of
Christian knowledge and intelligence,-and that both to believers and unbelievers. As
objects, we find the Father and the Son in Matt. xi. 27; Luke x. 22; Gal. i. 16; & ẞßpaxíwv
Kuρíοú, John xii. 38 (Isa. liii. 1); ô viòs toû åvep., Luke xvii. 30; Sıkaιoσúvη beoû, Rom.
i. 17; ópyǹ leoû, Rom. i. 18; µéλλovoa dóğa tŵv viâv T. 0., Rom. viii. 18, 1 Pet. v. 1;
σωτηρία, 1 Pet. i. 12; πίστις, Gal. iii. 23 ; μυστήριον τοῦ Χριστοῦ, Eph. iii. 5 ; cf. διὰ
тоû пveúμaтos, 1 Cor. ii. 10. Cf. besides, 1 Cor. iii. 13, ékáσтOU Tò epyov; Phil. iii. 15;
τοῦ πνεύματος,
Matt. xi. 25, xvi. 17; Luke x. 21. Without object, 1 Cor. xiv. 30, eàv äλλæ ảπo-
Αποκαλύπτω
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343
kaλupon, if a divine revelation, disclosure, communication has been made.-Applied to the
appearance of Antichrist in 2 Thess. ii. 3, 6, 8.
Ок
עֶרְוָה
T::
'А π о κ á λ v ↓ is, ý, uncovering, unveiling, disclosure, revelation; rare in profane
Greek, e.g. Plut. Cat. maj. 20, as synonymous with yúuvwois. 1 Sam. xx. 30 =
denudatio. In the N. T. it is applied exclusively to disclosures and communications pro-
ceeding from God or Christ, of objects of Christian faith, knowledge, and hope, that are in
and by themselves hidden, unknown, and unrecognised, Rom. xvi. 25, åπ. µvoτnpíov. Cf.
Μυστηρίου.
Eph. iii. 3; 1 Cor. ii. 10.—(I.) With the genitive of the revealing subject, å. kvpíov,
2 Cor. xii. 1; 'Inσoû Xpɩστoû, Rev. i. 1.—(II.) With the genitive of the object revealed,
Rom. viii. 19, τῶν υἱῶν τοῦ θεοῦ, cf. Col. iii. 3, ἡ ζωὴ ὑμῶν κέκρυπται σὺν Χριστῷ ἐν τῷ
θεῷ.—ἀποκάλ. τοῦ κυρίου, 1 Cor. i. 7, 2 Thess. i. 7; Ἰησοῦ Χριστοῦ, 1 Pet. i. 7, 13;
Tŷs dóέns avтoû, 1 Pet. iv. 13, namely, at His second coming, cf. Luke xvii. 30; Gal.
i. 12, 15, 16; Rom. ii. 5, å. Sikaιokpiσías тoû beoû.—(III.) Absolutely, in Eph. iii. 3,
κατὰ ἀποκ. ἐγνωρίσθη μοι τὸ μυστήριον, ef. 1 Cor. ii. 10 ; 2 Cor. xii. 7, ὑπερβολὴ τῶν
ἀποκαλύψεων; 1 Cor. xiv. 6, λαλεῖν ἐν ἀποκαλύψει, ἐν γνώσει, ἐν προφητείᾳ, ἐν διδαχῇ,
where åπokáλvis denotes the separate communication of new facts; yvwσis, the know-
ledge of revelations of grace already given; πpoonτeía, the application of existing and
new revelations. In Luke ii. 32, þŵs eis átok. ¿◊vŵv might denote the dispersion of
the darkness in which, according to Isa. xlii. 6, 7, xlvi. 9, xxv. 7, кaßnµévoi év okótel,
the nations sit. 'Elvŵv, however, as the genitive of possession, may correspond to the
dative (cf. Krüger, § xlvii. 7. 5), so that the passage would have to be explained analo-
gously to Eph. i. 17, ἵνα ὁ θεὸς . . . δῴη ὑμῖν πνεῦμα ἀποκαλύψεως, ἐν ἐπιγνώσει αὐτοῦ.
The word is peculiarly Pauline, as is indeed also the verb in this special sense.
Kapdía, (in Homer mostly padín), the heart, as a bodily organ, and at the same
time, especially in Homer and the Tragedians, as the seat of the emotions and impulses,
particularly of those which are not specifically moral, but are associated with a physical
affection, as e.g. fear, courage, anger, joy, sadness. Where love, too, is ascribed to the heart,
it is considered more an affection than an act of the heart; cf. e.g. Ar. Nubb. 86, ẻк TŶS KAρ-
δίας με φιλείς, with Eurip. Ηipp. 26, καρδίαν κατέσχετο ἔρωτι δεινῇ. So also when it is
represented as the seat of the inclinations and desires. When Homer further ascribes to
it meditation and thought (Il. xxi. 441, os ävоov крadíŋv exes, cf. Pind. Ol. xiii. 16, èv
Kapdíais σopíav éµßáλλew, cf. Prov. x. 8; Ex. xxviii. 3. xxxi. 6, xxxv. 10, 25, 35, xxxvi.
1, 2, 8), it is the mode of representation of an immediate, non-reflective life, which does
not distinguish between thought and feeling.
In some
How closely allied to this the biblical usage is, we shall further see below.
passages κapdía is used to translate the Hebrew P (Ps. v. 10, lxii. 5, xxxix. 4); but a
better equivalent, considering the fundamental meaning of p (elsewhere = koiλía, ¿ykoiXia,
κοιλία, εγκοίλια,
YAOTŃρ, Tà eykaтa, strictly the internal part of the body, the entrails), where it has a
psychological and not a purely physiological force, would be the Homeric opéves (not in
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344
the LXX., except in Dan. iv. 31, 33, where it is), which denotes the "corporeal
principle of the spiritual life," in which the functions of the mind, feeling, thought, and
volition all have their seat, and which is then put for the spiritual (mental) activity itself,
whilst the incorporeal principle is designated Oúpos (the biblical term is Tveûpa; cf. the
remarks made below on the relation of the heart to the mind). Cf. the Lexicons, and
Nagelsbach, homer. Theol. vii. 17 f.; Ps. li. 11, καρδίαν (1) καθαρὰν κτίσον ἐν ἐμοί, καὶ
πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου; Hos. v. 4, πνεῦμα πορνείας ἐν αὐτοῖς, ε;
cf. 17p, as = avτós, čavтós, etc., Gen. xviii. 12; Jer. ix. 8; Ps. lv. 5; 1 Kings iii. 28.
διάνοια, Jer. xxxi. 33.
T
25.
við
Kapdía is the proper equivalent of the Hebrew,, though it must be observed
also that in several passages yuxý answers to this, and indeed justly, as far as the Greek
usage is concerned.
The following are the passages: 1 Kings xviii. 37; 1 Chron. xiii. 38,
xv. 29, xvii. 2; 2 Chron. vii. 11, xv. 15, xxxi. 21; Job vii. 11; Ps. lxix. 21; Prov.
vi. 21; Isa. vii. 2, 4, x. 7, xiii. 7, xxiv. 7, xxxiii. 18, xliv. 19; Ezek. xxxv. 4; cf. Isa.
xxxν. 4, ὀλιγόψυχος τῇ διανοίᾳ – 15 πρ; ὀλιγοψυχεῖν = vs Sp, Num. xxi. 4. In the
tŷ
language of ordinary life and in prose vyń was chiefly used, instead of the Homeric and
poetic kapdía, to denote the seat, not merely of the desires, passions, and sensations, but
also of the will; cf. the details in Passow's Lexicon under vxý. Plat. Conv. 218 A, ¿yò
οὖν δεδηγμένος τε ὑπὸ ἀλγεινοτέρου καὶ τὸ ἀλγεινότατον ὧν ἂν τις δηχθείη τὴν καρδίαν
γὰρ ἡ ψυχὴν ὅ τι δεῖ αὐτὸ ὀνομάσαι πληγείς τε καὶ δηχθεὶς ὑπὸ τῶν ἐν φιλοσοφία
λόγων, ἀγριώτερον.
λóywv, oi ëxovtai èxídvns åypióteрov. On the other hand, the Hebrew is never trans-
lated kapdía; the passages cited for this, Gen. xxxiv. 3 and Lam. iii. 21, are owing to a
mistake. Now, although the biblical 5, kapdía, in its full meaning—as we shall show
further on-corresponds more to the profane yuxý, still there was sufficient ground for
employing kapdía to express that which was meant by . For the range of the Hebrew
, to which in Greek yuxý alone corresponds, differs so widely from the ideas connected
with yuxń, that utter confusion would have been the consequence of the unlimited
employment of vxn as a rendering of 5. Not only does 5, kapdía, in the Bible, never,
like Vuxn, denote the personal subject itself, indeed it could not do so; but precisely
that which in profane Greek is ascribed to the soul,—ψ. ἀγαθή, ὀρθὴ, δικαία, εὔνους, εὖ
φρονοῦσα; ἀγαθὸς, πονηρὸς την ψυχήν,—is, in the Bible, ascribed to the heart alone, and
cannot be otherwise, cf. Ps. li. 12, lxiv. 7, ci. 4; 1 Kings iii. 6, ix. 4; Neh. ix. 8; Job
xi. 13; Ps. xxiv. 4, lxxiii. 1; Prov. xxii. 11; Rom. ii. 5; 1 Tim. i. 5; Heb. iii. 12,
x. 22; Matt. v. 8; Luke viii. 15; 2 Pet. ii. 14, кapdíav yeyvµvaoµévn πλeovežiais, cf.
Isocr. ii. 11, Tv Yuxǹv yuµváceolaι. The usage of the apocryphal Book of Wisdom
τὴν ψυχὴν γυμνάζεσθαι.
alone follows that of profane Greek, viii. 19, ψυχῆς δὲ ἔλαχον ἀγαθῆς; cf. ii. 22, ψυχαί
ἀμώμοι ; vii. 27, ψυχαὶ ὅσιαι (ψυχὴν δικαίαν, in 2 Pet. ii. 8, is not to be confounded there-
with). According to biblical representations, the soul is not to be measured by attributes,
because moral qualities do not belong to its substance, but are strictly its accidents, attri-
butable to the heart as the seat and direct organ of the soul; see below. Cf. Prov.
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xxi. 10, vxn doeßoûs, not doeßns. (At the same time, it is already clear here how very
important the idea of the heart is in connection with biblical views of life.)
Further, when we find, finally, that apart from the passages in which by abstract
generalization the reflective personal pronouns are used in the same way as they are for
37, w, is rendered by Stávola in Lev. xix. 17; Num. xv. 39; Deut. vii. 17; Gen.
xvii. 17, xxiv. 45, xxvii. 41, xxxiv. 3, xlv. 26; Ex. ix. 21, xxxv. 34; Deut. xxviii. 28,
xxix. 18; Josh. v. 1; Job i. 5; Isa. xiv. 13; cf. Gen. vi. 6, viii. 21 = Siavoeîv; Ex. vii. 23
— voûs,—no rule can be deduced therefrom for the cases in which a reflective activity is
ascribed to the heart. For there are just as many, if not more, passages in which κapdía
is used in the same combinations. Comp. e.g. Gen. xxxiv. 3 with Isa. xl. 2, Deut. viii.
5, 17, 1 Sam. xxvii. 1, and other places (in Ex. xxxv. 10, σopòs Tŷ diavoíą is a doubtful
reading instead of σop. T. Kapdíą used in the other places). But it is with this trans-
lation as it was with that through yux-it was more natural, on the whole, for a
Greek, in thinking and speaking, to separate the reflective power from the heart. It
may appear strange, however, that the LXX. translators were never led astray to render
by by νοῦς οι διάνοια.
In all this we see the energy of the spirit of the Bible, compelling the LXX. to
retain kapdía, a word which was relatively obsolete, and to give it a new force. That
mention is, on the whole, much more rarely made of the heart in the N. T. than in the
O. T., is due mainly to the circumstance that the reflexive personal pronouns are much
more frequently employed where in Hebrew the more concrete
2 Cor. ii. 1; Matt. ix. 3, xvi. 7, 8, xxi. 25, 38, etc.; cf. Ex. iv.
xxiv. 13; Esth. vi. 6; Ps. xxxvi. 2.
וַיַּעֲלוּ לִבִּי
would stand, e.g. in
14; Num. xvi. 28,
Kapdía denotes, then, (I.) the heart; (a.) simply as the organ of the body, 2 Sam.
xviii. 14; 2 Kings ix. 24; (b.) as the seat of life, which chiefly and finally participates in
all its affections. Judg. xix. 5, στήρισον τὴν καρδίαν σου ψωμῷ ἄρτου, cf. ver. 8.
In Ex. ix. 14, έξαποστέλλω πάντα τὸ συναντήματά μου εἰς τὴν καρδίαν σου, the point is,
that the plagues to come, in distinction from those that were past, would directly affect
the life of Pharaoh and his people; cf. Job ii. 4-6. Cf. also the LXX. rendering of Ps.
xxviii. 7, "a tv = ἀνέθαλεν ἡ σάρξ μου. This mode of speech, however, involves also a
decided reference to the fact that the heart as the seat of life is the centre of the collec-
tive life of the person, and as such is influenced by all the affections of life.
Cf. 1 Kings
xxi. 7, 5 10 on, φάγε ἄρτον καὶ σεαυτοῦ γενοῦ ; Acts xiv. 17, ἐμπιπλῶν τροφῆς καὶ
EVOрOσÚVNS TAS Kарdías nμv. Cf. Gen. xviii. 5; Ps. xxxviii. 11, cii. 5, xxii. 27, lxxiii. 26,
where σápέ and kapdía answer perhaps to the German Leib und Leben, body and life. In
particular, compare Luke xxi. 34, μή ποτε βαρυνθῶσιν ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ
καὶ μέθῃ καὶ μερίμναις βιωτικαῖς. The heart is more than the centre of the animated
material organism; were this not the case, 5, like and, would be predicated of
animals, which it never is except in Job xli. 16, where the heart is named solely as a part
of the body, and in Dan. iv. 13, ἡ καρδία αὐτοῦ ἀπὸ τῶν ἀνθρώπων αλλοιωθήσεται, καὶ
2 X
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κaρdia Onpíov dolńσeτai avτ@,—a passage from which we first clearly learn that the heart,
as the seat and main organ of the life, is in particular—
(II.) The seat and centre of man's personal life, in which the distinctive character of
the human and manifests itself; which, on the one hand, concentrates the personal
life of man in all its relations,-the unconscious and the conscious, the voluntary and the
involuntary, the physical and spiritual impulses, sensations, and states; and, on the other
hand, is the immediate organ by which man lives his personal life; compare for both the
principal passage, Prov. iv. 23, τήρει σὴν καρδίαν· ἐκ γὰρ τούτων ἔξοδοι ζωῆς ; Ps. lxix. 33,
ÉKÝNTÝσαTE TÒV DEÒv kaì lýσeσde, Hebrew Accordingly, it is not surprising that
ἐκζητήσατε τὸν θεὸν καὶ ζήσεσθε, b
in some passages and expressions καρδία is used as parallel both to ψυχή and to πνεῦμα,
to the latter even more prominently than to the former. The Yuyn, the subject of life,
whose principle is the πveûµa, has in kapdía its immediate organ, concentrating and mediating
all its states and activities, and therefore occupies a position between the two, Tveûµа—
↓ʊxý-kapdía. And further, it is the heart, as the organ concentrating, and the medium of
all states and activities, in which the πveûμa, the distinctive principle of the yuxý, has
the seat of its activity. Accordingly, on the one hand, the emotions of joy, sorrow, etc., are
ascribed both to the heart and the soul; comp. Prov. xii. 25, κaρdíav тaρáσσeι; Ps.
cxix. 21; Job xxxvii. 1; Ps. cxliii. 4; John xiv. 1, 27, µǹ тapaσσéσow iµŵv ǹ kaρdía,
with John xii. 27, ἡ ψυχή μου τετάρακται; Acts xv. 24; Gen. xli. 8, ἐταράχθη ἡ ψυχὴ
αὐτοῦ; Ps. vi. 4, lxxxvi. 4, εὔφραινον τὴν ψυχὴν τοῦ δούλου σου; civ. 16, εὐφραίνει
καρδίαν; Acts xiv. 17 ; Ps. xxii. 27, ζήσονται αἱ καρδίαι αὐτῶν; Prov. iii. 22, ἵνα ζήσῃ ἡ
ψυχή σου. Further, cf. the parallelism, Ps. xciv. 19, κατὰ τὸ πλῆθος τῶν ὀδυνῶν μου ἐν
τῇ καρδίᾳ μου αἱ παρακλήσεις σου ηὔφραναν τὴν ψυχήν μου; Prov. xxvii. 9, μύροις καὶ
οἴνοις καὶ θυμιάμασιν τέρπεται καρδία, καταῤῥήγνυται δὲ ὑπὸ συμπτωμάτων ψυχή;
ii. 10, ἐὰν γὰρ ἔλθῃ ἡ σοφία εἰς τὴν σὴν διάνοιαν (2), ἡ δὲ αἴσθησις τῇ σῇ ψυχῇ καλὴ
εἶναι δόξῃ κ.τ.λ. With respect to the emotional life, a review of the usage shows this
distinction, namely, that the immediate desire, which makes its appearance in the form
of a natural instinct, is ascribed to the soul (, éπivμía, of the heart, only in Ps. xxi. 3 ;
LXX. vxý, cf. Rom. i. 24; elsewhere only of the soul, Isa. xxvi. 8; Ps. x. 3; cf. Deut.
xii. 15, 20, 21, xviii. 6; 1 Sam. xxiii. 30; Jer. ii. 24.-Prov. xxi. 10; Job xxiii. 13;
Mic. vii. 1; 1 Sam. ii. 16; 2 Sam. iii. 21, etc.), cf. Ps. lxxxiv. 3, xlii. 3; whereas the
desire cherished with consciousness and expressed with will, reflective volition, and resolve,
activity of thought, is ascribed to the heart. Cf. nivy a p, Esth. vii. 5; Eccles. viii, 11,
ix. 3. Cf. further, Ps. xxxvii. 4, xxviii. 3, lxvi. 18; Jer. iii. 17, et alia. (Ps. xiii. 3, ews
τίνος θήσομαι βουλὰς ἐν ψυχῇ μου, ὀδύνας ἐν καρδίᾳ μου ἡμέρας, is not to be confounded
with the expression in 1 Cor. iv. 5, ai Bovλaì tôv kaρdiŵv; in Ps. xiii. they are the mani-
fold involuntary thoughts, plans, etc., which arise within man, and which not till afterwards
claim reflection.)
Vid. Oehler in Herzog's Real-Encycl. vi. 15, etc., under " Herz.”—The
relation of the heart to the soul is clearly expressed in Jer. iv. 19, τà aiolŋtýpía Tĥs
καρδίας μου μαιμάσσει (τουτέστιν θορυβεῖται ἡ ψυχή μου (= 25 πίε ιίς)· σπαράσσεται
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ἡ καρδία μου· οὐ σιωπήσομαι, ὅτι φωνὴν σάλπιγγος ἤκουσεν ἡ ψυχή μου ; Ps. xxiv. 4,
καθαρὸς τῇ καρδίᾳ, ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ; Jas. iv. 8, ἁγνίσατε καρ-
δίας δίψυχοι; cf. Jer. vi. 16, ἁγνισμὸς τῇ ψυχῇ; Luke ii. 35. When heart and soul are
spoken of in the Bible as conjoining, especially in a religious respect, it is not a combina-
tion of two synonymous expressions for the purpose of gaining force, but as, for example,
in the passage ἀγαπᾶν τὸν θεὸν ἐξ ὅλης τῆς καρδίας [διαν.] καὶ ἐξ ὅλης τῆς ψυχῆς, the
words ek kaρd. denote the love of conscious resolve, which must at once become a natural
inclination or second nature. Cf. 1 Sam. xviii. 1. We always find καρδία first, ψυχή
second. The design is distinctly to teach that the entire, undivided person must share in
that which it has to perform with the heart. Comp. Deut. iv. 9, φύλαξον τὴν ψυχήν σου
σφόδρα . μὴ ἀποστήτωσαν (οἱ λόγοι) ἀπὸ τῆς καρδίας σου; 1 Chron. xxviii. 9, δούλευε
τῷ θεῷ ἐν καρδίᾳ τελείᾳ καὶ ψυχῇ θελούση (γρη an up, cf. Isa. xlii. 1); Deut.
xi. 18. Cf. also 1 Sam. ii. 35, where God says, πάντα τὰ ἐν τῇ καρδίᾳ μου all that I
intend—καὶ τὰ ἐν τῇ ψυχῇ μου-all that I must demand, to which I am impelled by
myselfποιήσει. Further, cf. Deut. vi. 6, Josh. xxii. 5, where 2 – διάνοια gives pro-
minence to the element of reflection, intention, and consciousness in the conduct. (The
passages in question are Deut. iv. 9, 29, x. 12, xi. 13, xiii. 4, xxvi. 16, xxx. 2, 6, 10;
Josh. xxiii. 14; 1 Sam. ii. 35; 1 Kings ii. 4, viii. 48; 2 Kings xxiii. 3, 25; 1 Chron.
xxii. 19, xxviii. 9 ; 2 Chron. xxxiv. 31, vi. 38, xv. 12, xxviii. 9; Jer. xxxii. 41.)
On the other hand, we find heart and spirit used as parallels, or in the closest connec-
tion with each other. For as the personal life (of the soul) is conditioned by the spirit
and mediated by the heart, the activity of the spirit must be specially sought in the
heart; accordingly it is possible to attribute to the heart what properly and in the last
instance belongs to the spirit. As the spirit is specially the divine principle of life, and
is therefore particularly employed where manifestations, utterances, states of the religious,
God-related life come under consideration, we can understand why religious life and
conduct pertain mainly to the heart. — Spirit and heart are parallelized, eg., in Ps.
xxxiv. 19, συντετριμμένοι τὴν καρδίαν . . . ταπεινοὶ τῷ πν.
ταπεινοὶ τῷ πν. ; li. 19, θυσία τῷ θεῷ πνεῦμα
συντετριμμένον, καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ θεὸς οὐκ ἐξουδενώσει;
lxxviii. 9, γενεὰ ἥτις οὐ κατεύθυνεν ἐν τῇ καρδίᾳ αὐτῆς, καὶ οὐκ ἐπιστώθη μετὰ τοῦ θεοῦ
τὸ πν. αὐτῆς (Ezek. xiii. 3, 1 = καρδία ; cf. Jer. xxiii. 16, 26, etc.). Further, in one case
we find ascribed to the spirit what in another case is ascribed to the heart; cf. Acts
xix. 21, ἔθετο ἐν τῷ πνεύματι, with Acts xxiii. 11, ἡ πρόθεσις τῆς καρδίας; 2 Cor. ix. 7.
1 Thess. ii. 17, απορφανισθέντες ἀφ᾽ ὑμῶν ... προσώπῳ οὐ καρδίᾳ; Col. ii. 5, τῇ σαρκὶ
ἄπειμι . . . τῷ πνεύματι σὺν ὑμῖν εἰμί. It is of chief importance to recognise the heart as
the seat of the activity of the Spirit, of the divine principle of life, vid. 1 Pet. iii. 4, ỏ
κρυπτὸς τῆς καρδίας ἄνθρωπος, ἐν τῷ ἀφθάρτῳ τοῦ πραέος καὶ ἡσυχίου πνεύματος; Rom.
ii. 29, which is also at once the seat of the Holy Ghost (vid. πνεύμα); Ps. li. 11 ; Eph.
iii. 16, 17, Rom. v. 5, ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος
τοῦ δοθέντος ἡμῖν; Gal. iv. 6, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας
π
:
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ὑμῶν, cf. Rom. viii. 15, 16, 2 Cor. i. 22, καὶ δοὺς τὸν ἀῤῥαβῶνα τοῦ πν. ἐν ταῖς καρ-
Síais μov. This is the explanation of the connection existing between the heart and
conscience. If the latter is the self-consciousness as determined by the spirit as the
divine principle of life (vid. ovveídnois), it would perhaps be psychologically correct to
describe it as the result of the action of the spirit in the heart. Heb. x. 22, ἐῤῥαντισμένοι
cr
τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς; Rom. ii. 15, οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ
νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως κ.τ.λ.
We can thus understand why in the O. T. and partly also in the N. T. the activity of
conscience is ascribed to the heart; so that R. Hofmann (Die Lehre vom Gewissen, p. 25)
is wrong when he asserts, "To speak of the heart, which is the seat of our spiritual
activities, as the groundwork of conscience, is so indefinite that it is nothing more than
saying that the phenomena of conscience are to be traced back to the innermost personal
life." The seeming " indefiniteness" rests upon a misapprehension of the ideas connected
with and Compare from the O. T. 1 Kings ii. 44; 1 Sam. xxiv. 6; 2 Sam. xxiv.
10; Job xxvii. 6; Eccles. vii. 23; Jer. xvii. 1 (cf. 2 Cor. iii. 2, 3); 1 Sam. xxv. 31; Prov.
xiv. 10. In the N. T. 2 Cor. iii. 2, 3; Heb. x. 22; 1 John iii. 19-21. Very instruc-
tive is the comparison of the last-named passage with Rom. viii. 15; Gal. iv. 6. Com-
pare also the remarkable passage Job ix. 21, εἴτε γὰρ ήσέβησα, οὐκ οἶδα τῇ ψυχῇ,
v=où σúvoida éµavтo, comp. 1 Cor. iv. 4; 2 Sam. xviii. 13. (We may be allowed
here to remark that it is only very partially correct to make the conscience and not the
heart the seat of religion.)-In view of the contents and aim of holy Scripture, it need
not surprise that the heart comes into consideration there chiefly in its spiritual nature.
לא־אדע
If, then, the heart is to be regarded as the seat and immediate organ of man's personal
life, of the , both in its material (I.) and (II.) in its spiritual aspect, it presents itself
in this latter quality primarily and mainly (a.) as the place where the entire personal life,
in respect both of its states and its utterances, concentrates itself; Isa. i. 5; Eph. iv. 18,
ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ . . . διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν. Cf. 1 Pet.
iii. 4; Eph. iii. 17, κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν; cf.
with ver. 16 and Gal. ii. 20, yŵ dè oùkéti éyw, Çîn dè év éμoì Xpioтós. Hence Acts iv. 32,
ζῶ ζῇ Χριστός.
ἦν ἡ καρδία καὶ ἡ ψυχὴ μία (vid. above); Phil. iv. 7, ἡ εἰρήνη τοῦ θεοῦ . . . φρουρήσει τὰς
καρδίας ὑμῶν . . . ἐν Χριστῷ Ἰησοῦ. Further, στηρίζειν τὰς κ., 1 Thess. iii. 13; Jas. v. 8,
cf. iv. 8 ; Heb. xiii. 9, καλὸν χάριτι βεβαιοῦσθαι τὴν κ. The heart accordingly represents
the proper character of the personality, or hides it, Matt. v. 8, kalapoì Tŷ K.; cf. Ps. lxxiii. 1,
xxiv. 4; Prov. xxii. 11; Matt. xi. 29, táπeivos Tŷ K.; Luke iv. 18, σvvтeтpiµµévoi tŷ K.;
viii. 15, καρδία καλὴ καὶ ἀγαθή; Acts vii. 51, απερίτμητοι τῇ κ. ; viii. 21, ἡ κ. σου οὐκ
ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ; Rom. viii. 27 ; Rev. ii. 23, ἐρευνῶν νεφροὺς καὶ καρδίας ; Rom.
i. 21, ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν κ.; ii. 5, κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον
καρδίαν; 1 Cor. xiv. 25, τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται ; 1 Thess. ii. 4, θεὸς
ὁ δοκιμάζων τὰς καρδίας ἡμῶν; Jas. iii. 14, ζῆλον πικρὸν ἔχετε καὶ ἐριθείαν ἐν τῇ κ. ὑμῶν ;
iv. 8, ἁγνίσατε καρδίας δίψυχοι ; 2 Pet. ii. 14. On this is based the possibility of an
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antagonism between the inner character and the outward appearance; Matt. xv. 8, ὁ λαὸς
οὗτος ταῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ᾿ ἐμοῦ; cf. 1 Sam. xvi. 7,
ἄνθρωπος ὄψεται εἰς πρόσωπον, ὁ δὲ θεὸς ὄψεται εἰς κ.; Luke xvi. 15, ὑμεῖς ἐστὲ οἱ
δικαιοῦντες ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων, ὁ δὲ θεὸς γινώσκει τὰς κ. ὑμῶν; Lam. iii. 41 ;
Joel ii. 13; Rom. ii. 29 ; 2 Cor. v. 12, πρὸς τοὺς ἐν προσώπῳ καυχωμένους καὶ οὐ καρδίᾳ;
1 Thess. ii. 17; 1 Pet. iii. 4. This is further the reason why thoughts which may
eventually not find expression are traced to the heart as the place where they exist,
though remaining hidden. So λογίζεσθαι, διαλογίζεσθαι ἐν καρδίᾳ, equivalent to ἐν ἑαυτῷ,
cf. Mark ii. 6, 8; Matt. ix. 4; Luke ii. 35, iii. 15, v. 22, ix. 47; eiπeîv ẻv k., Matt.
xxiv. 48; Luke xii. 45; Rom. x. 6, 8; Rev. xviii. 7, cf. Luke i. 66, ii. 19, 51; Matt.
ν. 28, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ (cf. Mark vii. 21); Matt. ix. 4; Mark
xi. 23; 1 Cor. iv. 5; cf. 1 Cor. vii. 37; Eph. v. 19; Col. iii. 16. Altogether, indeed,
the heart, as the point in which the entire personal life is concentrated, is specially (as
the passages quoted show) the point of concentration (focus and spring) of the religious
life. This is its function, because it is the seat or organ of that which is the distinctive
feature of man's personality, to wit the πνεῦμα, which ultimately and mainly must be
regarded as the principle of the divine life, and therefore the principle of the God-related
life. With this view of the heart as the point of concentration of man's personal life is
connected (b.) the significance of the heart as the starting-point whence the particular
developments and manifestations of personal life proceed; comp. Prov. iv. 23, τήρει σὴν
καρδίαν· ἐκ γὰρ τούτων ἔξοδοι ζωής; Luke vi. 45, ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ
θησαυροῦ τῆς κ. αὐτοῦ προφέρει τὸ ἀγαθόν ... ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ
στόμα; Matt. xii. 34, 35, xv. 18, 19, Mark vii. 21, ἔσωθεν γὰρ ἐκ τῆς κ. τῶν ἀνθρώπων
οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, μοιχεῖαι κ.τ.λ. So also ἀγαπᾶν ἐκ καρδίας, Matt.
xxii. 37; Mark xii. 30, 33; Luke x. 27; 1 Tim. i. 5; 1 Pet. i. 22.-2 Tim. ii. 22,
ἐπικαλεῖσθαι τὸν κύριον ἐκ καθαράς καρδίας.—Both as the point of concentration and as
the point of outgo for man's personal life, the heart is (c.) the organ which takes upon
itself the mediations (or adjustments) of all the states and expressions of the personal
life, especially of the religious life. (Here again those passages come before us in which
this aspect preponderates, because nowhere is one only of the three aspects isolated.) It
is the heart by means of which man lives, Matt. vi. 21, ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν,
ἐκεῖ ἔσται καὶ ἡ κ. ὑμῶν; Luke xii. 34; Acts ii. 46, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει
καὶ ἀφελότητι καρδίας αἰνοῦντες τὸν θεόν ; Rom. xvi. 18, ἐξαπατῶσι τὰς κ. τῶν ἀκάκων ;
Jas. i. 26. In it are concentrated the emotions which, as such, lay claim to the whole
man ; John xiv. 1, 27, xvi. 6, ἡ λύπη πεπλήρωκεν ὑμῶν τὴν κ. ; xvi. 22, χαρήσεται ὑμῶν
ἡ κ.
K.; Acts ii. 26, xiv. 17, xxi. 13; Rom. ix. 2; 2 Cor. ii. 4; Jas. v. 5. It is the organ
for the reception of all that goes to mould the personal life, especially for the reception
and conception of the word of God and the operations of grace, etc., Matt. xiii. 19, τὸ
ἐσπαρμένον ἐν τῇ κ. ; Mark iv. 15, cf. Mark vii. 9; Luke viii. 12, 15, xxiv. 32, ἡ κ. ἡμῶν
καιομένη ἦν ἐν ἡμῖν, ὡς ἐλάλει κ.τ.λ.; Acts ii. 37, κατενύγησαν τῇ κ. (τὴν κ.); vii. 54,
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ου
ȧKovovтes dè Taûта dieπρíοvто тaîs K.; xvi. 14; Rom. ii. 15, v. 5; 1 Cor. ii. 9; 2 Cor.
iii. 15, ἡνίκα ἀναγινώσκεται Μωϋσῆς κάλυμμα ἐπὶ τὴν κ. αὐτῶν κεῖται ; iv. 6, ἔλαμψεν ἐν
ταῖς κ. ἡμῶν; 2 Pet. i. 19, ἕως οὗ . . . φωσφόρος ἀνατείλῃ ἐν ταῖς κ. ὑμῶν; Luke xxi. 14,
θέτε οὖν εἰς τὰς κ. ὑμῶν, μὴ προμελετἂν ἀπολογηθῆναι; Heb. viii. 10, ἐπὶ καρδίας αὐτῶν
¿πvyρá↓w K.T.λ.; x. 16, жаракаλew Tηv Kapdíav; Eph. vi. 22; Col. ii. 2, iv. 8; 2 Thess.
ii. 17. In agreement herewith we must explain John xiii. 2, TOû dɩaßóλov ½dn BeßλnkóTOS
εἰς τὴν κ. ἵνα κ.τ.λ. ; Aets v. 3, ἐπλήρωσεν ὁ σατανᾶς τὴν κ. σου. Hence νοεῖν τῇ κ., John
xii. 40, cf. Heb. iv. 12, ěvvoiaι kapdías; Luke i. 51, diávoia κ.; Acts viii. 22, èπívoca к.
ἐπίνοια
Further, ovviévaι Tŷ K., Matt. xiii. 15; Acts xxviii. 27, cf. Rom. i. 21. Hereto correspond
also the expressions éπaxúven ʼn k., Acts xxviii. 27; Matt. xiii. 15; πwρoûv τǹv к., Mark
vi. 52, viii. 17; John xii. 40, cf. Mark iii. 5; Eph. iv. 18. σλnpúvew tǹv k., Heb.
σκληρύνειν
iii. 8, 15, iv. 7. To bear any one in one's heart, exeiv tivà èv k., means to be united
with him so that what affects the one affects also the other, 2 Cor. vii. 3; Phil. i. 7.
The heart is the proper seat and immediate organ of the resolves, etc., Acts v. 4, vii. 23,
xi. 23; 1 Cor. iv. 5; 2 Cor. ix. 7, viii. 16; 1 Cor. vii. 37; Rom. x. 1, i. 24; Rev.
xvii. 17, cf. Luke xxiv. 38; 1 Cor. ii. 9; Acts vii. 39. But it is, above all, the seat and
organ of belief and unbelief, Rom. x. 10, κapdíą yàp Tiσтeveтαι; cf. Mark xi. 23, kai µǹ
διακριθῇ ἐν τῇ κ. αὐτοῦ, ἀλλὰ πιστεύσῃ; Rom. x. 9 ; Eph. iii. 17; Luke xxiv. 25, ὦ ἀνόητοι
Kaì ßpadeîs Tŷ K. Toû πiσteveiv; Acts viii. 37, Received text; and, indeed, generally the seat
of the life of faith and of the religious walk; Rom. vi. 17, уπηкоÚσаTE EK K. Eis OV TарρеdоОηте
TÚTTOV didaxŶs; 1 Pet. iii. 4; Eph. vi. 5; Col. iii. 22; Matt. xviii. 35; 2 Thess. iii. 5,
ὁ δὲ κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ θεοῦ καὶ εἰς τὴν ὑπομονὴν τοῦ
Χριστοῦ; Heb. x. 22, προσερχώμεθα μετὰ ἀληθινῆς καρδίας ; 1 Pet. iii. 15 ; Acts vii. 39.
(III.) Metaphorically used; e.g. kapdía тîs yŷs, Matt. xii. 40; cf. Ex. xv. 8; Deut.
iv. 11 the hidden and inmost part of anything.
Kap di o y v w στns, ó, heart-knower, heart-searcher, inasmuch as the heart repre-
sents or conceals the proper character of the person, see kapdía, II. a. The word is, so
to speak, as a matter of course, foreign to profane Greek; it does not occur even in LXX.
We find it only in Acts i. 24, xv. 8, and in patristic Greek as a designation of God, cf.
1 Sam. xvi. 7; Jer. xvii. 9, 10; 1 Thess. ii. 4; Rom. viii. 27; Rev. ii. 23.
לְבַבְכֶם
Σ к λ η р о к а р día, ǹ, only in biblical and patristic Greek, Deut. x. 16; Jer. iv. 4,
Da niby, of. Tepiтoμn kaρdías, Rom. ii. 28; Ecclus. xvi. 10; Matt. xix. 8; Mark x. 5,
xvi. 14, ὠνείδισε τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν, ὅτι . . . οὐκ ἐπίστευσαν. It
denotes the disdain and stubbornness of man in his bearing towards God and the revela-
tion of His grace, for which he ought to have a willing and receptive place in his heart.
Cf. σkλпpòv ĥoos, an unbending character, Plat. Conv. 195 E; Rom. ii. 5, Kaтà Tηu
σκληρότητά σου καὶ ἀμετανόητον καρδίαν, Matt. xxv. 24. — In the LXX. we fnd also
σKλпρоkáρdios, Ezek. iii. 7; Prov. xvii. 21. Schleusner aptly compares Hesiod, . K. ỷ.,
ẻ.
146, where it is said of the human race, ádáµavτos éxov кpateρóþpova Ovµóv; on which
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351
Tzetzwitz remarks, τουτέστι σκληρὰν ψυχήν (bibl. καρδίαν) εἶχον, καὶ ἀκαμπεῖς ἦσαν,
ὥσπερ ὁ ἀδάμας. Cf. also the biblical σκληροτράχηλος, Prov. xxix. 1; Ex. xxxiii. 5,
xxxiv. 9; Deut. ix. 6, 13; Baruch ii. 22; Ecclus. xvi. 12; Acts vii. 51.
Καρτερέω, to be strong, stedfast, frm; to endure, to hold out; with the dat.; ἐπί
with the dat., ἐν, πρός with the acc. ; also with the acc. alone, e.g. τὸν ὄγκον, Isocr. i. 30,
to bear the burden. In Heb. xi. 27, τὸν ἀόρατον ὡς ὁρῶν ἐκαρτέρησεν, ὁρῶν governs τὸν
ἀόρατον; we must not join τὸν ἀόρατον to έκαρτ., for to render it he held fast to the
invisible" seems a violation of linguistic usage. Neither need we (as Delitzsch does)
supply an object to έκαρτ.“ he endured severe yet voluntary exile.” The object lies in
the participle pŵv, and the és indicates the inexactness and figurativeness of the phrase
ὡρᾶν τὸν ἀόρατον (compare Krüger, lxix. 63. 3, against Kurtz objection to this view of
the ὡς), as in Job ii. 9, μέχρις τίνος καρτερήσεις λέγων; Plat. Soph. 254 Α, τὰ τῆς τῶν
πολλῶν ψυχῆς ὄμματα καρτερεῖν πρὸς τὸ θεῖον ἀφορῶντα ἀδύνατα; Lach. 192 Ε, etc.
Cf. Krüger, lvi. 6. 1.
Προσκαρτερέω, to tarry, to remain somewhere, τινὶ, Mark iii. 9. To continue
stedfastly with some one, Acts viii. 13; Dem. 1386. 6; Polyb. xxiv. 5. 3. To cleave
faithfully to some one, Acts x. 7; ἐν τόπῳ, to continue anywhere, Susannah 7; Acts ii. 46 ;
Rom. xiii. 6, εἰς αὐτὸ τοῦτο . . . sc. εἰς τὸ ὑμᾶς φόρους τελεῖν . . . προσκαρτεροῦντες, those who
continually insist thereon. Metaphorically, of stedfastness and faithfulness in the outgoings
of the Christian life, especially in prayer. Acts i. 14, τῇ προσευχῇ ; vi. 4, τῇ προσευχῇ καὶ
τῇ διακονίᾳ τοῦ λόγου ; Rom. xii. 2 ; Col. iv. 2, τῇ προσευχῇ προσκαρτερεῖτε γρηγοροῦντες
ἐν αὐτῇ ἐν εὐχαριστία; Acts ii. 42, τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, καὶ τῇ
κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς ; Num. xiii. 20 ; absolutely = Pinn, not to lose courage.
Προσκαρτέρησις, perseverance, endurance, faithful continuance in something,
cf. Acts x. 7. Only used in later Greek. In the N. T. only in Eph. vi. 18, where its
use is suggested by the verb, and the entire expression is specially strong, διὰ πάσης
προσευχῆς καὶ δεήσεως προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ τοῦτο
ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει κ.τ.λ. Cf. Col. ii. 4.
Κενός, ή, όν, empty, void, as against πληρής, μεστός.—Strictly, (L.) relatively, void
of something, either with a genitive, e.g. κενόν δένδρων (πεδίον), Plat. Rep. x. 621 A, and
so very frequently; or, where the thing to which the emptiness relates must be supplied
from the context, cf. Luke i 53, πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέ-
στειλεν κενούς. Cf. κενός as synonymous with πεινών, Ps. cvii. 9, the passage underlying
Luke i. 53. Further, cf. Gen. xxxi. 42 ; Deut. xvi. 13; Mark xii. 3, ἀπέστειλεν κενόν
-ver. 2, ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος; Luke xx. 10, 11.
This leads on to (II.) absolutely, empty, either where there is nothing, or where that is
absent which is said to be present. Cf. Xen. Mem. iii. 16. 6, πότερον κενός, ἤ φέρων τι;
So in Ecclus. xxxii. 6, μὴ ὀφθῇς ἐν προσώπῳ κυρίου κενός. Herewith is connected (III.)
Κενός
Κενόω
352
לא
.Ex.
v
its frequent application to non-sentient things, e.g. kevòs Kóπos, fruitless, useless labour, by
which nothing is effected, 1 Cor. xv. 58; 1 Cor. xv. 10, xápis, cf. 2 Cor. vi. 1. Cf. eis
Kevóv, for nothing, in vain, Gal. ii. 2; Phil. ii. 16; 1 Thess. iii. 5; Job xxxix. 16.—Acts
iv. 25, éµeλéτnoav Kevá, from Ps. ii. 1. The words in 1 Thess. ii. 1, ý elσodos ýµŵv ý
πρòs vµâs . . . OỦ kevǹ yéyovev, refers not so much to the effect, as to what the apostle
brought with him, and the mode of his work, cf. vv. 2-12 has not been done under an
=
empty pretence; cf. above, Ecclus. xxxii. 4.-1 Cor. xv. 14, кýρvyμа кevóν without sub-
stance, without truth; cf. kevoì Xóyoɩ, empty words, whose import is not actually in them,
which really say nothing, vain talk; Plat. Lach. 196 B. Deut. xxxii. 47, oẻxì λóyos
κενὸς οὗτος ὑμῖν, ὅτι αὕτη ἡ ζωὴ ὑμῶν = P. Still stronger
Still stronger, Ex. v. 9, µǹ μeρiμ-
μὴ
νάτωσαν ἐν λόγοις κενοίς. Cf. Job xxi. 34, Tаρакаλeîтé µе кevá, Hab. ii. 3,
ὅρασις . . . οὐκ εἰς κενόν, 115 NS. So Eph. v. 6, ἀπατᾶν κενοῖς λόγοις—which cannot efect
or give what the gospel gives. Col. ii. 8, кevỳ åтáтη= lying deceit. Cf. кevǹ πрópaσis,
κενὴ πρόφασις,
KEVην Kатηуоρεîv, etc., in profane Greek.-1 Cor. xv. 14, Kevǹ ǹ TíσTIS vµŵv, cf. Wisd.
iii. 11, κενὴ ἡ ἐλπὶς αὐτῶν; Ecclus. xxxi. 1, κεναὶ ἐλπίδες καὶ ψευδείς. So also in pro-
fane Greek, Aesch. Pers. 804, κεναῖς ἐλπίσιν πεπεισμένος; Dem. xviii. 150, κενὴ πρόφα
σις καὶ ψευδής. In this sense synonymously with μάταιος, ψευδής.—Of persons, as in
Jas. ii. 20, å ävОpwπe kevé, it is rarely used so absolutely. In this passage the meaning
puffed up answers best to the context, cf. Plut. Mor. 541 B, Toùs ev tự tepiπateîv ẻπaipo-
μένους καὶ ὑψαυχενοῦντας ἀνοήτους ἡγούμεθα καὶ κενούς (in which there is nothing). Cf.
also the proverb κενοὶ κενὰ λογίζονται; Judg. ix. 4, ἐμισθώσατο ἑαυτῷ ἄνδρας κενοὺς καὶ
δειλούς ; xi. 3, συνεστράφησαν πρὸς Ιεφθάε ἄνδρες κενοί, Hebrew Dp, can scarcely be
identified with it. It seems more than doubtful whether Jas. ii. 20 corresponds to pará
(Matt. v. 22), the sign of contempt, because Jas. ii. 20 does not express a personal relation
to him who is addressed.-Besides the derivatives that follow, we have in the N. T.
kevódoĝos (Gal. v. 26), full of empty imagination (Polyb., Diod., cf. kevodo§éw, groundlessly
to fancy oneself something). Kevodo§ía, vain imagination; Phil. ii. 3, ambition (Polyb., Plut.,
etc. ; Suidas, ματαία τις περὶ ἑαυτοῦ οἴησις).
Kevów, to make empty, to empty;-(I.) relatively with genitive of the contents, e.g.
Plat. Conv. 197 C, οὗτος δὲ (Ἔρως) ἡμᾶς ἀλλοτριότητος μὲν κενοῖ, οἰκειότητος δὲ πληροῖ.
Also with the acc., e.g. Poll. ii. 62, кevoûν ỏplaλμoús.—(II.) Absolutely, either to empty
of what is or is said to be in it, the object showing what the contents are; or to reduce
to nothing, Kevós, II. The former, e.g. oikiaι KevoÛvтai to die out, in Thucyd.; Jer. xiv. 2,
αἱ πύλαι ἐκενώθησαν; xv. 9, ἐκενώθη ἡ τίκτουσα ἕπτα. It is the antithesis of πληροῦν
Tivá, Plat. Conv. 197 C, Phileb. 35 E. So in Phil. ii. 7, čavтòv ékévwoev, by which is
denoted the beginning of that act of Jesus Christ which in ver. 8 is termed eraπelvwoev
čavτóv. In order to understand the import of the term, we must examine the entire
passage, ver. 6 f., ὃς ἐν μορφῇ θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ,
ἀλλὰ ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος κ.τ.λ. The
Κενόω
Κενοφωνία
353
0
relation between ὁμοίωμα άνθρ. and μορφὴ δούλου is like that between ἴσα θεῷ and μορφή
Оcoû, as between species and genus, between the logical sequence and the presupposition
(cf. Heb. ii. 7-9 with Ps. viii. 5-7). Christ declined, by His own perfect power,
to give effect to, or by force to demonstrate, the eivai loa Oe that belonged to Him
in virtue of His μορφή θεοῦ (the expression οὐκ ἁρπαγμὸν ἡγ. is selected with a
view to έχαρίσατο αὐτῷ ὁ θεός, ver. 9. For this signification of ἁρπαγμός, see 1 Thess.
iv. 17; 2 Cor. xii. 2, 4; Jude 23; Rev. xii. 5. According to its form, åpπayμós, in the
only place in which it occurs in profane Greek, Plut. Mor. 12 A, signifies the actus
rapiendi, not praeda). With this renunciation He at the same time gave up that pre-
supposition itself, the μoppǹ coû, stripped Himself of that by which His whole being had
been distinctively determined, for the μορφὴ δούλου (see δοῦλος); and thus it came to
pass that He was found ἐν ὁμοιώματι ἀνθρώπου. On the relation between ἐκένωσε and
λaßóv, cf. Krüger, § liii. 6. 7, 8; the former explains itself in the latter; on vráρXWV
ýуýσaτo, cf. Krüger, § lvi. 10; iπáрɣwv denotes, not something which was momen-
tarily the case, but which is to be conceived as contemporary with the yσaro, cf. 2 Cor.
viii. 9, δι᾽ ὑμᾶς ἐπτώχευσε, πλούσιος ὤν. The οὐχ ἁρπαγ. ἡγ. is a fact belonging to history,
vµâs
like all that follows. But it is the fact of the incarnation which the apostle sets forth as
an act of free, humiliative choice, so that no conclusion perhaps should be drawn from
ver. 6 as to the relation of the two first-named things, the poppǹ coû and the eivai loa
Oe, prior to the incarnation. Both the historical act (ver. 8), the beginning (ver. 7), and
the presupposition (ver. 6) of the historical act apply to the same Subject, from which we
are certainly warranted in drawing conclusions, according to the presuppositions of the
apostle (èv µ. O. vπάρушv), as to the pre-existence of Christ. (Perhaps μopon leoû and
0. vñáρxwv),
μορφή θεοῦ
eivai loa le stand to each other in the same relation as Gen. i. 27 to Gen. iii. 5, i.e.
man's state as created in the image of God to the corresponding state after the temptation.)
-(III.) Metaphorically to bring to nought; cf. Kevós (III.), Rom. iv. 14, Keкévwtai ý
πíσTIS, cf. 1 Cor. xv. 14. The emptiness, hollowness of faith, has reference to its working,
and is fruitless, without effect; whilst its objectlessness is further specially referred to
in the following words, καὶ κατήργηται ἡ ἐπαγγελία. So also 1 Cor. i. 17, ἵνα μὴ κενωθῇ
ʼn
iva
ὁ σταυρὸς τοῦ Χριστοῦ, cf. ver. 18, μωρία . . δύναμις θεοῦ; Deut. xxxii. 47, κενὸς .
Swn.—1 Cor. ix. 15; 2 Cor. ix. 3, тò kaúɣnµa kevoÛтaι. 'EккEVOÛV, Song i. 2; Ps. lxxv. 8 ;
Ezek. v. 2; Judith v. 19; Ps. cxxxvii. 7; Gen. xxiv. 20; 2 Chron. xxiv. 11.
=
=
Κενοφωνία, ή, empty, fruitless speaking (sometimes like κενοφωνεῖν, κενοφώνημα
in patristic Greek; elsewhere very rare). In 1 Tim. vi. 20, 2 Tim. ii. 16, the apostle
designates as Béßŋλoi revoḍwviai, discoursings that are destitute (Beß.) of any divine or
spiritual character, that are fruitless (Kev.) for the satisfaction of man's need of salvation
and for the moulding of the Christian life; 2 Tim. ii. 16, ẻπì πλeîov yàp πρоkóyovσiv
ȧoeßeías; 1 Tim. vi. 21, Teρì Tv TíσтI hoтóxnoav. Cf. 1 Tim. iv. 7. Further, Deut.
xxxii. 47; as also kevoì λóyoi, Eph. v. 6; Col. ii. 9.
2 Y
Κεφαλή
Ανακεφαλαιω
354
Κεφαλή, ή, head, with, Matt. v. 36, and often ; κινεῖν τὴν κ., Matt. xxvii. 39; Mark
xν. 29 - εκ π; Lam. ii. 15 ; Ps. xxii. 8; Job xvi. 4, cf. Ecclus. xii. 18; Hom. I.
ν. 285. 376. Life culminates in the head, cf. Gen. iii. 15 ; it is the goal of the vital
movement proceeding from the heart; hence ἐπαίρειν τὴν κεφαλήν, Luke xxi. 28, cf. Acts
xxvii. 34, denotes freshness of life, vital courage, cf. Isa. xxxv. 10, εὐφροσύνη αἰώνιος ὑπὲρ
κεφαλῆς αὐτῶν; on the other hand, κλίνειν τὴν κ., decline of life, the end, indicating an
enfeeblement, a giving way of the vital energy, John xix. 30, cf. Matt. viii. 20; Luke
ix. 58; Isa. vi. 5.-Zech. ii. 4; Ps. lxxv. 5, 6; Job x. 15; Ps. cxlv. 14, cxlviii. 14.
For the correspondence between head and heart, cf. Isa. i. 5, 6. Hence in the case of
a crime, by which life is forfeited, the head incurs the punishment, Acts xviii. 6, тò aiµa
ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν, cf. Matt. xxiii. 35, ὅπως ἔλθῃ ἐφ' ὑμᾶς πᾶν αἷμα; 1 Sam.
xxv. 39; Neh. iv. 4; Ps. vii. 17; Ezek. ix. 10, xi. 21, xvi. 43, xxii. 31; Lev. xx. 9,
11, 12; Josh. ii. 19; 2 Sam. i. 16; 1 Kings ii. 37; Ezek. xviii. 13, xxxiii. 4 sqq.; Hab.
iii. 13. Herod. ii. 39; Luc. Philop. 25 ; Aristoph. Nubb. 39; Prov. x. 6, εὐλογία κυρίου
ἐπὶ κεφαλὴν δικαίου; xi. 26. Cf. Ex. ix. 14, ἐξαποστέλλω πάντα τὰ συναντήματά μου
ἐπὶ τὴν καρδίαν σου.—Rom. xii. 20, ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ
(Prov. xxv. 21, 22), to be understood agreeably to Prov. xxiv. 17, 18; Ps. cxl. 10, 11;
Ezek. x. 2 sqq., ver. 11. On account of this its position, the head is that part of the
body which holds together and governs all the outgoings of life, cf. Col. i. 18, αὐτός ἐστιν
ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλ.; ii. 19, οὐ κρατῶν τὴν κεφαλὴν, ἐξ οὗ πᾶν τὸ σῶμα διὰ
τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συμβιβαζόμενον αὔξει, and because of its
vital connection stands in the relation of ruler to the other members. In this sense the
word is figuratively used in 1 Cor. xi. 3, παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν, κεφαλὴ
δὲ γυναικὸς ὁ ἀνήρ, κεφ. δὲ τοῦ Χριστοῦ ὁ θεός; Eph. v. 23, ανήρ ἐστιν κεφ. τῆς γυναικὸς,
ὡς καὶ ὁ Χριστὸς κεφ. τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος; i. 22; cf. ver. 23,
iv. 15, 16. Cf. ἀνακεφαλαιοῦν. Hence figuratively κεφαλὴ γωνίας, η η, corner-
stone in which the walls meet, and which connects and holds the walls together; of
Christ, Matt. xxi. 42; Mark xii. 10; Luke xx. 17; 1 Pet. ii. 7, after Ps. cxviii. 22.
As the overtopping part of the body, Rev. xvii. 9, αἱ ἑπτὰ κεφαλαὶ ἑπτὰ ὄρη εἰσίν.
Ανακεφαλαιόω, to reduce to a κεφάλαιον,—a final and principal thing, Heb
viii. 1,—whence in Aristotle, Dion. Hal. = to repeat; Quinctil., rerum repetitio et congregatio,
quae Graece ανακεφαλαίωσις dicitur. Accordingly in Rom. xiii. 9, τὸ γὰρ οὐ μοιχεύσεις
ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται is reduced to this word as the sum of the whole ;
it flows together into it. Chrys. Hom. 23, οὐκ εἶπε πληροῦται ἁπλῶς, ἀλλ᾽ ἀνακεφαλαιον-
ται· τουτέστι συντόμως καὶ ἐν βράχει ἀπαρτίζεται τῶν ἐντολῶν τὸ ἔργον, καὶ γὰρ ἀρχὴ καὶ
τέλος τῆς ἀρετῆς ἀγάπη; Plut. de Puer. Educ. 5 C, συνελὼν τοίνυν ἐγώ φημι, ὅτι ἓν πρῶτον
καὶ μέσον καὶ τελευταῖον ἐν τούτοις κεφάλαιον. Hence Luther = to embrace under one head,
Eph. i. 10, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ. Cf. Dem. 570. 27, δύο ταῦτα
ὡσπερεί κεφάλαια ἐφ᾽ ἅπασιν ἐπέθηκεν, according to which Chrys. on Eph. i. 10, μίαν
ΤΟ
Ανακεφαλαιω
Κηρύσσω
355
кераλην аπаσiv ÉTÉOŋkeV. This, however, does not suffice, and therefore he further
explains by συνάψαι.
";
Kýρv, vкos, ô, herald, crier, "a public servant of the supreme power, both in peace
Κήρυξ, υκος,
and in war;
one who summons the ẻκкλŋσia, conveys messages, etc. In Homer he had to
provide whatever was necessary to the public sacrifices. Poll. viii. 103; Xen. Hell. ii. 4. 20,
ὁ τῶν μυστῶν κήρυξ, κ. τῶν μυστικῶν, namely, of the Eleusinian mysteries. At a later
time, the herald appears as the public crier and reader of state messages, as the conveyer
of declarations of war, etc., vid. Xen., Dem., and others. Only poetically, in the general
sense of informant, one who communicates something, Soph. Oed. Col. 1507; Eurip. El. 347.
-In the LXX. Gen. xli. 43, p = éкýpužev кýpu§; Dan. iii. 4, P = ó kýρv§ èßóa
κήρυξ
(ἐκήρυξεν); Ecclus. xx. 15, ἀνοίξει ἄφρονος τὸ στόμα ὡς κήρυξ. In the N. T., except in
T
2 Pet. ii. 5, Noe dikαιοσúvηs кýρvka, the word denotes one who is employed by God in
the work of proclaiming salvation; 1 Tim. ii. 7, cf. vv. 5, 6; 2 Tim. i. 11, evayyédiov
εἰς ὃ ἐτέθην κήρυξ καὶ ἀπόστολος. Both designations interchange in Herod. i. 21; and
d
whilst Kýpuέ designates the herald according to his commission and work as proclaimer,
áπóστоλos points more to his relation to him by whom he is sent. The authority of the
κýpvę lies in the message he has to bring, cf. 2 Pet. ii. 5; the ảπóστoλos is protected by
the authority of his Lord. For the distinction between knpug and didάokaλos, 1 Tim.
ii. 7, 2 Tim. i. 11, see îŋpúσσw.
Knpúσow, originally, to discharge a herald's office; then, to cry out, to proclaim ;
the objects being announcements, commands, etc. Matt. x. 27, Mark i. 45, parallelized
with diaḍnµíčew tòv Xóyov, v. 20, vii. 36, Luke viii. 39, xii. 3; Acts xv. 21; Rev. v. 2;
Rom. ii. 21, v. 11. In the N. T. it is the standing expression for the proclamation of the
divine message of salvation, and differs from didáσkel (Matt. iv. 23, ix. 35) in that it
means simply the making known, the announcement, whereas didáσketv denotes continuous
instruction in the contents and connections of the message,—evayyeλiew (Luke viii. 1)
εὐαγγελίζειν
again characterizes the contents. It is used (I.) in conjunction with an object; and,
indeed, ẞáπτioµа μeravoías, Mark i. 4; Luke iii. 3; cf. Acts x. 37; µeтavoíav kaì äpeow
åµaρtiŵv, Luke xxiv. 47, cf. Luke iv. 19, Mark vi. 12; Tò evayyéλiov tŷs Baoiλelas,
Matt. iv. 23, ix. 35, xxiv. 14, xxvi. 13; vò củ. Tôi Ocor, Mark i. 14, 1 Thess. ii. 9; Tò
evayy., Mark xiii. 10, xiv. 9, xvi. 15; Gal. ii. 2; Col. i. 23. The combination with eu.
does not occur in Luke, who writes instead κηρύσσειν καὶ εὐαγγελίζεσθαι τὴν βασ. τ. θ.,
viii. 1; κηрúσσ. Tv Bao. T. O., ix. 2; Acts xx. 25, xxviii. 31; further, Tòv 'Inooûv, Acts
τὴν βασ. θ.,
xix. 13 ; 2 Cor. xi. 4; τὸν Ἰησοῦν ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, Acts ix. 20, cf. x. 42 ;
Tòv Xρioτóv, Acts viii. 5; 1 Cor. i. 23; 2 Cor. iv. 5; Phil. i. 15; cf. 1 Cor. xv. 12;
2 Cor. i. 19; 1 Tim. iii. 16; Tò pîμа TŶs Tiσrews, Rom. x. 8; Tòv λóyov, 2 Tim. iv. 2.
With a personal object, in the sense of to call hither or summon some one, it is not used in
the N. T. The impersonal object either stands in the acc. or is connected by iva, as in
Mark vi. 12. The passive, in Matt. xxiv. 14, xxvi. 13; Mark xiii. 10, xiv. 9; Luke xii. 3,
Κηρύσσω
Κλάω
356
=
xxiv. 47; 2 Cor. i. 19; Col. i. 23; 1 Tim. iii. 16. In profane Greek, the person to
whom the proclamation is addressed is put in the dative, or else we have eis Twά, as also in
the N. T., where also év éveσiv, 1 Tim. iii. 16, cf. Col. i. 23; Gal. ii. 2; 2 Cor. i. 19;
Kaľ' őλŋv tηv wóλev, Luke viii. 39, cf. Mark v. 20.-(II.) Without object to discharge
a herald's functions; only in Homer, e.g. Il. xvii. 325, whereas later writers do not use.
it independently till again we come to the N. T., where it designates Christian preaching,
so far as it is a primary testifying of the message and facts of salvation, and not an intro-
ductory and continuous instruction therein; Matt. iv. 17, x. 7, xi. 1; Mark i. 38, 39,
iii. 14, xvi. 20; Luke iv. 44; Rom. x. 14, 15; 1 Cor. ix. 27, xv. 11; 1 Pet. iii. 19.-
Cf. κηρύσσειν . ἀκούειν . TIσTEVEL, Rom. x. 14, 15; Col. i. 23; 1 Tim. iii. 16;
2 Tim. iv. 17; 1 Cor. xv. 14.-In ecclesiastical Greek it became a technical expression
for the work of the deacons, whose duty it was to call upon the catechumens and unbe-
lievers to leave the congregation at the commencement of the Eucharist. Cf. Suicer.-
ПIρоênρúσσew, to proclaim beforehand, Acts iii. 20, xiii. 24.
•
Kýρvyμa, Tó, that which is cried by the herald, the command, the communication,
etc., LXX. 2 Chron. xxx. 5 Sip, of the summons to celebrate the passover; Jonah iii. 2
П, the message of God to the Ninevites; cf. Matt. xii. 41; Luke xi. 32, μetevónσav
εἰς τὸ κήρυγμα Ἰωνᾶ. In the remaining passages it signifies the proclamation of the
redeeming purpose of God in Christ; Rom. xvi. 25, кýpvyµa 'Iŋooû Xpươтoû, and, without
this more definite limitation, in 1 Cor. i. 21, ii. 4, xv. 14; 2 Tim. iv. 17; Titus i. 3.
Kλ á w, to break, in later Greek, especially of breaking off leaves, sprouts, tendrils,
particularly of the vine, cf. «λîµα, кλádos, vid. Rom. xi. 20, Lachm., after B D F G; in the
N. T. only aρTov or åρтovs (because of the sort of bread among the Jews), to break bread,
in order to offer and take food (cf. on one, Isa. lviii. 7, LXX., dia@púπтEW Tòv äρTov; Lam.
iv. 7, Siakλŵv; Jer. xvi. 6, κλáw tòv äpt.), Acts (xx. 11) xxvii. 35.—(I.) By Christ, in
connection with the miraculous feedings, Matt. xiv. 19, xv. 36; Mark viii. 6, 19 (for
which Mark vi. 41, Luke ix. 16, katékλaσev; John vi. 11, diédwкev); at the institution
of the Supper, Matt. xxvi. 26; Mark xiv. 22; Luke xxii. 19; 1 Cor. xi. 24. Both are
combined with the word cửλoyeîv, which is peculiar to Christ, Matt. xiv. 19, evλóynoev
καὶ κλάσας ἔδωκεν; xxvi. 26, εὐλογήσας ἔκλασε, as in Mark xiv. 22 ; or εὐχαριστεῖν in
Matt. xv. 36, Mark viii. 6, Luke xxii. 19, evxapioτýσas ěkλaσev (cf. John vi. 11, euxapio-
Tńoas diédwкev; Mark vi. 41; Luke ix. 16),—and characterized, Luke xxiv. 30, evλóynoev
καὶ κλάσας ἐπεδίδου, for which reason also the disciples of Emmaus narrate, ὡς ἐγνώσθη
αὐτοῖς ἐν τῇ κλάσει τοῦ ἀρτοῦ, Luke xxiv. 35. Cf. also the significant omission of eux. or
eỷλ. in Mark viii. 19. This explains why (II.) «λâv тòv äρтov became the designation
for the celebration of the Supper, Acts ii. 46, îλŵvтes Kaт' oikov äρтov, cf. ver. 42; Acts
xx. 7, ovvnypévwv ýµŵv kλáσai apтov (the meaning of xx. 11 is doubtful; in xxvii. 35
Paul follows the example of the Lord), although in 1 Cor. x. 16, тòv åρтov dv kλôµev, as
parallel with 16α, τὸ ποτήριον τῆς εὐλογίας ὁ εὐλογοῦμεν, it is used only of a part of the
Κλάω
Κλήρος
357
act; always, as it would appear, so that xλâv=to break while blessing.
to break while blessing. (If Tò oŵµa Tò
ὑπὲρ ὑμῶν κλώμενον, 1 Cor. xi. 24, were genuine, Luke xxii. 19, τὸ ὑπὲρ ὑμῶν διδόμενον,
-the word would seem to have been selected on account of the preceding ekλaσev.) It
is worthy of note that the fellowship of the Lord with His people is described as a table-
fellowship (Luke xxii. 30, cf. John xiii. 18), and the Lord's Supper is intended to sanctify
the table-fellowships of men, and connect them with His table; hence in Acts ii. 46,
κλῶντες κατ᾽ οἶκον ἄρτον μετελάμβανον τροφῆς ἐν ἀγαλλιάσει.
EV
Kλáσis, ý, the breaking, only kλáσis тоû äρrov, Luke xxiv. 35, Acts ii. 42, on
which see κλάω.
Kλáo μa, Tó, that which is broken off,-fragment, crumb, only of pieces of bread,
crumbs, Matt. xiv. 20, xv. 37; Mark vi. 43, viii. 8, 19, 20, Luke ix. 17; John vi.
12, 13.—LXX. Judg. ix. 53, κλάσμα ἐπιμύλων; 1 Sam. xxx. 12, κλάσμα παλάθης
Lev. ii. 6, v. 21, Ezek. xiii. 19: ning.
; פֶּלַח
Kìî µα, тó, properly that which is broken off a plant; see κλáw, hence = shoot,
young twig, as in Ezek. xvii. 3=n, Mal. iii. 19, mostly also in profane Greek,
of the shoots of the vine, as in Ezek. xvii. 6, 7=n; Ps. lxxx. 12=7; Joel i. 7=
D. So John xv. 5, ἐγώ εἰμι ὁ ἄμπελος, ὑμεῖς τὰ κλήματα; ver. 6, ἐὰν μή τις μείνῃ
ἐν ἐμοὶ, ἐβλήθη ἔξω ὡς τὸ κλῆμα; vv. 2, 4; Num. xiii. 23, ἔκοψαν κλῆμα καὶ
βότρον σταφυλῆς ἐπ᾿ αὐτοῦ.
Kλĥpos, ó (probably from xλáw, see the passive, Pape), lot, (I.) the lot that appor-
tions, that allots, bia; Báλλew kλñpov, Matt. xxvii. 35; Mark xv. 24, Báλλovtes kλĤpov
èπ' aνTà Tís Tí äρη; Luke xxiii. 34; John xix. 24-ja, quite usual in Greek and
Hebrew; Acts i. 26, edwкav kλýpovs avτŵv, bi ; Lev. xvi. 8; Hebrew, Josh.
xviii. 8; nin, Josh. xviii. 6, both expþéρew kλîρov, LXX.; ?, Prov. xvi. 33 = to cast
lots; result of the action, eπeσev о кλîρos éπì Maríav, Acts i. 26, cf. Ezek. xxiv. 6;
Jonah i. 7; Hebrew ↳ɔɔ, cf. Num. xxxiii. 54, NY; Lev. xvi. 9, Sy nby. Then (II.) the
lot that is allotted, apportioned, Acts i. 17, eλaxe Tòν Kλĥρov TŶs diakovías Taúтns, comp.
κλήρῳ λαχείν, ΙΙ. xxiii. 862, xxiv. 400; Herod. iii. 83, Hesych., κλῆρος· τὸ βαλλόμενον
eis Tò λaxeiv. For λaßeîv тòv Kλĥpov Tês diaкovías, Acts i. 25, Lachm, and Tisch. read
Tòv TÓTOV, cf. Suidas, kλĤpos⋅ tóπOS, ктĥµа. In this sense=fallen to one by lot, allotted,
Acts viii. 21, οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, on which Bengel, “ non
est tibi pars pretio, nec sors gratis." Mépes and λpos are thus combined further in
Deut. x. 9, xii. 12, xiv. 27, 29, xviii. 1; Isa. lvii. 6. To distinguish more exactly,—μépis
is any limited portion; кλĥpos is a special portion assigned by lot.-(III.) It is used of
possessions which cannot be earned, but fall to one's lot, kaт' è§., inheritance, hereditary
portion or possession, Acts xxvi. 18; Col. i. 12, cf. Ps. xvi. 6. (Cf. Delitzsch in loc.,
« The measuring lines (n) are cast (Mic. ii. 5), and fall to a man where and so far as
his possession is assigned him, so that is applied in Josh. xvii. 5 to the assignment
Κλήρος
Κληρόω
358
of the measured out portions of land.")
Toîs ýylaoµévois); Num. xxxiii. 54,7
V. 3, KATAKUρIEŃοVтes τŵν Kλńρwv, cf. with ver. 2, is to be explained agreeably to Deut. iv. 20,
cf. Ex. xix. 5; whereas others explain-that which is assigned to the presbyters, which
the churches assigned to them; cf. Theophanes, Hom. 12 in Suic. ii. 111, ŵ kλñpos éµós,
addressed to his hearers. This view is favoured by the change of the reading into Toû
Kλńρov, which was perhaps made in favour of the first explanation. For the plural is
certainly not used to designate Israel as God's possession, nor can it be shown that the
plural in post-apostolic times designated the particular churches assigned to the pres-
byters.
Josh. xiii. 23; Deut. iv. 38 (cf. Kλnpovoμía év
g bon. In this sense, perhaps, 1 Pet.
Kλnpów, to cast lots, to determine by lot, i.e. to determine something, or concerning
some one, Tivà, èπì Tɩí, or also with two accusatives, or with following infinitive; the
passive also absolutely, to be taken by lot, the connection showing the import of the lot;
e.g. to be chosen by lot, oi kekλnpwµévoi, those chosen by lot; 1 Sam. xiv. 41, «λŋpoûtai
κληροῦται
Ιωνάθαν καὶ Σαούλ, Jonathan and Saul were hit upon by lot ; ver. 42, κατακληροῦται Ιων.
, in the Niphal; whereas Eur. Hec. 102, ¿kλŋpúlŋv Soúλn, to be appointed a slave by
lot. In the N. T. only in Eph. i. 11, ἐν ᾧ (sc. τῷ Χριστῷ καὶ ἐκληρώθημεν, προορισθέντες
…eis tò eivaɩ K.T.λ., “in whom the lot has fallen upon us also, as foreordained thereto, . . . to
be," etc. By the combination of the kλŋpól. with eis Tò eival, which Hofmann also
adopts, all difficulties in the explanation of the word are removed. The two expressions
ἐκληρώθ. and προορ. require supplementing. If εἰς τὸ εἶναι be taken with προορ., the great
difficulty arises that (as was done in edition 1) èîλnpól. has to be taken as an independent
conception, the connection not stating the import of the lot. In this case it would have
to be supplemented with κλñpos Оeoû, after Deut. iv. 20, Esth. iv. additam., iXáo¤ntı tậ
κλήρῳ σου; Zech. ii. 16, 5ry, with God as subject, κατακληρονομήσει κύριος τὸν Ἰούδαν
Kaì aiρeтieî ěti τ 'Iepovσaλýμ. Thus Erasmus, in sortem asciti; Bengel, eramus
facti nn, hereditas Domini. It is incorrect to argue that the context treats of Israel,
and thus suggests this rendering, for the context here really does not treat of Israel. If
ẻv ♣ kai ẻkλnp. was to refer to Israel or to Christians of Israel, it must at least have
been said, ἐν ᾧ καὶ ἡμεῖς οἱ προηλπικότες κ.τ.λ., quite apart from the question whether
Christians of Israel could so have been described. There is nothing warranting us to
separate the subject of exλnpólnμev from the nueis of the foregoing sentences. Against
the explanation advanced by Harless, ἐκληρώθημεν = ἔδωκε ἡμῖν κλῆρον, after Grotius,
Kλnpoûv, dicitur qui alteri dat possessionem, κλŋpoûolaɩ, qui eam accipit, two considerations
tell: first, that this signification, possible in itself, must so far have been indicated by the
context as to leave no doubt as to what "lot" was meant; and secondly, that it is the
middle κλnpovolat, which signifies to receive something by lot, e.g. Philo, Vit. Mos. 3, τὸν
γὰρ μέσον ταῦτα τοῦ κόσμου τόπον κεκλήρωται; Lucian, De Luct. 2, κεκληρῶσθαι γάρ
φησι τὸν Πλούτωνα ἄρχειν τῶν ἀποθανόντων; and in this case the accusative of the
Κληρόω
Κληρονόμος
359
object must follow if the statement is not to be meaningless, comp. Ammon. 86, Xayɣáveiv
καὶ κληρώσασθαι διαφέρει λαγχάνει μὲν εἶς, οὗ ἂν ὁ κλῆρος ἔλθῃ . . . κληροῦνται δὲ οἱ
ầv ỏ
καθιέντες εἰς τὸν κλῆρον. Καὶ λαγχάνειν μέν ἐστι τὸ ἐκ τῶν κληρουμένων τοῦ προκειμένου
τυχεῖν, κληρώσασθαι δὲ τῷ κληρῷ χρήσασθαι; thus κληροῦσθαι is = to draw lots. Thus,
as the absolute construction of the passive «λŋpoûσlaɩ is without parallel, the only possible
construction is to combine ἐκληρώθημεν . . . εἰς τὸ εἶναι, and thence to supply a similar
.. eis
defining expression to TρoopiolévтTes. Thus the necessary progress of the thought appears,
προορισθέντες.
"in whom the lot has fallen upon us also, as foreordained thereto, to be," and so on. We
need not, with Hofmann, take èîλnpó◊. as referring to pre-temporal predestination, as if
the participle πρоoрɩσ0. stated wherein the λnpwoĥvaι was accomplished. The logical
connection tells against this grammatically possible import of the aorist participle (cf.
vv. 5, 9). The aorist participle stands here, as in vv. 13, 14, to indicate in what con-
nection and in conjunction with what the act expressed by the finite verb is accomplished,
Krüger, liii. 6. 7, 8. But that λnpól. does not designate a pre-temporal act is clear
from the following eis tò eivaɩ k.7.λ., according to which it has to do with a present state
and its distinctive accomplishment, namely, that it took place without our help, just as
the lot falls to any one. 'Eλŋpól. cannot mean the historical bringing about of this
previously arising state. In this case we should have to join προορισθέντες . . . εἰς τὸ
eivaɩ, taking it as further defining the exλnpól.; and in this case the participle present or
perfect would have been more correct. Besides, the entire course of the thought demands
a declaration referring to the present Christian state of those addressed and its actual
accomplishment. "We now have been so interwoven into the divine decree to be
administered in the fulness of times, and aiming at the final reunion of all things in the
world's Saviour (ev τ Xρioτ), that-in accordance with the predestination (poop. кaтà
κατὰ
προθ. τοῦ τὰ πάντα ἐνεργοῦντος κατὰ κ.τ.λ.) bearing in itself the guarantee of its realization
the lot has fallen upon us, now before the fulfilment of all, to be those who," etc.
With this what follows regarding the answering experience of those addressed appro-
priately corresponds.
K
'O λ ó к λ ŋ pos, in entire portion, i.e. intact, integer, e.g. with iyińs, yvýσios, Plat.,
Polyb., et al. In the N. T. Jas. i. 4; 1 Thess. v. 23; cf. óλokλпpía, entirety, intactness, of
the state of the lame man healed, Acts iii. 16; Isa. i. 6, άπò Todŵν ews кepaλns ovк čστiv
ἐν αὐτῷ ὁλοκληρία, Diny.
Kλnpovóμos, ó, one who has a λńpos; from véμw, to hold, to have in one's power
Κληρονόμος,
(not one to whom a κλýρos is allotted, because it is derived from the active), like oiko-
vóμos, one who holds a house; ayopavóμos, the master of the market. Cf. Plat. Rep. i. 331 D,
ὁ τοῦ λόγου κληρονόμος, he who has the κλῆρος τοῦ λόγου, whose turn it is to speak; Heb
xi. 7, δικαιοσύνης κληρονόμος, he who has the κλῆρος τῆς δικαιοσύνης. In the N. T., as
also mostly in later Greek, kλĥpos thus compounded is used always of inherited posses-
sions; hence κλпpovóμos, he who has the inheritance = the heir, against which Heb. vi. 17,
Κληρονόμος
Κληρονομέω
360
κληρονόμοι τῆς ἐπαγγελίας, cf. with vv. 12, 15, does not tell In the LXX. 2 Sam.
xiv. 7, Jer. viii. 10 = vi, cf. Ecclus. xxiii. 22. The stress to be laid on the possession
may be seen from Gal. iv. 1, ἐφ' ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει
δούλου κύριος πάντων ὤν; Jas. ii. 5, κληρονόμους τῆς βασιλείας ἧς ἐπηγγείλατο ; Titus
iii. 7, κληρονόμοι κατ' ἐλπίδα ζωῆς αἰωνίου. It is used, however, proleptically in Matt.
xxi. 38, Mark xii. 7, Luke xx. 14, oûtos ẻσtìv å kλŋpovóµos; Gal. iv. 1; Rom. viii. 17.
In the N. T. it is only used to describe the peculiar relation of divine redemption to man,
and vice versa, as a divine possession bestowed on man by virtue of the filial relation into
which he is introduced (cf. Eph. i. 18, ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς
ἁγίοις). Hence κληρονόμοι θεοῦ, Rom. viii. 17, cf. συγκληρονόμοι τοῦ Χριστοῦ, and of
Christ Himself, Heb. i. 2, ἔθηκε κληρονόμον πάντων; cf. Rom. iv. 13, of Abraham and
his seed, τὸ κληρονόμον αὐτὸν εἶναι τοῦ κόσμου. In this sense it is used absolutely, Rom.
iv. 14, Gal. iii. 29, κατ' ἐπαγγελίαν κληρονόμοι; Gal. iv. 7, εἰ δὲ υἱὸς, καὶ κληρονόμος
διὰ θεοῦ.
0
Κλ ηρ ονομία, ἡ, that which constitutes one a κληρονόμος, the inheritance, Matt.
xxi. 38; Mark xii. 7; Luke xii. 13, xx. 14; heritage, Acts vii. 5. Divine salvation,
considered both as promised and as already bestowed, is thus designated in the N. T., so
far as man, the κληρονόμος, gets possession of it. As to the divine origin of this κληρ.,
ef. Eph. i. 18, ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, where respect is
also had to the circumstance that the saints (Israel, ver. 11) are God's κληρονομία ; cf.
Theodoret on Ps. xxxiii. 12, ἐκλεκτὸς λαὸς (see Eph. i. 4) κληρονομία θεοῦ προσαγορευό
μενος, πάλαι μὲν ὁ ἰουδαϊκὸς, μετὰ δὲ ταῦτα ὁ ἐκ τῶν ἐθνῶν ἐκλεγείς καὶ τῆς πίστεως τὰς
ἀκτῖνας δεχόμενος. In distinction from profane Greek, we find here what Aristot. Pol.
v. 8 denies, τὰς κληρονομίας μὴ κατὰ δόσιν εἶναι, ἀλλὰ κατὰ γένος; see Acts xx. 32,
δοῦναι κληρ. ἐν τοῖς ἡγιασμένοις. For the combination with ev, cf. xxvi. 18; Num.
xviii. 23 ; Job xlii. 15 ; Wisd. ν. 5, πῶς κατελογίσθη ἐν υἱοῖς θεοῦ καὶ ἐν ἁγίοις ὁ κλῆρος
αὐτοῦ ἐστιν.) Eph. v. 5 ; Col. iii. 24, ἀπὸ κυρίου ἀπολήψεσθε τὴν ἀνταπόδοσιν τῆς
κληρ.; Acts vii. 5, οὐκ ἔδωκεν αὐτῷ κληρ. (On οὐκ ἐδ., cf. Heb. xi. 9, παρώκησεν εἰς
γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν.)-Hence Gal. iii. 18. At the same time, its peculiar
aspect as an inheritance becomes prominent in 1 Pet. i. 4, ἀναγεννήσας ἡμᾶς . . . εἰς κλη-
ρονομίαν . . .
τετηρημένην ἐν οὐρανοῖς.—Eph. v. 5, οὐκ ἔχει κληρ. ἐν τῇ βασιλείᾳ τοῦ
Χριστοῦ καὶ θεοῦ; Heb. xi. 8, ὃν (sc. τόπον) ἔμελλεν λαμβάνειν εἰς κληρονομίαν.-LXX.
nej, meni, bna. For the connection with the O. T., see kλñρos, kλŋpów, kλnpovóµos,
κληρονομεῖν.
Εν
Κληρονομέω, to be a κληρονόμος, an heir, Gal. iv. 30, οὐ μὴ κληρονομήσῃ ὁ υἱὸς
τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. Hence with the genitive of the thing in the
Attic orators, and only in later Greek with the accusative (vid. Lobeck. Phryn. 129;
Matthiae, § 329), sometimes also with the accusative of the person from whom the
inheritance comes, LXX. Gen. xv. 3, την υπ', κληρονομήσει με. The N. T. use of the
Κληρονομέω
Κοινός
361
=
word to denote entering on the possession of the blessings of God's salvation, which takes
place in the manner of a λnpovóμos, Matt. xxv. 34, 1 Cor. xv. 50b, is based upon the
redemptive gift of the Old Covenant, Num. xxxiii. 54, in which л and are united ;
see κλñρos, Lev. xx. 24. Cf. Heb. xii. 17, of Esau, év kλn povoμñoaι Tηv evλoylav
ἀπεδοκιμάσθη; Rev. xxi. 7. We find also the combinations, κληρον. τὴν γῆν, Matt.
v. 5, cf. Ps. xxv. 13, xxxvii. 9; Ex. xxiii. 30; xλ. Oɛoû Baσiλeíav, 1 Cor. vi. 9, 10, xv.
50; Gal. v. 21; Matt. xxv. 34, cf. 1 Macc. ii. .57; tàs èπayyeλías, Heb. vi. 12; evλo-
yíav, 1 Pet. iii. 9. Declared of Christ, Heb. i. 4, кекλnρovóμnкev ovopa, where ground-
lessly (cf. already Ecclus. vi. 3) the explanation is adopted, "the idea of inheritance
recedes to the background, and, like and b, it has the general meaning possidere and
Phil. ii. 9, 10.
possidendum accipere;" cf. Isa. liii. 12;
Συγκληρονόμος, ὁ, he who participates in the same κλῆρος, used only of the
joint heir. Rom. viii. 17, εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συγκληρονόμοι
dè Xploтоû. A personal equality based on an equality of possession is thus designated
(cf. Ecclus. xxii. 23, íva ẻv tŷ kλnpovoµíą avтoû σvyêλnpovoµńons). In Heb. xi. 9, of
Isaac and Jacob in their relation to Abraham, συγκληρονόμοι τῆς ἐπαγγελίας τῆς αὐτῆς;
1 Pet. iii. 7, of women in relation to their husbands, σvykλпpovóμoi xápiros Cwns. The
mystery of Christ is, according to Eph. iii. 6, eivai тà élvη ovykλnρóvoμа, namely, with
Israel, cf. Eph. i. 11.
=
Kа т а к λ п р о voμéw,-(I.) Only in the LXX. to inherit completely, Deut. i. 8
-; Zech. ii. 12 (16) n. The aorist passive is used in Ecclus. xxiv. 8, Deut.
xix. 14, in the sense which alone occurs in profane Greek, (II.) to constitute any one
heir, to bequeath, to give over as an inheritance, Num. xxxiv. 18 = 5; Jer. iii. 18, with
two accusatives; Josh. xviii. 2 phn; 2 Sam. vii. 1 = n. In the N. T. only
Acts xiii. 19, кatekλnpovóμnσev avtoîs tǹv yĥv. (This change of meaning seems to be
grounded on the twofold use of the Kal of 5, and, indeed, both п and Kaтakλ. are
employed in both senses in Josh. xiv. 1, to be explained by the two significations of
Kλĥpos as the lot allotting and allotted.) In later Greek, kaтakληpovɣeîv is usually
employed in its stead; also, though less frequently, the word катакλпроdотeîv (whose
presence in Acts xiii. 9 is but poorly warranted). Karakλnpów embraces in like manner
Κατακληρόω
the two meanings, to distribute or receive by lot.
Κοινός, ή, όν,(Ι.) Common, in common, Tit. i. 4, Τίτῳ γνησίῳ τέκνῳ κατὰ κοινὴν
πίστιν, cf. ver. 1 ; Jude 3, σπουδὴν ποιούμενος γράφειν ὑμῖν περὶ τῆς κοινῆς σωτηρίας (ef.
2 Pet. i. 1, τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν), cf. Χen. Αnab. iii. 2. 32, εἰ δέ τι ἄλλο
βέλτιον ἢ ταύτῃ, τολμάτω καὶ ὁ ἰδιώτης διδάσκειν· πάντες γὰρ κοινῆς σωτηρίας δεόμεθα;
Joseph. Αntt. v. 1. 27, θεὸν τὸν Εβραίοις ἅπασι κοινόν; Acts ii. 44, εἶχον ἅπαντα κοινά,
opposed to ἴδιος, cf. Plat. Rep. i. 133 D, ἡ δικαιοσύνη χρήσιμος καὶ κοινῇ καὶ ἰδίᾳ, see Acts
iv. 32, οὐδὲ εἰς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλ᾽ ἦν αὐτοῖς ἅπαντα κοινά. This
is the only meaning in profane Greek, except in later writers, where it is also used in a
2 Z
Κοινός
Κοινωνέω
362
βέβηλος.
moral sense; see below. On the other hand, (II.) in biblical Greek, starting from the
sense general, usual, what stands in connection with everything, what does not distinguish or
separate itself from anything else, Mark vii. 2, кowaîs Xepoìv TOνtéσti ávíπtois, in ver. 7
it denotes what is opposed to the divine ἅγιος (cf. Acts xxi. 28, "Ἕλληνας εἰσήγαγεν εἰς τὸ
iepòv kaì kekoívwkev tòv åylov tótov ToÛTOV), corresponding to Hebrew 5, which, however,
the LXX. always render Béßŋλos. Béßnλos, as used in the LXX., was cast aside, as the
N. T. usage shows, in the language of Jewish life, in favour of the word koos, which
expressed the consciousness of the ékλoyý of Israel, of their antagonism to the evŋ. See
βέβηλος, which is the profane equivalent of the biblical κοινός. Further, see ἅγιος. Cf.
Delitzsch on Heb. ix. 13a, «h, from n, to be loose, is that which is not bound, not for-
bidden, open for general use, 1 Sam. xxi. 5 (p on and D)," cf. also Ezek. xlii. 20,
Sis wapn ra Swans. That it corresponds to 5, and then in consequence to No, is evident
from Acts x. 14-28, xi. 8, where κowòs κai ȧkálaρтos are conjoined, comp. also Lev. x. 10,
ninen ra soon rai bin ra wapo ra ban. Cf. Heb. ix. 13, тoùs kekolvwμévovs åyiášei
πρὸς . kaðapórηra. It is worthy of note that xowvóv, in its theocratic sense, as opposed
to ayos, is åκal., precisely because of this antagonism, which in itself is not necessary and
not identical, vid. Rom. xiv. 14, οὐδὲν κοινὸν δι' αὐτοῦ, εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι,
ἐκείνῳ κοινόν. Hence Heb. x. 29, τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθη,
by regarding the blood as ordinary blood of a life that is not holy. In Rev. xxi. 27 we
find, as opposed to κοινόν (co-ordinated with ὁ ποιῶν βδέλυγμα καὶ ψεῦδος), οἱ γεγραμμένοι
¿v tô BiBXíw TŶs {wns; parallel thereto is Isa. lii. 1, by, on which cf. Gen. xxxiv. 14;
Ex. xii. 48. In the Apocrypha, κovós is thus used only where the laws relating to food
and sacrifices are referred to (1 Macc. i. 47, 62); elsewhere always in the first sense.
Scarcely any but the later profane writers used it in the moral sense-low, debased.
From (L.) are derived in the Ν. Τ. the significations of κοινωνεῖν, κοινωνία, κοινωνός,
Koivwvikós; from (II.), that of Koivów.
0
Κοινό ω, to make anything κοινόν. In the N. T. only of κοινός in the sense of
(II.), as opposed to ἁγιάζειν, Heb. ix. 13, τοὺς κεκοινωμένους ἁγιάζει πρὸς καθαρότητα, which
explains also the relation between κοινοῦν and καθαρίζειν. Acts x. 15, xi. 9, ἃ ὁ θεὸς
à ó
ἐκαθάρισεν, σὺ μὴ κοινοῦ; Aets xxi. 28, κεκοίνωκεν τὸν ἅγιον τόπον τοῦτον. Without
this contrast, in the same sense, in Matt. xv. 11, 18, 20; Mark vii. 15, 18, 20, 23,
vid. kovós; cf. ↳п, Ezek. vii. 24, xxv. 3; Isa. xlviii. 11; Lev. xix. 8, 12; Ezek. xiii.
19; Gen. xlix. 4; Lev. xix. 29; LXX., ßeßnλoûv, μiaívew.
•
Κοινωνέω, from κοινών, ὁ, ἡ, the same as κοινός, like θέραν, θεράπων, participator,
companion, hence to be a kovov, Heb. ii. 14, parallel with μeréxew, with the distinction
arising out of the context.-Hence with the dative, both of the person and of the thing,
Gal. vi. 6, κοινωνείτω ὁ κατηχούμενος . τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς ; Phil. iv. 15,
οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως (on eis, cf. Plat. Rep.
iv. 453 Α, ἡ θήλεια τῇ τοῦ ἄῤῥενος κοινωνεῖ εἰς ἅπαντα); Rom. xii. 13, ταῖς χρείαις τῶν
Κοινωνέω
Κοινωνός
363
ἁγίων κοινωνοῦντες ; χν. 27, τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη; 1 Tim. v. 22,
μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις ; 2 John 11, κοινωνεῖ τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς
(cf. Job xxxiv. 8, οὐ κοινωνήσας μετὰ ποιούντων τὰ ἄνομα, τον πρης ). As the per-
sonal fellowship of several is implied in the word, it is followed by the genitive of the
thing, to be common participators in a thing, to have anything in common; Heb. ii. 14,
τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός.-Used and construed in the same way in
profane Greek, not, however, with the genitive of the person, as in Job xxxiv. 8.
exerces.
Κοινωνία, ή, fellowship with, participation in anything; with genitive of object,
κοιν. τῆς διακονίας, 2 Cor. viii. 4; κοιν. τοῦ αἵματος, τοῦ σώματος τοῦ Χριστοῦ, 1 Cor.
x. 16 ; 1 Cor. i. 9, ἐκλήθητε εἰς κοιν. τοῦ υἱοῦ τοῦ θεοῦ; Phil. iii. 10, κοινωνία των παθη-
μάτων τοῦ Χριστοῦ; Phil. ii. 1, κοινωνία πνεύματος. With subject in the genitive, the
object subjoined by means of εἰς, Phil. i. 5, κοιν. ὑμῶν εἰς τὸ εὐαγγ.; cf. Rom. xv. 26,
εὐδόκησαν Μακεδονία καὶ ᾿Αχαΐα κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχους τῶν ἁγίων,
more precisely defined ver. 27; 2 Cor. ix. 13, κοινωνία εἰς αὐτοὺς εἰς τὰ ὑστερήματα τῶν
ἁγίων, ver. 12) καὶ εἰς πάντας, on which cf. 2 Cor. viii. 4, κοινωνία τῆς διακονίας τῆς εἰς
τοὺς ἁγίους. In Philem. 6, ἡ κοινωνία τῆς πίστεώς σου, the genitive is variously viewed,
as the genitive of the object by Bengel, fides tua, quam communem nobiscum habes et
Better, however, as the genitive of the subject, the fellowship to which thy faith
impels, cf. ver. 4. So ἡ κοιν. τοῦ ἁγίου πν. . . . μετὰ πάντων ὑμῶν, 2 Cor. xiii. 13 ; so of
personal fellowship, 1 John i. 3, κοιν. ἔχητε μεθ' ἡμῶν, ἡ δὲ κοιν. ἡμετέρα μετὰ τοῦ πατρὸς
καὶ μετὰ τοῦ υἱοῦ αὐτοῦ; ver. 6, κοιν. μετ' αὐτοῦ; ver. 7, μετ᾿ ἀλλήλων. In classical
Greek we find πρός, c. acc., cf. Plat. Conv. 188 C, used also of impersonal fellowship,
Plat. Vir. Civ. 283 D, κατὰ τὴν πρὸς ἄλληλα μεγέθους καὶ σμικρότητος κοιν., for which
2 Cor. vi. 14, τίς κοιν. φωτὶ πρὸς σκότος.—Absolutely, in Gal. ii. 9, δεξιὰς ἔδωκεν ἐμοὶ
κοινωνίας : Acts ii. 42, ἦσαν προσκαρτεροῦντες . . . τῇ κοιν. ; Heb. xiii. 16, τῆς δὲ εὐποιίας
καὶ κοιν.—The mode in which the fellowship appears is determined by the context;
nowhere, however, does κow. pass into the active meaning of communication, or the passive
of communicated, i.e. alms, but always denotes a relation which, between persons, is based
on Christian unity, Eph. iv. 4 sqq.; John i. 3 sqq.; Acts ii. 42. The allusion made to
the carrying into effect of this relation, in Rom. xv. 26, is one ground for rejecting the
meaning " manifestation of fellowship,” see 2 Cor. ix. 13, cf. viii. 4. The εὐποιΐα, in Heb
xiii. 16, is an outcome of κοινωνία. In consequence, however, of attention being concen-
trated on the manifestation of κοινωνία, to the neglect of the relation on which this
manifestation was based, the word acquired in patristic Greek the meaning, something
communicated, ἐλεημοσύνη, Oecum., Phav. ; but, as applied to the Lord's Supper, and in
opposition to heresies, it retained its original force. Vid. Suicer, Thes.; syn. μετοχή.
σε
Κοινωνός, ό, companion, Philem. 17; 2 Cor. viii. 23 (2 Kings xvii. 11); Matt.
xxiii. 20, αὐτῶν κοινωνοὶ ἐν τῷ αἵματι τῶν προφητῶν, cf. συνεργὸς τοῦ θεοῦ ἐν τῷ εὐαγγ.
τοῦ Χριστοῦ, 1 Thess. iii. 2, cf. 2 Cor. viii. 23, κοινωνὸς ἐμὸς καὶ εἰς ὑμᾶς συνεργός.
Κοινωνός
Κόσμος
364
Instead of ev, Plat. Legg. vii. 810 C has περί τινος, cf. Ecclus. xli. 16, κοινωνὸς καὶ φίλος περὶ
ἀδικίας ; Heb. x. 23, κοινωνοὶ τῶν οὕτως ἀναστρεφομένων. With the dative of the person,
Luke v. 10, κοινωνοὶ τῷ Σίμωνι, cf. Eur. Fl. 637, ὅθεν γ' ἰδών σε δαιτὶ κοινωνὸν καλεῖ, see
κοινωνείν. With the genitive = participator in something, 1 Cor. x. 18, κοιν. τοῦ θυσιασ-
τηρίου; ver. 20, τῶν δαιμονίων; 2 Cor. i. 7, κοιν. τῶν παθημάτων, τῆς παρακλήσεως ;
1 Pet. v. 1, ὁ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοιν. ; 2 Pet. i. 4, θείας κοιν. φύσεως.
Hebrew, gr, Prov. xxviii. 24; Isa. i. 23; man, ἡ κοιν., Mal ii. 4.
Κοινωνικός, 1 Tim. vi. 18, τοῖς πλουσίοις παράγγελλε . . . εὐμεταδότους εἶναι,
κοινωνικούς, a combination like εὐποιΐα and κοινωνία, Heb. xiii. 6, see κοινωνία Social,
in the double sense of belonging to society and inclined to society, i.e. cultivating and loving
fellowship; cf. Polyb. xviii. 31. 7, κοινωνικῶς χρῆσθαι τοῖς εὐτυχήμασιν.
Συνκοινωνέω, to participate in something with some one; with the genitive of
the thing (Dem.) and the dative of the person (Dio Cass.). In the N. Τ. only with the
dative of the thing, as a strengthened form of κοινωνεῖν ; vid. Phil. iv. 14, comp. ver. 15.
Eph. v. 11, μὴ συνκοινωνεῖτε (cf. ver. 12, τὰ κρυφῆ γινόμενα ὑπ' αὐτῶν τοῖς ἔργοις
τοῖς ἀκάρποις τοῦ σκότους; Rev. xviii. 4, ἵνα μὴ συνκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς
(cf. κοινωνεῖν, 1 Tim. v. 22; 2 John 11); Phil. iv. 14, καλῶς ἐποιήσατε συνκοινωνή
σαντες μοῦ τῇ θλίψει, where the genitive depends on θλίψει, cf. i. 7.
υνκοινωνός, ὁ, partaker. Peculiar to the N. T. and patristic Greek, Rom. xi.
17, συνκοινωνὸς τῆς ῥίζης καὶ τῆς πιότητος τῆς ἐλαίας ἐγένου (on συνκοιν., cf. τινές 17α);
1 Cor. ix. 23, ἵνα συγκοινωνὸς αὐτοῦ (sc. τοῦ εὐαγγελίου, cf. Rom. i. 17, see εὐαγγ.)
γένωμαι; Phil. i. 7, συνκοινωνούς μου τῆς χάριτος; Rev. i. 9, ὁ ἀδελφὸς ὑμῶν καὶ
συνκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ, cf. v, Matt. xxiii. 20, under κοινωνός.
Κόσμος, ου, ό, according to Schenkl, Griech. Schulwörterb., from the root καδ, as it
occurs, e.g., in καίνυμαι, to polish; so also Passow, Et. Μ. — (Ι.) Ornament, LXX. Ex.
xxxiii. 5, Isa. xlix. 18, Jer. iv. 30, Ezek. vii. 20 = "y; Prov. xx. 29, Isa. iii. 18 =
nter, a synonym with δόξα. In the N. Τ. 1 Pet. iii. 3, ὁ ἔξωθεν ἐμπλοκῆς τριχῶν .
κόσμος. — (ΙΙ.) Order, synonymous with τάξις, e.g. οὐδενὶ κόσμῳ, in Herodotus, without
order; opposed to ἀκοσμία, disorder. Plat. Gorg. 504 Α, τάξεως καὶ κόσμου τυχούσα
οἰκία. Metaphorically, in Herodot., Thucyd., etc., to denote legal order, constitution, etc.,
e.g. κόσμος τῆς πολιτείας. Not thus used in bibl. Greek. — (III) The order of the world,
—
the ordered universe. According to Plutarch's testimony (Mor. 886 B), Pythagoras was
the first to use the word in this sense, Πυθαγόρας πρῶτος ὠνόμασε τὴν τῶν ὅλων περιοχὴν
κόσμον ἐκ τῆς ἐν αὐτῷ τάξεως. According to other accounts, however, Pythagoras did
not apply the expression to the universe, but only to the heavens, i.e. to the ordered
totality of the heavenly bodies; Diog. L. viii. 48, τοῦτον ὁ Φαβωρινός φησι . . . τὸν οὐρανὸν
πρῶτον ὀνομάσαι κόσμον. So also Phot. Bibl. 440. 27. Herewith harmonizes the usage
which, at first it would seem predominantly, but also down to later times, thus designated
Κόσμος
Κόσμος
365
the heavens; cf. Xen. Mem. i. 1. 11, σκοπῶν ὅπως ὁ καλούμενος ὑπὸ τῶν σοφιστῶν κόσμος
ἔχει καὶ τίσιν ἀνάγκαις ἕκαστα γίγνεται τῶν οὐρανίων; Isocr. iv. 179 (78 C), γῆς ἁπάσης
τῆς ὑπὸ τῷ κόσμῳ κειμένης; Plat. Tim. 28 Β, ὁ δὴ πᾶς οὐρανὸς ἢ κόσμος ἢ καὶ ἄλλο ὃ τί
ποτε ὀνομαζόμενος. It was used, however, at the same time, even before Aristotle, though
primarily in works of science, to denote the universe, Plat. Gorg. 508, φασὶν οἱ σοφοί
καὶ οὐρανὸν καὶ γῆν καὶ θεοὺς καὶ ἀνθρώπους τὴν κοινωνίαν συνέχειν καὶ φιλίαν καὶ
κοσμιότητα καὶ σωφροσύνην καὶ δικαιότητα καὶ τὸ ὅλον τοῦτο διὰ ταῦτα κόσμον καλοῦσιν;
Phaedr. 246 C, and other places. In Aristotle the usage seems fixed, to denote both the
universe and the mundane order; De mund. 2, κόσμος μὲν οὖν σύστημα ἐξ οὐρανοῦ καὶ
γῆς καὶ τῶν ἐν τούτοις περιεχομένων φύσεως. λέγεται δὲ ἑτέρως ἡ τῶν ὅλων τάξις τε καὶ
διακόσμησις, ὑπὸ θεῶν καὶ διὰ θεῶν φυλαττομένη. ταύτης δὲ τὸ μὲν μέσον, ἀκίνητόν τε ὂν
καὶ ἑδραῖον, ἡ φερέσβιος εἴληχε γῆ, παντοδαπῶν ζῴων ἑστία τε οὖσα καὶ μητήρ. τὸ δ᾽
ὕπερθεν αὐτῆς πᾶν τε καὶ πάντῃ πεπερατωμένον· ἧς τὸ ἀνωτάτω θεῶν οἰκητήριον οὐρανὸς
ὠνόμασται. So also, eg., in the epigrammatists Meleager, Antipater of Sidon (about
100 B.C.).
TT
It is worthy of remark that in the LXX. κόσμος is never used to denote the world. -
The Seventy translate born as by κόσμος τοῦ οὐρανοῦ, Deut. iv. 19, xvii. 3, Isa. xxiv.
21, xl. 26, and that not, as is assumed, on the ground of a false derivation of Ny from
nay, as "y, ornament,—such an idea is inconsistent with their elsewhere translating the
expression by δύναμις τοῦ οὐρ.,—but on the ground of the above-mentioned use of κόσμος
to denote the ordered totality of the heavenly bodies. The transference of the expression
in Gen. ii. 1 to the earthly sphere, συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος
αὐτῶν, was suggested by the Hebrew, which applied sy also in the same way, although
we do not elsewhere find NY. This passage gives us the biblical expression for
the universe, namely, heaven and earth. To the question why, in the Bible, there is not
one designation for the entire universe, we should probably be justified in referring to
the torn and sundered relationship between heaven and earth, which influenced the usage
even of particular words. See γῆ, οὐρανός. This, too, is the reason why, in the N. T.,
κόσμος is restricted to τὰ κάτω and is opposed to τοῖς ἄνω, John viii. 23.
Κόσμος is first used, as far as the biblical sphere is concerned, in the apocryphal
books of Wisdom and 2 Macc. to denote the universe, and, indeed, with definite reference,
here necessary, to the entire creation; for which reason also the rooμos is mainly viewed
in the relation between God and it arising out of the creation, cf. 2 Macc. vii. 9, ὁ τοῦ κ.
βασιλεύς ; ver. 23, ὁ τοῦ κ. κτιστής ; xii. 15, ὁ μέγας τοῦ κ. δυνάστης; xiii. 14, viii. 18;
8
Wisd. i. 14, v. 21, vii. 17, ix. 9, xi. 18, 23, xiii. 2, xvi. 17, xvii. 19, xviii. 24. Comp.
ν. 21, συνεκπολεμήσει τῷ κυρίῳ ὁ κόσμος ἐπὶ τοὺς παραφρόνας; xvi. 17, ὑπέρμαχος γὰρ
ὁ κόσμος ἐστὶ δικαίων. Considered as a whole, and in its laws and order, the world bears
a divine character; not merely as the N. T. teaches, the marks of its divine origin.
Man stands at its centre ; Wisd. x. 1, πρωτόπλαστος πατὴρ κόσμου μόνος κτισθείς; ix.
2, 3, κατεσκεύασας ἄνθρωπον, ἵνα δεσπόζῃ τῶν ὑπό σου· γενομένων κτισμάτων, καὶ διέπῃ
Κόσμος
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366
τὸν κόσμον ἐν ὁσιότητι καὶ δικαιοσύνῃ.
TO
Through the conduct of man, that which in itself
is foreign thereto has penetrated into the mundane order, namely, θάνατος, πορνεία,
Wisd. ii. 24, xiv. 14.
The N. T., however, fills this expression also with a new force. It, too, regards the
κόσμος as the ordered entirety of God's creation; Acts xvii. 24, ὁ θεὸς ὁ ποιήσας τὸν
κόσμον καὶ πάντα τὰ ἐν αὐτῷ; and as bearing the divine stamp, Rom. i. 20, τὰ ἀόρατα
αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται. But it is only spoken of
agreeably to the fundamental biblical view of it laid down in the account of the creation
in its relation to man, who occupies the central place therein. The world is the abode
of mankind (see below), and accordingly the divorced or torn relation between heaven
and earth, between God and His creation, finds its expression in the summary designa-
tion of the latter as κόσμος; and this throughout the N. Τ., but most distinctly in the
writings of John, where, however, the word serves at the same time to characterize the
divine work of redemption as a whole. The N. T. usage may be classified as follows:
Ο
(Ι.) Κόσμος denotes the ordered sum-total of what God has created (according to
profane view, τὸ πᾶν, the universe), Acts xvii. 24; Rom. i. 20 ; John xvii. 5, πρὸ τοῦ τὸν
κόσμον εἶναι; xxi. 25 ; 1 Cor. iv. 9. Cf. the expression, ἀπὸ καταβολῆς κόσμου (ἁπ᾽
ἀρχῆς κ., Matt. xxiv. 21), Matt. xiii. 35; Luke xi. 50; Eph. i. 4; Heb. iv. 3, ix. 26 ;
1 Pet. i. 20; Rev. xiii. 8; John xvii. 24. This expression, however, involves-cf. Matt.
xxiv. 21, and see καταβολή-a reference to the fact that the world is (ΙΙ.) the abode
of man, or that order of things within which humanity moves, of which man is the centre.
John xvi. 21, ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον ; 1 Tim. vi. 7, οὐδὲν εἰσηνέγκαμεν εἰς
τὸν κόσμον. Cf. John xii. 25, ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κ. τούτῳ ; Wisd. ix. 2, 3,
x. 1. In this sense it is said of Abraham in Rom. iv. 13, κληρονόμον αὐτὸν εἶναι κόσμου.
Thus, as the abode of mankind, Mark xvi. 15, πορευθέντες εἰς τὸν κόσμον ἅπαντα κ.τ.λ. ;
Eph. ii. 12, ἄθεοι ἐν τῷ κόσμῳ ; Col. i. 6 ; Rom. i. 8 ; Mark xiv. 9 ; Matt. iv. 8 ; 1 Cor.
v. 10, ἐκ τοῦ κόσμου ἐξελθεῖν; Matt. xiii. 38, ὁ δὲ ἀγρός ἐστιν ὁ κόσμος, τὸ δὲ καλὸν
σπέρμα οὗτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας, τὰ δὲ ζιζάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ; 1 Cor.
xiv. 10, γένη φονῶν ἐστιν ἐν κόσμῳ. It presents itself to man for possession and
enjoyment, Matt. xvi. 26; Mark viii. 36; Luke ix. 25, κερδήσας τὸν κόσμον ὅλον;
1 Cor. vii. 31, οἱ χρώμενοι τὸν κόσμον ὡς μὴ καταχρώμενοι; iii. 22, εἴτε κόσμος εἴτε ζωὴ
πάντα ὑμῶν; 1 John iii. 17, ὃς δ᾽ ἂν ἔχῃ τὸν βίον τοῦ κόσμου; John xiv. 27; Jas.
ii. 5 (1 Cor. viii. 4 ?). Cf. 1 John ii. 15-17. As the order of things within which
humanity moves, sin and death have intruded into it (Rom. v. 12, 13); and influenced in
this manner by man, it is in its present notorious state ὁ κόσμος οὗτος (cf. Krüger, § li. 7.
7), John viii. 23, xii. 25, 31, xiii. 1, xvi. 11, xviii. 36; 1 John iv. 17; 1 Cor. i. 20
(Received text), iii. 19, ν. 10, vii. 31; Eph. ii. 2, included in the αἰὼν οὗτος, cf. 1 Cor.
i. 20 ; Eph. ii. 2, ἐν ἁμαρτίαις περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, but not
like this set in antithesis with a κόσμος μέλλων, but with the βασιλεία τοῦ θεοῦ, τῶν
οὐρανῶν, cf. John xviii. 36, ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου κ.τ.λ. ; Jas.
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367
ii. 5, ὁ θεὸς ἐξελέξατο τοὺς πτωχοὺς τῷ κόσμῳ . . . κληρονόμους τῆς βασιλείας, with a higher
order of things, John viii. 23, ὑμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί· ὑμεῖς ἐκ τούτου
τοῦ κόσμου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου; John xi. 9, τὸ φῶς τοῦ κόσμου
τούτου, cf. xii. 46, ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα; Matt. v. 14; Phil. ii. 15. In this
aspect above quoted, no longer (as in 2 Macc.) is God the King and Lord of the world, but
Satan has risen up in opposition to Him, John xiv. 30, ὁ τοῦ κόσμου (Received text,
τούτου) ἄρχων ; John xii. 31, νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου· νῦν ὁ ἄρχων τοῦ κόσμου
τούτου ἐκβληθήσεται ἔξω ; xvi. 11, cf. Eph. ii. 2, 3, and not till the close of the history
of redemption is it said in Rev. xi. 15, ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν καὶ
τοῦ Χριστοῦ αὐτοῦ. This leads us to the more precise definition of the conception, to be
referred to under IV. — As κόσμος is regarded as that order of things whose centre is
man, attention is directed chiefly to him, and rooμos denotes (III.) mankind within that
order of things, humanity as it manifests itself in and through such an order, Matt. xviii. 7,
οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων; 2 Pet. iii. 6, ὁ τότε κόσμος ἀπώλετο; ii. 5, ἀρχαίου
κόσμου οὐκ ἐφείσατο . . . κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας; Rom. iii. 6, πῶς κρινεῖ ὁ θεὸς
τὸν κόσμον ; ver. 19, ὑπόδικος πᾶς ὁ κόσμος τῷ θεῷ; 1 Cor. iv. 13, ὡς περικαθάρματα
τοῦ κόσμου, πάντων περίψημα, which belong not to such order; also in John xii. 19,
ὁ κόσμος ὅλος ὀπίσω αὐτοῦ ἀπῆλθεν; cf. 1 John iv. 1, 3. — The way would thus seem
sufficiently prepared for the usage which by Róopos denotes (IV.) that order of things
which is alienated from God, as manifested in and by the human race, in which mankind
exists; in other words, humanity as alienated from God, and acting in opposition to Him
and to His revelation. In this sense the word is used everywhere except in Acts (where
it occurs only in xvii. 24), 1 and 2 Thess., 2 Tim., Titus, Philemon, Jude, 3 John, where
it does not occur at all. Also κερδαίνειν τὸν κ. ὅλον, Matt. xvi. 26 and parallel passages,
is tinged by this view; further, Matt. v. 14, ὑμεῖς ἐστέ τὸ φῶς τοῦ κόσμου; Jas. i. 27,
ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου; iv. 4, ἡ φιλία τοῦ κόσμου ἐχθρὰ τοῦ θεοῦ ἐστίν
κ.τ.λ. ; 1 Pet. v. 9, ἡ ἐν κόσμῳ ἀδελφότης; 2 Pet. i. 4, ἀποφυγόντες τῆς ἐν κόσμῳ ἐν
ἐπιθυμίᾳ φθορᾶς; ii. 20, ἀποφυγόντες τὰ μιάσματα τοῦ κοσμοῦ ἐν ἐπιγνώσει τοῦ κυρίου
κ.τ.λ. Also Heb. xi. 7, κατέκρινεν τὸν κόσμον ; ver. 38, ὧν οὐκ ἦν ἄξιος ὁ κ.
This use,
however, is specially Pauline, and still more completely Johannine.
K
;
Paul regards that which belongs to the world as at the same time part of αἰὼν οὗτος,
1 Cor. i. 20, που συνζητητὴς τοῦ αἰῶνος τούτου ; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κ. ;
iii. 20, i. 21; Eph. ii. 2, 3; and what is in conformity with God and springs from Him
is essentially different from that which belongs to the world, 1 Cor. ii. 12, τὸ πνεῦμα τοῦ
κόσμου . . . τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ; 2 Cor. vii. 10, ἡ κατὰ θεὸν λύπη . . . ἡ τοῦ κόσμου
λύπη. Cf. 1 Cor. i. 27, 28, vii. 33, 34, τὸ τοῦ κόσμου . . . τοῦ κυρίου. For this reason
the world is exposed, not merely to God's judgment (Rom. iii. 6, 19), but also to the
sentence of condemnation ; 1 Cor. xi. 32, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. So
much the more emphatic, therefore, is what we read in 2 Cor. v. 19, θεὸς ἦν ἐν Χριστῷ
κόσμον καταλλάσσων ἑαυτῷ; 1 Tim. iii. 16, ἐπιστεύθη ἐν κόσμῳ; i. 15. The relation
Κόσμος
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368
thus existing between God and the world necessarily determines the relation of the
children of God, of believers, to the world, Phil. ii. 15, Téкva Deοû àµúµnτa µéoov yeveâs
σκολίας καὶ διεστραμμένης, ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ (cf. Matt. v. 14); Gal.
vi. 14, δι' οὗ ἐμοὶ κόσμος ἐσταυρῶται κἀγὼ τῷ κόσμῳ (cf. καινὴ κτίσις, ver. 15); 1 Cor.
vi. 2, οἱ ἅγιοι τὸν κόσμον κρινοῦσιν (cf. John x. 36). The expression τὰ στοιχεῖα τοῦ
KóσμOV, Gal. iv. 3, Col. ii. 8, 20 (comp. Gal. iv. 9), denotes elements as they are con-
ditioned by the state of mankind alienated from God, that is, rudiments of a life related
to God in the manner described in the context. Paul's usage may be shown to have
suggested the Talmudic use of kóσμos. For example, to the parallel drawn by Paul
between κόσμος and ἔθνη, Rom. xi. 12, τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ
ἥττημα αὐτῶν πλοῦτος ἐθνῶν,—cf. ver. 15, ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, so that
Kóσμos is thus the abode of the Ovn (see ělvos),—corresponds the rabbinical expression
Dhiyп MiDx, Tà čovη тоû Kóσμov, Luke xii. 30, in opposition to Israel. But a glance at
the passages quoted above suffices to show that Paul's idea of кóσμos does not apply
merely to humanity outside of Israel, or even, as some fancy they are logically warranted
in concluding, outside of Christianity. With regard to кóσμos, Paul's horizon narrowed
itself so as no longer to include in that conception all mankind outside the pale of Israel;
John's horizon widened itself so as to include the sphere of Israel in the conception of
κόσμος.
As employed by John, kóσμos may be deemed one of those words in which (parti-
cularly in its use in the connection of the exposition) the chief features of a writer's circle
of thought are concentrated. It denotes the ordered entirety of God's creation, John xvii.
5, 24; that order of things into which man is born, xvi. 21; within which humanity
lives and moves, xiv. 27, οὐ καθὼς ὁ κ. δίδωσιν. 1 John iv. 1, 3, 17; John iii. 19, Tò
φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς;
vi. 14, xi. 27; humanity itself, as it presents itself within this order, John vii. 4, pavé-
ρωσον σεαυτὸν τῷ κ., cf. xii. 19, ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν ; i. 29; 1 John ii. 2.
But the world is an order of things characterized by the ungodly conduct of mankind, by
sin and by estrangement from God. 1 John v. 19, ὁ κ. ὅλος ἐν τῷ πονηρῷ κεῖται; John
i. 10, ὁ κόσμος δι' αὐτοῦ ἐγένετο καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω ; xvii. 25, vii. 7, τὰ ἔργα
тоû коσμον πоνnpá ẻσti; xvi. 20; 1 John iv. 4, 5. Accordingly, as a punitive conse-
čotw;
quence, the world lacks life, John vi. 33, 51, 1 John ii. 15-18, and it lies under con-
demnation, xii. 31, cf. iii. 17, xii. 47. But this world is an object of divine love, John
iii. 16. Into such an order of things the Saviour entered, John i. 9, 10, iii. 19, viii. 12,
ix. 5, xii. 46, ix. 39, xvi. 28, xviii. 37, iii. 17, x. 36, xvii. 18, 1 John iv. 9, 14, but not
as one who originated within, and took His rise from, this order, and had a corresponding
character, viii. 23, xvii. 14, 16 (cf. xviii. 36); therefore He also quitted it again, xiii. 1,
xvi. 28, xvii. 11, not, however, without having broken its power, xvi. 33, éyò vevíkŋka
tòv kóσµov, cf. 1 John iv. 4, 5, having become the propitiatory sacrifice for the sins of
the whole world, 1 John ii. 2, inaoμòs Teρì őλov тоû Kóσμov; cf. John i. 29, ó áμvòs Toû
Κόσμος
Κρίνω
369
θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, in order to save it, iii. 17, iv. 42, ὁ σωτὴρ τοῦ κι
ὁ Χριστός, xii. 47. Cf. further, John viii. 26, xiv. 17, 19, 31, xvi. 8, xvii. 9, 12, 13,
21, 23. By this, too, was determined the relation of the disciples of Jesus to the world,
xv. 19, ἐξελεξάμην ὑμᾶς ἐκ τοῦ κ. ; cf. xvii. 11, οὗτοι ἐν τῷ κ. εἰσίν; 1 John iv. 17 ; John
xvii. 14, οὐκ εἰσιν ἐκ τοῦ κ., ver. 16; 1 John iv. 5, 6, οὓς δέδωκάς μοι ἐκ τοῦ κόσμου;
and the relation of the world to the disciples, xvii. 14, ὁ κ. ἐμίσησεν αὐτούς; cf. xv. 18,
19; 1 John iii. 1, 13.—John's usage, like Paul's, appears to have suggested a Rabbinical
expression, only a different and more vulgar one. Cf. John xiv. 22, xviii. 20, xii. 19,
with the post-biblical term sky applied to the entire people; John vii. 4, φανέρωσον,
σεαυτὸν τῷ κόσμῳ. "Innumeris vocibus occurrunt by totus mundus fatetur,
et S NS NS totus mundus non dissentit," etc., Lightfoot.
Κοσμικός, worldly, what belongs to the world, Arist. Phys. ii. 4, τὰ κοσμικὰ πάντα.
In the N. Τ. corresponding to the N. Τ. idea of κόσμος, and indeed, in Heb. ix. 1, τό τε
ἅγιον κοσμικόν, in opposition perhaps to ἐπουράνιον, ἀχειροποίητον (ver. 11); cf. Ignat.
ad Rom. 4. Tit. ii. 12, κοσμικαὶ ἐπιθυμίαι, pertaining to the world in its estrangement
from God, cf. Eph. ii. 1, 2.
Κοσμοκράτωρ, ὁ, world-ruler. By Paul only, in Eph. vi. 12, οἱ κοσμοκράτορες
τοῦ σκότους τούτου.—Compare Eph. ii. 2, ὁ ἄρχων τῆς ἐξουσίας τοῦ ἀέρος; 2 Cor. iv. 4 ;
John xii. 31, xiv. 30. Harless warns against laying too strong an emphasis on the idea
of κόσμος in this conception taken from the Rabbis, e.g. according to a passage quoted by
Schöttgen from Beresch. Rabba," Abraham persecutus est quatuor ponp, i.e. reges." On
the other hand, however, we might compare the expression παντοκράτωρ applied to God,
2 Cor. vi. 18; Rev. i. 8, iv. 8, xi. 17, xv. 3, xvi. 7, 14, xix. 6, 15, xxi. 22; cf. in the
LXX. 2 Sam. v. 10; 1 Chron. xi. 9; Jer. v. 14; Amos iii. 13; Zech. i. 3; Mal. i. 4
nisay miny, nisay Τh. For the thing meant, see ἐξουσία.
יְהוָה צְבָאוֹת
צְבָאוֹת
T:
=
Κρίνω, κρινώ, κέκρικα κ.τ.λ., to divide, to separate; akin to the Latin cernere, to sift.
Το make a distinction, to come to a decision. Hence (I.) to separate from, to select; so not
unfrequently in Homer; also in Herodotus, eg. vi. 129, κρίνειν τινὰ ἐκ πάντων. Cf. here-
with, Plat. Rep. iii. 399 Ε, κρίνοντες τὸν ᾿Απόλλω πρὸ Μαρσύου = to prefer, and in the
same sense without carrying out the comparison, e.g. Aesch. Αg. 458, κρίνω δ᾽ ἄφθονον
ὄλβον to prefer, to choose, to decide for anything. Thus may be explained Rom. xiv. 5,
κρίνειν ἡμέραν παρ' ἡμέραν . . . κρίνειν πᾶσαν ἡμέραν, cf. Gal. iv. 10. So also 1 Cor. ii. 2,
οὐ γὰρ ἔκρινά τι εἰδέναι ; 2 Cor. ii. 1, ἔκρινα τοῦτο, τὸ μὴ πάλιν ἐν λυπῇ ἐλθεῖν πρὸς ὑμᾶς ;
1 Cor. vii. 37, τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν τὴν ἑαυτοῦ πάρθενον ; Rom. xiv. 13,
τοῦτο κρίνατε μᾶλλον τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον. Hence = to
resolve, Acts xx. 16, κεκρίκει παραπλεῦσαι; xxvii. 1; xvi. 4, δόγματα τὰ κεκριμένα ;
xxi. 25, κρίναντες μηδὲν τοιοῦτον τηρεῖν αὐτούς; xxv. 25 ; Tit. iii. 12.
Tit. iii. 12. Cf. Isocr. iv. 46,
τὰ ὑφ᾽ ὑμῶν κριθέντα; Pol. v. 52. 6, πρᾶξαι τὸ κριθέν.—Then = (ΙΙ.) to come to a
ΤΟ
3 Α
Κρίνω
Κρίνω
370
decision, to judge ; so e.g. Xen. Cyrop. iv. 1. 5, ἵνα παρ' ὑμῖν αὐτοῖς ἀεὶ κρίνητε, πότερον ἡ
ἀρετὴ μᾶλλον ἢ ἡ φυγὴ σώζει τὰς ψυχάς ; Αnab. i. 9. 5, 20, 28, etc. ; Plat. Gorg. 452 C,
κρίνεις σὺ μέγιστον ἀνθρώποις ἀγαθὸν εἶναι πλοῦτον; so Luke xii. 57, ἀφ' ἑαυτῶν οὐ
κρίνετε τὸ δίκαιον. Cf. Acts iv. 19, εἰ δίκαιόν ἐστιν . . . κρίνατε; 1 Cor. iv. 5, μὴ πρὸ
ei
καιροῦ τι κρίνετε; x. 15, κρίνατε ὑμεῖς ὅ φημι; xi. 13. The object is either the matter
to be judged, or the decision in question, as in the passages quoted and in Jas. iv. 11,
νόμον κρίνειν, or the decision arrived at, the judgment itself, as eg. in Acts xv. 19, 20,
κρίνω μὴ παρενοχλεῖν . . . ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι κ.τ.λ. (cf. Winer,
§ xliv. 4 6); 2 Cor. v. 15, κρίναντας τοῦτο, ὅτι εἰ εἰς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ
πάντες ἀπέθανον; Acts iii. 13, xvi. 15, κεκρίκατέ με . . . πιστὴν εἶναι, cf. Xen. Anab.
i. 9. 20 ; Acts xxvi. 8; Luke xix. 22; John vii. 24, μὴ κρίνετε κατ' ὄψιν ἀλλὰ τὴν
δικαίαν κρίσιν κρίνατε. Cf. John viii. 15, κατὰ τὴν σάρκα κρίνετε; Luke vii. 43, ὀρθῶς
κρίνειν. It is especially applied (III.) to judicial decisions, and is = to judge, with a
personal object, to pronounce final judgment, to give a verdict, not = κατακρίνειν, cf. δικαίως
κρίνειν, 1 Pet. ii. 23; ἀπροσωπολήμπτως, 1 Pet. i. 17; ἐν δικαιοσύνῃ, Acts xvii. 31;
Rev. xix. 11 ; Rom. xiv. 4, σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην ; τῷ ἰδίῳ κυρίῳ στήκει ἢ
πίπτει. Cf. Delitzsch on Heb. x. 30, κύριος κρινεῖ τὸν λαὸν αὐτοῦ (Deut. xxxii. 35),
"The LXX. by no means use it merely of a sentence of condemnation, but also of a help-
ful decision in any one's favour, e.g. Ps. liv. 3; nor merely of legal administration of a
cause for others, but also of administrative rule in general, e.g. Ps. lxxii. 2, κρίνειν τὸν
λαόν σου ἐν δικαιοσύνῃ.” So also in Matt. xix. 28; Luke xxii. 30 ; Acts vii. 7. In this
sense-without implying the nature of the judgment κρίνειν is used of seeking a judicial
decision (“to find out the right," used of the judge), e.g. Acts xxiii. 6, πepì èλπídos kai
ἀναστάσεως νεκρῶν κρίνομαι; xxiv. 21 = they sit in judgment on me; xxv. 9, 10, 20,
xxvi. 6, ἐπ᾿ ἐλπίδι τῆς ἐπαγγελίας ἕστηκα κρινόμενος. Herewith is connected the use of
the Middle in the sense of to dispute upon (at law), Matt. v. 40, τῷ θέλοντί σοι κριθῆναι,
cf. Eurip. Med. 609; 1 Cor. vi. 6, ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται; vi. 1. So also prob-
ably in Rom. iii. 4, ὅπως νικήσῃς ἐν τῷ κρίνεσθαί σε; LXX. Ps. li. 6 – 7ppa (cf. Isa.
xliii. 26 ; Jer. xxv. 31 ; Judg. iv. 5 ; Jer. ii. 9). For if the LXX. had used κριν. here
passively, we should have to assume that they read -Kplvev further stands for
coming to a decision, and that primarily with subjoinment of the result, as in Acts xiii. 46,
οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς; xvi. 15, εἰ κεκρίκατέ με πιστὴν τῷ κυρίῳ
εἶναι ; xxvi. 8, ἄπιστον κρίνεται παρ' ὑμῖν; Rom. iii. 7, ὡς ἁμαρτωλὸς κρίνομαι. But
where the result is not added, as e.g. in Matt. vii. 1, μὴ κρίνετε, ἵνα μὴ κρίθητε, Acts
xiii. 27, and other places, it is (IV.) taken for granted that such a judicial procedure is
based on real or supposed guilt, and constitutes the premiss of a judicial punitive act, cf.
1 Cor. xi. 32, κρινόμενοι δὲ ὑπὸ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν ;
Rev. vi. 10, οὐ κρινεῖς καὶ ἐκδικεῖς; John xvi. 11, ὁ ἄρχων τοῦ κόσμου τούτου κέκριται,
cf. xii. 31, νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου· νῦν ὁ ἄρχων τοῦ κ. τ. ἐκβληθήσεται ἔξω ;
Acts xxiii. 3 ; John xviii. 31; Rom. ii. 27, xiv. 3, 4, 10, xiii. 22, μακάριος ὁ μὴ κρίνων
Κρίνω
Κρίσις
371
ἑαυτὸν ἐν ᾧ δοκιμάζει; 1 Cor. v. 12, 13, vi. 2, 3, xi. 31; Col. ii. 16 ; 2 Thess. ii. 12;
Heb. xiii. 4; Jas. iv. 11, 12; John viii. 26, vii. 51, cf. Luke xi. 31. In this sense it is
applied to the final sentence of God, in Rom. ii. 12, 16 (cf. 1 Cor. iv. 5), iii. 6; 1 Cor.
v. 13; 2 Thess. ii. 12; 2 Tim. iv. 1; Heb. xiii. 4. As the premiss to a punitively
judicial. procedure, it is always used in the Gospel of John (it does not occur in the
Epistles, and in the Rev. only in vi. 10, xi. 18, xvi. 5, xviii. 8, 20, xix. 2, 11, xx. 12, 13),
John iii. 18, ὁ πιστεύων οὐ κρίνεται, ὁ δὲ μὴ πιστεύων ἤδη κέκριται. In ver. 17 contrasted
with σωθῆναι, ν. 22, 30, vii. 51, viii. 15, 16, 26, 50, xii. 47, 48.This usage is con-
nected with the meaning in profane Greek, to call any one to account, to accuse, to impeach,
to begin a lawsuit ; ὁ κρινόμενος, the accused, reus. See Passow, Wörterb.
Ο
Κρίσις, ή, separation, sundering, and indeed (I.) judgment, sentence, Herodian, iv.
5. 5, ὀρθῇ κρίσει λογίζεσθαι ; Polyb. xvii. 14. 10, κρίσει πραγμάτων διαφέρεσθαι, to adjudge
things differently, John vii. 24, τὴν δικαίαν κρίσιν κρίνατε.-(ΙΙ.) Specially of judicial
procedure, act of judgment; and primarily without particular regard to the character of
the decision, e.g. Xen. Hell. iv. 2. 6, κρίσιν ποιεῖν, " to institute an inquiry.” Then of a
definite accusation or prosecution, guilt of some sort being presupposed by the judicial
procedure, Lys. xiii. 35, κρίσιν ποιεῖν τινί. This precise use of the term as = judicial
process, judgment directed against the guilty, and leading on to condemnation, is com-
paratively rare in profane Greek, whereas it is almost the only one in the N. T. Compare
Matt. v. 21, 22, ἔνοχος τῇ κρίσει; Mark iii. 29, ἔνοχος . . . αἰωνίου κρίσεως ; Heb. ix. 27,
ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις, as against ver. 28, σωτηρία.
So also cf. John v. 29, ἀνάστασις κρίσεως, as against ἀν. ζωῆς; Luke xi. 31, ἐγερθήσεται
ἐν τῇ κρίσει καὶ κατακρινεῖ, ver. 32; Matt. xii. 41, 42; Heb. x. 27, φοβερὰ ἐκδοχὴ
κρίσεως; Jas. ii. 13, ἡ γὰρ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος· κατακαυχάται ἔλεος
κρίσεως. Cf. Jas. v. 12, ἵνα μὴ ὑπὸ κρίσιν πέσητε (Received text, εἰς ὑπόκρισιν); 2 Pet.
ii. 4, εἰς κρίσιν τηρεῖσθαι, cf. Jude 6; Jude 15, ἦλθεν κύριος... ποιῆσαι κρίσιν κατὰ
πάντων καὶ ἐλέγξαι πάντας τοὺς ἀσεβεῖς κ.τ.λ. It is characteristic of the judicial pro-
cedure, especially of the divine judgment, to which pious mostly relates, that it is
directed against the guilty; accordingly this element is made prominent even in 1 John
iv. 17, ἵνα παρρησίαν ἔχωμεν ἐν τῇ ἡμέρᾳ τῆς κρίσεως, where κρ. is in and by itself a
vox media, as in 2 Thess. i. 5, ἔνδειγμα τῆς δικαίας κρίσεως τοῦ θεοῦ . . . εἴπερ δίκαιον παρὰ
θεῷ ἀνταποδοῦναι τοῖς θλίβουσιν ὑμᾶς θλίψιν, καὶ ὑμῖν τοῖς θλιβομένοις ἄνεσιν κ.τ.λ.
Therefore John v. 24, εἰς κρίσιν οὐκ ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς ζωήν.
Comp. John xvi. 8, 11 with xii. 31; and also in v. 22, οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα,
ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν τῷ υἱῷ, κρίσις, as is clear from οὐδὲ γάρ, is used in a
certain contrast to ζωοποιεῖν, ver. 21 ; v. 27, ἐξουσίαν ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν;
ver. 29, ἀνάστασις κρίσεως. But if κρίσις is up to this point used in this special sense,
its application in ver. 30 will be the same, ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, and the predi-
cate is only the more emphatic when it is implied that condemnation will follow on
Κρίσις
Κρίμα
372
Ο
judgment; viii. 16, ἐγὼ οὐ κρίνω οὐδένα, καὶ ἐὰν κρίνω δὲ ἐγώ, ἡ κρίσις ἡ ἐμὴ ἀληθινή
ἐστιν. There only remains, of the usage of the Gospel of John, iii. 19, αὕτη δέ ἐστιν ἡ
κρίσις, ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον, καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ
τὸ φῶς· ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. The fact of men's excluding themselves from the
fellowship of the light, and thus of life,—a consequence of their evil works,—is described
by Christ as the judgment; cf. ver. 18, ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται· ὁ δὲ μὴ πιστεύων
ἤδη κέκριται; ver. 16, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ᾽ κ.τ.λ. This is to
be explained, according to the spirit of St. John's teaching, as denoting judgment by
anticipation, i.e. an anticipation of the state which judgment involves; just as life is said
to be already possessed in anticipation, see ζωή. In Rev. xiv. 7, xvi. 7, xix. 2, the word
likewise denotes the judgment, or the act of judging which discerns and condemns the
guilty, cf. xix. 2, καὶ ἐξεδίκησεν τὸ αἷμα κ.τ.λ. In Pauline usage κρίσις occurs only in
2 Thess. i. 5 (see above), and 1 Tim. v. 24, τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσιν
προάγουσαι εἰς κρίσιν; open sins are here represented as the accusers which bring the
sinner on to judgment; cf. Thuc. i. 34, προκαλεῖν εἰς κρίσιν. Here, as in Matt. v. 21,
22, the reference is to man's judgment; elsewhere, always to God's. Ημέρα κρίσεως,
Matt. x. 15, xi. 22, 24, xii. 36; Mark vi. 11; 2 Pet. ii. 9, iii. 7; 1 John iv. 17; see
Jude 6, κρίσις μεγάλης ἡμέρας, and Matt. xii. 41, 42; Luke x. 14, xi. 31, 32, κρίσις
denotes the final judgment of the world which is to bring destruction upon the guilty.
Further, κρίσις (III.) signifies the judgment pronounced, the sentence, sententia, Plat. Gorg.
523 Ε, ἵνα δικαία ἡ κρίσις ᾖ; Legg. vi. 757 B, Διὸς κρίσις ἐστί. So Jude 9, οὐκ ἐτόλμησεν
κρίσιν ἐπενέγκειν βλασφημίας; 2 Pet. ii. 11, κρίσις βλάσφημος; Rev. xvi. 7, xix. 2,
δίκαιαι αἱ κρίσεις σου.— (IV.) Condemnation, Xen. Anab. i. 6. 5, ἐξήγγειλε τοῖς φίλοις τὴν
κρίσιν τοῦ Ὀρόντου ὡς ἐγένετο; Acts viii. 33, ἡ κρίσις αὐτοῦ ἤρθη; Rev. xviii. 10, οὐαὶ
οὐαί, ἡ πόλις ἡ μεγάλη . . . ὅτι μία ὥρᾳ ἦλθεν ἡ κρίσις σου (Matt. xxiii. 33, φυγεῖν ἀπὸ τῆς
κρίσεως τῆς γεέννης ?). (V.) There are still a few passages in which κρίσις is apparently
used in a sense which it does not possess in classical Greek, viz. Matt. xxiii. 23, ἀφήκατε
τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν ; Luke xi. 42, παρέρχεσθε
τὴν κρίσιν καὶ τὴν ἀγάπην τοῦ θεοῦ. Here the true rendering seems to make κρίσις = bar,
right or justice, such as is specially incumbent on a judge; e.g. Dip ny, Mic. vii. 9,
Gen. xviii. 19, to act justly; 'non, Ex. xxiii. 6; 'my, Job viii. 3, to pervert justice.
Cf. Matt. xxiii. 14; Mark xii. 40; Luke xx. 47. — Jer. xvii. 11, ποιῶν πλοῦτον αὐτοῦ
οὐ μετὰ κρίσεως; Isa. xxxii. 1, μετὰ κρίσεως ἄρχειν; Jer. xxiii. 5, ποιήσει κρίμα καὶ
δικαιοσύνην ἐπὶ τῆς γῆς; Isa. x. 2, ἐκκλίνοντες κρίσιν πτωχῶν. Thus also Matt. xii. 18,
κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ; ver. 20, ἐκβάλῃ εἰς νίκος τὴν κρίσιν, from Isa. xlii. 1 sqq.,
God's righteous order. Cf. ἀπαγγέλλω.
Κρίμα, το often accented κρίμα), the result or issue of κρίνειν = the decision arrived
τό
at, (L.) decree, Rom. xi. 33, ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ; vid. κρίνω (Ι.). Cf. LΧΧ.
LXX.
= np, Ezek. xxxvii. 24. — Ex. xviii. 4, the parallels κρίματα προστάγματα - bay and
-
• •
T: ·
Κρίμα
Κριτής
373
mp; Lev. xx. 22, Deut. iv. 1 = Ph, where bap = δικαίωμα, cf. xxvi. 16, 17, 2 Chron.
xxx. 16, ἔστησαν ἐπὶ τὴν στάσιν αὐτῶν κατὰ τὸ κρῖμα αὐτῶν κατὰ τὴν ἐντολὴν Μωϋσῇ,
ni mina boat (ΙΙ.) Decision, determination, John ix. 39, εἰς κρῖμα ἐγὼ εἰς τὸν
κόσμον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσιν καὶ οἱ βλέποντες τυφλοὶ γένωνται, which
side by side with xii. 47, οὐκ ἦλθον ἵνα κρίνω τὸν κόσμον, can only mean, “ it depends
upon me what becomes of man," cf. Luke ii. 34. Then in particular (III.) the decision
of a judge, judgment, Rev. xx. 4, ἐδόθη κρῖμα αὐτοῖς—the judgment concerning them is
given in what follows. Cf. Heb. x. 30 ; see κρίνειν; Matt. vii. 2, ἐν ᾧ κρίματι κρίνετε,
κριθήσεσθε. Elsewhere in the N. Τ. throughout, as in later Greek, the word always denotes
a judgment unfavourable to those concerned, a punitive judgment, involving punishment
as a matter of course ; cf. 2 Pet. ii. 3, οἷς τὸ κρῖμα ἔκπαλαι οὐκ ἀργεῖ, καὶ ἡ ἀπώλεια
αὐτῶν οὐ νυστάζει; Rom. iii. 8, ὧν τὸ κρῖμα ἔνδικόν ἐστι, cf. ver. 6 ; Rom. v. 16, τὸ γὰρ
κρίμα ἐξ ἑνὸς εἰς κατάκριμα, where κρίμα is related to κατάκριμα, as δώρημα το χάρισμα
Οι δικαίωμα. For the cognizance of the judge, to say nothing of his judgment, implies
a coming short. Hence κρίμα λαμβάνειν, περισσότερον κρ. λαμβάνειν, μεῖζον κρῖμα, Matt.
xxiii. 13; Mark xii. 40; Luke xx. 47; Jas. iii. 1; Rom. xiii. 2, τὸ κρῖμα βαστάζειν;
Gal. v. 10, always in malam partem. Rom. ii. 2, 3; Jude 4; Heb. vi. 2; 1 Cor. xi. 29,
34; 1 Pet. iv. 17; 1 Tim. iii. 6, v. 12; Luke xxiii. 40, ἐν τῷ αὐτῷ κρίματι εἶναι ;
xxiv. 20, παραδίδοναι εἰς κρῖμα θανάτου; Rev. xvii. 1, δείξω σοι τὸ κρῖμα τῆς πόρνης;
Rev. xviii. 20, ἔκρινεν ὁ θεὸς τὸ κρ. ὑμῶν ἐξ αὐτῆς, either = what ye have adjudged her, cf.
vi. 10; or with reference to rò aîµa ýµŵv, vi. 10, xiii. 10, what she had adjudged you;
or again, analogous to Mic. vii. 9, ποιήσει τὸ κρῖμά μου, μην πον; Isa. x. 2, ἁρπάζοντες
κρίμα πενήτων τοῦ λαοῦ μου, "ν y bevin, and therefore = what is your due; and this
seems the most appropriate rendering.—(IV.) With the signification legal proceedings,
lawsuit, as in 1 Cor. vi. 7, κρίματα ἔχετε μεθ' ἑαυτῶν, cf. Job xxxi. 13 ; Ex. xxiii. 6
(Rev. xviii. 20), it seems not to occur in classical Greek.
0
,
Κριτής, ὁ, he who decides, Acts xviii. 15, κριτὴς τούτων—sc. ζητημάτων περὶ λόγου
κ.τ.λ.οὐ βούλομαι εἶναι; Jas. ii. 4, οὐ διεκρίθητε ἐν ἑαυτοῖς καὶ ἐγίνεσθε κριταί δια-
λογισμῶν πονηρῶν. Κριτής is said to differ from δικαστής in this, that the latter decides
according to law and justice, but the former in all other relations according to equity and
common sense. See δικαστής. In the N. T., however, κριτής is often used in the sense
of δικ. Only in Luke xii. 14, Griesb. and Tisch read δικ. for κριτής ; and in Acts vii. 27,
35 we find δικ. as = DEV, Ex. ii. 14, to which in xiii. 20 xp. answers. As to Jas. iv. 12,
εἷς ἐστὶν νομοθέτης καὶ κριτὴς ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι, see δικαστής. Acts x. 42,
ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν; Luke xviii. 2, 6; Matt. v. 25 ; Luke
xii. 58 ; Jas. iv. 11; Matt. xii. 27; Luke xi. 19. With the genitive of quality, in Luke
xviii. 6, ὁ κριτὴς τῆς ἀδικίας (cf. 2 Tim. iv. 8, ὁ δίκαιος κρ.); Jas. ii. 4, κριταὶ διαλογισμῶν
πονηρῶν. Instead of the genitive of the object κρ. τινός (Matt. xii. 27; Luke xi. 19;
Acts x. 42, xviii. 15; Heb. xii. 23), we have in Acts xxiv. 10 the dative, ὄντα σε κριτὴν
Κριτής
Αποκρίνω
374
tâ ¤¤vel toútų; see Krüger, § xlviii. 12, 1. Of God, Heb. xii. 23; Jas. v. 9.
2 Tim. iv. 8; Acts x. 42.
Of Christ,
Κριτήριον, τό, an instrument of κρίνειν, used of various kinds of discernments;
touchstone (Plato, Plutarch), and as a nomen loci = court of justice. This is most frequently
perhaps its meaning in later Greek (Polybius, Diodorus, already also in Plato); Jas. ii. 6,
οἱ πλούσιοι καταδυναστεύουσιν ὑμῶν καὶ αὐτοὶ ἕλκουσιν ὑμᾶς εἰς κριτήρια, cf. Susannah 49.
1 Cor. vi. 2, εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων ;
"if you
are to judge the world, are you then unworthy of (i.e. not good enough for) the lowest
seat of justice (ie. to pronounce judgment in the most trifling matters)?" Ver. 4,
BiwTIKà KρITńρia = where right or justice can be found in matters of the outward life.
(No example can be adduced of the meaning, affair of right or law, that some here adopt.)
Diod. i. 72, προετίθησαν τῷ τετελευτηκότι κριτήριον τῶν ἐν τῷ βίῳ πραχθέντων. LXX.
court of justice, judgment-seat, 1 Kings vii. 7; Dan. vii. 10, кp. кaðíčeɩ, to institute a
judgment, Polyb. ix. 33. 12 ; Ex. xxi. 6 ; cf. Hesych., κριτήριον δοκιμαστήριον, δικαστήριον.
KρITIKós, one whose business and special gift is to judge, Plato, Lucian, Strabo.
In Heb. iv. 12, of the λόγος τοῦ θεοῦ, κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας; Basil. Μ.
ἔφθαλμοὶ κριτικοὶ τοῦ κάλλους.
τός
=
'Аπокρíva, to separate, to divide from, e.g. of the purification of metals; to choose
out, Herod. vi. 130. 1, eva vµéwv é§aiρeтov ȧπокρivwv; also in a bad sense = to deprive of
by a judicial sentence, to reject, e.g. Kрiveιv каì ȧπокpívei тovs ȧžíovs, Plato, Legg. vi. 751 D;
Dio Cass. lvii. 18, tà µèv és ovdevòs äşıa åtékpive, tà dè évék pive. In biblical Greek in
the middle only, with the 1st aorist and 1st future passive as to answer, in which sense
also it is for the most part used in Attic Greek from Thucydides downwards (Herodotus
always uses πокрíveolaι, seemingly even in v. 49, viii. 101, where årокp. is usually
read). Its root-meaning corresponds with the German bescheiden, Bescheid geben (to appoint,
to give an answer or decision), cf. Acts xxv. 4; the import of the middle is perhaps to
divide in judgment, cf. Aristoph. Αch. 607 (632), διαβαλλόμενος ... ἀποκρίνεσθαι δεῖται
vvvì πрòs 'Aonvalovs μeтaßoúλovs, where it is to vindicate or answer for oneself. The
use of the 1st aorist passive in a middle sense in later Greek tells in favour of this as the
fundamental representation (not in the Attic writers, cf. Phryn. ed. Lob. 108, άπокρiðĥναι
Εν
τὸ διαχωρισθῆναι σημαίνει, ὥσπερ οὖν καὶ τὸ ἐναντίον αὐτοῦ, τὸ συγκριθῆναι, εἰς ἓν
καὶ ταὐτὸν ἐλθεῖν. Εἰδὼς οὖν τοῦτο ἐπὶ μὲν τοῦ ἀποδοῦναι τὴν ἐρώτησιν, ἀποκρίνεσθαι λέγε,
¿πì dè Toû diaɣwpioОîvaι ȧжокρiðñvai), comp. Krüger, § lii. 6; Curtius, Gr. § 478. This
will account for a peculiarity of N. T. diction, namely, that ȧπокρiveo eat, answering to the
Hebrew лy, Song ii. 10, Isa. xiv. 10, Zech. iii. 4, Deut. xxi. 7, cf. åvloµoλoyeîolai, Luke
ii. 38, Ps. lxxix. 13, Ezra iii. 2, Ecclus. xvii. 22, is also used where no answer is intro-
duced; Bengel, respondet non modo qui rogatus est, sed cui causa loquendi est data (on Matt.
xxii. 1). So Matt. xi. 25, xvii. 4, xxii. 1, xxvi. 63, xxviii. 5; Mark ix. 5, x. 51, xi. 14,
xii. 35, xiv. 48; Luke i. 60, vii. 22, xiii. 14, xiv. 3, 5; John v. 17, 19, x. 32; Acts
Αποκρίνω
Διακρίνω
375
iii. 12, v. 8, viii. 34, x. 46; Rev. vii. 13; comp. åvтaπокρíveσÐαi тậ le♣, to dispute with
God, Rom. ix. 20. Elsewhere it stands after a foregoing question, Matt. xv. 3, 13,
xvi. 16, xvii. 11, and often; after a request, Matt. xv. 23, 24, 26, xvi. 2, xx. 22, xxv.
9, 12; Mark xv. 9, 12; Luke xv. 29; Acts xxv. 4; after a demand or warning, etc.
Usually with the dative of the person, in Luke also πρós Tiva, v. 22, vi. 3, xiv. 5; Acts
iii. 12, xxv. 16. The object stands (a.) in the accusative, Matt. xxii. 46; Mark xiv. 40;
Matt. xxvi. 62, xxvii. 12; Mark xiv. 60, 61, xv. 4, 5; Luke xxiii. 9; (b.) in the infini-
tive, Luke xx. 7, ȧтeкрlonσav un eidéval. The accusative with the infinitive, Acts
ἀπεκρίθησαν
XXV. 4, ȧжекρíon тηpeîolaι Tòv IIaûλov; (c.) with or following, Acts xxv. 16; (d.) it
is found included in direct address in John and the Acts; on the other hand, in
Matthew and Luke we find in this case generally ȧπокρileis eiπev; in Mark, in like
manner, åπeкρíðn Xéywv (comp. Matt. xxv. 9, 44, 45); in John (excepting i. 26),
only ȧπекρion Kaì eiπev, ëλeyev. The present, in Matt. xxvi. 62; Mark xiv. 60, xv. 4;
ἀπεκρίθη
John xviii. 22; Col. iv. 6. The 1st aorist middle, Matt. xvii. 12; John v. 17, 19; Acts iii.
12. The 1st future passive, Matt. xxv. 37, 44. In all other places, the 1st aorist passive.
'ATÓKρισis, ý, decision, answer.
し
​LXX. =777, Deut. i. 22; y, Job xxxii. 5 ;
Prov. xv. 1.-In the N. T. Luke xx. 47, 26.-ȧπóкρiσiv didóval, John i. 22, xix. 9.
LXX. =, Job xxxiii. 5, xl. 4; -n an, Job xxxv. 4; -, Job xv. 4.
π
し
​'Атóкρiμа, Tó, unused in profane Greek, and where it occurs answer; so
Josephus, Antt. xiv. 10. 6; in Suidas; elsewhere also isolatedly, e.g. åπокρíµaтa évvéa
σοφῶν. In the N. Τ. 2 Cor. i. 9, αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν,
cf. ver. 8; Hesych., as synonymous with kaтákρiua, from ȧπokρivw in the sense to reject,
to give a verdict against ; Chrysostom, τὸ ἀπόκριμα, τὴν ψῆφον, τὴν προσδοκίαν, τὴν κρίσιν
τοιαύτην ἀπόκρισιν ἐδίδου τὰ συμβάντα ὅτι ἀποθανούμεθα πάντως ; vid. Cramer, caten.
Graec. pater.
ע
P Vo
'Aνтатокρíνo pai, to answer against, Tivi, Luke xiv. 6; πρós Tiva, Luke xiv. 5;
τί, to reply to something, Job xxxii. 12, οὐκ ἦν τῷ Ἰὼβ ἐλέγχων ἀνταποκρινόμενος ῥήματα
avтoû ¿§ vµŵv=to make a declaratory and argumentative reply, to dispute, Job xvi. 8, KaTà
κατὰ
πρόσωπόν μου ἀνταπεκρίθη; Rom. ix. 20, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ; comp.
ἀντιλοιδορεῖν, 1 Pet. ii. 23.
Διακρ
ívw, (I.) to separate one from another, to divide, to part, 1 Cor. iv. 7, TÍS
σe diakρível, cf. ver. 6. Bengel, discernit, vel, discrimine aliquo eximie distinguit. The
σε διακρίνει,
signification to separate from is quite enough ;= to distinguish, Acts xv. 9, ovdèv diékpivev
µeтağù ýµŵv te kaì avтŵv; Thucyd. i. 49, ovdèv diekékρIто eтI.—Jude 22.—(II.) to decide
by discrimination, Matt. xvi. 3, τὸ πρόσωπον τοῦ οὐρανοῦ, τὰ σημεῖα τῶν καιρῶν; 1 Cor.
xi. 29, tò oŵµa тоû Kνρíoν. The apostle uses the same word with great nicety in ver. 31,
εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα = to determine, to direct, 1 Cor. vi. 5, ὃς
ei dè
ôs
δυνήσεται διακρίναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ; Xen. Hell. v. 2. 10, εἰ δέ τι ἀμφίλογον
Διακρίνω
Ενκρίνω
376
=
πρὸς ἀλλήλους γίγνοιτο, δίκῃ διακριθῆναι . . . ἐψηφίσαντο (ν. 3. 10, διαδικάζεσθαι) ; 1 Cor.
xiv. 29, oi äλλoi diakρivéтwσav.—(III.) Passive to be separated, of combatants; accord-
ἄλλοι διακρινέτωσαν.
ingly, e.g. Herod. vii. 206, πoλeμòs diaкpilýσeтaι = to be settled or ended. But also to
be in conflict, to contend, μáx? πρós Tiva, Herod. ix. 58. So in Acts xi. 12, διεκρίνοντο
πρὸς αὐτόν; Jude 9, τῷ διαβόλῳ διακρινόμενος. Akin to this is the signification peculiar
to the N. T.-(IV.) = to doubt, literally, to be in conflict, to be divided with reference to
anything. So Jas. ii. 4, οὐ διεκρίθητε ἐν ἑαυτοῖς; Rom. iv. 20, εἰς δὲ τὴν ἐπαγγελίαν τοῦ
θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ; Matt. xxi. 21, ἐὰν ἔχητε πίστιν, καὶ μὴ διακριθῆτε; Mark
xi. 23; Acts x. 20 (xi. 12, Received text); Rom. xiv. 23; Jas. i. 6.
Διάκρισις, ή, (Ι.) separation, discrimination, Heb. v. 14, τὰ αἰσθητήρια γεγυμνασ
μένα . . . πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.— (II) Discernment, judgment, Plato, Legg.
xi. 937 Β, δ. ψευδομαρτυριών ; 1 Cor. xii. 10, διακρίσεις πνευμάτων.— (ΙΙΙ.) Conflict, doubt,
answering to διακρίνεσθαι (IV.), like ἀπόκρισις . . . ἀποκρίνεσθαι; Rom. xiv. 1, μὴ εἰς
Siakplσeis diaλoyioμov. The explanation, non eo consilio, ut judicetis opiniones, utra utri
sit verior praeferenda (Grimm, Lex.), is quite out of keeping with the expressions of the
apostle elsewhere, cf. 1 Cor. viii. 7, 9; Rom. xiv. 13-15; and as he here is urging that
the weak should be borne with, that they should not be perplexed (cf. ver. 5, exaσTOS ev
τῷ ἰδίῳ νοὶ πληροφορείσθω), εἰς διακρίσεις διαλογισμών must denote something which is
not to occur in the weak, comp. xiii. 14, τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας;
in other words, eis diaкp. Siaλ. has reference not to the subject, but to the object of
πроoλaμßávεiv. Cf. 1 Cor. viii. 10. The кpive of the weak must not become dia-
προσλαμβάνειν.
KрíveσOαι, comp. vv. 22, 23, and therefore Stárpiois here must be
conflict or doubt of thoughts ensues."
し
​'Adiά KρITOS, undistinguishable, e.g. pwvý, Polyb. xv. 12. 9;
doubt, "so that no
Lucian, Jup. Trag.
In the N. T. only
25, åðiárpitos λóyos, non dijudicatus, adhuc dubius (Steph. Thes. s.v.).
in Jas. iii. 17 predicated of the volev σopía as against the quarrelling and strife of the
σopía éπiyeios, vv. 14-16, and therefore to be taken actively, as is often the case with
verbal adjectives compounded with a privative (cf. Krüger, xli. 11. 26), which is facilitated
here through the signification of the passive διακρίνεσθαι, to be in conflict, see διακρίνεσ-
Oat. Accordingly unbiassed, impartial. Bengel, non facit discrimen, ubi non opus est;
Wetstein, non duplex.
=
Ἐνκ ρ
í v w, opposed to ȧπокρíνw, èккρívw, literally, to divide into, i.e. to place in a series,
in numerum inserere; Suet., insertus familiae; Sturz, Lex. Xen., “¿ykpíveolaɩ proprio verbo
dicuntur ii, qui post examen ab Hellanodicis de aetate et populo, an Graeci essent, habitum,
in certamen admittuntur.”—Plato, Legg. vi. 755 D, eis τηv aïpeσiv èykpivéolw; Dem.
Lept. 107, ἐάν τις τὴν γερουσίαν ἐγκριθῇ; Apoll. Rh. i. 48. 227, ἐγκριθῆναι ὁμιλῷ, to mix
in the crowd. So = to reckon with, 2 Cor. x. 12, οὐ τολμῶμεν ἐνκρῖναι ἢ συνκριναί ἑαυτούς
τισιν συνιστανόντων.
TLOW TŴV ÉAUTOÙS σVVIOтavóvтwv. Bengel, "aequiparare veluti consortes ejusdem muneris, aut
comparare veluti participes ejusdem laboris... èyκpívovтai, aequiparantur invicem quae sunt
ἐγκρίνονται,
Ενκρίνω
Αὐτοκατάκριτος
377
ejusdem generis; σvykρívovтaι, comparantur, quae cum differant genere, rationem saltem
eandem habere judicantur." In later Greek also, in a derived sense to approve, to esteem
as up to the standard, and therefore admissible.
In
Kаτа кρív∞, to decide, to judge, to pronounce condemnation against any one.
P
classical Greek κατακρίνειν τινός τι, but in biblical Greek κατακρ. τινά, Wisd. iv. 16;
Esth. ii. 1; Matt. xii. 41, 42; Luke xi. 31, 32; John viii. 10, 11; Rom. ii. 8, viii. 3;
Heb. xi. 7 ; 2 Pet. ii. 6. Also κ. τινά τινι, Matt. xx. 18, κατακρινοῦσιν αὐτὸν θανάτῳ;
Mark x. 33; cf. Oaváтy Kaтadıkáčeσ0αι, Diod. xiii. 101; Joseph. Antt. ix. 7. 525;
KATAYIVWσкEOÐαι Oavátæ, Aelian, V. H. xii. 49 (Lob. Phryn. 475). With Mark xiv. 64.
κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου, cf. Susannah 41, κατέκριναν αὐτὴν ἀποθανεῖν;
Herod. ix. 93, ὑπαγαγόντες μιν ὑπὸ δικαστήριον κατέκριναν, ὡς τὴν φυλακὴν κατακοιμή
σavтa, TŶs ofis σтeρηoñvai; vi. 85. The passive, to be condemned, as in profane Greek,
σαντα, τῆς ὄψιος στερηθῆναι
Matt. xxvii. 3; Mark xvi. 16; Rom. xiv. 23; 1 Cor. xi. 32 (Jas. v. 9, Received text).
In a specially biblical sense, it denotes the opposite of God's saving work, and, indeed, is
used in contrast with σóleola, Mark xvi. 16. Rom. viii. 34, Tís å kaтaкρívwv; cf. ver. 33;
1 Cor. xi. 32; 2 Pet. ii. 6; not simply, as elsewhere always in profane Greek, to pro-
nounce condemnation, but to express at the same time the action of the judge as executive
= to accomplish the condemnatory judgment, answering to the reality of the oweσai, comp.
Rom. viii. 3, Katékρivev τηv åµaρtíav Ev Tŷ σаρкí,—God accomplished the judgment of
condemnation pronounced against sin, and He did this in sin's appropriate sphere, viz. in
the flesh (vid. σáp§), in that He sent His Son év óμοióμati σaρròs åµ.—i.e. God com-
pleted this condemnation of sin through His Son in His earthly manifestation; cf. 2 Cor.
v. 21; Gal. iii. 6.
し
​KаTάкρiμа, Tó, what is decided against any one, a condemnatory judgment; a
word occurring but rarely, and in later Greek (Dion. Hal. Antt. vi. 61, катаKρiµáтWV
åpéσes); and in biblical Greek only in Rom. v. 16, 18, viii. 1 (in Ecclus. xliii. 10 the
true reading is Kaтà κρîμа). In Rom. v. 16 it stands in contrast with Sikaiwμa, and
in ver. 18 with the more definite dikaiwois (wns, and therefore judgment of condemna-
tion, in the sense of the economy of redemption; Rom. viii. 1, ovdèv kaтáкpiμa Toîs év
Χριστῷ Ἰησοῦ; Greg. Naz., ἵνα πρὸς ἑαυτὸν ἑνώσας τὸ κατακριθέν, ὅλον λύσῃ τοῦ κατα-
κρίματος. Cf. Gal. v. 23, κατὰ τῶν τοιούτων οὐκ ἔστι νόμος.
Κατ άκ し
​KаTά Kριois, ý, doom, condemnation; a word apparently belonging to biblical and
ecclesiastical Greek only ; 2 Cor. vii. 3, οὐ πρὸς κατάκρισιν λέγω; iii. 9, ἡ διακονία τῆς
κατακρίσεως; of the province of the law as ministered by Moses, ver. 7, ἡ διακονία τοῦ
θανάτου ἐν γράμματι κ.τ.λ., as against the διακονία τῆς δικαιοσύνης; cf. v. 18.
Αὐτοκατάκριτος, self-condemned, Tit. iii. 11, ἁμαρτάνει ὢν αὐτοκατάκριτος.
Not in profane Greek. Chrys. Hom. 1 de Lazar., πepiépxetai tikpòv katńyopov tepiþépwv
τὸ συνειδός, αὐτοκατάκριτος ὤν.
3 B
Ειλικρινής
Ὑποκρίνω
378
Ειλικρινής, ές, to be derived from εἵλη, εἵλησις, the sun's heat, comp. ἀλέα ;
hence, as in the Mss. of Plato frequently, properly ειλικρ. = tested or judged by the sun,
by the light, i.e. spotless, pure, clear; comp. Plato, Phileb. 53 A, where the purest white
is designated τὸ ἀκρατέστατον, ἐν ᾧ χρώματος μηδεμία μοῖρα ἄλλη μηδενὸς τὸ μάλιστ᾽
εἰλικρινές. In combination with καθαρός, ἄμικτος, e.g. Plato, Phileb. 52 D, Conv. 211 E;
Polyb. viii. 33. 1, ὄντος φωτὸς εἰλικρινούς; Wisd. vii. 25, ἀπόῤῥοια τῆς τοῦ παντοκράτο-
ρος δόξης ειλικρινής; Xen. Mem. ii. 2. 3, ειλικρινής τις ἂν ἀδικία ἡ ἀχαριστία = manifest.
-In a moral sense in Plato, where it oftenest occurs, e.g. Plato, Phaed. 66 A, eiλırpıveî
τῇ διανοίᾳ χρώμενος ; 81 C, ψυχὴ εἰλικρινής. So in the N. Τ. 2 Pet. iii. 1, διεγείρειν . .
T.
τὴν εἰλικρινῆ διάνοιαν ; Phil. i. 10, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ.
Ειλικρινεία, ή, purity, sincerity; rare in profane Greek; in Sext. Emp. and
Theophrastus in a physical sense only ; Stob. Floril. ciii. 28, ἡ εἰλικρινεία τοῦ καλοῦ. In
the N. T. 2 Cor. i. 12, ἐν ἁγιότητι (Received text, ἁπλότητι) καὶ εἰλικρινείᾳ τοῦ θεοῦ . .
ἀνεστράφημεν ; i. 17, οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ θεοῦ,
ἀλλ' ὡς ἐξ ειλικρινείας κ.τ.λ. ; 1 Cor. v. 8, ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας, as against
κακία καὶ πονηρία. See above, ειλικρινής.
Πρόκριμα, τό, a rare word of later Greek, from the classical προκρίνειν, with
reference to place and time = to decide beforehand, to prefer before, another being put aside.
Galen, Rat. Med. 8, Ιπποκράτει ἑαυτοὺς προκρίνοντες ; 1 Tim. v. 21, ἵνα ταῦτα φυλάξῃς
χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν. Πρόκριμα includes an unfavourable
prejudgment against one; πρόσκλισις, nothing but positive favour, partiality. The latter
is presupposed in πρόκριμα. Προσκλίνειν is to side with, to incline towards, to agree with,
Polyb. iv. 51. 5, ν. 86. 10 ; 2 Macc. xiv. 24; Thuc. iii. 53, δέδιμεν οὐχὶ μὴ προκαταγ
νόντες ἡμῶν τὰς ἀρετὰς ἥσσους εἶναι τῶν ὑμετέρων ἔγκλημα αὐτὸ ποιῆτε, ἀλλὰ μὴ ἄλλοις
χάριν φέροντες ἐπὶ διεγνωσμένην κρίσιν καθιστώμεθα ; Suid., πρόσκλισις· ἑτερομέρεια.
Cf. Ex. xxiii. 2.
Συνκρίνω, to separate and arrange together (Ι.) = to combine, to unite, opposed
to διακρίνειν, Aristot. Metaph. i. 4, ἡ μὲν φιλία διακρίνει, τὸ δὲ νεῖκος συγκρίνει ; ibid., εἰς
ἓν συγκρίνεσθαι. Cf. Ecclus. xxxii. (xxxv.) 4, σύνκριμα μουσικών.-(ΙΙ.) to compare,
2 Cor. x. 12, οὐ τολμῶμεν ἐνκρῖναι ἢ συνκρῖναι ἑαυτούς τισιν τῶν ἑαυτοὺς συνιστανόντων·
ἀλλ᾽ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες καὶ συγκρίνοντες ἑαυτοὺς ἑαυτοῖς οὐ συνιῶσιν.
(III.) to measure, to estimate (by combination and comparison), thus="my, Gen. xl. 8,
16, 22, xli. 12, 13, 15; cf. Dan. v. 13, 17; of interpreters of dreams, as σύγκρισις
ἐνυπνίου, Dan. ii. 16, 26, iv. 3, 21, v. 17; Polyb. xii. 9. (10.) 1, τὰς ἀποφάσεις συγ-
κρίνωμεν ἐκ παραθέσεως . . . ἵνα γνῶμεν πότερος ἄξιος ἔσται τῆς τοιαύτης κατηγορίας. So
1 Cor. ii. 13, πνευματικοῖς πνευματικὰ συνκρίνοντες. Also = to resolve upon, Num.
xiv. 34, cf. σύνκριμα, Dan. iv. 21; 1 Macc. i. 57.
Υποκρίνω, in Homer and Herodotus in the middle instead of ἀποκρίνεσθαι
Υποκρίνω
Υποκριτής
379
answer, and also as meaning to distinguish, or to inquire, e.g. vπoкpívew Toùs ávтidíkovs,
to institute an inquiry against, etc. (Bekk. Anecd. 449. 25), though this perhaps is to be
attributed to the force of the preposition vrró in composition, as secretly; cf. for example,
Úπокρоúш, to knock gently or unobservedly. In its primary meaning, to inquire, to distin-
guish, the word is used of expounding or interpreting of dreams, etc., Od. xix. 535.555. It
is difficult to explain the use of vπокрíveσαι to denote the appearing of actors upon the
stage. Comparing the use of the word as denoting the coming forward of speakers, orators,
rhapsodists (e.g. Plut. Dem. 11, Toîs Tоλλοîs vжокρwóμevos йреσке lavuaoras; Timaeus,
Lex. Plat. 191, 'Oµnpídaï' oi тà ˆОµýρov vπокρívóµevoi), we must allow that the significa-
tion, to represent, to act, or simulate anything as an actor, arose from the application of
the word in Attic Greek to persons carrying on a dialogue in a play; otherwise one might
be tempted to resort for an explanation to the primary meaning of the word to divide
secretly. However this may be, vπокрívеolαι is generally applied to actors, and then
means generally to act a part, to give oneself out for what one is not, e.g. Lucian, Nigr. 11,
vπокρíνεσÐαι ηρŵа; Polyb. xv. 26. 2, tòv ov dvváµevov, to act as if one could not; 2 Macc.
ν. 21, τὸν εἰρηνικόν, to act the peacemaker; vi. 21, ὑποκριθῆναι ὡς ἐσθίοντα. In the
LXX. only in Isa. iii. 6 = to answer; in the Apocrypha = to represent oneself, to simulate,
to disguise oneself. Lastly, with reference to the moral and religious life, Ecclus. xxxv. 15,
xxxvi. 2. In the N. T. Luke xx. 20, vπокρivομévovs čavтovs dikalovs eivai.
Υπό
Thence
TTÓKρiσis, n, the acting of the player, the declamation of the orator, etc.
К P
pretence, hypocrisy, e.g. Schol. Hom. Il. xv. 101, yéλws πρòs vπóкρiσiv yevóμevos ;
Phalaris, Epist. lxii. 192, ὑποκρίσει . . . καὶ οὐκ ἀληθείᾳ χρηστὸς γεγονέναι. First, with
reference to particular acts, Gal. ii. 13, Bapváßas OvVATÝXON AVTŵv tŷ vπokpíσei ; 2 Macc.
vi. 25, διὰ τὴν ἐμὴν ὑπόκρισιν πλανᾶσθαι; Mark xii. 15, εἰδὼς αὐτῶν τὴν ὑπόκρισιν ;
1 Pet. ii. 1, ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις. Then, as a
habit or character, Matt. xxiii. 28, ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι,
ἔσωθεν δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας; Luke xii. 1, ἡ ζύμη τῶν φαρισαίων ἐστὶν
Vπóкρiσis. It is a special quasi-religious bias of character, a description of which is given
in Matt. xv. 8; vid. Kapdía. With this religious reference vπокpirns is generally used.
καρδία.
With the expression év vπokpíσe yevdoλóyoɩ, 1 Tim. iv. 2, cf. Plat. Soph. 229, ý év Toîs
λόγοις διδασκαλική; Eur. Οr. 754, ἐν γυναιξὶν ἄλκιμος; Hesych., ὑπόκρισις· εἰρωνεία,
VTOVλÓTηs, dóλos. The LXX. render the corresponding Hebrew word pn by doλioûv,
δολοῦν.
Plat. Tim. 72 B, Tηs Si'
Ύπο
ТπоKρITŃS, ó, an expounder or interpreter of dreams.
P Ꭲ
αἰνιγμῶν φήμης και φαντάσεως ὑποκριταί. Hence usually an actor, Hesych., ὁ ἐν τῇ
σкηvý vπокρióμеvos. In a derivative sense, a hypocrite, Eustath. 687. 27, vπокρióμevos
καὶ ὑποκριτὴς παρὰ τοῖς ὑστερογενέσι ῥήτορσιν ὁ μὴ ἐκ ψυχῆς λέγων ἢ πράττων μηδὲ
ἅπερ φρονεῖ, ὁποῖοι πρώτως καὶ μάλιστα οἱ τῆς θυμέλης, οἱ σκηνικοί. In the N. T. only in
the synoptical Gospels, Matt. vi. 2, 5, 16, vii. 5, xv. 7, xvi. 3, xxii. 18, xxiii. 13, 14, 15,
Υποκριτής
Κτίζω
380
し
​23, 25, 27, 29, xxiv. 51; Mark vii. 6; Luke vi. 42, xi. 44, xii. 56, xiii. 15. Theophylact's
formal definition, ὑποκριταί εἰσιν οἱ ἄλλο μὲν ὄντες, ἄλλο δὲ φαινόμενοι, is inadequate.
The hypocrite seeks to appear before men as he ought to be but is not before God, comp.
Matt. vi. 1, 2, 5. It answers to divxos in Jas. iv. 8, cf. Matt. xxiv. 51, dixotoµeîv.
᾿Ανυπό K PɩTOS, little used in classical Greek = inexperienced in the art of acting.
In biblical Greek, Wisd. xviii. 16, ξίφος ὀξὺ τὴν ἀνυπόκριτον ἐπιταγήν σου φέρων; ν. 19,
ἐνδύσεται θώρακα δικαιοσύνην, καὶ περιθήσεται κόρυθα κρίσιν ἀνυπόκριτον. In this last
text ἀνυπόκρ. stands contrasted with the judgment of the προσωποληψία (cf. Rom. ii. 11).
In the former passage the divine command (Ex. xi. 1, 2) is thus designated as seriously
meant; cf. Hab. ii. 3; 2 Pet. iii. 9-11. Otherwise used only in the N. T. and in
ecclesiastical Greek as = unfeigned, genuine; thus ȧyáπŋ åvνπókρíтos, Rom. xii. 9 ; 2 Cor.
vi. 6, cf. φιλαδελφία ἀνυπόκριτος, 1 Pet. i. 22 ; πίστις ἀν., 1 Tim. i. 5 ; 2 Tim. i. 5. Cf.
John i. 48, ἐν ᾧ δόλος οὐκ ἔστι. Unskilled in simulation, Jas. iii. 17, ǎvwlev σopía
ἀδιάκριτος καὶ ἀνυπόκριτος, where ἀδιάκριτος, like ii. 4, is correctly rendered by
Luther impartial, see Wisd. v. 19. ('Adtárp. is not used in an active sense in classical
Greek.) Hesych., ἄδολος, ἀπροσωπόληπτος.
tr
Κτίζω, ἔκτισα, κέκτισμαι, ἐκτίσθην (with euphonistic σ), literally, to make habit-
able, to build, to plant a colony (according to Curtius, p. 144, from the root ктɩ, cf.
evktíμevos, “well built," πeρikтíoves, åµþiкtíoves, " dwellers around," Sanskrit, kshi, kshijámi,
"to dwell," kshitis," a dwelling"). Thus Homer, Od. xi. 263, oi πрâтоι Onẞns édos EKTIσAV.
πρῶτοι Θήβης ἔκτισαν.
So, too, Herodotus, who also uses the expression тíČew Xópηv, vñσov, to make a settlement,
to furnish with settlers. Generally, to be the first in setting up anything, to be the founder,
e.g. kтíσei ĉoptáv, Pind. Ol. vi. 116; to invent, Soph. O. C. 715, iπñolσi тòv xaλivòv
KTĺσas. Then, in general, to set up, to establish, to effect anything.
κτίσας.
KT
In the LXX. it answers mainly to the Hebrew 7, though this word in Genesis is always
rendered by Totiv, and afterwards by either Toleîv or Kтiew, and, indeed, more rarely by
πoleîv, but not (as has been said) exclusively by Kтiew, “ when the doctrine of creation out
of nothing arose" (Fürst, Hebr. Wörterbuch). Toleiv, Gen. i. 1, 21, 27, v. 1, 2, vi. 7;
Isa xlii. 5, xliii. 1, xlv. 7, 12, et al.;= KTĺew, first in Deut. iv. 32, then in Ps. li. 12, lxxxix.
13, 48, cii. 19, civ. 30, cxlviii. 5; Isa. xxii. 11, xlv. 8; Ezek. xxviii. 13, 15; Amos iv. 13.
Kríče differs from its synonym Toleîv, inasmuch as the latter denotes a making or pre-
paration, and the former the first making, the beginning or origin. Cf. Eph. ii. 10, avtoû
γάρ ἐσμεν ποίημα, κτισθέντες.
God as its subject.
ברא .Cf
= ἄρχεσθαι, Gen. ii. 3.
occurs only with ברא
7, as signifying
In the Apocrypha, Kтiew perfectly corresponds with the Hebrew
God's creative activity, and so also in the N. T. side by side with Totev. Judith xiii. 24;
Wisd. i. 14, ii. 23, xiii. 3; Ecclus. x. 22, xv. 14, xvii. 1, xxiii. 29, xxxiii. 11, and else-
where. With the classical use of the word, 1 Esdr. iv. 53, Kтiew Tóλv, corresponds,
cf. Lev. xvi. 16, ý σкývη ý ÉKтισμévη avтoîs (a misunderstanding of the Hebrew ).
Κτίζω
Κτίσμα
381
Ecclus. vii. 16, γεωργία ὑπὸ ὑψίστου ἐκτισμένη. In the N. Τ. κτίζειν denotes (α.) God's
world-creating activity, with object, Mark xiii. 19; Eph. iii. 9; Rev. iv. 11, x. 6 ; cf. 1 Cor.
xi. 9; Col. i. 16; 1 Tim. iv. 3; without object, Rom. i. 25. (b.) Man's re-creation in
the economy of grace, the restoration of his original but lost purity, Eph. iv. 24, ἐνδύσασθαι
τὸν καινὸν ἄνθρ. τὸν κατὰ θεὸν κτισθέντα ἐν κ.τ.λ., cf. Col. iii. 10, ἐνδυσάμενοι τὸν νέον τὸν
ἀνακαινούμενον . . . κατ' εἰκόνα τοῦ κτίσαντος αὐτόν; Eph. ii. 10, αὐτοῦ γάρ ἐσμεν ποίημα,
κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς. Cf. Eph. ii. 15, ἵνα τοὺς δύο κτίσῃ . .
εἰς ἕνα καινὸν ἄνθρ.
=
Κτίσις, ἡ, founding, e.g. τῆς πόλεως. Also colonization, in a passive sense, in Polyb.
ix. 1. 4. Establishment or ordinance, cf. ἑορτὴν κτίζειν. Thus in 1 Pet. ii. 13, ὑποτάγητε
οὖν πάσῃ ἀνθρωπίνῃ κτίσει. Cf. Pind. Οl. xiii. 118. Not in the LXX. In the Apocrypha
as creation in a passive sense-(Ι.) What is created, Judith ix. 12, βασιλεῦ πάσης
κτίσεώς σου; Ecclus. xliii. 25. (II.) The sum-total of what is created, the creation, Judith
xvi. 12, σοι δουλευσάτω πᾶσα ἡ κτίσις σου; Wisd. v. 17, xvi. 24, xix. 6 : Ecclus.
;
xlix. 16. So also in the N. T., excepting 1 Pet. ii. 13, eg. Mark xiii. 19, ἀπ᾿ ἀρχῆς
κτίσεως ἧς ἔκτισεν ὁ θεός; Mark x. 6. And here in like manner it denotes (α.) what is
created, i.e. the individual creature. Rom. i. 25, ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα ;
viii. 39, οὔτε τις κτίσις ἑτέρα; Col. i. 15, πρωτότοκος πάσης κτίσεως; Heb. iv. 13.
(b.) The sum-total of what God has created, the creation, Mark xiii. 19, x. 6; 2 Pet. iii. 4;
Rev. iii. 14; Heb. ix. 11; Rom. i. 20, cf. Ecclus. xliii. 25. (c.) Specially mankind (cf.
Ecclus. xlix. 16, ὑπὲρ πᾶν ζῶον ἐν τῇ κτίσει ἐδοξάσθη 'Αδάμ), Mark xvi. 15, κηρύξατε τὸ
εὐαγγ. πάσῃ τῇ κτίσει. So also Col. i. 23, εὐαγγελίου κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ
τὸν οὐρανόν ; cf. 1 Tim. iii. 16, εκηρύχθη ἐν ἔθνεσιν. But it is doubtful whether, as some
think, κτίσις signifes mankind in Rom. viii. 19, ἀποκαραδοκία τῆς κτίσεως, vv. 20-22.
On this supposition, the word here must denote, not mankind, but mankind with the
exception of, and in contrast with, the children of God, cf. αὐτὴ ἡ κτίσις, ver. 21. But
when Krious denotes mankind, mankind without any exception are meant. Αυτὴ ἡ
κτίσις (ver. 21) can be contrasted with the τέκνα τοῦ θεοῦ only by taking κτίσις to mean
the creation as distinct from mankind, as in Wisd. v. 17, xvi. 24, xix. 6. Of what is said
concerning this, συστενάζει καὶ συνωδίνει, cf. Isa. xxxv. ; Hos. ii. 21, 22; Amos ix. 13;
Isa. lv. 12 ; Ps. xcviii. 8 ; Hab. ii. 11 ; Ezek. xxxi. 15. (d.) Καινὴ κτίσις, a new creation
or creature, of the renewed man, 2 Cor. v. 17; Gal. vi. 15.-The Greek Fathers distin-
guish (1) πρώτη κτίσις . . . ἡ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγωγή; (2) ἡ ἐκ τοῦ ὄντος
ἐπὶ τὸ βέλτιον μεταβολή . . . δευτέρα, καινὴ κτίσις ; (3) τρίτη κτίσις, like Isa. lxv. 17,
1xvi. 22, corresponding with the ἐξανάστασις τῶν νεκρῶν. Chrys., Basil. Μ.
ע:
Κτίσμα, τό, in Strabo, a place founded, built, colonized, the founding of towns, e.g.
Φάρος, Παρίων κτίσμα. Not in the LXX. In the Apocrypha, on the other hand, that
which is created, creature, Wisd. ix. 2, xiii. 5, xiv. 11; 3 Macc. v. 11; Ecclus. xxxviii. 24.
Κτίσμα
Κυριος
382
Of the children of Israel, Ecclus. xxxvi. 20, δὸς μαρτύριον τοῖς ἐν ἀρχῇ κτισμασί σου.
In the N. T. creature, created thing, 1 Tim. iv. 4; Rev. v. 13, viii. 9; Jas. i. 18.
Krioτns, o, settler, founder, inventor, in later Greek.
τίσ
LXX. 2 Sam. xxii. 32
creator (a misunderstanding of the Hebrew text, or a different reading). In the Apocrypha,
Judith ix. 12; Ecclus. xxiv. 8; 2 Macc. i. 24, vii. 23, xiii. 14, of God. In the N. T.
1 Pet. iv. 19.
=
TO
Kú
pios, properly an adjective, from κûpos, might = mighty, e.g. Arist. Pol. iii. 10, Tò
KÚρLOV TŶS TÓλEWS, the ruling power. Further decisive, valid, having the force of law, rightly
established, e.g. kvρía ýµépa, èkkλŋoía. Then, as a substantive, å kúpios, lord, owner, ruler,
cf. Matt. x. 24, 25, xii. 8, xv. 27, xviii. 25, 27, 31, 32, 34, xx. 8, etc. It is distin-
guished from deσπóτηs, as he who really has the strength from him who assumes and
exercises it.
In the LXX. it is first used as the translation of ti,, Gen. xviii. 12, xlii. 33;
in addressing any one, e.g. xlii. 10, just as in classical Greek, and like the Latin dominus,
cf. Seneca, Ep. 3, obvios si nomen non succurrit, dominos appellamus. Next in a special
sense, as, of GOD, Gen. xviii. 3, 27, Ex. iv. 10, and often, and especially as
a substitute for in, which, through a misunderstanding of Lev. xxiv. 16, was never
uttered, and for the corresponding, which was read in its stead. (Sometimes also as
(אֱלֹהִים =
יהוה as
In the N. T., accordingly, kúpios appears (I.) as a name for God; (a.) as predicated of
Him=p978, *978, e.g. Acts x. 36, OU TÓS ĖOTU TU v rúpos; Rom. x. 12, % gàp ars
KúρLos TávтWV. Cf. Matt. xi. 25, kúρiе тоû оỷρаvоû Kaì TŶs yŶs; Luke x. 21; (b.) generally
as a name of God when He is addressed or spoken of; this besides with suffixes,
as in Rev. xi. 15, especially as, as used to represent . So also in such com-
binations as ayyeλos kupíov, Matt. i. 20, 24, ii. 13, 19, xxviii. 2; Luke i. 11; Acts v. 19,
vii. 30, viii. 26, xii. 23. тò ¿ηlèv vπò [тоû] KUρíov, Matt. i. 22, ii. 15; cf. Acts xi. 16,
πνεύμα κυρίου, Luke iv. 18, Acts viii. 39; ὁδὸς κυρίου, Matt. iii. 3; νόμος κυρίου,
ἡμέρα κυρίου, and others; κύριος ὁ θεός, Rev. i. 8, xxii. 5 ; cf. κύριος ὁ θεὸς ὁ παντοκράτωρ
(ninay), Rev. iv. 8, xi. 17, xv. 3, xvi. 7, xxi. 22; kúpios ô Deós tivos, Matt. iv. 7,
κύριος θεός τινος, 10 ;
Luke xx. 37; Rev. xxii. 6, and often; lastly, standing by itself as a name for the God
of salvation, n', e.g. Acts xii. 11, 17.
etc.
0
(II.) As a name for Christ, because the same relationship to us is attributed to Him
as that of God to us, cf. John xx. 28, о Kúρiós μоv Kaì ô Оeós μov (not = n, which never
00
appears with suffixes); Acts ii. 36, καὶ κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ θεός. That
ó
kúpios, as used of Christ, answers only to the O. T. i,,, and not to m is
evident, not only on internal grounds, but by several differences in the use of the latter
word. While, on the one hand, such expressions as kúpiós tivos,—µoû‚—ỷµŵv, very
often occur in reference to Christ, so often that Kúpios standing alone cannot be dis-
tinguished from them, n, on the other hand, as a proper name never has suffixes; and
Κύριος
Κύριος
383
κύριος
in the N. T., accordingly, kúpios when used of God very rarely occurs with the genitive of
the person, and when it does it answers to DN with suffixes. Again, while kúpos = ",
joined with one and pnb mn, is one of the most frequent designations of God, Christ the
Kúρios is never called kúptos ó beos, which would be quite unaccountable if n were applied
to Christ. It would be unaccountable, moreover, that even where mention is made of the
revelation of God in Christ, 2 Cor. iv. 6, John i. 18, the defective supplement (God) to the
distinctive name of God is used instead of that name (Jehovah) itself. We may compare also
Xpiσròs Kúpios (which, if kúpɩos meant Jehovah, must be='nin), Luke ii. 11 with ii.
26, Xpiσtòs kupíov, ning nyip, where, on the contrary, the former answers to Xploròs Baσi-
λeús, Luke xxiii. 42, comp. with Acts ii, 36. (Cf. Tò KUρiaкóν, a name for fiscal ownership,
тò kupiakóv,
synonymous with τὸ βασιλικόν.) Further, comp. Luke i. 76, προπορεύσῃ γὰρ πρὸ προσώπου
κυρίου, as parallel with προφήτης ὑψίστου κληθήσῃ, where κύριος is not a designation of
Jesus Christ, but has regard to the O. T. promise of the coming of Jehovah. (In like manner
compare ἡμέρα τοῦ κυρίου, πίπ. Di', with ἡμ. τοῦ κυρίου ἡμῶν, under ἡμέρα. It is also notice-
able that kúpios as when applied to God in the N. T. occurs almost always in O. T.
quotations or references alone; whereas, in strictly N. T. diction, another designation
supplies the place of this distinctive name, and stands related to it as fulfilment does to
prophecy, ὁ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ οι ὁ πατήρ (in Rev., ὁ ὢν καὶ ὁ ἦν καὶ ὁ
¿
épxóμevos), cf. e.g. Zech. xiv. 7 with Matt. xxiv. 46. Lastly, for the designation of Christ as
kúpios, there is a special point of connection and explanation in the O. T., viz. in Ps. cx. 1, D
Στις πίπ, εἶπεν ὁ κύριος τῷ κυρίῳ μου; cf. Matt. xxii. 43-45, πῶς οὖν Δαυὶδ ἐν πνεύματι
KAλeî AνTÒV KÚρtov; cf. Mark xii. 36, 37 with Luke ii. 11; Acts ii. 36. Stress accord-
ingly is laid upon the authority and kingship belonging to Christ as expressed by this appel-
lation (Luke ii. 11, xxiii. 2; Acts ii. 36); vid. Luke vi. 46, тí µe kaλeîte, kúpie, kúpie, kai
οὐ ποιεῖτε ἃ λέγω; John xiii. 13, 14, ὑμεῖς φωνεῖτέ με ὁ διδάσκαλος καὶ ὁ κύριος, καὶ καλῶς
λέγετε· εἰμὶ γάρ; 1 Cor. viii. 6, ἡμῖν εἰς θεὸς ὁ πατὴρ ... καὶ εἰς κύριος Ἰησοῦς Χριστός,
ó
cf. Eph. iv. 5. — In St. Matthew Kúpte very often occurs as a term of address; but o kúpos
is not used as a name of Christ (except in Matt. xxi. 3, ó kúpios avtŵv Xpeíav ëxei) until
after the resurrection, Matt. xxviii. 6, ¿πoû ěkeɩto ó kúpios. In St. Mark, on the con-
trary, we find it as early as chap. v. 19, and in Luke, John, and Acts far oftener;
cf.
Luke ii. 11, v. 17, vii. 13, x. 1, xi. 39, xii. 42, xvii. 5, 6, xix. 8, xxii. 31, 61, xxiv. 3,
34; John iv. 1, vi. 23, xi. 2, xx. 2, 18, 20, etc.; cf. Bengel on Luke vii. 13, Sublimis
haec appellatio jam Luca et Joanne scribente usitatior et notior erat, quam Matthaeo scribente;
Marcus medium tenet. Initio doceri et confirmari debuit hoc fidei caput, deinde praesupponi
potuit. What Bengel thus explains by a reference to the time of writing will be better
accounted for by a consideration of the readers, for whom primarily each Gospel was
prepared.
Applied to Christ, we find the term ó kúpios 'Iŋaoûs first in Acts i 21, then in iv.
33, ix. 28, xi. 20, xv. 11, xix. 5, and other places; Rom. xiv. 14; 1 Cor. xi. 23; 2 Cor.
i. 14, iv. 14, etc. κύρ. Ἰησοῦς, Ἰησοῦς κύρ., 1 Cor. xii. 3 ; Rom. x. 9. ὁ κύρ. ᾿Ιησοῦς
•
Κύριος
Κύριος
384
Χριστός, Acts xi. 17, xvi. 31, xx. 21; 1 Cor. xvi. 22, 23; Jas. i. 1. More frequently
ὁ κύρ. ἡμῶν Ἰησοῦς Χριστός, or Ἰησοῦς Χριστὸς ὁ κύρ. ἡμῶν, cf. Ἰησοῦς ὁ κύρ. ἡμῶν,
Rom. iv. 24; 2 Pet. i. 2 (Received text). Then simply, ὁ κύριος ἡμῶν, e.g. 2 Tim. i. 8 ;
8
and lastly, ὁ κύριος and κύριος, in the Pauline Epistles and elsewhere. In the Revelation,
only xxii. 20, 21, cf. xix. 16. Not at all in 1 and 3 John, Jas. v. 11. It is further
to be observed that kúpos is sometimes used without any defined and particular reference
to God or Christ, and according to the context either includes both, or, as in e.g. Rom.
xiv. 1-12, finally concentrates itself upon Christ; 2 Tim. ii. 14, 15, 19, 22 sqq. ; 1 Thess.
iii. 11–13, iv. 1-6. Comp. Hofmann upon the last-named passage.
ó
The expression ev kupio is peculiar to the Pauline writings (elsewhere only in Rev.
xiv. 13, οἱ ἐν κ. ἀποθνήσκοντες). Rom. xvi. 11, τοὺς ὄντας ἐν κυρίῳ ; 1 Cor. xi. 11, οὔτε
èv
γυνὴ χωρὶς ἀνδρὸς, οὔτε ἀνὴρ χωρὶς γυναικὸς ἐν κυρίῳ; ix. 1, τὸ ἔργον μου ὑμεῖς ἐστὲ
ἐν κυρίῳ, ver. 2, ἡ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστὲ ἐν κυρίῳ; Rom. xvi. 8, ὁ
ἀγαπητός μου ἐν κ. ; xvi. 13, ὁ ἐκλεκτὸς ἐν κ. ; 1 Cor. iv. 17, ὅς ἐστίν μου τέκνον ἀγαπητὸν
καὶ πιστὸν ἐν κ. ; vii. 22, ἐν κ. κληθεὶς δοῦλος; Eph. iv. 1, ἐγὼ ὁ δέσμιος ἐν κ.; v. 8, νῦν
δὲ φῶς ἐν κ. ; vi. 21, πιστὸς διάκονος ἐν κ.; Phil. i. 14, οἱ ἀδελφοὶ ἐν κ. ; Col. iii. 20,
oi
εὐάρεστος ἐν κ. ; iv. 7, σύνδουλος ἐν κ. ; Eph. ii. 21, ναὸς ἅγ. ἐν κ. ; 1 Thess. v. 12, προιστά-
vaòs åy. k.;
μενοι ὑμῶν ἐν κ. ; Philem. 16, ἀδελφὸς ἀγαπητὸς καὶ ἐν σαρκὶ καὶ ἐν κ. ; Rom. xvi. 2, κοπιαν
ἐν κ. ; xvi. 22, ἀσπάζεσθαι ἐν κ. ; 1 Cor. xvi. 19, i. 31, ἐν κ. καυχάσθαι ; 2 Cor. x. 17.
1 Cor. vii. 39, γαμηθῆναι ἐν κ. ; Eph. iv. 17, μαρτύρεσθαι ἐν κ. ; 1 Thess. iv. 1, παρακαλεῖν
ἐν κ. ; vi. 1, ὑπακούειν ἐν κ. ; vi. 10, ἐνδυναμοῦσθαι ἐν κ. ; Phil. ii. 19, ἐλπίζειν ἐν κ. Ἰησοῦ;
ii. 24, πεποιθέναι ἐν κ.; Gal. v. 10, comp. Rom. xiv. 14; Phil. iii. 1, χαίρειν ἐν κ. ; iv. 4,
10.—iv. 1, στήκειν ἐν κ. ; 1 Thess. iii. 8 ; iv. 2, φρονεῖν ἐν κ.—Rom. xvi. 2, προσδέχεσθαι
ἐν κ. ; Phil. ii. 29.—Col. iv. 17, παραλαμβάνειν ἐν κ. ; Philem. 20, ἄνασθαί τινος ἐν κ., and
in the same verse, ἀναπαύειν τινὰ ἐν κ.—1 Cor. xv. 58, ὁ κόπος ὑμῶν οὐκ ἔστιν κενὸς ἐν
κυρίῳ. In like manner the expression ἐν Χριστῷ is almost exclusively Pauline, Rom.
viii. 1, οἱ ἐν Χριστῷ ; 1 Cor. i. 30, ἐξ αὐτοῦ δὲ ὑμεῖς ἐστὲ ἐν Χριστῷ; Rom. xvi. 7, πρὸ
ἐμοῦ γεγόνασιν ἐν Χριστῷ; Gal. iii. 28, εἷς ἐστὲ ἐν Χριστῷ; comp. Phil. iii. 9, εὑρεθῆναι
ἐν Χριστῷ; Eph. ii. 12, 13, ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ... νυνὶ δὲ ἐν Χριστῷ
Ἰησοῦ... ἐγγὺς ἐγενήθητε κ.τ.λ.; Rom. vi. 11, ζῆν ἐν Χριστῷ; 2 Tim. ii. 12.—1 Cor. xv.
18, κοιμηθῆναι ἐν Χριστῷ; Col. ii. 6, περιπατεῖν ἐν Χριστῷ. Thus, in various combina-
tions, Rom. viii. 39, ix. 1, xii. 5, xv. 17, xvi. 3, 9, 10; 1 Cor. i. 2, iii. 1, iv. 10, 15, 17,
xv. 19, 31, xvi. 24; 2 Cor. ii. 17, v. 17, xii. 2, 19; Gal. i. 22, ii. 17, vi. 17; Eph. i. 1,
ii. 10, iii. 21; Phil. i. 1, 13, ii. 1, 19, iii. 3, iv. 7, 21; Col. i. 2, 28; 1 Thess. ii. 14,
iv. 16; 1 Tim. ii. 7; Philem. 8, 23. Besides Paul's writings, only in 1 Pet. v.
iii. 16. In all these places a peculiar union of the Christian subject with the Lord is
treated of. Next, we must refer to the passages in which the blessings of redemption,
God's saving purpose, etc., are represented objectively as all included in Christ, as objects
at hand and made present in Him and with Him, Rom. vi. 23, vii. 2, 39; 1 Cor. i. 4;
2 Cor. v. 19; Gal. ii. 4, iii. 14; Eph. i. 3, ii. 6, 7, iii. 11, iv. 32; Phil. ii. 5; 2 Tim.
14,
Κύριος
Κυριότης
385
ii. 10; 1 Pet. v. 10, to which may perhaps be added Oúpa ȧvewyµévn èv kupių, 2 Cor.
ii. 12. This mode of expression denotes the union with Christ which he possesses who
has found and laid hold upon his life in Christ, and possesses it in Him, who therefore
resorts continually to Him, and draws supplies from Him in life, in conduct, and in
experience, in a word, who can or would no more separate Christ from himself than he
could separate his salvation from Christ; thus the statements made concerning the
Christian subject who is in Christ coincide with those concerning the object, i.e. the salva-
tion, the life which is in Christ, e.g. v ev Xplor@, Rom. vi. 11; Can ev Xplore, vi. 23,
viii. 2, and other places. For him who is in the Lord, or who is anything in Him, and
for that likewise which is done in the Lord, Christ is the foundation and the spring, the
strength and stay, or in the fullest sense the sphere in which both he (subject) and it
(object) exist; and thus the significance of this mode of expression is not to be understood
simply as linguistic, but as involving a fact, the verbal parallels of profane Greek only
approximately embodying the thing itself. Comp. Matthiae, Gramm. § 577; Soph. Aj.
519, ἐν σοὶ πᾶσ᾽ ἔγωγε σώζομαι; Herod. vi. 109, ἐν σοὶ νῦν ἐστὶ ἢ καταδουλῶσαι Αθήνας
ἢ ἐλευθερῶσαι; Hom. Il. vii. 102, νίκης πείρατ᾽ ἔχονται ἐν ἀθανάτοισι θεοῖσι; Soph. Oed.
Col. 247, ἐν ὑμῖν, ὡς θεῷ, κείμεθα τλάμονες. Comp. Acts xvii. 28, ἐν αὐτῷ γὰρ ζῶμεν καὶ
κινούμεθα καὶ ἐσμέν.
Kupiakos, belonging to a lord or ruler, e.g. Tò KUρiaкóν, state- or fiscal-property,
Κυ ρ ιακ
synonymous with Tò Baσıλikóv (seldom used). In the N. T. and ecclesiastical Greek as =
βασιλικόν
belonging to Christ, to the Lord, having special reference to Him, e.g. 1 Cor. xi. 20, кvρíaкòv
Seîπvov of the Holy Supper. Rev. i. 10, κuριakỳ nμéρа seems to be analogous to this;
in the early church it was universally understood to denote Sunday, the day kept in
commemoration of Christ's resurrection, cf. John xx. 24-29; Acts xx. 7; 1 Cor. xvi. 2.
Observe also the prominence given to the resurrection, Rev. i. 5, 18; Barnab. Ep. 15,
ἄγομεν τὴν ἡμέραν τὴν ὀγδοὴν εἰς εὐφροσύνην, ἐν ᾗ καὶ ὁ Ἰησοῦς ἀνέστη ἐκ νεκρῶν; Ignat.
ad Magnes. 9, μηκέτι σαββατίζοντες, ἀλλὰ κατὰ κυριακὴν ζῶντες. That κυριακὴ ἡμέρα
ἡμέρα τοῦ κυρίου is by no means indicated by the context.
0
Κυριότης, ή, dominion ; Eph. i. 21; Col. i. 16, with ἀρχαι, δυνάμεις, ἐξουσία, οἱ
angelic powers, and in Eph. i. 21, seemingly of evil powers (cf. ¿§ovola and ȧpxń). This
reference seems inadmissible in Col. i. 16. To explain the word in 2 Pet. ii. 10, κupió-
τητος καταφρονεϊν, and Jude 8, κυριότητα ἀθετείν (in both places used synonymously with
Sóğai), as denoting evil angelic powers, seems necessary according to 2 Pet. ii. 11, though
not according to Jude 9 (for there the argument is a minori ad majus); yet the connec-
tion with Sóğat seems to render this difficult, inasmuch as it would be at least very
strange for Sóğar to denote evil powers (see dóğa). The word is peculiar to N. T. and
patristic Greek, in which latter it is used to denote the kingly glory of Christ.
3 C
Λαμβάνω
Εὐλαβής
386
4
▲ aμẞá vw, to take, to take hold of, to seize.
ά
Да
The usually received Alexandrine
method of writing this word as stated by Tisch. is to be observed, viz. λńµyoµai, èλńµp0nv,
λήμψις, etc.
し ​μ
'Avтiλ а µ ẞá vw, to receive in return for. Used especially in the middle as to lay
hold upon something before one, e.g. to take part in the affairs of state, πрayμáτæv (Xen.
Dem.); to seize upon or take possession of a place (Thuc.), to carry on a trade or prosecute a
study, e.g. ỏpxńσews, Plat. Legg. vii. 815 B; èπιστýµns, Baruch iii. 21. To attain something,
Thuc. iii. 22, πρὶν σφῶν οἱ ἄνδρες οἱ ἐξιόντες διαφύγοιεν καὶ τοῦ ἀσφαλοῦς ἀντιλάβοιντο ;
1 Tim. vi. 2, οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι. Το lay hold of a person or thing
oi
helpfully, Plut. Pyrrh. 25; Diod. xi. 13, σTE SOKEîv Tò beîov åvтiλaµßáveolai Tôv
'EXλvwv. In this sense mostly in the LXX., e.g. =y, Ps. cxviii. 13; 1 Chron. xxii. 17;
2 Chron. xxviii. 23; pn, Piel and Hiphil, Ps. lxxxix. 42; Lev. xxv. 35; 2 Chron.
xxviii. 15; Isa. xli. 9, li. 18; Ezek. xvi. 48, and often. (Seldom in other combinations,
such as, e.g., 2 Chron. vii. 22 ; 1 Kings ix. 9, ἐγκατέλιπον κύριον θεὸν αὐτῶν . . . καὶ ἀντε-
λáßovтo Oeŵv ȧMλorpíwv.) So always in the Apocrypha = to hold helpingly, to help, Wisd.
λάβοντο θεῶν ἀλλοτρίων.)
ii. 18; Ecclus. ii. 6, iii. 12, xii. 4, 7, xxix. 6, 20; Judith xiii. 5; 2 Macc. xiv. 15;
1 Macc. ii. 48. So in the N. T. Acts xx. 35, ἀντιλαμβάνεσθαι τῶν ἀσθενούντων; Luke
i. 54, ἀντελάβετο Ἰσραὴλ παιδὸς αὐτοῦ. Cf. συναντιλαμβάνεσθαι, mainly peculiar to
biblical Greek, Ps. lxxxix. 21; Ex. xviii. 22; Num. xi. 17; Luke x. 40; Rom. viii. 26.
μου
'A v τ í λn † is, ǹ (åvríλnµfis, thus often), literally, the receiving of remuneration.
Then a laying hold of anything, the hold which one has, e.g. Diod. i. 30, ovdeµíav åvτíxnyw
Bonocías exeiv, perception, apprehension, etc. In biblical Greek it is used (like the verb),
in a sense unknown in classical Greek, to denote a rendering assistance, help. So in the
LXX.=л, Ps. xxii. 20, eis tηv åvτíλnþív µov πрóoxes; = tiy, Ps. lxxxiv. 6, µarápios
μακάριος
ἀνὴρ οὗ ἐστὶν ἀντίληψις αὐτοῦ παρὰ σοῦ, κύριε; = hνη, Ps. cviii. 9, ἀντίληψις τῆς κεφαλῆς
oû
tiy?,
μov; = 1??, Ps. lxxxix. 19, öтɩ TOû kupíov ǹ åvτíλņķis; =vi, Ps. lxxxiii. 9, ¿yevý@noav
ὅτι ἀντίληψις;
eis åvtíλnyi toîs vioîs Awτ. So also in the Apocrypha, cf. Ecclus. xi. 12, li. 7; 2 Macc.
xv. 7; 1 Esdras viii. 27; 2 Macc. viii. 19. Thus we must understand the word in
1 Cor. xii. 28 also, where, among the institutions appointed by the Lord for the edifica-
tion of the church, ἀντιλήμψεις, κυβερνήσεις are named, and ἀντ. are taken by the Greek
expositors uniformly as answering to deacons (implying the duties towards the poor and
sick, Theophylact, τὸ ἀντέχεσθαι τῶν ἀσθενῶν (?), vid. διάκονος), as κυβερν. as answering
to presbyters. In patristic Greek the word also denotes help.
Εὐλαβής, ές = ὁ εὖ τῶν πραγμάτων ἐπιλαμβανόμενος, Suid. ; prudent, cautious,
circumspect, thoughtful, considering well. Thus Demosthenes meets the reproach of
Εὐλαβής
Εὐλάβεια
387
cowardice (ἄτολμος καὶ δειλὸς πρὸς ὄχλους) by describing himself as εὐλαβής (405. 19).
Often in Plut. - thoughtful. Aristotle, Rhet. i. 12, καὶ τοὺς μὴ εὐλαβεῖς μηδὲ φυλακτικοὺς
ἀλλὰ πιστευτικούς. Also = timid, e.g. Philo, Vit. Mos. 1, καὶ ἅμα τὴν φύσιν εὐλαβὴς ὢν
ὑπεστέλλετο. It corresponds with the Latin religiosus. Plato sometimes joins it with
δίκαιος - conscientious, morally careful; Polit. 311 Β, τὸ δίκαιον καὶ εὐλαβές, as attributes
of character; ibid. Α, τὰ σωφρόνων ἀρχόντων ἤθη σφόδρα μὲν εὐλαβῆ καὶ δίκαια καὶ
σωτήρια. The word, therefore, is not inappropriately used to denote religious conduct, as
e.g. the adj. εὐλαβῶς is joined by Demosth. with εὐσεβῶς. In classical Greek, however,
εὐλάβεια and εὐλαβεῖσθαι only are used expressly in a religious sense. The LXX. in one
case render n (synon. ), Mic. vii. 2, by εὐλαβής (cf. Prov. ii. 8), vid. ὅσιος. It also
occurs in Num. xv. 31, εὐλαβεῖς ποιήσετε τοὺς υἱοὺς Ἰσραὴλ ἀπὸ τῶν ἀκαθαρσιῶν αὐτῶν
, Hiphil, to warn. In the N. Τ. εὐλαβής, εὐλάβεια, εὐλαβεῖσθαι occur only in Luke's
writings and in the Hebrews; Luke ii. 25, of Simeon, ὁ ἄνθρωπος οὗτος δίκαιος καὶ
εὐλαβής ; Acts ii. 5, viii. 2, ἄνδρες εὐλαβεῖς. In Acts xxii. 12, Lachm. reads, ἀνὴρ εὐλαβὴς
κατὰ τὸν νόμον ; Griesb. εὐσεβής; Tisch. ἀν. κατὰ τὸν νόμον. Perhaps this use of the
word by St. Luke was determined by a reference to the Latin religiosus, to which no
word in Greek better corresponds. Comp. also the construction εὐλαβεῖσθαι ἀπό, under
εὐλαβεῖσθαι.
T T
προ-
Εὐλάβεια, ή, foresight, caution. Aristoph. Αν. 377, ἡ γὰρ εὐλάβεια σώζει πάντα.
Also = fear, timidity, Dem. 635. 13, εἰς φόβον καὶ συκοφαντίας εὐλάβειαν καθιστάντες ;
Themistius, or iv. 49 Β, ἡ πρὸς τὸ πλεῖν εὐλάβεια; Herodian, v. 2. 5, εἰ δέ τινες ἔλαθον
δι᾽ εὐλάβειαν ἡ τυχαζόντων, υίd. εὐλαβεῖσθαι; LXX. = π, care, Josh. xxii. 24, ἕνεκεν
εὐλαβείας ῥήματος ἐποιήσαμεν τοῦτο. In Prov. xxviii. 14 it is inserted by the LXX. =
carefulness, prudence, μακάριος ἀνὴρ ὃς καταπτήσσει πάντα δι' εὐλάβειαν, ὁ δὲ σκληρὸς τὴν
καρδίαν κ.τ.λ. ; Wisd. xvii. 8 = fear. It has been taken to denote fear or terror, in Heb
v. 7, ὃς . . . δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου
σενέγκας καὶ εἶσακουσθεὶς ἀπὸ τῆς εὐλαβείας, καίπερ ὢν υἱὸς, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν
ὑπακοήν κ.τ.λ. This of course is linguistically possible,comp. for εἰσακ. ἀπό, x. 22,
but this dread would be a limitation in the hearing of the prayer, and instead of the two
participial clauses being united by καί, μέν and δέ should have been used.
It is, more-
over, inconsistent with the connection, for such a limitation would have no meaning. The
εἰσακουσθείς denotes the unconditioned hearing of the prayer, and thus serves to introduce
νν. 8, 9. Σώζειν ἐκ τοῦ θαν., indeed, does not merely mean preservation from death, but
deliverance out of death, see Jude 5, and εἰσακουσθείς has reference to the resurrection,
cf. ver. 9. The same holds true in reference to Tholuck's rendering of εὐλάβεια as
doubtful delaying ; besides, εὐλαβ. does not mean doubtful, but circumspect delaying, cf. Plut.
Μολ. 1038 Α, ἡ εὐλάβεια . . . λόγος ἐστὶν ἀπαγορευτικὸς τῷ σοφῷ· τὸ γὰρ εὐλαβεῖσθαι
σωφῶν ἴδιον, οὐ φαύλων ἐστίν. The agony in Gethsemane cannot be described as a
doubting delay. Εὐλάβεια must therefore be taken to denote a religious bearing, religious

= α
Εὐλάβεια
Ευλαβέομαι
388
solicitude, the fear of God, for which cf. Diod. Sic. xiii. 12, ἡ πρὸς τὸ θεῖον εὐλάβ.; Plut.
Camill. 21, Id. Aemil. Paul. 3, ǹ πepì tò Beîov evλáß.; Plut. Num. 32. In Prov. xxviii. 14
also εὐλάβ. must refer to religious character, cf. the second clause, σκληρὸς τὴν καρδίαν;
see also εὐλαβείσθαι. Εἰσακουσθεὶς ἀπὸ τῆς εὐλ. must mean in conformity with, in con-
sequence of, the fear of God, cf. Krüger, § lxviii. 16. 8. In favour of this view, we may
refer to the other places where the word occurs in the N. T., Heb. xii. 28, λατρεύωμεν τῷ
θεῷ μετὰ εὐλαβείας καὶ δέους, and εὐλαβεῖσθαι in Heb. xi. 7; here εὐλ. clearly expresses
a feature of religious behaviour, and the following καὶ γὰρ ὁ θεὸς ἡμῶν πῦρ καταναλίσκον,
so far from telling against this rendering, really confirms it; it enforces the admonition to
holy anxiety of behaviour and godly fear, and not (as Hofmann) to εὐλ., in the sense of
horror. So also εὐλαβεῖσθαι in Heb. xi. 7. It is an important confirmation of our view
that all the Greek commentators agree in the meaning "fear of God" in Heb. v. 7
(εὐλαβείας γὰρ ἦν τὸ λέγειν· πλὴν οὐχ ὡς ἐγὼ θέλω, ἀλλ᾿ ὡς σύ, see Delitzsch in loc.).
Εὐλάβεια is, as Delitzsch says, the mildest term that could be used for the fear of God;
vid. the passages from classical writers quoted, and Plutarch's explanation of evλáßeua in
its general sense.
Ο
Εὐλαβέομαι, to be cautious, thoughtful, circumspect, with μή following, or the
accusative; in biblical Greek also with ἀπό; Soph. Τr. 1119, εὐλαβοῦ δὲ μὴ φανῇς κακός;
Plat. Rep. ii. 372 C, πενίαν ἢ πόλεμον. In Attic Greek synonymous with φυλάττεσθαι,
in later Greek synonymous with φοβεῖσθαι. Cf. Plut. Mor. 706 A, διὸ δεῖ μάλιστα ταύ
τας εὐλαβεῖσθαι τὰς ἡδονάς; 977 Α. So in the LXX. and Apocr. iri many places, 1 Sam.
xviii. 15, 29; Jer. xxii. 25; Job xiii. 25; Deut. ii. 5; Wisd. xii. 11; Ecclus. vii. 6,
xxii. 22, xxvi. 5, xli. 3, εὐλ. κρῖμα θανάτου; xxix. 7; 1 Macc. iii. 20, x 42; 2 Macc
viii. 16 ; Ecclus. xxxi. 16, ὁ φοβούμενος τον κύριον οὐ μὴ εὐλαβηθήσεται. Then εὐλα-
βεῖσθαι also denotes a religious bearing, to fear God, Plat. Legg. ix. 879 Ε, τον ξενικὸν θεόν.
So in the LXX. not only Jer. v. 22, μὴ ἐμέ οὐ φοβηθήσεσθε, λέγει κύριος, ἢ ἀπὸ προσώ-
που μου οὐκ εὐλαβηθήσεσθε = 5, Hiphil (cf. Ex. iii. 6, εὐλαβεῖτο γὰρ κατεμβλέψαι
ἐνώπιον τοῦ θεοῦ = 7), and Hab. ii. 20 ; Zeph. i. 7; Zech. ii. 17, εὐλαβείσθω ἀπὸ προ-
σώπου αὐτοῦ πᾶσα ἡ γῆ; = DM, but, also = non, Nah. i. 7, γινώσκων κύριος τοὺς εὐλα
βουμένους αὐτόν; Zeph. iii. 12, ὑπολείψομαι ἐν σοὶ λαὸν πραὺν καὶ ταπεινόν, καὶ
εὐλαβηθήσονται ἀπὸ τοῦ ὀνόματος τοῦ κυρίου; Prov. xxx. 5; n, Prov. i. 8;
arin, Mal. iii. 16, οἱ φοβούμενοι τὸν κύριον καὶ εὐλαβούμενοι τὸ ὄνομα αὐτοῦ. Cf. Ecclus.
xviii. 27, xxiii. 18, vii. 29. Either timidity (comp. the false rendering in the LXX. of
Jer. iv. 1, καὶ ἐὰν περιέλῃ τὰ βδελύγματα αὐτοῦ καὶ ἀπὸ προσώπου μου εὐλαβηθῇ, where
ἀπὸ πρ. μον should be taken with περιέλῃ, since the wrongly translated in Nby forms the
after clause) or carefulness of behaviour is chiefly meant, as also in profane Greek. Cf.
Plato, de Legg. 318 E, under ἁμαρτάνω. The proper Hebrew expression for the fear of
God is Ny, and is usually expressed by φοβείσθαι, sometimes also by σέβεσθαι. Accord
ingly the word stands in Acts xxiii. 10, εὐλαβηθεὶς ὁ χιλίαρχος μὴ διασπασθῇ ὁ Γαῦλος
Ευλαβέομαι
Λατρεύω
389
3
- to have apprehension, to be afraid ; on the contrary, Heb. xi. 7, πίστει χρηματισθεὶς Νῶε
περὶ τῶν μηδέπω βλεπομένων, εὐλαβηθεὶς κατεσκεύασε κ.τ.λ., of the fear of God.
Λατρεύω, from λάτρις, a servant, λάτρον, pay, in particular, wages for labour or
service, is connected probably with ΛΑΩ, I will, or (according to Curtius, p. 326) with
λάω, ἀπολαύω, to enjoy, λεία, ληίς, prey (AAF). Hesychius explains λατρεύει· ἐλεύθερος
ὢν δουλεύει. According to Ammonius, λάτρις properly denotes prisoners of war. It is
used both of free and of enforced surrender, of service either with or without pay. The
thought it expresses is certainly wider than that of the other synonyms δοῦλος, θεράπων,
διάκονος, οἰκέτης. It is not so often used as these, yet it seems to denote, at least most
generally, willing service and free obedience. Isocr. 217 C, τοὺς δὲ τῷ κάλλει λατρεύοντας
φιλοκάλους καὶ φιλοπόνους νομίζομεν εἶναι; Lucn. Nigrin. 15, λατρεύειν τῇ ἡδονῇ; Xen.
Ages. vii. 2, λατρεύειν νόμοις; Phocylides, 112, καιρῷ λατρεύειν ; Soph. Οed. C. 105, ἀεὶ
μόχθοις λατρεύων; Eustath. Ι. 1246. 10, λάτρις· ὁ ἐπιμίσθιος· ἀλλ᾽ ὅμως ἐπὶ δούλων
τέτακται· καὶ θῆτες, ὄντες ἐπελεύθεροι, μισθοῦ ὑπουργοῦσιν.
As to the use of this word in Holy Scripture, it is applied exclusively to the worship
of God. It is in the LXX. = 7y in the historical books, while this word in the prophetical
books (though still denoting God's service) is rendered by δουλεύειν, a term applied to
human relationships in the historical books. Occasionally λarp. denotes human relations,
as in Deut. xxviii. 48, where the parallelism determined the selection of the word
(λατρευτός, Lev. xxiii. 7, 8; Num. xxviii. 18; Ex. xii. 16).—So Ex. ii. 12, iv. 23,
vii. 16, x. 3, 7, 8, 11, 26, xx. 5, xxiii. 24, 25; Deut. iv. 19, 28, v. 9, vi. 13, x. 12, 20;
Josh. xxii. 5, xxiii. 7, xxiv. 2, 14, 15, 16, 18, 19, 20, 31. In the Apocrypha always
of God's service, but only in a few places, Ecclus. iv. 14; Judith iii. 9; 1 Esdr. i. 4,
iv. 54; 3 Macc. vi. 6. Cf. λατρεία, 1 Macc. i. 43, ii. 19, 22. The word is also used in
classical Greek of worship, the service of God, especially with reference to sacrifice, Plat.
Phaedr. 244 Ε, καταφυγοῦσα πρὸς θεῶν εὐχάς τε καὶ λατρείας ; Αpol. 23 C, διὰ τὴν τοῦ
θεοῦ λατρείαν ; Eurip. Tro. 450, of Cassandra, ἡ ᾿Απόλλωνος λάτρις ; Phoen. 220, Φοίβῳ
λάτρις γενόμαν. Still θεράπων, θεραπεύειν, θεραπεία are the proper words in the classics
for worship, cultus. But in biblical Greek (as is clear from N. Τ. usage) this word θερα-
πεύειν means to cherish, to wait upon, to care for, to render helping service, so that no other
word remained to express distinctively divine service (so far as the Hebrew ay denoted
this) but λατρεύειν, λατρεία. As the above-named passages show, it is used to denote
not only sacrifice, but submission to God generally, obedience and adoration rendered to God.
So also in the N. T., where the word occurs chiefly in Luke, Acts, and the Epistle
to the Hebrews. With reference to sacrifice and temple service (cf. λατρεύματα, Eurip.
Iph. Τ. 1275, of temple service), Luke ii. 37; Acts vii. 7; Heb. viii. 5, σκιᾷ λατρεύουσιν
τῶν ἐπουρανίων ; x. 2, τοὺς λατρεύοντας ἅπαξ κεκαθαρμένους ; xiii. 10, οἱ τῇ σκηνῇ λατ-
ρεύοντες ; ix. 9, θυσίαι . . . μὴ δυνάμεναι τελειῶσαι τὸν λατρεύοντα ; Rev. vii. 15, λατρεύουσιν
θ,
αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ; xxii. 3, οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ. Then,
·
Λατρεύω
Λόγος
390
generally, the recognition and acknowledgment of the state of dependence in which man stands
to God, Matt. iv. 10, αὐτῷ μόνῳ λατρεύσεις, cf. ver. 9, ἐὰν πεσὼν προσκυνήσῃς μοι ; Luke
iv. 8, i. 74, λατρεύειν αὐτῷ ἐν ὁσιότητι καὶ δικαιοσύνῃ; Heb. xii. 28, λατρεύωμεν εὐαρέστως
τῷ θεῷ μετὰ εὐλαβείας καὶ δέους; Acts xxiv. 14, κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως
λατρεύω τῷ πατρῴῳ θεῷ; xxvi. 7, xxvii. 23, τοῦ θεοῦ οὗ εἰμί, ᾧ καὶ λατρεύω ; Rom. i. 9,
ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγ. ; Phil. iii. 3, ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ
πνεύματι θεῷ λατρεύοντες ; 2 Tim. i. 3, τῷ θεῷ ᾧ λατρεύω . . . ἐν καθαρᾷ συνειδήσει.—Of
idolatry, Acts vii. 42, λατρ. τῇ στρατιᾷ τοῦ οὐρανοῦ; Rom. i. 25, ἐλάτρευσαν τῇ κτίσει
παρὰ τὸν κτίσαντα.
Λατρεία, ή, service, or divine service, see λατρεύω. John xvi. 2, λατρείαν προσ-
φέρειν τῷ θεῷ. Sacrifice seems specially to be the service denoted, cf. Rom. ix. 4, ὧν . . .
ἡ λατρεία καὶ αἱ ἐπαγγελίαι κ.τ.λ. ; xii. 1, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ... τὴν
λογικὴν λατρείαν ὑμῶν; Heb. ix. 1, δικαιώματα λατρείας ; ver. 6, οἱ ἱερεῖς τὰς λατρείας
ἐπιτελοῦντες. Cf. Plat. Phaedr. 244 Ε, see λατρεύω. LXX. = may, Ex. xii. 25, 26;
Josh. xxii. 27, elsewhere also = λειτουργία, eg. Num. viii. 25.
Ειδωλολατρεία, ή, idolatry, only in the N. T. and patristic Greek, 1 Cor. x. 14;
Gal. v. 20 ; Col. iii. 5. For the plural, 1 Pet. iv. 3, ἀθέμιτοι εἰδωλολατρείαι, cf. Heb.
ix. 6.—εἰδωλολάτρης, an idolater, also used only in Ν. Τ. and patristic Greek, 1 Cor.
v. 10, 11, vi. 9, x. 7; Eph. x. 5; Rev. xxi. 8, xxii. 15.
Λέγω, to lay, to lay together, to collect, to read; post-Homeric, in the sense of to
speak, to say. Hence-
Λόγος, ὁ, the word, “ not, however, in a grammatical sense, for which ῥῆμα, ὄνομα,
ἔπος is used, but always, like vox, of the living spoken word, the word not in its outward
form, but with reference to the thought connected with the form, Passow; in short, not
the word of language, but of conversation, of discourse ; not the word as a part of speech,
but the word as part of what is uttered. We describe the different uses of λóyos in order
as follows:-
(I.) In a formal sense, without laying stress upon what is said, but only denoting that
something is said. (a.) A word, as forming part of what is spoken, utterance, generally
in the plural: Hesiod, Theogn. 890, ἐξαπατήσας αἱμυλίοισι λόγοισι ; Xen. Anab. ii. 5. 16,
ἥδομαι ἀκούων σου φρονίμους λόγους ; ii. 6. 4, ὁποίοις μὲν λόγοις ἔπεισε Κῦρον; Aesch.
Prom. 214, λόγοισιν ἐξηγεῖσθαι. Plato, Demosthenes, and others, λόγους ποιεῖσθαι, to speak.
So Matt. xv. 23, οὐκ ἀπεκρίθη αὐτῇ λόγον ; xxii. 46, and often ; Acts ii. 40, ἑτέροις τε
λόγοις πλείοσιν διεμαρτύρατο ; Luke xxiii. 9; 1 Cor. xiv. 19, πέντε λόγους διὰ τοῦ νοὸς
λαλῆσαι . . . μυρίους λόγους ἐν γλώσσῃ ; ii. 4, ἐν πειθοῖς σοφίας λόγοις, ver. 13; Eph.
ν. 6, ἀπατᾶν κενοῖς λόγοις ; 2 Pet. ii. 3 ; 3 John 10; Acts xvi. 36; Matt. xii. 37.
(b.) A word, as the expression which serves for the occasion, the language which one adopts,
one's manner of speaking, etc. Cf. Dem. xviii. 256, εἰς τοιούτους λόγους ἐμπίπτειν ἀναγ
Λόγος
Λόγος
391
κάζομαι ; I am obliged thus to speak. Acts xviii. 15, ζήτημά ἐστιν περὶ λόγου καὶ ὀνομά
των καὶ νόμου τοῦ καθ᾽ ὑμᾶς; Eph. iv. 29, πᾶς λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ
ἐκπορευέσθω ; Col. iv. 6, ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι, ἅλατι ἠρτυμένος, εἰδέναι πῶς δεῖ
ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι; 1 Thess. ii. 5 ; 1 Cor. i. 17, εὐαγγελίζεσθαι οὐκ ἐν σοφίᾳ
λόγου ; ii. 1, xv. 2 ; 2 Cor. vi. 7, x. 10, 11, xi. 6; 1 Thess. i. 5, τὸ εὐαγγέλιον ἡμῶν οὐκ
ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει.(c) The word or speech, as an act,
and not as a product, the speaking. Acts xviii. 5, συνείχετο τῷ λόγῳ ; Luke iv. 32, ἐν
ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ; 1 Cor. iv. 20, οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ, ἀλλ᾽ ἐν
δυνάμει. Thus when mention is made of Christ's wonder-working power by His word, e.g.
Matt. viii. 8, μόνον εἶπε λόγῳ ; viii. 16, ἐξέβαλε τὰ πνεύματα λόγῳ ; Luke vii. 7; Acts
xiv. 12, and elsewhere. Hence the frequent contrast even in profane Greek between λόγος
and ἔργον, which separates or unites the contents (ἔργον) of the word from or with the
word, or which refers generally to the relation subsisting between saying and doing (vid.
ěpyov), 2 Cor. x. 11; Col. iii. 17, nâv ö tɩ ẻàv toiĥte èv Xóyw ǹ év épyw; 1 John iii. 18,
μὴ ἀγαπῶμεν λόγῳ . . . ἀλλ' ἐν ἔργῳ καὶ ἀληθείᾳ. Compare also Col. ii. 23, ἅτινά ἐστιν
λόγον μὲν ἔχοντα σοφίας ἐν ἐθελοθρησκεία κ.τ.λ. Cf. Herod. iii. 135 (see ἔργον); Luke
xxiv. 19; Acts vii. 22 ; 2 Thess. ii. 17. Cf. 1 Tim. iv. 12, τύπος γίνου τῶν πιστῶν ἐν
λόγῳ, ἐν ἀναστροφῇ κ.τ.λ.
(II.) In a material sense, the word as that which is spoken, the statement, both of
single declarations and of longer speeches or conversations, expositions, explanations, etc.
(a.) Of single communications, sayings, statements, affirmations, cf. Plat. Parm. 128 C,
τῷ Παρμενίδου λόγῳ; Theaet. 172 Β, τον Πρωταγόρου λόγον ; Αpol. 26 D, τὰ ᾿Αναξα
γόρου βιβλία τοῦ Κλαζομενίου γέμει τούτων τῶν λόγων. So in Matt. xii. 32, ὃς ἂν εἴπῃ
λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου; xv. 12, xix. 11, οὐ πάντες χωροῦσιν τὸν λόγον τοῦτον ;
xix. 22, xxi. 24; Mark xi. 29; Luke xx. 3; Matt. xxvi. 44, τὸν αὐτὸν λόγον εἰπών;
Mark v. 36, ix. 10, x. 22, xiv. 39; Luke xii. 10; John ii. 22, ἐπίστευσαν τῇ γραφῇ καὶ
τῷ λόγῳ ᾧ εἶπεν ὁ Ἰησοῦς; iv. 37, ἐν γὰρ τούτῳ ὁ λόγος ἐστὶν ὁ ἀληθινός. Cf. Soph.
Tr. 1, λóyos µév ẻσr' ȧpxaîos; John iv. 39, 41, 50, vii. 36, 40, xii. 38, xv. 20, 25,
xviii. 9, 32, xix. 8, 13; Acts vi. 5, vii. 29, xx. 38, xxii. 22; Rom. ix. 9, xiii. 9; 1 Cor.
xv. 54; Gal. v. 14; 1 Thess. iv. 15; 1 Tim. i. 15, iii. 1, iv. 9; 2 Tim. ii. 11; Tit.
iii. 8; Heb. vii. 28. The plural of λóyou gathers up in one what had been spoken at
different times or in a long discourse, Matt. vii. 24, of the Sermon on the Mount, ὅστις
ἀκούει μου τοὺς λόγους τούτους ; vii. 26, 28, x. 14, xix. 1, ἐτέλεσεν τοὺς λόγους τούτους ;
xxiv. 35, οἱ δὲ λόγοι μου οὐ παρέλθωσιν; xxvi. 1; Mark viii. 38, x. 24, xiii. 31; Luke
iii. 4, iv. 22, vi. 47, ix. 26, 28, 44, xxi. 33, xxiv. 44; John x. 19, xiv. 24; Acts ii. 22,
v. 5, 24, xv. 15, 24, xx. 35; Rom. iii. 4; 1 Thess. iv. 18; 1 Tim. vi. 3; 2 Tim. i. 13,
iv. 15; Rev. i. 3, xvii. 17, xix. 9, xxi. 5, xxii. 6, 7, 9, 10, 18, 19; cf. Xen. Cyrop. i. 5.
3, τοῖς λόγοις τούτοις πειθόμενοι.— (6) The singular ὁ λόγος often takes the place of the
plural in this wider reference, and is used to denote an exposition or account, both com-
prehensively, what one says, has said, or has to say, and generally of longer expositions,
Λόγος
Λόγος
392
oral or written discussions, statements, etc.; cf. Xen. Hist. Gr. vi. 4, äxpt oû öde ó Móyos
ἐγράφετο ; Acts i. 1, τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων κ.τ.λ. ; Xen. Anab.
ii. 1. 1, ἐν τῷ ἔμπροσθεν λόγῳ δεδήλωται. Thus the Epistle to the Hebrews is called
λόγος τῆς παρακλήσεως, Heb. xiii. 22; cf. Acts xiii. 15, εἰ ἔστιν ἐν ὑμῖν λόγος παρα-
κλήσεως; 1 Cor. xii. 8 ; Heb. iv. 13, v. 11. — Of what one has to allege against another,
a complaint, Acts xix. 38, ἔχειν πρός τινα λόγον ; Demosth. Adv. Lacrit. 599 (Kypke,
Observ. scr.), ἐμοὶ μὲν οὖν ἐστὶν, ὦ ἄνδρες δικασταί, πρὸς τούτους ὁ λόγος; cf. Matt. v. 32,
παρεκτὸς λόγου πορνείας (xix. 9, Lachm.). - Α rumour or report, Acts xi. 22; Mark
A
i. 45; Matt. xxviii. 15; Luke v. 15; John xxi. 23; conversation, Luke xxiv. 17.
8;
-
This brings us to the distinctively N. Τ. expression, ὁ λόγος τοῦ θεοῦ, or ὁ λόγος κατ'
ἐξοχήν, the word of gracious announcement, the word of the gospel, denoting all that God
says or has caused to be said to men. Ο λόγος occurs alone in Mark ii. 2, iv. 14-20,
33, viii. 32, xvi. 20; Luke i. 2, οἱ ἀπ᾿ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενομένοι τοῦ λόγου ;
Acts viii. 4, εὐαγγελιζόμενοι τὸν λόγον ; x. 44, xi. 19, xiv. 25, xvi. 6, κωλυθέντες ὑπὸ τοῦ
ἁγίου πνεύματος λαλῆσαι τὸν λόγον ἐν τῇ ᾿Ασίᾳ; xvii. 11 (xix. 20, Tisch., οὕτως κατὰ
κράτος τοῦ κυρίου ὁ λίγος ηὔξανεν καὶ ἴσχυεν, is usually read κατὰ κράτος ὁ λ. τοῦ κυρ.),
xx. 7; Gal. vi. 6, ὁ κατηχούμενος τὸν λόγον ; Phil. i. 14; Col. iv. 3 ; 1 Thess. i. 6 ; 1 Tim.
ν. 17, οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλία; Jas. i. 21, 22, 23; 1 Pet. ii. 8, iii. 1; cf.
1 John ii. 7, ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε. This “ word, so called κατ'
έξ., is the declaration of the mystery of Christ, Col. iv. 3, ἵνα ὁ θεὸς ἀνοίξῃ ἡμῖν θύραν
τοῦ λόγου λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ, the word of gospel preaching, λόγος ἀκοῆς,
1 Thess. ii. 13 ; Heb. iv. 2, see ἀκοή; Col. i. 5, ἣν ἐλπίδα) προηκούσατε ἐν τῷ λόγῳ
τῆς ἀληθείας τοῦ εὐαγγελίου; Acts xv. 7, ὁ λ. τοῦ εὐαγγελίου ; Eph. i. 13, ὁ λόγος τῆς
ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν; cf. Acts xiii. 26, ὑμῖν ὁ λόγος τῆς σωτηρίας
ταύτης ἐξαπεστάλη. Elsewhere it is designated according to its import, ὁ λόγος τῆς
καταλλαγῆς, 2 Cor. v. 19; Acts xx. 32, ὁ λόγος τῆς χάριτος θεοῦ; 1 Cor. i. 18, ὁ λ. ὁ
τοῦ σταυροῦ; Phil. ii. 16, λ. ζωῆς; Col. iii. 16, ὁ λ. τοῦ Χριστοῦ; Heb. v. 13, λ. δικαιο-
σύνης (vid. δικαιοσύνη). See also the attributive designation, ὁ λ. τῆς ἀληθείας, 2 Tim.
ii. 15, like Col. i. 5, Eph. i. 13.
0
The word thus described according to its import is called, with reference to its origin
and the place whence it proceeds, ὁ λ. τοῦ θεοῦ; cf. 2 Cor. v. 19, ὁ θεὸς . . . θέμενος ἐν
ἡμῖν τὸν λόγον τῆς καταλλαγῆς; Acts x. 36, τὸν λόγον ὃν ἀπέστειλεν τοῖς υἱοῖς Ἰσραὴλ
εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ; Acts xvii. 13, ὁ λόγος τοῦ θεοῦ, used inter-
changeably with ὁ λ., ver. 11; Luke viii. 11, ὁ σπόρος ἐστὶν ὁ λ. τ. θ., but in vv. 12, 13,
15 simply ὁ λόγος. Cf. Matt. xiii. 19, ὁ λόγος τῆς βασιλείας, vv. 20-23, ὁ λόγ.; see
¿ ó
xxiv. 14, τὸ εὐαγγέλιον τῆς βασ. Ὁ λόγος τοῦ θεοῦ denotes all that God has to say to
Ο
men, and indeed as this is made known in the N. T. revelation of grace, and thus, as we
have seen, the expression is always used to denote the N. T. announcement of salvation;
comp. 1 Pet. i. 23-25. A comparison of the phrase with that used in the O. T. will
show how important it is thus to define its meaning. Ὁ λόγος τοῦ Θεοῦ seldom occurs in
Ο
Λόγος
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393
the O. T.; we find it only in Judg. iii. 20, 1 Chron. xxv. 5 (Ps. lvi. 4, 10); the word
of O. T. preaching is always called simply in 27, λóyos toû kupiou, the word of the God
of salvation (for the name Jehovah designates God as the God of promise, the God of
.(אהיה אשר אהיה,,the
Concerning
TT
ning nay;
the future revelation of grace, ' '). This latter phrase seldom occurs in the
N. T., only in Acts viii. 25, xiii. 44, 48, 49, xv. 35, 36, xvi. 32, xix. 10; 1 Thess. i. 8;
2 Thess. iii. 1. All the more frequent, and indeed constantly occurring, is the other
phrase ó λóyos TOû deοû, which lays stress upon the authority attaching to the word of
the gospel, 1 Thess. ii. 13, παραλαβόντες λόγον ἀκοῆς παρ᾽ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ
λόγον ἀνθρώπων ἀλλὰ καθώς ἐστιν ἀληθῶς λόγον θεοῦ; Mark vii. 13, ἀκυροῦντες τὸν λόγον
τοῦ θεοῦ τῇ παραδόσει ὑμῶν.
Tоû Оεοû τŷ πаpadóσe vµŵv. The expression does not occur in Matthew, nor indeed in
John's Gospel (for x. 35 does not refer to the Gospel). We find it in Mark vii. 13;
Luke v. 1, viii. 11, xi. 28; Acts iv. 31, vi. 2, 7, viii. 14, xi. 1, xii. 24, xiii. 5, 7, 44,
46, xvii. 13, xviii. 11; Rom. ix. 6; 1 Cor. xiv. 36; 2 Cor. ii. 17, iv. 2; Col. i. 25;
1 Thess. ii. 13; 1 Tim. iv. 5; 2 Tim. ii. 9; Tit. ii. 5; Heb. iv. 12, xiii. 7; 1 Pet. i. 23;
2 Pet. iii. 5, 7; 1 John ii. 14; Rev. i. 2, 9, vi. 9, xx. 4; cf. xix. 9, oi λóyor åλnowoí
εἰσιν τοῦ θεοῦ.
elow TOû BEOû. This distinction between the O. T. expression and that of the N. T. may
seem a merely formal one, but it is akin to another important difference.
the communication of the word of grace to the prophets, we always read
and of the hearing or perception of this word, it is said in 2, Isa. ii. 1; Mic. i. 1;
Amos i. 1 (cf. Ps. lxxxix. 20; Isa. xiii. 1; 1 Chron. xxv. 5,
a aben nih).
Now these expressions never occur in the N. T. except in John x. 35, πρòs oùs ó λóyos toû
Oεoû éyéveтo, where the reference is to an O. T. case. In these expressions the difference
between the Old and New Testament revelation of grace, ¿.e. word, seems to centre.
word of the Lord” stands in the O. T. as distinct from the revelation of the law in such
a manner outside of the O. T. fellowship as to isolate itself, occupying an extraordinary
place in relation thereto, and needing the opening up of a special organ in man appro-
priate to its reception (n, to behold or view, denoting an ecstatic state). In the N. T.,
on the contrary, "the word of God" is a power which has been brought out of its
mysterious concealment, and which in and through Christ has come among men, being
present within the N. Τ. fellowship ; Tit. i. 3, ὁ ἀψευδὴς θεὸς . . . ἐφανέρωσεν καιροῖς ἰδίοις
τὸν λόγον αὐτοῦ ἐν κηρύγματι ὃ ἐπιστεύθην ἐγώ; Acts x. 36, τὸν λόγον ὃν ἀπέστειλεν τοῖς
υἱοῖς Ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ; Acts xiii. 26; 1 Pet. i. 23 sqq.,
ἀναγεγεννημένοι . . . διὰ λόγου ζῶντος θεοῦ καὶ μένοντος . . . τοῦτο δὲ ἐστιν τὸ ῥῆμα τὸ εὐαγ
γελισθὲν εἰς ὑμᾶς. No longer is it said, ὁ λόγος τοῦ κυρίου ἐγένετο (cf. John i. 14, ὁ λόγος
σὰρξ ἐγένετο); but, on the contrary, cf. Acts vi. 7, ηὔξανεν; xii. 24, ηὔξ. καὶ ἐπληθύνετο ;
xix. 20, ηὔξ. καὶ ἴσχυεν; 2 Tim. ii. 9, ὁ λόγος τοῦ θεοῦ οὐ δέδεται; 2 Thess. iii. 1, ἵνα ὁ
λόγος τοῦ κυρίου τρέχῃ; John xvii. 14, δέδωκα αὐτοῖς τὸν λόγον σου. Thus and hence-
forward ó óyos appears as a term. tech.
"The
The Moyos of St. John (i. 1, 14) is most simply explained as connected with and
arising out of this use of the term. It denotes Christ as He who represents, or in whom
3 D
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394
:
had been hidden from eternity, and specially from the beginning of the world, what God
had to say to man, and what has come fully to light in the N. T. message of grace and
mercy (comp. Jer. xxxiii. 14 sqq.); cf. the impersonal designation of Christ in 1 John
i. 1 as ὃ ἦν ἀπ᾿ ἀρχῆς, ὁ ἀκηκόαμεν . . . περὶ τοῦ λόγου τῆς ζωῆς, where what is spoken
i. as
of is not an impersonal object, but an impersonal designation of a personal object; and
especially Rev. xix. 13, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ; Christ represents
the word of God as it has come into the world; but since the world does not receive it,
its triumphant power must finally be revealed by a decisive conflict and victory.
This view of the Johannine Logos brings it into perfect accord with the progress of
God's gracious revelation, and St. John's use of the term is the appropriate culmination
of the view presented in other parts of the N. T. of "the word of God," denoting, as we
have seen, the mystery of Christ. The significance of the O. T. representation, "the word
of the Lord," has hitherto been too little considered; or if its connection with the N. T.
view has been observed, it has been only in a logical manner, and not historically, as
bearing upon the gradual revelation of God's plan of salvation; cf. Neumann on Jer. i. 1,
“The word of God, the self-revelation of the eternal Godhead from eternity in the Word,
is the source and principle of all prophetic words; therein they have their divine basis."
Aquinas in like manner says (upon the same passage), “ verba prophetalia esse multa in se,
attamen esse unum in sua origine, quia a verbo increato originem ducunt." Origen alone
(as far as my knowledge extends) has at least put the question rightly, In what manner
did the Logos who was with God and was God come to the prophet?-how could He
manifest Himself? The hints we have given above are an attempt at the right solution
of these questions,-a solution already suggested by Jewish theology itself in its doctrine
of the word of God, ; cf. on Gen. iii. 8,
bp; Ps. cxxviii. 5, " 7" 77" ;
The same is denoted by ; Num. vii. 89,
MY SISOOD IT mno," the Word spoke with him from off the mercy-seat;" Gen.
T
יהוה = מימרא די"י בסעדך,12 .Judg. vi
rr
because the Word desired to speak with " מן בגלל דהיה דבורא מתחמדא למללא עמיה .xxviii
him."
God Himself is the word in so far as the word is the medium of His revelation
of Himself, and the word, though personality and hypostasis are not yet attributed to it,
occupies a middle place between God and man, like dóğa, 7122, n, with which latter
word is used interchangeably; cf. Tholuck on John i. 1. That this representation
was included in the Jewish idea of the Messiah, is clear from Gen. xlix. 18, where the
Jerusalem Targum translates, "I have waited, not for liberation through Sampson or
Gideon, but for salvation through Thy Word." If we are to seek for an explanation of
the Moyos of St. John beyond Holy Scripture itself, it is to be found much more appro-
priately in Jewish theology than in Philo's doctrine of the Logos. The reason why
preference has been given to the latter reference is because Philo predicates of his Logos
attributes which in the N. T. are predicated of Jesus Christ, e.g. πpwτóтоKоs (πρWτóуovos),
viós, eikóv, and others; cf. de Confus. ling. p. 427, ed. M., kaì âv µndéπw µévтoi TVYXávy
τις ἀξιόχρεως ὢν υἱὸς θεοῦ προσαγορεύεσθαι σπουδαζέτω κοσμεῖσθαι κατὰ τὸν πρωτόγονον
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395
αὐτοῦ λόγον, τὸν ἄγγελον πρεσβύτατον, ὡς ἀρχάγγελον πολυώνυμον ὑπάρχοντα· καὶ γὰρ
ἀρχή, καὶ ὄνομα θεοῦ, καὶ λόγος [καὶ ὁ] οὗ (Mang.) κατ' εἰκόνα ἄνθρωπος, καὶ ὁρῶν Ἰσραήλ,
προσαγορεύεται . . . Καὶ γὰρ εἰ μήπω ἱκανοὶ θεοῦ παῖδες νομίζεσθαι γεγόναμεν, ἀλλά τοι
τῆς ἁϊδίου εἰκόνος αὐτοῦ, λόγου τοῦ ἱερωτάτου· θεοῦ γὰρ εἰκὼν λόγος ὁ πρεσβύτατος; cf.
Lib. Alleg. iii. 106 M. Notwithstanding this similarity of attributes, however, the identity
of the subject of whom they are predicated cannot justly be affirmed. The matter really
stands thus: the predicates of the Son of God in Paul correspond with those of the Logos
in Philo, but the subject is not the same. In John we find the designation of the subject,
but not the predicates. Though Philo's idea of the Logos seems to coincide with what is
said in the prologue to St. John's Gospel of John's Logos, a glance only at the statements
of Philo (e.g. de Somn. 655; de Mund. opif. 5) suffices to show the incompatibility of St.
John's view with Philonic representations, and any real coincidence between them must
be denied. In de Mund. opif. 5 we read, δηλονότι καὶ τὸ ὅλον εἶδος, ὁ σύμπας αἰσθητὸς
οὑτοσὶ κόσμος, ὃ μεῖζόν ἐστι τῆς ἀνθρωπίνης μίμημα θείας εἰκόνος. δῆλον δὲ ὅτι καὶ ἡ
ἀρχέτυπος σφραγίς, ὃν φάμεν εἶναι κόσμον νοητόν, αὐτὸς ἂν εἴη τὸ ἀρχέτυπος παράδειγμα,
ἰδέα τῶν ἰδεῶν, ὁ θεοῦ λόγος; De Somn. 655, Μὴ παρέλθῃς δὲ τὸ εἰρημένον (Gen. xxxi. 12,
LXX., ἐγώ εἰμι ὁ θεὸς ὁ ὀφθείς σοι ἐν τόπῳ θεοῦ, ἀλλ᾽ ἀκριβῶς ἐξέτασον, εἰ τῷ ὄντι δύο
εἰσὶ θεοί· λέγεται γὰρ Ἐγώ εἰμι ὁ θεὸς ὁ ὀφθείς σοι, οὐκ ἐν τόπῳ τῷ ἐμῷ, ἀλλ᾽ ἐν τόπῳ
θεοῦ, ὡς ἂν ἑτέρου. Τί οὖν χρὴ λέγειν ; ὁ μὲν ἀληθείᾳ θεὸς εἰς ἐστίν· οἱ δ᾽ ἐν καταχρήσει
λεγόμενοι πλείους . . . Καλεῖ δὲ τὸν θεὸν τὸν πρεσβύτατον αὐτοῦ νυνὶ λόγον, οὐ δεισιδαι-
μονῶν περὶ τὴν θέσιν τῶν ὀνομάτων κ.τ.λ. The Logos, therefore, of Philo cannot in any
proper sense be called God, and is not pre-eminently an intermediate being between God
and man, but stands as the divine world-ideal, occupying a middle place between God
and the world, the latter being as akin to God as is man. It cannot even be proved
that "the Logos is with Philo a special and distinct essence and mediator between God
and the world, an hypostasis distinct from God" (Dorner, Entwicklungsgesch, der Lehre
von der Person Christi, i. 30). God Himself, in His ideal relation to the world, ie. the
world-idea in God, is the Logos according to Philo; and this world-idea as such, distinct
from God Himself, the first-begotten Son of God in relation to the world as the second
Son,-is the superior or chief of the world, the messenger of God to the world, the
mediator for the world in God. Although, as Dorner says, the doctrine of distinction in
God is indicated here, the examination of this distinction, as described by Philo, presents
to us a perfect contrast to all biblical representations, and is especially so far removed
from St. John's views, that to bring St. John's idea of the Logos into unison with Philo's
would be preposterous. With Philo the actual world itself forms the third stage of the
development of divine life, God and the Logos being the other two; and were it not for
the dualistic view of matter, nothing would be left for the Philonic system but to call it
Pantheism.
The mention of the Logos in Philo is certainly strange, because in classical usage voûs
would have been a more appropriate term, and we must regard it as an unreasonable
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396
attempt to unite Greek philosophy—voûs—with Jewish theology--in a word
accommodating itself to both expressions, viz. Xóyos; an attempt so unreasonable, that in
making it little is left of Jewish theology, save the terms "word" and "words." The
connection between St. John's prologue and Philo's language depends solely upon this
affinity of Philo's Logos-idea with the Jewish doctrine of "the word of God," and the
main difference still remains, viz. that the Jewish, like St. John's Logos, belongs to
the economy of grace, whereas the Logos of Philo is a purely metaphysical conception.
Now, when St. John calls Christ, according to His eternal being, "the Word," this
must not be regarded as the expression and designation of His inner divine relationship.
This we have afterwards when he says, καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν κ.τ.λ., a statement
which would be at least strange if the name Móyos of itself denoted a subject possessing an
inner divine relationship. Christ is called the Xóyos in accordance with what He already
was for the world in the beginning, what He always is for the world, and on account of
what He is for the N. T. church as thus designated, viz. the representative and expres-
sion of what God has to say to the world, in whom and by whom God's mind and pur-
poses towards the world find their expression. But just as such, He possessed an inner
and divine relationship, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν . . . scil. ἐν ἀρχῇ, πρὸ τοῦ τὸν κόσμον
eivat, John xvii. 5; and, indeed, this was a relationship of God to God-kai Oeòs v ó
Móyos. His relation to the world and to mankind (vv. 2-4) rests upon this. It is just thus
that these declarations are of special weight and importance also in theology, because the
relation of God and the divine nature to the world is at the same time the exponent of
an inner relationship in the divine essence itself, which cannot be conceived of without a
self-relationship of God to the world; and this justifies the scriptural view of the world
as the central object of divine working and of divine revelation. This view is justified not
only by the scriptural connection in which the expression stands, but by the light which it
throws upon the historical development of the plan of salvation, and by its significance for
the Christian church. The connection between the Old and the New Testament “word
of God" is of great significance, moreover, in its bearing upon the doctrine of inspiration.
(c.) The subject-matter of discourse, Acts viii. 21, oỷk čσтw σọi µéρis ovdè kλĤpos év
τῷ λόγῳ τούτῳ ; Luke iv. 36, τίς ὁ λόγος οὗτος, ὅτι ἐν ἐξουσίᾳ κ.τ.λ.
(III.) Account, regard, e.g. Acts xx. 24, ovdevòs λóyov moιoûμaι, I make no account
of; Theocr. ii. 61, o dé μev λóyov ovdéva TouЄî; Tisch. reads Acts xx. 24, ovdevòs
λόγου ποιοῦμαι τὴν ψυχὴν τιμίαν ἐμαυτῷ, cf. Herod. i. 33, λόγου ποιεῖσθαί τινα; Phil.
iv. 15, εἰς λόγον δόσεως καὶ λήμψεως ; ver. 17, εἰς λόγον ὑμῶν.-Sometimes = reckoning,
e.g. Xóyov aiтeiv, didóval, etc., Matt. xii. 36, xviii. 23, and often. And hence reason,
insight, consideration. In biblical Greek only in Acts xviii. 14, xarà Xóyov ầv ǹveoxóµnv
vµŵv = reasonably, fairly, as kaтà λóyov is often used in profane Greek.
Aoyikós, ý, óv, (I.) pertaining to speech; (II.) pertaining to reason, reasonable.
Not in the LXX. Only in 1 Pet. ii. 2, tò λoyıkòv ädodov yáλa éπiño¤ýσate, and Rom.
Λογικός
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397
xii. 1, τὴν λογικὴν λατρείαν ὑμῶν. In the latter passage it unquestionably means reason-
able; but to take it, like νοερός, πνευματικός, in contrast with σωματικός, as contrasted
with the material sacrifices of the O. T., is without warrant. The λογική λατρεία is
rather to be understood as that service of God which implies reasonable meditation or
reflection in contrast with heathen practices, 1 Cor. xii. 2, and with the O. T. cultus
which had become mere thoughtless habit, Isa. i. 12-15. Cf. λογικοί ιατροί, medici qui
ratione et methodo propria morborum remedia investigabant, Steph. Thes. Not λογική λατ-
ρεία, but θυσία ζώσα, is the synonym for the expression θυσίαι πνευματικαί, 1 Pet. ii. 5.
In 1 Pet. ii. 2, on the contrary, I cannot see how λογικὸν γάλα can by any possibility
be "reasonable milk," for there is no reason for taking Aoyikóv simply as implying that
the expression is to be understood spiritually. It is also quite contrary to the meaning
of the words to say that the milk is to be regarded as a nutriment for the Xoyos in man,
tending to his spiritual health; for had this been the idea, we should have expected
λογιμός as more appropriate to λόγος, in the sense of “ reason.”
reason.” Λογικός means simply
gifted with reason. It remains therefore to understand λόγος of the word κατ' ἐξ., the
word of God, and λογικὸν γάλα, milk of the word, milk to be found in the word; and
with this the second adjective ἄδολον corresponds; cf. 2 Cor. iv. 2, μηδὲ δολοῦντες τὸν
λόγον τοῦ θεοῦ.
Λόγιον, τό, sentence, declaration, especially the utterances of the oracles of the
gods. Hesychius, λόγια· θέσφατα, μαντεύματα, φῆμαι, χρησμοί. According to this use of
the term, it occurs in the LXX. as = N, Num. xxiv. 4; Ps. cvii. 11, cf. Ps. xii. 7,
cxix. 148. So in the N. T., τὰ λόγια τοῦ θεοῦ, Rom. iii. 2 ; Heb. v. 12; 1 Pet. iv. 11,
εἴ τις λαλεῖ, ὡς λόγια θεοῦ ; Acts vii. 38, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν. It is not,
like ὁ λόγος τοῦ θεοῦ, that which God has to say, but the term to denote the historical
(O. T.) manifestation of this; and in 1 Pet. iv. 11 we do not read és λóyov fcoû, the object
being to give prominence to the contrast between the word and the mere subjectivity
of the speaker.
Ο
Αναλογία, ἡ, from ἀνάλογος = ἀνὰ τὸν αὐτὸν λόγον, Plat. Τim. 32 Β, οὕτω δὴ
πυρός τε καὶ γῆς ὕδωρ ἀέρα τε ὁ θεὸς ἐν μέσῳ θεὶς καὶ πρὸς ἄλληλα καθ᾽ ὅσον ἦν δυνατὸν
ἀνὰ τὸν αὐτὸν λόγον ἀπεργασάμενος, ὅ τι πῦρ πρὸς ἀέρα, τοῦτο ἀέρα πρὸς ὕδωρ, καὶ ὅ τι
ἀὴρ πρὸς ὕδωρ, τοῦτο ὕδωρ πρὸς γῆν, ξυνέδησε καὶ ξυνεστήσατο οὐρανὸν ὁρατὸν καὶ ἁπτόν.
The substantive occurs sometimes in Plato, oftener in Aristotle and afterwards, and is=
the right relation, the coincidence or agreement existing or demanded according to the
standard of the several relations, not agreement as equality. Aristot. H. A. i. 1, évia dè
τῶν ζώων οὔτε εἴδει τὰ μόρια ταὐτὰ ἔχει οὔτε κατ᾽ ὑπεροχὴν καὶ ἔλλειψιν, ἀλλὰ κατ᾽ ἀνα-
λογίαν; Sext. Adv. Gramm. 229, ἡ ἀναλογία ὁμοίου καὶ ἀνομοίου ἐστὶ θεωρία. Αναλόγως,
similarly, coincident, corresponding, e.g. Sext. Pyrrh. i. 88, οἱ ἄλλοι ἀναλόγως; Jacobs, Anthol.
vii. 12, κατιὼν καὶ πάλιν ἐπανιὼν ἀναλόγως. In Aristotle, arithmetical or geometric
proportion. Arist. Eth. Nicom. v. 6, ἡ ἀναλογία ἰσότης ἐστὶ λόγων κ.τ.λ.-Plat. Τim.
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398
ΤΟ
32 C, τὸ τοῦ κόσμου σῶμα . . . δι' ἀναλογίας ὁμολογήσαν; Polit. 257 Β, οἱ τῇ τιμῇ πλέον
ἀλλήλων ἀφεστᾶσιν, ἢ κατὰ τὴν ἀναλογίαν τῆς ὑμετέρας τέχνης; Diod. xi. 25, διεμέρισε
τοῖς συμμάχοις κατὰ τὸν ἀριθμὸν τῶν συστρατευσάντων τὴν ἀναλογίαν ποιησάμενος. In
the N. T. Rom. xii. 6, εἴτε προφητείαν κατὰ τὴν ἀναλογίαν τῆς πίστεως. If the explana-
tion given under πίστις of the expression μέτρον πίστεως, ver. 3, be right, κατὰ τὴν ἀναλογ.
τ. π. cannot be = κατὰ τὸ μέτρον πίστεως. What is treated of is not the subjective
standard of faith, but an objective standard for prophesying. But this standard, again, is
not the faith in an objective sense doctrina fidei, a sense in which Tíoris does not occur
even in Acts vi. 7, comp. xvii. 31. Prophecy is to stand in a right relation to faith, is
to correspond thereto, to build itself up upon the foundation of a rightly acting faith, which
in turn it is to build up and promote, comp. 1 Cor. xiv. 1 sqq. The more imminent the
danger lest a pretended prophecy should affect the faith of the individual and of the
church, the more carefully ought this faith to be preserved and cherished by the
exercise of this gift ; see further under προφήτης.
0
Λογίζομαι, derived from λόγος, account ; λέγω, to put together, to count = to occupy
oneself with reckonings, with calculations (comp. ὁπλίζομαι). Besides the aorist middle,
it forms the passive aorist ἐλογίσθην, future λογισθήσομαι, with passive meaning; cf.
Krüger, § xxxix. 14. 2. In classical Greek the perfect also occurs, λελόγισμαι, in an
active or passive sense, comp. Gen. xxxi. 15, οὐχ ὡς αἱ ἀλλότριαι λελογίσμεθα αὐτῷ; in
N. T. Greek the present also in a passive sense, Rom. iv. 4, 5, 24, ix. 8; cf. Ecclus. xl.
19. (I.) To reckon or count, Xen. Cyrop. viii. 2. 18, λογίσαι πόσα ἐστὶν ἕτοιμα χρήματα ;
1 Cor. xiii. 5, οὐ λογίζεται τὸ κακόν. — Λογίζεσθαί τί τινι, to reckon anything to a person,
to put to his account, either in his favour or as what he must be answerable for. Thus
2 Cor. v. 19, μὴ λογισάμενος αὐτοῖς τὰ παραπτώματα; Rom. iv. 8, ᾧ οὐ μὴ λογίσηται
κύριος ἁμαρτίαν ; 2 Tim. iv. 16, μὴ αὐτοῖς λογισθείη; Rom. iv. 4, τῷ δὲ ἐργαζομένῳ ὁ
μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα; ver. 6, ᾧ ὁ θεὸς λογίζεται δικαιο-
σύνην χωρὶς ἔργων; ver. 11, εἰς τὸ λογισθῆναι καὶ αὐτοῖς τὴν δικαιοσύνην. In this last
passage the expression is used quite as a term techn. applied to God's act of justification,
which is more fully explained in ver. 6. It is that imputation of righteousness, whose
correlative is freedom from guilt, and the emphasis clearly rests upon λογισθῆναι, cf.
iv. 10, 23, οὐκ ἐγράφη δὲ δι' αὐτὸν μόνον ὅτι ἐλογίσθη αὐτῷ, ver. 24, the true meaning
of which is clear from what follows. The LXX. often write λογίζεσθαί τι εἰς τὶ, τινὰ εἰς
τινά, where the Greeks use the double accusative; e.g. 1 Sam. i. 13, ελογίσατο αὐτὴν
Ἡλὶ εἰς μεθύουσαν, to take any one for, to reckon as belonging to a certain class, to regard
any one as, = 1 1η, Gen. xxxviii. 15; 1 Sam. i. 13; Job xiii. 24, xli. 24, ελογίσατο
ἄβυσσον εἰς περίπατον; Gen. xv. 6, ελογίσθη αὐτῷ εἰς δικαιοσύνην; Prov. xvii. 28,
ἀνοήτῳ ἐπερωτήσαντι σοφίαν σοφία λογισθήσεται; Ps. cvi. 31, καὶ ἐλογίσθη αὐτῷ εἰς
δικαιοσύνην; Χen. Cyrop. i. 2. 11, μίαν ἄμφω ταύτας τὰς ἡμέρας λογίζονται; Αel. Η. Ν.
iii. 11, τὸ μηδὲν ἀδικῆσαι τὸν τροχίλον, λογίζεται οἱ μισθόν. Hence the expression occurs,
Λογίζομαι
Λογισμός
399
εἰς οὐδὲν λογίζεσθαι, to esteem or reckon as of no account, Acts xix. 27; Wisd. ii. 16,
iii. 17, ix. 6. Thus it often occurs in Pauline phraseology, Rom. ii. 26, οὐχὶ ἡ ἀκροβυστία
αὐτοῦ εἰς περιτομὴν λογισθήσεται; ix. 8, οὐ τὰ τέκνα τῆς σαρκὸς . . . ἀλλὰ τὰ τέκνα τῆς
ἐπαγγελίας λογίζεται εἰς σπέρμα. Here and the expression is perfectly appropriate, λογ.
τι εἴς τι) the actual fact is not taken into account, the opposite rather is assumed, and
according to this is the relationship or treatment regulated. That is transferred to the
subject in question, and imputed to him, which in and for itself does not belong to him;
when we read λογίζεσθαί τί τινι εἰς τί, it denotes that something is imputed to the person
per substitutionem. The object in question supplies the place of that for which it answers;
it is substituted for it. So Rom. iv. 9, ελογίσθη τῷ ᾽Αβραὰμ ἡ πίστις εἰς δικαιοσύνην ;
iv. 3, 5, 22; Gal. iii. 6; Jas. ii. 23. That this is the apostle's thought is clear from
Rom. iv. 4, where λογίζεσθαί τι εἰς τι of ver. 3 is distinctly described as λογίζεσθαι κατὰ
χάριν. We may read the whole passage, vv. 3-5, Ἐπίστευσεν δὲ ᾽Αβραὰμ τῷ θεῷ καὶ
ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ
κατὰ ὀφείλημα· τῷ δὲ μὴ ἐργαζομένῳ πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται
ἡ πίστις αὐτοῦ εἰς δικαιοσύνην. If λογίζεσθαί τι εἰς τι were not a λογίζεσθαι κατὰ χάριν,
a reckoning per substitutionem, the statement at the end should have been λογίζεται ἡ
δικαιοσύνη αὐτοῦ. But faith is now put in the place of righteousness, cf. ver. 6, & ó leòs
λογίζεται δικαιοσύνην χωρὶς ἔργων—which, according to ver. 8, denotes the forgiveness
of sins. Thus this λογίζεσθαι, per substitutionem, or κατὰ χάριν, is a term techn. for the
justifying act of God, iv. 11, εἰς τὸ λογισθῆναι καὶ αὐτοῖς τὴν δικαιοσύνην; iv. 10, 23,
24. Λογίζεσθαί τινα μετά τινος, to number any one with, Luke xxii. 37, μετὰ ἀνόμων
ἐλογίσθη; Mark xv. 28. - (II.) To reckon, to value or esteem, to take for, 1 Pet. v. 12;
2 Cor. xii. 6. - Rom. viii. 36, λογίζεσθαί τινα ὡς, 1 Cor. iv. 1; 2 Cor. x. 2. Followed
by the accusative with the infinitive, Phil. iii. 13; 2 Cor. xi. 5; Rom. xiv. 14. Followed
by ὅτι, Heb. xi. 19. With two accusatives, Rom. vi. 11. — (ΙΙΙ.) Το account, to conclude
or infer, to believe, Xen. Hell. vi. 1. 5, etc. ; Rom. iii. 28, λογιζόμεθα δικαιοῦσθαι πίστει
ἄνθρωπον ; i. 3. - (IV.) To consider, John xi. 50; Mark xi. 31.
Λογισμός, δ, reckoning, calculation, consideration, refection, e.g. λογισμῷ χρῆσθαι,
ἐκ λογισμοῦ τι ποιεῖν, λογισμῷ τινὶ ποιεῖν τι, Thucyd., Plato, Xen., Aristotle. Therefore
used of the consideration and reflection preceding and determining conduct, Aristot. Rhet.
i. 10, πράττεσθαι διὰ λογισμὸν τὰ δοκοῦντα συμφέρειν (cf. John xi. 50, Tisch.); Aristot.
Metaph., ἡ κατὰ προαίρεσιν κίνησις καὶ κατὰ τὸν λογισμόν; Ps. xxxiii. 10, 11, synon.
βουλή; Prov. vi. 18, καρδία τεκταινομένη λογισμοὺς κακούς; Jer. xi. 19, ἐπ' ἐμὲ ἐλογί-
σαντο λογισμὸν πονηρόν. In this sense in 2 Cor. x. 4 of considerations and intentions
hostile to the gospel, λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς
γνώσεως τοῦ θεοῦ. On the other hand, in Rom. ii. 15, of considerations and reflections
following upon conduct, τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων. Not thus
used in profane Greek, comp. συνείδησις. Cf. Prov. xii. 5, λογισμοί δικαίων κρίματα,
Λογισμός
Ομολογέω
400
κυβερνῶσι δὲ ἀσεβεῖς δόλους. Somewhat analogous is the rarer expression, connected
with the meaning computation, λογισμὸν ἀποδοῦναι, λ. ἑαυτῷ διδόναι, to give an account of
oneself, in Plutarch, Philostratus.
ια
• •
Aiarov íço µai, to reckon distributively, to settle with one, to ponder, to consider,
e.g. Plat. Soph. 231 С, πρòs ηµâs avтoùs diaλoyiçóóµeða, more rarely equivalent to
διαλέγεσθαι = διαλέγειν κατὰ γένη τὰ πράγματα (Xen. Mem. v. 5. 12). So Xen. Mem. iii.
5.. 1, Siaλoyiçóµevoi teρì avτâv éπioкoжŵµev; cf. Mark ix. 33, 34. It differs from
διαλέγεσθαι in this, that this latter word denotes discussion, but διαλογίζεσθαι, mainly
reflecting, calculating consideration; hence also to be doubtful, to be uneasy about, to
doubt, Xen. Hell. vi. 4. 20, διαλογιζόμενοι πῆ ἀποβήσοιτο. In the N. T. and in the
LXX. for the most part of thoughts and considerations which in some sense or other are
objectionable. Without this implied sense only in Ps. lxxvii. 6, dieλoyiσáµŋv ǹµépas
ἀρχαίας, καὶ ἔτη αἰώνια ἐμνήσθην; 2 Macc. xii. 43, ὑπὲρ ἀναστάσεως διαλογιζόμενος; ef.
Ael. V. H. xiv. 43 (in Schleusner), úæèρ åvěpáπov &vxês diaλoyiÇeolaı.—Luke iii. 15,
i. 29. Again, in Matt. xvi. 7, 8, Mark viii. 16, 17, as the outcome of little faith; Mark
ii. 6, 8, Luke v. 21, 22, of opposition to Christ, cf. Luke xx. 14; Ps. xxi. 12, ěkλıvav
εἰς σὲ κακά, διελογίσαντο βουλὴν κ.τ.λ.; Ps. xxxvi. 4, ἀνομίαν διελογίσατο (αι. ἐλογ.) ;
1 Macc. xi. 8, dieλoyíčeтo...λoyiσμoùs πovnρoús.—Matt. xxi. 25; Mark xi. 31; Luke
xii. 17, of the unjust steward.-LXX. vn.
.חשב
Aia rovio pós, ó, in the N. T. in a bad sense only, of thoughts and reflections in
Δι ιαλογι
some way or other objectionable. In profane Greek=calculation, consideration, in Plato,
Plutarch, and Strabo. So also in Ecclus. xxvii. 6, σκεύη κεράμεως δοκιμάζει κάμινος,
καὶ πειρασμὸς ἀνθρώπου ἐν διαλογισμῷ αὐτοῦ, comp. vv. 6, 13, 26; Ps. xl. 6; Dan.
ii. 29, 30, v. 6, 10, vii. 28. On the contrary, of objectionable thoughts, purposes, etc.,
Ps. lvi. 6, cxxxix. 20, cxlvi. 4; Isa. lix. 7; nevertheless Staλoytoμoí does not in itself
denote objectionable thoughts, as e.g. Phil. ii. 14; 1 Tim. ii. 8. Accordingly, in N. T.
usage we find the addition, e.g., of Tоvηρós, Kaкós, Mark vii. 21; Matt. xv. 19; Jas. ii. 4.
Without such an addition, in Luke ii. 35, v. 22, vi. 8, ix. 46, 47; Rom. i. 21; 1 Cor.
iii. 20. The signification suspicions, doubt, proceeding from the state of indecision which
lies at the basis of all consideration and calculation, is peculiar. So in Luke xxiv. 38;
Rom. xiv. 1; Phil. ii. 14; 1 Tim. ii. 8. With the meaning conference, which the word
has in Plutarch, Apophth. Alex. 101, it occurs in Ecclus. ix. 15; Wisd. vii. 20.
'Exλoyéw, to charge, to impute, does not occur in Greek writers, except in inscrip-
tions, cf. ¿XXóyıµos, what is taken into account, or into consideration. In Clem. Alex.,
ἐλλογίζειν ; Rom. v. 13, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου; Philem. 18, εἰ δέ τι
ἠδίκησέν σε ἢ ὀφείλει, τοῦτο ἐμοὶ ἐλλόγει, where Tisch reads ἐλλόγα, therefore in the
present ἐλλογάω; Hesychius, λόγει· καταλογίσαι.
Ὁμολογέω,(Ι.) to say the same, Xen. Cyrop. iv. 5. 26, ἀναγνῶναι δέ σοι καὶ τὰ
Ομολογέω
Ομολογέω
401
ἐπιστελλόμενα, ἔφη, βούλομαι, ἵνα εἰδὼς αὐτὰ ὁμολογῇς, ἂν τί σε πρὸς ταῦτα ἐρωτᾷ.
Hence, to agree or coincide with, as distinct from συμφωνειν, with which it is joined, e.g.
in Plat. Rep. ii. 403 D, as a definitely expressed, self-declared agreement; Herod. i. 23,
λέγουσι Κορίνθιοι, ὁμολογέουσι δέ σφι Λέσβιοι; i. 171, οὕτω Κρῆτες λέγουσι, οὐ μέντοι
ὁμολογέουσι τούτοισιν οἱ Κάρες. With the dative of the person and the accusative of
the thing, or the infinitive instead of the accusative, περί τι, ἐπί τινι. — (ΙΙ.) To grant, to
admit, to confess, confiteri ; Xen. Hist. Gr. iii. 3. 11, ἠλέγχετο καὶ ὡμολόγει πάντα; John
i. 20, ὡμολόγησεν καὶ οὐκ ἠρνήσατο, καὶ ὡμολόγησεν, ὅτι οὐκ εἰμί ὁ Χριστός; 1 John
i. 9, ὁμολογεῖν τὰς ἁμαρτίας. Akin to this is, on the one hand, the meaning profiteri, to
say openly, not to keep silence, etc. ; and, on the other hand, to concede, to engage, to promise.
The former we find in Matt. vii. 23, ὁμολογήσω αὐτοῖς ὅτι οὐδέποτε ἔγνων ὑμᾶς; Acts
xxiv. 14, ὁμολογῶ δὲ τοῦτό σοι, ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ
πατρῴῳ θεῷ; Tit. i. 16, θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται; Heb. xi. 13,
ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδημοί εἰσιν κ.τ.λ. Cf. Plat. Prot. 317 Β, ὁμολογῶ
σοφιστὴς εἶναι. The latter in Matt. xiv. 7, μεθ᾽ ὅρκου ὡμολόγησεν αὐτῇ δοῦναι; Acts
vii. 17, cf. Xen. Anab. vii. 4. 22, πάντα ὡμολόγουν ποιήσειν.-(ΙΙΙ.) To recognise, expressly
to acknowledge, to make known one's profession, to confess; cf. Thuc. iv. 62, τὴν ὑπὸ πάντων
ὁμολογουμένην ἄριστον εἶναι εἰρήνην ; Xen. Anab. v. 9. 27, πρὶν ἐποίησαν πᾶσαν τὴν πόλιν
ὁμολογεῖν Λακεδαιμονίους καὶ αὐτῶν ἡγεμόνας εἶναι; Plat. Conv. 202 Β, ὁμολογεῖταί γε
παρὰ πάντων μέγας θεὸς εἶναι. (With disputers = to grant that our opponent is right, τὰ
và
ὁμολογούμενα, things upon which both parties are agreed, universally acknowledged, etc.
Ομολογεῖν saepe est disputantium, inter quos convenit de aliqua re, qui e concessis dis-
putant, Lex. Xen.) Acts xxiii. 8, Σαδδουκαῖοι μὲν λέγουσιν μὴ εἶναι ἀνάστασιν μηδὲ
ἄγγελον μήτε πνεῦμα, Φαρισαῖοι δὲ ὁμολογοῦσιν τὰ ἀμφότερα; Rev. iii. 5 ; Matt. x. 32;
Luke xii. 8. Akin to this is the use of ὁμολογεῖν in the N. Τ. with the object of the
person, Jesus Christ, denoting the public acknowledgment of Him, John ix. 22, ἐάν τις
αὐτὸν ὁμολογήσῃ Χριστὸν, ἀποσυνάγωγος γένηται (Matt. x. 32, ἔμπροσθεν τῶν ἀνθρώπων),
the basis and condition of which is faith in Him; John xii. 42, ἐκ τῶν ἀρχόντων πολλοὶ
ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν, comp. Rom. x. 9, 10,
καρδίᾳ γὰρ πιστεύεται . . . στόματι δὲ ὁμολογεῖται. Accordingly, the confessing of Christ is
the outward expression of personal faith in Him. This is contrasted with ἀρνεῖσθαι, to with-
Ο
Ο
hold, refuse, or withdraw such a confession, 1 John ii. 23, πâs ó åpvoúµevos tòv viòv ovdè
τὸν πατέρα ἔχει· ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει; Matt. x. 32, 33; Luke xii. 8.
See also 1 John iv. 2, ὁμολ. Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα (see ἔρχεσθαι). Ver. 3,
ὁμολ. τὸν Ἰησοῦν; ver. 15, ὃς ἂν ὁμολογήσῃ ὅτι Ἰησοῦς ἐστὶν ὁ υἱὸς τοῦ θεοῦ; 2 John 7,
οἱ μὴ ὁμολογοῦντες Ἰησοῦν Χριστὸν ἐρχόμενον ἐν σαρκί. The ὅστις ὁμολογήσει ἐν ἐμοὶ
ἔμπροσθεν κ.τ.λ. in Matt. x. 32, Luke xii. 8, is indeed without precedent in profane
Greek, and is perhaps best explained by analogy with the Hebrew by in, Ps. xxxii. 5,
cf. Neh. i. 6, ix. 2 (LXX. Neh. i. 6, ἐξαγορεύω ἐπὶ ἁμαρτίαις, cf. Ecclus. iv. 29); yet it
is not wholly alien to Greek usage, as = he who makes confession concerning me; cf. Herod.
3 Ε
Ομολογέω
Εκλέγω
402
ix. 48, πλεῖστον δὴ ἐν ὑμῖν ἐψεύσθημεν, “ we have been mistaken or deceived in you,”
cf. Bernhardy, p. 212. - 1 Tim. vi. 12, ὁμολ. τὴν καλὴν ὁμολογίαν, vid. Rom. x. 10 com-
pared with ver. 9, where the recognition of Christ as κύριος is spoken of; cf. ver. 13,
where it is said of Christ, μαρτυρήσας ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν, with
reference to John xix. 37. — (IV.) To recognise, to praise, Heb. xiii. 15, καρπὸς χειλέων
ὁμολογούντων τῷ ὀνόματι αὐτοῦ, the dative to be explained as = to testify to Him our
confession of Him; so only in the LXX., usually ἐξομολογεῖσθαι, Ps. xlii. 6, xliii. 4, 5 ;
Gen. xxix. 34, and other places.
ΤΟ
Ὁμολογία, ή, agreement, compact, understanding. In Ν. Τ. Greek recognition,
confession, derived from óµoλoyeîv (III.). So Heb. iii. 1, where Christ is called åpxiepeùs
τῆς ὁμολογίας ἡμῶν; x. 23, κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ, cf. ver. 25 ;
2 Cor. ix. 13, ὁμολ. εἰς τὸ εὐαγγέλιον. Absolutely = confession of Christ and to Christ
(cf. Rom. x. 10), 1 Tim. vi. 12, 13; Heb. iv. 14.—In the LXX. with the meaning given
under ὁμολογεῖν (IV.); 2 Esdr. ix. 8, δότε ὁμολογίαν καὶ δόξαν τῷ κυρίῳ. Elsewhere
= vow, cf. óμoλoyeîv (II.); = 727, Deut. xii. 6, 17; Ezek. xlvi. 13; Amos iv. 5;
77, Lev. xxii. 18; Jer. xliv. 25.
""
Ὁμολογουμένως, confessedly, " sine controversia, uno omnium consensu." Xen.
Anab. ii. 6. 1, Κλέαρχος ὁμολογουμένως ἐκ πάντων τῶν ἐμπείρως αὐτοῦ ἐχόντων δόξας
γενέσθαι ἀνὴρ καὶ πολεμικός ; Plat. Menex. 243 C, ἄνδρες γενόμενοι ὁμολογουμένως ἄριστοι.
In the N. Τ. 1 Tim. iii. 16, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας· καὶ ὁμολογουμένως μέγα
ἐστὶν τὸ τῆς εὐσεβείας μυστήριον.
Ἐκ λέγω, in biblical Greek only in the middle, and once, Luke ix. 35, in the
passive (but the reading is uncertain, ἐκλελεγμένος, ἐκλεκτός, ἀγαπητός) ; in profane
Greek active and middle-(Ι.) to select, to choose out ; Xen. Hell. i. 6. 19, ἐξ ἁπασῶν τῶν
νεῶν τοὺς ἀρίστους ἐρέτας ἐκλέξας; Luke vi. 13, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ, καὶ
ἐκλεξάμενος ἀπ' αὐτῶν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν; Acts i. 24, ἀνάδειξον ὃν
ἐξελέξω ἐκ τούτων τῶν δύο ἕνα ; xv. 22, 25.-(ΙΙ.) Το elect, without special reference to
the place from which or out of which, to choose a person to be something, to a position or
state, so that the previous position would be regarded as the place of origin, comp. oi
ἐκλεκτοὶ ἄγγελοι, 1 Tim. v. 21 ; Plat. Rep. vii. 535 A, μέμνησαι οὖν τὴν προτέραν ἐκλογὴν
τῶν ἀρχόντων, οἵους ἐξελέξαμεν ; Luke x. 42, ἀγαθὴν μερίδα ἐξελέξατο; xiv. 7, πρωτοκλι-
σίας ἐξελέγοντο; Acts i 2, οὓς [ἀποστόλους] ἐξελέξατο; vi. 5, ἐξελέξαντο Στέφανον;
xν. 7, ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη κ.τ.λ.; John xv. 16, οὐχ
ὑμεῖς μὲ ἐξελέξασθε, ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς, καὶ ἔθηκα ὑμᾶς, ἵνα κ.τ.λ.; xv. 19, ἐκ τοῦ
κόσμου οὐκ ἐστέ, ἀλλ᾽ ἐγὼ ἐξελεξάμην ἐκ τοῦ κόσμου; vi. 70, οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα
ἐξελεξάμην ; xiii. 18, οἶδα οὓς ἐξελεξάμην. (ΙΙΙ.) The distinctively scriptural use of ἐκλέ-
γεσθαι of God's dealings towards men in the scheme of redemption-Mark xiii. 20 ;
Acts xiii. 17; 1 Cor. i. 27, 28; Eph. i. 4; Jas. ii. 5-corresponds with the use of the
XV.
Εκλέγω
Εκλέγω
403
ז זן
1.
wipey
11
UMU
...
ven in the
Hebrew, for which it stands in all but a few places, where n is éπtiλéyeiv, Ex.
xvii. 9, xviii. 25, Josh. viii. 3, 2 Sam. x. 9; aipeîolaɩ, Josh. xxiv. 15; πрoarρeîobal,
Deut. vii. 6, Prov. i. 29; aiperíčew, Zech. i. 17, ii. 16, Hag. ii. 13, Ps. cxix. 30, 173.
In л, however, the idea of testing and deciding thereby is more prominent than that of
choosing, and hence it means "to decide for anything," to choose out, and is akin to the
meaning (II.). Comp. Gen. vi. 2, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πασῶν ὧν ἐξελέξαντο, 53
Η Ν, xiii. 11, ἐξελέξατο ἑαυτῷ Λὼτ πᾶσαν τὴν περίχωρον τοῦ ᾿Ιορδάνου ; Deut. xxx.
19, ἐκλέξαι τὴν ζωὴν, ἵνα ζῇς σύ; 1 Sam. viii. 18, ὑμεῖς ἐξελέξασθε ἑαυτοῖς βασιλέα, cf.
Deut. xvii. 15; Josh. xxiv. 22, vµeîs éžeλé§aode kupiw λaтpevei avto; Isa. lxvi. 3, è§e-
λέξαντο ἃ ἡ ψυχὴ αὐτῶν ἠθέλησεν.—The idea of selection is specially prominent where it
is said to be considered, as in 2 Sam. xxiv. 12, τρία ἐγὼ αἴρω ἐπὶ σέ· ἔκλεξαι σεαυτῷ ἓν
ἐξ αὐτῶν.
¿§ avτŵv. And this onesidedness of the Hebrew expression makes it an appropriate
designation for that affection and preference which love feels towards the object of its
choice, and which is somewhat remote from the sense of the Greek word, cf. 1 Sam.
xx. 30, 3, où µétoxos ei tập viê 'Ieoσaí. And hence the opposite of electing, viz.
refusing or rejecting, does not apply to the object not chosen, but wherever it occurs expresses
in the vade vi vno vijovi chusto, viù. Jer. xxxiii. 24,
αἱ δύο πατριαὶ ἃς ἐξελέξατο κύριος ἐν αὐταῖς, καὶ ἰδοὺ ἀπώσατο αὐτάς ; Ps. lxxviii. 67, 68,
cf. with ver. 59; Ex. xxxii. 32, 33 ; Isa. xiv. 1, ἐλεήσει κύριος τὸν Ἰακὼβ καὶ ἐκλέξεται
ěti tòv 'Iopańλ; Zech. i. 17, ii. 16.—This is important as bearing upon the Christian use
of the word, and primarily for its use with reference to Israel, showing that this choice of
the one people before the rest does not imply the rejection of all the nations not chosen.
The Tарà Távта тà čovη, Deut. iv. 37, x. 15, cf. xiv. 2, is to be understood simply
according to the apostle's word, Acts xiv. 16, ὃς ἐν ταῖς παρῳχημέναις γενεαῖς εἴασεν
πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὑτῶν κ.τ.λ. Cf. also 1 Sam. xvi. 8, ouồè TOÛTOV
ἐξελέξατο ὁ κύριος, νν. 9, 10 with xv. 23, ἐξουδενώσει σε κύριος μὴ εἶναι βασιλέα. The
election of Israel in relation to other nations is parallel to the election of Levi in relation
to the tribes of Israel, Deut. xviii. 5, αὐτὸν ἐξελέξατο κύριος ὁ θεός σου ἐκ πασῶν τῶν
φυλών σου, παρεστάναι κ.τ.λ. ; and to the selection of a special locality as the dwelling-
place of God, Deut. xii. 5, ὁ τόπος ὃν ἂν ἐκλέξηται κύριος ὁ θεὸς ὑμῶν ἐκ πασῶν τῶν
pvλŵv vµŵv. The non-choosing, which amounts to rejection, arises only from opposition
brought about by the perverted conduct of the chosen, cf. Num. xvi. 6, 7, concerning the
opposition of the Korahites. The election of Israel, while it must not be viewed without
reference to other nations, must still less be viewed apart from its determining to a goal.
This is the basis of the special connection between God and Israel, by virtue of which
God is Israel's God, and Israel is God's peculiar treasure, cf. Deut. xiv. 2, κaí σe è§eλéžαто
κύριος ὁ θεός σου γενέσθαι σε αὐτῷ λαὸν περιούσιον ἀπὸ πάντων τῶν ἐθνῶν ; Ps. cxxxv. 4 ;
Ps. xxxiii. 12, μακάριον τὸ ἔθνος οὗ ἐστὶ κύριος ὁ θεὸς αὐτοῦ, λαὸς ὃν ἐξελέξατο εἰς κληρο-
voμíav čavт. The election is on God's part simply the outcome of free love, freely
νομίαν
choosing its object, and hence the union of the word with exeoûv, ȧyaπâv (which see).
0
Εκλέγω
Εκλέγω
404
Cf. Deut. iv. 37, διὰ τὸ ἀγαπῆσαι αὐτὸν τοὺς πατέρας σου καὶ ἐξελέξατο τὸ σπέρμα αὐτῶν;
x. 15, τοὺς πατέρας ὑμῶν προείλατο κύριος ἀγαπᾶν αὐτοὺς καὶ ἐξελέξατο τὸ σπέρμα
τό
αὐτῶν; Isa. xiv. 1, ἐλεήσει κύριος τὸν Ἰακὼβ καὶ ἐκλέξεται ἔτι τὸν Ἰσραήλ, cf. Zech.
i. 17, ii. 16 ; Isa. xliv. 2, ὁ ἠγαπημένος Ισραήλ, ὃν ἐξελεξάμην ; xli. 8, σὺ δὲ Ἰσραήλ,
παῖς μου, Ἰακὼβ ὃν ἐξελεξάμην, σπέρμα ᾽Αβραὰμ ὃν ἠγάπησα; Ps. lxxviii. 68. Cf.
Rom. xi. 28, κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ δι᾽ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ
τοῦ πατέρος.
Now, as any claim to God's salvation must arise solely from His free election, the
ἥττημα of Israel is thus understood by the Apostle Paul, Rom. xi. 12, cf. ver. 1. For
this election, which excludes all legal claim on the part of its objects, and which cha-
racterizes God's saving plan and its realization,Rom. ix. 11, ἵνα ἡ κατ᾽ ἐκλογὴν πρόθεσις
τοῦ θεοῦ μένῃ,— demands at the same time from the objects of it a faith, renouncing all
legal claim, and the acknowledgment of the utter worthlessness of all claims upon man's
part; but as Israel does not surrender itself thus to the election, but raises claims of its
own, it puts itself out of connection with the divine election, cf. Rom. ix. 30-33. This is
the gist of the argument in Rom. ix.-xi., which rightly states the idea. Thus historically
the ἐκλογή (a term denoting not God's act, but the historical object of that act) denotes
those who by faith have renounced all merit, and thus have entered upon the state intended
for them by God's free love-as contrasted with "the rest," who have asserted the claims
of their own righteousness in opposition to God's electing grace; Rom. xi. 7, ὃ ἐπιζητεῖ
Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν... ἡ δὲ ἐκλογὴ ἐπέτυχεν· οἱ δὲ λοιποὶ ἐπωρώθησαν, cf.
ver. 11. The ἐκλεκτοί are therefore the personal objects of the election, in so far as
through faith they answer thereto, and not those whom God chose in foreknowledge of
their faith. Hence the warning of St. Peter (2 Pet. i. 10), σπουδάσατε βεβαίαν ὑμῶν τὴν
κλῆσιν καὶ ἐκλογὴν ποιεῖσθαι, and the distinction between κλητοί and εκλεκτοί, cf. κατὰ
πρόθεσιν κλητοί, Rom. viii. 28. Election, or ἡ κατ᾽ ἐκλογὴν πρόθεσις, is to be regarded as
embracing all, but, owing to man's guilt, as only partially realizing itself.
The N. Τ. ἐκλέγεσθαι, accordingly, will be understood to have as its historical objects
those in whom the divine purpose is realized, Mark xiii. 20, διὰ τοὺς ἐκλεκτοὺς οὓς ἐξε-
λέξατο ; 1 Cor. i. 27, 28, μωρα, ἀσθενῆ, ἀγενῆ ἐξελέξατο ὁ θεός,—that is, the divine election
is so arranged that its realization embraces just the given objects. Jas. ii. 5, ὁ θεὸς ἐξε-
λέξατο τοὺς πτωχοὺς τῷ κόσμῳ πλουσίους ἐν πίστει κ.τ.λ. ; Eph. i. 4, ἐξελέξατο ἡμᾶς ἐν
Χριστῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς κ.τ.λ., cannot be taken to imply a division of
mankind into two classes according to a divine plan before history began; it simply traces
back the state of grace and Christian piety to the eternal and independent electing-love
of God. See under ἅγιος.
The construction ἐκλέγεσθαι ἐν τινι in some O. Τ. texts, e.g. 1 Sam. xvi. 9, 10, Jer.
xxxiii. 34, and elsewhere, is worthy of notice. See εὐδοκεῖν. Concerning the conception
of election, comp. in particular, Tholuck, Römerbrief, p. 467 sqq., and Beck, Versuch
über Röm. ix.; Hofmann, Schriftbeweis, i. 218 sqq.
Εκλεκτός
Εκλογή
405
Ἐκλεκτός, verbal adj., in the sense of the perfect participle passive - (Ι.) Chosen out,
separated, e.g. Plat. Legg. xii. 946 D, εἰς τοὺς ἐκλεκτοὺς δικαστὰς εἰσαγέτω, for which he
elsewhere (e.g. xi. 926 D) has ἐκκριτός. Then (II.) chosen out, preferable, thus occasionally
in classical Greek; oftener in the LXX., e.g. ἄνδρες ἐκλεκτοί, Judg. xx. 16, 34, 1 Sam.
xxiv. 2, xxvi. 2, xiii. 2 = chosen or picked men ; 2 Esdr. v. 8, λίθοι ἐκλεκτοί; Song v. 16;
1 Tim. v. 21, ἐκλ. ἄγγελοι ? Lastly, (III.) chosen, 1 Pet. ii. 4, ὑπὸ ἀνθρώπων μὲν ἀποδε-
δοκιμασμένον [λίθον], παρὰ δὲ θεῷ ἐκλεκτόν, if we may not include this under II, see
ver. 6.
Elsewhere it corresponds with the scriptural use of ἐκλέγεσθαι under III. So
also of an individual specially connected with God, e.g. Moses, Ps. cvi. 23; cf. Ps.
lxxxix. 20, of David; generally of one chosen to a special service, e.g. of the servant of
Jehovah in Isa. xli. 8, with which may be compared 1 Tim. v. 21, οἱ ἐκλεκτοὶ ἄγγελοι.
Akin to this is Luke xxiii. 35, ὁ Χριστὸς ὁ τοῦ θεοῦ ἐκλεκτός (ἐκλελεγμένος, ἀγαπητός).
And hence of Israel collectively, the chosen people, ὁ ἐκλεκτός μου, Isa. xlii. 1, xlv. 4 ;
cf. xliii. 20, το γένος μου τὸ ἐκλεκτόν, λαόν μου ὃν περιεποιησάμην τὰς ἀρετάς μου διηγείσ
θαι, and οἱ ἐκλεκτοί, Isa. lxv. 9, 15, 22 ; Ps. cv. 6, 43, cvi. 5; 1 Chron. xvi. 13
Closely connected with the passages in Isaiah is the view decisively appearing in the N. T.,
viz. that the ẻêλeктoί are persons who not only are in thesi the objects of the divine elec-
tion, but who are so in fact, i.e. those who have entered upon the state of reconciliation
conditioned by their election, and whose bearing towards God answers to God's bearing
towards them, hence Matt. xxiv. 24, ὥστε πλανῆσαι εἰ δυνατὸν καὶ τοὺς ἐκλεκτούς; Μatt.
xx. 16, xxii. 14, πολλοὶ κλητοί, ὀλίγοι δὲ ἐκλεκτοί; Rev. xvii. 14, κλητοὶ καὶ ἐκλεκτοὶ καὶ
πιστοί ; Tit. i. 1, κατὰ πίστιν ἐκλεκτῶν θεοῦ. Thus οἱ ἐκλεκτοί, [οἱ] ἐκλεκτοὶ τοῦ θεοῦ
come to denote those in whom God's saving purposeἡ κατ᾽ ἐκλογὴν πρόθεσις—of free
love is realized, and this gives to the texts cited their weight and emphasis. Matt. xxiv. 22,
31; Mark xiii. 20, 22, 27; Luke xviii. 7; Rom. viii. 33; Col. iii. 12; 2 Tim. ii. 10;
1 Pet. i. 1, ii. 9; 2 John 13. Once it would stand of an individual, Rom. xvi. 13,
Ροῦφος ὁ ἐκλεκτὸς ἐν Κυρίῳ, if the apostle were not here more probably designating his
own relation to the person named; cf. 1 Sam. xx. 30.
Ἐκλογή, ή, occurs in Plato and in later Greek, and means choice, election, more
rarely in the sense, selection. Plat. Rep. iii. 414 Α, ἡ ἐκλογὴ καὶ κατάστασις τῶν ἀρχόν
των; Polyb. vi. 10. 9, κατ' ἐκλογήν, according to selection. Not in the LXX. Psalt. Sal.
vii. 9, τὰ ἔργα ἡμῶν ἐν ἐκλογῇ καὶ ἐξουσίᾳ τῆς ψυχῆς ἡμῶν, τοῦ ποιῆσαι δικαιοσύνην
καὶ ἀδικίαν; Joseph. Bell. Jud. ii. 8. 14, ἐπ' ἀνθρώπων ἐκλογῇ τό τε καλὸν καὶ τὸ κακὸν
πρόκειται. In the N. Τ. (Ι.) choice, election ; Acts ix. 15, σκεῦος ἐκλογῆς ἐστίν μοι οὗτος
τοῦ βαστάσαι κ.τ.λ. = α chosen instrument.
a chosen instrument. Elsewhere it corresponds with the Christian
sense of ἐκλέγεσθαι, and denotes the divine election which distinguishes the divine purpose
of grace; hence ἡ κατ' ἐκλογὴν πρόθεσις, God's purpose according to election, Rom. ix. 11
and Rom. xi. 5, κατ' ἐκλογὴν χάριτος, because the election, which excludes all meritorious
claims, proceeds for this very reason from grace, and refers itself to grace, Rom. xi. 28,
Εκλογή
Λύω
406
κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοί, υἱα. ἐκλέγεσθαι; 1 Thess. i. 4, εἰδότες, ἀδελφοὶ ἠγαπη-
μένοι ὑπὸ θεοῦ, τὴν ἐκλογὴν ὑμῶν; 2 Pet. i. 10, βεβαίαν ὑμῶν τὴν κλήσιν καὶ ἐκλογὴν
ποιεῖσθαι, υἱα. ἐκλέγεσθαι. (ΙΙ.) As ἐκλογή signifies that which is chosen, selection, e.g.
Phryn. 1, ἐκλογὴ ῥημάτων καὶ ὀνομάτων ᾿Αττικῶν, so in Rom. xi. 7 it means the chosen,
the entire company of those in whom God's election has been historically realized, ἡ ἐκλογὴ
ἐπέτυχεν, οἱ δὲ λοιποὶ ἐπωρώθησαν. For further on this, see above.
Λούω, to bathe, to wash, while νίζειν, νίπτειν, is = to wash or cleanse ; πλύνειν, on the
contrary, of washing clothes. Cf. John xiii. 10, ὁ λελουμένος οὐκ ἔχει χρείαν ἢ τοὺς πόδας
νίψασθαι, ἀλλ' ἐστὶν καθαρὸς ὅλος.—Acts ix. 37, xvi. 33. Almost always of persons;
occasionally, as in 2 Pet. ii. 22, ῢς λουσαμένη, of beasts
While in classical Greek νίζειν οι νίπτειν was used of religious washings,ef. Eur.
Iph. Τ. 1191, ἁγνοῖς καθαρμοῖς νιν νίψαι θέλω; Hom. Il. vi. 266, χερσὶ δ᾽ ἀνίπτοισιν
Διὶ λείβειν αἴθοπα οἶνον ἅζομαι, cf. Matt. xv. 2; Mark vii. 3 ; Matt. xv. 20 ; Mark vii
2, 5,—λούειν is the term used in the LXX., as corresponding with the Hebrew -, to denote
the theocratic washings for cleansing from sin; vid. βαπτίζειν. And while βαπτίζειν
was used for the N. Τ. washing in order to purification from sin, λούειν, λουτρόν, ἀπο-
λούειν serve in some passages to give prominence to the full import of βαπτίζειν, which
had become a term. techn., or (as in Rev. i. 5) to denote cleansing from sin generally;
Heb. x. 22, λελουμένοι τὸ σῶμα ὕδατι καθαρῷ; Rev. i. 5, τῷ λούσαντι ἡμᾶς ἀπὸ τῶν
ἁμαρτιῶν ἡμῶν ἐν τῷ αἵματι αὐτοῦ. The word seems occasionally to have been used in
profane Greek to denote religious cleansings, Plut. Probl. Rom. 264 D, λούσασθαι πρὸ τῆς
θυσίας; Soph. Αnt. 1186, τὸν μὲν λούσαντες ἁγνὸν λουτρόν.
Λουτρόν, τό, bath. Answering to the biblical use of λούειν, it denotes baptism,
Eph. v. 26, ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λούτρῳ τοῦ ὕδατος ἐν ῥήματι (vid. ῥῆμα);
Tit. iii. 5, ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας,—where we must bear in mind the
close connection between cleansing from sin and regeneration, cf. John iii. 8; 2 Cor.
v. 17; Rom. vi. 4.—Ecclus. xxxi. 30, βαπτιζόμενος ἀπὸ νεκροῦ καὶ πάλιν ἁπτόμενος
αὐτοῦ, τί ὠφέλησε τῷ λουτρῷ αὐτοῦ. In classical Greek, λουτρά, in like manner, denote
propitiatory offerings and offerings for purification, vid. Soph. El. lxxxiv. 434.-LXX. —
л, Song iv. 2, vi. 5.
Απολούω, to wash away, seldom in the LXX., e.g. Job ix. 30, ἐὰν γὰρ ἀπολούσω-
μαι χιόνι καὶ ἀποκαθάρωμαι χερσὶ καθαραῖς. In the N. Τ. it gives prominence to the
cleansing from sin connected with baptism, Acts xxii. 16, βάπτισαι καὶ ἀπόλουσαι τὰς
ἁμαρτίας σου; and in 1 Cor. vi. 11, a confounding of the outward form with the inward
cleansing is guarded against by the use of ἀπελούσασθε instead of ἐβαπτίσθητε. The
middle, as with βαπτίζεσθαι, is = to have oneself washed, or, as also in Job viii. 30, to wash
oneself. See βαπτίζειν.
Δύω, to loose, as opposed to δέειν, to bind. (Ι.) Το loosen, (α.) of things, to loosen or
Λύω
Λύω
407
untie, e.g. Tòv iµávra, Mark i. 7; Luke iii. 16; oppayida, Rev. v. 2, Tòv Séoμоv TŶS
yλwooŋs, Mark vii. 35, cf. Luke xiii. 16. Also of the loosing or unyoking of beasts,
comp. Matt. xxi. 2; (b.) of persons, to release, to set one free, e.g. ek dovλeías, èk deoµŵv,
etc.; Luke xiii. 16; Acts xxii. 30; Rev. xx. 3, 7. Also without addition, Xúew Tiva, to
liberate any one, to free him from punishment, see below.—(II.) to loosen to loose, to undo,
to remove, to set aside, to destroy, to break, etc., Matt. v. 19, µíav Tŵv évtoXŵv toútWV ;
John vii. 23, tòv vóμov; x. 35, tǹv ypaþýv; ii. 19, тòv vaóv; 1 John iii. 8, rà ěpya
τοῦ διαβόλου; Eph. ii. 14, τὸ μεσότοιχον τοῦ φραγμοῦ, etc. The meaning of the term in
Matt. xvi. 19 is much contested, δώσω σοὶ τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ
ὃ ἂν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς
ἔσται λελυμένον ἐν τοῖς οὐρανοῖς; xviii. 18, ὅσα ἂν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα
ἐν οὐρανῷ, καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ. From the time of
Lightfoot, Schöttgen, Wetstein, this has been taken as analogous to the Rabbinical words
and n, to bind and loosen to forbid and allow (cf. Dan. ix. 6, 8, very often in speaking
of the difference between the schools of Hillel and Shammai), and then the word is
understood of "the moral, legislative power" given to the disciples. The objection cer-
tainly cannot justly be raised that this mode of expression has never been adopted in
biblical Greek, because the N. T. Greek very often deviates from O. T. Greek, and adopts
the language of Jewish theology. Our judgment as to the allowableness of this explana-
tion must depend upon internal grounds. In the face of such expressions as Matt. v. 19,
xxiii. 3, 4, such an interpretation seems more than hazardous; the quantitative öσa
(xviii. 18) especially would militate against the spirit of N. T. life, thought, and phraseo-
logy;
and it is evident from the context that in Matt. v. 19 a judicial and not a "legis-
lative" authority is referred to, while in the first-named passage (Matt. xvi. 19) "the
keys of the kingdom of heaven" simply imply the same thing, cf. Rev. iii. 7. The
explanation also given by the Greek commentators (Theophylact, Euthymius) of the
remitting or retaining of sins, presents no difficulty as far as λúew is concerned, though,
as to déew = кpareîv with the object "sins," it cannot perhaps be established.
κρατεῖν
Avev
άµaρτýμaтa means not only to make atonement or compensation for sins, as in Soph. Phil.
1224, λúowv oơ' èýμaρтov, but oftener still to forgive, to pardon. Eur. Or. 596, 597,
οὐκ ἀξιόχρεως ὁ θεὸς ἀναφέροντι μοι μίασμα λῦσαι; Plut. Mor. 195, τὰ μὲν οὖν ἡμαρτη-
μένα λελύσθω τοῖς ἠνδραγαθημένοις; ibid. 214, ἐβούλοντο τὴν ἀτιμίαν λῦσαι καὶ τοὺς
νόμους τηρεῖν; 404, περὶ τῆς ἁμαρτίας ἠρώτα τὸν θεὸν, εἴ τις εἴη παράκλησις καὶ λύσις
(cf. Kypke, Obs. Scr.); Philo, Vit. Mos. 669, λúσis àµаρтημárov; Isa. xl. 2, λéλutai
αὐτῆς ἡ ἁμαρτία; Ecclus. xxviii. 2, αἱ ἁμαρτίαι σου λυθήσονται. We must explain
déeɩ as the appropriate antithesis of Xúew. See also Job xiv. 17, Sam ya ¬inxa onŋ
-The simpler plan would perhaps be to take o and ooa as collective designations
of persons, for which, indeed, according to the rule, the neuter singular is used, yet also
the plural, e.g. 1 Cor. i. 27, 28. Aúew Tivá would then be
punishment, as in Plat. Legg. i. 637 B, cf. Luke vi. 37, åtoλúete kaì åπoλv¤ýσeoße, and
עַל־עֲוֹנִי
=
T
to release any one from
Λύω
Λυτρόω
408
δέειν = to bind, to put under a ban, cf. Tobit iii. 17, viii. 3. But ὅσα would not sound
acceptably to Greek ears if used in this sense.
0
Λύ Τ ρον, τό, the means of loosing; almost always for the price paid for the libera-
tion of those in bondage (usually in the plural), just as Xúe sometimes means to release
from bondage, to free, especially by a price paid (Xen., Thuc., Plato). So in the LXX.
ΠΑΝ, Lev. xxv. 51, of the price paid for the release of one who had become a slave, see
ver. 24; Num. iii. 46–51; Lev. xix. 20; Num. xviii. 15. As to the N. T. passages,—Matt.
xx. 28, ὁ υἱὸς τοῦ ἀνθρώπου . . . ἦλθεν . . . δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν,
Mark x. 45,-the fundamental idea in the word is the same as that more fully expressed
in Num. xxxv. 31, οὐ λήψεσθε λύτρα περὶ ψυχῆς παρὰ τοῦ φονεύσαντος τοῦ ἐνόχου ὄντος
ἀναιρεθῆναι· θανάτῳ γὰρ θανατωθήσεται. We must also remember that λύτρον in classical
Greek denotes the means of expiation with reference to their intended result, e.g. in Aesch.
Choeph. 48, λύτρον αἵματος (akin to λύειν), of acts of expiation, eg. φόνον φόνῳ λύειν,
Soph. Ο. R. 100; Eurip. Οr. 510; Aesch. Choeph. 803 (791), ἄγετε, τῶν πάλαι πεπραγ-
μένων λύσασθ' αἷμα προσφάτοις δίκαις, " atone for past acts of bloodguiltiness with new
punishments.” So of religious or ritualistic expiations, Plat. Rep. ii. 364 Ε, λύσεις τε καὶ
καθαρμοὶ ἀδικημάτων; Soph. Εl. 447, λυτήρια τοῦ φόνου, the means of expiation. Even
according to classical usage, therefore, it is by no means strange that the death of our Lord,
elsewhere designated a sacrifice, should be called λύτρον, ransom, and the choice of the
singular instead of the plural (which is also used in the LXX.) is explained by this refer-
ence, the ψυχὴν ἀντὶ πολλῶν = ψυχὴν ἀντὶ ψυχῆς, denoting the same expiatory death.
Comparisons elsewhere used also lead us to take λÚTρov here as expiation. In Num.
xxxv. 31, Ex. xxi. 30, λύτρον is = n (see ἱλάσκομαι). In Ps. xlix. 8 this word in an
analogous connection is = ἐξίλασμα, and λυτροῦν is the result of expiation, ἀδελφὸς οὐ
λυτροῦται· λυτρώσεται ἄνθρωπος; οὐ δώσει τῷ θεῷ ἐξίλασμα ἑαυτοῦ καὶ τὴν τιμὴν τῆς
λυτρώσεως τῆς ψυχῆς αὐτοῦ. Cf. Isa. xliii. 3 = ἄλλαγμα, with Matt. xvi. 26, Mark
viii. 37, ἀντάλλαγμα τῆς ψυχῆς. The ransom price is an expiation or Num. xxxv. 31)
an equivalent for the punishment due, and therefore frees from the consequences of guilt.
Accordingly, and in keeping with linguistic usage, the expression åvтì πoλλŵv is to be
taken in combination with λύτρον, not with δοῦναι. Cf. the passages cited by Bret-
schneider, 3 Macc. vi. 29, ἀντίψυχον λάβε τὴν ἐμὴν ψυχήν; xvii. 22, ἀντίψυχον τῆς
τοῦ ἔθνους ἁμαρτίας; Act. Thom. 47, λύτρον αἰωνίων παραπτωμάτων.
3
=
Λυτ
ρ ów, literally, to bring forward a ransom, the active being used not of him who
gives, but of him who receives it ; hence - to release on receipt of a ransom, cf. Plat. Theaet.
165 Ε, οὗ σε χειρωσάμενος . . . ἐλύτρου χρημάτων ὅσων σοί τε κἀκείνῳ ἐδόκει; Diod.
xix. 73, τῶν στρατιωτῶν οὓς μὲν ἐλύτρωσεν. In the middle, to release by payment of a
ransom, to redeem. Passive, to be redeemed ransomed. So in biblical Greek, where ἀπολυτρόω
only occurs once in the active – to redeem, to ransom, Ex. xxi. 8, while elsewhere this
verb is also = λυτρόω, to receive a ransom. We find the latter only in the middle to
=
Λυτρόω
Αντίλυτρον
409
Τ
ransom, to redeem, and in the passive, to be ransomed or redeemed. In the LXX. generally
=7, e.g. Ps. xlix. 8, xxxi. 6, lxxi. 23; Ex. xiii. 15; Lev. xix. 20, xxvii. 29, etc. So
also in the N. T. the middle, Luke xxiv. 21, Tit. ii. 14; the passive, 1 Pet. i. 18.-As
to the meaning of the word, it denotes that aspect of the Saviour's work wherein He
appears as the Redeemer of mankind from bondage. This bondage, which is still regarded
quite generally as oppression in Luke xxiv. 21,—ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν
ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ, for the deficient understanding of Christ's death on
the part of the Emmaus disciples is explained by the O. T. expressions, Day M'ap 179,
,-is in the two other texts (Tit. ii. 15; 1 Pet. i. 18) clearly the guilt
and thraldom of the sinner in God's sight (vid. λύτρον); and hence λύτρωσις, ἀπολύτρω
Redemption as the result of expiation, this is the prominent thought in the N. T.
view of salvation, and this was foreshadowed in the connection between the sins of Israel
and their oppression, so often mentioned in the O. T., cf. Isa. xl. 1, 2. That this thought
was akin to the O. T. view is evident from the passage above cited under λύτρον, Ps.
xlix. 8, and also from Ps. cxxx. 8, καὶ αὐτὸς λυτρώσεται τὸν Ἰσραὴλ ἐκ πασῶν τῶν
ἀνομιῶν αὐτοῦ. Cf. Eph. i. 7, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν
ἄφεσιν τῶν παραπτωμάτων.—1 Pet. i. 18, ἐλυτρώθητε ἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς
τιμίῳ αἵματι. Cf. Isa. lii. 3, δωρεὰν ἐπράθητε, καὶ οὐ μετὰ ἀργυρίου λυτρωθήσεσθε;
Tit. ii. 14, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν
περιούσιον.
σις.
Λύτρωσις, ή, if we are to take the active of λυτρόω as furnishing the true mean-
ing, must literally denote not redemption or ransom, but the act of freeing or releasing,
deliverance. It occurs only occasionally in profane Greek, Plut. Αrat. 11, λύτρωσις
αἰχμαλώτων = ransom. In biblical Greek = redemption, deliverance, not with reference to
the person delivering, but to the person delivered, and therefore in a passive sense, like
most substantives in -os, Latin -io.-LXX. = 7, Ps. cxxx. 7, cxi. 9.-—Lev. xxv. 48.
In the N. T. Luke i. 68, ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ, cf. ver. 71 ; ii. 38, προσδε-
χόμενοι λύτρωσιν Ἱερουσαλήμ. In Heb. ix. 12, of redemption from guilt and punishment
of sin brought about by expiation, διὰ τοῦ ἰδίου αἵματος εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια,
αἰωνίαν λύτρωσιν εὑράμενος.
Λυτρωτής, δ, only in biblical and ecclesiastical Greek, redeemer, liberator. LXX.
- Ni, Ps. xix. 15, lxxviii. 35, which in Isaiah (where it more frequently occurs in a
soteriological sense) is = ὁ ῥυόμενος, ῥυσάμενος, vid. Isa. xlix. 7, lix. 20, xlvii. 4, and often.
In the N. T. only in Acts vii. 35, of Moses, τοῦτον ὁ θεὸς καὶ ἄρχοντα καὶ λυτρωτὴν
ἀπέσταλκεν.
᾿Αντίλυτρον, τό, only in the N. T., and, indeed, only in 1 Tim. ii. 6, ὁ δοὺς ἑαυ
τὸν ἀντίλυτρον ὑπὲρ πάντων = ransom; the λύτρον ἀντὶ πολλῶν of Matt. xx. 28, Mark
åvтì
x. 45, is here called ἀντίλυτρον, in order to lay stress upon the fact of Christ's coming
and suffering in the stead of all, and for their advantage (υπέρ). As in Matt. xx. 28,
3 F
Αντίλυτρον
Μανθάνω
410
Mark x. 45, a reference at least to expiation, whereby the expression is there determined,
is undeniable; so here also (cf. 1 Pet. i. 18, 19), because the διδόναι ἑαυτόν can denote
nothing less than self-surrender to death; cf. Tit. ii. 14, ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν,
ἵνα λυτρώσηται ἡμᾶς ; Gal. i. 4.
Απολύτρωσις, ή, literally, releasing for a ransom, but in Plut. Pomp. 24 =
ransoming, cf. ἀπολυτρόω = to ransom, Ex. xxi. 8. Rarely in profane Greek elsewhere
only in N. T. and patristic Greek, and, indeed, only = liberation, redemption, cf. λύτρωσις.
(L.) Deliverance from suffering, from persecution, etc., Heb. xi. 35, οὐ προσδεξάμενοι τὴν ἀπο-
λύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν. (II.) Redemption as the result of expiation,
deliverance from the guilt and punishment of sin ; Eph. i. 7, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν
διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων; Col. i. 14; Rom. iii. 24, διὰ τῆς
ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ, ὃν προέθετο ὁ θεὸς ἱλαστήριον; Heb. ix. 15, θανά
του γινομένου εἰς ἀπολύτρωσιν τῶν . . . παραβάσεων ; 1 Cor. i. 30, δικαιοσύνη τε καὶ
ἁγιασμὸς καὶ ἀπολύτρωσις.-(ΙΙ.) Redemption, as a deliverance still future, ἐλευθερία τῆς
δόξης τῶν υἱῶν τοῦ θεοῦ, Rom. viii. 21, denoting the final and decisive revelation of salva-
tion; Luke xxi. 28, ἐγγίζει ἡ ἀ. ὑμῶν; Eph. i. 14, ἀῤῥαβὼν ... εἰς ἀπολύτρωσιν τῆς
ǹ å.
περιποιήσεως κ.τ.λ. ; iv. 30, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως. Rom. viii. 23,
υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.
M
Μανθάνω, μαθήσομαι, ἔμαθον; probably akin to μάομαι, to endeavour, to desire, to
seek, = to learn, to experience, to bring into experience; Acts xxiii. 27, μαθὼν ὅτι Ρωμαϊός
ἐστιν; Gal. iii. 2, τοῦτο μόνον θέλω μαθεῖν ἀφ᾽ ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε
ἢ ἐξ ἀκοῆς πίστεως ; cf. Joseph. Antt. v. 8. 11, μαθεῖν τὴν αἰτίαν τῆς ἰσχύος. The aorist is
- to have learnt anything, to understand it, Phil. iv. 11, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ
αὐτάρκης εἶναι. Answering to διδάσκειν (1 Tim. ii. 11, 12), which denotes instruction
concerning the facts and plan of salvation, μav@áveiv denotes a bearing corresponding
thereto, and is therefore to cause oneself to know, therefore a moral bearing, and the
presupposition of this in the sphere of the religious life. Cf. John vi. 45, ἔσονται πάντες
διδακτοὶ τοῦ θεοῦ. πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς μέ; Phil.
iv. 9, ἃ καὶ ἐμάθετε . . . ταῦτα πράσσετε. In Col. i. 7, μανθάνειν answers to ἐπιγινώσκειν
τὴν χάριν τοῦ θεοῦ ἐν ἀληθείᾳ, ver. 6 ; 2 Tim. iii. 7, πάντοτε μανθάνοντα καὶ μηδέποτε
εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα ; cf. ver. 6, see ἐπιγινώσκειν, Matt. ix. 13, xi. 29 ;
Rom. xvi. 17; 1 Cor. xiv. 31. It once occurs with a personal object, Eph. iv. 20, οὐχ
οὕτως ἐμάθετε τὸν Χριστὸν, εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε καθώς ἐστιν
ἀλήθεια ἐν τῷ Ἰησοῦ. This cannot be compared with μανθάνειν τινα, to perceive or
notice any one, in classical Greek, at the most Eurip. Bacch. 1345, ὀψ' ἐμαθεθ᾽ ὑμᾶς, t00
late ye have known yourselves, i.e. perceived what manner of persons ye are, what ye have
Μανθάνω
Μαθητής
411
done. In Eph. iv. 20, as the following εἴ γε αὐτὸν ἠκούσατε shows, Christ is the object
of μανθάνειν, rather as He is the object-matter, the sum and substance of the gospel,
than as He is a Person; hence τὸν Χριστόν is used, whereas we have ἐν τῷ Ἰησοῦ
immediately afterwards; Χριστός is the descriptive name for the Person Jesus. The
word also occurs in Matt. xxiv. 32; Mark xiii. 28; 1 Cor. iv. 6, xiv. 35; 1 Tim. ii. 11,
v. 4, 13; 2 Tim. iii. 14; Tit. iii. 14; Heb. v. 8; Rev. xiv. 3; John vii. 15.
LXX. 785.
Μαθητής, ὁ, a learner, pupil, over against διδάσκαλος, εὑρέτης; often in Xen., Plato,
and others, = μανθάνων, Xen. Mem. i. 2. 17; Matt. x. 24, οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν
διδάσκαλον; ver. 25, ἀρκετὸν τῷ μαθητῇ ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ; Luke
vi. 40. In the N. Τ. only in the Gospels and Acts-(Ι.) οἱ μαθηταὶ Ἰωάννου, Mark
ii. 18; Luke v. 33, vii. 18; Matt. xi. 2; John iii. 25. kaì of Tŵv Papioaíwv, Mark
ii. 18; John ix. 28, σὺ μαθητὴς εἶ ἐκείνου, ἡμεῖς δὲ τοῦ Μωϋσέως ἐσμὲν μαθηταί. It is
clear that μants means more than a mere pupil or learner; it signifies an adherent who
keeps the instruction given to him, and makes it his rule of conduct. Cf. Plat. Apol.
33 Α, οὓς οἱ διαβάλλοντες ἐμέ φασιν ἐμοὺς μαθητὲς εἶναι. ἐγὼ δὲ διδάσκαλος μὲν οὐδενὸς
πώποτ᾽ ἐγενόμην. εἰ δέ τις ἐμοῦ λέγοντος καὶ τὰ ἐμαυτοῦ πράττοντος ἐπιθυμεῖ ἀκούειν
.. οὐδενὶ πώποτε ἐφθόνησα; Xen. Mem. i. 6. 3, οἱ διδάσκαλοι τοὺς μαθητὰς μιμητὰς
ἑαυτῶν ἀποδεικνύουσιν. In this sense it is used especially (ΙΙ.) of the disciples of Jesus,
ὁ Ἰησοῦς καὶ οἱ μαθ. αὐτοῦ, Matt. ix. 19 ; cf. John viii. 31, ἔλεγεν οὖν ὁ ᾿Ιησοῦς πρὸς
τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς
μαθηταί μου ἐστέ; Luke xiv. 26, 27, 33; ver. 27, ὅστις οὐ βαστάζει τὸν σταυρὸν ἑαυτοῦ
καὶ ἔρχεται ὀπίσω μου, οὐ δύναται εἶναί μου μαθητής; John xv. 8, ἵνα καρπὸν πολὺν
φέρητε καὶ γενήσεσθε ἐμοὶ μαθηταί; cf. John ix. 27, Matt. v. 1 with iv. 22. Thus
(α.) of the twelve apostles, οἱ δώδεκα μ., Matt. xi. 1, or οἱ ἔνδεκα μ., Matt. xxviii. 16, who
are usually called oí µað' avтoû, as in Matt. v. 1, viii. 23, 25, ix. 10, etc., also simply
οἱ μαθηταί, Matt. xiv. 19; Mark ix. 14, etc. Also with the dative, vid. Krüger, xlviii.
12. 1; οἱ σοὶ μαθηταί, Mark ii. 18; John xv. 8. Then (6.) of all followers of Jesus,
Matt. viii. 21; Luke vi. 13, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ καὶ ἐκλεξάμενος ἀπ᾿
αὐτῶν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν ; vi. 17, ὄχλος μαθητῶν αὐτοῦ; vii. 11,
συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ ἱκανοὶ καὶ ὄχλος πολύς; John vi. 60, 66; Luke
x. (i. 17) 23. Hence it came to be (c.) the name given to those who believe on Christ
(John viii. 31, see above), simply as μαθηταί. Comp. the Aristotelian saying, δεῖ
πιστεύειν τὸν μανθάνοντα; Matt. x. 42, ὃς ἐὰν ποτίσῃ ἕνα τῶν μικρῶν τούτων . . . εἰς
ὄνομα μαθητοῦ; cf. xviii. 6, ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ. So, besides
this place, always in the Acts; cf. Acts xix. 9, ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν
κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπ᾿ αὐτῶν ἀφώρισεν τοὺς μαθητάς;
Aets vi. 2, τὸ πλῆθος τῶν μαθητῶν, with iv. 32, τὸ πλῆθος τῶν πιστευσάντων; Acts
i. 15, vi. 1, 2, 7, ix. 10, 19, 25, 26, 38, xi. 29, xiii. 52, xiv. 20, 22, 28, xv. 10, xvi. 1,
xviii. 23, 27, xix. 1, 9, 30, xx. 1, 7, 30, xxi. 4, 16; ix. 1, οἱ μ. τοῦ κυρίου; xi. 26,
Μαθητής
Μάρτυς
412
χρηματίσαι τε πρῶτον ἐν ᾿Αντιοχείᾳ τοὺς μαθητὰς Χριστιανούς. Most remarkable is the
application of the name µaðŋτaí (Acts xix. 1) to John's disciples at Ephesus, evidently
on account of the relation of John the Baptist to the Messiah; these disciples were
utterly ignorant that the Messiah was Jesus, cf. ver. 4, and hence it is evident that
µaðŋτaí denoted just the followers of the Christ, the Messiah—a significant fact bearing
upon the connection between O. T. and N. T. believers.
T し
​Malýτρια, n, with µalŋτρís occurring only in later Greek (Diod. Sic., Diog.
Laert., Philo), a female pupil or disciple; in the N. T. sense of µaðŋτýs, Acts ix. 36.
MaoŋTεúw, in Plutarch and others after him, answering to the formation of the
Мав
word = to be a pupil, e.g. Plut. Mor. 837 C, éµalýtevoe d' avт@ kaì ØεOTÓμTOS. So Matt.
xxvii. 57, èµaðýtevσev tô 'Inooû, of Joseph of Arimathea. In patristic Greek the medial
passive still occurs, μalnтeveolaí Tivi, to be instructed by, to be any one's pupil, e.g. ó
ἅγιος Ιερόθεος τῷ ἁγίῳ Παύλῳ ἐμαθητεύθη, Basil. M.; Ignat. ad Eph. 10, ὑμῖν μαθη-
Tevîvaι, to be instructed by you, or to learn of you. And thus I would explain Matt.
xiii. 52, πᾶς γραμματεὺς μαθητευθείς τῇ βασιλείᾳ τῶν οὐρανῶν, who is a disciple of the
kingdom of heaven, for the various readings ἐν τῇ βασ. οι εἰς τὴν βασ. show that the usual
explanation is a misunderstanding of the expression. In the other N. T. texts where it
occurs the verb is transitive to instruct any one, to teach, to make any one a disciple,
in the N. T. sense of μalnτns; cf. Matt. x. 42, the only place except in the Acts where
μ. occurs in this sense, and by the same evangelist who in Matt. xxviii. 19 writes,
µаÐNTEÚσαTE Távтα тà ě0vη... μalŋтevel being divided, according to vv. 19, 20, into
μαθητεύσατε πάντα ἔθνη
the two elements βαπτίζειν and διδάσκειν. So also Acts xiv. 21, εὐαγγελιζόμενοί τε
τὴν πόλιν ἐκείνην καὶ μαθητεύσαντες ἱκανούς. — This transitive meaning is sometimes
found in other verbs in -εύω, e.g. 1 Kings i. 43, ὁ βασιλεὺς Δαυὶδ ἐβασίλευσε τὸν Σαλωμών,
1 Sam. viii. 22; Isa. vii. 6; 1 Macc. viii. 13; cf. Winer, § 38. 1.
❤
Máρτνs, vρos, ó, dative plural µáprvoɩ, is derived by Curtius (as before, 296) and
Schenkl (Griech.-deutsch. Schulwörterb.) from the Sanskrit root smri, smarami, to remember;
smrtis, remembrance; Latin, memor; Old High German, mari, a report or tale; literally,
one who remembers. In the Zend language mar signifies to recollect, to know, to mention ;
mareti, doctrine. Gothic, merjan, înρúσσeɩ. It is witness, i.e. one who has information
or knowledge or joint knowledge of anything, and hence one who can give information, or
bring to light or confirm anything, Matt. xxvi. 65, tí ětɩ Xpeíav exoµev µapтúpwv; ide
νῦν ἠκούσατε τὴν βλασφημίαν; Mark xiv. 63; Plat. Polit. 340 Α, τί δεῖται μάρτυρος ;
αὐτὸς γὰρ ὁ Θρασύμαχος ὁμολογεῖ; Matt. xviii. 16, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ
Tρiŵν στalî пâν pñμa. So 2 Cor. xiii. 1; 1 Tim. v. 19; Heb. x. 28; Acts vii. 58. It
usually denotes simply that the witness confirms something, though in many cases it also
implies that he avers something, and supports his statement on the strength of his own
authority. Thus in Acts vi. 13, ἔστησαν μάρτυρας λέγοντας· Ὁ ἄνθρωπος οὗτος οὐ
Μάρτυς
Μάρτυς
413
παύεται ρήματα λαλῶν κ.τ.λ. In the sense simply of confirmation it occurs 2 Cor. i. 23,
μάρτυρα τὸν θεὸν ἐπικαλοῦμαι; cf. Mal. iii. 5. Again, simply of the knowledge or
cognizance which the witness possesses, Rom. i. 9, μάρτυς γάρ μου ἐστὶν ὁ θεός ; Phil. i. 8 ;
1 Thess. ii. 5, θεὸς μάρτυς; ver. 10, ὑμεῖς μάρτυρες καὶ ὁ θεός, ὡς ὁσίως . . . ἐγενήθημεν.
1 Tim. vi. 12 ; 2 Tim. ii. 2. — In Heb. xii. 1, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος
μαρτύρων, they are described as witnesses who have an experimental knowledge of that
which is required of us, viz. faith, x. 35-37, xi. 6 sqq., xii. 2. We cannot (as some
have tried to do) bring the active or at least intransitive μáprus into connection with
the passive μαρτυρεῖσθαι, xi. 2, 4, 5, 39, as if it referred to the witness meted out to
them or given by them. This passive μαρτυρεῖσθαι cannot determine the meaning of
the word; at best, it can only be regarded as expressing a confirmation of the μάρτυρες
in their capacity as witnesses. Their significance for us as witnesses is to be deduced
not from ver. 39, but from ver. 40. Peculiar to the N. T. is (I.) the designation of those
who announce the facts of the gospel and tell its tidings, as μάρτυρες, e.g. Acts i. 8, ἔσεσθέ
μοι μάρτυρες ἔν τε Ιερουσαλὴμ καὶ ἕως ἐσχάτου τῆς γῆς; Rev. xi. 3, τοῖς δυσὶν μάρτυσίν
μου; derivatives from μ. are used according to the analogy of this meaning. Cf. especially
διαμαρτύρομαι, ἐπιμαρτυρεῖν ; 1 Cor. xv. 15, ψευδομάρτυρες τοῦ θεοῦ. This rests upon
the significance which the apostles, as preachers of the gospel, claim for their prerogative
as witnesses to Jesus; Acts xiii. 31, οἵτινες (sc. συναναβάντες αὐτῷ νῦν εἰσὶν μάρτυρες
αὐτοῦ πρὸς τὸν λαόν; Acts ii. 32, τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς
ἐσμεν μάρτυρες ; iii. 15, x. 39, ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν κ.τ.λ. ; vv. 40, 41,
τοῦτον ὁ θεὸς ἤγειρεν... καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι· οὐ παντὶ τῷ λαῷ, ἀλλὰ
μάρτυσιν τοῖς προκεχειροτονημένοις ὑπὸ τοῦ θεοῦ; 1 Pet. v. 1, παρακαλῶ ὁ συμπρεσβύ
τερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων. Hence Acts i. 22, μάρτυρα τῆς
ἀναστάσεως σὺν ἡμῖν γενέσθαι ἕνα τούτων; xxii. 15, ἔσῃ μάρτυς αὐτῷ πρὸς πάντας
ἀνθρώπους ὧν ἑώρακας καὶ ἤκουσας; xxvi. 16. They declare the truth concerning Christ,
and ratify it by their own experience, Acts v. 32 (cf. ver. 31 and John xv. 26, 27).
(ΙΙ.) μάρτυς is used as a designation of those who have suffered death in consequence of
confessing Christ, Acts xxii. 20, τὸ αἷμα Στεφάνου τοῦ μάρτυρός σου; Rev. ii. 13, Αντίπας
ὁ μάρτυς μου ὁ πιστὸς ἀπεκτάνθη; xvii. 6, ἐκ τοῦ αἵματος τῶν ἁγίων καὶ ἐκ τοῦ αἵματος
τῶν μαρτύρων Ἰησοῦ. This, however, must not be understood (as in ecclesiastical Greek)
to denote that their witness consisted in their suffering death,-cf. Constit. Apost. v. 9.923,
ὁ ἐν μαρτυρίῳ ἐξελθὼν ἀψευδῶς ὑπὲρ τῆς ἀληθείας, οὗτος ἀληθινὸς μάρτυς ἀξιόπιστος ἐν
οἷς συνηγωνίσατο τῷ λόγῳ τῆς εὐσεβείας διὰ τοῦ οἰκείου αἵματος,—it refers rather to the
witnessing of Jesus, which was the cause of their death; cf. in xvii. 6 the distinction between
ἅγιοι and μάρτυρες; xx. 4, αἳ ψυχαὶ τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ. —
(III.) Rev. i. 5, Jesus Christ is called ὁ μάρτυς ὁ πιστός; iii. 14, ὁ μάρτυς ὁ πιστὸς καὶ
ἀληθινός, which, according to xxii. 20, λέγει ὁ μαρτυρῶν ταῦτα, must mean, He who
gives the information contained in the Apocalypse concerning ἃ δεῖ γενέσθαι ἐν τάχει, i. 1;
cf. the words at the outset, ἀποκάλυψις Ἰησοῦ Χριστοῦ ἣν ἔδωκεν αὐτῷ ὁ θεός.
Μαρτύριον
Μαρτυρία
414
=
MaρTúριov, Tó, witness; ordinarily, the declaration which confirms or makes known
anything, as in 2 Cor. i. 12, тò µapтúpiov tŷs ovveidńσews μwv. Hence of things which
ἡμῶν.
testify to anything, e.g. Plat. Legg. xii. 943 C, τον στέφανον ἀναθεῖναι μαρτύριον εἰς κρίσιν.
Thus Jas. v. 3, ὁ ἰὸς αὐτῶν τοῦ χρυσοῦ καὶ τοῦ ἀργύρου) εἰς μαρτύριον ὑμῖν κεῖται
that is, in proof of the following accusation, élnoavpíčeode év éoxátais µépais. Cf. Ruth
iv. 7. Also in classical Greek with the sig. proof. When N. T. preaching is called Tò
μаρтúρiov тοû Xpioтoû, the testimony of Christ, 1 Cor. i. 6, cf. 2 Tim. i. 8, µǹ ovv éπaισxvvēŷs
τὸ μαρτύριον τοῦ κυρίου ἡμῶν, the meaning is, that the preacher bases what he says upon
his own direct knowledge, and clothes it with the authority of a testimony at one with
the reality; that the gospel preached is a narrative of actual and practical truth, a declara-
tion of facts (and thus the form of expression distinguishes itself from the work of Christian
doctrinal teaching); cf. Acts iv. 34, δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι
τῆς ἀναστάσεως τοῦ κυρίου Ἰησοῦ; 2 Thess. i. 10, ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφ' ὑμᾶς.
For Acts v. 32, see μάρτυς. 1 Tim. ii. 6, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ
μαρτύριον καιροῖς ἰδίοις, is somewhat similar to το λεγόμενον = according to the saying,
for kaip. i8., comp. Tit. i. 2, 3,-and therefore is as now is testified, as is announced in his
time; conformably with what is announced. — The preaching of the gospel is accordingly
called (1 Cor. ii. 1) тò μаρтúρiov TOû Beoû, akin to the O. T. expression in my, what
Jehovah testifies or announces, Ps. xix. 8, cxix. 14, etc.; cf. ǹ σкηνỳ тоû µаρтuρíov, п S,
Num. ix. 15; Acts vii. 44; Rev. xv. 5 (a mistranslation by the LXX. of Twins).
This reference to N. T. facts is everywhere implied in the expression eis papтúpiov of the
synoptical Gospels, and first in Matt. viii. 4, Mark i. 44, Luke v. 14, where our Lord
directs the leper to show himself to the priest, and to offer the gift that Moses commanded,
eis µaptúpiov avtoîs. Whatever doubt there might be as to the force of the expression
here, a comparison of the places where it occurs leads us naturally to the conclusion that
μaprúρiov has always the same signification, and that here it is that they may thus hear of
Christ the Messiah, or as Bengel says, “de Messia praesente." Matt. x. 18, èπì ñyeµóvas dè
καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν; cf. Mark
xiii. 9, Luke xxi. 13, áπoßýσeтaι vµîv eis µaptúpiov, i.e. for those mentioned in ver. 12.
Matt. xxiv. 14, κηρυχθήσεται τοῦτο τὸ εὐ. τῆς βασ. . . . εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν.
On Matt. viii. 4, Bengel aptly refers to John v. 36, avrà tà ẽpya à èyà πoiŵ, µaptvpeî
περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν. But Mark vi. 11, Luke ix. 5, τὸν κονιορτὸν
ἀποτινάξατε, εἰς μαρτύριον ἐπ' αὐτούς (Mark vi. 11, αὐτοῖς), must be understood like
Jas. v. 3, though not without reference to the fact of the gospel having been preached.
Heb. iii. 5, Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ εἰς μαρτύριον τῶν λαληθησομένων,
for the averment of that which, etc. Cf. 1 Pet. i. 11, προμαρτύρομαι.
α
=
Maρτvρía, ǹ, (I.) bearing witness, certifying, e.g. eis µaρтvρíav kaλeîolai, to be summoned
to bear witness; John i. 7, λev eis papтvpíav, iva μapтvρńon.—(II.) Certifying, witnessing
Luke xxii. 71; that which any one witnesses or states concerning
to, Mark xiv. 55, 56, 59;
Μαρτυρία
Διαμαρτύρομαι
415
any person or thing, Tit. i. 13, ἡ μαρτυρία αὕτη ἐστὶν ἀληθής, concerning the saying of
Epimenides as to the Cretans ; 1 Tim. iii. 7, δεῖ καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν.
Besides these texts and Acts xxii. 18, οὐ παραδέξονταί σου τὴν μαρτυρίαν περὶ ἐμοῦ, it is
used only by St. John. In John xix. 35, xxi. 24, of the evangelist's testimony. In i. 19,
of the testimony of the Baptist concerning Jesus, cf. iii. 26 under μαρτυρεῖν, and with
this v. 36, ἐγὼ δὲ ἔχω μαρτυρίαν μείζω τοῦ Ἰωάννον, viii. 17; 3 John 12. Of the
declarations of Jesus concerning Himself, viii. 13, 14, v. 31, cf. ver. 32. It is a declara-
tion which not only informs but corroborates, a testimony borne by a witness who speaks
with the authority of one who knows; v. 34, ἐγὼ δὲ οὐ παρὰ ἀνθρώπων τὴν μαρτυρίαν
λαμβάνω, the corroboration of that which I really am. So in 1 John v. 9, 10, μαρτυρία
τοῦ θεοῦ, ἣν μεμαρτύρηκεν περὶ τοῦ υἱοῦ αὐτοῦ, — and the apostle designates the eternal
life possessed by the believer as God's gift, as the witness testifying to him what is of
Christ, ver. 11, αὕτη ἐστὶν ἡ μαρτυρία ὅτι ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὁ θεός; cf. ver. 10, ὁ
πιστεύων εἰς τὸν υἱὸν τοῦ θεοῦ ἔχει τὴν μαρτυρίαν ἐν αὐτῷ. In John iii. 11, 32, 33, the
testimony of Jesus is that which Jesus declares with the authority of a witness, of one who
knows ; ver. 11, ὃ οἴδαμεν λαλοῦμεν καὶ ὁ ἑωράκαμεν μαρτυροῦμεν, καὶ τὴν μαρτυρίαν ἡμῶν οὐ
λαμβάνετε. But in Rev. i. 2, 9, ἡ μαρτ. Ἰησοῦ is the announcement of the gospel, the apostolic
preaching of Christ, as it is determined by the apostle's testimony, cf. ver. 2, doa eidev.
This testimony, which specially concerns Christ, and which is based upon knowledge of
Him specially vouchsafed, is also spoken of as ἡ μαρτ. τοῦ ᾿Ιησοῦ, Rev. xii. 17, xix. 10, xx. 4,
of which, xix. 10, we read, ἡ μ. Ἰησοῦ ἐστιν τὸ πνεῦμα τῆς προφητείας. This explains the
expression, ἔχειν τὴν μ. ᾿Ιησοῦ, xii. 17, xix. 10, vi. 9, which may be taken as synonymous
with ἔχειν τὸ πν. τῆς προφ. (Instead of μ. I. we find in vi. 9, cf. with i. 2, 9, simply
μαρτ., cf. xii. 11, ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μ. αὐτῶν.)
Cf. xi. 3, δώσω τοῖς δυσὶν μάρτυσίν μου καὶ προφητεύσουσιν, with ver. 7, ὅταν τελέσωσιν
τὴν μαρτ. αὐτῶν. That μ. is used in the N. Τ. to denote martyrdom, is an untenable
inference from Rev. xi. 7, xii. 11. See μάρτυς.
Μαρτύρομαι, to cause to witness for oneself, to call to witness. So also in Judith
vii. 28. But in the N. T. Acts xx. 26, Gal. v. 3, Eph. iv. 17 = to attest, to announce and
ratify as truth. Also in Acts xvi. 22, 1 Thess. ii. 12, apparently the more correct reading,
instead of μαρτυρεῖσθαι. So in classical Greek only occasionally, Plato, Phileb. 47 D,
ταῦτα δὲ τότε μὲν οὐκ ἐμαρτυράμεθα, νῦν δὲ λέγομεν = to afirm.
Διαμαρτύρομαι, (Ι.) to call to witness, Deut. iv. 26, διαμαρτύρομαι ὑμῖν σήμερον
τόν τε οὐρανὸν καὶ τὴν γῆν. Oftener (II.) (α.) to assert or attest anything, to make known
or afirm a truth with emphasis. Xen. Hell. iii. 2. 13, διαμαρτυράμενος ὅτι ἕτοιμος εἴη κοινῇ
πολεμεῖν καὶ ξυμμάχεσθαι, seemingly borrowed from the expression, to call [the gods] to
witness that, etc., Acts xx. 23, τὸ πν. τὸ ἅγ. διαμαρτύρεται μοι λέγων ὅτι δέσμα καὶ θλίψεις
με μένουσιν; Heb. ii. 6. Used especially in Ν. Τ. Greek of attesting the facts and truths of
redemption,—an impressive declaration of Christian doctrine, as distinct from progressive
Διαμαρτύρομαι
Μαρτυρέω
416
0
ידע
instruction, and excluding the possibility of reasonable objection, Acts viii. 25, διαμαρ
τυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ κυρίου; xviii. 5, διαμαρτυρόμενος τοῖς Ἰουδαίοις
τὸν Χριστόν; xx. 24, τὸ εὐαγγ.; xxviii. 23, τὴν βασ. τ. θ.; xxiii. 11, τὰ περὶ ἐμοῦ
('Ι. Χ.); xx. 21, τὴν εἰς θεὸν μετάνοιαν καὶ πίστιν εἰς τὸν κύριον ἡμῶν Ἰν.; x. 42,
κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι ὅτι αὐτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς
κ.τ.λ. 1 Thess. iv. 6, ἔκδικος κύριος . . . καθὼς . . . διεμαρτυράμεθα. LXX. = 17
Hiphil, Ezek. xvi. 2, διεμαρτύρου τῇ Ἱερουσαλὴμ τὰς ἀνομίας. So also xx. 4. 7,
Deut. xxxii. 46, λόγους οὓς ἐγὼ διαμαρτύρομαι ὑμῖν; 2 Chron. xxiv. 19, καὶ ἀπέστειλεν
πρὸς αὐτοὺς προφήτας ἐπιστρέψαι προς κύριον, καὶ οὐκ ἤκουσαν· καὶ διεμαρτύρατο
αὐτοῖς καὶ οὐχ ὑπήκουσαν. — (6.) Το conjure any one, to exhort earnestly, Diod. xviii. 62,
διαμαρτυρόμενος μὴ διδόναι μηδὲν τῶν χρημάτων Εὐμένει. Thus often in Plutarch.
2 Tim. ii. 14, iv. 1. Followed by ἵνα, 1 Tim. v. 21; Luke xvi. 28, ὅπως διαμαρτύρηται
αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου. LXX. = 7y, Neh. ix.
26, διεμαρτύροντο ἐν αὐτοῖς ἐπιστρέψαι.
Μαρτυρέω, to be witness, to bear witness, i.e., primarily, to attest anything that one
knows, and therefore to make declarations with a certain authority, usually for or in favour
of, and hence to confirm or prove. In the N. T. chiefly in St. John's and St. Luke's
writings, and in the Hebrews; in but few other places.-(Ι.) μαρτυρεῖν τι, ὅτι, etc.,
John i. 34, iii. 32, iv. 39, 44, xii. 17; 1 John i. 2, iv. 14, v. 6. Without object = to
bear witness, 3 John 12; John xix. 35, i. 32; Acts xxvi. 5.—(II.) Of the evangelic
announcement of salvation in the sense named under μάρτυς, cf. the successive
steps, ὁρᾶν — μαρτυρεῖν ἀπαγγέλλειν in 1 John i. 2 (John i. 34), on which E.
Haupt observes: “ In ἀπαγγέλλειν the emphasis lies on the communication of the truth ;
in μαρτυρεῖν, upon the truth which is communicated.” Compare Rev. i. 2, ἐμαρτύρησε
τὴν μαρτυρίαν Ἰησοῦ.—Rev. xxii. 20, ὁ μαρτυρῶν ταῦτα, of the apocalyptic announce-
ment of Christ, cf. i. 1, 5, iii. 14; see μάρτυς.—μ. τινὶ ὅτι, ὡς, to bear witness to any one
that, etc., Matt. xxiii. 31; Luke iv. 22; Gal. iv. 15; Col. iv. 13; Rom. x. 2; Acts
xxii. 5 ; John iii. 28. Cf. 2 Cor. viii. 3. Usually μ. τινί, to bear witness for, or in
favour of any one. Herod. ii. 18, iv. 29, μαρτυρέει μοι τῇ γνώμῃ, it favours my opinion.
So John iii. 26, ᾧ σὺ μεμαρτύρηκας, for whom thou hast witnessed; v. 33, τῇ ἀληθείᾳ, as
in xviii. 37, cf. 1 Tim. vi. 13; 3 John 3, 6, ἐμαρτύρησάν σου τῇ ἀγάπῃ; Acts x. 43,
τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν κ.τ.λ., xiii. 22, xiv. 3, κύριος ὁ μαρτυρῶν τῷ
λόγῳ τῆς χάριτος αὐτοῦ, cf. συνεπιμαρτυρεῖν, Heb. ii. 4.—Acts xv. 8, ὁ καρδιογνώστης
θεὸς ἐμαρτύρησεν αὐτοῖς, δοὺς τὸ πν. κ.τ.λ. Perhaps also Heb. x. 15, μαρτυρεῖ δὲ ἡμῖν
καὶ τὸ πν. τὸ ἅγ., is = the Holy Ghost also witnesseth for us. Thus taken, the question as
to the object to be supplied is obviated (cf. Rev. xxii. 16), and the expression ἔχοντες
οὖν παῤῥησίαν, ver. 19, follows all the more appropriately. In a derived sense only μ.
ovv
τινί means to testify or give assurance to any one, Rev. xxii. 16, 18. Cf. the passive
μαρτυρεῖταί τινι, a good report is given of one, 3 John 12, Δημητρίῳ μεμαρτύρηται ὑπὸ
Μαρτυρέω
Μάτην
417
πάντων καὶ ὑπ᾽ αὐτῆς τῆς ἀληθείας.
Also μ. περί τινος always means where the con-
nection shows), to witness in favour of; and thus μ. τί, τινί, περί, ὑπέρ τινος, in the
merely formal sense = to declare, to witness, occurs comparatively rarely. This import of
the word, viz. witnessing in favour of the object referred to, is all the more obvious where
what is meant is not a declaration, but a report stating the object. Accordingly μ. περὶ
τοῦ φωτός is equivalent to, to witness for the light, John i. 7, ἦλθεν εἰς μαρτυρίαν, ἵνα
μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν δι' αὐτοῦ; νν. 8, 15, ν. 31, 32, 36,
37, 39, viii. 13, 14, 18, x. 25, xv. 26; 1 John v. 9, 10; cf. John xviii. 23, ei kaкŵs
ἐλάλησα μαρτύρησον περὶ τοῦ κακοῦ. In John ii. 25, οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ
περὶ τοῦ ἀνθρ., on the contrary, the witnessing is indifferent either for or against; in
vii. 7, μαρτυρῶ περὶ τοῦ κόσμου ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστιν, it must be understood
unfavourably; cf. 1 Cor. xv. 15, ἐμαρτυρήσαμεν κατὰ τοῦ θεοῦ. — (III.) The passive
μαρτυροῦμαι, I am witnessed to, recognised, is derived from an active μαρτ. τινά, which
does not occur except, perhaps, in inscriptions, e.g. Murat. MXXVI. 5, ἣν καὶ θεοὶ καὶ
βροτοὶ ἐμαρτύρησαν σωφροσύνης ἕνεκα, but may be explained from μ. τί, to be a witness
for something, to recognise it (ef. μ. τινί τι). So Rom. iii. 21, δικαιοσύνη θεοῦ ...
μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφ. Usually with a personal subject, Acts x. 22,
μαρτυρούμενος ὑπὸ ὅλου τοῦ ἔθνους; xvi. 2, ὃς . . . ἐμαρτυρεῖτο ὑπὸ τῶν ἀδελφῶν ;
xxii. 12, vi. 3 ; 1 Tim. v. 10, ἐν ἔργοις καλοῖς μαρτυρουμένη, cf. ἐπαινεῖσθαι ἔν τινι,
1 Cor. xi. 22 ; Heb. xi. 2, ἐν τῇ πίστει ἐμαρτυρήθησαν οἱ πρεσβ.; xi. 39, μαρτυρηθέντες
διὰ τῆς πίστ., of divine recognition given to a person, cf. ver. 4, δι' ἧς ἐμαρτυρήθη εἶναι
δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ θεοῦ; ver. 5, μεμαρτύρηται εὐαρ
εστηκέναι τῷ θεῷ. Indefinitely = it is witnessed concerning one, Heb. vii. 8, μαρτυρούμενος
ὅτι ζῇ. So, too, ver. 17, μαρτυρεῖται γὰρ ὅτι σὺ ἱερεὺς κ.τ.λ., if we do not read μαρτυρεῖ,
sc. ἡ γραφή. It is observable that this mode of expression occurs only in Acts and
Hebrews, excepting Rom. iii. 21; 1 Tim. v. 10.--The middle, which occurs occasionally
in later Greek, μαρτυρεῖσθαι, is = to testify, to aver, and, according to some Mss., occurs
in Acts xxvi. 22, 1 Thess. ii. 12, instead of μαρτύρεσθαι. In Heb. vii. 17, also, the
reading μαρτυρεῖται for μαρτυρεί may be explained in like manner.
Επιμαρτυρέω, to testify emphatically, to appear as a witness decidedly for any-
thing, in contrast with ἀντιμαρτ., to bear counter evidence, to contradict; 1 Pet. v. 12,
ἐπιμαρτυρῶν ταύτην εἶναι ἀληθῆ χάριν τοῦ θεοῦ.—Συνεπιμαρτυρεῖν, Heb. ii. 4.
Μάτην, an adverb, strictly the accusative of μάτη ; compare εἰς μάτην in the same
sense, vain, in vain; it stands in a causal sense = groundless, invalid, and in a
final sense = objectless, useless, futile, and, according to circumstances, it combines both =
idle, vain. Originally, perhaps, (I.) in a final sense = what is of no avail, of no use;
Aesch. Prom. 44, τὰ μηδὲν ὠφελοῦντα μὴ πόνει μάτην ; Ps. cxxvii. 1, 2, εἰς μάτην ;
Ezek. xiv. 23, οὐ μάτην πεποίηκα πάντα = D; Jer. ii. 30, μάτην ἐπάταξα τὰ τέκνα
ὑμῶν, παιδείαν οὐκ ἐδέξασθε; Tit. iii. 9, ζητήσεις ἀνωφελεῖς καὶ μάταιοι, see μάταιος;
3 G
Μάτην
Μάταιος
418
Aristot. Eth. Nicom. i. 1, ματαίως ἀκούσεται καὶ ἀνωφελῶς.—(II) In a causal sense =
groundless, untrue, untenable, false, as opposed to ἀληθές; Soph. Philoct. 345, λέγοντες
εἴτ᾿ ἀληθὲς εἶτ᾽ οὖν μάτην; Ps. xxxix. 12, πλὴν μάτην πᾶς ἄνθρωπος = -; Jer. viii. 8,
εἰς μάτην ἐγενήθη σχοῖνος ψευδὴς γραμματεῦσιν, syn. with δωρεάν, both
Dr, Ps.
xxxv. 7; Prov. iii. 20;=, untrue, false, Ps. xli. 7; so also Matt. xv. 9; Mark vii. 7,
μάτην δὲ σέβονταί με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων, from Jer. xxix. 3.
=
Μάταιος, α, ον, sometimes also ὁ, ἡ, vain, idle, in a final and in a causal
sense. (I.) In a final sense, useless, frivolous; Chrysostom, τὰ πρὸς μηδὲν χρήσιμα;
Eurip. Phoen. 1666, μάταια μοχθεῖν, to trouble oneself in vain. In Aristotle, as opposed
to ἱκανόν
Still it is more than ἀνωφελής, for it not only negatively blames, but by
giving prominence to objectlessness it denotes what is positively to be rejected, bad, what
is objectless, and therefore wrong or unjustifiable. Eurip. Cycl. 662, μάταιόν τι δράν
τινα.—1 Cor. xv. 17, ματαία ἡ πίστις ὑμῶν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν. Compare
ver. 14, κένη ; Tit. iii. 9, εἰσὶν γὰρ ἀνωφελεῖς καὶ μάταιοι (the ζητήσεις καὶ γενεαλογίαι
κ.τ.λ.). With the Greeks, μάταιον applies to sin, “as that which is in itself vanity and
nothingness, without consistency or result, and in its foundation folly," Nägelsbach,
Nachhom. Theol. vi. 2. Thus the final signification prevails even if, with Nagelsbach, we
adopt as the actual explanation the Homeric οὐκ ἀρετὰ κακὰ ἔργα, Od. viii. 329, cf. Hesiod,
opp. 265, οἱ αὐτῷ κακὰ τεύχει ἀνὴρ ἄλλῳ κακὰ τεύχων· ἡ δὲ κακὴ βουλὴ τῷ βουλεύσαντι
κακίστη ; Xen. Hell. vi. 3. 11, τὸ πλεονεκτεῖν ἀκερδές.—Aesch. Choeph. 918, πατρὸς
μάται, the father's guilt; Eumen. 337, αὐτουργίαι μάταιοι. This use of the word gives
special weight to 1 Pet. i. 18, ἐλευθερώθητε ἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς. This
usage does not elsewhere appear in Holy Scripture, but the word receives a new signifi-
cance in another direction. It is, that is, (II.) in a causal sense
It is, that is, (II.) in a causal sense = groundless, idle, devoid
of worth, Plat. Am. 369 C, μάταιος οὖν ἡ λύπη; Soph. 231 Β, περὶ τὴν μάταιον
δοξοσοφίαν ; Xen. Ven. xii. 13, ἐκ τῶν ματαίων λόγων ἔχθρας ἀναιροῦνται. Accordingly,
not merely have we μάταια ἔπεα, groundless, offensive, bad words, Herod. vii. 15, 1, for
which in vii. 13, ἀεικέστερα ἀποῤῥίψαι ἔπεα ἐς ἄνδρα πρεσβύτερον (cf. ματαιότητας,
Ps. xxxvii. 13), but λόγος μάτ. = feigned, false, Herod. ii. 118, 1, εἰ μάταιον λόγον
λέγουσιν οἱ Ἕλληνες τὰ περὶ Ἴλιον γενέσθαι ἢ οὐ. Ezek. xiii. 6-9 = 213, parallel
with λόγος ψευδής, μαντεία μάταια ; Zeph. iii. 13, οὐ ποιήσουσιν ἀδικίαν οὐδὲ μὴ
λαλήσουσιν μάταια ; Ps. iv. 3, synonymous with ματαιότης and ψεῦδος ; cf. Aristot. de
gener. i. 8, ψεύδος καὶ μάταιον. Thus of inner hollowness and worthlessness, both as to
import and result, 1 Cor. iii. 20, κύριος γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν ὅτι εἰσὶν
μάταιοι; Tit. iii. 9, cf. ματαιολογία, 1 Tim. i. 6; ματαιολόγος, Tit. i. 10. With this is
connected the designation of idols and false gods as μάταια, in opposition to θεὸς ζῶν,
Acts xiv. 15, ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα ; cf. Jer. ii. 5, ἐπορ-
εύθησαν ὀπίσω τῶν ματαίων καὶ ἐματαιώθησαν. So LXX. = ", Lev. xvii. 7, 2 Chron.
xi 15; ss, Zech. xi. 17, 5am, Jer. i. 5 ; Amos ii. 4 = 22. Elsewhere usually =
5;
s.
Ματαιότης
Υπομένω
419
Ματαιότης, ή, only in biblical and patristic Greek = vanity, nothingness, worth-
lessness. Often in the LXX. -, Eccles. i. 2, ii. 1, and often, Ps. xxxi. 7, lxxviii. 33 ;
lii. 9 = 1; xxvi. 4 = Ny; as also cxix. 37, cxxxix. 20, λήψονται εἰς ματαιότητα τὰς πόλεις
σου.-In Ν. Τ. Rom. viii. 20, τῇ ματαιότητι ἡ κτίσις ὑπετάγη . . . ἐπ᾿ ἐλπίδι, as in Eccles.
i. 2, ii. 1, etc. The emptiness of the present appears in contrast with the living fulness
of the future ; 2 Pet. ii. 18, ὑπέρογκα ματαιότητος φθεγγόμενοι; Eph. iv. 17, τὰ ἔθνη
περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, since they are destitute of all truth within.
Ματαιόω, only in biblical and patristic or post-Christian Greek. Melet. de Nat.
Hom. v. 21, εματαιώθησαν ἐν τοῖς ἑαυτῶν διαλογισμοίς, cf. Rom. i. 21 = to make vain
or worthless; the active only in Jer. xxiii. 16, ματαιοῦσιν ἑαυτοῖς ὅρασιν. Elsewhere only
the passive and, indeed, impersonal; 1 Sam. xiii. 13, μεματαίωταί σοι ὅτι οὐκ ἐφύλαξας
τὴν ἐντολήν μου . . . καὶ νῦν ἡ βασιλεία σου οὐ στήσεταί σοι. Comp. above, the Greek
view of sin as μάταιον. The passive = to become vain or worthless, to frustrate, in an
intransitive sense, not = to become worthless, but rather = to get off the right path, to
follow foolish or bad courses, which, however, is not strong enough; 1 Sam. xxvi. 21, ἐν
τῇ σήμερον μεματαίωμαι καὶ ἠγνόηκα πολλὰ σφόδρα; 2 Sam. xxiv. 10, ἐματαιώθην
σφόθρα ; Tisch. ἐμωράνθην, cf. Rom. i. 22; Jer. ii. 5, ἐπορεύθησαν ὀπίσω τῶν ματαίων
καὶ ἐματαιώθησαν ; so 2 Kings xvii. 15. Rom. i. 21, ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς
αὐτῶν, cf. 1 Cor. iii. 20 and Ps. xciv. 11.
Ματαιολόγος, ὁ, only in Tit. i. 10, and thence transferred to patristic Greek,
one who speaks emptiness or vanity; Tit. i. 10, ματαιολόγοι καὶ φρεναπάται, cf. Jer. xxiii.
16 ; Ezek. xiii. 6-9. The substantive ματαιολογία, 1 Tim. i. 6 (cf. ver. 7), occurs
occasionally elsewhere, e.g. Pluta. Mor. 6 F. It denotes speaking which lacks reason,
al life ; see μάταιος.
worth, and the fruit of divine and
0
Μένω, ἔμεινα, (L.) intransitively, to stay, to wait. (II.) Transitively, to expect.
Ὑπομένω, (Ι.) intransitively, to stay behind, Luke ii. 43; Acts xvii. 14; to
continue, a synonym with καρτερεῖν. So 1 Pet. ii. 20, κολαφιζόμενοι, πάσχοντες ὑπο-
μενεῖτε. It denotes especially the psychological definiteness or stayedness of Messianic
or Christian hope in the midst of the contradictions of this life; vid. ὑπομονή, ἐλπίς,
Matt. x. 22, xxiv. 13; Mark xiii. 13, ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται; ef Luke
xxi. 19, ἐν τῇ ὑπομονῇ ὑμῶν κτήσεσθε τὰς ψυχὰς ὑμῶν. Hence, as contrasted with
ἀρνεῖσθαι, 2 Tim. ii. 12, εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν· εἰ ἀρνησόμεθα, κἀκεῖνος
ἀρνήσεται ἡμᾶς· εἰ ἀπιστοῦμεν κ.τ.λ.; Rom. xii. 12, τῇ ἐλπίδι χαίροντες, τῇ θλίψει
ὑπομένοντες. (ΙΙ.) Transitively, to bear, to acquiesce in, 1 Cor. xiii. 7, ἡ ἀγάπη πάντα
ἐλπίζει, πάντα ὑπομένει; 2 Tim. ii. 10, πάντα ὑπομένω διὰ τοὺς ἐκλέκτους; Heb. xii. 2,
σταυρόν; xii. 3, ἀντιλογίαν ; xii. 7, παιδείαν. Of persons in conflict = to keep one's
ground, e.g. Hom. Il. xvi. 814, οὐδ᾽ ὑπέμειναν Πάτροκλον; cf. ἀνδρικῶς ὑπομεῖναι
ἀνάνδρως φεύγειν, Plat. Theaet. 1776; Heb. x. 32, πολλὴν ἄθλησιν; Jas. i. 12, πειρασμόν.
Υπομονή
Μέσος
420
ע:
Ὑπομονή, ἡ, a remaining behind, or staying, eg. Πελοποννησίων ὑ. ἐν Ἰταλίᾳ,
Dion. Hal. Ant. Rom. i. 44. According to the Greek expression, we may thus under-
stand 1 Chron. xxix. 15, ὡς σκιὰ αἱ ἡμέραι ἡμῶν ἐπὶ γῆς, καὶ οὐκ ἔστιν ὑπομονή. But
this does not correspond with the Hebrew app, hope, cf. Job xiv. 2, 5, 7. The word
occurs only in later Greek, and answers to the usual καρτερία, καρτέρησις, holding out,
enduring. Mostly in biblical and patristic Greek, because the LXX. used it as a
rendering of Hebrew words denoting hope, vid. ἐλπίς, hope being the basis of ὑπομονή.
It denotes the peculiar psychological clearness and definiteness which hope attains in
the economy of grace, by virtue, on the one hand, of its distinctive character excluding
all wavering, doubt, and uncertainty; and, on the other, in conformity with its self-
assertion amid the contradictions of this present world. Hence, e.g., Jehovah is called
the ὑπομονὴ Ισραήλ, Jer. xiv. 8, xvii. 13 ; cf. Ps. xxxix. 8, xxvii. 14, etc.
Thus are
explained the expressions, 2 Thess. iii. 5, ὑπομονὴ Χριστοῦ, the patience which waits for
Christ ; Rev. iii. 10, ὁ λόγος τῆς ὑπομονῆς μου, the word which treats of patient waiting
ó
for me—the word of prophecy ; cf. 1 Thess. i. 3, ἡ ὑπομ. τῆς ἐλπίδος τοῦ κυρίου ἡμῶν
Ἰησοῦ Χριστοῦ. Further, cf. Rom. xv. 5, ὁ θεὸς τῆς ὑπομονῆς, ver. 13, τῆς ἐλπίδος,
with ver. 4, ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς παρακλήσεως τῶν γραφῶν τὴν ἐλπίδα ἔχομεν.
Again, the threefold graces, πίστις, ἀγάπη, ὑπομονή, Tit. ii. 2, with 1 Cor. xiii. 13, πίστις,
ἐλπίς, ἀγάπη. Similarly 1 Tim. vi. 11; 2 Tim. iii. 10. — Luke xxi. 19, ἐν τῇ ὑπομονῇ
ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν, with reference to the final manifestation of Messianic
redemption. Like 2 Thess. iii. 5, Rev. iii. 10, is Rev. i. 9 to be understood, συγκοινωνός
ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ Χριστοῦ Ἰησοῦ, if this the Received reading be
(as I think it is) preferable to that which explains the text by ἐν Χριστῷ Ἰησοῦ. These
representations, embodied in ὑπομονή, give special significance to the words in Rev.
xiii. 10, ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων; xiv. 12, ὧδε ἡ ὑπομονὴ τῶν
ἁγίων ἐστίν, οἱ τηροῦντες τὰς ἐντολὰς τοῦ θεοῦ καὶ τὴν πίστιν Ἰησοῦ. Patience is
expressly named in Rom. viii. 25 as the appropriate result of hope, εἰ δὲ ὃ οὐ βλέπομεν
ἐλπίζομεν, δι᾿ ὑπομονῆς ἀπεκδεχόμεθα ; cf. 2 Pet. iii. 12, προσδοκώντας καὶ σπεύδοντας
τὴν παρουσίαν τῆς τοῦ θεοῦ ἡμέρας; Col. i. 11, cf. with ver. 12. It manifests itself amid
the disappointments and contradictions of this life, Rom. v. 3, 4, ἡ θλίψις ὑπομονὴν
κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα, Jas. i. 3, 4.2 Thess. i. 4 ; Heb.
x. 36, ὑπομονῆς γὰρ ἔχετε χρείαν, ἵνα τὸ θέλημα τοῦ θεοῦ ποιήσαντες κομίσησθε τὴν
ἐπαγγελίαν; cf. Rev. xiv. 12; Heb. xii. 1; Rev. ii. 2, 3, 19 ; 2 Pet. i. 6. — Luke viii.
15, καρποφορεῖν ἐν ὑπομονῇ; Rom. ii. 7, καθ᾽ ὑπομονὴν ἔργου ἀγαθοῦ ; 2 Cor. xii. 12,
τὰ σημεῖα τοῦ ἀποστόλου κατειργάσθη . . . ἐν πάσῃ ὑπομονῇ, is simply = endurance, per-
severance; cf. Plut. Pelop. 1, αἰσχρῶν λόγων καὶ πράξεων ὑπομονή; 2 Cor. i. 6, ἐν
ὑπομονῇ τῶν αὐτῶν παθημάτων ὧν καὶ ἡμεῖς πάσχομεν; vi. 4, ὡς θεοῦ διάκονοι, ἐν
ὑπομονῇ πολλῇ, ἐν θλίψεσιν κ.τ.λ. = endurance, patience in sufferings.
ע:
Μέσος, η, ον, middle, in the midst.
Μεσίτης
Μεσίτης
421
he
Μεσίτης, ου, ό, mediator. This word is unknown in Attic Greek; it occurs in
Philo, Josephus, Polyb., Diod., Lucian, and indeed, e.g., of treaties of peace, Polyb. xxviii.
15. 8, τοὺς Ροδίους μεσίτας ἀποδεῖξαι ; cf. Ant. xvi. 2. 2, τῶν παρ' ᾿Αγρίππα τινῶν
ἐπιζητευμένων μεσίτης ἦν; Philo, de Vit. Mos. 160, 14, οἷα μεσίτης καὶ διαλλακτὴς οὐκ
εὐθὺς ἀπεπήδησεν, ἀλλὰ πρότερον τὰς ὑπὲρ τοῦ ἔθνους ἱκεσίας καὶ λιτὰς ἐποιεῖτο,
συγγνῶναι τῶν ἡμαρτημένων δεόμενος; Luc. Amor. 27, τράπεζα, φιλίας μεσιτις; cf.
μεσιτεύω, Polyb. xi. 34. 3, μεσιτεῦσαι τὴν διάλυσιν εὐνοϊκῶς, to bring about a reconciliation.
Suid., μεσίτης· ὁ εἰρηνοποιός. μεσέγγυος· μεσίτης, ἐγγυητής, μέσος δύο μερῶν ; further
who appears or stands security for anything ; Diod. iv. 54, μεσίτην γεγονότα τῶν ὁμολογιῶν,
he who pledges himself for promises ; Joseph. Αntt. iv. 6. 7, ταῦτα δὲ ὀμνύντες ἔλεγον, καὶ
θεὸν μεσίτην, ὧν ὑπισχνοῦντο, ποιούμενοι. According to Moeris, μεσέγγυος (Hesych.,
μεσέγγυος, μεσίτης) in Attic Greek denotes the surety, who lays down a guarantee in
order to mediate between two parties, for which the appropriate term was μεσίδιος,
μεσιδιωθῆναι (Lob. Phryn. pp. 121, 122). Μεσίδιος occurs in a passage in Aristotle
(Eth. v. 4), where some read μεσόδικος = μέσος δικαστής, Thuc. iv. 83; Aristot. Eth
v. 4, καὶ καλοῦσιν ἔνιοι μεσιδίους [τοὺς δικαστὰς] ἐὰν τοῦ μέσου τύχωσιν, τοῦ δικαίου
τευξόμενοι, i.e. when they are just to both parties. Μεσίτης hardly corresponds with these
expressions ; it rather resembles διαιτήτης, διαλλακτήρ, διαλλακτής, the arbitrator, forestall-
ing the judge, whose province it is amicably to arrange matters, cf. Philo in loc. In the
LXX. it occurs only in Job ix. 33, εἶθε ἦν ὁ μεσίτης ἡμῶν καὶ ἐλέγχων καὶ διακούων ἀνὰ
μέσον ἀμφοτέρων, therefore = διαιτήτης; a paraphrase of the Hebrew expression,
wuw-by int nu, main, there is no arbitrator between us, who can lay his hand upon us both.
In the N. Τ. μεσίτης is used in both senses, a mediator, and one who guarantees. (Ι.)
Mediator, first in a general sense, Gal. iii. 19, 20, ὁ νόμος . . . διαταγείς δι' ἀγγέλων ἐν
χειρὶ μεσίτου. ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστίν. In explanation of this
much disputed passage we offer the following remarks. In ver. 21, by the ovv (which
both concludes and resumes the argument) the question is introduced, ὁ οὖν νόμος κατὰ
τῶν ἐπαγγελιῶν τοῦ θεοῦ; and the answer is given, μὴ γένοιτο. That the law is not
opposed to the promises of God-not opposed to the δι' ἐπαγγελίας κεχάρισται or the
χαρίζεται ὁ θεός of ver. 18—is manifest from the fact that it was ordained by the hand
of a mediator. Now a mediator presupposes parties. But as God is one, and the els
denotes not only numerical but qualitative unity, as the μeolτns shows, this disagreement
cannot be in Him, which would be the case if the law contradicted the promises and
their characteristic features as free acts of grace. In such a case God would contradict
Himself. Now it is evident-from the fact that there was introduced a mediator between
the people and God, and from the circumstance, answering thereto, that God employed
angels in the dispensation of the law-that the relation of God to Israel had been dis-
turbed. Israel was no longer τὸ σπέρμα ᾧ ἐπήγγελται, and thus the interposition of the
law had its cause, not in God, but in Israel and their sin, the people having rejected
the promises of God, and there being consequently as yet "no seed" who might inherit
ô
--
לא
Μεσίτης
Μορφή
422
those promises. This very fact also was to be brought out fully and clearly by the law
itself, cf. Rom. v. 20 ; Gal. iii. 22-24; Heb. x. 1 ; cf. p. 120 for τῶν παραβάσεων χάριν.
The apostle does not now further dwell upon the διαταγεὶς δι᾽ ἀγγέλων because it simply
serves to strengthen the ἐν χειρὶ μεσίτου, which throws the necessary light upon it.
Instead of God and Israel, we have angels and a mediator (Moses) ministering in the
dispensation of the law. Moses as a mediator is not God's mediator, for He needs no
mediator; as He is one, He cannot be in contradiction with Himself. From this self-
evident fact it is clear that the law cannot be against the promises of God, for it is on
the other hand characterized (by the fact of the mediations connected with it) as an
intermediate institution τῶν παραβάσεων χάριν, and thus the difficulty of the relation be-
tween law and promise disappears, as both are still of God. In this the very manner of its
appearance the law includes all under sin, and delays the fulfilment of the prophecies, ἄχρις
οὗ ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, or εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι, ver. 22 sqq.
— Thus μεσίτης, in Pauline phraseology, is = one who unites parties, one who mediates for
peace, 1 Tim. ii. 5, εἷς θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς
Ἰησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων. Christ is thus called Mediator, because
in man's behalf He satisfies the claims of God upon man. But in the Epistle to the
Hebrews He is called μcoins clearly in the sense (II.) viz. as a surety, one who becomes
security for something; Heb. viii. 6, κρείττονός ἐστιν διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν
ἐπαγγελίαις νενομοθέτηται; cf. vii. 22, κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς;
ix. 15, διαθήκης καινῆς μεσίτης; xii. 24, προσεληλύθατε . . . διαθήκης νέας μεσίτῃ ᾿Ιησοῦ.
He it is who, with reference to mankind, mediates or guarantees for them a new and
better διαθήκη, and with reference to God appears as High Priest; cf. vii. 20-22. What
the Epistle to the Hebrews divides into these two elements, the High-priesthood and the
Mediatorship of Christ, St. Paul represents as blended in the Mediatorship (1 Tim. ii. 5).
See ἔγγυος.
Μεσιτεύω, (Ι.) to be a mediator between two contending parties, vid. μεσίτης.-(ΙΙ.)
to guarantee, Heb. vi. 17, ὁ θεὸς . . . τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ ἐμεσίτευσεν ὅρκῳ,
corresponding with the use of peoírns in the Hebrews. There are no other instances of
its use in this sense. Delitzsch compares with it, become a surety for me with thyself,
Job xvii. 3, Isa. xxxviii. 14, cf. with Ps. cxix. 22, but this does not correspond with
the point of the text in the Hebrews, and in a forced manner takes the word back to the
first meaning.
Μορφή, ή, the form, distinctively belonging to any essence, a synonym with εἶδος, the
form or appearance of a thing as presented in the mind; idéa, the form as the distinctive
nature and character of the object; σχῆμα, the habitus or condition, Aristot. Metaph. 6,
λέγω δὲ τὴν μὲν ὕλην οἷον τὸν χάλκον, τὴν δὲ μορφὴν τὸ σχῆμα τῆς ἰδέας; Plut. Mor.
1013 C, αυτός τε γὰρ ὁ κόσμος οὗτος καὶ τῶν μερῶν ἕκαστον αὐτοῦ συνέστηκεν ἔκ τε
σωματικῆς οὐσίας καὶ νοητῆς· ὧν ἡ μὲν ὕλην καὶ ὑποκείμενον, ἡ δὲ μορφὴν καὶ εἶδος τῷ
Μορφή
Μεταμορφόω
423
·
γενομένῳ παρέσχε; Aeschyl. Suppl. 496, μορφῆς οὐχ ὁμόστολος φύσις, is not of the same
nature, does not correspond with the appearance; Aeschyl. Prom. 210, Θέμις καὶ Γαῖα,
πολλῶν ὀνομάτων μορφὴ μία; Plut. Mor. 1064 Α, μεταβαλεῖν εἰς θηρίου μορφὴν τὸ εἶδος.
In this sense = form, as it is peculiar to any one, Dan. iv. 33, ἡ μορφή μου ἐπέστρεψεν ἐπ᾿
ἐμέ (Theodotion ; LXX. = δόξα). Hence generally, the form in which anything appears;
Plat. Rep. ii. 380 D, ἆρα γόητα τὸν θεὸν οἴει εἶναι καὶ οἶον ἐξ ἐπιβουλῆς φαντάζεσθαι
ἄλλοτε ἐν ἄλλαις ἰδέαις, τότε μὲν ἄλλον γιγνόμενον καὶ ἀλλάττοντα τὸ αὑτοῦ εἶδος εἰς
πολλὰς μορφὰς, τότε δὲ κ.τ.λ. Especially of the human form, cf. Dan. v. 6, 9, 10,
vii. 28 = 1, and iv. 33. Elsewhere in the LXX., Isa. xliv. 13 = m*9m, ἐποίησεν αὐτὸ ὡς
μορφὴν ἀνδρός; Job iv. 16 = πλη, οὐκ ἦν μορφὴ πρὸ ὀφθαλμῶν μου, cf. Wisd. xviii. 1,
φωνὴν μὲν ἀκούοντες, μορφὴν δὲ οὐχ ὁρῶντες.-In the N. T. only in Mark xvi. 12, έφανε-
ρώθη ἐν ἑτέρα μορφῇ, and Phil. ii. 6, 7, ὃς ἐν μορφῇ θεοῦ ὑπάρχων
μορφὴν δούλου
λαβών. Aς μορφὴν δούλου denotes the form which evidences the position of a servant,
which belongs to a slave as expressive of his state, so μορφή θεοῦ means the form of God,
as the expression of the divine essence, the formal designation of that which, as to its
substance, is called positively δόξα τοῦ θεοῦ, cf. John xvii. 5, and see δόξα. Cf. John
ν. 37, τὸ εἶδος τοῦ θεοῦ ; 1 John iii. 2. This formal designation is chosen both on account
of the parallel with μορφὴ δούλου, and because even in the first clause what is treated of
is not the nature or essence, but the condition, the standing. From a divine position or
state, Christ came down into the position or state of a servant by the renunciation of what
belonged to Him in His position as divine. Thus ἐν μορφῇ θεοῦ ὑπάρχων is not indeed
identical with, but is parallel to, ὢν εἰκὼν τοῦ θεοῦ, and Meyer rightly refers to Heb. i. 3,
ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ. For further criticism of the
passage, vid. κενόω.
=
Μορφόω, to form. The word rarely occurs, and when it is to fashion or delineate;
it is easily referred back to its primary meaning (e.g. ἄμορφα μορφοῦν in Philo), as in
Anth. i. 33. 1, μορφῶσαι τὸν ἀσώματον = to mould into a form; Clem. Alex. Strom.
vi. 635, μορφώσαντες ξύλα καὶ λίθους κ.τ.λ. In the N. T. Gal. iv. 19, οὓς πάλιν ὠδίνω
ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν. We are also reminded of ii. 20, ζῶ δὲ οὐκέτι ἐγὼ,
ζῇ δὲ ἐν ἐμοὶ Χριστός, and Rom. viii. 29, προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ
αὐτοῦ; 2 Cor. iii. 18, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα.
Μόρφωσις, ή, a shaping, passive, the image or impress. In its active signification,
e.g. Theophr. Char. pl. iii. 7. 4, μόρφωσις τῶν δένδρων ὕψει τε καὶ ταπεινότητι καὶ πλάτει,
of the training of trees. In the N. T. passively, Rom. ii. 20, ἔχοντα τὴν μόρφωσιν τῆς
γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ,an expression like τύπος διδαχῆς, vi. 17. Also in
2 Tim. iii. 5, ἔχοντες μόρφωσιν εὐσεβείας, τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι,—ef. Aesch.
Suppl. 496, μορφῆς οὐχ ὁμόστολος φύσις.
Μεταμορφόω, to transform, to alter, to metamorphose; usually ἀλλοιοῦν, ἑτεροιοῦν,
μεταβάλλειν. Primarily of the bodily form, Ammon. 92, μεταμορφοῦσθαι μεταχαρακτη-
Μεταμορφόω
Μυστήριον
424
ρισμὸς καὶ μετατύπωσις σώματος εἰς ἕτερον χαρακτῆρα. Rarely of moral transformation
(μεταβάλλειν τοὺς τρόπους); Symmach. Ps. xxxiv. 1, ὅτε μετεμόρφωσε τον τρόπον αὐτοῦ;
LXX., ἠλλοίωσε τὸ πρόσωπον αὐτοῦ, of change in the outward habitus. In the N. T. of
Christ's transfiguration, Matt. xvii. 2, μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ
πρόσωπον αὐτοῦ κ.τ.λ. ; Mark ix. 2 ; cf. Luke ix. 28, τοῦ προσώπου αὐτοῦ ἕτερον. The
words of the apostle in 2 Cor. iii. 18, τὴν δόξαν κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα
μεταμορφούμεθα κ.τ.λ., must be understood of redeemed mankind collectively, cf. vv. 7, 17 ;
Rom. xii. 2, on the contrary, must be understood of the moral habits and conduct of life,
μὴ συσχηματιζέσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός. Cf.
μορφή and σχημα, Phil. ii. 7; iii. 21, μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν
τῷ σώματι τῆς δόξης αὐτοῦ.
We find also the compounds σύμμορφος, Rom. viii. 29, Phil. iii. 21, of like or similar
form (Lucian, Amor. 29); συμμορφοῦν, to form similarly with, to make conformably to,
Phil. iii. 10 ; for which Lachm. reads συμμορφίζειν.
Μυστήριον, τό, from μύω, to close, to shut, e.g. the lips, the eyes ; intransitively, to
close or end, also of wounds, muscles; connected with the Latin mutus, vid. Passow, Curtius,
Schenkl ; hence, too, a locking up, or that which serves for locking up, and (as μύειν is pro-
perly used of the organs of sense, of perception or communication) what obstructs, hinders,
excludes perception or communication-mystery. In classical Greek usually in the plural,
τὰ μυστήρια, as denoting secret politico-religious doctrines, the mysteries, especially of the
Eleusinian mysteries, wherein some secret information, which was in turn to be kept secret,
was communicated to the initiated; cf. Herod. ii. 51. 2, οἱ δὲ Πελασγοί ἱρόν τινα λόγον
περὶ αὐτοῦ (sc. Ερμέω) ἔλεξαν, τὰ ἐν τοῖσι ἐν Σαμοθρηίκῃ μυστηρίοισι δεδήλωται.
Thus μυστήριον does not properly denote that which is wholly withdrawn from knowledge,
or cannot be known, but a knowledge of hidden things which is itself to be kept secret, or
which at least is unknowable without special communication of it. This is clear from
the two remarks of a scholiast on Aristoph. Ran. 459, Αν. 1073. In the first passage we
read, μυστήριον δὲ ἐκλήθη παρὰ τὸ τοὺς ἀκούοντας μύειν τὸ στόμα καὶ μηδενὶ ταῦτα ἐξη-
γεῖσθαι· μύειν δέ ἐστι κλεῖν τὸ στόμα. In the second passage it is said of Diagoras, who
disparaged the Eleusinian mysteries, τὰ μυστήρια πᾶσι διηγεῖτο κοινοποιῶν αὐτὰ καὶ μικρὰ
ποιῶν καὶ τοὺς βουλομένους μυεῖσθαι ἀποτρέπων. Hence Theodoret on Rom. xi. 25,
μυστήριόν ἐστι τὸ μὴ πᾶσιν γνώριμον, ἀλλὰ μόνον τοῖς θεωρουμένοις. In a secondary and
material sense the word denotes generally what withdraws itself, or is, or is said to be,
withdrawn from knowledge or manifestation. Thus in Menander, μυστήριόν σου μὴ
κατείπῃς τῷ φίλῳ,—that which thou wilt or oughtest to keep secret ; Marc. Ant. iv. 5,
ó
θάνατος τοιοῦτον οἷον γένεσις φύσεως μυστήριον; Plat. Theaet. 156 Α, ὧν μέλλω σοι τὰ
Μυστήρια λέγειν.
We find the word used in both significations, closely bordering on each other, in
biblical Greek. (Of heathen worship, in Wisd. xiv. 15, 23.) — (I.) Formal, a knowledge of
Μυστήριον
Αμωμος
425
hidden things, requiring a special communication or revelation; Wisd. vi. 24, οὐκ ἀπο-
κρύψω ὑμῖν μυστήρια; Rom. xvi. 25, μυστήριον σεσιγημένον ; xi. 25, οὐ θέλω ὑμᾶς ἀγνοεῖν
τὸ μυστήριον τοῦτο ; 1 Cor. ii. 7, λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ; Eph. vi. 19, γνωρίσαι
τὸ μυστήριον τοῦ εὐαγγελίου; 1 Tim. iii. 9, ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ
συνειδήσει—the knowledge which faith possesses, iii. 16, τὸ τῆς εὐσεβείας μυστήριον. Thus
also we may understand what our Lord says of the mysteries of the kingdom of heaven,
Luke viii. 10, ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν
παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν κ.τ.λ. ; Matt. xiii. 11 (Mark iv. 11, τὸ μ. τῆς β.);
the knowledge of the mysteries of the kingdom of heaven was given in parables. It
is evident from the passages now quoted that uvoτýpiov here designates information
dependent on divine revelation, a knowledge of the truths of the gospel so far as these have
been or are made known by divine revelation, and this must be regarded as the biblical or
N. T. meaning of the expression. (Nowhere in the O. T. save in the texts cited under
(II.).) In this sense the word occurs in 1 Cor. iv. 1, οἰκονόμοι μυστηρίων θεοῦ; xiii. 2,
ἐὰν ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν ; Col. iv. 3,
λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ; ii. 2, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, ἐν ᾧ
εἰσὶν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι. So also, if the reading
be genuine, in 1 Cor. ii. 1, καταγγέλλων ὑμῖν τὸ μυστήριον τοῦ θεοῦ (instead of μαρτύριον).
(II.) That which is withdrawn from knowledge, which is hidden as the object of divine revelation,
-the word in the sense (I.) being a more formal term. So especially in Ephesians and
Colossians. Eph. i. 9, γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ; iii. 3, κατὰ ἀπο-
κάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον ; ver. 4, ἡ σύνεσίς μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ,
cf. ver. 6 ; ver. 9, τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου . . . ἐν τῷ θεῷ; Col.
i. 26, τὸ μυστήριον τὸ ἀποκεκρυμμένον . . . νυνὶ δὲ ἐφανερώθη, cf. ver. 27, τὸ πλοῦτος τῆς
δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅς ἐστιν Χριστὸς ἐν ὑμῖν ; Rev. x. 7, ἐτελέσθη
τὸ μυστήριον τοῦ θεοῦ, ὡς εὐηγγέλισεν τοὺς ... προφήτας. Cf. Dan. ii. 18, 19, 27-30,
iv. 6 ; Wisd. ii. 22, τὰ μυστήρια τοῦ θεοῦ, the hidden laws of the divine government, God's
;;
secret purposes. Ecclus. xxii. 22, xxvii. 16, 17, τὰ μυστήρια τοῦ φίλου; ver. 21; Tob.
xii. 7, 11, μυστήριον βασιλέως; Judith ii. 2, ἔθετο μετ᾿ αὐτῶν τὸ μυστήριον τῆς βουλῆς
αὐτοῦ; 2 Macc. xiii. 21, προσήγγειλε τὰ μυστήρια τοῖς πολεμίοις. So also in 1 Cor. xiv. 2,
πνεύματι λαλεῖ μυστήρια ; xv. 51, μυστήριον ὑμῖν λέγω ; 2 Thess. ii. 7, τὸ μυστήριον τῆς
ἀνομίας ἐνεργεῖται ; Eph. v. 32, τὸ μυστήριον τούτο μέγα ἐστίν. So in Rev. i. 20, το
τήριον τῶν ἑπτὰ ἀστέρων—that which is hidden beneath the seven stars; xvii. 7, σοὶ ἐρῶ τὸ
μυστήριον τῆς γυναικός, and the inscription μυστήριον upon the forehead of this woman,
xvii. 5. So also if the parables themselves, apart from their import, be called μυστήρια
(though this indeed is nowhere the case), vid. Matt. xiii. 11, τὰ μυστήρια τῆς βασ. τ. οὐρ.
Μώμος, ό, blame, fault. Num. xix. 2 ; Lev. xxi. 16, 17, 21, Deut. xv. 21 = 22.
Hence
ΤΟ
μυστ
Αμωμος, ὁ, ἡ, without blame, without fault, as against ἔμμωμος, which Aquila
3 Η
Αμωμος
Νεκρός
426
T
and Symmachus employ in Mal. i. 14 instead of the διεφθαρμένον of the LXX., but which
is not known elsewhere in profane Greek. "Αμωμος likewise is very rare in profane
Greek, Hesiod, Th. 259, φυήν τ᾽ ἐρατὴ καὶ εἶδος ἄμωμος; Anacr. in Stob. Ecl. 1xvi. 6,
κόμης ἄμωμον ἄνθος; Aesch. Pers. 185, δύο γυναῖκε . . . κάλλει ἀμώμω; Herod. ii. 177,
ἄμωμος νόμος. More frequently in the LXX., for the most part = ppm, Ex. xxix. 1;
Lev. i. 3, 10, xxii. 21, compare the contrast in ver. 22. Num. vi. 14, xix. 2, of the
spotlessness of the beasts for sacrifice. (Compare 1 Macc. iv. 42, of the priests. So
also in Philo.) Answering to this we have in the N. Τ. 1 Pet. i. 19, ἐλυτρώθητε τιμίῳ
αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ; Heb. ix. 14, ἑαυτὸν προσήνεγκεν ἄμωμον
τῷ θεῷ. The application of the word elsewhere in the N. Τ. may be akin to this, espe-
cially its combination with ἅγιος, Eph. i. 4, ν. 27; Col. i 22, ἁγίους καὶ ἀμώμους και
ἀνεγκλήτους. In the remaining places it alternates in the Mss. with ἀμώμητος, unblame-
worthy, blameless, which occurs in later Greek, and more frequently than ἄμωμος, Phil
ii. 15; Jude 24; 2 Pet. iii. 14. Once more in Rev. xiv. 5. Chrysostom combines
ἀμωμότης and τελειότης
N
Νεκ
εκρός, ὁ, poetic (especially in Homer) νεκύς, akin to the Latin nex, necare, nocere,
also an adj. vekpós, á, óv; a dead body, a human corpse, especially of those fallen in battle
(cf. Rev. xvi. 3); hence, generally, the dead as distinct from the living, the deceased-the
dead in Hades, νεκροὶ τεθνηώτες. Cf. Hom. Od. xii. 383, δύσομαι εἰς ᾿Αίδαο καὶ ἐν νεκυέσσι
φαείνω ; 1 Pet. iv. 6, νεκροῖς εὐηγγελίσθη; Luke xvi. 30, ἐάν τις ἀπὸ νεκρῶν πορευθῇ
πρὸς αὐτούς. Τεθνηκώς denotes one who has experienced death; νεκρός, one who is in a
state of death (cf. θάνατος (ΙΙ.) (α.) and (3.)). John xii. 1, ὅπου ἦν Λάζαρος ὁ τεθνηκώς, ὃν
ἤγειρεν ἐκ νεκρῶν; Rev. i. 17 ; Acts xx. 9, etc. Cf. 1 Thess. iv. 14, οἱ κοιμηθέντες διὰ
τοῦ Ἰησοῦ, with ver. 16, οἱ νεκροὶ ἐν Χριστῷ. In the N. Τ. the article is usually omitted in
T.
the combinations ἐγείρειν, ἐγείρεσθαι, ἀναστῆναι ἐκ νεκρῶν, while νεκροί and οἱ νεκροί are
carefully to be distinguished, cf. Mark xii. 26, 27; 1 Cor. xv. 15, 16, 29, 32, 52. In
classical Greek, on the contrary, νεκροί is often used without the article to denote the dead.
Νεκρός corresponds with θάνατος as the state of man when he has suffered the penal
sentence of death, and therefore like Oávaros it is often used in N. T. Greek to denote the
state of men still living; and we may understand it of the state of those whose life is
appointed to death as the punishment of sin; but not, as is so often supposed, of so-
called " spiritual death.” Cf. Col. ii. 13, Eph. ii. 1, 5, νεκροὶ ἐν παραπτώμασιν (an
expression like νεκροὶ ἐν Χριστῷ, except that this latter presupposes the death of the body),
with Rom. vii. 9, ἡ ἁμαρτία ἀνέζησεν, ἐγὼ δὲ ἀπέθανον ; Eph. iv. 18, ἀπηλλοτριωμένοι
τῆς ζωῆς τοῦ θεοῦ, and Harless in loc. See also the context in Eph. ii. 1, 5-7, νεκροὺς
ἐν παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ, χάριτι ἐστε σεσωσμένοι, καὶ συνήγειρεν, καὶ
συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ. Were we to take νεκρός to denote reli-
Νεκρός
Νέκρωσις
427
0-
gious inaction and incapability, we should violate the connection of the passage which treats
of the reception of salvation. Compare also the O. T. passages, Prov. xxi. 16, ix. 18, ii. 18
(Hebrew). So also cf. Eph. v. 14, ἔγειρε ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει
σoi o Xplorós, with Isa. ix. 1, lx. 1 sqq.; Ezek. xxxvii. Death in the language of Scripture
denotes the condition of man apart from salvation, which certainly implies a moral condi-
tion, moral conduct-verρoì év πараπт. . . . ; but this moral condition is not itself called
ἐν
death. The main element in the conception of death is a judicial sentence on account of
sin, just as life in its highest sense means salvation, and yet ŷv never (save with an
express qualification) denotes moral action in life; cf. Rom. vi. 11, veêpòs tŷy åµaρτíą.
Nekpós is = given over to death (even during life), vid. Rom. viii. 10, σôμа veкpòv di
åpaρríav. The passage which seems most to favour the meaning "spiritual death" is
Rom. vi. 13, παραστήσατε ἑαυτοὺς τῷ θεῷ ὡς ἐκ νεκρῶν ζῶντας; but these words are
so closely connected with vv. 6-11 (see especially vv. 8, 10, 11) that they cannot have
this meaning, is not being = tanquam, but = quippe qui. In Rom. xi. 15, ei yàp ý ảπо-
βολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσληψις εἰ μὴ ζωὴ ἐκ νεκρῶν, νεκρός evidently
denotes the state of unbelieving Israel apart from the gospel.-In Matt. viii. 22 (Luke
ix. 60), ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς, it is clear that the mortui sepelientes
as well as the mortui sepeliendi are in a state of death, with this difference, however, the
former are under sentence of death, and the latter have already suffered the penal sentence;
whereas they who follow the Lord have found salvation, and have entered upon fellow-
ship with Him, cf. Isa. ix. 1. There remains for consideration Rev. iii. 1, ovoμa exeis
õtɩ Çîs kaì vekpòs el, where mention is not certainly made of moral inability, but only of
inaction, and we may understand Çîv and veêpós as, e.g., in Xen. Cyr. viii. 7. 23, tà épya
τινὸς ζῶσιν ἐμφανή (perhaps = to flourish). Still see also ver. 2, στήρισον τὰ λοιπὰ ἃ
ἔμελλον ἀποθανεῖν. — For Luke xv. 24, of the prodigal son, νεκρὸς ἦν καὶ ἀνέζησεν, ἦν
ἀπολωλὼς καὶ εὑρέθη, cf. Soph. Philoct. 1030, ὃς οὐδέν εἰμι καὶ τέθνηχ᾽ ὑμῖν πάλαι.
For other examples, vid. Kypke, observ. scr. In profane Greek, veкpós is certainly used
in the same manner as when we speak of spiritual death, cf. Clem. Alex. Strom. 5, diò
καὶ ἐν τῇ βαρβάρῳ φιλοσοφίᾳ νεκροὺς καλοῦσι τοὺς ἐκπεσόντας τῶν δογμάτων καὶ καθυπο-
τάξαντας τὸν νοῦν τοῖς πάθεσι τοῖς ψυχικοῖς. Cf. schol. on Aristoph. Ran. 423, διὰ τὴν
κακοπραγίαν νεκροὺς τοὺς ᾿Αθηναίους καλεῖ. So also in patristic Greek.
The adjective is in N. T. Greek, like (v in profane Greek, applied to other conceptions
whose position, force, or efficacy is to be specially characterized (vid. Çáw), e.g. TlOTIS Verpá,
Jas. ii. 17, 26, ȧμаρтía veкρά; Rom. vii. 8, ěрya veкρá; Heb. vi. 1, ix. 14, works in
which no life appears, which carry death in them, as works of sin; hence vi. 1, μeтávola
ἀπὸ νεκρῶν ἔργων ; ix. 14, καθαρίζειν τὴν συνείδησιν ἀπὸ νεκρῶν ἔργων. Compare defile-
ment through death, under xa@aplew.
Nékρ wσis, ý, a killing; rarely in classical Greek, and very rarely, it would seem,
with an active meaning; usually decay (Galen) or deadness, Rom. iv. 19, rv vékρwoiv
Νέκρωσις
Νόμος
428
τῆς μήτρας Σάρρας. Cf. Chrys., νέκρωσιν χρὴ νοεῖν ψυχῆς τὴν κακοπραγίαν. Then in
2 Cor. iv. 10, τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ
Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ = the killing as an event past, as Jesus was put to
death, what befell Him every way befalls us. Cf. 1 Cor. xv. 31; Rom. viii. 36.—verpów,
Rom. iv. 19; Col. iii. 5; Heb. xi. 12.
Νέος, α, ον, new, not yet old, i.e. young, lively. See καινός; cf. οἶνος νέος,
Matt. ix. 17; Mark ii. 22; Luke v. 37, 38, in contrast with οἶνος πάλαιος, ver. 39.
What has not long existed, e.g. νέοι θεοί, often of Zeus, etc., in contrast with the Titans ;
νέος μαθητής, α ηovice, Aristotle, Eth. i. 3. In the LXX. generally = 12 ; only in Lev.
xxiii. 16, xxvi. 10, Song vii. 13 = τ. Its relation to καινός is that it does not in itself
displace or supplant the old, but simply excludes oldness, and what pertains to age. Hence
διαθήκη νέα, Heb. xii. 24, not as supplanting the πάλαια, but because it is not as the
πάλαια, viii. 13, vii. 18, 19. Thus also we must take Col. iii. 10, ἐνδυσάμενοι τὸν νέον
τὸν ἀνακαινούμενον κ.τ.λ., where ἀνακαιν. denotes the exclusion and supplanting of the
old man, while νέος answers to παλιγγενεσία, Tit. iii. 5, and to ἄνωθεν γεννηθῆναι,
John iii. 3 ; cf. Ps. ciii. 5, ἀνακαινισθήσεται ἡ νεότης σου. We may observe the same
relation of νέος to παλαιός in 1 Cor. v. 7, ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον
φύραμα, καθώς ἐστε ἄζυμοι.—Elsewhere, excepting in Tit. ii. 4 (feminine), the compara-
tive νεώτερος, Luke xv. 12, 13, xxii. 26; John xxi. 18; Acts v. 6 ; 1 Tim. v. 1, 2,
11, 14; Tit. ii. 6; 1 Pet. v. 5.
Νε ό ω, to renew; very rarely in profane Greek, Jer. iv. 3, νεώσατε ἑαυτοῖς νεώματα
(fallow ground) καὶ μὴ σπείρητε ἐπ᾽ ἀκάνθαις. Somewhat oftener we meet with νεάω in
profane Greek, to plough fallow ground, to prepare new ground for seed.
?
Ανανε όω, to renew, to make young. Suidas, ἀναζωπυρῆσαι, ἀνανεῶσαι, ἀνεγείραι,
ζωώσαι. The active rarely occurs, e.g. Marc. Anton. iv. 3, ἀνανέου σεαυτόν. In
the LXX. Job xxxiii. 24, ἀνανεώσει αὐτοῦ τὸ σῶμα ὥσπερ ἀλοιφὴν ἐπὶ τοίχου;
Aquila in Ps. xxix. 2, ἀνανέωσάς με. The middle in a transitive sense occurs some-
what oftener, in Thucyd., Herodian, Polyb., Diodor. ; παλαιὰν φιλίαν, Thuc. vii. 33;
1 Macc. xii. 1, 10, 16 ; τὴν μαχήν, Herodian, iv. 15, 16. But the middle never occurs
with a reflexive meaning = to renew oneself. It is evident that the meaning “to recollect,”
e.g. Luc. amor. 8, ηρωϊκούς μύθους ἀνανεούμενος; Sext. Pyrrh. Hyp. iii. 268,
ἀναμιμνησκόμενοι καὶ ἀνανεούμενοι ταῦτα ἅπερ ᾔδεσαν, is only a particularizing of the
meaning to renew, to refresh, even if we had not the full expression, ἀνανεοῦσθαί τι τῇ
μνήμη, Thom. Μag. p. 28. It is accordingly, in Eph. iv. 23, ἀνανεοῦσθαι τῷ πνεύματι
τοῦ νοός ὑμῶν, to be taken passively, cf. ii. 10, iv. 24. As to the thing meant, see véos,
and what is there said upon Col. iii. 10.
Νόμος, ὁ, usage, custom, right, ordinance; Hesiod, Pindar, Herodotus, e.g. Hes.
Th. 66, Μούσαι . . . μέλπονται πάντων τε νόμους καὶ ἤθεα κέδια ; Herod. i. 132, ἄνευ
Νόμος
Νόμος
429
μάγου οὔ σφι νόμος ἐστὶ θυσίας ποιέεσθαι ; i. 61, ἐμίσγετό οἱ οὐ κατὰ νόμον; iii. 38,
νόμον πάντων βασιλέα φήσας εἶναι—usus est tyrannus. The word is derived from νέμω,
to assign, manage, or administer, cf. véµeois, veµéoela, and, according to Curtius, is akin to
Numa, Numitor, numerus; Cic. de leg. i. 19, Legem doctissimi viri Graeco putant nomine
a suum cuique tribuendo appellatam; Plat. Symp. ii. 644 C, oi vóμoi тns loa veμovons
εἰς τὸ κοινὸν ἀρχῆς καὶ δυνάμεως ἐπώνυμοι γεγόνασιν. (That the idea of order is the
tò
prominent one, appears from the fact that vóμos is applied to the order of tone and of key
in music, cf. Deut. xxxii. 46.) It had come to be used in a special sense of laws of
state and equity committed to writing; cf. Aristot. Rhet. ad Alex. 2, vóμos dé éσтiv
ὁμολόγημα πόλεως κοινὸν διὰ γραμμάτων προστάττον πῶς χρῆ πράττειν ἕκαστα; Plat.
Legg. i. 644 D, ὃς (λογισμός) γενόμενος δόγμα πόλεως κοινὸν νόμος επωνόμασται. The
vóμor differed from the e0n as the written from the unwritten laws, Schol. Thuc. ii. 37;
Plat. Legg. viii. 841 Β, παρ' αὐτοῖς ἔστω νόμιμον, ἔθει καὶ ἀγράφῳ νομισθὲν νόμῳ; Plut.
Lyk. 13, μία οὖν τῶν ῥητρῶν ἦν, ὥσπερ εἴρηται, μὴ χρῆσθαι νόμοις ἐγγράφοις; Aristot.
Rhet. i. 10. 2, νόμος δ᾽ ἐστὶν ὁ μὲν ἴδιος, ὁ δὲ κοινός. λέγω δὲ ἴδιον μὲν καθ᾿ ὃν
γεγραμμένον πολιτεύονται· κοινὸν δὲ ὅσα ἄγραφα παρὰ πᾶσιν ὁμολογεῖσθαι δοκεῖ; cf.
ypáþeiv, ypáµµa, and the N. T. characteristic designation of O. T. law as ypc'µµa.
Athens, Solon's laws were specially called vóμou, those of Draco Oeopoí, and hence vóμos
became the established name for law when set up in a state, and recognised as a
standard for the administration of justice, whether transmitted from generation to genera-
tion, or set up by legislative power; in Herod., the Tragedians, Aristotle, Xen., Plato; but
Homer (who seems not to know the word at all in the Odyssey or Iliad) uses épiores in
this sense," Passow. As vóμos denotes law as a rule and ordinance, it is evident that the
word attained this signification only upon the formation of a settled national life; and as
it denotes all that pertains to the order of state and law, it serves as a fit rendering for
the Hebrew in (literally, instruction or pointing out of God's order towards Israel), whereas
ph = πρóστayμa, and especially Sixalwμa; my? = ἐντολή. Synonyms, θεσμός-law with
reference to the authority upon which it rests, and which it asserts; evτoλý, of a par-
ticular command (cf. Heb. vii. 5, ix. 19; Matt. xxii. 36; Eph. ii. 15); dóyμa, an
authoritative conclusion, a proposition universally binding.
"In
As to the use of the word in the N. T., and in biblical Greek generally, it differs, first of
all, formally from that of classical Greek, in the fact that in the latter legal enactments col-
lectively are designated by the plural, and particular laws by the singular (which also
denotes "usage," "right," and as a generic term, e.g. in Plato, de legibus, 314 B, тà SóYμаTa
ταῦτα καὶ ψηφίσματα νόμον είναι); cf. Krüger on Thuc. i. 77. 2, “ ὁ νόμος was used as
a collective noun in prose by no means so generally as our word law, though it occurs
thus, e.g., with reference to a passage of Pindar [Plat. Gorg. 484 B], in [Herod. iii. 38. 2]
Plat. Prot. 337 D, de leg. 690 B. On the contrary, rendering the same passage, we have
oi Tóλews Baσiλns vóμoi, Symp. 196 C; cf. Aristotle, Pol. iii. 3. At any rate, ὁ νόμος
does not thus appear in Thuc." But in biblical Greek ó vóμos signifies the law of the
Νόμος
Νόμος
430
0
Israelites, according to which all the relations of personal and social life were regulated,
—the divine law with its various enactments ; cf. ὁ νόμος τῶν ἐντολῶν ἐν δόγμασιν,
Eph. ii. 15. The plural only, as in Heb. viii. 10, x. 16 (from Jer. xxxi. 31, where in
the Hebrew it is singular), διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν. Νόμος is used (Ι.)
in quite a general way as = law; but thus it rarely occurs, as in John xix. 7, ἡμεῖς νόμου
ἔχομεν καὶ κατὰ τὸν νόμον ἡμῶν ὀφείλει ἀποθανεῖν. So in the expressions, ὁ νόμος τοῦ
o
νοός μου, Rom. vii. 23; ἕτερος νόμος (sc. ὁ ὢν ἐν τοῖς μέλεσίν μου) ... ὁ νόμος τῆς
ἁμαρτίας, and ver. 25 ; viii. 2, ὁ νόμος τῆς ἁμαρτίας καὶ τοῦ θανάτου, opposed to ὁ νόμος
τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ. All these expressions have reference to the
law of God as it lays claim to man's obedience as the only universally valid law. Cf.
Rom. vii. 1, ὁ νόμος κυριεύει τοῦ ἀνθρώπου, and therefore law as a power determining
man, cf. ver. 23 ; δουλεύειν νόμῳ, ver. 25 ; δεδέσθαι νόμῳ, vii. 2 (1 Cor. vii. 39); vii. 2, ὁ
νόμος τοῦ ἀνδρός, cf. Lev. xiv. 2, ὁ νόμος τοῦ λεπρού. Rom. iii. 27, διὰ ποίου νόμου ; τῶν
ἔργων; οὐχὶ, ἀλλὰ διὰ νόμου πίστεως. Accordingly (II.) νόμος is used constantly (as in
the O. T. Apocrypha) to designate that rule of life and action which God gave the Israelites,
the law of the people of Israel, more particularly described as ὁ νόμος τοῦ κυρίου, Luke ii.
39, xxiii. 24; ỏ vóμos τŵv 'Iovdaiwv, Acts xxv. 8, cf. John xviii. 31; Acts xviii. 15,
xxiii. 29 ; ὁ νόμος ἡμῶν, John vii. 51, xix. 7; Acts xxiv. 6; ὁ πατρῷος νόμος, Acts
xxii. 3 ; ὁ νόμος Μωϋσέως, John vii. 23; Luke ii. 22; Acts xiii. 39, xv. 5, xxviii. 23 ;
1 Cor. ix. 9; Heb. x. 28. This latter expression can hardly be regarded as the historical
designation for the law of Israel, but as the name given to it in the light of the history
of redemption; and it is connected with Moses in the position assigned him in that
history, cf. John i. 17, ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ
Χριστοῦ ἐγένετο; ν. 45, Μωϋσῆς εἰς ὃν ἠλπίκατε, cf. ver. 46; Acts vi. 11, λαλεῖν
ῥήματα βλάσφημα εἰς Μωϋσῆν καὶ τὸν θεόν; vii. 35, 37, 44; xxi. 21, ἀποστασίαν
διδάσκεις ἀπὸ Μωϋσέως; Rom. v. 14, ἐβασίλευσεν ὁ θάνατος ἀπὸ ᾿Αδὰμ μέχρι Μωϋσέως
κ.τ.λ. ; 1 Cor. x. 2, πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο ; 2 Cor. iii. 7 sqq. ; Heb. iii. ;
Gal. iii. 19 sqq.-We also find it alone the law, not so much, with special limitation,
our law, i.e. the law of Israel, but rather God's law, ὁ νόμος τοῦ θεοῦ, Rom. vii. 22, 25,
viii. 7; clothed with divine authority, and laying claim to independent and exclusive
obligation, ordering man's relations to God, and governing human life universally with refer-
ence to God. Compare the biblical conception of δίκαιος, Acts xviii. 13, παρὰ τὸν νόμον
ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν; Matt. v. 18, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ
ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου; xxii. 36, xxiii. 23; Luke ii. 27,
x. 26, xvi. 17; Acts vii. 53, xv. 24, xxi. 20, 24, 28, xxii. 12, xxiii. 3. In St. Paul's Epistles,
in Hebrews, and in James, it occurs without the article in the same sense, but not in the
nominative save in Rom. iv. 15, v. 20; the article is usually wanting in places where
stress is laid not upon its historical impress and outward form, but upon the conception
itself; not upon the law which God gave, but upon law as given by God, and as therefore
the only one that is or can be. So especially in passages where vóμos is used alternately
Νόμος
Νόμος
431
with and without the article, Rom. ii. 14, 15, ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει
τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος, οἵτινες ἐνδείκνυνται τὸ
ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν ; ii. 23, ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς
παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις ; ver. 27, κρινεῖ σε ἡ ἐκ φύσεως ἀκροβυστία τὸν
νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου ; Rom. iv. 15, ὁ γὰρ
νόμος ὀργὴν κατεργάζεται· οὗ γὰρ οὐκ ἔστιν νόμος, οὐδὲ παράβασις. But that νόμος with-
out the article also means the law which was given to Israel, is clear. most manifestly
from Rom. v. 13, ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ
ὄντος νόμου ; ver. 20, νόμος δὲ παρεισῆλθεν, ἵνα πλεονάσῃ τὸ παράπτωμα ; cf. v. 14, ἀπὸ
Αδάμ μέχρι Μωϋσέως. Νόμος, that which law is, namely, God's ordainment, the expres-
sion of the will of God, has but one historical embodiment, viz. ὁ νόμος;genus and
species coincide. (Nóμos does not occur without the article in the historical books of the
N. Τ. excepting in Luke ii. 23, 24, where, as a particularizing designation, νόμος κυρίου
is used. We find it oftener in the O. T. Apocrypha.)
While in the Epistle to the Hebrews the law is viewed as an historical preparation
for the revelation of grace in Christ, as an institution and rule for the obtainment of
grace in the O. T. dispensation, in the Pauline Epistles (Romans, 1 Cor., Gal., Eph., Phil.,
1 Tim.) and in the Epistle of James it is regarded as the divine order and rule of human
life and conduct, the announcement of God's commandments which are ever obligatory
upon man; and its connection with the plan of salvation in Christ is explained accord-
ingly. Hence has arisen the ordinary distinction, already perhaps finding its basis in the
O. T. (cf. Ex. xxxiv. 28; Deut. x. 4, and especially Deut. v. 22), between the ceremonial and
the moral law. We cannot, indeed, say that St. Paul speaks only of the moral law, and
the Epistle to the Hebrews of the ceremonial law. When St. Paul says, Gal. v. 3, μap-
μαρ
τύρομαι δὲ πάλιν παντὶ ἀνθρώπῳ περιτεμνομένῳ ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον
ποιήσαι, he evidently has in his nuind the entire law of Israel; and so in Phil. iii. 5, 6,
κατὰ νόμον Φαρισαῖος . . . κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος, cf. Rom.
vii. 7-11. The law which forbade sin presented a perfect righteousness to the sinner by
instituting propitiatory sacrifice; and thus we may understand such passages as Luke i. 6.
Still, as the apostle usually gives prominence to man's relation to the law and its claims
upon him, he generally views the law as the requirement and rule of man's moral and
religious life, νόμος δικαιοσύνης, Rom. ix. 31; viii. 7, τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς
θεὸν· τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται· οὐδὲ γὰρ δύναται; ii. 19, ὅσα ὁ νόμος λέγει
τοῖς ἐν τῷ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ;
ii. 26, ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ. Cf. ver. 23 with
vv. 21, 22 ; vii. 7, τὴν ἐπιθυμίαν οὐκ ᾔδειν εἰ μὴ ὁ νόμος ἔλεγεν οὐκ ἐπιθυμήσεις ; viii.
3, 4, xiii. 8, 10; Gal. iii. 10, 12, 13; 1 Tim. i. 8, 9. He contemplates man mainly in
his relation to God's plan of salvation, therefore he says, Gal. iii. 12, ὁ νόμος οὐκ ἔστιν ἐκ
πίστεως ; and the claims of the law with reference to moral conduct (the Decalogue) he
considers to be the main point and the starting-point of the entire law. Its ordinances
Νόμος
Νόμος
432
as to worship and sacrifice are in his view partly the extension and application of those
fundamental principles, and partly a kind of amends or atonement for a deficient moral
obedience. Comp. Deut. v. 22, and Jehovah added no more, with reference to the
Decalogue. But viewing the law as a divine institution connected with man's salvation
as realized in Christ, so that there comes mainly into consideration what and how much
grace the law gave the sinner, the Epistle to the Hebrews gives prominence to its ordain-
ments concerning priesthood and sacrifice. Heb. vii. 5, 28, ô vóµos yàp åv¤ρúπоVS Kalío-
τησιν ἀρχιερεῖς ; ix. 22, ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον ; x. 8, viii. 4, ix. 19 (for
vii. 16, κατὰ νόμον ἐντολῆς σαρκίνης, see σάρκινος). Paul makes use of the law to prove
the fact of sin; in the Epistle to the Hebrews the law is represented in its bearing upon
presupposed sin. Gal. iii. 19, τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη; Rom.
iv. 15, v. 13, 20, vii. 8 ; Heb. x. 3, ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατ' ἐνιαυτόν; Rom.
iii. 20, dià vóµov éπlyvwσis ȧµaptías. The Decalogue proves the fact of sin, and convicts
ἐπίγνωσις ἁμαρτίας.
man; recognising man's guilt, the law ordains sacrifice and priesthood. Thus far the
usual distinction between the moral and ceremonial law is allowable, but we must regard
them as two constituent and connected parts of one and the same whole. The idea of
the law as a moral standard is to be found even in the Epistle to the Hebrews; see chap.
viii. 10, x. 16, ii. 2, viii. 9, ix. 15, x. 28, ἀθετήσας τὶς νόμον Μωϋσέως . . . ἀποθνήσκει.
Even the O. T. indicates this distinction by attaching special importance to the Decalogue,
Ex. xxxiv. 28, xxv. 16. But the close connection between the two parts of the law
appears in the similarity of statement concerning its abrogation by the revelation of grace
in Christ both in Hebrews and in St. Paul's Epistles; see Heb. vii. 5, 12, μетaтIÕEµévns
γὰρ τῆς ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται ; x. 1, σκιὰν γὰρ ἔχων ὁ νόμος τῶν
μελλόντων ἀγαθῶν; vii. 19, οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος. With these compare Rom.
yàp å
x. 4, τέλος γὰρ νόμου Χριστός; Eph. ii. 15, ἐν τῇ σαρκὶ αὐτοῦ τὸν νόμον τῶν ἐντολῶν ἐν
δόγμασιν καταργήσας. (It is in keeping with this that the operation of divine grace is
called in Hebrews kalaρíçew, and by St. Paul Sikaιovv.) As to the relation of the law
to the plan of salvation, cf. Heb. x. 3, ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν, x. 1, σκιὰν γὰρ ἔχων
κ.τ.λ., with St. Paul's declarations, Gal. iii. 21, 24, ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς
Χριστὸν, ἵνα ἐκ πίστεως δικαιωθῶμεν; ver. 23, ὑπὸ νόμον ἐφρουρούμεθα συγκεκλεισμένοι εἰς
τὴν μέλλουσαν ἀποκαλυφθῆναι πίστιν. St. Paul, too, contemplates the law as a prepara-
tion for grace; but he has in his mind what the law demands as preparative to the gift
and reception of salvation, whereas the Epistle to the Hebrews contemplates what the law
gives or provides. Though in St. Paul's view the law is not contradictory or opposed to
the promises of grace (Gal. iii. 21, ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν τοῦ θεοῦ; μὴ
YévoɩTO!), still he always denies to it any causative relation direct or indirect to the
accomplishment of salvation or the blessings of grace; Rom. iii. 21, xwpis vóμov dikaιo-
σύνη θεοῦ πεφανέρωται ; cf. vv. 27, 28; iv. 13, οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία; viii. 3, 4,
ix. 31, x. 5; Gal. ii. 21, iii. 18; Phil. iii. 9. Considering the bearing of the law upon
sin, it must rather lead to the opposite of salvation, Gal. iii. 13, Xpiotòs ýµâs ¿§nyópaσev
Νόμος
*Ανομος
433
ἐκ τῆς κατάρας τοῦ νόμου; ver. 10, ὅσοι ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσίν; Rom.
vii. 13, Tò ovv ȧyalòv éµoì yéyovev Oávaтos. Nay more, it may be said to bear a causative
θάνατος.
relation to sin, Rom. vii. 8, χωρὶς γὰρ νόμου ἁμαρτία νεκρά, cf. ver. 9. Ver. 5, τὰ παθή-
ματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου; ν. 20 ; 1 Cor. xv. 56, ἡ δύναμις τῆς ἁμαρτίας ὁ
vóμos, though we cannot say, ó vóμos àµapтía, Rom. vii. 7, cf. vv. 12, 14, 16. By the
revelation and gift of grace, man's relation to the law as a criminal is done away. Rom.
vii. 6, κατηργήθημεν ἀπὸ τοῦ νόμου; ver. 4, ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ
Χριστοῦ (cf. vv. 2, 3); Gal. iv. 5. Cf. Gal. ii. 19, διὰ νόμου νόμῳ ἀπέθανον . . . Χριστῷ
...
συνεσταυρῶμαι. See also the antithesis, ὑπὸ νόμον vπò xáρɩ, Rom. vi. 14, 15 (Gal.
iv. 21, v. 18).
As to the combinations in which vóμos appears, we may mention vóuos epywv, Rom.
iii. 27, cf. ěpya vóμov, iii. 20, 28, ix. 32; Gal. ii. 16, iii. 2, 5, 10; vóμos diκαιoσúvns,
Rom. ix. 31; νόμον πράσσειν, ii. 25 ; τελεῖν, ii. 27; πληροῦν, xiii. 8 ; Gal. v. 14;
φυλάσσειν, vi. 13; τὸν νόμον ποιεῖν, ν. 3 ; John vii. 19, cf. ποιητὴς τοῦ νόμου, Rom.
ii. 13; ȧкρоaτÈS TOû v., corresponding with vπò vóμov eiva, vi. 14, 15; 1 Cor.
ix. 20; Gal. iv. 4, 5, v. 18; è ěpywv vóμov eiva, iii. 10, Rom. iv. 14; Tòv vóμov
γινώσκειν, vii. 1, cf. John vii. 49; νόμον καταργεῖν, ἱστάναι, Rom. iii. 31. Comp. ἐν
vóμg åμaρтável, Rom. ii. 12, with ev vóμg dikaιovo@aι, Gal. iii. 11, v. 4.-Also 1 Cor.
ix. 8; Gal. iii. 17, v. 23.—In the Epistle of James, ó vóμos and vóμos, in like manner,
denote the law given by God to Israel, ii. 9, 10, 11, iv. 11, the πλńρwμa of which (Rom.
xiii. 10; Lev. xix. 18), ii. 8, is called vóμos Baσiikós as its most glorious and chief
precept, love, ceterarum legum quasi regina (Knapp). Over against it stands the vóμos
ἐλευθερίας, ii. 12, i. 25, νόμος τέλειος ὁ τῆς ἐλευθερίας, evidently with reference to the
Pauline phraseology, as Rom. vii. 3, ěrculépa ẻo TÀU Ở TÒ TÔI NÓ uou, ef. Gal. ii. 4, v. 1, 13.
See eλevlepía. (As St. James by this expression recognises the truth of St. Paul's repre-
sentation, it is clear that in ii. 14 sqq. he does not oppose the Pauline doctrine of justifi-
cation, but an abuse of it; see under epyov.) What St. James calls vóμos éλevlepías is
νόμος ἐλευθερίας
with St. Paul the vóμos Xpioтoû, Gal. vi. 2.
0
Lastly, (III.) ó vóμos signifies the law in its written form, in, or more fully
.Deut ספר תורת אלהים ; 9 .Chron. xvii 2 ספר תורת יהוה ;.Josh. viii. 31, etc סֵפֶר תּוֹרַת מֹשֶׁה
xxviii. 61. So Matt. xii. 5; Luke x. 26; John x. 34; 1 Cor ix. 8. Yet it does not
always mean the Pentateuch alone (see John xii. 34, xv. 25), as also in does not stand
for law only, but for the divine revelation which determined the life of the people
generally, see e.g. Isa. i. 10, ii. 3, viii. 16, and elsewhere; so that God's revelation as a
whole may be called the vóμos of Israel, especially as in its fixed and written form it
claims a normative character. Elsewhere God's written and fixed revelation as a whole
is designated & vóμos kai oi πроpiraι, Matt. v. 17, vii. 12, xi. 13, xxii. 40; Luke xvi. 16;
Acts xiii. 15, xxiv. 14, xxviii. 23; Rom. iii. 21; xaì oi faλpoí, Luke xxiv. 44.
庐
​"A voµos, ov, (I.) without law, lawless, e.g. Plato, Polit. 302 E, avoµos μovapɣía-
3 I
"Ανομος
Ανομία
434
:
legibus carens. Thus, in contrast with ὑπὸ νόμον, 1 Cor. ix. 21, and with reference to
νόμος in its scriptural sense as the expression of God's will and claims, τοῖς ἀνόμοις
ἐγενόμην ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ, ἀλλ᾽ ἔννομος Χριστοῦ. Its primary reference is
to the divine order historically revealed in the O. T., of which the heathen were destitute,
ef. Esth. iv. add., ἐμίσησα δόξαν ἀνόμων καὶ βδελύσσομαι κοίτην ἀπεριτμήτων καὶ πάντος
ἀλλοτρίου; Rom. ii. 12, ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται. But in the
latter passage, μὴ ὢν ἄνομος θεοῦ, νόμος denotes the divine order generally, cf. Rom. iii. 31,
νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως ; μὴ γένοιτο, ἀλλὰ νόμον ἱστῶμεν, with viii. 3, 4.
So of the heathen, Acts ii. 23, διὰ χειρὸς ἀνόμων προσπήξαντες.—(II) What is not in
harmony with the law, what contradicts the law, a negative form for the thought expressed
positively by παράνομος. Generally in biblical Greek it is used substantively; as an
adj. it occurs in the N. Τ. only in 2 Pet. ii. 8; Xen. Mem. iv. 4. 13, νόμοι πόλεως . .. ἃς
οἱ πολῖται συνθέμενοι ἅ τε δεῖ πράττειν καὶ ὧν ἀπέχεσθαι ἐγράψαντο. Νόμιμος . ὁ
κατὰ ταῦτα πολιτευόμενος, ἄνομος δὲ ὁ ταῦτα παραβαίνων. Synonyms, ἄδικος, ἀσεβής,
ἀνόσιος. Αδικος is predicated of the ἄνομος; ἀνόσιος is the strongest term, denoting pre-
sumptuous and wicked self-assertion. Xen. Rep. Laced. viii. 5, οὐ μόνον ἄνομον, ἀλλὰ
καὶ ἀνόσιον θεὶς τὸ πυθοχρήστοις νόμοις μὴ πείθεσθαι. In biblical Greek, ἄνομος, ἀνομία
are predicated of the sinner, in order to describe his sin as opposition to or contempt of the
will of God; cf. the designation of the Antichrist as ὁ ἄνομος κατ' ἐξ., who is the incarna-
tion of the utter renunciation of God's will, 2 Thess. ii. 8, with vv. 3, 4. The term often
occurs in the LXX., but not as answering to any one Hebrew word. The participle of y
is rendered ἄνομος, παράνομος, ἀσεβής. Cf. Ps. l. 15 ; Isa. i. 28, liii. 12 (Mark xv. 28 ;
Luke xxii. 37).-, Ps. civ. 36; 1 Sam. xxiv. 14; 1 Kings viii. 3; Hab. iii. 12.—
y, Isa. xxix. 20, ἐξέλιπεν ἄνομος καὶ ἀπώλετο ὑπερήφανος καὶ ἐξωλοθρεύθησαν οἱ
ἀνομοῦντες ἐπὶ κακίᾳ.gr, Isa. ix. 17, x. 6.-In the N. Τ. it occurs in 1 Tim. i. 9 still
in the same sense. The positive παράνομος, παρανομεῖν, παρανομία, which more frequently
occurs in profane Greek, is but rarely used in O. T. Greek, and answers to no one
particular Hebrew word. Vid. ἁμαρτάνω. In the N. T. we have only παρανομία in
2 Pet. ii. 16, and παρανομείν in Acts xxiii. 3.
Ανομία, ή, lawlessness, contempt of law. Positively, παράβασις. Plato, Rep. ix
575 Α, ἐν πάσῃ ἀναρχίᾳ καὶ ἀνομίᾳ ζῶν, opposed to δικαιοσύνη, Xen. Mem. i. 2. 24;
ἄνθρωποι ἀνομίᾳ μᾶλλον ἢ δικαιοσύνῃ χρώμενοι. So also Matt. xxiii. 28; Rom. vi. 19;
2 Cor. vi. 14, τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; Heb. i. 9. It answers not only to
the general terms for sin, iy, napn, yes, but also to other more special expressions, such as
οφή, Ps. 1v. 10, εἶδον ἀνομίαν καὶ ἀντιλογίαν ἐν τῇ πόλει; Isa. liii. 9, ἀνομία .
δόλος;
Ezek. vii. 23 ; ηy, Ps. xxxvii. 1, lxxxix. 23; νη, Ps. v. 4, xlv. 9; Ezek. iii. 19;
p, Ps. vii. 15. It often seems to be parallel with ἁμαρτία. It denotes sin in its
relation to God's will and law, like παράβασις, that which makes it guilt, cf. Rom. vii. 13,
ἵνα γένηται καθ᾽ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς; ν. 13, ἄχρι γὰρ νόμου
Ανομία
Νους
435
ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου. Sin can be imputed,
because it is ἀνομία. Hence 1 John iii. 4, πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, καὶ τὴν ἀνομίαν
Toleî, Kaì ǹ åµaρтía éσтìv ǹ àvoµía. Cf. 1 John ii. 3, iii. 22, v. 2, 3; Ezek. xlvi. 20, TÀ
ποιεῖ, καὶ ἁμαρτία ἐστὶν
tà
Vπèρ TÊS ȧvoµías, guilt-offering. Heb. viii. 12, x. 17; Tit. ii. 14; Rom. iv. 7;
Matt. vii. 23, xiii. 41.—Now, as in may denote God's revelation of His will as a whole
for the guidance of the people (vid. vóμos), so ȧvoµía sometimes signifies absolute estrange-
ment therefrom; hence 2 Thess. ii. 7, tò µvotńpiov tês ȧvoµías; Matt. xxiv. 12.
"Evvoµos, av, strictly, what is within the range of law, then, based upon law, and
governed or determined by the law; opposed to Taρávoμos. Aesch. Suppl. 379, dikas
οὐ τυγχάνουσιν ἐννόμου; Polyb. ii. 47. 3, τὴν ἐννόμον βασιλείαν εἰς τυραννίδα μεταστῆσαι,
cf. Xen. Mem. i. 2. 44. In the N. T. Acts xix. 39, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ, vid. ἐκκλ.;
1 Cor. ix. 21, μὴ ὢν ἄνομος θεοῦ, ἀλλ᾽ ἔννομος Χριστοῦ, cf. Gal. vi. 2; 1 Cor. iii. 23.
Rarely in classical Greek of persons = just, true to law, e.g. Plat. Rep. iv. 424 E, évvoμoi
καὶ σπουδαῖοι ἄνδρες; Ecclus. Prol., ἡ ἔννομος βιῶσις.
Noûs, o, usually in the 2d declension, but in the N. T. and in later, especially
patristic Greek, the gen. and dat. are of the 3d decl. voós, vot; the acc. vóa is not found
in N. T. Greek, but in its stead voûv. The word belongs to the same root as yɩyvwoкw,
Latin nosco, and signifies (I.) the organ of mental perception and apprehension, the organ of
conscious life; cf. Plut. Mor. 961 Α, ᾗ καὶ λέλεκται· νοῦς ὁρῇ καὶ νοῦς ἀκούει, τἄλλα
κωφὰ καὶ τυφλά, ὡς τοῦ περὶ τὰ ὄμματα καὶ ὦτα πάθους, ἂν μὴ παρῇ τὸ φρονεῖν, αἴσθησιν
οὐ ποιοῦντος. Hence vous and ψυχή are often identified by the philosophers, cf. Aristot.
de Anima, i. 2, who is inclined to make a distinction, and to describe voûs as dúvauís Tis
περὶ τὴν ἀλήθειαν. The νοῦς is the organ of the consciousness preceding actions, or
recognising and judging them; cf. especially the frequent ev v ëxew Tɩ; it is (a.)
generally, the organ of thinking and knowledge-the understanding; or (b.) specially, the
organ of moral thinking or contemplation, Soph. Ocd. R. 600, oùк av YévоLTO VOÛS KAKÒS
kaλŵs opovŵv; Hom. Il. ix. 554, xóλos vóov oidáver (Luther, Gemüth). Hence (II.) voûs
means thinking, or moral thinking and knowing, understanding sense; thus, e.g., vovv exeiv,
to possess understanding, to be clever, Hom. Od. i. 3, πоλλŵv d' åv¤ρúπwv ïdev åσтea Kai
vóov eyva. Specially it means consideration, purpose, intention, decision, according to the
connection in which it is used; and Homer joins βουλή, μήτις, θυμός with it as synonyms.
But with these significations we find it used almost exclusively in Homer,
The LXX. use the word so rarely, that no special range of meaning can be shown for it
in their usage. They put it for 5, 5, Ex. vii. 23, oùk étéotŋσe tòv voûv avtoû ovdè éπì
ToÚTO; Isa. x. 7, ȧπaλλáţei ó voûs avтoû (Hebrew, in, it is in his mind to destroy,
preceded by summa ia, τῇ ψυχῇ οὐχ οὕτως λελόγισται); Job vii. 17, προσέχεις τὸν
νοῦν εἰς τὸν ἄνθρωπον; Josh. xiv. 7, ἀπεκρίθην αὐτῷ λόγον κατὰ τὸν νοῦν αὐτοῦ—a mis-
understanding of the Hebrew by 7; Luther," and I brought him word again
according to my conscience." It stands for in Isa. xl. 13, tis čyvw voûv kupiov,
Νους
Νους
436
אֶת־רוּחַ יְהוָה
In other like places we have simply καρδία, πνεῦμα (cf. - - διάνοια). In the
Apocrypha also voûs occurs but seldom, and without accurately defined meaning; Wisd. iv.
12, ρεμβασμὸς ἐπιθυμίας μεταλλεύει νοῦν ἄκακον, cf. Rom. xvi. 18, τὰς καρδίας τῶν ἀκάκων;
Judith viii. 14, πῶς τὸν νοῦν τοῦ θεοῦ ἐπιγνώσεσθε καὶ τὸν λογισμὸν αὐτοῦ κατανοήσετε.
Parallel with βάθος καρδίας ἀνθρώπου οὐχ εὑρήσετε, καὶ λόγους τῆς διανοίας αὐτοῦ οὐ
λήψεσθε; 2 Macc. xv. 8, ἔχοντας δὲ κατὰ νοῦν τὰ προγεγονότα αὐτοῖς ἀπ᾿ οὐρανοῦ βοηθή
ματα. Wisd. ix. 15 goes quite beyond the range of biblical views and Scripture language,
φθαρτὸν γὰρ σῶμα βαρύνει ψυχὴν καὶ βρίθει τὸ γεῶδες σκῆνος νοῦν πολυφροντίδα.
In the N. T., on the contrary, where the word occurs (besides Luke xxiv. 45, Rev.
xiii. 18, xvii. 9) only in St. Paul's Epistles, a clear and developed meaning can be
exhibited. Here voûs is the reflective consciousness (1 Cor. xiv. 14, 15, 19), as distinct
from the impulse of the spirit arising without any act of consciousness, and manifest, for
instance, in speaking with tongues. Ver. 14, ἐὰν γὰρ προσεύχομαι γλώσσῃ, τὸ πνεῦμά
μου προσεύχεται, ὁ δὲ νοῦς ἄκαρπός ἐστιν (does and effects nothing); ver. 19, ἐν ἐκκλησίᾳ
θέλω πέντε λόγους διὰ τοῦ νοός μου λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους
ἐν γλώσσῃ ; Phil. iv. 7, ἡ εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρδίας
ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ. Νοvs as such is not so much the ability to
think and to reflect, it is the organ of moral thinking and knowing, the intellectual organ of
moral sentiment ; Rom. vii. 25, τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ, νόμῳ ἁμαρτίας;
ver. 23, βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός
μου, the organ of the spirit, and parallel with συνείδησις in Tit. i. 15, μεμίανται αὐτῶν
καὶ ὁ νοῦς καὶ ἡ συνείδησις ; cf. Rom. vii. 25, τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, with Rom.
1. 9, τῷ θεῷ λατρεύω ἐν τῷ πνεύματί μου, and 2 Tim. i. 3, ᾧ λατρεύω ἐν καθαρᾷ
συνειδήσει. Hence Eph. iv. 23, ἀνανεοῦσθαι τῷ πνεύματι τοῦ νοὸς ὑμῶν (see πνεῦμα,
and the relation there described between the Spirit of God and the human πνεύμα). It
is represented as the organ of moral thought, knowledge, and judgment, in fact, as moral
consciousness, in Rom. xiv. 5, ὃς μὲν κρίνει ἡμέραν παρ᾽ ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν·
ἕκαστος ἐν τῷ ἰδίῳ νοὶ πληροφορείσθω; xii. 2, μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός,
εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ. As it represents the moral action of
the spirit, it is also used for the perversion of this caused by the influence of the σάρξ;
hence Col. ii. 18, φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, and thus accordingly we
must understand the word in Rom. i. 28, καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν
ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα; Eph.
iv. 17, τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, ἐσκοτισμένοι τῇ διανοίᾳ ὄντες;
1 Tim. vi. 5, διαπαρατρίβαι διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς
ἀληθείας; cf. Plat. Legg. x. 888 A, τοῖς οὕτω τὴν διάνοιαν διεφθαρμένοις ; 2 Tim. iii. 8,
ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν. — It also denotes conscious-
ness not as a power, but as a habit of mind or opinion, 1 Cor. i. 10, κατηρτισμένοι ἐν τῷ
αὐτῷ νοὶ καὶ ἐν τῇ αὐτῇ γνώμῃ; ii. 16, τίς γὰρ ἔγνω νοῦν κυρίου ; . . . ἡμεῖς δὲ νοῦν Χριστοῦ
ἔχομεν. Cf. Rom. xi. 34; Isa. xl. 13. - 2 Thess. ii. 2, εἰς τὸ μὴ ταχέως σαλευθῆναι
ΤΟ
Νούς
Νοέω
437
vµâs ảπò TOû voòs µndè Opoeîolat, is difficult to explain. De Wette's interpretation of
ὑμᾶς ἀπὸ τοῦ θροεῖσθαι,
voûs here," your conscious self-possession or composure of mind," would be a very happy
one if a precedent for it could be found. But voûs can hardly be taken to denote clear
consciousness as distinct from perplexity or confusion, nor can 1 Cor. xiv. 14 be cited
in support of this meaning. Noûs seems to be used with the admissible meaning
reflection, deliberation, in adverbial combinations only, such as vów, oùv vów, etc. It
denotes the faculty of the understanding in Luke xxiv. 45, διήνοιξεν αὐτῶν τὸν νοῦν τοῦ
σvviévai τàs ypapás. The understanding, Rev. xiii. 18, xvii. 9. Concerning its relation
συνιέναι τὰς
to the heart, see voeîv and vónμa.
Noé w, to perceive, to observe, is the mental correlative of sensational perception,
the conscious action of thought, or of thought coming into consciousness; vid. voûs.
Homer well distinguishes between merely sensational perception (ideîv, å¤peîv) and voeîv
accompanied with an act of the understanding, and following the ideîv; Tòv dè ¿swv
évónoev, Il. xi. 559; oùк idev ovd' évónσev. LXX. =, Hiphil and Hithpael, 2 Sam.
οὐκ
xii. 19; Prov. i. 2, 6, xxiii. 1. S, Hiphil, Prov. i. 3, xvi. 23; Isa. xliv. 18, and
elsewhere, but not frequently, and not in the N. T. (I.) To perceive, to observe, as
distinct from mere sensation or feeling; Prov. xxiii. 1, vontŵs vоeî тà πаρатiléµevá
σου. (II.) To mark, to understand, apprehend, discern, synonymous with ovviéval,
συνιέναι,
Mark vii. 18; 2 Tim. ii. 7; Mark viii. 17. It may be distinguished from its
synonym γιγνώσκειν (Plato, Rep. vi. 508 D, ἐνόησέ τε καὶ ἔγνω αυτό), in that it
signifies rather the relation to the object known, whereas yuyvóσkew, answering to the
iterative form, signifies the act of knowing; 2 Sam. xii. 19, évóŋσe Aavid öтi télvηкE TÒ
παιδάριον ; Eph. iii. 4, νοῆσαι τὴν σύνεσίν μου; 2 Tim. ii. 7, νόει ὃ λέγω; Eph. iii. 20,
τῷ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπὲρ ἐκ περισσοῦ ὧν αιτούμεθα ἢ νοοῦμεν ; Matt. xv. 17,
xvi. 9, 11; Mark vii. 18; 1 Tim. i. 7. With Rom. i. 20, тà ảópata тoû leoû ảπò кtlσews
κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, cf. Wisd. xiii. 4, νοησάτωσαν ἀπ᾿ αὐτῶν
πόσῳ ὁ κατασκευάσας αὐτὰ δυνατώτερός ἐστιν; Ecclus. xxxiv. 15, νόει τὰ τοῦ πλησίον
ἐκ σεαυτοῦ; Heb. xi. 3, πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι θεοῦ. — Without
object, Matt. xxiv. 15; Mark xiii. 14, ó ȧvayivóσкwv vоelтw; Mark viii. 17.- In John
xii. 40, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσι τῇ καρδίᾳ (Isa. xliv. 18, ἀπημαυρώ-
θησαν τοῦ βλέπειν τοῖς ὀφθαλμοῖς αὐτῶν καὶ τοῦ νοῆσαι τῇ καρδίᾳ αὐτῶν), it denotes
independently the action of the voûs or kapdía – to understand, to think, to reflect, as in
Homer, voev opeol, Od. i. 322, and the like, and hence the participle voŵv, vońoas, thought-
ful, discerning. It is peculiar to Scripture to refer the activity denoted by voeîv to the
heart, John xii. 40; Isa. xliv. 18 (ver. 19, oví éλoyíσato tŷ ↓ʊx? avtoû, Hebrew );
1 Sam. iv. 20, οὐκ ἐνόησεν ἡ καρδία αὐτῆς – της την ; Prov. xvi. 23, καρδία σοφοῦ
νοήσει τὰ ἀπὸ τοῦ ἰδίου στόματος. As the νοῦς is the organ of the spirit, it is at the
same time a function of the heart; vid. kapdía, and the relation there described between
the spirit and the heart. It thus appears that the personal life of the man is concerned
T T
Νοέω
Διάνοια
438
in the voely; that it is therefore of a moral character, vid. νοῦς, μετανοεῖν. Comp. Heb.
iv. 12, κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας.
ע:
Νόημα, τό, the product of the action of the vous (or of the καρδία, see voely, cf. Phil. iv. 7,
φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ). — (Ι.) Thought,
thinking, specially, morally reflecting thought, 2 Cor. iii. 14, ἐπωρώθη τὰ νοήματα αὐτῶν,
iv. 4, ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων, xi. 3, μήπως . ., φθαρῇ
τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος τῆς εἰς τὸν Χριστόν. The places cited in proof of
the rendering faculty of thinking, or the understanding, may with equal propriety be referred
to the meaning thought or reflection, e.g. Hom. Od. xviii. 215, οὐκέτι τοι φρένες ἔμπεδοι
οὐδὲ νόημα. In Plat. Conv. 197 Ε, ἣν (sc. ᾠδὴν) ᾄδει (sc. ἔρως) θέλγων πάντων θεῶν τε καὶ
ἀνθρώπων νόημα, it is = sense, opinion, vid. (II.). Hence also in 2 Cor. x. 5, αἰχμαλωτίζοντες
πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ, it is not = understanding or reason, but as in
2 Cor. iii. 14, xi. 3, the singular denoting collectively what is there expressed by the plural.
(II.) Thought, purpose, opinion, way of thinking, as in Hom., Hes., Pind.; 2 Cor. ii. 11,
οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν ; Bar. ii. 8, ἀποστρέψαι ἕκαστον ἀπὸ τῶν νοημάτων
τῆς καρδίας αὐτῶν τῆς πονηρᾶς; 3 Macc. v. 30; Phil. iv. 7.
'Avóntos, ov, (I.) passive, unthought of, inconceivable.—(II.) Usually active, one who does
not think or refect, slow of apprehension; Luke xxiv. 25, ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ
Gal. iii. 1, 3; those whose powers of thought are still undeveloped, cf. Plat. Gorg. 464 D,
ἐν ἀνδράσιν οὕτως ἀνοήτοις ὥσπερ οἱ παῖδες. So in Rom. i. 14, σοφοῖς τε καὶ ἀνοήτοις
ὀφειλέτης εἰμί. Frequently it denotes a moral reproach (Luke xxiv. 25; Gal. iii. 1-3),
especially in contrast with σώφρων, one who does not govern his lusts; thus Tit. iii. 3,
ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις; Plut. Mor.
22 C, τοῖς ἄφροσι καὶ ἀνοήτοις, οὓς δειλαίους καὶ οἰκτροὺς διὰ μοχθηρίαν ὄντας; 1063 Α.
Cf. Prov. xv. 21, xix. 1, see voûs. It is joined with substantives denoting things, such
as γνώμη, δόξα, ἐλπίς, and occurs in a moral sense, τὰ ἀνόητα = ἀφροδίσια, Ar. Νubb. 416,
οἴνου τ᾽ ἀπέχει καὶ γυμνασίων καὶ τῶν ἄλλων ἀνοήτων. So in 1 Tim. vi. 9, ἐπιθυμίαι
πολλαὶ ἀνόητοι. Cf. ἄνοια, 2. Tim. iii. 9, Luke vi. 2.
T
Διάνοια, ἡ, strictly a thinking over, meditation, reflecting (διανοεῖσθαι, to muse,
think upon, reflect), is used in the same range, and with the same signification as the
original voûs, and much oftener, save that the preposition gives emphasis to the act of re-
flection; and in keeping with the structure of the word, the meaning activity of thinking
precedes the borrowed meaning faculty of thought. (It does not occur in Homer.) Like
voûs, it denotes (I.) the faculty of knowing, the understanding, e.g. in Xen. Mem. iii. 12. 6,
καὶ λήθη δὲ καὶ ἀθυμία καὶ δυσκολία καὶ μανία πολλάκις πολλοῖς διὰ τὴν τοῦ σώματος
καχεξίαν εἰς τὴν διάνοιαν ἐμπίπτουσιν, cf. Ex. xxxv. 9, σοφὸς τῇ διανοίᾳ. In Plato,
often like νοῦς for the soul, in contrast with σῶμα. Διάνοια is also the organ of moral
thought and reflection, Plat. Phaedr. 256 C, ἅτε οὐ πάσῃ δεδογμένα τῇ διανοίᾳ πράττοντες.
Διάνοια
Εννοια
439
0
Accordingly (II.) thinking, reflection, meditation (considering the structure of the word, the
primary meaning), Plat. Soph. 263 Ε, ὁ ἐντὸς τῆς ψυχῆς πρὸς αὑτὴν διάλογος ἄνευ φωνῆς
γενόμενος τοῦτ᾽ αὐτὸ ἡμῖν ἐπωνομάσθη διάνοια. Disposition, opinion, sentiment, thought,
in Herodotus, Isocrates, Thucydides, and others.
As it is used much more frequently than voûs, we see how it happens that voûs occurs
so seldom in the LXX. and διάνοια so often, and, indeed, as = 15, 5 when a reflective
exercise of the heart is meant or a conscious act is spoken of (Lev. xix. 17); though, of
course, there is a rule guiding this transference of the word, vid. καρδία. Again, it is
= 11, Jer. xxxi. 33 (Heb. viii. 10, x. 16); πλύπη, Isa. lv. 9, cf. 1 Chron. xxix. 18,
φύλαξον ταῦτα ἐν διανοίᾳ καρδίας λαοῦ σου εἰς τὸν αἰῶνα, καὶ κατεύθυνον τὰς καρδίας
αὐτῶν πρὸς σέ – των 12 παντο της. Τα the N. Τ. διαν. denotes (α.) the faculty of knowing,
In T.
1 John v. 20, δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκωμεν τὸν ἀληθινόν, cf. 1 Cor. ii. 16, τίς γὰρ
ἔγνω νοῦν κυρίου . . . ; ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. Here it is not the natural faculty,
but the faculty renewed and sanctified by the Holy Ghost, see 1 Cor. ii. 10–16; 2 Cor.
iv. 6. Cf. Eph. i. 17, 18, ἵνα ὁ θεὸς . . . δώῃ ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγ-
νώσει αὐτοῦ, πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς διανοίας ὑμῶν, εἰς τὸ εἰδέναι κ.τ.λ., where
τῆς διανοίας is not an unscriptural alteration (Harless) for the established reading της καρ-
δίας, but a mode of expression quite in keeping with the usage of the LXX. ; cf. Eph. iv. 18.
Διάνοια is specially the faculty of moral reflection, of moral understanding, or, like νοῦς,
consciousness called into exercise by the moral affections (Luther, Gemüth), consciousness as the
organ of the moral impulse ; e.g. 1 Pet. i. 13, αναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν ;
Heb. viii. 10, διδοὺς νόμους μου εἰς τὴν διανοίαν αὐτῶν, x. 16 (Jer. xxxi. 33); Matt. xxii.
37, ἀγαπήσεις κύριον τὸν θεόν σου ἐν ὅλῃ τῇ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν
ὅλῃ τῇ διανοίᾳ σου,an addition to the original text, as is evident by comparing Mark
xii. 30 and Luke x. 27 with Deut. vi. 5. This consciousness, too, as the perversion of
this moral impulse, is expressed by διάνοια as well as by νοῦς, e.g. Eph. iv. 18, τὰ ἔθνη
περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, ἐσκοτισμένοι τῇ διανοίᾳ ὄντες; hence Eph. ii. 3,
ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν (= thoughts). Cf. Luke x. 27. — (6.)
Sentiment, disposition, by itself, thought;—διάν. in its meaning under (α.) is a function of
the heart, but here it is the product of the heart, Luke i. 51, ὑπερηφάνους διανοία καρδίας
αὐτῶν ;
2 Pet. iii. 1, διεγείρω ὑμῶν . . . τὴν εἰλικρινῆ διάνοιαν ; Col. i. 21, ἐχθροὺς τῇ
διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς.
Έννοια, ἡ, what lies in thought, pondering; then insight, understanding; ἐννοεῖν,
to have in thought, to consider,—to understand, to recognise, a synonym with ἐνθυμεῖσθαι,
Xen. Cyr. iv. 2. 3, ἐννοηθέντες δὲ, οἷά τε πάσχουσιν ὑπὸ τῶν ᾿Ασσυρίων . . . ταῦτα
ἐνθυμουμένοις ἔδοξεν αὐτοῖς νῦν καλὸν εἶναι ἀποστῆναι; Αn. ii. 4. 5, ἐγὼ ἐνθυμοῦμαι μὲν
καὶ ταῦτα πάντα· ἐννοῶ δ᾽ ὅτι, εἰ νῦν ἄπιμεν, δόξομεν ἐπὶ πολέμῳ ἀπιέναι καὶ παρὰ τὰς
σπονδὰς ποιεῖν; Mem. i. 7. 2, 3. Ενθυμεῖσθαι is = to weigh; ἐννοεῖν is = to consider,
the conscious perception which decides the understanding. The signification of evvoia as
Έννοια
Μετανοέω
440
what lies in thought, thought, divides itself especially into the two meanings-(I.) thought,
opinion, view, sentiment; and (II.) knowledge, understanding. For the first, compare Xen.
Cyr. i. 1. 1, ἔννοια ποθ᾽ ἡμῖν ἐγένετο, the thought occurred to us, the consideration; Diod.
Sic. xiv. 56, τὰς αὐτὰς ἐννοίας ἔχει περὶ τοῦ πολέμου; Id. ii. 30, ἑρμηνεύοντες τοῖς
ἀνθρώποις τὴν τῶν θεῶν ἔννοιαν (αι. εὔνοιαν); Eurip. Hel. 1026; Isocrates, v. 150,
τοιαύτην ἔννοιαν ἐμποιεῖν τινί. So in the N. T. 1 Pet. iv. 1, τὴν αὐτὴν ἔννοιαν ὁπλίσασθε ;
Heb. iv. 12, κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας, a combination with which we may
perhaps compare πάθη ἐπιθυμίας, πάθη answering to ἐνθυμήσεων, and ἐπιθυμίας to ἐννοιῶν.
Delitzsch says, " ἐνθυμήσεις are the emotions, the notions or imaginations, arising in the
heart (cf. Acts xvii. 29; Matt. ix. 4, xii. 25); ἔννοιαι are the trains of thought spinning
themselves out in the self-conscious life." In this ethical sense the word occurs in the
LXX. perhaps only in Prov. xxiii. 19 in the plural, ἄκουε νἱὲ, καὶ σοφὸς γίνου, καὶ
κατεύθυνε ἐννοίας σῆς καρδίας. On the contrary, not in the singular, as in 1 Pet. iv. 1.
Compare Wisd. ii. 14, ἐγένετο ἡμῖν εἰς ἔλεγχον ἐννοιῶν ὑμῶν. The explanation of Hesy-
chius, ἔννοια· βούλη, which is perhaps based upon Prov. iii. 20, τήρησον δὲ ἐμὴν βούλην
καὶ ἔννοιαν, is invalidated by a comparison with Prov. i. 4, ἵνα δῷ . . . παιδὶ νέῳ αἴσθησιν
τε καὶ ἔννοιαν = insight, Inowledge, cf. v. 1, 2. Ἔννοια is= 2, ηνη, πριν, 77. In
Aristotle = knowledge, understanding, representation; Eth. Nicom. ix. 11, ἡ παρουσία τῶν
φίλων ἡδεια οὖσα καὶ ἡ ἔννοια τοῦ συναλγεῖν ἐλάττω τὴν λύπην ποιεί, communicati doloris
cogitatio ; x. 10, πάθει γὰρ ζῶντες . . . τοῦ καλοῦ καὶ ὡς ἀληθῶς ἡδέος οὐδ᾽ ἔννοιαν ἔχοντες,
Thus certainly oftenest in profane Greek.
Μετανοέω, the opposite of προνοείν, a word not often occurring in profane Greek,
combines two meanings of the preposition, to think differently after, cf. Stob. Floril. i. 14,
οὐ μετανοεῖν ἀλλὰ προνοεῖν χρὴ τὸν ἄνδρα τὸν σοφόν. But usually to change one's mind
or opinion, Xen. Hell. i. 7.. 19, οὐ μετανοήσαντες ὕστερον εὑρήσετε σφᾶς αὐτοὺς
ἡμαρτηκότας τὰ μέγιστα εἰς θεούς τε καὶ ὑμᾶς αὐτούς; to repent, Lucian, de saltat. 84,
ἀνανήψαντα μετανοῆσαι ἐφ᾽ οἷς ἐποίησεν ὥστε καὶ νοσῆσαι ὑπὸ λύπης; cf. Ignat. ad Smyrn.
9, ἀνανήψαι καὶ εἰς θεὸν μετανοεῖν. LXX. = Εny, together with μεταμελεῖν, synonymous
Dry,
with ἐπιστρέφειν, cf. Jer. xviii. 8, καὶ ἐπιστραφῇ τὸ ἔθνος ἐκεῖνο ἀπὸ πάντων τῶν κακῶν
αὐτῶν, καὶ μετανοήσω περὶ τῶν κακῶν ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς; 1 Sam. xv.
29;
Jer. iv. 28. -, as usually employed to denote moral change or conversion, is in the
LXX. rendered by ἐπιστρέφειν and not by μετανοεῖν. In the Apocrypha, however,
where the word also occurs but seldom, it is used to denote a moral change, Ecclus. xvii.
24 (19); xlviii. 15, ἐν πᾶσι τούτοις οὐ μετενόησεν ὁ λαός, καὶ οὐκ ἀπέστησαν ἀπὸ τῶν
ἁμαρτιῶν. In the N. T., especially by St. Luke and in the Revelation, it denotes
a change of moral thought and reflection (vid. voûs), which is said to follow moral de-
linquency primarily, μεταν. ἔκ τινος, Rev. ii. 21, ἐκ τῆς πορνείας ; ver. 22, ix. 20, 21,
xvi. 11; Acts viii. 22, ἀπὸ τῆς κακίας = to repent of anything, not only to forsake it, but
to change one's mind and apprehensions regarding it. Then without addition to repent
Εν
Μετανοέω
Νουθετέω
441
in a moral and religious sense, Matt. iii. 2, iv. 17, xi. 20, 21, xii. 41; Mark vi. 12;
Luke x. 13, xi. 32, xiii. 3, 5, xv. 7, 10, xvi. 30; Acts ii. 38, xvii. 30; 2 Cor. xii. 21;
Rev. ii. 5, 16, 21, iii. 3, 19, xvi. 9. The feeling of sorrow, pain, mourning, is thus
included in the word; cf. Luke xvii. 3, 4, ἐὰν ἑπτάκις τῆς ἡμέρας ἁμαρτήσῃ εἰς σὲ καὶ
ἑπτάκις ἐπιστρέψῃ λέγων Μετανοῶ; 2 Cor. xii. 21, μὴ ... πενθήσω πολλοὺς τῶν
προημαρτηκότων καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀκαθαρσίᾳ; vii. 9, ἐλυπήθητε εἰς
μετάνοιαν. Synonymous with ἐπιστρέφειν in Acts iii. 19, μετανοήσατε οὖν καὶ ἐπιστρέψατε;
xxvi. 20, μετανοεῖν καὶ ἐπιστρέφειν εἰς τὸν θεόν; cf. Acts xx. 21. Joined with πιστεύειν,
Mark i. 15.
Μετάνοια, ή, change of mind, repentance; Plut. Mor. 961 D, αὐτοὶ δὲ καὶ κύνας
ἁμαρτάνοντας καὶ ἵππους κολάζουσιν, οὐ διακενῆς, ἀλλ᾽ ἐπὶ σωφρονισμῷ, λυπὴν δι᾿
ἀλγηδόνος ἐμποιοῦντες αὐτοῖς, ἣν μετάνοιαν ὀνομάζομεν. Seldom in the LXX., Prov.
xiv. 15, ἄκακος πιστεύει παντὶ λόγῳ, πανοῦργος δὲ ἔρχεται εἰς μετάνοιαν, bethinks himself,
Hebrew 1977 9. Not often in the Apocrypha, but in a moral and religious sense, Wisd.
xii. 10, κρίνων δὲ κατὰ βραχὺ ἐδίδους τόπον μετανοίας, οὐκ ἀγνοῶν . . . ὅτι οὐ μὴ ἀλλαγῇ
ὁ λογισμὸς αὐτῶν, thus answering to the import of νοῦς for the moral and religious
life; see what is said (under voûs) of the influence of the sinful nature upon the voûs.
Also in Ecclus. xliv. 15, Ενώχ ... ὑπόδειγμα μετανοίας ταῖς γενεαῖς; Wisd. xi. 23,
παρορᾷς ἁμαρτήματα ἀνθρώπων εἰς μετάνοιαν (cf. Acts xvii. 30); xii. 19, διδὼς ἐπὶ
ἁμαρτήμασιν μετάνοιαν.
In the N. T., and especially in Luke, corresponding with μετανοεῖν, it is = repentance,
with reference to voûs as the faculty of moral reflection; cf. 2 Tim. ii. 25, de avтoîs ¿
θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας; Acts xx. 21, ἡ εἰς τὸν θεὸν μετάν.; cf. 2 Cor.
vii. 9, ἐλυπήθητε εἰς μετάνοιαν, with ver. 10, ἐλυπ. γὰρ κατὰ θεόν; Acts xi. 18, εἰς ζωήν;
2 Cor. vii. 10, εἰς σωτηρίαν; Heb. vi. 1, ἀπὸ νεκρῶν ἔργων. Combined with ἄφεσις
ἁμαρτιῶν, Luke xxiv. 47; cf. βάπτισμα μετανοίας, Mark i. 4; Luke iii. 3 ; Acts xiii. 24,
xix. 4; Matt. iii. 11. Elsewhere in Matt. iii. 8; Luke iii. 8, v. 32, xv. 7; Acts v. 31,
xxvi. 20; Rom. ii. 4; Heb. vi. 6; 2 Pet. iii. 9. With Heb. xii. 17 compare Wisd.
xii. 10. Lactant. vi. 24, "Quem facti sui poenitet, errorem suum pristinum intelligit;
ideoque Graeci melius et significantius peтávorav dicunt, quam nos latine possumus resipis-
centiam dicere, resipiscit enim ac mentem suam quasi ab insania recipit, quem errati piget,
castigatque se ipsum dementiae et confirmat animum suum ad rectius vivendum; tum illud
ipsum maxime cavet, ne rursus in eosdem laqueos inducatur.”
Νουθετέω, to put in mind, to work upon the mind of one, with the accusative of
the person, always with the idea of putting right, because some degree of opposition has
to be encountered, and one wishes to subdue or remove it, not by punishment, but by
influencing the νοῦς, therefore appearing even as synonymous with κολάζειν, cf. Plato,
Gorg. 479 A, μήτε νουθετεῖσθαι μήτε κολάζεσθαι, μήτε δίκην διδόναι ; still though opposed
to punishment, which it is intended to avoid, it in the issue precedes it. Compare 1 Sam.
3 Κ
Νουθετέω
Οδός
442
iii. 13, καὶ οὐκ ἐνουθέτει αὐτοὺς καὶ οὐδ᾽ οὕτως, of Eli's blameworthy leniency towards his
sons, which could not in the least degree be firm. In 1 Cor. iv. 14, as against ἐντρέπειν,
compare 2 Thess. iii. 15, μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθετεῖτε ὡς ἀδελφόν. Further,
compare 1 Thess. v. 12 with ver. 14. It is accordingly equivalent to, with kindly
purpose to admonish, to put right, to warn, to remind and advise, in order to guard against
and ward off wrong, etc. Also = to pacify, Soph. Oed. Col. 1195, νουθετούμενοι φίλων
ἐπῴδαις, conjoined with διδάσκειν, Plato, Legg. viii. 845 B; Col. i. 28, iii. 16. Its
fundamental idea is the well-intentioned seriousness with which one would influence the
mind and disposition of another by advice, admonition, warning, putting right, according
to circumstances. (In the quite general sense, to instruct, to advise, only seldom, Job
xxxviii. 18, xxxiv. 3.) Job iv. 3, εἰ γὰρ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς
παρεκάλεσας = 10. Compare 1 Thess. v. 12. — Wisd. xi. 11, τούτους μὲν γὰρ ὡς πατὴρ
νουθετῶν ἐδοκίμασας, ἐκείνους δὲ ὡς ἀπότομος βασιλεὺς καταδικάζων ἐξήτασας; xii. 2,
τοὺς παραπίπτοντας κατ᾽ ὀλίγον ἐλέγχεις καὶ . . . ὑπομιμνήσκων νουθετεῖς ἵνα κ.τ.λ. ; xii. 26,
οἱ δὲ παιγνίοις ἐπιτιμήσεως μὴ νουθετηθέντες ἀξίαν θεοῦ κρίσιν πειράσουσιν. In the
N. T., besides the places already cited, Acts xx. 31; Rom. xv. 14. For the object
and aim, see Col. i. 28.
Νουθεσία, ή, rarely in profane Greek for νουθέτησις; sometimes in Philo,
Josephus, and later writers, well-intentioned but serious correction, admonition, Titus
iii. 10, αἱρετικὸν ἄνθρωπον μετὰ μίαν νουθεσίαν καὶ δευτέραν παραιτοῦ.—1 Cor. x. 11,
compare ver. 10 ; Eph. vi. 4, ἐκτρέφετε τὰ τέκνα ἐν παιδείᾳ καὶ νουθεσίᾳ κυρίου, where
κυρίου is the genitive of the subject, the qualifying genitive. Compare Judith viii. 27,
εἰς νουθέτησιν μαστιγοῖ κύριος τοὺς ἐγγίζοντας αὐτῷ. This putting right, or correction,
just as the Lord uses it, is opposed to wrath, Wisd. xvi. 5, 6, xi. 11, and the admonition
answers to what precedes, μὴ παροργίζετε τὰ τέκνα ὑμῶν, for παροργίζειν, to irritate, to
provoke to wrath, implies and presupposes one's own anger. Compare 1 Cor. iv. 14.
Παιδεία and νουθεσία alike have as their end the ἄνθρωπος τέλειος, Col. i. 28, Eph.
iv. 13, but voveoía is intended to obviate deviations, and to establish the right direction
of the παιδεία.—Wisd. xvi. 6, εἰς νουθεσίαν πρὸς ὀλίγον ἐταράχθησαν.
Ο
Ὁ δός, ή, (Ι.) way, path, Matt. ii. 12, and often, ὁδός τινος, the way any thing goes,
along which it moves, e.g. ὁδὸς ποταμοῦ, bed of a river ; οἰώνων ὁδοί, the course of birds
(Sophocles); ἡ ὁδὸς τῶν βασιλέων, Rev. xvi. 12; ὁδ. κυρίου, Matt. iii. 3; Mark i. 3;
Luke iii. 4; John i. 23; Mark i. 2; Luke i. 76, vii. 27. With genitive of the object, in
Matt. x. 5, ὁδὸς ἐθνῶν; Heb. ix. 8, μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδόν, cf. x. 19,
20, ἔχοντες παῤῥησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ, ἣν ἐνεκαίνισεν ἡμῖν
Οδός
Οδός
443
=
T
óòòν πρóσþатоν kaì Çŵσav; cf. Jer. ii. 8, and other places. So also in the combinations
ὁδοὶ ζωῆς, Acts ii. 28, compare Gen. iii. 24, φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς ;
Matt. vii. 13, 14, εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν . . . τεθλιμμένη ἡ ὁδὸς
eis
ἡ ἀπάγουσα εἰς τὴν ζωήν; Acts xvi. 17, καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας; Rom.
iii. 17, ódòv eipývns ovк eyvwσav, which, according to the passage on which the ex-
pression is based, signifies way to peace, to salvation, not "way in which salvation is
spread by those spoken of" (Philippi), compare Isa. lix. 8, Diba; Luke
i. 79, κατευθύναι τοὺς πόδας ἡμῶν εἰς ὁδὸν εἰρήνης. In the expression ὁδὸν θαλάσσης,
eis ódòv
Matt. iv. 15, ódóv must, after the manner of the Hebrew, be construed with a pre-
positional force seawards; the LXX., at least, have so rendered the primary passage in
Isa. viii. 25, although the context in the Hebrew there admits of another explanation.
Compare 1 Kings viii. 48, πpoσeúžovтaι πρòs σè ódòv yês aỷтŵv = turned back to their
own country, homewards, Deut. i. 19; 1 Kings viii. 48 (Ezek. xviii. 5, åváßλeyov .
πρòs Boррâv=пiy). Analogous examples do not certainly occur elsewhere in pro-
πρὸς βοῤῥᾶν
fane Greek, except the prepositional πéρav, originally the accusative of répa, the land on
the other side, Aesch. Suppl. 249. Compare Schenkl, Griech.-deutsches Wörterb.—(II.)
Way, going, course, journey; 1 Thess. iii. 11; Matt. x. 10, and elsewhere.-(III.) Not
unfrequently ódós is used in profane Greek as synonymous with μélodos way and
manner, how one does or attains anything, mostly particularized by the addition of the
thing, as, e.g., in Isocr. ad Dem. 2α, ὅσοι τοῦ βίου ταύτην τὴν ὁδὸν ἐπορεύθησαν;
Pindar, Ol. viii. 13, πoλλaì ódoì evπрaуías. Seldom absolutely, the manner of acting, etc.,
πολλαὶ εὐπραγίας.
as in Thuc. iii. 64, adikov odòv lévat. In biblical Greek this usage is, comparatively
ἄδικον
speaking, much more frequent, especially ódós in the last-named sense without addition.
There odós, 177, signifies (a.) formally, the way and manner of doing or attaining some-
thing, eg. ὁδοὶ ζωῆς, ὁδὸς εἰρήνης, σωτηρίας, in the places already quoted. Purely in a
formal sense as = μélodos; without any further limitation, it might be said to occur only
in 1 Cor. xii. 31, ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα· καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν
deíkvvμ, if this does not refer to the nλoûre occurring in the first half of the verse.
This, however, is rendered improbable by xiv. 1, διώκετε τὴν ἀγάπην, ζηλοῦτε δὲ τὰ
πνευματικά. According to this, love, concerning which the apostle treats in xii. 31 sqq.,
is not the manner in which the gifts of the Spirit are to be sought after, which is
forbidden by xiii. 1, 2, 8-10,-but is something which does not require gifts, and
without which gifts are worthless. The life of the Christian fellowship is to advance not
in the development of gifts, but in the development of love; love it is that the apostle
would bring before his readers, and therefore it is preferable to take odós not as a formal
limitation of the ŋλoûv, but, as elsewhere, (b.) with a determinate reference, as the way
and manner of life, of walk, and of behaviour generally (as in the places above cited from
Thucydides), the path in which life moves or should move (a distinction as between ódós, I.
and II.). Thus 1 Cor. iv. 17, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ; Jas.
ν. 20, ἐκ πλάνης ὁδοῦ αὐτοῦ; Jude 11, τῇ ὁδῷ τοῦ Καὶν ἐπορεύθησαν; Acts xiv. 16,
Οδός
Μεθοδεία
444
εἴασεν πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν;
Rom. iii. 16, σύντριμμα καὶ
ταλαιπορία ἐν ταῖς ὁδοῖς αὐτῶν; Jas. i. 8; 2 Pet. ii. 15. Compare Isa. xxx. 31, αὕτη
ἡ ὁδός, πορευθώμεν ἐν αὐτῇ. Akin to this is the expression ὁδός, ὁδοὶ δικαιοσύνης, inas-
much as the genitive is to be taken not as that of the subject, or of the object, but as
denoting contents or quality, 2 Pet. ii. 21, κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν
ὁδὸν τῆς δικ., cf. Prov. xxi. 16, ἀνὴρ πλανώμενος ἐξ ὁδοῦ δικαιοσύνης; viii. 20, ἐν ὁδοῖς
δικ. περιπατῶ ; xii. 28, ἐν ὁδοῖς δικαιοσύνης ζωή, ὁδοὺ δὲ μνησικάκων εἰς θάνατον; xvi. 31,
στέφανος καυχήσεως γῆρας, ἐν δὲ ὁδοῖς δικαιοσύνης εὑρίσκεται; Matt. xxi. 12, ἦλθεν γὰρ
Ιωάννης πρὸς ὑμᾶς ἐν ὁδῷ δικαιοσύνης (see ἔρχομαι), cf. 2 Pet. ii. 15, καταλιπόντες εὐθεῖαν
ὁδόν; Acts xiii. 10; 2 Pet. ii. 2, δι' οὓς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται.
The ex-
pressions, ἡ ὁδὸς, αἱ ὁδοὶ τοῦ θεοῦ, κυρίου, are analogous, inasmuch as they denote the
ways which God would have men take, compare Ps. xxv. 12, τίς ἐστιν ἄνθρωπος ὁ
φοβούμενος τὸν κύριον ; νομοθετήσει αὐτῷ ἐν ὁδῷ ᾗ ἡρετίσατο. So Matt. xxii. 16, τὴν
ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις (Mark xii. 14; Luke xx. 21); Heb. iii. 10, ἀεὶ
πλανῶνται τῇ καρδίᾳ αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου; Ps. xviii. 22, ἐφύλαξα τὰς
ὁδοὺς κυρίου ; Gen. xviii. 19, φυλάξουσιν τὰς ὁδοὺς κυρίου ποιεῖν δικαιοσύνην ; Deut.
x. 12; Ps. xxv. 4; Acts xiii. 10; compare Jer. vi. 16; Ps. xviii. 31, xxvii. 11; 1 Kings
iii. 14. But those expressions also denote the ways which God Himself takes, His mode
of procedure and action, Rom. xi. 33 ; Rev. xv. 3; also Acts xviii. 25, κατηχημένος τὴν
ὁδὸν τοῦ κυρίου. Ver. 26, ἀκριβέστερον ἐξέθεντο αὐτῷ τὴν τοῦ θεοῦ ὁδόν, must, it seems,
as more appropriate to the connection, be explained in this sense, the ways which God
has taken (for the revelation and working out of His salvation, in order to carry out His
saving purpose); compare ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Ἰησοῦ, ver. 25. There still
remains (c.) the use of the word in the book of the Acts to denote the way or manner of
life presented in the Christian community, Acts xxix. 14, κατὰ τὴν ὁδὸν ἣν λέγουσιν
αἵρεσιν οὕτως λατρεύω τῷ πατρῷῳ θεῷ; xxii. 4, ταύτην τὴν ὁδὸν ἐδίωξα. Without
closer qualification, Acts ix. 2, ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας; xix. 9, κακολογοῦντες τὴν
ὁδὸν ἐνώπιον τοῦ πλήθους; ver. 23, xxiv. 22. In explanation of this expression
reference can hardly be made to as denoting religious cultus, according to Amos
viii. 14 (as explained by the Targums). Apart from the consideration suggested by
Hitzig against this explanation, this passage is too isolated, and does not in the least
show that by itself signifies a definite religious tendency or way. It is less difficult
to prove an affinity with the usage of profane Greek, inasmuch as, at least in one
indisputable passage, the word stands for philosophic systems or schools, Lucian, Hermotim.
46, ἔχεις μοί τινα εἰπεῖν ἁπάσης ὁδοῦ πεπειραμένον ἐν φιλοσοφίᾳ, καὶ ὃς τά τε ὑπὸ
Πυθαγόρου και Πλατῶνος καὶ ᾿Αριστοτέλους καὶ Χρυσίππου καὶ Ἐπικούρου καὶ τῶν
ἄλλων λεγόμενα εἰδὼς τελευτῶν μίαν εἵλετο ἐξ ἁπασῶν ὁδῶν ἀληθῆ τε δοκιμάσας καὶ
πείρα μαθὼν ὡς μόνη ἄγει εὐθὺ τῆς εὐδαιμονίας; compare Acts xxiv. 14.
Μεθοδεία, ἡ [μέθοδος, the following or pursuing of orderly and technical pro-
Μεθοδεία
Οίκος
445
;
cedure in the handling of a subject; μelodeúw, to go systematically to work, to do or
pursue something methodically and according to the rules of art, e.g. oi тà Enμóora
Téλn μelodeÚOVTES, to collect the taxes, -in Du Cange. Of the rhetorical arts or
tricks of speakers, Philo, de vit. Mos. 685 A, oùɣ öπeρ µelodeúοvow oi Xoyo¤ñpaɩ kai
σοφισταί, πιπράσκοντες . . . δόγματα καὶ λόγους.
Sóyμaтa Kai λóyovs. Generally to overreach, Polyb. xxxviii.
=
4. 16 ; cf. Chrys. on Eph. vi. 11, μεθοδεῦσαι ἐστὶ τὸ ἀπατῆσαι καὶ διὰ συντόμου ἑλεῖν
2 Sam. xix. 27, μelúdevoev év tập doing co, e a So also μétodos cunning,
μεθώδευσεν δούλῳ σου, η
=
2 Macc. xiii. 18, κατεπείρασε διὰ μεθόδων τοὺς τόπους; Artemid. iii. 25, ἀπάτη και
µélodos] = overreaching, cunning, trickery, as it appears only in Eph. iv. 14, vi. 11, and
sometimes in ecclesiastical Greek. Hesych., τέχναι; Zonar., ἐπιβουλαί, ἐνέδραι, δόλοι;
Eph. iv. 14, πρὸς τὴν μεθοδείαν τῆς πλάνης ; vi. 11, στῆναι πρὸς τὰς μεθοδείας τοῦ
Siaßóλov; Luther, cunning assaults.
0
O î koç, ó, house, (I.) a dwelling, Matt. ix. 6, 7, and often. 'O oikos тoû Оcoû denotes,
first, the temple (already in Ex. xxiii. 19, xxxiv. 26; Isa. vi. 24) as the place of God's
gracious presence; cf. Ex. xxix. 45, xxv. 8, xxvii. 21, xl. 22, 24; 1 Kings viii. 18, oixo-
δομεῖν οἶκον τῷ ὀνόματι τοῦ θεοῦ; Ezek. xliii. 4, δόξα κυρίου εἰσῆλθεν εἰς τὸν οἶκον ;
Acts vii. 49, ποῖον οἶκον οἰκοδομήσετέ μοι, λέγει κύριος, ἢ τίς τόπος τῆς καταπαύσεώς μου.
So Matt. xii. 4, xxi. 13; Mark ii. 26, xi. 17; Luke xvi. 27, xix. 46; John ii. 16, 17;
Acts vii. 47. O oikos by itself is used as a name for the temple in Luke xi. 51; cf.
2 Chron. xxxv. 5; Ezek. xliii. 4, 12, ô oikos vµŵv, the temple of Israel; Matt. xxiii. 38,
compare Ps. lxxxiv. 4; Isa. lxiv. 10, “our holy and beautiful house, wherein our fathers
praised Thee, is burned up with fire" (Zunz). See my dissertation on Matt. xxiv. 25,
p. 2. As & Oikos TOû Geoû is, secondly, a designation for the people of God, so oikos
denotes (II.) a household or family, Thuc. i. 137; Xen. Cyrop. i. 6. 17 (more frequently
oiría). Mått. x. 12; Luke i. 27, 69; Acts x. 2, xi. 14, xvi. 15, 31, xviii. 8; 1 Cor.
i. 16; 2 Tim. i. 16, iv. 19; Tit. i. 11; Luke ii. 4, é§ olkov kaì Taтρiâs Aavid; the
twelve tribes were called puλal, and were divided into лin, aтpiaí, gentes, and those
constituting these Taтpiaí formed olko or families; cf. Num. i. 2; 1 Chron. xxiii. 11,
xxiv. 6, and often. See Winer, Realwörterb. article "Stämme." Οἶκος Ισραήλ, Matt.
x. 6; Acts ii. 36, vii. 42, cf. Luke i. 33. Acts vii. 46 is a common O. T. expression to
denote the people with their progenitor (cf. Rom. ix. 6), see Ruth iv. 11.—'O oikos TOÛ
οἶκος
Ocoû is not always (as Delitzsch affirms on Heb. x. 21) the Scripture name for the church
of God.
In the few O. T. passages that can be cited in proof of this, it is not the church,
but the temple of God which is meant; cf. Hos. viii. 1 with ix. 8, 15; Ps. lxix. 10 with
John ii. 17. But in Num. xii. 7, which is referred to in Heb. iii. 2-4, Moüons... év
ὅλῳ τῷ οἴκῳ μου πιστός ἐστι, Ν Ν '97, οἶκος means not the people of God, but the
stewardship of that which God provides for His people (hence oikos domestic affairs;
see (III.)). Its use to denote the church occurs first in the N. T., because the ẻκkλŋola is
that which the temple in the O. T. typified, the abode of God's presence, 1 Tim. iii. 15,
Οίκος
Οἰκέω
446
πῶς δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, cf. 1 Cor. iii. 16 ;
2 Cor. vi. 16 ; Eph. ii. 19; hence Heb. iii. 6, οὗ οἶκός ἐσμεν ἡμεῖς; 1 Pet. ii. 5, ὡς
λίθοι ζώντες οἰκοδομεῖσθε, οἶκος πνευματικός κ.τ.λ., cf. Eph. ii. 22, κατοικητήριον τοῦ
θεοῦ ἐν πνεύματι. — Heb. x. 21, ἔχοντες
Heb. x. 21, ἔχοντες . . . ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ θεοῦ, does not
(as is evident from ver. 19) refer to the church, but to the heavenly sanctuary, vid.
ix. 11, x. 19 ; Ps. xxxvi. 9 (ἡ εἰκὼν τῶν πραγμάτων, ἡ μείζων καὶ τελειοτέρα σκήνη). -
(III.) Household concerns, Acts vii. 10; 1 Tim. iii. 4, 5, 12; Heb. iii. 2.
Οικείος, belonging to the house, akin to; synonymous with συγγενής, but denoting
the closest kinship; opposed to ἀλλότριος, strange. In the N. T. as a substantive, οἰκεῖοι,
kinsfolk, of the same household; Eph. ii. 19, οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλ᾽ ἐστὲ
συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, belonging to the household of God; cf. ver. 19,
and οἶκος (ΙΙ.); πάροικος, Lev. xxv. 23, ἐμὴ γάρ ἐστιν ἡ γῆ, διότι προσήλυτοι καὶ πάροικοι
ἐστὲ ἐνώπιόν μου. In 1 Tim. v. 8, εἰ δέ τις τῶν ἰδίων καὶ μάλιστα τῶν οἰκείων οὐ προνοεί,
the word is also masculine; for if we take it as neuter, τὰ ἴδια denotes one's own private
affairs, and Tà oikea would signify some special distinctively domestic affairs; but such
a particularizing cannot be maintained, rather as τὰ ἴδια means private affairs; cf. Thuc.
ii. 40, ἐνὶ δὲ τοῖς αὐτοῖς οἰκείων ἅμα καὶ πολιτικῶν ἐπιμέλεια. Accordingly ἴδιοι is = those
belonging to us ; οἰκεῖοι is = those most closely belonging to us, our nearest relatives. Cf.
Isa. iii. 6, ὁ οἰκεῖος τοῦ πατρός = 120 12 Cf. Gal. vi. 10, οἱ οἰκεῖοι τῆς πίστεως, with
Polyb. v. 87. 3, οἶκ. τῆς ἡσυχίας; iv. 57. 4, λίαν οἰκείους ὄντας τῶν τοιούτων ἐγχειρη-
μάτων ; xiv. 9. 5, πάντα ἦν οἰκεῖα τῆς μεταβολῆς.
בֵּית אָבִיו
Ο ἰκέω, (I.) intransitively, to dwell, usually with ἐν following, as in Rom. vii. 17,
18, 20, viii. 9, 11; 1 Cor. iii. 16. In these places applied to moral and spiritual
relations, Rom. vii. 17, 20, ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία ; ver. 18, οὐκ οἰκεῖ ἐν ἐμοὶ ἀγαθόν;
viii. 9, πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν, as in 1 Cor. iii. 16, for which Herod. ii. 166, οὗτος ὁ
νομος ἐν νήσῳ οἰκέει, cannot be cited, because there we must read, not νόμοs, but νομός,
pagus, as the preceding Καλασιρίων δὲ οἵδε ἄλλοι νομοί εἰσι and the following ἀντίον
Βουβάστιος πόλιος oblige us to do against Pape, Wörterb.). Of marriage relations,
1 Cor. vii. 12, οἰκεῖν μετ᾿ αὐτοῦ; ver. 13, οἰκεῖν μετ' αὐτῆς, as in Soph. Oed. R. 990,
Πόλυβος ἧς ᾤκει μέτα. (II.) Transitively, to inhabit; rarely in Homer, frequently in
Herodotus and the Attic writers. 1 Tim. vi. 16, φῶς οἰκῶν ἀπρόσιτον. Comp. Gen.
xxiv. 13; Prov. x. 30; 2 Macc. v. 17, vi. 2. Akin is the use of the participle ἡ οἰκου
μένη, sc. γῆ; primarily, “ the land inhabited by the Greeks, in contrast with barbarian
countries” (Herod. iv. 110; Dem. p. 242. 1, 85. 17; Schaef. App. i. 477; Maetzner,
Lycurg. 100); “ and afterwards, when the Greeks became subject to the Romans, the
entire orbis Romanus; and not till very late, the whole inhabited world," Passow, Wörterb.
As to Scripture usage, in Ex. xvi. 35, ἡ οἰκουμένη seems to denote the land of Canaan;
it is, however, clearly nothing but a clumsy rendering of the Hebrew na s, land
inhabited, as contrasted with the wilderness. Also in Josephus, Antt. viii. 13. 4, περι-
Οἰκέω
Πάροικος
447
πέμψας κατὰ πᾶσαν τὴν οἰκουμένην ζητήσοντας τὸν προφήτη Ηλίαν ; xiv. 7. 2, πάντων τῶν
κατὰ τὴν οἰκουμένην Ἰουδαίων καὶ σεβομένων τὸν θεόν, ἔτι δὲ καὶ τῶν ἀπὸ τῆς ᾿Ασίας καὶ
τῆς Εὐρώπης εἰς αὐτὸ συμφερόντων, it does not stand for Jewish land; compare for the
first passage, 1 Kings xviii., and for the others, Acts xxiv. 5. It always denotes either
the whole inhabited earth, the whole world in general, or this as it presents itself in the
comprehensive unity of the Roman Empire. In the LXX. the former only, 2 Sam.
xxii. 16; Ps. xviii. 16; Isa. xxxiv. 1; Ps. ix. 9, xx. 8, xlix. 1, xcvi. 13. So also
in the Apocrypha, Wisd. i. 7; Bar. vi. 62, etc. On the contrary, in the N. T., both in
this comprehensive sense, as in Heb. i. 6, Acts xvii. 31, compare Ps. ix. 9, and in the
more limited sense of the Roman Empire, Luke ii. 1, §îλev dóyμa mapà Kaíoapos
Avyoúστov åπoypáþeolai tâσav tǹv oikovµévnv, Acts xvii. 6,—a usage, however, which
has nothing in common with the primary limitation of the word to the world of the
Greeks as distinct from the lands of the barbarians, but which simply expresses the
tendency to universality of the Roman Empire. Maintaining this, the question becomes
superfluous whether the word signifies the whole world or the Roman Empire, in any of
the other places in the N. T., Matt. xxiv. 14; Luke iv. 5, xxi. 26; Acts xi. 28, xix. 27,
xxiv. 5; Rev. iii. 10, xii. 9, xvi. 14.- Peculiar to the N. T. is the designation ý olкov-
μένη ἡ μέλλουσα in Heb. ii. 5, as synonymous with αἰὼν μέλλων, yet differing therefrom
as space differs from time, and chosen in Heb. ii. 5 with reference to i. 6, 10, 11. With
nice distinction, the expression used is not ὁ κόσμος μέλλων, as against ὁ κόσμος οὗτος,
because the word kooμos already in itself possesses a moral import, and in keeping there-
with can only be ὁ κόσμος οὗτος. See κόσμος.
α
II ά poikos, neighbouring. This is the classical sense of the word; but it does not
occur in this meaning in the N. T. So also of Tapoikia, wapoikeîv; the latter only in
Ps. xciv. 17 to live neighbour to. In later Greek, Tаρоikeîv is used of strangers who
have no rights of citizenship, and who live anywhere, without a settled home, Diod. Sic.
xiii. 47, οἱ παροικοῦντες ξένοι; Julian. c. Christ. 209 D, δουλεῦσαι δὲ ἀεὶ καὶ παροικῆσαι.
7, Gen. xii. 10, xix. 9; Ex. vi. 4, etc., cf. Deut. v. 14; Luke xxiv. 18; Heb. xi. 9;
πаρoixía, Ps. cxx. 5; 2 Esdr. viii. 35, of vioì Tŷs #apoirías, ; Acts xiii. 17;
1 Pet. i. 17. Táрoikos, one who dwells in a place without the rights of home, LXX. = 7;
Gen. xv. 13, πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ οὐκ ἰδίᾳ; Ex. ii. 22, πάροικός εἰμι ἐν
Yộ ảλλοτρíą; xviii. 3; Lev. xxv. 35, 47; Ps. xxxix. 13, cxix. 19. ( is often =πρоσń-
AUTOS, Ex. xii. 48; Lev. xix. 33; Num. ix. 14, xv. 14; Josh. xx. 9; Jer. vii. 6; Zech.
vii. 1.) = win, Ex. xii. 45; Lev. xxii. 10, xxv. 6, τ@ πаρоíкų τ πроσкеiμévæ πρòs σé,
which in Gen. xxiii. 4, Ps. xxxix. 13 = πареπídημos, one who abides a short time in a
παρεπίδημος,
strange place. vn means literally, a dweller, as distinct from, one who halts or tarries
on a journey; but often both words are used together, e.g. Gen. xxiii. 4, Lev. xxv. 35, 47,
in contrast with, Num. ix. 14, xv. 30, or N, Deut. i. 16. And hence, in 1 Pet.
ii. 11, ὡς παροίκους καὶ παρεπιδήμους, both words conveying the same thought,παρεπιδ.
Πάροικος
Οικοδομέω
448
giving prominence to the homelessness already expressed in πάροικ.
οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, where πάροικοι has the same force
(Lev. xxv. 23, quoted under οἰκεῖος, is not a parallel instance here.
vii. 6, παροίκος ἐν γῇ ἀλλοτρίᾳ; vii. 29.
See also Eph. ii. 19,
in relation to ξένοι.
Elsewhere, in Acts
Οικοδόμος, ό, one who builds a house or anything, an architect ; e.g. οἶκ. φραγμών,
Isa. viii. 12, 2 Kings xii. 11, and elsewhere. In the N. T. Acts iv. 11, ὁ λίθος ὁ ἐξου
ó
θενηθεὶς ὑφ᾽ ὑμῶν τῶν οἰκοδόμων (Lachm. and Tisch. read this instead of οἰκοδομούντων,
Ps. cxviii. 22 ; Matt. xxi. 42). Those who build the temple are thus named, and those
also who build "the house of God" in its N. T. sense.
Οικοδομέω, to build a house, or, generally, to build anything; πόλιν, πύργον,
τάφους, etc., Matt. vii. 24, 26, xxi. 33, xxiii. 29, xxvi. 61, xxvii. 40; Mark xii. 1, xiv. 58,
xv. 29; Luke iv. 29, vi. 48, 49, vii. 5, xi. 47, 48, xii. 18, xiv. 28, 30, xvii. 28; John
ii. 20; Acts vii. 47, 49. Metaphorically, in 1 Pet. ii. 5, ὡς λίθοι ζῶντες οἰκοδομεῖσθε,
οἶκος πνευμάτικος; Matt. xxi. 42, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες; Mark xii. 10 ;
Luke xx. 17; 1 Pet. ii. 7, vid. οἶκος; Gal. ii. 18, εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἶκο-
δομῶ; Matt. xvi. 18, ἐπὶ ταύτῃ τῇ πέτρα οἰκοδομήσω μου τὴν ἐκκλησίαν; Rom. xv. 20,
of the labours of the apostles, ἐπ᾽ ἄλλον θεμέλιον οἰκοδομῶ. This use of the word in
reference to things to which it cannot literally be applied, is foreign to classical usage.
In Xen. Cyrop. viii. 7. 15, μὴ οὖν ἃ οἱ θεοὶ ὑφήγηνται ἀγαθὰ εἰς οἰκειότητα ἀδελφοῖς
μάταια ποτε ποιήσητε, ἀλλ᾽ ἐπὶ ταῦτα εὐθὺς οἰκοδομεῖτε ἄλλα φιλικὰ ἔργα, the word is
suggested by the preceding οἰκειότης. The N. T. use of the word can be explained only
by the Hebrew of the O. T., where, to build, is used to denote the advancement of
any one's welfare or prosperity; Mal. iii. 15, καὶ νῦν ἡμεῖς μακαρίζομεν ἀλλοτρίους, καὶ
ἀνοικοδομοῦνται πάντες ποιοῦντες ἄνομα, καὶ ἀντέστησαν τῷ θεῷ καὶ ἐσώθησαν; Ps.
xxviii. 5, καθελεῖς αὐτοὺς καὶ οὐ μὴ οἰκοδομήσεις αὐτούς; Jer. xlii. 10, xii. 16, xxxi. 4,
οἰκοδομήσω σε καὶ οἰκοδομηθήσῃ παρθένος Ισραήλ; xxxiii. 6, 7, ἰατρεύσω αὐτὴν καὶ
ποιήσω καὶ εἰρήνην καὶ πίστιν . . . οἰκοδομήσω αὐτοὺς καθὼς καὶ τὸ πρότερον. Jer. i. 10,
xviii. 9; Job xxii. 23, η η ΠΟΝ. It will be observed that the word is used
especially of prosperity brought about by God.) Cf. 1 Cor. viii. 1, ἡ ἀγάπη οἰκοδομεῖ;
ý
x. 23, πάντα ἔξεστιν, ἀλλ᾽ οὐ πάντα συμφέρει πάντα ἔξεστιν, ἀλλ᾽ οὐ πάντα οἰκοδομεί.
In contrast with καθαίρειν, καταλύειν, cf. 2 Cor. x. 8, ἧς ἐξουσίας) ἔδωκεν ὁ κύριος εἰς
οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν ὑμῶν; xiii. 10. In the N. Τ. it denotes an activity
brought to bear upon the Christian's state, and tending to the advancement of the work
of God (Rom. xiv. 19, 20); to growth in the grace and knowledge of Jesus Christ
(2 Pet. iii. 18); to the development of the inner life (Eph. iv. 16), especially within the
Christian community, where the process is said specially to be carried on.
With παρα-
καλεῖν, 1 Thess. v. 11, παρακαλεῖτε ἀλλήλους καὶ οἰκοδομεῖτε εἰς τὸν ἕνα, see 1 Cor.
xiv. 3, ὁ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν ;
x. 23, cf. ver. 24; Rom. xiv. 19, cf. ver. 20 ; 1 Cor. xiv. 4, ὁ λαλῶν γλώσσῃ ἑαυτὸν
Οικοδομέω
Οικονόμος
449
οἰκοδομεῖ· ὁ δὲ προφητεύων ἐκκλησίαν οἰκοδομεῖ; ver. 17.
We have a catachresis (or
forced use) of the word in 1 Cor. viii. 10, ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθή
σεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν. The middle, in Acts ix. 31, ἡ μὲν οὖν ἐκκλησία . . .
οἰκοδομουμένη καὶ πορευομένη τῷ φόβῳ τοῦ κυρίου κ.τ.λ. Cf. οἰκοδομή, εποικοδομεῖν.
See my treatise, Ueber den biblischen Begriff der Erbauung, Barmen 1863.
ע:
...
Οικοδομή, ἡ, unusual in profane Greek, literally, the act of building, building as a
process, and hence also that which is built, the building. The latter in Matt. xxiv. 1;
Mark xiii. 1, 2; 1 Chron. xxix. 1; Ezek. xl. 2. Metaphorically, 1 Cor. iii. 9, Оcoû yàp
ἔσμεν συνεργοί· θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε; 2 Cor. v. 1, οἰκοδομὴν ἐκ θεοῦ ἔχομεν ;
comp. the preceding οἰκία and the οἰκητήριον following in ver. 2; Eph. ii. 21, πᾶσα
οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, of the Christian fellowship.
In its first meaning, the act of building, it harmonizes with the N. T. sense of oikodoµeîv,
the advancement of God's work of grace within the Christian fellowship, both in individuals
and in the whole ; Rom. xiv. 19, 20, τὰ τῆς εἰρήνης διώκωμεν καὶ τὰ τῆς οἰκοδομῆς τῆς εἰς
ἀλλήλους. μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ θεοῦ; 2 Cor. x. 8, ἧς ἐξουσίας)
ἔδωκεν ἡμῖν ὁ κύριος εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν ὑμῶν, as in xiii. 10 ; Eph. iv. 12,
εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ μέχρι κ.τ.λ. ; ver. 13. Ver. 16, ἐξ οὗ πᾶν τὸ
σώμα . . τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. Also in
Rom. xv. 2; 1 Cor. xiv. 3, 5, 12, 26; 2 Cor. xii. 19; Eph. iv. 29.
Εποικοδομέω, to build upon, 1 Cor. iii. 10, ὡς σοφὸς ἀρχιτέκτων θεμέλιον
τέθεικα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ; vv. 12, 14; Eph.
ii. 20, εποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων κ.τ.λ. See οἶκος τοῦ θεοῦ of the
Christian church. Hence generally = to build up, in the same sense as οἰκοδομεῖν; Acts
xx. 32, παρατίθεμαι ὑμᾶς τῷ θεῷ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναμένῳ ἐποικοδο-
μήσαι καὶ δοῦναι κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν, the full accomplishment and
perfecting of God's gracious work, the carrying on of the work already begun, Phil. i. 6.
Comp. the difference of the tenses in Col. ii. 7, ἐν Χριστῷ περιπατεῖτε, ἐῤῥιζωμένοι καὶ
ἐποικοδομούμενοι ἐν αὐτῷ. The word also occurs in Jude 20, ἐποικοδομοῦντες ἑαυτοὺς
τῇ ἁγιωτάτῃ ὑμῶν πίστει, ἐν πνεύματι ἁγίῳ προσευχόμενοι.
Ο
Οικονόμος, ό, one who manages the house and the household affairs Plat., Xen.,
Aristot., Plut.), generally, steward. LXX. = n'an-by, 1 Kings iv. 6, xvi. 9, xviii. 3; Isa.
xxxvi. 3, 22 ; Luke xii. 42, xvi. 1, 3, 8 ; Gal. iv. 2 ; Rom. xvi. 23, ὁ οἰκόν. τῆς πόλεως,
chamberlain or governor. Metaphorically applied in 1 Cor. iv. 1, οὕτως ἡμᾶς λογιζέσθω
ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ; Tit. i. 7, δεῖ γὰρ τὸν
ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον; 1 Pet. iv. 10, εἰς ἑαυτοὺς τὸ χάρισμα
διακονοῦντες ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος θεοῦ. Το understand this application
of the term, we must remember that the oikovóμos stood in a twofold relationship, first to
the Lord, to whom he was answerable, 1 Cor. iv. 2, Luke xvi. 1 sqq. ; and, secondly, to
3 L
Οικονόμος
Οικονομία
450
0
those with whom he had to deal in the Lord's name, Luke xii. 42, τὶς ἄρα ἐστὶν ὁ πιστὸς
οἰκονόμος ὁ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ διδόναι ἐν καιρῷ
σιτομέτριον (with ver. 43, cf. Matt. xix. 28). With 1 Pet. iv. 10, cf. Matt. xxv. 14-30
and 1 Cor. xii. 28, vii. 14, 26.
او
Οικονομία, ή, administration of the house or of property one's own or another's,
Xen. Oec. 1); applied also to the administration of the affairs of state, Aristot. Polit.
iii. 11, ἡ βασιλεία πόλεως καὶ ἔθνους ἑνὸς ἢ πλείονος οἰκονομία, Luke xvi. 2, 3, 4. Paul
applies the word to the office with which he was entrusted, 1 Cor. ix. 17, οἰκονομίαν
πεπίστευμαι, sc. τοῦ εὐαγγελίζεσθαι, ver. 16; cf. οἰκονόμοι μυστηρίων θεοῦ, iv. 1. It is
not so easy to understand the word in the other passages where it occurs, Eph. i. 10,
γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ κατὰ τὴν εὐδοκίαν ἣν προέθετο ἐν αὐτῷ
εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν; iii. 2, εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς
χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς; iii. 9, 10, φωτίσαι πάντας τίς ἡ οἰκονομία
τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου κ.τ.λ. ἵνα γνωρισθῇ νῦν . . . ἡ πολυποίκιλος σοφία τοῦ
θεοῦ; Col. i. 25, ἧς (ἐκκλησίας) ἐγενόμην διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν
δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ; 1 Tim. i. 4, αἵτινες ζητήσεις
παρέχουσιν μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει. In this last text the οἰκονομία
Оcoû clearly denotes that which was Timothy's duty, everything which hindered this he
was to avoid hence = οἰκονομίαν οἰκοῦ θεοῦ, according to which we may explain Col
i. 25 ; the τὴν δοθεῖσάν μοι there may be compared with Luke xvi. 3, ἀφαιρεῖται τὴν
οἰκονομίαν ἀπ᾿ ἐμοῦ. In the passages from the Epistle to the Ephesians, however, the
word manifestly does not denote a duty which the apostle had to perform. As the word
may denote the action either of a commander or subordinate, Harless (on Eph. i. 10)
takes the word in the first case to denote regulation and arrangement, and in the latter
to signify administration and performance; but usage does not sanction this. Οικονομία
denotes either (Ι.) actively, the administrative activity of the owner or of the steward (cf.
Xen. Oec. 1); or (II.) passively, that which is administered, the administration or ordering
of the house, or the arrangement, e.g., of a treatise or discourse (Plutarch). The most
difficult passage is Eph. i. 9, 10, (κατὰ τὴν εὐδοκίαν αὑτοῦ, ἣν προέθετο ἐν αὑτῷ)
εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν. The question is, What are we to regard
as the object of οἰκονομία ? Hofmann makes the πλήρωμα τῶν καιρῶν the object, and
explains the expression in harmony with οἰκονομεῖν τὸ πλήρωμα τῶν καιρῶν, which
is said to be analogous to the expression οἰκονομεῖν τὴν ὕλην, Lucian, Hist. Conser. 51,
a procedure directed to the fulness of times, i.e. which gives thereto an application cor-
responding with the design. But οἰκονομεῖν τὴν ὕλην signifies not the applying, but the
forming or moulding of the material, and thus οἰκονομεῖν τὸ πλ. τ. κ. would be a pro-
cedure directed to the establishing of the fulness of times (Storr and others), for which, at
the most, οἰκονομεῖν τοὺς καιρούς might be said. But, upon the whole, τὸ πλήρωμα τῶν
καιρών is an utterly inappropriate object for οἰκονομία. The true object is to be found
Οικονομία
Απόλλυμι
451
A
in the relative Tроéleто. It is the divine purpose which here is said to be administered.
The genitive ToÛ πληр. т. к. is not to be taken as a characteristic feature of this admini-
stration (Meyer),—which would have no meaning,—it denotes quite generally the relation
of pertaining to; the administration of God's saving purpose pertaining to the fulness of the
times, as Calov and Rückert rightly explain, dispensatio propria plenitudini temporum.
Thus oikovoμía here is to be taken as passive. The oikovoμía in iii. 2, 9 also has
reference to the administration of grace in the N. T.,-iii. 2, oik. Tŷs XápɩTos, ver. 9, τοῦ
μVOTηρíov K.T.λ.,-inasmuch as salvation is made known and communicated to men
according to the divine order and arrangement, and thus a further sanction is given to
take the word passively in these places also.
"Oλ λ vµ i, fut. ỏλŵ (cf. in the N. T. 1 Cor. i. 19 from the LXX.), oλéow, aor. wλeoa;
2d perf. oλwλa, intransitive, like most perfects of this kind, with a middle signification,
ὄλλυμαι, ὀλοῦμαι, ὠλόμην. Döderlein, Hom. Gloss. 2163, compares ὄλωλα with ἀλολύζω,
to cry, to howl; but Curtius rejects this because of the difference in the stem-vowel (v in
¿λoλúw). Schenkl (Wörterbuch) considers the primary form to have been övʊµɩ, and
that this may be akin to the Latin volnus, vulnus. The simple verb occurs for the most
part in poetry, and ȧπóλλvμ in prose. It signifies, (I.) like the Latin perdere, in a stronger
or weaker sense, (a.) to ruin or destroy, chiefly of living things, to kill, to destroy.—Soph.
Oed. Col. 395, νῦν γὰρ θεοὶ σ᾽ ὀρθοῦσι, πρόσθε δ᾽ ὤλλυσαν ; (6.) to lose, the subject being
the sufferer; Hom. Od. xix. 274, ἑταίρους ὤλεσε καὶ νῆα. Especially θυμόν, ψυχήν, etc.,
= to lose one's life.—(II.) Middle and 2d perfect intransitively, to perish, to die, to go to
ruin, of living beings, and generally in case of a violent death; also, without implying
loss of life, oλwλa = I am lost or ruined.
όλωλα
The fundamental thought is not by any means
annihilation, but perhaps corruption, an injurious force, which the subject exerts or cannot
hinder.—In the N. T. only aπóλλvμ occurs; but in the LXX. the simple verb often is
used as = 78, Job iv. 11, Prov. i. 32, xi. 7; nye, Job xviii. 11; m, Prov. ii. 22.
บ
'Aπóλλvμi, (I.) (a.) to destroy, to ruin; Homer uses it chiefly of death in battle;
rarely in prose = to kill. Synon. Stapleípew; Plat. Rep. x. 608 E, тò µèv åπоλλúov Kai
διαφθείρον πᾶν τὸ κακὸν εἶναι, τὸ δὲ σῶζον καὶ ὠφελοῦν τὸ ἀγαθόν. In the N. T. Matt.
ii. 13, xii. 14, xxi. 41, etc., 1 Cor. i. 19, ảπоλâ tǹv oopíav tŵv σopŵv (Isa. xxix. 14).
—(b.) To lose by decay, or simply, to lose in contrast with λaußávew, exei, evpíoкew (Plat.
Parm. 163 D, Phaed. 75 E); Xen. Hell. vii. 4. 13, ëḍvyov kaì Toλλoùs µèv åvdpas,
πολλὰ δὲ ὅπλα ἀπώλεσαν ; Matt. x. 42, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ; Mark ix. 41 ;
Luke xv. 4, 9; John xviii. 9, vi. 39; 2 John 8.-(II.) Middle and 2d perfect, arróλwλa
to go to ruin, to perish (by force), in opposition to owlĥval. The form of imprecation,
ἀπολοίμην, κακίστα ἀπολοίμην, is worthy of notice; cf. Job iii. 3, ἀπόλοιτο ἡ ἡμέρα. The
2d perf., it is all over with me, I am ruined, I am lost. Matt. viii. 25, σῶσον ἡμᾶς, ἀπολ-
Xúµeða; ix. 17; Mark ii. 22, iv. 38; Luke xi. 51, xiii. 3, 5, 33, xv. 17, xxi. 18, Opì§
èk Tŷs kepaλĤs vµŵv où µỳ åπóλntaɩ, cf. Acts xxvii. 34, v. 37; John vi. 12; 1 Cor. x.
'Απόλλυμι
'Απόλλυμι
452
1
9, 10, ἀπολ. ὑπό τινος, cf. Χen. Cyrop. vii. 1. 47.—Heb. i. 11; Jas. i. 11; Rev. xviii.
14, etc. ; John vi. 27, ἡ βρῶσις ἡ ἀπολλυμένη, transitory food, in contrast with ἡ μένουσα
εἰς ζωὴν αἰώνιον ; 1 Pet. i. 7, χρυσίον τὸ ἀπολλύμενον.—The use of the 2d perfect par-
ticiple, τὸ ἀπολωλός, Luke xix. 10; Matt. xviii. 11, ἦλθε ὁ υἱὸς τοῦ ἀνθρ. σῶσαι τὸ ἀπο-
λωλός, is worthy of notice; it corresponds with the expression τὰ πρόβατα τὰ ἀπολωλότα
οἴκου Ισραήλ, Matt. x. 6, xv. 24, cf. Luke xv. 4, 6. This expression is derived from
Ezek. xxxiv. 4; Ps. cxix. 175, cf. Isa. liii. 6, and it means the sheep which are no
longer in the fold, who are lost to the flock and to the shepherd, cf. 1 Sam. xix. 4, 20;
hence = προβ. πλανώμενα, 1 Pet. ii. 25 ; Matt. xviii. 12-14. In the sphere of saving
grace, to which Ps. xxiii., c. 3, xcv. 7 may be referred, it denotes those who are not within
the pale of Christian blessings. It is doubtful, however, whether the distinctive N. T.
use of ἀπόλλυσθαι is to be referred to this.
The application of the word (in the middle), which is peculiar to the N. T., and is
without analogy in profane Greek, is to the future and eternal doom of man; and thus it
is used specially by St. Paul and St. John, while hints only of this meaning occur in the
gynoptical Gospels. Thus John iii. 16, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ᾽
ἔχῃ ζωὴν αἰώνιον ; x. 28, ζωὴν αἰώνιον δίδωμι αὐτοῖς καὶ οὐ μὴ ἀπόλωνται; Rom. ii. 12,
ὅσοι ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται; 1 Cor. xv. 18, οἱ κοιμηθέντες ἐν Χριστῷ
ἀπώλοντο; vii. 11, ἀπόλλυται ὁ ἀσθενῶν . . . δι᾿ ὃν Χριστὸς ἀπέθανεν (cf. Rom. xiv. 15);
i. 18, οἱ ἀπολλύμενοι, as against σωζόμενοι. So 2 Cor. ii. 15, iv. 3 ; 2 Thess. ii. 10 ;
2 Pet. iii. 9, μὴ βουλόμενός τινας ἀπολέσθαι. Compare the corresponding use of the
transitive in Jas. iv. 12, εἷς ἐστὶν ὁ νομοθέτης καὶ κριτής, ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι ;
John vi. 39, ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω αὐτὸ ἐν τῇ
ἐσχάτῃ ἡμ. (xviii. 9, cf. xvii. 12). An indirect correspondence only is traceable in the
use of the word in the synoptical Gospels, where the transitive åπóλλvvaι prevails (except
in Matt. v. 29, 30, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ
σῶμα σου βληθῇ εἰς γεένναν). See Matt. x. 28, ὁ δυνάμενος καὶ ψυχὴν καὶ σῶμα ἀπο-
λέσαι ἐν γεέννῃ ; x. 39, ὅ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτὴν, καὶ ὁ ἀπολέσας τὴν
ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν; xvi. 25; Luke xvii. 33, ὃς ἐὰν ζητήσῃ τὴν
ψυχὴν αὐτοῦ περιποιήσασθαι, ἀπολέσει αὐτὴν, καὶ ὃς ἐὰν ἀπολέσῃ, ζωογονήσει αὐτήν;
Mark viii. 35, ἀπολέσει . . . σώσει; Luke ix. 24; ver. 25, τί γὰρ ὠφελεῖται ἄνθρωπος
κερδήσας τὸν κόσμον ὅλον, ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς; cf. Mark viii. 37, τί γὰρ
ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; Luke ix. 56, Received text (for ψυχὰς ἀπολέσαι some
Mss. read ψ. ἀποκτεῖναι). The most striking parallel in the synoptical Gospels is the
figurative expression in Luke xv. 24, 32, νεκρὸς ἦν καὶ ἔζησεν, καὶ ἀπολωλὼς καὶ εὑρέθη.
We cannot say that amoλ. is used in these passages exactly in the sense in which it
occurs in the writings of St. Paul and St. John, viz. with reference to the everlasting
salvation or misery of man. It is inexactly used both where it occurs as a strong synonym
for ἀποκτείνειν (Matt. x. 27, 28), and where it stands as the antithesis of εὑρίσκειν.
O. T. usage, moreover, furnishes no analogy. because none of the corresponding Hebrew
Απόλλυμι
Ονομα
453
words (8, Town) are used in this sense.
or
In most places ȧπoλλ. is simply a strong
synonym for ἀποκτείνειν οι ἀποθνήσκειν. In the Apocrypha, too, the word does not
occur in the N. T. sense. The intransitive aπóλeta, ruin or destruction, occurs in some
passages of the O. T. in close connection with Hades, and thus serves to denote the state
after death; Prov. xv. 11, adŋs kaì åπóλela—fi; Ps. lxxxviii. 12, µǹ SɩnyńσETAÍ TIS
ἐν τάφῳ τὸ ἔλεός σου, καὶ τὴν ἀλήθειάν σου ἐν τῇ ἀπωλείᾳ, comp. ver. 13 ; Job xxviii. 22,
ἡ ἀπώλεια καὶ ὁ θάνατος εἶπαν; xxii. 6, γυμνὸς ὁ ᾅδης ἐνώπιον αὐτοῦ, καὶ οὐκ ἔστι περι-
Bóraiov tŷ ảπwλeía. In these passages it is = Considering that this word only
occurs here and in Job xxxi. 12; that in post-biblical Hebrew it signifies Hades (3,
NEN, IN, See Levy, Chald. Wörterb., who quotes Isa. liii. 9, 77, “the death of
perfect annihilation, the extinction of future life"); that, judging from Rev. ix. 11, it
must be a significant and distinctive word,-see Wetstein's quotation from Emek Ham-
melech, xv. 3, “infimus Gehennae locus est Abaddon... unde nemo emergit
"—the
most probable conclusion is, that the N. T. use, especially of the intrans. åπóvodai,
denotes utter and final ruin and perdition. Nevertheless, we must always keep in mind
the expression "lost sheep;" the state of the case may perhaps be rather, that the con-
dition of the lost sheep obliges us to regard this ȧróλλvolaι as a state which may be
reversed.-Σvvaπóλλvolaι, Heb. xi. 31.
тт:
T:
ει
'А π ά λ ε ι α, ǹ, (I.) transitively the losing or loss; Matt. xxvi. 8, eis тí ǹ åπóλeia
avτŋ; Mark xiv. 4, cf. Theophr. Char. Eth. 15, ori åmóλλvoi kai тOÛTO Tò ȧpyúρiov = to
squander; (II.) intransitively, perdition, ruin (Deut. iv. 26; Isa. xiv. 23, and often). In
the N. T. of the state after death wherein exclusion from salvation is a realized fact,
wherein man, instead of becoming what he might have been, is lost and ruined; cf. ảπóλ-
Avolat, often contrasted with yiyveolar in Plato, Parm. 156, 163 D, E; Rep. vii. 527 B;
Conv. 211 A; corresponding with 2, Job xxviii. 22, xxvi. 6; Ps. lxxxviii. 12; Prov.
xv. 12. See ἀπόλλυμι. Rev. xvii. 8, μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου καὶ εἰς ἀπώλειαν
vπáyε; ver. 11. Opposed to owτnpla, Phil. i. 28; wń, Matt. vii. 13. See Heb. x. 39,
ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποίησιν ζωῆς; Rom.
ix. 22, σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν, cf. ver. 23, ἃ προητοίμασεν εἰς δόξαν ;
Phil. iii. 19; 1 Tim. vi. 9; Acts viii. 20; 2 Pet. ii. 1, 3, iii. 7, 16; ỏ viòs tŷs ȧπwλeías,
John xvii. 12, is a name given to Judas, and to Antichrist, 2 Thess. ii. 3. We cannot
correctly compare the passive expression with the active one '', Isa. i. 4,
rendered by the LXX. rightly, vioì avoμoi, cf. vioì Tês Baoiλeías, and other like expres-
sions; see viós.
᾿Απολλύων, Rev. ix. 11, a Greek name for the ἄγγελος τῆς ἀβύσσου ; ὄνομα αὐτῷ
Εβραϊστὶ ᾿Αβαδδών (vid. ἀπόλλυμι) - destroyer, from ἀπολλύω, a non-Attic form side by
side with ảπóλλvμ, occurring in later Greek in the N. T., Rom. xiv. 15.
Ὄνομα, τό, from the same root as νοῦς, γιγνώσκω, viz. ΓΝΟ; originally perhaps
öyvoµa (Ion. ovvoμa), cf. the Latin cognomen; Sanscrit, naman, from gná―noscere; hence
Ονομα
Ονομα
454
TT
equivalent to sign or token ;-appellation, name, and, indeed, usually a proper name. In
Homer, of persons only, afterwards of things also. In the N. T. (excepting in Mark xiv. 32;
Luke i. 26; Rev. iii. 12, xiii. 17) of persons only, Matt. xxvii. 32; Mark v. 22; Luke
i. 5, 27, and often. The mention of a name is introduced by the word ὀνόματι (Xen..,
Plat.; cf. Krüger, § xlviii. 15. 17), Matt. xxvii. 32, Luke i. 5, v. 27, etc., the name itself
being in the same case as the substantive; the accusative τοὔνομα = τὸ ὄνομα, only in
Matt. xxvii. 57. The usual and distinctive usage of the N. T. rests upon the significance
of the name, and this corresponds with O. T. precedent. The Heb. means originally
sign or token, cf. Isa. lv. 13 with his, ἔσται εἰς ὄνομα καὶ εἰς σημεῖον αἰώνιον. Gen. xi. 4,
by any of the tower of Babel. The name is a sign or mark of him who bears it; it
describes what is, or is said to be, characteristic of the man, and what appears as such, just
as we find in Gen. ii. 20, of the naming of the animals by Adam, with the statement,
NANT, τῷ δὲ ᾽Αδὰμ οὐχ εὑρέθη βοηθὸς ὅμοιος αὐτῷ; Gen. iii. 20, ν. 2, 29,
xvi. 11, xvii. 19, xxvii. 36, the names of Jacob's children, and many others. This
specially appears in changes of name, as in Gen. xvii. 5, 15; Ruth i. 20, etc. Indica-
tions of this significance of a name are traceable in classical Greek, e.g. in the contrast
sometimes drawn between the name and the thing or fact itself, e.g. Eurip. Or. 454, ovoμa,
ἔργον δ᾽ οὐκ ἔχουσιν οἱ φίλοι, cf. Rev. iii. 1, ὄνομα ἔχεις ὅτι ζῇς, καὶ νεκρὸς εἶ. For this
significance in the naming of a person, see Matt. i. 21, καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν.
αὐτὸς γὰρ σώσει τὸν λαὸν κ.τ.λ. ; v. 23, 25; Luke i. 13, 31, 63, ii. 21; Mark v. 9,
λεγιων ὄνομά μοι, ὅτι πολλοί ἐσμεν; Rev. xix. 12, 13, ix. 11, cf. xiii. 17, xv. 2, etc.
Hence we find changes of name, and the addition of a new name, Mark ii. 16, ἐπέθηκεν
ὄνομα τῷ Σιμώνι Πέτρον, ver. 17, ef. Matt. xvi. 18; Luke ix. 54 sq.; Acts iv. 36,
xiii. 6, 8 ; Phil. ii. 9, ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα ; Heb. i. 4, τοσούτῳ
κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρ᾿ αὐτοὺς κεκληρονόμηκεν ὄνομα.
Hence, too, the import of such declarations as Rev. ii. 17, τῷ νικῶντι δώσω . . . ὄνομα
καινόν ; iii. 12, γράψω ἐπ' αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου . . . καὶ τὸ ὄνομά μου το καινόν,
xxii. 4. The name represents the person who bears it, see Phil. iv. 3, ὧν τὰ ὀνόμ. ἐν
βίβλῳ ζωής; Luke x. 20; Acts i. 15, xix. 13, ἐπεχείρησαν δέ τινες τῶν . . . ἐξορκιστῶν
ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου Ἰησοῦ; xxvi. 9,
πρὸς τὸ ὄνομα Ἰησοῦ τοῦ Ναζωραίου πολλὰ ἐναντία πρᾶξαι; Eph. i. 21, ὑπεράνω πάσης
ἀρχῆς . . . καὶ παντὸς ὀνόματος ὀνομαζομένου κ.τ.λ. ; Lev. xviii. 12, and other places ; and
hence we may explain βαπτίζειν εἰς τὸ ὄνομά τινος, Matt. xxviii. 19; Acts xix. 5, cf.
1 Cor. i. 13, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε; vv. 14, 15, where Paul says that he had
himself baptized none, so that no one could say that they were baptized in his own name;
ef. 1 Cor. x. 2, πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο ; Rom. vi. 2, εἰς Χριστὸν Ἰησοῦν (vid.
βαπτίζω). Still between εἰς τὸ ὄνομά τινος and εἴς τινα there is this difference,the name
expresses not who, but what one is; cf. Matt. x. 41, 42, εἰς ὄνομα προφήτου, δικαίου, μαθητοῦ
τινὰ δέχεσθαι; Mark ix. 41, ὃς γὰρ ἂν ποτίσῃ ὑμᾶς ποτήριον ὕδατος ἐν ὀνόματι ὅτι Χρισ-
τοῦ ἐστέ; 1 Pet. iv. 16, εἰ δὲ ὡς Χριστιανὸς, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ
ΤΟ
Ονομα
Ονομα
455
ỏvóμati Toúty (i.e. " on account of this name of Christian for which he suffers"); Acts
ὀνόματι τούτῳ
iii. 16, éσTeρéwσev тò ovoµа avтOû. Generally the name describes, for the sake of others,
ἐστερέωσεν ὄνομα αὐτοῦ.
what the individual is; it expresses what he is for another, and hence the names Ishmael,
Isaac, Jacob and his sons, Moses, the children of the prophet Isaiah (vii. 3, viii. 3, etc.),
as is clear from the fact that the name is generally given by another, and when given by
any one to himself, it is an account of his relationship to others. Rev. ii. 17, ὄνομα
καινὸν, ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων, is not an exception to this, but must be taken as
analogous with 2 Sam. xii. 25, Nathan called Solomon's name Jedidiah in The
same applies to the altered names Abraham, Israel, Peter, and others.
To baptize
"in the name of," etc., means to baptize into that which the person named is for the
baptized; and therefore it is not merely a designation of the person in whose name the
rite is celebrated, but a full designation of his character and relationship. See Matt.
xviii. 20, ovvnyµévoi eis tò éµòv ovoμa. This is specially true when the name of God
and of Christ is used. The name of God denotes all that God is for man, and this is said
to be known by men so that they are said to know God accordingly; it is the expression
for men of what God is. Hence 2 Sam. vi. 2, of the ark of the covenant, éß' îv éπekλÝON
τὸ ὄνομα τοῦ κυρίου τῶν δυνάμεων καθημένου ἐπὶ τῶν χερουβὶν ἐπ᾿ αὐτῆς. It is the
representation of God which is expressed thereby. In His name God manifests Himself
to men (Gen. xvi. 13), see especially Ex. vi. 3, "I appeared to Abraham, Isaac, and Jacob,
and where God's- זֶה שְׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דר 15 .Ex. iii ; בְּאֵל שַׁדַּי וּשְׁמִי יְהוָה לֹא נוֹדַעְתִּי לָהֶם
glory is manifest, His name is said to be there. Compare Ex. xx. 24, év tavтì Tóty oû
ἐὰν ἐπονομάσω τὸ ὄνομά μου ἐκεῖ καὶ ἥξω πρὸς σέ, καὶ εὐλογήσω σε; 1 Kings v. 3, οὐκ
ἠδύνατο οἰκοδομῆσαι οἶκον τῷ ὀνόματι κυρίου, cf. iii. 2, οἶκος τῷ κυρίῳ, Hebrew πίπ. bus;
viii. 43, ὅπως γνῶσι πάντες οἱ λαοὶ τὸ ὄνομά σου,—and therefore God's name is the
expression or revelation of what God is as the God of salvation (see Sóğa, and compare
the connection between the first and second petition in the Lord's prayer), and not only
the expression, but the communication thereof, intended for the knowledge and use of men.
See above, Ex. xx. 24; 1 Kings xiv. 21, ἣν πόλιν) ἐξελέξατο κύριος θέσθαι τὸ ὄνομα
avтoû ¿κεî; 2 Kings xxi. 4, 7, xxiii. 27; 2 Chron. vi. 33, xxxiii. 4; Ps. xlviii. 11, катà
κατὰ
τὸ ὄνομά σου, ὁ θεός, οὕτως καὶ ἡ αἴνεσίς σου ἐπὶ τὰ πέρατα τῆς γῆς; Isa. xxvi. 8, " the
desire of our soul is to Thy name and to the remembrance of Thee." Isa. xviii. 7; Jer. xiv. 9,
so why in a ; Isa. lii. 6, lxiii. 14, 16, 19, lxiv. 1; cf. John xvii. 6, épavéρwoá
σου τὸ ὄνομα τοῖς ἀνθρώποις; ver. 26, xii. 28, δόξασόν σου τὸ ὄν. This explains the
various ways in which the name of the Lord is spoken of, as also in Ex. xxiii. 21, where
it is said of the angel who was to keep and guide Israel, ip. (It must be observed
that D, as Oehler shows in Herzog's Realencykl. art. « Name,” is not properly God's name.)
The distinction between ὄνομα and δόξα τοῦ θεοῦ, κυρίου, is simply that the latter is the
manifestation of that which God is towards us, and the former announces this so as to
determine our relation towards Him (for the name is said to be uttered and hallowed by us.
We have not, indeed, already with the name itself the person, but that which leads to
<<
ve
Ὄνομα
Ονομα
456
99
this," Culmann, Ethik, p. 165). Thus in the N. T. the name of Christ signifies what
Christ is, Mark vi. 14, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, and expresses this for us;
it is the embodiment and presentation of what Christ is, demanding our recognition, see
the texts already cited, Heb. i. 4 ; Phil. ii. 9 ; Acts iii. 16, iv. 12, οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ
ἡ σωτηρία· οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον . τὸ δεδομένον ἐν ἀνθρώποις ἐν ᾧ δεῖ σωθῆναι
ἡμᾶς; ix. 15, βαστάσαι τὸ ὄνομά μου ἐνώπιον ἐθνῶν; Rev. ii. 3, κρατεῖς τὸ ὄνομά μου.
Hence the expression πιστεύειν εἰς τὸ ὄν. αὐτοῦ, John i. 12, ii. 23, iii. 18; 1 John v. 13 ;
τῷ ὀνόμ. τοῦ υἱοῦ τ. θ., 1 John iii. 23, cf. Acts iii. 16, ἐπὶ τῇ πίστει τοῦ ὀνόμ. αὐτοῦ.
We must ever remember that what Christ is not only lies in His name, but is said to be
present to us in the name whenever we use it; hence ἐπικαλεῖσθαι τὸ ὄν. τ. κυρ., Acts
ii. 21, and often; 2 Tim. ii. 19, πᾶς ὁ ὀνομάζων τὸ ὄνομα κυρίου. And this explains
such expressions as John xx. 31, ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ (see
John xvii. 5, 6); Rom. i. 5, εἰς ὑπακοὴν πίστεως . . . ὑπὲρ τοῦ ὀνόματος αὐτοῦ; Matt.
xix. 29, ὅστις ἀφῆκεν ἀδελφοὺς ἢ ἀδελφὰς . . . ἕνεκεν τοῦ ὀνόματός μου, xxiv. 9; Mark
xiii. 13; Luke xxi. 12, 17, ἔσεσθε μισούμενοι . . . διὰ τὸ ὄνομά μου; John xv. 21, cf.
John xvii. 11, 12, étýpovv avtoùs év tô ỏvóµatí σov; Acts v. 41, ix. 16, xv. 26, xxi. 13.
And particularly in the oft-occurring declaration that something is done "in the name
of God or of Jesus Christ, it is clearly meant that the name is the presentation of what
He is. This ποιεῖν τι ἐν ὀνόματί τινος does not occur in profane Greek, and this is not
(as Buttmann says, Gramm. des N. T. § 147. 10) because, through Oriental influence, a
meaning strange and contrary to usage has been put into the preposition,-viz. that of
the Hebrew 3, as denoting the instrument of persons = διά with the genitive, adiutus,
opera), but because such a meaning of the word ὄνομα, and such a significance as
belonging to the name, is foreign to profane Greek. It may be taken for granted that
Christianity first introduced the use of the expression, in the name of, into our western
languages. certainly, in D, does in some places denote the instrument, but only in
the weakest sense. Thus Ps. cxviii. 10, 11, 12, τῷ ὀνόματι κυρίου ἠμυνάμην αὐτούς; Ps.
liv. 3, ὁ θεὸς, ἐν τῷ ὀνόματί σου σωσόν με (cf. Matt. ix. 34, ἐν τῷ ἄρχοντι τῶν δαιμονίων
ἐμβάλλειν τὰ δαιμόνια). We shall not be far wrong if we take the 7 in buy in most
cases simply as the 7 of accompaniment, e.g. λαλεῖν ἀλήθειαν ἐν ὀνόμ. κυρ., 1 Kings
xxii. 16 ; 2 Chron. xviii. 15 ; 1 Sam. xvii. 45, σὺ ἔρχῃ πρὸς μὲ ἐν ῥομφαίᾳ . . . κἀγὼ
πορεύομαι πρὸς σὲ ἐν ὀνόμ. κυρίου θεοῦ; Mic. iv. 5, πορευσόμεθα ἐν ὀνόμ. κυρ. ; 1 Kings
xviii. 32, ᾠκοδόμησε λίθους ἐν ὀνόματι κυρίου; xviii. 24, βοᾶτε ἐν ὀνόματι θεῶν ὑμῶν, καὶ
ἐγὼ ἐπικαλέσομαι ἐν τῷ ὀν. κυρ. τοῦ θεοῦ μου. The presentation of God denoted in the
name brings the act or effect into immediate relation to Him as its cause; hence,
frequently, ἐπ' ὀνόμ., e.g. εὐλογεῖν ἐπὶ τῷ ὀν. αὐτοῦ, Deut. xxi. 5 ; λαλεῖν, προφητεύειν ἐπὶ
τῷ ὀν., Jer. xi. 21, xxvi. 16, 20 ; 2 Chron. xxxiii. 18. The actor may thus appear as
the representative of the person referred to, e.g. 1 Kings xxi. 8, ἔγραψε βιβλίον ἐπὶ τῷ
ὀν. Αχαάβ, though elsewhere another form of expression is chosen, Esth. viii. 8, γράψατε
καὶ ὑμεῖς ἐκ τοῦ ὀνόμ. μου; ver. 8, τοῦ βασιλέως ἐπιτάξαντος ; ver. 10, διὰ τοῦ βασιλέως.
Ονομα
Ονομα
457
The context, however, must in these cases contain a reference to this representative action
or writing by proxy, and it must not be taken as the ordinary meaning of the phrase.
The actor or speaker does not always represent truly the person to whom he refers; this
reference of his is intended to imply that the person referred to authorizes the act or
statement in question; see Jer. xiv. 19, ψευδῆ οἱ προφῆται προφητεύουσιν ἐπὶ τῷ ὀνόματί
μου, οὐκ ἀπέστειλα αὐτοὺς καὶ οὐκ ἐνετειλάμην αὐτούς; xxix. 23. The ἐν ὀν. is used just
in the same way as this ἐπ' ὀν., cf. 1 Sam. xxv. 5, ἐρωτήσατε αὐτὸν ἐπὶ τῷ ὀνόμ. μου εἰς
εἰρήνην, with ver. 9, λαλοῦσι τοὺς λόγους τούτους ἐν τῷ ὀνόμ. Δαυίδ. Side by side with
εὐλογεῖν ἐπὶ τῷ ὀν. we have ἐν, 2 Sam. vi. 18, 1 Chron. xvi. 2; λαλεῖν, προφητεύειν ἐν
ὀν., Zech. xiii. 3; 1 Chron. xxi. 19 ; Mic. iv. 5. The simple dative is also used in
similar connections, προφητεύειν τῷ ὀν., Jer. xxvi. 9, xxix. 21 ; λαλεῖν τῷ ὀν., Jer. xliv. 16 ;
Deut. xviii. 22, 7, cf. Matt. vii. 22; Jas. v. 10. In general, it may be said that
reference is thus made to the cause to which the act or effect is traceable, to the person
who sanctions it, or to the motive which occasions or determines it; comp. for this import
of the dative, Winer, § xxxi. 6. This, beyond a doubt, is always the case when ἐπὶ τῷ ὀν.
occurs ; see Matt. xviii. 5, ὃς ἂν δέξηται ἓν παιδίον τοιοῦτον ἐπὶ τῷ ὀν. μου ; Mark ix. 37;
Luke ix. 48; Mark ix. 39, ὃς ποιήσει δύναμιν ἐπὶ τῷ ὀν. μου; Luke xxiv. 47, κηρυχ-
θῆναι ἐπὶ τῷ ὀν. αὐτοῦ μετάνοιαν καὶ ἄφεσιν ἁμ.; Acts v. 28, διδάσκειν ἐπὶ τῷ ὀν.
Ἰησοῦ; Matt. xxiv. 5, πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόμ. μου λέγοντες ἐγώ εἰμι ὁ
Χριστός; Mark xiii. 6 ; Luke xxi. 8; βαπτίζειν ἐπὶ τῷ ὀν., Acts ii. 38. The same is true
of the expression ἐν ὀνόμ., Luke x. 17, τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀνομ. σου;
Matt. xxi. 9, ἐρχόμενος ἐν ὀνόμ. κυρίου, xxiii. 39 ; John v. 43, xii. 13; 1 Cor. vi. 11,
ἀπελούσασθε... ἐν τῷ ὀνόμ. τ. κυρ. Ἰησοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν; Acts
xvi. 18, παραγγέλλω σοι ἐν ὀνόμ. Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπ᾿ αὐτῆς; 2 Thess. iii. 6 ;
Phil. ii. 10, ἵνα ἐν τῷ ὀνόμ. Ἰησοῦ πᾶν γόνυ κάμψη. So also αἰνεῖν, δοξάζειν ἐν ὀν., and
others, 1 Pet. iv. 16; Ps. cv. 31; 1 Chron. xvi. 10. This may amount to the statement
of the means or instrument, eg. Acts iv. 10, ἐν τῷ ὀνόμ. Ἰησοῦ Χριστοῦ οὗτος παρέστηκεν
ὑγιής; Mark xvi. 17, ix. 38; Luke ix. 49 ; Acts iv. 7. (In this case, however, διὰ τοῦ
iv. is also used, Acts iv. 30, τέρατα γίνεσθαι διὰ τοῦ ὀν. τοῦ ἁγίου παιδός σου Ἰησοῦ.)
But the expression is very seldom used in this instrumental sense. Εν ονόματι, in its
various applications, denotes that which characterizes or accompanies the act, the sphere
(according to the Greek manner of thinking) in which it is performed (cf. Lys. in Agor.
130. 42, ἀπέκτειναν ἐν ταύτῃ τῇ προφάσει, v.e. the pretext or reason). So εὐχαριστεῖν ἐν
ὀν. τοῦ κυρ. ἡμῶν Ἰησοῦ Χριστοῦ, Eph. v. 20 ; αἰτεῖν ἐν τῷ ὀνόματι, John xiv. 13, 14,
xv. 16, xvi. 23, 24, 26 ; κρίνειν ἐν τῷ ὀν. τοῦ κυρ., 1 Cor. v. 4. Aς εὐχαριστεῖν ἐν ὀν.
Χριστοῦ cannot mean, to give thanks in Christ's stead, no more to refer to a seemingly
profound explanation) can αἰτεῖν ἐν ὀν. Χριστοῦ signify a prayer in which the person
praying appears as the representative of Christ. Rather is it a prayer for which Christ
Himself appears, which Christ mediates,—a prayer based upon the truth that Christ is
our Mediator, and intercedes for us. Κρίνειν ἐν τῷ ὀν. τοῦ κυρ., 1 Cor. v. 4, comp. Ps.
3 Μ
Ονομα
Πρόσωπον
458
lxxxix. 13, 17, ἀγαλλιᾶσθαι ἐν ὀν.
The word also furnishes the reason in John x. 25;
1 Pet. iv. 14; Jas. v. 14; John xiv. 26, and other places.
O II, root of the future of ópáw, foµai; aorist passive, poŋv; future passive,
ὀφθήσομαι.
Πρόσωπον, τό = τὸ πρὸς τοῖς ὠψὶ μέρος, the front face, as μέτωπον, the forehead
τὸ μετὰ τοὺς ὦπας. In Homer and the Attic writers πρόσωπον signifies the face, and, in
a wider sense, the aspect, august appearance; usually of persons, rarely of animals; applied
still more seldom to things. See Lexicons. Then the forward part, the front (inasmuch
as the face indicates the direction), usually, of an army; also of ships, etc. Not till later
Greek, often in Polybius, the person; in Lucian, person or character which appears upon
the stage. Lucian, De calumn. 6, akin to the signification mask, visor; in Demosthenes,
Lucian, Pollux, comp. the Latin persona.
"Pro homine ipso, quatenus aliquam personam
sustinet, Aristot. Rhet. ii. 517; Epicur. Stob. Ecl. i. 218, et innumeris Polybii, Dionysii,
aliorumque locis; éкеîvα тà πρоσwπа, illi, Longin. xiv. 56; Oŋλukòν πρ., Artem. ii. 36;
Melamp. Div. p. 462; iepaтiкòv πp., Apsines, Téxv. 287; èλeewóv, Synes. Ep. 154, 293,
et saepissime apud Jurisconsultos graecos." Lob. Phryn. 380. In this sense in ecclesiastical
Greek, as a synonym with iπóσTaois, idiórns of the Trinity. In biblical Greek, however,
it seems nowhere to occur in this sense, not even in the combination πρóσwπоν λaµßá-
veiv; see under (II.). Apart from a few peculiarly figurative combinations, which may be
traced to the Hebrew usage of D, the N. T. usage coincides with that of profane Greek.
It denotes (I.) face, countenance; Matt. vi. 16, 17, xvii. 2, 6, xxvi. 39, 67; Luke ix. 29;
Rev. x. 1; Acts vi. 15; 2 Cor. xi. 20, and often. The face shows the direction, and the
direction indicates the goal, the intention, purpose, without, however, fully defining it;
comp. 1 Pet. iii. 12, ὀφθαλμοὶ κυρίου ἐπὶ δικαίους καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν,
πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά; comp. Rev. xx. 11, οὗ ἀπὸ προσώπου ἔφυγεν
κ.τ.λ. Hence the plastic expressions, for which there are no analogies in profane Greek,
Luke ix. 51, αὐτὸς τὸ πρόσωπον αὐτοῦ ἐστήριξε τοῦ πορεύεσθαι εἰς Ἱερ. Still more
strange and striking is ver. 53, τὸ πρόσωπον αὐτοῦ ἦν πορευόμενον εἰς Ιερ., comp. Jer.
xlii. 15, ἐὰν ὑμεῖς δῶτε τὸ πρόσωπον ὑμῶν εἰς Αἴγυπτον ; ver. 17, οἱ θέντες τὸ πρόσωπον
αὐτῶν εἰς γῆν Αἴγ. ἐνοικεῖν ἐκεί; 2 Sam. xvii. 11, τὸ πρόσωπόν σου πορευόμενον ἐν μέσῳ
avTŵv. With the countenance the person also turns to one, and hence the prepositional
αὐτῶν.
combinations with εἰς, ἐν, κατά, πρό, ἀπό = before one; 2 Cor. viii. 24, τὴν ἔνδειξιν τῆς
ἀγάπης ὑμῶν . . . ἐνδεικνύμενοι εἰς πρόσωπον τῶν ἐκκλησιῶν, cf. Eur. Ηίρρ. 720, ἐς πρόσω-
πόν τινος ἀφικνεῖσθαι, to come under the eyes of ; 2 Cor. ii. 10, κεχάρισμαι . . . ἐν προσώπῳ
Χριστοῦ; Rev. vi. 16, κρύψατε ἡμᾶς ἀπὸ προσώπου τοῦ κ.τ.λ., xx. 11, xii. 14; Acts
iii. 20, v. 41, vii. 45; кαтà πρóowπov, before the eyes, beneath the eyes of, iii. 13; 2 Cor.
x. 1, 7; comp. Gal. ii. 11, κατὰ πρόσωπον αὐτῷ ἀντέστην, from which the ἀντιστῆναι
Kатà πρóσwπóv Tivos, Deut. vii. 24, ix. 2, Judg. ii. 14, 2 Chron. xiii. 7, differs only in
this, that in the former κатà πρóσwπоv is used adverbially, as in Polyb. xxv. 5. 2, kaтà
Πρόσωπον
Προσωποληψία
459
πр. Xéуew, to say to one's fuce; Plut. Caes. 17, Kатà проσwжоν еvtevĝis, oral converse.
More generally, in Luke ii. 31, πρò пρоσάπоν τivós; Matt. xi. 10; Mark i. 2; Luke
i. 76, vii. 27, ix. 52; Acts xiii. 24, πρò̟ πроσάжοv tês eiσódov avтoû, in the presence of ;
comp. Heb. ix. 24, èµḍavioðĥvai т тр. тоû Оεοû. By turning the face to one, the person
indicates his presence; comp. above, 2 Sam. xvii. 11, 2 Cor. x. 1, кaтà πрóowπоv, as
against απών, Acts xx. 25, οὐκέτι ὄψεσθε τὸ πρ. μου, xx. 38. In the countenance the
tò
person is recognised, therein his idiosyncrasy expresses itself; Gal. i. 22, ảyvooúµevos tâ
πρ.; Col. ii. 1; 1 Thess. ii. 13, iii. 10; Acts vi. 15, eidov Tò πроσшπоν аνToû wσeì
ἀγγέλου; 1 Cor. xiii. 12, πρόσωπον πρὸς πρόσωπον βλέπειν, comp. Gen. xxxii. 31.
2 Cor. iii. 7, μὴ δύνασθαι ἀτενίσαι εἰς τὸ πρ. Μωϋσέως διὰ τὴν δόξαν τοῦ πρ. αὐτοῦ, comp.
vv. 13, 18 with ver. 15. Hence also 2 Cor. iv. 6, πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης
τοῦ θεοῦ ἐν προσ. Χριστοῦ, not = person. This is what is denoted by πρόσωπον τοῦ θεοῦ,
the presence, the distinguishing glory of God; Heb. ix. 24; Matt. xviii. 10; Rev. xxii. 4;
1 Sam. xiii. 12; 1 Kings xiii. 6; Dan. ix. 13; Lam. iv. 16; Ps. xxxi. 13, xlii. 6; Ex.
xxxiii. 14, comp. xxxiii. 20, 23. The word now extends itself,
пр.
(II.) To the general signification look, appearance, form, Pindar and the Tragedians,
yet comparatively rarer in profane Greek than in biblical, Matt. xvi. 3, тò πp. тоû oùp.;
TÒ
τοῦ
Luke xii. 56; Acts xvii. 26; Jas. i. 11, eутρÉжεια тоÛ πроσάпоν тоÛ XоρTOV
ĥ εὐπρέπεια τοῦ προσώπου τοῦ χόρτου
ἀπώλετο. It is more than probable that the biblical expression λαμβάνειν πρόσωπον,
denoting party regard to the outward appearance, Luke xx. 21, Gal. ii. 6, Ecclus. iv. 22,
xxxii. 13, is akin to this meaning, so that p. is not here to be taken in the sense of
person.
הֵשִׁיב פָּנִים as opposed to נָשָׂא פָּנִים The expression had its origin in the Hebrew
1 Kings ii. 16, 17, 20; 2 Chron. vi. 42. This very antithesis makes it probable that
D, like πp., must be taken as meaning appearance or look. It tells in favour of this,
further, that cannot be shown to signify person, and never even with suffixes is used
to denote the person, but always expresses more or less the person's presence in some
way vouchsafed; see under (I.). A comparison, however, of the parallel expression BλéÉTTEL
eis πρ., óрâv eis πp., Mark xii. 14, Matt. xxii. 16, 1 Sam. xvi. 7, comp. Luke xx. 21,
as also the favμáčеw πρоσшπa, Jude 16, raises the probability to a certainty. Comp.
Job xxxiv. 19, where Davµáčew πp. is. This also explains the dóέa πроσάπOV,
θαυμάζειν
Sóža
Ecclus. xxxii. 15.-No other place where the signification person can be thought suitable
occurs in the N. T. The only other passage quoted, 2 Cor. i. 11, iva èk TOXXŵv
προσώπων τὸ εἰς ἡμᾶς χάρισμα διὰ πολλῶν εὐχαριστηθῇ ὑπὲρ ἡμῶν, is shown to be no
exception, because the διὰ πολλῶν forbids our finding in ἐκ πολλ. πρ. nothing but a
designation of persons; rather is it to be compared with John xvii. 1, Luke xviii. 13,
ix. 29, and other places, and to be construed as oλŵv πρóσwжα; the entire expression,
with emphasis, brings out prominently the free and joyous exaploтeîobal. Not in the
Gospel or the Epistles of John.
II ρ o σ w π o λ nula, n, respect of persons, partiality, only in N. T. and ecclesi-
astical Greek. Rom. ii. 11; Eph. vi. 9; Col. iii. 25; Jas. ii. 1. In like manner роσш-
προσω-
Πρόσωποληψία
Οργή
460
πολήμπτης, προσωπολημπτέω, Acts x. 34, Jas. ii. 9; ἀπροσωπολήμπτως, 1 Pet.
i. 17.
Ο ρ γ ή, ή, primarily denotes force or impulse in a psychological sense (cf. ὀργάω, to
raise, to force, e.g. plants; or of the passions of brutes, natural involuntary animal
impulses), excitement of feeling in general, or of particular impulses; e.g. ỏpyàs étiþépeiv
τινί = to love, to bend one's inclination towards, Thuc. viii. 33, Schol., τὸ ἐπιφέρειν ὀργὴν
ἐπὶ τοῦ χαρίζεσθαι καὶ συγχωρεῖν ἔταττον οἱ ἀρχαῖοι. In Attic Greek it especially
signifies wrath, not the affection itself (θυμός), but its active outgo against any one, the
opposition of an involuntarily roused feeling. Thus in Plato, Euthyphr. 7, ἐχθρά and
ὀργαί are used together; Thuc. ii. 11, δι᾿ ὀργῆς αἱ ἐπιχειρήσεις γίγνονται; Diog. Laert.
vii. 113, ὀργή, τιμωρίας ἐπιθυμία τοῦ δοκοῦντος ἠδικηκέναι οὐ προσηκόντως; Mark iii. 5 ;
Eph. iv. 31 ; Col. iii. 8 ; 1 Tim. ii. 8. Comp. Rom. xii. 19, μὴ ἑαυτοὺς ἐκδικοῦντες,
8;
ἀλλὰ δότε τόπον τῇ ὀργῇ; xiii. 4, ἔκδικος εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι ; ver. 5 ;
Jas. i. 19, 20, as opposed to πραΰτης. That ὀργή is not the passive affection, but the
active opposition, is evident from Jas. i. 20, ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐ
κατεργάζεται.-In the other N. T. passages the word denotes the wrath of God, as
opposed to ἔλεος, Rom. ix. 22, σκεῦα ὀργῆς . . . ἐλέους ; not God's wrath in general, and
as variously manifested, but God's wrath as it exists, and will in the future be manifested,
against sin, whose effect is the antithesis of the bestowal of salvation, and finally excludes
man from redemption. See Heb. iii. 11, iv. 3, ὤμοσα ἐν τῇ ὀργῇ μου· εἰ εἰσελεύσονται
εἰς τὴν κατάπαυσίν μου; 1 Thess. v. 9, οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς
περιποίησιν σωτηρίας ; cf. i. 10, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἀπὸ τῆς ὀργῆς τῆς ἐρχομένης.
Hence Rom. ii. 5, ἡμέρα ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ; ver. 8 ; cf. also
i. 18, ἀποκαλύπτεται ὀργὴ θεοῦ ἀπ᾽ οὐρανοῦ, with ver. 16 (τὸ εὐαγγέλιον), δύναμις θεοῦ
ἐστὶν εἰς σωτηρίαν. Βγ ἡ ὀργὴ τοῦ θεοῦ, Col. iii. 6 ; Eph. v. 6, ἔρχεται . . . ἐπὶ τοὺς
6;
υἱοὺς τῆς ἀπειθείας, we must understand God's bearing towards those who in Rom. i. 18
are described as ἄνθρωποι οἱ τὴν ἀλήθειαν ἐν ἀδικίᾳ κατέχοντες, at the final close of the
history of redemption. This historical reference gives occasion to the expression puyeîv
ἀπὸ τῆς μελλούσης ὀργῆς, Matt. iii. 7; Luke iii. 7, ἡ ὀργὴ ἡ ἐρχομένη; 1 Thess. i. 10.
Thus ὀργή by itself denotes this wrath of God; Rom. v. 9, δικαιωθέντες . . . σωθησόμεθα
δι' αὐτοῦ ἀπὸ τῆς ὀργῆς (manifest in the imputation and punishment of sin, in contrast
with δικαιούν); iv. 15, νόμος ὀργὴν κατεργάζεται; see Ecclus. xxiii. 16; Rom. iii. 5,
μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν, cf. vv. 4, 6, ix. 22, θέλων ὁ θεὸς ἐνδείξασθαι τὴν
ὀργὴν . . . ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν, a state-
ment which may be understood rightly by remembering that God's wrath belongs to the
end of the dispensation of grace. (The expression in John iii. 36, ἡ ὀργὴ τοῦ θεοῦ μένει
ἐπ᾿ αὐτόν, corresponding with the ἤδη κέκριται of ver. 18, is to be explained conformably
with St. John's views generally; he regards the final future as already beginning to be
realized in the present, vid. κρίνειν, ζωή.) Also Eph. ii. 3, ἦμεν τέκνα φύσει ὀργῆς, has
Οργή
461
Ορίζω
obviously a reference to the ὀργὴ ἡ μέλλουσα φύσει—which is to be explained according
to the preceding ανεστράφημεν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν—limits the
expression as compared with the axeúŋ ỏpyŵs of Rom. ix. 22; and téкva ópyŵs no more
denotes those who are utterly and finally lost, than does the vioì rês Baoiλelas of Matt.
viii. 12 denote those who cannot possibly be lost). Comp. also Rev. vi. 16, 17, xi. 18,
ἦλθεν ἡ ὀργή σου καὶ ὁ καιρὸς τῶν νεκρῶν κριθῆναι; xiv. 10, xvi. 19, xix. 15. In only
one passage is mention made of a revelation of wrath in time which finally and utterly
excludes from salvation, viz. 1 Thess. ii. 16, ep0aσev èπ' avтoùs noрyn eis Téλos; cf.
Heb. iii. 11, iv. 3; Luke xxi. 23, čotai ỏpyý t❖ λaw ToÚTY.—The declarations of the
O. T. refer to the revelation of wrath in general, and without definitely fixing the time
and manner of it, excepting, however, a few places, e.g. Zeph. ii. 3. 'Opyn by itself is
used to denote God's wrath in Ecclus. vii. 16, cf. xxiii. 16.
ρ
€77
ἐν
'Opiw (from öpos, boundary), to bound, to put limits to, see Num. xxxiv. 6; Josh.
xiii. 27, xv. 11, xviii. 19. Transferred from the relations of space to those of time, it
means, to determine the time; cf. Plat. Legg. ix. 864 E, dv xpóvov ỏ vóμos &piσev; Joseph.
Antt. vi. 5. 3, εἰς τὸν ὡρισμένον καιρόν. So Acts xvii. 26, ὁρίσας προστεταγμένους καιροὺς
eis
καὶ τοὺς ὁροθεσίας τῆς κατοικίας αὐτῶν ; Heb. iv. 7, ἡμέραν. Then generally, to establish,
to determine, e.g. νόμον, θάνατον, ζημίαν, etc. ; Prov. xvi. 30; Acts xi. 29, ώρισαν . .
πέμψαι = to resolve or decree, Luke xxii. 22, κατὰ τὸ ὡρισμένον; Acts ii. 23, ἡ ὡρισμένη
Bovλǹ TOû DEOû. Very rarely in profane Greek it occurs with a personal object and two
accusatives. In the N. T. Acts xvii. 31, μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐ
ἀνδρὶ ᾧ ὥρισεν. See Acts x. 42, αὐτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ
veкρŵν. As an example from profane Greek, is cited Meleag. Anthol. Pal. xii. 158. 7,
σὲ γὰρ θεὸν ὥρισε δαίμων, to appoint or determine to. With two accusatives, also ζημίαν
Tòv dávatov, Dinarch. xcviii. 6. It was erroneously stated in the first edition that this
did not mean a declaration or decree with reference to any one, but appointment to a
relationship or function. Though this latter may not be excluded, inasmuch as it may
be the consequence of the declaration or decree in question, it cannot be proved that
opičew in these cases signifies anything more than the declaration or authoritative appoint-
ment concerning a person, perhaps working upon the object. This latter is not implied in
the passage quoted from Meleager, cf. Eurip. Hell. 1670, opičev Oeóv = to introduce the
worship of a god. Other examples, on the contrary, lead to the meaning, to declare any
one as something. Cf. Xen. Mem. iv. 6. 4, ὁ τὰ περὶ τοὺς θεοὺς νόμιμα εἰδὼς ὀρθῶς ἂν
evσeßès épioµévos ein. So especially in the middle, Xen. Mem. iv. 6. 6, åplŵs àv
ὁριζοίμεθα δικαίους εἶναι τοὺς εἰδότας τὰ περὶ ἀνθρώπους νόμιμα; Hell. vii. 3. 12,
ὁρίζονται τοὺς εὐεργέτας ἑαυτῶν ἄνδρας ἀγαθοὺς εἶναι; Plato, Theaet. 190 D, 187 C;
evepyétas éavtôv eivaı
Aristotle, Eth. iii. 6, τον φόβον ὁρίζονται προσδοκίαν κακοῦ. It depends entirely upon
the connection whether a declarative or a determinative decision is meant, whether it
means to declare for or to something, to determine that one is something, or that one is to be
Ορίζω
Όσιος
462
something.
x. 42.
The latter is evidently the meaning in the two places quoted, Acts xvii. 31,
But the connection of Rom. i. 3, τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος
Δαβὶδ κατὰ σάρκα, τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ
ἀναστάσεως νεκρῶν, shows that here it is = declared as the Son of God, ie. that He is, not
that He was to be, for this latter would not be in keeping with the preceding Toû vioû
αὐτοῦ τοῦ γενομένου, and would require a preceding περὶ τοῦ Ἰησοῦ or Χριστοῦ.
Hofmann in loc. urges that the aorist requires the rendering, who has been appointed to
this, to become the Son of God in power, and that the other explanation would require the
perfect participle; but the very opposite may with far greater justice be affirmed, if we
compare Acts x. 42,-see Curtius' Gramm. §§ 492, 502,-even if the context admitted his
rendering. In Rom. i. 4 also it is not merely a declaration that is meant, τοῦ ὁρισθέντος
υἱοῦ θεοῦ ἐν δυνάμει . . . ἐξ ἀναστάσεως νεκρῶν, for the resurrection accomplished the
exaltation of the man Christ Jesus, the return of the man "born of a woman
divine glory, and therefore the exaltation of our human nature thereto ; see Acts xiii. 33;
Heb. i. 5, v. 5 ; see also γεννάω.
Πρ
0
to the
ρίζω, to determine or decree beforehand. It occurs but rarely, and late. In
biblical Greek in the N. T. only (I.) with a thing as its object, 1 Cor. ii. 7, ἣν (σοφίαν)
προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν. Followed by the accusative with the
inf. = to ordain beforehand (like ὁρίζειν, sq. acc. c. inf.), Acts iv. 28, ὅσα . . . ἡ βουλή σου
προώρισεν γενέσθαι. — (II.) With a personal object, a double accus. or a second accus.
understood is required (see ὁρίζειν), as in Rom. viii. 29, οὓς προέγνω, καὶ προώρισεν συμ-
μόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, cf. Eph. i. 5, προορίσας ἡμᾶς εἰς υἱοθεσίαν ; i. 11, ἐν ᾧ
καὶ ἐκληρώθημεν προορισθέντες ... εἰς τὸ εἶναι κ.τ.λ., ver. 12. This predestination in
Rom. viii. 30, οὓς δὲ προώρισεν, τούτους καὶ ἐκάλεσεν, is clearly to be explained by ver. 29,
and the words there occurring are to be supplied. For προορίζειν is simply a formal and
not like προγινώσκειν, ver. 29) an independent conception, complete in itself. The
matter to be considered when the word is used is not who are the objects of this pre-
destination, but what they are predestined to. This second object of the verb, as it has
been called, forms an essential part of the conception expressed by it; what is called the
first object, i.e. the persons who, is an accidental one, a contingency belonging to history,
whereas προορίζειν itself precedes history. See προγινώσκειν, ἐκλέγειν.
Ὅσιος, α, ον ; also ὁ, ἡ, Plat. Legg. viii. 831; Dion. Hal. A. R. v. 71, τὴν ὅσιον
ἀρχήν; 1 Tim. ii. 8, ἐπαίρειν ὁσίους χεῖρας = holy. It seems primarily to denote the
piety which is based upon divine as well as human right, whether the word be used to
demand such a piety, or is predicated of those who possess it. Od. xvi. 423, οὐδ᾽ ὁσίη
κακὰ ῥάπτειν ἀλλήλοισιν, i. q. nefas; Aesch. Sept. 1010, ἱερῶν πατρῴων ὅσιος ὢν μομφῆς
ἀτὲρ τέθνηκεν, as opposed to ἐπιορκοὶ καὶ ἄδικοι. Thus Xen. Cyrop. vii. 5. 56, χωρίον ὅσιον,
means a holy place which is to be reverenced as such, and must not be violated or wantonly
entered; Aristoph. Lys. 743, ὦ πότνι᾽ Εἰλείθυι, ἐπίσχες τοῦ τόκου ἕνος ἂν εἰς ὅσιον
Όσιος
Όσιος
463
ȧπéλon xwρíov, a place, access to which is secured by right and precedent, and with reference
to this χωρίον βέβηλον is called ὅσιον. We find the word joined with δίκαιος; eg. Legg.
ii. 663 B, Câv tòv öσlov kaì díkalov Bíov, may be explained by Plat. Gorg. 507 В, TEρì µèv
ἀνθρώπους τὰ προσήκοντα πράττων δίκαι᾽ ἂν πράττοι, περὶ δὲ θεοὺς ὅσια ; Polyb. xxiii.
10. 8, παραβῆναι καὶ τὰ πρὸς τοὺς ἀνθρώπους δίκαια καὶ τὰ πρὸς τοὺς θεοὺς ὅσια; cf.
Luke i. 75 under docórns. Du Cange, "Observat. Goarus ad Eucholog. p. 402, qui nunc
Confessor in Latinorum officiis habetur, si monachus sit oorov, si communem in civitate vitam
duxerit, Síkalov nuncupari." Joined with iepós, e.g. Thuc. ii. 52, és oλywρíav èтρáπоνто
ὀλιγωρίαν ετράποντο
καὶ ἱερῶν καὶ ὁσίων ὁμοίως ; Plat. Legg. viii. 878 Β, κοσμεῖν τὴν πόλιν καὶ τοῖς ἱεροῖς καὶ
TOîs oσíois, where oocos denotes things humanly sacred, like pro aris et focis dimicare;
Cic. in Phil. 2, repetebant praeterea deos penates, putrios, aras, focos, larem familiarem.
See ἅγιος.
r
The LXX. use oσios sometimes for, in, DA, D', but usually as 7pm, a word
which in Jer. iii. 12 éλeńμov; Prov. ii. 8 evλaßoúμevos; Ps. lxxxix. 29, 2 Chron.
ἐλεήμων;
vi. 41, η = οἱ υἱοὶ σου, and Ps. cxxxii. 9, 16 = οἱ ὅσιοί σου; Mic. vii. 2 = εὐσεβής ;
vioì
but everywhere else it isŏotos. The meaning of 7p is to be defined according to
pn (see Hupfeld on Ps. iv. 4). This word, which is good-will, kindness, is used to
denote God's holy love towards His people Israel, "both as the source and as the result
of His sovereign choice and covenant with them" (Hupfeld in loc.); when applied to
men (compare Gen. xxi. 23, where the LXX. Sıkaιoσúvn), “ it does not denote the cor-
responding covenant disposition of Israel towards God (not even in 2 Chron. vi. 42, cf.
Isa. lv. 3, lvii. 1), but almost exclusively love and mercifulness towards others who are
united with us in the same holy covenant. It is generally used of love descending from
above to those beneath, and not of love ascending." "p, used of God, Jer. iii. 12 and
Ps. cxlv. 17, is a passive form denoting what belongs to the pn, one who is gifted with
p; and used of men in relation to God, it describes their position in virtue of the p
of God. We find DTP used absolutely in Ps. cxlix. 1, 5 only; elsewhere it has always
suffixes relating to God. As those specially in whom this relation attains its normal
manifestation are designated by the word (see Rom. ix. 6, 7; Ps. 1. 5), another meaning
akin thereto is put into it, viz. pius, sanctus; vid. 2 Sam. xxii. 26; Ps. xviii. 26, μerà
dolov doɩwlńon, so the parallel, Ps. xcvii. 10, oi ȧyаπŵνтes тòv KúρLOV, cf. Ps. xxxi. 34,
ἀγαπήσατε τον κύριον πάντες οἱ ὅσιοι αὐτοῦ; Ps. lxxix. 2, δοῦλος. — 11 = ὅσιος, Deut.
xxxiii. 8; 2 Sam. xxii. 26; Ps. xviii. 26, iv. 4, xii. 2, xxxii. 6, xliii. 1, lxxxvi. 2; Jer.
iii. 3; Ps. cxlv. 17, xvi. 8, cxlix. 1, 5, 1. 5, lxii. 11, lxxix. 2; 2 Chron. vi. 41; Ps.
cxxxii. 9, cxlv. 10, xxx. 5, xxxi. 24, xxxvii. 28, lxxxv. 9, xcvii. 10, cxvi. 15, cxxxii. 16,
cxlviii. 14, cxlix. 9.
חָסִיד
There is no more appropriate word in Greek than oσcos as a fit rendering of 7'7, inas-
much as it denotes a holiness established by right or custom; but "must not be taken as
implying any praiseworthy virtue or merit, but simply an hereditary advantage," Hupfeld.
It must be observed, however, that in profane Greek ootos is used of persons only when
Όσιος
Ουρανός
464
it stands by itself, or when Sikalos also is predicated of them, and where stress is laid
upon their relationship to God; we do not find it used with iepós (see above); 7 is
used only of persons. Still, in the LXX. we have the expression (Isa. lv. 3) тà čσia
Aáßid, God's covenant tokens to David, God's holy and covenant love as shown to David
in particular. Deut. xxix. 19, Örí MOC YÊUOCTO= Dibu, vid. Wisd. vi. 10, oi
ὅσιά
μοι γένοιτο
הְיֶה־לי
φυλάξαντες ὁσίως τὰ ὅσια; 2 Μacc. xii. 45, ὁσία καὶ εὐσεβὴς ἡ ἐπίνοια.
It may seem strange that this word is used so rarely, comparatively speaking, in the
N. T. It occurs only in Acts ii. 27, xiii. 35, in a quotation from Ps. xvi. 8, où Swσeis
τὸν ὅσιον σου κ.τ.λ.; Heb. vii. 26, τοιοῦτος ἡμῖν ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος κ.τ.λ.
-clearly in the theocratic sense of the O. T. 7p; Rev. xv. 4, xvi. 5, of God, as in Jer.
iii. 12; Ps. cxlv. 17. As to Acts xiii. 34, rà öσia ▲aßíd, from Isa. lv. 3, see above.
With 1 Tim. ii. 8, πроcεúɣeσ0αι èπaíρovтas dolovs xeîpas, cf. Ps. xxxii. 6, xvi. 8, 1. In
Tit. i. 8 it occurs among the graces specified as necessary in the bishop, side by side with
Sikalos. We do not find it used as a personal designation for the partakers of the new
covenant, though we might expect it to be so. Instead of it, instead of the O. T. ěkλoyý,
answering to the Hebrew 'p, we have the N. T. term oi åyıo. (The Hebrew D'Vi?
occurs but rarely in the O. T.; as a substantive only in Deut. xxxiii. 3; Ps. xvi. 3, xxxiv.
10, lxxxix. 6, 8; Job v. 1, cf. xv. 15; as a predicate, in a few other places.) A fuller
N. T. expression is άyɩɩ kaì ǹyaπημévoɩ, Col. iii. 12, and this latter may be regarded as
the appropriate substitute for the O. T. word.
The adverb doíws is used by itself in classical Greek as the Latin juste, pure;
coíws Ovewrite; often joined with dikaiws, e.g. Plat. Rep. i. 331 A, ds av dikaίws Kai
ὁσίως τὸν βίον διαγάγῃ ; 1 Thess. ii. 10, ὁσίως καὶ δικαίως καὶ ἀμέμπτως ὑμῖν ἐγενήθημεν ;
Wisd. vi. 10, οἱ φυλάξαντες ὁσίως τὰ ὅσια ὁσιωθήσονται.
Όσι
'Oσióτns, ý, holiness manifesting itself in the discharge of pious duties,-in reli-
gious and social life, e.g. Diod. Sic. Exc. 546. 52, TŶS TE πρÒS YOVEîs dσióτηтos Kaì TÊS
πρὸς θεοὺς εὐσεβείας ; Plat. Eutyphr. 14 Ε, ἐπιστήμη ἄρα αιτήσεως καὶ δώσεως θεοῖς ἡ
ὁσιότης ἂν εἴη; Schol. ad Εurip. λέγεται τὸ πρὸς θεὸν ἐξ ἀνθρώπων γενόμενον δίκαιον. It
appears side by side with owppoσúvn and dikaιooúvn, Plat. Prot. 329 C. Only twice in the
N. Τ. joined with δικαιοσύνη, Luke i. 75, λατρεύειν τῷ θεῷ ἐν ὁσιότητι καὶ δικ. ἐνώπιον
αὐτοῦ; Eph. iv. 24, ὁ καινὸς ἄνθρ. ὁ κατὰ θεὸν κτισθεὶς ἐν δικ. καὶ ὁσιότητι τῆς ἀληθείας.
In accordance with what has been said of ooios, it denotes the spirit and conduct of one
who is joined in fellowship with God. Afterwards óσióτns was used as an ecclesiastical
title, or term of respect.
όσ
'Avóσios, unholy, profane, without piety; also in a passive sense, e.g. verùs ȧvóσios,
of an unburied corpse.-LXX. Ezek. xxii. 9, ávóσia Toleîv; Wisd. xii. 4. In the N. T.
only 1 Tim. i. 9 with βέβηλος; 2 Tim. iii. 2, γονεύσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι.
Oupa vós, o, heaven, Hebrew D, probably a plural of abstraction, like TN, DE,
opin, Job xvi. 19, cf. aloves, rà ayia, etc. Hence also the plural, unused in profane
༦༢
Οὐρανός
Ουρανός
465
*
Greek, oi ovpavoí (perhaps = all that is heaven), which cannot, however, be urged in proof
of any opinion concerning heaven. The only expression (we may here remark) which
implies a plurality of heavens (2 Cor. xii. 2, ễws тρíтov ovρavoû) may itself have been
derived from this use of the plural; see under (II.). The singular and plural are used
so similarly and interchangeably, that we can hardly suppose any difference of meaning
between them.
(I.) In a physical sense, the overarching, all-embracing heaven, beneath which is the
earth and all that is therein; the phrase vπò Tòv oup. implying not so much a dependence, as
a certain unity in what is thus designated, Luke xvii. 24 (see Winer, 522; Prov. viii. 22);
Col. i. 23, ἡ κτίσις ἡ ὑπὸ τὸν οὐρανόν; Acts ii. 5, ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρ. ;
iv. 12, ovdè yàp övоµá éσтív éтeρоv úπò тòv ovρavóv. Cf. Den nnn, Eccles. i. 13, ii. 3,
ὄνομά ἐστιν ἕτερον οὐρανόν.
iii. 1. The term heaven is a comprehensive one, excluding earth; the earth itself is called
ý vπ' ovρavóv, Prov. viii. 28, Job xviii. 4, ii. 2, xxxiv. 13, an, cf. Job xxxviii. 13;
Ex. xvii. 14; Ps. xxxvi. 6.—It is the place of the stars, Matt. xxiv. 29, Heb. xi. 12, Rev.
vi. 13, et al.; of the clouds, Matt. xxiv. 30, et al.; the sphere whose powers and phenomena
influence the earth, Matt. xvi. 2, 3, xxiv. 29 (vid. Súvaμus), Jas. v. 18. Used together
with the earth, it denotes the entire creation, Matt. v. 18, xxiv. 35; Mark xiii. 31; Luke
xii. 56, xvi. 17; Acts xiv. 15; Jas. v. 18. Cf. Acts iv. 24, ὁ ποιήσας τὸν οὐρανὸν καὶ
τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς; Plat. Euthyd., πρὶν οὐρανὸν καὶ γῆν
yevéolai. (See also Eph. i. 10; Col. i. 16, 20.) The plural, Matt. xxiv. 29, 31; Mark
γενέσθαι.
xiii. 25; 2 Pet. iii. 5, 7, 10, 12, 13.-Cf. 2 Pet. iii. 7, oi vûv ovρavoì кaì ý yŷ; ver. 13,
καινοὺς οὐρανοὺς καὶ γῆν καινὴν ... προσδοκῶμεν ; Rev. xxi. 1.
71
(II.) With the heaven which arches over and compasses the earth, religion associates
the dwelling-place of God; Matt. v. 34, Opóvos éσtìv TOû Oeoû; Acts vii. 49; Rev. xi. 19,
ὁ ναὸς τ. θ. ἐν τῷ οὐρ., so that side by side with the expression οὐρανοῦ καὶ γῆς κύριος,
Acts xvii. 25, Matt. xi. 25, we find the other characteristic phrase, o eòs Toû ovρavoû,
Rev. xi. 13; ng ng, Neh. i. 5, 4, 7poreéXoai ĖvÓT CON TÀU Geo Tôi củp., ii. 4, and
other places; Gen. xxiv. 7; comp. Ps. xcvi. 5. Hence the expression so often used by
our Lord in Matthew, especially ὁ πατήρ μου, ὑμῶν, ὁ ἐν τοῖς οὐρ., Matt. v. 16, 45, 48,
vi. 1, 9, vii. 11, 21, x. 32, 33, xii. 50, xvi. 17, xviii. 10, 14, 19, xxiii. 9. In Mark,
only xi. 25, 26. It does not occur in Luke; only ỏ πaτǹρ ó é§ ovpavoû dwσei, xi. 13.
In xi. 2 the reading is uncertain. John does not use the phrase. It denotes, first, God's
exalted majesty, cf. Ps. cxv. 3, ii. 4, xi. 4; Eccles. v. 1; 2 Chron. xx. 6; Heb. viii. 1, ἐν
δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς; Ps. lxviii. 13, ὁ ἐπουράνιος = ην, as
also in the profane sphere, cf. Aristot. de mund., Toû кóσμον тò ävw, Оeоû оiкητýριov. This
elevation and entire superiority of heaven to earth gives rise to a great variety of sayings
and modes of expression; as, for example, Rom. i. 18, ȧтoкаλÚTтетαι орyn Оεоû ȧπ'
οὐρανοῦ; Col. iv. 1, ἔχετε κύριον ἐν οὐρανῷ; Heb. vii. 26, ὑψηλότερος τῶν οὐρανῶν ;
John iii. 13, ὁ υἱὸς τοῦ ἀνθρώπου ὁ ὢν ἐν τῷ οὐρανῷ. It gives significance to signs as
from heaven," Matt. xvi. 1 (cf. Matt. xxiv. 30), especially to God's revelations and to
, שַׁדַּי
3 N
Ουρανός
Ουρανός
466
His words, cf. Heb. xii. 25, εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον ἐπὶ γῆς παραιτησάμενοι τὸν χρη-
ματίζοντα, πολὺ μᾶλλον ἡμεῖς οἱ τὸν ἀπ᾽ οὐρανῶν ἀποστρεφόμενοι. What is from heaven
is from God, and is of infinite importance to earth and to mankind as candidates for
heaven (comp. Bengel on Matt. vi. 10, coelum est norma terrae), see Matt. xxi. 25, Tò
βάπτισμα Ιωάννου πόθεν ἦν; ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων; cf. ver. 26, ἐὰν εἴπωμεν ἐξ
οὐρ., ἐρεῖ ἡμῖν διατὶ οὖν οὐκ ἐπιστεύσατε αὐτῷ; John iii. 13. Cf. φωνὴ ἐξ οὐρ., Luke
iii. 22; Mark i. 11; Gal i. 8, ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμῖν, and
other places. Hence Christ's ascension to heaven means His exaltation to divine honour
and glory, Mark xvi. 19, Luke xxiv. 51, Acts i. 10, 11, ii. 34, see also John iii. 13;
Heb. iv. 14, viii. 1, ix. 24, 1 Pet. iii. 22, and requires from men full recognition of and
submission to Christ, comp. Acts ii. 34-36 with Eph. i. 20-22, Phil. ii. 9-11. But
more than loftiness and superiority belongs to heaven. It implies another and a higher
order of things, different from the order of earth; just as the angels, the inhabitants of
heaven, differ from men, Matt. xxii. 30, ὡς ἄγγελοι ἐν τῷ οὐρανῷ εἰσίν. (Heaven is the
abode of the angels, Matt. xxiv. 30; Mark xii. 25, xiii. 32; Luke ii. 15, xv. 7, 10,
xxii. 43 ; Gal. i. 8; John i. 52 ; it is even the abode of the evil angels down to a certain
time, see Luke x. 18; Rev. xii. 7, 8; Eph. vi. 12.) That heaven denotes a higher order,
is evident from 1 Cor. xv. 47, ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ἄνθρωπος ἐξ
οὐρανοῦ (another reading, ἀνθρ. ὁ κύριος ἐξ οὐρ.), cf. vv. 48, 49 ; John i. 52. Hence, as
earth implies transitoriness, heaven denotes permanence, Matt. vi. 20, θησαυρίζετε ὑμῖν
θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει; Luke xii. 23; Mark x. 21;
2 Cor. v. 1, ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ . . . ἔχομεν οἰκίαν
ἔχομεν οἰκίαν . . . αἰώνιον
ἐν τοῖς οὐρανοῖς, cf. ver. 2 ; Phil. iii. 20 ; Col. i. 5 ; 1 Pet. i. 4, εἰς κληρονομίαν ἄφθαρτον
καὶ ἀμίαντον καὶ ἀμάραντον, τετηρημένην ἐν οὐρανοῖς ; Heb. x. 34. Cf. Heb. xii. 28,
βασιλείαν ἀσάλευτον παραλαμβάνοντες; 2 Cor. iv. 18. We find a presentiment of this
characteristic of heaven in the profane sphere, e.g. Aristot. de coel. i. 3, távtes yàp äv0pw-
ποι περὶ θεῶν ἔχουσι ὑπόληψιν, καὶ πάντες τὸν ἀνωτάτῳ τῷ θείῳ τόπον ἀποδιδόασιν, καὶ
βάρβαροι και Ελληνες, ὅσοιπερ εἶναι νομίζουσι θεούς, δήλονότι ὡς τῷ ἀθανάτῳ τὸ
ἀθάνατον συνηρτημένον. The moral difference between heaven and earth, corresponding
with this natural difference (Matt. vi. 12, γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ
yŵs), affects the use of the word less when this representation is prominent in other ways
(see άνω, γῆ).
While both in the classics and in the O. T. exaltation and glory are the features of
heaven, the N. T. with its higher knowledge recognises a still deeper meaning, arising both
from the fact that heaven is God's dwelling-place, and that it implies a higher order of things.
The absence of this deeper thought in the O. T. is in keeping with O. T. eschatology.
As heaven is God's dwelling-place, man's relationship to God is also his relationship
to heaven, and sinful man is described as an alien from heaven as well as from God;
Luke xviii. 13, οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν. Cf. xv. 18, 21,
ἥμαρτον εἰς τὸν οὐρανόν. Hence prayer is directed heavenwards, Mark vi. 41, vii. 34
Ουρανός
Οὐράνιος
467
Εν
John xvii. 1, and often. See also Matt. xviii. 18, xvi. 19. Hence, too, heaven is the
place of the blessings of salvation (the place of blessedness), which possess the character of
heaven as of a higher order of things. See Col. i. 5; 1 Pet. i. 4; John iii. 13, and espe-
cially the frequent designation of God's kingdom occurring in Matthew, Baoiλ, Tŵv
οὐρανῶν, υία. βασιλεία. Cf. Matt. v. 12, μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς; Mark
x. 21, ἕξεις θησαυρὸν ἐν τῷ οὐρανῷ; Heb. xii. 23, ἐκκλησία πρωτοτόκων ἀπογεγραμμένον
èv oúpavoîs; Luke x. 20; Rev. xi. 12; and the blessing of salvation itself comes down
from heaven, John vi. 31 sqq. Ver. 33, ὁ γὰρ ἄρτος τοῦ θεοῦ ἐστὶν ὁ καταβαίνων ἐκ τοῦ
οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ; ver. 32, οὐ Μωϋσῆς δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ
οὐρανοῦ, ἀλλ' ὁ πατὴρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν; and in
the final consummation of human redemption the city of God is said to come down out of
heaven, Rev. xxi. 2, 10. See éπоvρávios.
ἐπουράνιος.
As to the relation of the plural to the singular, there is hardly any difference trace-
able; cf. e.g. Mark x. 21 with Matt. v. 12; Mark xii. 25 with Matt. xxii. 30. It is to be
observed that in Matthew, Paul's Epistles, Hebrews, 2 Peter, the plural occurs oftener
than the singular; but in Mark only in i. 10, 11, xi. 25, 26, xiii. 25, and in Luke's
writings only in Acts ii. 34, vii. 56, where the reading is unquestioned, while in Luke
vi. 35, x. 20, xi. 2, xxi. 26, the reading is doubtful. The plural does not occur in
John's Gospel, in Rev. only in xii. 12; in his Epistles the word occurs only in the
spurious verse, 1 John v. 7, in the singular. Mention is made of a plurality of heavens
only in 2 Cor. xii. 2, åρπayévтa ews тρíтоν ovρavou. We may compare ver. 4, pπáɣn
eis τòv πapádeιoov, with Rev. ii. 7, xxi. 2, 10, according to which Paradise is in heaven,
at least in the place where God's glory is specially revealed, cf. Rev. xxi. 23;-comp. also
Heb. iv. 14, διεληλυθότα τοὺς οὐρανούς, with ix. 24, εἰσῆλθεν ὁ Χριστὸς εἰς τὸν οὐρανόν,
νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ, from which it would seem that Paul dis-
tinguishes three concentric circles; heaven in the physical sense, which arches over and
compasses the earth; heaven in a general religious sense, as contrasted with earth and
earthly things; and heaven, again, as the place of the central, gracious and beatific presence
of God in Paradise. It is not inconceivable that the use of the plural may have
suggested the expression "the third heaven" to the apostle. As to the relation of
heaven to the omnipresence of God, so often insisted upon elsewhere in Scripture, we
must distinguish between God's omnipresence and His gracious presence, exactly as
between omnipresence and revelation.
Où pávios, heavenly, especially of the gods. Not in the LXX. In the N. T.,
otpatià ovpávios, of angels, Luke ii. 13; ovρávíos óπтασíα, Acts xxvi. 19, cf. ver. 13;
cf. ovpávia onµeîa, in a physical sense, Xen. Cyr. i. 6. 2. Elsewhere only in Matt.,
¿ πaτǹρ vµŵv ó oůpávios, vi. 14, 26, 32, and v. 48, xxiii. 9; Rec. text, o ev ToÛS
ovpavoîs. Then о τатýρ μον d oùpávios, Matt. xv. 13, xviii. 35. As to the import of
this expression, see oupavós.
Επουράνιος
Οφείλημα
468
Επουράνιος, heavenly, what pertains to or is in heaven (not above the heavens);
chiefly of the gods; later also, eg. τὰ ἐπουράνια καὶ τὰ ὑπὸ γῆν ζητῶν, Plat. Apol.
196 = portents of heaven, μετέωρα. In the LXX. Ps. lxviii. 13 as a substantival, ὁ
ἐπουράνιος = ην. In the N. T. Matt. xviii. 35, ὁ πατήρ μου ὁ ἐπουράνιος. The
meaning of this word is determined according to the various meanings of heaven. Thus
τὰ ἐπουράνια means the heavenly, as what is raised above earth, = οἱ οὐρανοί; Eph.
iii. 10, ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις, cf. 1 Cor. iv. 9 with Eph
vi. 12, τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις, see Rev. xii. 7, 8. Then it
signifies what pertains to heaven, as to a higher and more divine order of things, 1 Cor.
xv. 40, σώματα ἐπουράνια; νν. 48, 49; Heb. xii. 22, Ἱερουσαλὴμ ἐπουράνιος; Eph. i. 20,
ἐκάθισεν ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις; John iii. 12, τὰ ἐπουρ., as against τὰ
ἐπίγεια, that order of things which includes the blessings of complete salvation; so κλῆσις
ἐπουράνιος, Heb. iii. 1; δωρεὰ ἐπουρ., vi. 4, xi. 16, κρείττονος ὀρέγονται [πατρίδος], τοῦτ᾽
ἐστιν ἐπουρανίου. Hence τὰ ἐπουράνια denote those blessings collectively; Eph. i. 3,
ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις; Eph. ii. 6,
συνεκάθισεν ἐν τοῖς ἐπ.; Heb. viii. 5, σκιᾷ λατρεύουσιν τῶν ἐπ.; ix. 23, αὐτὰ τὰ
ἐπουράνια.—Phil. ii. 10, οἱ ἐπουρ., things which come within the range of this order.
As to the threefold expression here used, ἐπουράνιοι καὶ ἐπίγειοι καὶ καταχθόνιοι, cf.
Hom. I. viii. 16, τόσσον ἔνερθ᾽ ᾿Αΐδεω, ὅσον οὔρανός ἐστ᾽ ἀπὸ γαίης ; vid. γῆ.
εν
Οφείλω, to be indebted, to owe, τινί τι; with an infinitive following, to be under
obligation to.
ΤΟ
Ὀφείλημα, τό, debt (τὸ ὀφειλόμενον, Matt. xviii. 30, 34); that which one owes or
is bound to; Plat. Rep. i. 332 C, διενοεῖτο μὲν γὰρ, ὅτι τοῦτ᾽ εἴη δίκαιον τὸ προσῆκον
ἑκάστῳ ἀποδιδόναι, τοῦτο δὲ ὠνόμασε ὀφειλόμενον. So Rom. iv. 4, ὁ μισθὸς οὐ λογίζεται
κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα. — Thus in Matt. vi. 12 the word is used as synonymous
with παράπτωμα, ἁμαρτία; and the question arises, what representation is implied in it,
for the word is not thus used in classical Greek nor in the LXX. With Matt. vi. 12, ἄφες
ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν, cf. ver. 14, ἐὰν
γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν; Luke xi. 4, ἄφες ἡμῖν τὰς ἁμαρτίας
ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν. It would seem, as occurring here,
and as compared with Matt. xviii. 28-30, to denote sin simply in a one-sided negative
way, as dereliction of duty; but ỏþeíλnμa is not the duty omitted, but the duty still to
be rendered, to be rendered, that is, by satisfaction. Even the Platonic expression,
Cratyl. 400 C, ἕως ἂν ἐκτίσῃ τὰ ὀφειλόμενα, as parallel to δίκην διδόναι,—of the soul in
the prison-house of the body,-indicates that guilt is to be understood in the sense of
penalty to be paid, or satisfaction (cf. Lexicons on τίνειν, ἐκτίνειν ; John xix. 7, ὀφείλει
ἀποθανεῖν); and so the Aramaean, from which the expression is borrowed. In the
Targums we often meet with 2 = DUN, Non; but sur literally means, to owe, to be guilty,
and this in the sense of liability to punishment; and the Pael 1, "to make sinful,” “to
Οφείλημα
Πατήρ
469
lead astray," and also, " to declare guilty," "to condemn," e.g. Isa. xxxiv. 5, Ndy,
x7b muum
"a people whom I have condemned to punishment;" Hithpa., " to become sinful," "to be
led astray,”—“ to be condemned;" ain, xain, guilt, sin,—punishment; and in like manner
guilt = debitum, officium debitum, obligatio, duty, as opposed to, power, permission,
freedom, e.g. Berach. 276, nain is mien many nban, preces vespertinae suntne libertas vel
debitum?, the guilty, especially of flagrant transgressors who, if any, deserve punish-
ment (cf. opeλéτns, Luke xiii. 4). So Levy, Chald. Wörterb. über die Targumim; Bux-
ỏþeiλétŋs,
torf, Lex. chald., talm., etc. Sin accordingly is opeíλnµa, because it imposes on the sinner the
necessity of making atonement, of rendering satisfaction (vid. ¿πódikos), or of undergoing
punishment. This is also the matter treated of in Matt. xviii. 21 sqq. Cf. an, Piel;
Dan. i. 10, DA; Theodot., kaтadikáσate tǹv kepaλýv µov тe Baσineî. The
Greeks called a crime by the synonymous xpéos, showing that they regarded it as an
offence that must be expiated. In perfect contrast to Matt. vi. 12 stands the prayer of
Apollonius of Tiana (Philostr. vit. Ap. i. 11, quoted by Tholuck on the Sermon on the
Mount), ὦ θεοί, δοίητέ μοι τὰ ὀφειλόμενα.
€ し
​T
'O þ e ɩ λ é τ N s, o, the debtor, he who owes anything, who is under obligation on any
account, Matt. xviii. 24; Rom. i. 14, viii. 12, xv. 27; Gal. v. 3. — But in Matt. vi. 12,
Luke xiii. 4 = one who deserves punishment, and must expiate his guilt, Aram. ; see
above. Luke xiii. 4, δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας ἀνθρώπους,—with
reference to a supposed divine judgment that had been inflicted. The milder synonym
åµapτwλós is significantly chosen in ver. 2.
ατ
II
II α Týρ, Tρós, o, father; in the plural, ancestors; also as an honourable style of
address on the part of juniors to their seniors. It is figuratively used of the first
originators or establishers of an institution, of an act, etc., of the founders of a state of
things, e.g. Plato, Menex. 240 Ε, οὐ μόνον τῶν σωμάτων τῶν ἡμετέρων πατέρας . . . ἀλλὰ
Kaì TĤs ¿NevÕepías. With this, however, we must not take Rom. iv. 11, 12, 16–18 as
parallel,—ver. 11, εἰς τὸ εἶναι ᾽Αβραὰμ πατέρα πάντων τῶν πιστευόντων, as ver. 12
shows, καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς
ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Αβραάμ,—for here the point treated
of is not a relationship of time, but far rather a moral fellowship of life which unites
with Abraham, as the σπéρμa, vv. 13, 16, shows; comp. Gal. iii. 1 sqq., as also John
viii. 33, 37, 39, 41, 42, 44. Iepiтoμń is, like kλoуý, not the name of the act, but of
Περιτομή ἐκλογή,
the people of God named according thereto.
Upon the whole, the usage of the N. T. does not differ from that of profane Greek.
Peculiar only is the designation of God as Father, which is not intended to express simply
a natural relationship between God and men, like the Greek Tатnρ ȧvdρŵv тe Deŵv Te of
Πατήρ
Πατήρ
470
Jupiter, comp. Joseph. Antt. iv. 8. 24, πatǹρ тoû tavтòs åv@póπwv yévovs (comp. Heb.
xii. 9, τοὺς μὲν σαρκὸς ἡμῶν πατέρας, as against τῷ πατρὶ τῶν πνευμάτων), and which is
not the relationship arising from the divine πpóvoia and evvoia. Comp. Tholuck on
Matt. vi. 9, "What the heathen included in this name appears from Diod. Sic. Bibl. v. 72,
πατέρα δὲ αὐτὸν προσαγορευθῆναι) διὰ τὴν φροντίδα καὶ τὴν εὔνοιαν τὴν εἰς ἅπαντας,
ἔτι δὲ καὶ τὸ δοκεῖν ὥσπερ ἀρχηγὸν εἶναι τοῦ γένους τῶν ἀνθρώπων. Plutarch also, in
like manner, De superstit. 6, contrasts the Tupavvikóv with the Tarρikóv, and says that the
deioidalμwv wrongly recognises the first only in the Godhead." The N. T. designation of
God as Father gives the deepest and fullest expression to the special covenant relation of
a fellowship of love established by God, and therewith, at the same time, of a new fellow-
ship of life, comp. viés, тékvov, ådeλpós. Hence it is already manifest that, with reference
to the O. T., this designation of God is a distinctively New Testament one; and this not
merely as if, in contrast with some O. T. particularism, the view which was not foreign
to heathendom was here adopted, according to which God is said to be the universal
Father. On the contrary, the O. T. history and revelation themselves prepare the way
for this N. T. designation, and it is not a weakening and generalizing, but a free filling
up and deepening of the O. T. view. Even in the O. T. the paternal relationship of God
to Israel is insisted upon as the concentration of the whole O. T. economy of grace, Deut.
xxxii. 6; Isa. lxiii. 16; Jer. xxxi. 9; Mal. i. 6, ii. 10; Jer. iii. 4, 19; oftener still
Israel's relation as God's children, Ex. iv. 22; Deut. xiv. 1, xxxii. 19; Isa. i. 2; Jer.
xxxi. 20; Hos. i. 10, xi. 1. Comp. John viii. 41, eva Taтépa exoμev тòv Oεóv. (On
Ps. lxxxix. 27, 28, comp. viós (III.).) But this arises from that special covenant relation
which God by His elective love established between Himself and the whole people, upon
which not only Israel's position as a nation, but, above all, the hope of redemption rests.
It is characteristic of the apocryphal books that they not only simply maintain this view,
as in Tob. xiii. 4, καὶ θεὸς αὐτὸς πατὴρ ἡμῶν εἰς πάντας τοὺς αἰῶνας, comp. Isa. lxiii. 16,
but generalize it, and from the special covenant relation evolve a natural relationship, as
in Ecclus. xxiii. 1, πάτερ καὶ δέσποτα ζωῆς μου ; ver. 4, πάτερ καὶ θεὲ ζωῆς μου. Here
we trace the influence of the heathen view, and it is no less manifest in the deepening of
it to an individual child-consciousness, cf. Wisd. xiv. 3, ǹ dè σǹ táтеρ diакνßерva πρóvοiα.
We cannot compare this with Ps. lxviii. 6, where God is specially called the widows'
Father. Once only does Tarp appear as the expression of individual filial consciousness,
Wisd. ii. 16, where of the righteous it is said, åλaçoveveraι πатéρа Оeóv, and this
expresses in anticipation an apprehension of the O. T. promises which St. Paul presents
in 2 Cor. vi. 18. (Singular and difficult is Ecclus. li. 10, éπekaλeσáµŋv kúpiov tatépa
kvpíov µoû, to be compared with Ps. cx. 1 (?). On Job xxxiv. 36, see Delitzsch. There
' is not my father, but as an idiom or dialect, and = I pray beseechingly, from another
root, perhaps, after the Arabic.) Upon the whole, this designation of the covenant
relation is rare in the O. T.; we find it only in the places quoted, and the representation
does not govern the entire life and thinking, as in the N. T. This appears still in the
אָבִי
τον
Πατήρ
Πατήρ
471
ατ
post-biblical literature of the synagogue likewise. "Very generally," indeed, "the
individual name father occurs in the Rabbinical writings in the centuries after Christ.
It occurs in prayers and in the Kaddisch, with a national reference. Yet it is observable
that a certain shyness shrinks from the use of it even as predicate of the community.
The Targumist, on Jer. iii. 4, 19, translates only by ia, and Isa. lxiii. 16 only in
the manner of a comparison, Thou art our Lord, and Thy goodness is abundant towards
us, like that of a father to his children.' Judging from the instances before us, we cannot
but believe that the constant use of the warp vμŵv in Christ's discourses to His disciples
must have been something quite new and unusual.” Tholuck on Matt. vi. 9. If, now, we
compare 2 Cor. vi. 18, καὶ ἔσομαι ὑμῖν εἰς πατέρα καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγα
τέρας, λέγει κύριος παντοκράτωρ,—a passage which does not occur thus anywhere in the
O. T., and which is manifestly nothing but a summarizing of the O. T. promises (see above,
Wisd. ii. 16),—we are led to find in that designation of God as Father on the lips of Christ
a like comprehensive and summarizing reference to the O. T., and specially to the O. T.
covenant relation bearing upon the promises. What is new and distinctive is not only
the use of the name father itself, but its individual application, aτnρ iμov, not ηµôv
(so only in Matt. vi. 9), σoû (so, with the singular pronoun, only in Matt. vi. 4, 6, 18);
and, moreover, not the fact that this application of the word is confined to the circle
of the disciples, but that it indicates a relationship now realized which was in the O. T.
the subject of promise. Thus the word warp assumes the same relation to the O. T. as,
e.g., βασιλεία τῶν οὐρανῶν. This view is further conclusively confirmed by the fact that
this individualizing of the fatherhood of God, instead of generalizing it, narrows it to the
circle of the disciples, comp. Luke xii. 32, μὴ φοβοῦ, τὸ μικρὸν ποίμνιον· ὅτι εὐδόκησεν ὁ
πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν ; Matt. x. 20, οὐ γὰρ ὑμεῖς ἐστὲ οἱ λαλοῦντες,
ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν. It would be too much to say that
Christ never used this designation in addressing the multitudes; comp. Matt. xxiii. 9
with ver. 1, and the passages in the Sermon on the Mount with Matt. v. 1,
28. The
expression occurs further in Matt. v. 16, 45, 48, vi. 1, 4, 6, 8, 14, 15, 18, 26, 32, vii.
11, 21, x. 29, xviii. 14; Mark xi. 25, 26; Luke vi. 36, xii. 30. But it is for the
disciples in particular that the word has especial weight and value, comp. John xx. 17,
the only place where πατὴρ ὑμῶν occurs in John,—πορεύου δὲ πρὸς τοὺς ἀδελφούς μου,
καὶ εἰπὲ αὐτοῖς· ᾿Αναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν; Matt. xiii. 43, τότε
οἱ δίκαιοι ἐκλάμψουσιν ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. This already leads on
to that inner and special fatherly relationship of God which comes into view in the N. T.
filial relationship of believers as the children of God, and which constitutes the sum and
substance of the evangelic announcement, 1 John iii. 1; Rom. viii. 15; Gal. iv. 6; comp.
Оεòs πаτηρ ýμŵv, Rom. i. 7; 1 Cor. i. 3; 2 Cor. i. 2; Gal. i. 4; Eph. i. 2; Phil. i. 2,
iv. 20; Col. i. 2; 1 Thess. i. 1, 3, iii. 11, 13; 2 Thess. i. 1, 2, ii. 16; 1 Tim. i. 2;
Philem. 3. (With Eph. iv. 6, eis beòs Kai πаτǹρ πávτwv, comp. vv. 3-5.) But further,
the above view, which regards this waτýp in Christ's mouth as strictly and distinctively
Πατήρ
Πατήρ
472
πατ
;
a N. T. expression, and as denoting the central fulfilment of the promises, is confirmed
by the fact that ó πаτηρ iµŵv is clearly parallel with the ỏ Tarp μov, comp. Matt.
vii. 11, 21, x. 29, 32, 33, xviii. 10, 14, 19, xx. 23, with xiii. 43, and others. Still
more clearly does this appear in the absolute ὁ πατήρ side by side with ὁ πατήρ μου,
Matt. xi. 27, comp. xxiv. 36 with xxv. 34, xxvi. 39, where Christ manifestly, in adopting
the relation of children, co-ordinates the disciples not with Himself, but with each other
and it is specially significant that Christ never, except in giving the Lord's prayer, says
Tатhρ μν. The relationship, therefore, in which He stands to the Father is one
πατὴρ ἡμῶν.
peculiar to Himself (and this is important also for the understanding and limitation of
the expression ó viòs Toû ȧvepóπov), Luke ix. 26, xi. 13. In the Synoptics, ó Taτýρ,
Matt. xi. 25, 26, 27, xxviii. 19; Mark xiii. 22; Luke ix. 26, x. 21, 22, xi. 2, 13. '0
Tаτηρ μov, Matt. vii. 21, x. 32, 33, xi. 27, xii. 50, xv. 13, xvi. 17, xviii. 19, 35, xx. 23,
xxv. 34, xxvi. 29, 39, 42, 53 (Mark viii. 38, xiv. 36); Luke ii. 49, x. 22, xxii. 29,
xxiv. 49 (xxii. 42, xxiii. 46). Comp. Acts i. 4, 7. In John especially this absolute
ỏ πατýρ occurs as denoting the relation subsisting between Christ and the Father, and at
the same time God's relation to the disciples. Comp. John iv. 21, 23, v. 45, vi. 27,
x. 15, xiv. 8, 9, 13, 16, xv. 16, 26, xvi. 3, 25, with xx. 17. This last passage specially
shows that Christ's relation as Son to the Father lies at the basis of the wider fatherhood
of God, comp. John v. 17, 18, πarépa idiov exeyev тòv Oeóv. The passages in John
πατέρα θεόν.
are, i. 14, 18, xiii. 1, 3, iii. 35, v. 19, 20, 21, 22, 23, 26, 30, 36, 37, 45, vi. 27, 37
(39 Rec. text), 44, 45, 46, 57, viii. 16, 18, 27, 29, x. 15, 17, 30, 36, 38, xii. 26,
49, 50, xiv. 6, 8, 9, 10, 11, 13, 16, 24, 26, 28, 31, xv. 9, 16, 26, xvi. 3, 15, 16, 17,
23, 25, 26, 27, 28, 32, xviii. 11, xx. 21. In many of these places & Taτýp is primarily
only=ά πατýρ μov, but in many the term also includes clearly God's relation to the
disciples; it is an appellation of God which in Christ's mouth, and for those to whom
He speaks, has special significance, and discloses to them their relation to God. We
may compare also ó πaτýρ μov in John ii. 16, v. 17, 43, vi. 32, 40, 65, viii. 19, 28,
38, 49, 54, x. 18, 25, 32, 37, xiv. 2, 7, 12, 20, 21, 23, 28, xv. 1, 8, 10, 15, 23,
24, xvi. 10 (xvii. 1, 5, 11, 21, 24, 25), xx. 17. The wider and more comprehensive
¿ Taτýρ manifestly rests upon the & Taтýp μov, that which God is for Christ He is also
(in Christ and for Christ's sake, cf. John xiv. 6 sqq.; 1 John ii. 22, 23) for others
(comp. John i. 12). Especially compare the & Tarp in the mouth of the evangelist,
John i. 14, 18, xiii. 1, 3, and 1 John i. 2, 3, ii. 1, 13, 15, 16, 22, 23, 24, iii. 1, iv. 14
(v. 7, Rec. text); 2 John 3, 4, 9. (So also Acts ii. 33.) Instead of this we find & Taτýρ
μov in Rev. ii. 27, iii. 5, 21, comp. ò πατηρ avтoû, i. 6, xiv. 1. Precisely the same
view meets us, only more objectively put, in the apostolic epistles, where-besides the
DEÒS TAτηρ ηµŵv (see above); Oεòs o πаτýρ, 1 Cor. viii. 6; eòs Taτýρ, Gal. i. 1, 3; Eph.
vi. 23; Phil. ii. 11; Col. iii. 17; 1 Thess. i. 1; 2 Tim. i. 2; Tit. i. 4; 1 Pet. i. 2;
2 Pet. i. 17 (2 John 3); Jude 1; ó leòs Kaì TAτýρ, 1 Cor. xv. 24; Eph. v. 20 (Col. iii.
17, Rec. text); Jas. i. 27, iii. 9; ó πатýρ, Rom. vi. 4; Eph. ii. 18, cf. Rom. viii. 15;
πα
Πατήρ
Πατριά
473
πατηρ
Gal. iv. 6; 1 Pet. i. 17-we have the full designation, ó eòs kаì патηρ тоÛ Kνρíοv
ñµŵv 'Inσoû Xpɩσтоû, Rom. xv. 6; 2 Cor. i. 3, xi. 31; Eph. i. 3, iii. 14; Col. i. 3
2 Pet. i. 3. (For more on this, see viós, Tékvov.) The о TаThρ Tv оikтiρμŵv, 2 Cor.
πατὴρ τῶν οἰκτιρμῶν,
i. 3; Tŵs dógns, Eph. i. 3; тŵν þúτwv, Jas. i. 17, are more closely attributive limitations
of the name (øŵs in the last-named passage denotes all blessing, see pŵs). If
is
thus the distinctively N. T. designation of God, and if the explanation here given be
correct, that in this name is concentred the fulness of O. T. promise, then is Taтηр the
proper equivalent for the O. T. i, and compensates for the other inadequate substitute,
17, Kúρtos, which does not occur, as the O. T. designation of God, in a manner so
thoroughly marking every utterance as does in the O. T. and Tarp in the New.
πατηρ
In keeping with this also is the fact that ", apart altogether from the linguistic expla-
nation of it, is in the O. T. the special name for God in the economy of grace (cf. Hofmann,
Schriftbew. i. 87 sq.), and this in the N. T. is ô πаTŃρ.
T し
​אָבוֹת
ПI aτρiá, n, what is called after the father, belongs to, or springs from him (adj.
πáτριs)—family, descendants,—so in Herod. as synonymous with yéveσis, ii. 143, cf.
146; iii. 75. Then the stock, race, or tribe, synonymous with puλń, Herod. i. 200, eioì
εἰσὶ
τῶν Βαβυλωνίων φυλαὶ τρεῖς. Beyond these places it does not seem to be used in pro-
fane Greek. More frequently, on the contrary, in the latter sense in biblical Greek. in
the LXX. as, Ex. vi. 15; Deut. xxix. 18; Lev. xxv. 10. It most completely
answers to m'a, Ex. vi. 25, αὗται αἱ ἀρχαί πατριᾶς Λευιτῶν κατὰ γενέσεις αὐτῶν.
Num. i. 18—ii., compare ver. 16; here, as often when the context permits, it answers to
the simple, лi. Compare generally, Ex. xii. 3, vi. 25. It is in general narrower
than puλń, ?, and denotes the association of families of the race and house, within
the lineage or stock; conjoined with oikol Taтpiŵv, πaτpiâs, and thus the series from the
general to the particular would be pʊλý, taτpiá, oikos. Ex. xii. 3; Num. i. 2, iv. 20,
ii. 2; 2 Chron. xvii. 14, comp. Num. i. 16, xvii. 3; ai жатρiaì тŵν quλŵv, Num. xxxii.
28, comp. xxxi. 26; Josh. xix. 51; Num. i. 44. See Judith viii. 2; Tob. v. 10, 11;
3 Esdr. i. 4, v. 4, and elsewhere. So Luke ii. 4, ἐξ οἴκου καὶ πατριᾶς Δαυίδ. In a wider
sense = people, nationality, race; Acts iii. 25, èv Tô σπéρμатí σov évevλoyn¤ýσovтai Tâσαι
ai TaTρiaì Tĥs Yûs; Gen. xii. 3, comp. Ps. xxii. 28, xcvi. 7.
πατριαὶ τῆς γῆς;
1 Chron. xvi. 28 the combination ai TαTρiai Tôv éОvôv. The explanation of Eph. iii. 14,
15, κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἐξ οὗ πᾶσα
πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, is difficult, from whom all that is called after a
father, that bears his name, i.e. the name of a πaтрiá, '. For, apart from the thought
-somewhat far-fetched, and difficult to make anything of in this passage-that the rela-
tion between father or progenitor and race or progeny is to be taken as meaning generally
divine origin, Tâσа πатριά, since Taτnρ is not left undefined, but is named, can only mean
those Taтρiai who are to be traced to this Tarp, the Taтρial of the children of God.
Thus the comprehensive πατριαὶ ἐν οὐρανοῖς καὶ ἐπὶ γῆς—comp. Heb. xii. 22, 23
In
30
Πατριά
Πείθω
474
gains special significance in a context which concludes with a reference to the consumma-
tion and to eternity, vv. 19-21, cf. iv. 13, and there is no unavoidable necessity to under-
stand by watρiaì èv ovpavoîs specially the angels as D. Thus Luther's translation,
over all who bear the name of children, recommends itself as best.
Passive
Π ε ί θ ω, πείσω, ἔπεισα. In poetry also the 2d aor. ἔπιθον, Hom. πέπιθον.
or middle, πείθομαι, πείσομαι, ἐπείσθην (Hom. ἐπιθόμην), with the 2d perf. πέποιθα, which,
however, occurs very rarely in Attic prose. Probably akin to the German “binden.”
See Curtius, p. 236.
(I.) Actively, to persuade, to win by words, to influence; Matt. xxvii. 20, xxviii. 14;
Acts xii. 20, xiii. 43, xviii. 4, xix. 26, as opposed to violence, 2 Cor. v. 11, ȧv@páπovs
πείθομεν, cf. Χen. Μem. i. 2. 45, οἱ ὀλίγοι τοὺς πολλοὺς μὴ πείσαντες, ἀλλὰ κρατοῦντες.
This meaning is further determined by the context, e.g. to appease, to pacify, to quiet; Acts
xiv. 19, cf. Xen. Hell. i. 7. 4, τοιαῦτα λέγοντες ἔπειθον τὸν δῆμον; 1 John iii. 19,
πείσομεν τὰς καρδίας ἡμῶν; Matt. xxviii. 14, ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς
πείσομεν αὐτὸν καὶ ὑμᾶς ἀμερίμνους ποιήσομεν. Το gain any one, to win for oneself, e.g.
τοὺς δικαστὰς ἀργυρίῳ. Comp. δῶρα θεοὺς πείθει, Hes. in Plat. Rep. iii. 390 Ε;
Eurip. Med. 964, πείθειν δῶρα καὶ θεοὺς λόγος, for which view see ἱλάσκεσθαι as synony-
mous with ἀρέσκειν. So Gal. i. 10, ἄρτι ἀνθρώπους πείθω ἢ τὸν θεόν ; ἢ ζητῶ ἀνθρώποις
ǹ tòv ǹ
ȧрéσкew. That to which one is persuaded is expressed by iva, Matt. xxvii. 20; by the
ἀρέσκειν.
infinitive, Acts xiii. 43, xxvi. 28; the accusative (to persuade one to something), xix. 8,
πείθων τὰ περὶ τῆς βασ. τ. θ. ; cf. the double accusative, xxviii. 23, πείθων αὐτοὺς τὰ περὶ
Toû 'Iŋσoû (Tisch. in both places omits the rá) = to speak with winning words concerning ;
ef. Soph. O. C. 1442, μὴ πείθ᾽ ἃ μὴ δεῖ.
(II.) The medial passive (cf. Krüger, § 52. 6), to suffer oneself to be persuaded or con-
vinced ; Acts xvii. 4, xxi. 14; Luke xvi. 31, εἰ Μωϋσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν,
οὐδὲ ἐάν τις ἐκ νεκρῶν ἀναστῇ, πεισθήσονται; to be convinced, Acts xxvi. 26; Luke xx. 6 ;
Rom. viii. 38, xiv. 14, xv. 14; 2 Tim. i. 5, 12; Heb. vi. 9, xiii. 18. With the relative
dative, Tví (not the dynamical, for this as a rule occurs only impersonally), to be persuaded
in favour of any one, to yield assent to, to follow, obey, or trust him; Acts xxviii. 24, oi µèv
ἐπείθοντο τοῖς λεγομένοις, οἱ δὲ ἠπίστουν ; xxvii. 11, τῷ ναυκλήρῳ ἐπείθετο μᾶλλον ἢ τοῖς
VπÒ тоû Пαúλov λeyoµévois; v. 36, 37, 40; to obey, Jas. iii. 3; Rom. ii. 8; Heb.
xiii. 17; Gal. v. 7; to trust or confide in, Acts xxiii. 21.-The use of the 2d perf. Téπoila
to be convinced of, to have an assurance concerning, to confide or trust to, is more compre-
hensive than the perf. pass. Téπeopai, to be persuaded, to believe. (a.) Formal. The per-
son or thing concerning which I am convinced is as a rule put in the dative in classical
Greek; the subject-matter of belief is expressed by the infinitive, Phil. i. 14. Comp.
2 Cor. x. 7, εἴ τις πέποιθεν ἑαυτῷ Χριστοῦ εἶναι. Also without the dative with the
accusative and infinitive following, Rom. ii. 19, Téπоilas σeavтòv ódnyòv eival. Cf.
Soph. Aj. 769, πéжоiða тоûт' Éπιomáσew kλéos, I cherish the hope of attaining this honour;
Πείθω
Απειθέω
475
Phil. i. 6, πεποιθὼς αὐτὸ τοῦτο, ὅτι; i. 25. For the rest, biblical Greek is different, for
we find such constructions as πεποιθέναι ἐπί τινι, ὅτι, Luke xviii. 9 ; ἐπί τινα ὅτι, 2 Thess.
iii. 4; 2 Cor. ii. 3 ; εἴς τινα ὅτι, Gal. v. 10. (6.) Without further definition, to put one's
confidence in, to entrust oneself to, to commit or surrender oneself; πεπ. τινί, Philem. 21;
ἐπί τινι, Heb. ii. 13; 2 Cor. i. 9 ; Luke xi. 22 ; Mark x. 24; ἐπί τινα, Matt. xxvii. 43 ;
ἔν τινι, Phil. ii. 24, iii. 3, 4. In a religious sense, Matt. xxvii. 43; Mark x. 24; 2 Cor.
i. 9; Phil. iii. 3, 4; Heb. ii. 13. Cf. πεποίθησις. Πείθεσθαι οι πεποιθέναι answers in
the LXX. to the Hebrew ΠΩΣ, ΠΟΠ.
Πεποίθησις, confidence, trust. Only in later Greek (Josephus, Philo, Sext. Empir.),
Lob. Phryn. 294, πεποίθησις οὐκ εἴρηται, ἀλλ᾽ ἤτοι πιστεύειν ἢ πεποιθέναι; LXX. 2 Kings
xviii. 20; Aquila, Ps. iv. 9, εἰς πεποίθησιν καθίσεις με ; LXX., ἐπ᾿ ἐλπίδι κατῴκισάς με ;
Aquila and Theodot., Hos. ii. 18, where the LXX. have ἐλπίς; Symmachus, εἰρήνη. In
the N. Τ. 2 Cor. i. 15, iii. 4, viii. 22, x. 2; Eph. iii. 13; Phil. iii. 4.
᾿Απειθής, es, disobedient (not letting oneself be persuaded, hard, stubborn), e.g. κακὸς
καὶ ἀπειθὴς χῶρος, of the under world, Ath. xiii. 597 B, if it be not here, as sometimes,
used in an active sense, uninviting, unattractive, Rom. i. 30; 2 Tim. iii. 2, γονεύσιν
ἀπειθεῖς; Acts xxvi. 19, ἀ. τῇ οὐρανίᾳ οπτασίᾳ. Without further limitation in the
LXX., of one who rejects or resists God's will and revelation (vid. ἀπειθεῖν) = 7, Num.
xx. 10, ἀκούσατέ μου οἱ ἀπειθεῖς, the words of Moses to the murmuring people at the
waters of strife; Jer. v. 23, τῷ λαῷ τούτῳ ἐγενήθη καρδία ἀνήκοος καὶ ἀπειθής, καὶ
ἐξέκλιναν, cf. Isa. xxx. 9; Zech. vii. 12, b, Deut. xxi. 18. — Ecclus. xvi. 6, ἔθνος
7,
ἀπειθές, parallel συναγωγὴ ἁμαρτωλῶν; Ecclus. xlvii. 21.So in the N. Τ. Luke i. 17,
ἐπιστρέψαι ἀπειθεῖς ἐν φρονήσει δικαίων ; Tit. i. 16, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς ; iii. 3,
ἀνόητοι, ἀπειθεῖς, πλανώμενοι.
-
Απειθέω, to be disobedient, as opposed to πείθομαι, to allow oneself to be persuaded,
to obey; Plat. Phaedr. 271 B, ἡ μὲν πείθεται, ἡ δὲ ἀπειθεῖ; cf. Rom. ii. 8, ἀπειθοῦσιν μὲν
τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ; Acts xvii. 5, οἱ ἀπειθοῦντες Ἰουδαῖοι, as contrasted
with ver. 4, καί τινες ἐξ αὐτῶν ἐπείσθησαν ; xix. 9, ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν,
in contrast with ver. 8, πείθων τὰ περὶ τῆς βασ. τ. θ. Hence the beautiful antithesis of
1 Pet. iii. 1, ἵνα καὶ εἴ τινες ἀπειθοῦσιν τῷ λόγῳ ... ἄνευ λόγου κερδηθήσονται. Very
often in the LXX., and always in the N. T., it is used to denote the behaviour of those
who turn away from God's revealed will, who not only have been disobedient to His will
and command, Josh. v. 6, Deut. i. 26, but have rejected the offers of His grace; cf. Isa.
xxxvi. 5, ἐπὶ τίνα πέποιθας ὅτι ἀπειθεῖς μοι; Deut. ix. 23, ἠπειθήσατε τῷ ῥήματι κυρίου
... καὶ οὐκ ἐπιστεύσατε αὐτῷ. (Hence, in short, to have no faith; Ecclus. xli. 2,
ἀπειθοῦντι καὶ ἀπολωλεκότι ὑπομονήν, cf. i. 28 3) Heb. iv. 6, οἱ πρότερον εὐαγγελισθέντες
οὐκ εἰσῆλθον διὰ ἀπείθειαν; 1 Pet. iv. 17, τῶν ἀπειθούντων τῷ τοῦ θεοῦ εὐαγγελίῳ. It
has reference to all man's relations to God, Deut. ix. 7, ἀπειθοῦντες διετελεῖτε τὰ πρὸς
κύριον ; ver. 24, ἀπειθοῦντες ἦτε τὰ πρὸς κύριον ἀπὸ τῆς ἡμέρας ἧς ἐγνώσθη ἡμῖν. Hence
Απειθέω
Πιστός
476
the antithesis of πιστεύειν, John iii. 36, ὁ πιστεύων εἰς τὸν υἱόν, as against ὁ δὲ ἀπειθῶν
τῷ υἱῷ; Acts xiv. 1, ὥστε πιστεῦσαι πολὺ πλῆθος; ver. 2, οἱ δὲ ἀπειθοῦντες Ιουδαῖοι ;
1 Pet. ii. 7, ὑμῖν τοῖς πιστεύουσιν . . . ἀπειθοῦσιν δέ; Heb. iii. 18, ὤμοσα μὴ εἰσελεύσεσθαι
εἰς τὴν κατάπαυσιν αὐτοῦ τοῖς ἀπειθήσασιν, cf. ver. 19, οὐκ ἠδυνήθησαν εἰσελθεῖν δι'
άπioτíαv. Comр. vπакоǹ πίσтews. This must not be regarded as a weaker meaning of
ἀπιστίαν.
the word, but it is used to designate unbelief as a perverse, contradictory, and disobedient
resistance against God's revelation of grace, cf. Isa. lxv. 2; Rom. x. 21, è§ewétaσa Tàs
χειράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα; xi. 31, ἠπείθησαν τῷ ὑμετέρῳ
ἐλέει; to this resistance πείθειν or πείθεσθαι (see above) stands in full contrast. More
directly defined in John iii. 36, Tậ việ; Rom. xi. 30, тậ le@; 1 Pet. ii. 8, iii. 1,
τῷ λόγῳ; iv. 17, τῷ εὐαγγ.; Rom. ii. 8, τῇ ἀληθείᾳ; xi. 31, τῷ ἐλέει. Used
absolutely in Acts xiv. 2, xvii. 5, xix. 9; Rom. x. 21, xv. 31; Heb. iii. 18, xi. 31; 1 Pet.
ii. 7, iii. 20. ἀπιστεῖν is more rare; but ἄπιστος, ἀπιστία are more frequent than
ȧπeiðýs, àπεíðεia. In the texts quoted from the LXX. it is, as also Isa. 1. 5,
lxiii. 10; Deut. xxxii. 51; you xb, Josh. v. 6; =772, Isa. xxxvi. 5; = 170, Isa. lxv. 2;
Hos. ix. 15.
ει
=
'A π e í ¤ e ι a, ǹ, disobedience. Not in the LXX. In the N. T. corresponding in its
use with the verb; unbelief which opposes the gracious word and purpose of God; a
stronger term than the synonym ἀπιστία (Heb. iii. 18, 19); hence οἱ υἱοὶ τῆς ἀπειθείας,
Eph. ii. 2, v. 6; Col. iii. 6; also in Heb. iv. 6, 11; Rom. xi. 30, 32.
Πιστός is originally most probably a verbal adjective from πείθειν, πείθεσθαι, so
that it may be taken actively or passively, according to the different meanings of πeídeoðaι
-to obey, hence submissive, faithful;-to confide in, hence confiding. Cf. Xen. Hell. ii. 4.
30, τὴν χώραν οἰκείαν καὶ πιστὴν ποιεῖσθαι; ii. 3. 29; Tit. i. 6, τέκνα ἔχων πιστά, cf. with
1 Tim. iii. 4, tékva ëxeiv év útoτay?. From this meaning, submissive, tractable, arises the
so-called passive signification faithful, one whom we may trust, trusty; e.g. öркiα TIσтá,
τεκμήρια πιστά; μάρτυς, ἄγγελος, φύλαξ, ἑταῖρος πιστός. Still its direct connection
with the verb was soon in common usage lost sight of, and morós was taken as parallel
with Tloris, the tokens above named of its original meaning submissive occurring com-
paratively seldom. (We can, however, still trace them in ǎπσтоs, åπioteîv.) In
describing the usage of this word, therefore, it will be best to adhere to the common dis-
tinction between an active and passive signification, as in the case of verbal adjectives
generally; compare, e.g., res considerata, " a thing well considered;" homo consideratus, "a
thoughtful, considerate person." Accordingly, (I.) faithful, trusty, of one on whom we
may rely, whom we may believe. Primarily, of persons, doûλos, Matt. xxiv. 45, xxv.
21, 23; oikóvoμos, Luke xii. 42, 1 Cor. iv. 2; diákovos, Eph. vi. 21, Col. i. 7, iv. 7.
Cf. Luke xvi. 10-12, xix. 17; 1 Cor. iv. 17; Col. iv. 9; 1 Tim. i. 12; 1 Cor. vii. 25;
2 Tim. ii. 2; 1 Pet. v. 12; Rev. ii. 10, 13. The sphere in which the faithfulness is or is
to be manifested, is denoted by év, 1 Tim. iii. 11, Luke xvi. 10, 12, xix. 17; ẻπí, with
Πιστός
Πίστις
477
0
the accusative, Matt. xxv. 21, 23; by the accus. simply, Heb. ii. 17, πiotòs åpxiepeùs tà
πpòs tòv Deòv, eis tò iλáokeodai tàs åµaptías toû Xaoû, to which we may less fitly com-
pare Prov. xxv. 13, ἄγγελος πιστὸς τοὺς ἀποστείλαντας αὐτόν (where the accus. is
governed by the ὠφελεῖ understood), than 1 Sam. ii. 35, ἀναστήσω ἐμαυτὸν ἀρχιερέα
πιστόν, ὃς πάντα τὰ ἐν τῇ καρδίᾳ μου καὶ τὰ ἐν τῇ ψυχῇ μου ποιήσει.—Of God, 1 Cor.
i. 9, πιστὸς ὁ θεὸς, δι᾽ οὗ ἐκλήθητε κ.τ.λ., cf. ver. 8, ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους
K.T.λ.; 1 Cor. x. 13; 2 Cor. i. 18; 1 Thess. v. 24; 2 Thess. iii. 3; 2 Tim. ii. 13; Heb.
x. 23, xi. 11; 1 John i. 9, πιστός ἐστιν καὶ δίκαιος, cf. Deut. xxxii. 4, θεὸς πιστὸς καὶ
οὐκ ἔστιν ἀδικία ἐν αὐτῷ, δίκαιος καὶ ὅσιος κύριος ; 1 Pet. iv. 19, ὡς πιστῷ κτιστῇ παρα-
τιθέσθωσαν τὰς ψυχὰς. In all these passages God's faithfulness is manifest in His
dealings as the God of salvation, viz. that He is the God of grace, and will continue so,
and proves Himself to be this by the accomplishment of His gracious work; that He is
a God whom we may trust, cf. the Hebrews, vid. Tíoтis, and this is of importance in
our conception of faith, vid. åπiteîv. This signification enables us to explain the other-
wise difficult text, 2 Tim. ii. 13.—Of Christ, ô µáptus ô miotós, Rev. i. 5, iii. 14, xix. 11.
-Next, of things, trustworthy, sure, firm, certain, what one may rely on or believe. Thus,
e.g. οἶκος, 1 Sam. ii. 35; διαθήκη, Ps. lxxxix. 29, cf. Isa. lv. 3, διαθήσομαι ὑμῖν διαθήκην
αἰώνιον, τὰ ὅσια Δαυὶδ τὰ πιστά (Acts xiii. 34); τόπος, Isa. xxii. 23, 25, ὕδωρ,
xxxiii. 16. In the N. T. (except in 3 John 5, tiotòv toleîs d éàv épyáoŋ eis toùs ådeλ-
poús) only ỏ λóyos, 1 Tim. iii. 1; 2 Tim. ii. 11; Tit. i. 9, iii. 8; joined with wáoŋs
ἀποδοχῆς ἄξιος,
ảπodoxês ǎžios, 1 Tim. i. 15, iv. 9; with aλnowvós, Rev. xxi. 5, xxii. 6.—In the LXX.
and Apocrypha the word occurs in this passive sense only, answering to the Hebrew 1PN,
אֱמוּנָה אֵמָן
In the N. T., on the contrary, (II.) the active signification, which seldom occurs in
profane Greek, is frequently met with, viz. confiding, or like the N. T. TioTIS, TIOTEVEIV
faithful. For this sense in profane Greek, see Soph. O. C. 1031, aλλ' ol' öτw où TIO-
ὅτῳ πιστ
Tòs ŵv édpas táde, and a few other places in the Tragic poets; Plat. Legg. vii. 824; Acts
xvi. 15, κεκρίκατέ με πιστὴν τῷ κυρίῳ εἶναι; 1 Pet. i. 21, πιστοὺς εἰς θεόν, where some
read πιστεύοντας; John xx. 27, μὴ γίνου ἄπιστος, ἀλλὰ πιστός; Acts xvi. 1; 1 Cor.
vii. 14; 2 Cor. vi. 15; Gal. iii. 9; Col. i. 2; 1 Tim. iv. 10, 12, v. 16, vi. 2.
As a
substantival, of TOTOί, the faithful; Acts x. 45, oi è πеpiтoμns πIOтоí; Eph. i. 1;
1 Tim. iv. 3, τοῖς πιστοῖς καὶ ἐπεγνωκόσιν τὴν ἀλήθειαν ; iv. 12; Rev. xvii. 14, οἱ μετ᾿
αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί. See πίστις. In the sense of faithful, the word
does not occur in Matt., Luke, 1 and 2 Thess., 2 Tim., Titus, Heb., 1 and 3 John.
IIOTós does not occur at all in Mark, Rom., Phil., Philem., 2 John.
IIɩorów, to make faithful; in the passive, either to guarantee, to give bail for one-
self, to become security for; or, to be made faithful, to put trust in, to confide; 2 Tim.
iii. 14, cf. Ps. lxxviii. 11, 41.
II lσTIS, ǹ, faith, a word of the greatest significance in the formation and history
Πίστις
Πίστις
478
of N. T. language, nay, of the language of Christendom; for in it all formative elements
the precedents of the O. T., the signification of the word as religiously used in classical
Greek, and its special fitness for summing up and presenting in one term the Christian
view of truth—combine, on the one hand, to make it an appropriate watchword for the
spirit of the N. T., and, on the other hand, to put into it a very full and specific meaning.
In classical Greek, πίστις—like πιστός, from πείθειν, though not derived therefrom,
but more probably from a common stem, and according to the analogy of πιστός
signifies, primarily, the trust which I entertain, which one puts in any person or thing;
and as parallel therewith, the conviction one has, and confidingly or in good faith
cherishes (opinion, syn. δόξα). Akin to the signification trust is the somewhat rarer
meaning fidelity, as pledged or entertained, e.g. Herod. vii. 281, τηρεῖν τὴν πίστιν καὶ τὸν
ὅρκον ; Dio Cass. Exc., τὴν πρὸς Νέρωνα πίστιν ἐτήρησε; Joseph. Bell. Jud. ii. 12, μηδεμίαν
γύναικα τηρεῖν τὴν πρὸς ἕνα πίστιν ; Polyb. i. 7. 9, πίστιν διατηρείν (see Kypke, Obs. scr.
ad 2 Tim. iv. 8). Hence pledge of fidelity, security, promise, pledge, oath, e.g. Thuc. v. 45,
πίστιν δοῦναί τινι, to give security; Soph. Οed. C. 1632, δός μοι χερὸς σῆς πίστιν, and,
parallel hereto, means of conviction, demonstration, proof (Plato, Aristotle). For the first
meaning, trust, see Herod. iii. 24, πίστι λαμβάνειν τινά, cordially and in good faith to
make a friend of one; Soph. Οed. C. 950, πίστιν ἴσχειν τινί, to bestow confidence on one; Xen.
Hier. iv. 1, ἄνευ πίστεως τῆς πρὸς ἀλλήλους. Also, in a passive sense, the trust which one
enjoys, which is vouchsafed, the credit or credence which one meets with, e.g. Aristot. Eth.
x. 8, ἔχει τὶ πίστιν, a thing merits or wins credence; often in Polyb., but upon the whole
rarely elsewhere. Parallel to the signification trust, as already observed, is the other
meaning conviction (comp. πείθεσθαι), belief; Dem. 300. 10, πίστιν ἔχειν τινός, to believe
in anything; πίστιν περί τινος, and others. It means a conviction which is based upon
trust, not upon knowledge,—an opinion cherished with confidence, synon. with Sóğa (see
below), as distinct from clear and conscious knowledge; so that, in this sense, ὁ πιστεύων
stands over against ειδώς, and πίστις over against ἐπιστήμη; ef. Plat. Rep. x. 601 Ε, τοῦ
αὐτοῦ ἄρα σκεύους ὁ μὲν ποιητὴς πίστιν ὀρθὴν ἕξει (syn. δόξα ὀρθή, 602 Α) περὶ κάλλους
τε καὶ πονηρίας, ξυνὼν τῷ εἰδότι καὶ ἀναγκαζόμενος ἀκούειν παρὰ τοῦ εἰδότος, ὁ δὲ χρώ-
μενος ἐπιστήμην. In this sense Tíoтis is used in the sphere of religion to denote belief in
the gods, and the acknowledgment of them which is not based upon practical or theoretic
knowledge. This meaning appears especially in Plut. Mor. 756 Β, δοκεῖς . . . τὰ ἀκίνητα
κινεῖν τῆς περὶ θεῶν δόξης ἣν ἔχομεν, περὶ ἑκάστου λόγον ἀπαιτῶν καὶ ἀπόδειξιν
ἀρκεῖ γὰρ ἡ πάτριος καὶ παλαιὰ πίστις, ἧς οὐκ ἔστιν εἰπεῖν οὐδ᾽ ἀνευρεῖν τεκμήριον
ἐναργέστερον . . ., ἀλλ᾽ ἕδρα τις αὕτη καὶ βάσις ὑφεστῶσα κοινὴ πρὸς εὐσέβειαν ἐὰν ἐφ᾽
ἑνὸς ταράττηται καὶ σαλεύηται τὸ βέβαιον αὐτῆς καὶ νενομισμένον, ἐπισφαλὴς γίγνεται
πᾶσι καὶ ὕποπτος; 402 Ε, τὴν δὲ εὐσεβῆ καὶ πάτριον μὴ προΐεσθαι πίστιν; Plat.
Legg. 976 C, D, δύ᾽ ἐστὸν τώ περὶ θεῶν ἄγοντε εἰς πίστιν; Eurip. Med. 413, 414,
θεῶν δ᾽ οὐκέτι πίστις ἄραρε. It is characteristic that the verb πιστεύειν is not used of
this belief, as it is of believing in the N. T.,—but instead of it the verb νομίζειν, denoting
0
Πίστις
Πίστις
479
a general opinion and acknowledgment; cf. Xen. Mem. i. 1. 1, oùs ý wódis voµíčeɩ Deovs
ov voµíčwv; Plat., Herod., and others. (For the development of the N. T. conception, see
πιστεύω.)
Now it is just this element of faith, an acknowledgment which is distinct from eidévai,
that we find likewise in the N. T. conception, both in Paul's writings and elsewhere;
2 Cor. v. 7, διὰ πίστεως γὰρ περιπατοῦμεν, οὐ διὰ εἴδους (see εἶδος); Heb. xi. 27, πίστει
κατέλιπεν Αἴγυπτον... τὸν γὰρ ἀόρατον ὡς ὁρῶν ἐκαρτέρησεν ; xi. 1, ἔστιν δὲ πίστις
dè
ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων; Rom. iv. 18, παρ' ἐλπίδα
ἐπ' ἐλπίδι ἐπίστευσεν; John xx. 29, μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες ; 1 Pet. i. 8,
εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ κ.τ.λ. Comp. also, in Rom. xv. 13, the relation
between TiσTEÚew and exπís; comp. with Rom. viii. 24, 25. Still this is not the
essential or main element in the conception, but, so to speak, more an accident of it; for
in the exercise of faith only is it shown to be at the same time a relation to the invisible.
See John iv. 42, xi. 45 ; 1 Tim. iv. 3, τοῖς πιστοῖς καὶ ἐπεγνωκόσιν τὴν ἀλήθειαν;
Philem. 6, and other places. The main element (as appears under Tσteúw) is twofold, or
indeed threefold, viz. a conviction, which is not, like the profane Tíστis, merely an opinion
held in good faith without reference to its proof (cf. 1 Pet. iii. 15, étoiµoɩ dè ảeì πρòs
ἀπολογίαν παντὶ τῷ αὐτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος ; i. 21, ὥστε τὴν πίστιν
iµôv kaì èxπída eivai eis Oeóv), but a full and convinced acknowledgment of God's saving
revelation or truth (cf. 2 Thess. ii. 11, 12); a cleaving thus demanded of the person who
acknowledges to the object acknowledged, therefore personal fellowship with the God and
Lord of salvation (so especially in John), and surrender to Him; and lastly, a behaviour of
unconditional and yet perfectly intelligent and assured confidence;—all these elements
appear, each prominent according to the context, and especially in the representations of
the Acts of the Apostles.
Now, since that word is used to denote faith which in the religious sphere of profane
Greek denotes what the Christian Tíoris is to supplant, we must claim for it the signifi-
cance which indeed it also has elsewhere, though just in the religious sphere this is not
spoken of, viz. its meaning trust, or the designation of a personal relation between the
subject of it and its object. For though not wholly unknown, it was nevertheless unusual
among the Greeks to take Tíoтis eŵv to denote trust (cf. Soph. Oed. R. 1445, vûv y' âv
τῷ θεῷ πίστιν φέροις), for such a bearing was not in keeping with their views of the
nature of the Godhead; see iλews, iλáokeobat. Here the N. T. conception of faith
follows the precedent of the O. T., without, however, exactly receiving from thence its
peculiar fulness and determinateness; this does not appear until the N. T. revelation of
grace, inasmuch as this conditions faith as the perfectly new and gradually formed bearing
of the man to his God; hence Gal. iii. 23, πрò tοû dè énbeîv tùv πlorw. This especially
in St. Paul's writings; in St. John, who uses Trioris only in 1 John v. 4, πOTEÚεw
denotes man's relation to Christ. (For further on this, see TOTEúw.)
Comparatively little is said of faith in the O. T.; man's whole bearing to God and
Πίστις
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480
His revealed will is usually expressed otherwise; according to the economy of the law, it
is called a doing His will, walking in the way of His commandments, remembering the
Lord (Ex. iii. 15), etc.; and only as special graces do trust, hope, waiting upon the Lord
(Πως, ΠΟΠ, Πῇ, ἐλπίζειν, πεποιθέναι, ὑπομένειν, etc.), appear. In the N. T., on the other
hand, πíστis appears as the generic name for this whole bearing, comp. Acts xvii. 31, Rom.
i. 5, and elsewhere. Indeed, Paul distinguishes the N. T. from the O. T. time precisely as
the time of faith, Gal. iii. 23, comp. Acts vi. 7, xvii. 31; still comp. Rom. iv. When the
moral claims of the law were in consideration, the question was not concerning doubt,
but concerning obedience or disobedience. Still the O. T., as the testament of promise,
does not lack the element of faith. Faith is spoken of, and this just in the most
important passages; and it tallies with this, that, e.g., Heb. xi. treats especially of faith
in O. T. times, and also that in John faith appears as the logical consequence of previous
conduct with reference to the O. T. revelation, John v. 24, xii. 44, v. 46, xii. 38, 39.
The full conception of faith presupposes present salvation, and, above all, the atonement;
see below. In the O. T. mention is made of faith, first at the outset of the history of
God's saving plan; in the case of Abraham, Gen. xv. 6; of Israel, Ex. iv. 31, кaì
éπíσtevσe ô Xaós, the testimony of Moses concerning the divine revelation made to him;
see vv. 1, 5, 8, 9; Ex. iv. 31; after the exodus and the destruction of the Egyptians,
ἐφοβήθη δὲ ὁ λαὸς τὸν κύριον, καὶ ἐπίστευσεν τῷ θεῷ καὶ Μωϋσῃ τῷ θεράποντι αὐτοῦ.
Cf. Ps. cvi. 12.—Deut. ix. 23, concerning the commanded taking possession of Canaan,
ἠπειθήσατε τῷ ῥήματι κυρίου τοῦ θεοῦ ὑμῶν, καὶ οὐκ ἐπιστεύσατε αὐτῷ; cf. Deut. i. 32;
Ps. lxxviii. 22, 32, cvi. 24.—Ex. xix. 9, where, referring to the impending giving of the
law, and ratifying of the covenant, it is said, ἰδοὺ ἐγὼ παραγίνομαι πρὸς σὲ ἐν στύλῳ
νεφέλης, ἵνα ἀκούσῃ ὁ λαὸς λαλοῦντός μου πρὸς σὲ καὶ σοὶ πιστεύσωσιν εἰς τὸν αἰῶνα.
We may thus say that mention is made of faith in the foundation laid in the O. T. for
the New. Again, in 2 Chron. xx. 20, where the question is decided whether Jehosha-
phat should lead the people out against the Ammonites and Moabites, éμTIσTEÚσate Év
κυρίῳ θεῷ ἡμῶν καὶ ἐμπιστευθήσεσθε· ἐμπιστεύσατε ἐν προφήτῃ αὐτοῦ καὶ εὐοδωθήσεσθε,
cf. Isa. liii. 1, vii. 9, xxviii. 16; and after Jonah's preaching at Nineveh, Jonah iii. 5,
ἐπίστευσαν οἱ ἄνδρες Νινευὴ τῷ θεῷ. But especially the opposite behaviour, Israel's
wandering and apostasy from the God of grace, is designated unbelief; and, almost more
frequently than the positive expression, we find the negative one, Ps. xxvii. 13;
2 Kings xvii. 14; Ps. lxxviii. 22, 32, cvi. 24; Num. xx. 12; Deut. ix. 23; Isa. vii. 9,
liii. 1; Num. xiv. 11. We find the verb believe used to describe the conduct of an
individual only in Ps. cvi. 10, cxix. 66. In all these cases the verb used is P, and,
indeed,, not?, Hiphil of N, "to make firm," "to build," "to strengthen," signifies
to be firm (Job xxxix. 24), to hold firmly to, to rely upon, and hence to trust (Job xxxix. 12,
iv. 18, xv. 15), or to take for certain, or reliable (1 Kings x. 7; 2 Chron. ix. 6; Lam.
iv. 12; Jer. xl. 14), to be sure and certain of, Deut. xxviii. 66; Job xxiv. 22. With
reference to God, it denotes holding fast to Him, reliance upon Him, a firm trust which
→
Πίστις
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481
לא
.אם
הַאֲמִינוּ כִּי לֹא תאמֵנוּ
c
surrenders itself to Him, feels sure of God as my God," and thus gives strength and
stedfastness to the subject of it; 2 Chron. xx. 20, ' in '; Isa. vii. 9,
ONDON. The word already so expressively denotes a bearing towards
God, that by itself, and without any further qualifying word, it signifies this self-
surrendering confidence and trustful expectation towards the God of salvation, e.g. Isa. vii. 9,
xxviii. 16; Ps. xxvii. 13, cxvi. 10. It is not merely the same as the profane Tíσris
religiously used, but is akin to the verb πσтeúew, to trust, believe, which was not used
(as already observed) in the profane sphere to designate religious conduct, either
generally or as answering to the religious πίστις.
אֱמוּנָה
Now this verb PDN seems to have no corresponding substantive. For answers
to the participle of Kal or Niph., N, P, and signifies firmness, stedfastness, certainty,
i.e. not a bearing or behaviour, but simply a quality or state, Ex. xvii. 2; Isa. xxxiii. 6,
cf. Jer. xv. 18. Except in these places, it denotes an attribute of persons, their reliable-
ness, the trustiness they show in their actions, but not the trust they exercise. So of
men, LXX. = TiσTIS, 1 Chron. ix. 22; 2 Chron. xxxi. 18; Jer. vii. 28. Cf. 2 Kings
xii. 7, xxii. 7 (where Luther translates the Hebrew 'vy on se, ev tíotel étoíovv,—
not, indeed, against the context, but against the literal meaning of the words,—they dealt
on trust); 2 Chron. ix. 26, 31, xxxi. 15, xxxiv. 12. Of God, in the LXX. = åλý¤¤ia,
ἀλήθεια,
it means the faithfulness and stability which characterize His economy of grace, Ps.
xl. 11, xxxiii. 4, xxxvi. 6.—Ps. lxxxviii. 12, side by side with 7 (see oσlos), as in
lxxxix. 2, 3, 25, 34, xcii. 3, xcviii. 3, c. 5; cf. lxxxix. vi. 9, 25; Hos. ii. 22.-Lam.
ii. 23 TiOTIS, cf. Ps. xxxiii. 4.-Ps. xcvi. 13, significantly as against and parallel with
PTY.—It may just here be observed that the reference made by Paul to this on of
God (Rom. iii. 2 sqq.; see miσtós, åπiσteîv) determines the Pauline conception of faith
as trust.
Now, tíoris, is used of men only seldom as a characteristic of their
religious bearing; first, only in 1 Sam. xxvi. 23, Kúρios éπiσтρéfaι ékáσтw KаTÀ TÀS
δικαιοσύνας αὐτοῦ καὶ τὴν πίστιν αὐτοῦ; Jer. v. 3, κύριε οἱ ὀφθαλμοί σου εἰς πίστιν ;
Hos. ii. 22, if compared with i. 2, is, to say the least, very doubtful. It is clear,
especially from Jer. v. 3 (cf. vv. 1, 5; Matt. xxiii. 23), that in these texts the word
means more than honesty or candour, far rather fidelity or faithfulness to the covenant;
but still it does not dénote a bearing or behaviour, or what we denominate faith, nor
what a signifies. There remains only to be noticed, Hab. ii. 4, the text which is so
decisive for the Pauline πίστις, η γη, LXX., ὁ δὲ δίκαιος ἐκ πίστεως μου
ζήσεται (Lachm., ὁ δὲ δίκ. μου ἐκ π. ζ.). The LXX. manifestly misunderstood this
passage, for they changed the suffix of the third person into the first, and referred the
statement to God's covenant faithfulness and reliableness.
.צדק
here clearly denotes the אמונה
bearing which the just man assumes towards God's promises in the face of the pride of
the Chaldaeans; it means, not indeed the bearing or behaviour itself, but a quality of the
behaviour, faithfulness in waiting for the fulfilment of the promises, ver. 3. The transition
from this to the designation of the behaviour itself is easy, and was made by the syna-
3 P
Πίστις
Πίστις
482
gogue, for the talmudic ', ' signifies directly confiding faith (see Levy, chald.
Wörterb.), and this passage is thus interpreted. This meaning can never have been very
far removed from O. T. phraseology, for Abraham, of whom we read, Gen. xv. 6, лın'a †OND,
is called in Neh. ix. 8, cf. Ps. lxxviii. 8. When, therefore, Paul, quoting Hab. ii. 4,
correcting the LXX., renders it, ó dè Síkaios er tíoтews (ńσetai, Rom. i. 17, referring to
the gospel as the fulfilled promise, he not only gives the true meaning, but is, moreover,
strikingly confirmed in his rendering by the synagogue tradition" (see Delitzsch, On
Habakkuk, pp. 50–53; Keil, On the Minor Prophets, in loc.).
((
Thus already by the O. T. view a hint was given whereby to discover the fundamental
conception of N. T. faith, viz. a firmly relying trust; and with this is blended the element
peculiar or analogous to the profane conception, viz. that of acknowledgment and convic-
tion with reference to the truths of the gospel, or (comp. Hab. ii. 3) the relation to invisible
objects, which is expressly named in Heb. xi. 1. Which of these two elements is the
predominating one is indicated by the context, and is mainly to be decided on psycho-
logical grounds. We may describe Tríoτis generally to be trust or confidence cherished by
firm conviction, a confidence that bids defiance to opposing contradictions, a confidence
contrasted with Siakpiveolai, to doubt, a word which is used of those whose faith is
wavering, see Matt. xxi. 21; Jas. i. 6; Heb. x. 39; Mark iv. 40; Heb. vi. 12, Sià
πίστεως καὶ μακροθυμίας; Rev. xiii. 10, ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων ;
xiv. 12, ἡ ὑπομονὴ τῶν ἁγίων, οἱ τηροῦντες . . . τὴν πίστιν Ἰησοῦ. (See further under
oi
πιστεύειν.)
We first find #rioris in the N. T. used apparently to denote trust shown in any par-
ticular case.
Thus in the synoptical Gospels, of persons who came in contact with our
Lord, Matt. viii. 10, ovdè èv tậ 'Iσpaǹλ тоσαúτηv πíσTIV evρov; Luke vii. 9; Matt.
ix. 2, idòv ò 'Inσoûs tǹv πíotiv avтŵv; Mark ii. 5; Luke v. 20; Matt. ix. 29, Katà Tǹv
πίστιν γενηθήτω ὑμῖν, and in the more frequent ἡ πίστις σου σέσωκέν σε, Matt. ix. 22 ;
Mark v. 34, x. 52; Luke vii. 50, viii. 48, xvii. 19, xviii. 42; cf. Matt. xv. 28, µeɣáλn
σου ἡ πίστις· γενηθήτω σοι ὡς θέλεις. That in these places, however, it does not denote
an isolated trust merely, but is to be taken as the expression and testimony of a certain
relationship to Christ, is clear from other expressions, e.g. Luke xviii. 8, πλỳν ó viòs TOÛ
ἀνθρώπου ἐλθὼν ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς, cf. with Matt. viii. 10; Luke
vii. 25, ποῦ ἡ πίστις ὑμῶν; Mark iv. 40, τί δειλοί ἐστε οὕτως ; πῶς οὐκ ἔχετε πίστιν ;
Luke xxii. 32, ἵνα μὴ ἐκλείπῃ ἡ πίστις σου. It is faith as a trustful bearing, sure of its
case, towards the revelation of God in Christ, see Luke xvii, 5, πρóσles ηµîv πíoтiv;
ver. 6, ei exete tíotiv és kókkov σivátews k.t.λ.; Matt. xvii. 20, xxi. 21, cf. with Mark
Xi. 22, EXETE TίOTIV Oeoû. The element of convinced acknowledgment also is not foreign
ἔχετε πίστιν θεοῦ.
to the Synoptists, at least in their use of TσTEVEIV. In general, πíστis, answering to the
O. T. word ", is a bearing towards God and His revelation which recognises and con-
fides in Him and in it, which not only acknowledges and holds to His word as true, but
practically applies and appropriates it ; Heb. iv. 2, οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκεί
8
Πίστις
Πίστις
483
νους μὴ συγκεκραμένος τῇ πίστει τοῖς ἀκούσασιν; vi. 12, μιμηταὶ τῶν διὰ πίστεως καὶ
μακροθυμίας κληρονομούντων τὰς ἐπαγγελίας. Της does not primarily signify a laying
tàs
hold or reliance on the object, but a firmly self-uniting and reacting reference of the
subject to the object; and this corresponds with wiσTis subjectively used. In the N. T.
sphere this bearing becomes confident and self-surrendering acknowledgment and accept-
ance of Christ's gracious revelation; here, indeed, only can it first appear and be realized,
inasmuch as here first comes clearly out what the whole divine revelation aimed at, and
therefore now also for the first time man's conduct could fully shape itself thereto. In con-
trast with the New, the character of the O. T. revelation was that of a tuition towards faith,
and this St. Paul insists upon in Gal. iii. 23, πρὸ τοῦ δὲ ἐλθεῖν πίστιν ὑπὸ νόμον ἐφρου-
ρούμεθα συγκεκλεισμένοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι; ver. 24, ὁ νόμος
παιδαγωγὸς ἡμῶν γέγονεν. Cf. Rom. xi. 32, συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς
ἀπείθειαν, ἵνα τοὺς πάντας ἐλεήσῃ; ix. 30; Acts xvii. 31, πίστιν παρασχὼν πᾶσιν.
Still (and this aspect of the case may be justly maintained) the Epistle to the Hebrews
represents faith as the true and distinguishing bearing of man to the God who promises
and reveals His saving plan, during the entire course of the economy of grace in the O. T.
as well as in the N. T., see Heb. xi.; while in the book of the Acts (which Delitzsch
would attribute to the same author) faith is emphasized as the special characteristic of
N. T. revelation, Acts vi. 7, vπýкovov´tŷ tíotei (cf. Rom. i. 5, xvi. 25); xiii. 8, Sɩaσтpéfai
ȧπò TŶS πíσTEWs; xvii. 31, cf. Gal. i. 23. In St. Paul's writings, indeed, the necessity
tŶs
of faith and its presence under the O. T. dispensation is not denied, as the reference to
Abraham and the quotation of Hab. ii. 4 show; but still, on the one hand, stress is
specially laid upon the unbelief everywhere appearing in the past (Rom. xi. 32); and, on
the other, answering thereto, the main feature of O. T. conduct is regarded as conditioned
by the relation between law and promise or law and gospel (Gal. iii. 12-18). The case
is so stated as to correspond with the antithesis of xápis and opeíλnμa, and thus uncon-
ditional trust is insisted on as the main element of faith, though, as has already been
remarked, the element of acknowledgment is not ignored. The promise, which is the
correlative of the Gospel, is the N. T. element of the O. T. economy, and demands faith,
Gal. iii. 22, cf. iv. 21 sqq.; but the absence of a σépµa ♣ ÉπýYYeλtaɩ, Gal. iii. 19 (vid.
μeσ íτns), conditioned the intervention of the law; and this is not a vóμos Tíoτews, but a
vóμos epywv (see vóμos), which, by convincing of sin, served as a tuition towards faith,
Rom. iii. 19, Gal. iii. 22, 23; it left no other resource but a trust in the God of promise
and of grace, which now appears face to face with the accomplishment of the promise.
Thus is explained the antithesis of πίστις and ἔργα, χάρις and ὀφείλημα . . . πίστις and
vóμos, Gal. iii. 23, where Tloris denotes the subjective bearing demanded by God, and
vópos the objective O. T. summary of the demands of God,-a contrast which with Tíoris
πίστις
transfers to the subjectivity what is expressed purely objectively by John in the contrast
Xápis and ảλý¤eia with vóμos (John i. 17); cf. the contrast similarly made between
eldos and wíoris in 2 Cor. v. 7. Perhaps the Pauline form of the contrast is designed at
Πίστις
Πίστις
484
the same time to give prominence to the non-fulfilment of the law, which as such can
never become, as grace does in faith, the element of spiritual life in man. For πίστις
as contrasted with epya, see Rom. iii. 27, 28, cf. iv. 2, 5, ix. 32; Gal. ii. 16, iii. 2, 5,
cf. iii. 12; Eph. ii. 8. As contrasted with vóμos, Rom. iv. 13, 14, 16, ix. 30; Gal. iii.
11, 12, 23–25. That this contrast should occur only where the contrast of the O. and
N. T. economies and the conduct answering to each are spoken of,-in Romans and
Galatians,—is so self-evident, that the absence of it will be felt by those alone who persist
in regarding the apostle as influenced and ruled solely by this one thought.
:-—
ע:
In reviewing the uses of this pre-eminently Pauline word, which is employed by John
only in 1 John v. 4, Rev. ii. 19, xiii. 10, xiv. 12, we shall best arrange them under the fol-
lowing heads (I.) With particularizing additions, Heb. vi. 1, TíσTIS èπì Oeóv; 1 Thess. i. 8,
ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν ; Mark xi. 22, πίστις θεοῦ ; 2 Thess. ii. 13, πίστις ἀληθείας ;
Col. ii. 12, συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος τὸν Χριστὸν ἐκ
νεκρῶν ; Phil. i. 27, ἡ πίστις τοῦ εὐαγγελίου. Further, πίστις εἰς Χριστόν, Acts xxiv. 24,
xxvi. 18; Col. ii. 5; Acts xx. 21, πíσTIS Ý Eis TòV KÚριov ýμŵv; cf. Philem, 5, exeis πρòs
πίστις εἰς κύριον ἡμῶν ἣν ἔχεις πρὸς
τὸν κύριον ; 1 Tim. iii. 13, ἐν πίστει τῇ ἐν Χριστῷ Ἰησοῦ; Gal. iii. 26; Eph. i. 15 ; 2 Tim
iii. 15, Rom. iii. 25, π. ἐν τῷ αὐτοῦ αἵματι. With the gen. of the object, πίστις Ἰησοῦ
XρIOTOû, TÍOTIS Xploтoû, Rom. iii. 22; Gal. ii. 16, iii. 22; Eph. iii. 12; Phil. iii. 9;
Gal. ii. 20, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ θεοῦ κ.τ.λ. ; Acts iii. 16, ἐπὶ τῇ πίστει τοῦ ὀνόματος
avтoû; Jas. ii. 1; Rev. ii. 13, xiv. 12. Everywhere, when the genitive is not that of the
subject in whom the faith is (as in Rom. iv. 16, etc.), it is that of the object, in accord-
ance with which the above-cited Col. ii. 12 is to be understood. With Kaтà TÍOTI
ἐκλεκτῶν, Tit. i. 1, cf. Rev. xvii. 14, κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί. — (II.) Without
further qualification, faith, which regards the N. T. revelation of grace with decided
acknowledgment and unwavering trust, and appropriates it as its stay. Especially weighty
is the expression in Acts iii. 16, ἡ πίστις, ἡ διὰ Ἰησοῦ Χριστοῦ, the faith which is brought
about by Jesus Christ, an expression which may perhaps have a reference to the faith known
under the O. T., which here has been originated by Christ's mediation; not, indeed, by the
operation of Christ (Rom. vii. 5), but because it is our looking to Christ which effects it
(Heb. xii. 2). Besides the texts already quoted from the synoptical Gospels, etc., we
may mention Acts xiv. 22, éµµéveiv tô π.; xvi. 5, ẻσtepeoûvtо Tŷ π.; Col. i. 23; 1 Pet.
v. 9; Rom. xiv. 1, àσleveîv T π.; iv. 19, 20; 1 Cor. xvi. 13, σTýкETE év Tŷ T.; Rom.
xi. 20; 2 Cor. i. 24, xiii. 5, elvai év Tŷ π.; 1 Tim. ii. 15, μéveiv ev π.; 2 Tim. iv. 7,
τῇ
μένειν
τηρεῖν τὴν π.; 2 Cor. viii. 7, περισσεύειν τῇ π. ; x. 15, αὐξανομένης τῆς π. ὑμῶν; 2 Thess.
i. 3 ; Col. ii. 7, βεβαιοῦσθαι ἐν τῇ π.; 1 Tim. i. 19, ἔχων π.; Jas. ii. 1, xiv. 18; Tit
exwv
i. 13, ὑγιαίνειν ἐν τῇ π.; i. 2; 2 Cor. v. 7, διὰ πίστεως περιπατεῖν; Rom. i. 17, ἐκ π.
dià
ŵv; Gal. iii. 11; Heb. x. 38; cf. év π. ¿ŵv, Gal. ii. 20. Again, diaσтρéfaι àπò tŶs π.,
Acts xiii. 8 ; 2 Tim. ii. 18, ἀνατρέπουσιν τήν τινων π. ; 1 Tim. i. 19, περὶ τὴν π. ἐναυάγη
8;
σαν; iv. 1, ἀποστήσονταί τινες τῆς π.; ν. 8, τὴν π. ἤρνηται; ver. 42, τὴν πρώτην π.
ἠθέτησαν ; vi. 10, ἀπεπλανήθησαν ἀπὸ τῆς π.; ver. 21, περὶ τὴν π. ἠστόχησαν; 2 Tim.
T.
v.
Πίστις
Πιστεύω
485
iii. 8, ἀδόκιμοι περὶ τὴν π.
(These frequent expressions regarding apostasy are cha-
racteristic of the pastoral Epistles.) Further, the Pauline phrase, èk πíoτews eivaɩ, oi èk
π., Gal. iii. 7, 9, 12, 22; Rom. iv. 16, iii. 26. Cf. Heb. x. 39, čoµèv tíotews—, to be
characteristically marked by faith, cf. Rom. xiv. 22, 23, ἐκ πίστεως δικαιοῦν, δικαιοῦσθαι,
to denote the connection between justification and faith ;-Rom. iii. 30, Sikaιwσeɩ tepitoµǹv
ÈK TÍOTEWS KAì ảкpoßvoтíav dià TŶs T., cf. Gal. iii. 14; Rom. v. 1; Gal. ii. 16, iii. 8.
δικαιοσύνη πίστεως, Rom. iv. 13, 11; ἐκ. π., ix. 30, x. 6; Phil. iii. 9, μὴ ἔχων ἐμὴν
δικαιοσύνην τὴν ἐκ νόμου, ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ
πίστει, cf. Rom. i. 17, ἐκ πίστεως εἰς πίστιν ; iv. 5, λογίζεται ἡ π. αὐτοῦ εἰς δικαιοσύνην ;
ver. 9. Пíστis is joined with ảyáπη, Eph. vi. 23; 1 Thess. iii. 6, v. 8; 1 Tim. i. 14, iv.
12, vi. 11; 2 Tim. i. 5, 13, ii. 22; Gal. v. 6; 1 Cor. xiii. 13; Rev. ii. 19; with exπís,
Vπоμový, 1 Cor. xiii. 13; 2 Thess. i. 4; Rev. xiii. 10. The word also occurs Acts vi. 5, 8,
xi. 24, xiv. 27, xv. 9; Rom. i. 8, 12, iii. 31, iv. 12, v. 2, x. 8, 17, xii. 6; 1 Cor. ii. 5,
xv. 14, 17; 2 Cor. i. 24, iv. 13; Gal. v. 5, 22, vi. 10; Eph. iii. 17, iv. 5, 13, vi. 16;
Phil. i. 25, ii. 17; Col. i. 4; 1 Thess. i. 3, iii. 2, 5, 7, 10; 2 Thess. iii. 2; 1 Tim. i. 2, 4,
ii. 7, iii. 9, iv. 6, vi. 12; 2 Tim. i. 5, iii. 10; Tit. i. 1, 4, iii. 15; Philem. 6, öπws ý
κοινωνία τῆς πίστεως σου ἐνεργής γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν εἰς
Xρioτòv 'Inσoûv; Heb. x. 22, xiii. 7; Jas. i. 3, 6, ii. 5, 14, 17, 18, 20, 22, 24, 26, v. 15.
That trust, and not mere acknowledgment, constitutes the chief element of faith for James,
is clear precisely from the latter passage, ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα, and
also from chap. ii. 1. The works of faith are, according to him, the witnesses as to what
faith really is, without which faith dwindles into mere acknowledgment (Jas. ii. 19), and
as faith is vekрά.—1 Pet. i. 5, 7, 9, 21; 2 Pet. i. 1, 5; Jude 3, 20.-There remain a
few passages in which Tíoris seemingly cannot mean this confidence of salvation in
Christ; e.g. first, Rom. xii. 3, és ô feòs ¿µépiσev tò µétpov tŷs tíσtews, cf. Acts xvii. 31,
πíσTIV паρаσXÒν Tâσw. The charismata (ver. 6) are evidently the various “measures of
πίστιν παρασχὼν πᾶσιν.
faith," ¿.e. faith is, and is said to be, common to all believers (cf. ver. 6, кaтà тην ȧvaλo-
yíav Ts π.), and forms the common basis of the charismata. But each charisma is called
µéτpov tês π., not because it indicates the greatness of faith, but as denoting the sphere
and range specially assigned by God for the exercise of faith, and appropriate thereto. It
is not the faith itself, but the μéтрov Ts π., which varies in different believers, the mea-
sure or range assigned for the exercise of faith. - Again, 1 Cor. xiii. 2 is easily explained
by a comparison with Matt. xxi. 21; Luke xvii. 5, 6; and 1 Cor. xii. 9 should also be
viewed in the light of these passages.
(III.) With the signification faithfulness, T. is used, like the O. T., of God,
Rom. iii. 3; of men, Matt. xxiii. 23; Tit. ii. 10. With the former, cf. Isa. v. 1 sqq.; Gal.
v. 22.
To assume a meaning doctrina fidei is everywhere superfluous.
Πιστεύω, (Ι.). to rely upon, to trust, τινί, e.g. ταῖς σπονδαῖς, θεῶν θεσφάτοις, et al. ;
Polyb. v. 62. 6, πόλεις πιστεύουσαι ταῖς παρασκευαῖς καὶ ταῖς ὀχυρότησι τῶν τόπων;
Πιστεύω
Πιστεύω
486
T
Aeschin., ἐγὼ δὲ πεπιστευκὼς ἥκω πρῶτον μὲν τοῖς θεοῖς, δευτερὸν δὲ τοῖς νόμοις ; Soph.
Philoct. 1360, θεοῖς τε πιστεύσαντα τοῖς τ᾿ ἐμοῖς λόγοις; Dem. Phil. ii. 67. 9, οἱ θαρ
ῥοῦντες καὶ πεπιστευκότες αὐτῷ. With the dative of the person and the accusative of
the thing, π. τινί τι = to entrust anything to any one, Luke xvi. 11, John ii. 24; in the
passive πιστεύομαι τι, something is entrusted to me; without an object, confidence is vouch-
safed me, Rom. iii. 2; 1 Cor. ix. 17; Gal. ii. 7; 1 Thess. ii. 4; 2 Thess. i. 10 ; 1 Tim.
i. 11; Tit. i. 3. (II.) Very frequently πιστεύειν τινί means, to trust or put faith in any
one, to believe, to esteem as true, to recognise or be persuaded of what one says ; Soph.
Εl. 886, τῷ λόγῳ. In a wider sense, πιστεύειν τινί τι, to believe any one, e.g. Eur.
Hec. 710, λόγοις ἐμοῖσι πίστευσον τάδε ; Xen. Apol. 15, μηδὲ ταῦτα εἰκῇ πιστεύσητε τῷ
θεῷ. Then simply πιστεύειν τί, to believe something, to acknowledge, e.g. Plat. Gorg. 524 A,
ἃ ἐγὼ ἀκηκοώς πιστεύω ἀληθῆ εἶναι; Aristot. Analyt. pr. ii. 23, πιστεύομεν ἅπαντα ἢ διὰ
συλλογισμοῦ ἢ δι᾽ ἐπαγωγῆς; Id. Eth. x. 2, πιστεύονται οἱ λόγοι. Also πιστεύειν περὶ,
ὑπέρ τινος, Plut. Lyc. 19, where πιστεύειν stands by itself, to believe or acknowledge con-
cerning anything; whereas in John ix. 18 a further qualification is added, οὐκ ἐπίστευσαν
οὖν περὶ αὐτοῦ, ὅτι ἦν τυφλὸς καὶ ἀνέβλεψεν ; Dem. pro cor. 10, τινὶ π. ὑπέρ τινος.
Now in Ν. Τ. Greek, where πιστεύειν signifies (as is known), in general, the bearing
required of us towards God and His revelation of grace, all these constructions occur, as
well as the combinations, unused in profane Greek, π. εἰς, ἐπί τινα, ἐπί τινι, and πιστεύειν
by itself. It is questionable whether the element of trust or that of acknowledgment be
the primary one. It is primarily to be remembered that in the profane sphere πιστεύειν
is not used religiously, but instead of it νομίζειν, to believe. When πιστεύειν, however,
sometimes is used, as in Plut. de superstit. 11, it is accounted for by the context, which,
as eg. in this case, would not admit of νομίζειν ; see the passage as referred to under
δεισιδαιμων.
As πιστεύειν, followed by the accusative or a clause answering thereto, can only
signify to believe, to hold or recognise as true, only the phrases π. τινί, εἰς, ἐπί τινα, ἐπί
τινι can be of doubtful meaning; for in profane Greek only πιστεύειν τινι has two mean-
ings, to trust any one, and to give credence to him; πιστεύειν τινί τι = to entrust anything to
one, is too far removed from the N. T. conception of faith to be taken in the sense, to
believe any one.
Proceeding now from the combinations that are free from doubt, we find πιστεύειν
with the meaning to believe, to take or be persuaded of as true, to acknowledge;
(α.) followed by the accusative, John xi. 26, πιστεύεις τοῦτο; cf. vv. 25, 26, 1 John
iv. 16, ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην; Acts xiii. 41, ἔργον ὃ οὐ μὴ
πιστεύσητε ἐάν τις ἐκδιηγῆται ὑμῖν (Received text, ; 1 Cor. xi. 18, μέρος τι πιστεύω ;
1 Tim. iii. 16, ἐπιστεύθη ἐν κόσμῳ, cf. Matt. xxiv. 23, 26; Luke xxii. 67, ἐὰν ὑμῖν εἴπω,
οὐ μὴ πιστεύσητε· ἐὰν δὲ ἐρωτήσω, οὐ μὴ ἀποκριθῆτε; John x. 25, εἶπον ὑμῖν καὶ οὐ
πιστεύετε; (b.) followed by the infinitive, Acts xv. 11, διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ
πιστεύομεν σωθῆναι καθ᾿ ὃν τρόπον κἀκεῖνοι; (c.) followed by ὅτι, Matt. ix. 28, πιστεύετε
Πιστεύω
Πιστεύω
487
ὅτι δύναμαι τοῦτο ποιῆσαι; Mark xi. 23, ὃς ἂν . . . μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ, ἀλλὰ
πιστεύῃ ὅτι ὁ λαλεῖ γίνεται; ver. 24, πιστεύετε ὅτι ἐλάβετε; Acts ix. 26, μὴ πιστεύοντες
ὅτι ἔστιν μαθητής; Jas. ii. 19, σὺ πιστεύεις ὅτι εἷς ὁ θεός ἐστιν, cf. Acts xxvii. 25,
πιστεύω γὰρ τῷ θεῷ ὅτι οὕτως ἔσται καθ᾿ ὃν τρόπον λελάληταί μοι ; John iv. 21, πίστευε
μοι, ὅτι ἔρχεται ὥρα Just this combination πιστεύειν ὅτι is specially frequent in John's
writings, where (apart from 2 and 3 John and the Revelation) the word, next to the
Pauline usage, most frequently occurs. The phrase does occur, however, in St. Paul's
writings, see Rom. vi. 8, εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συζήσομεν
αὐτῷ; 1 Thess. iv. 14, εἰ γὰρ πιστεύομεν ὅτι ᾿Ιησοῦς ἀπέθανεν καὶ ἀνέστη; but still we
find it only rarely, and it must be acknowledged that at least in the remaining passage,
Rom. x. 9, ἐὰν πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ,
the influence of Pauline phraseology adds the other element of trust (comp. ver. 10),
though the element of acknowledgment, according to vv. 6--8, decidedly predominates.
So also Heb. xi. 6, πιστεῦσαι δεῖ τὸν προσερχόμενον τῷ θεῷ ὅτι ἔστιν κ.τ.λ. ; cf. ver. 1,
iv. 3.
0
Εν
0
In St. John's writings we find this combination in John iv. 21 (see above), viii. 24,
ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν; x. 38, ἵνα
γνώτε καὶ πιστεύσητε (αι. γινώσκητε) ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί; xi. 27,
ἐγὼ πεπίστευκα ὅτι σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ ὁ εἰς τὸν κόσμον εἰσερχόμενος, ef.
vi. 69, xi. 42, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας, cf. xvii. 3, xiii. 19, ἵνα πιστεύ
σητε ὅταν γένηται ὅτι ἐγώ εἰμι ; xiv. 10, οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ
ἐν ἐμοί ἐστιν ; ver. 11, πιστεύετε μοι ὅτι ἐγὼ ἐν τῷ π. κ.τ.λ., εἰ δὲ μὴ, διὰ τὰ ἔργα αὐτὰ
πιστεύετε; xvi. 27, the Father Himself loveth you, because ye have loved me, καὶ πεπιστεύ
κατε ὅτι ἐγὼ παρὰ τοῦ πατρὸς ἐξῆλθον; ver. 30, ἐν τούτῳ πιστεύομεν ὅτι ἀπὸ θεοῦ
ἐξῆλθες ; xvii. 8, ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με
ἀπέστειλας ; ver. 21, ἵνα ὁ κόσμος πιστεύσῃ ὅτι σύ με ἀπέστειλας; xx. 31, γέγραπται
ἵνα πιστεύσητε ὅτι Ἰησοῦς ἐστὶν ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ; 1 John v. 1, ὁ πιστεύων ὅτι
Ἰησοῦς ἐστὶν ὁ Χριστός; ver. 5, ὁ υἱὸς τοῦ θεοῦ, cf. ver. 10.
These passages indicate that with St. John the element of acknowledgment or recog-
nition as true is the prominent one, and this is confirmed by other quotations. Thus
comp. iii. 12, εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια
πιστεύετε, with ver. 11, μαρτυροῦμεν καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε. We may
also notice the connection of π. with γινώσκειν, vi. 69, x. 37, 38; see under γινώσκω,
and especially also xvii. 8, 21, and elsewhere, and the relation of Christ's works, and
especially of seeing to faith ; John iv. 48, ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύ
σητε ; x. 37, 38, xiv. 11, vi. 36, ἑωράκετέ με καὶ οὐ πιστεύετε ; xx. 8, εἶδεν καὶ ἐπίστευσεν ;
xx. 29, ὅτι ἑώρακάς με, πεπίστευκας· μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες.
Cf. ver.
25, i. 51, iv. 39-42, οὐκέτι διὰ τὴν σὴν λαλίαν πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν καὶ
οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου.
Still it is a question whether this conception of acknowledgment is the main element
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implied in the phrases πιστεύειν τινί, εἴς τινα, and not rather the conception of trust in a
person. Πιστεύειν τινί cannot of itself mean to acknowledge any one, but simply to
acknowledge what he says, to trust his words, when it is the dative of the person and not
of the thing, as in John ii. 22, ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ᾧ εἶπεν ὁ Ἰησοῦς ;
v. 47, xii. 38 (see Luke i. 20, xxiv. 25 ; Acts xxiv. 14, xxvi. 27; 1 John iv. 1).
Primarily also in this sense only we explain John v. 46, εἰ γὰρ ἐπιστεύετε Μωϋσεϊ,
ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν ; viii. 31, ἔλεγεν
πεπιστευκότας αὐτῷ Ἰουδαίους· Ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ (cf. ver. 30, ταῦτα
οὖν λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν, and with this again ver. 24, ὅτι ἐγώ εἰμι);
viii. 45, ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι ; ver. 46. Comp. x. 37 with ver. 36,
xiv. 11. But it is everywhere the self-witnessing of Jesus which is thus spoken of, and
hence it is the acknowledgment of Christ Himself which clearly is referred to in John
v. 46 compared with vv. 37-39. (We may also bear in mind the expression in the
Synoptists, πιστεύειν τινί, Matt. xxi. 26, 32; Mark xi. 31; Luke xx. 5, cf. vii. 29,
οἱ τελῶναι ἐδικαίωσαν τὸν θεὸν βαπτισθέντες κ.τ.λ.) Akin to these is the peculiar
expression in 1 John iii. 23, αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ ἵνα πιστεύσωμεν τῷ ὀνόματι
τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ (elsewhere εἰς τὸ ὄν., John i. 12, ii. 23, iii. 18; 1 John
v. 13). The name of Jesus denotes that which is true of Him, the recognition of which
is the Father's command (see John vi. 29, xvi. 9). See also 1 John v. 10, ὁ πιστεύων
εἰς τὸν υἱὸν τοῦ θεοῦ ἔχει τὴν μαρτυρίαν ἐν ἑαυτῷ· ὁ μὴ πιστεύων τῷ θεῷ ψεύστην
πεποίηκεν αὐτόν, ὅτι οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ θεὸς περὶ
τοῦ υἱοῦ αὐτοῦ. The πιστεύειν τῷ θεῷ, to believe in God, is proved by the acknowledg-
ment of His testimony, π. εἰς τὴν μαρτυρίαν, and the consequent acknowledgment of Him
whom the testimony concerns. See also John v. 38, ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς
οὐ πιστεύετε, compared with ver. 39, (αἱ γραφαι) μαρτυροῦσαι περὶ ἐμοῦ, and ver. 37,
ὁ πέμψας με πατὴρ, ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ ; ver. 24, ὁ τὸν λόγον μου ἀκούων
καὶ πιστεύων τῷ πέμψαντί με. That this πιστεύειν τῷ Χριστῷ and τοῖς ῥήμασιν αὐτοῦ,
ver. 47, implies the very essence of faith, is evident from the TOTEûoal standing alone in
ver. 44.
The acknowledgment of God's witness, of Christ's testimony concerning Himself,
and therefore the acknowledgment of Christ Himself, is the main element in St. John's
conception of faith. As with the πιστεύειν τῷ θεῷ the πίστ. εἰς τὴν μαρτυρίαν αὐτοῦ or
εἰς τὸν υἱόν corresponds, so with the πιστεύειν τῷ Χριστῷ the πιστεύειν εἰς τὸν Χριστόν
corresponds, which in many places answers to a preceding or following π. ὅτι, cf. viii. 24,
ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι ἀποθανεῖσθε κ.τ.λ., with ver. 30, ταῦτα αὐτοῦ
λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν; xi. 42, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας,
comp. ver. 45, πολλοὶ οὖν . . . θεασάμενοι . . . ἐπίστευσαν εἰς αὐτόν. That the main
element also in this combination, πιστεύειν εἰς, is acknowledgment, is evident from John
vii. 5, οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν, cf. vv. 3, 4, 48, 31. Cf. also
John xii. 46, ὁ πιστεύων εἰς ἐμέ, with ver. 48, ὁ ἀθετῶν ἐμὲ καὶ μὴ λαμβάνων τὰ
ῥήματά μου. (We cannot, perhaps, maintain that the εἰς αὐτόν is simply a substitute for
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the dative; we must rather regard Tστevel here as originally a verb by itself to be
believing with reference to, etc. ; as, eg., Plut. Lyk. 20, περὶ μὲν οὖν τούτων καὶ τῶν
τοιούτων ἐπιστολῶν οὔτε ἀπιστῆσαι ῥᾴδιον οὔτε πιστεῦσαι. The German phrase woran
glauben (to believe in) probably originated in the N. Τ. πιστεύειν εἰς. See, however, John
vi. 29, 30, and the alternation there between τινί and εἰς τινά. Πιστεύειν εἰς Χριστόν
occurs in John ii. 11, iii. 16, 18, 36, iv. 39, vi. 29, 40 (47), vii. 5, 31, 38, 39, 48,
viii. 30, ix. 35, 36, x. 42, xi. 25, 26, 45, xi. 48, xii. 11, 37, 42, 44, 46, xiv. 1, 12,
xvi. 9, xvii. 20; 1 John v. 13. For the meaning to acknowledge, to behave as one
acknowledging, comp. especially xi. 25–27, xii. 44, with 1 John v. 10. The only text in
John's writings where another preposition occurs, is John iii. 15, where Lachm. reads
ἐπ' αὐτόν, and Tisch. ἐν αὐτῷ, instead of the Received εἰς αὐτόν; and here internal
reasons determine the use of the ev or ἐπί. See below.
Yet it cannot be denied that this element of acknowledgment (which is primarily
formal merely) does not fully come up to or exhaust St. John's conception of faith.
There is, with the acknowledgment, in most cases, an acting upon it (cf. ix. 38, πιστεύω
κυριε· καὶ προσεκύνησεν αὐτῷ, with ver. 35, σὺ πιστεύεις εἰς τὸν υἱὸν τοῦ θεοῦ, νν. 36,
30, 31), and this is adhesion (becoming His disciples, ix. 27, v. 46, viii. 31, vid. μαθητής),
cf. xi. 48, ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτὸν καὶ ἐλεύσονται οἱ
Ρωμαῖοι κ.τ.λ.; xvi. 31, ἄρτι πιστεύετε, cf. ver. 32, κἀμὲ μόνον ἀφῆτε; x. 26, ὑμεῖς οὐ
πιστεύετε, οὐ γάρ ἐστε ἐκ τῶν προβάτων τῶν ἐμῶν, see ver. 27, τὰ πρόβατα τὰ ἐμὰ τῆς
φωνῆς μου ἀκούει ... καὶ ἀκολουθοῦσί μοι ; vi. 69, i. 12.
vi. 69, i. 12. Both these elements are mani-
festly contained in the πιστεύειν τινί, John vi. 30, as compared with ver. 29, τί οὖν ποιεῖς
σὺ σημεῖον, ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι ; ver. 29, ἵνα πιστεύσητε εἰς ὃν ἀπέστειλεν ὁ
θεός. See particularly also Matt. xxvii. 42; Mark xv. 32, ὁ Χριστὸς ὁ βασιλεὺς τοῦ
Ισραήλ καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν καὶ πιστεύσωμεν. Only by the
combination of both these elements, to acknowledge Christ and to cleave to Him, is the
Johannine TσTeúew adequately interpreted; and this explains the transition to the con-
ception of confidence and reliance implied in John iii. 15, ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ,
where now also another preposition still is used, conditioned by the reference to the
brazen serpent, ver. 14 (Tisch. ev, Lachm. ἐπ᾿ αὐτόν). But as to John xiv. 1, πιστεύετε
εἰς τὸν θεὸν καὶ εἰς ἐμὲ πιστεύετε, I do not see why the word must mean to trust, and
not rather to cleave to, to hold fast to, which easily harmonizes with the prevailing
signification elsewhere. We may further compare what Weiss, Joh. Lehrbegr. p. 23,
observes, namely, that this πιστεύειν immediately connects itself with the unerring
certainty of Christ's word in ver. 2.
Π
0
We may therefore now say that, with St. John, πιστεύειν denotes the acknowledgment
of Christ as the Saviour of the world (iv. 39 sqq.), of His relation to the Father, and of
His relation conditioned thereby to the world (see πιστεύειν ὅτι), and the adhesion to Him
and fellowship with Him resulting therefrom. In this sense πιστεύειν stands absolutely
in John i. 7, 51, iii. 18, iv. 41, 42, 48, 53, v. 44, vi. 47, 64, ix. 38, x. 25, 26, xi. 15,
3 Q
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40, xii. 39, 47, xiv. 29, xvi. 31, xix. 35, xx. 31 (cf. iii. 12, vi. 36, xx. 8, 25, 29). The
result of this cleaving to Christ is the receiving and possession of the blessings of salva-
tion, vi. 68, x. 26, 27, ὑμεῖς οὐ πιστεύετε, οὐ γάρ ἐστε ἐκ τῶν προβάτων τῶν ἐμῶν·
τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει καὶ ἀκολουθοῦσίν μοι κἀγὼ ζωὴν αἰώνιον δίδωμι
αὐτοῖς. So iii. 12, 16, 18, 36, vi. 35, 40, 47, vii. 38, xi. 25, 26, xx. 31, cf. v. 39, viii. 24,
i. 12, xii. 36, ἕως τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε; ver. 46,
ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ ἐν τῇ σκοτίᾳ μὴ μείνῃ;
and compare this again with viii. 12, ὁ ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσει ἐν τῇ
σκοτίᾳ ἀλλ᾽ ἕξει τὸ φῶς τῆς ζωῆς; xi. 40, ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ.
It will be seen that St. John's πιστεύειν is akin to the profane use of πίστις in the
religious sphere, except that it does not, like that πίστις, mean simply an opinion held
in good faith, but a full, firm, and clear conviction. This is the import also of πίστις in
the only Johannine passage where it occurs, 1 John v. 4.
Now in the Pauline use of the word the element of conviction and acknowledgment
is certainly included, see the passages cited above, and Rom. iv. 20, ἐνεδυναμώθη τῇ
πίστει δοὺς δόξαν τῷ θεῷ, likewise the ὑπακοὴ πίστεως, Rom. i. 5, xvi. 26, and the
relation of πιστεύειν to κηρύσσειν, Rom. x. 14, 16, 1 Cor. xv. 2, 11; Eph. i. 13.
But
the second element in the Johannine conception, adhesion, becomes very definite with
St. Paul as a fully convinced and assured trust in the God of salvation and in the revela-
tion of grace in Christ, so that the Pauline conception of faith very closely approaches the
Ο. Τ. 127, see πίστις. A further difference between the Pauline and the Johannine
doctrinal exposition consists in this, that the direct reference of faith to God, so frequent
in Paul, is comparatively rare in John's writings, only in John v. 24, xiv. 1, xii. 44,
1 John v. 10, and this corresponds with John's apprehension of πιστεύειν. With Paul,
there lies in ioτis a reference to the new moulding, we might almost say the new
formation of man's relationship to God; whereas John v. 24, xii. 44, v. 46, xii. 38, 39,
show that with St. John faith in Christ is the consequence of a previously existing
relationship to the God of salvation and to His testimony.
First, we find πιστεύειν τινί = to trust, to rely upon ; 2 Tim. i. 12, οἶδα ᾧ πεπίστευκα,
καὶ πέπεισμαι ὅτι δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι; Tit. iii. 8, ἵνα φροντίζωσιν
καλῶν ἔργων προίστασθαι οἱ πεπιστευκότες θεῷ; Rom. iv. 3, ἐπίστευσε ᾽Αβραὰμ τῷ
θεῷ; Gal. iii. 6 ; Rom. iv. 17, κατέναντι οὗ ἐπίστευσε θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκροὺς
καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα, cf. ver. 18, παρ' ἐλπίδα ἐπ᾿ ἐλπίδι ἐπίστευσεν. For
the fundamental conception of trust, see also the union of π. with θαῤῥεῖν, 2 Cor. v. 7, 8,
and the passage above quoted from Dem. ii. 67. 9, and also Ecclus. ii. 12-14, οὐαὶ
καρδίαις δειλαῖς καὶ χερσὶ παρειμέναις, καὶ ἁμαρτωλῷ ἐπιβαίνοντι ἐπὶ δύο τρίβους. Οὐαὶ
καρδίᾳ παρειμένῃ, ὅτι οὐ πιστεύει· διὰ τοῦτο οὐ σκεπασθήσεται· οὐαὶ ὑμῖν τοῖς ἀπολω‐
λεκόσι τὴν ὑπομονήν. Instead of the dative, we have the phrase πιστεύειν ἐπί τινα, and,
indeed, Rom. iv. 5, ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ; ver. 24, ἐπὶ τὸν ἐγείραντα ᾿Ιησοῦν.
The πιστεύειν εἰς always denotes the direct reference of faith to Christ, Rom. x. 14; Gal
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ii. 16; Phil. i. 29; and so also does éπí with the dative, 1 Tim. i. 16; Rom. ix. 33.
Пɩστεúει, moreover, is used without any addition to denote the fully persuaded confiding
behaviour towards the God of grace and promise, Rom. i. 16, iii. 22, iv. 11, 18, x. 4, 10,
xiii. 11, xv. 13; 1 Cor. i. 21, iii. 5, xiv. 22; 2 Cor. iv. 13; Gal. iii. 22; Eph. i. 13,
19; 1 Thess. i. 7, ii. 10, 13; 2 Thess. i. 10.
In James, acknowledgment appears as the chief element in ii. 19; trust, on the con-
trary, in ver. 23; and if we compare what he says of rioris elsewhere, it seems he
takes it for granted that, under the circumstances which he combats in ii. 18, faith must
dwindle into mere acknowledgment.
In Peter, both elements of faith, acknowledgment and adhesion or trust, are in like
manner blended, cf. 1 Pet. i. 8 with ii. 6, 7, i. 21.—In the Epistle of Jude only in ver. 5,
τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, like the Hebrew N
If we now compare the use of the word in the book of the Acts and the synoptical
Gospels, we find that the context must decide in each case whether acknowledgment or
trust is prominent. Acknowledgment is the foremost in Acts xi. 21, TOλús тε äpilμos
ὁ πιστεύσας ἐπέστρεψεν ἐπὶ τὸν κύριον; xviii. 8, ἐπίστευον καὶ ἐβαπτίζοντο ; and so also
TIσTEÚеw alone, Acts ii. 44, iv. 4, 32, viii. 13, xiii. 1, xv. 7. Trust is prominent in
x. 43, xiii. 39, and elsewhere. It occurs with the dative, v. 14, xvi. 34, xviii. 8, els
x. 43, xiv. 23, xix. 4; èπí with the accusative, ix. 42, xi. 17, xvi. 31, xxii. 19. By
itself again, xiii. 48, xiv. 1, xv. 5, xvii. 12, 34, xviii. 27, xix. 2, 18, xxi. 20, 25. In
the synoptical Gospels to acknowledge and cleave to, Mark ix. 42; Matt. xviii. 6, π. els
èµé; xxvii. 42, èπ' avтóv (another reading, eπ' aur, or the simple π., cf. Mark xv. 32).
The verb by itself, Mark xv. 32, xvi. 16, 17; Luke viii. 12, 13, 50, cf. i. 45 = to trust,
Mark i. 15, π. év T❖ evayy. The verb by itself, Matt. viii. 13, xxi. 22; Mark v. 36, ix.
23, 24; Luke viii. 50.
=
Thus the N. T. conception of faith includes three main elements, mutually connected
and requisite, though according to circumstances sometimes one and sometimes another
may be more prominent, viz., (1) a fully convinced acknowledgment of the revelation
of grace; (2) a self-surrendering fellowship (adhesion); and (3) a fully assured and
unswerving trust (and with this at the same time hope) in the God of salvation or in
Christ. None of these elements is wholly ignored by any of the N. T. writers.
=
"ATIOTOS, Ov, (I.) not worthy of confidence, untrustworthy, Od. xiv. 150; Hdt.
ix. 98 (Isa. xvii. 10, the explanatory translation of the LXX.). Of things unworthy
of belief, incredible, Acts xxvi. 8. (II.) Not confident, distrustful; in N. T. Gk. =
unbelieving, of one who declines to receive God's revelation of grace, Luke xii, 46,
διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει, cf. Matt. xxiv. 51, synon.
with vπOKρIτýs, 1 Cor. vi. 6, vii, 12–15, x. 27, xiv. 22–24; 2 Cor. iv. 4, vi. 14, 15;
1 Tim. v. 8, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων ; Tit. i. 15, τοῖς δὲ μεμιασμένοις
καὶ ἀπίστοις ; Rev. xxi. 8. One who does not acknowledge the truth of what is told him
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492
concerning Christ, John xx. 27. One who has no corresponding and confident trust,
Matt. xvii. 17; Mark ix. 19; Luke ix. 41.
᾿Απιστία, ἡ, (I.) faithlessness, uncertainty, Wisd. xiv. 25 ; (ΙΙ.) distrust, Χen. Anab.
ii. 5. 4, ἔδοξέ μοι εἰς λόγους σοι ἐλθεῖν, ὅπως, εἰ δυναίμεθα, ἐξέλοιμεν ἀλλήλων τὴν ἀπιστίαν.
Often in Plato with the signification doubt; so Mark xvi. 14. In a religious sense, in Plut.
de superstit. 2, cf. under δεισιδαιμονία. Unbelief, in the Ν. Τ. sense, the lack of acknow-
ledgment or the non-acknowledgment of Christ, Matt. xiii. 58, οὐκ ἐποίησεν ἐκεῖ δυνάμεις
πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν; Mark vi. 6, cf. Luke iv. 23, 24. Want of confidence
in Christ's power, Matt. xvii. 20; Mark ix. 24; in general, want of trust in the God of
promise, Rom. iv. 20, εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστία κ.τ.λ.; and of
the revelation of grace, Heb. iii. 12, 19, καρδία πονηρὰ ἀπιστίας ἐν τῷ ἀποστῆναι ἀπὸ θεοῦ
ζώντος, inasmuch as this trust is said to answer to the self-evidencing πίστις of God, Rom.
iii. 3, xi. 23, ἀπιστία, in antithesis with ἐπιμένειν τῇ χρηστότητι, ver. 22; see also ver. 20;
1 Tim. i. 13, ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ = want of acknowledgment. Comp. Rom. x. 16.
Αποστέω, to put no confidence in, fidem alicujus suspectam habere (Sturz), Xen.
Cyrop. vi. 4. 15, τοὺς μὲν πιστεύοντας ἀλλήλοις, τοὺς δὲ ἀπιστοῦντας. See Rom. iii. 2,
ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ; ver. 3, εἰ ἠπίστησάν τινες, μὴ ἡ ἀπιστία αὐτῶν τὴν
πίστιν τοῦ θεοῦ καταργήσει, hence denoting the want of trust, answering to the faithful-
ness of God; πίστις θεοῦ = ηος, υid. πίστις; 2 Tim. ii. 13, εἰ ἀπιστοῦμεν, ἐκεῖνος
πιστὸς μένει. Then = to doubt, eg. τοῖς λόγοις, Plat. Phaed. 77 Α. Cf. Mark xvi. 11,
16 ; Luke xxiv. 11, 41; Acts xxviii. 24, οἱ μὲν ἐπείθοντο τοῖς λεγομένοις, οἱ δὲ ἠπίστουν
not to acknowledge. Cf. 2 Macc. viii. 13; Wisd. i. 2, εὑρίσκεται ὁ κύριος τοῖς μὴ
πειράζουσιν αὐτὸν, ἐμφανίζεται δὲ τοῖς μὴ ἀπιστοῦσιν αὐτῷ; x. 7, ἀπιστούσης ψυχῆς
μνημεῖον ἑστηκυία στήλη ἁλός; xviii. 13. The passive occurs in Wisd. xii. 17, ἴσχυν
ἐνδείκνυσαι ἀπιστούμενος ἐπὶ δυνάμεως τελειότητι = to be suspected.
=
Ὀλιγόπιστος, only in the N. T. and patristic Greek = of little faith, Matt.
vi. 30, viii. 26, xiv. 31, xvi. 8; Luke xii. 28. This is a significant term, helping us to
determine the conception of faith.
Πειρα, ἡ, connected with περάω, to penetrate, peritus, experiri, periculum, etc.
trial, test. Also passively, the experience obtained by the trial, eg. εἰς πειράν τινος
ἔρχεσθαι, to learn to know; ἐν πείρᾳ τινὸς γίγνεσθαι, to become acquainted urth any one ;
πεῖραν ἔχειν, to know, Xen. Mem. iv. 1. 5. In the N. Τ. only πεῖραν λαμβάνειν, Heb.
xi. 29, πίστει διέβησαν τὴν ἐρυθρὰν θάλασσαν ὡς διὰ ξηρᾶς γῆς, ἧς πεῖραν λαβόντες οἱ
Αἰγυπτίοι κατεπόθησαν ; ver. 26, ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον. The phrase
is applied in a twofold sense, actively = to make an attempt,so Heb. xi. 29; Deut.
xxviii. 56; passively = to make the knowledge, to experience, Heb. xi. 36. This
apparently strange double rendering is possible, not only because reîpa can be shown to
have both meanings, but especially because the meaning of λαμβάνειν is twofold, namely,
Πειρα
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493
purely active, to take, to lay hold of; πeîρav λaµßáveiv, to undertake an attempt, like
ἔργον λαμβάνειν, Xen. Mem. i. 7. 2; Herod. iii. 71. 2, τὴν ἐπιχείρησιν ταύτην. . . μὴ
μή
οὕτω συντάχυνε ἀβούλως, ἀλλ᾽ ἐπὶ τὸ σωφρονέστερον αὐτὴν λαμβάνει. Then also a
more passive sense, to receive, to get. For this very reason it is possible that the
signification of Xλaµßávew should vary according to its object; and it is not at all strange
in any language that a word or phrase should occur in two senses side by side, when it
is simply a matter of passing over from the active to the passive in a verbal substantive,
such as πεῖρα is. While it may be doubtful in many of the usually cited cases whether
the passive may not be preferable to the active meaning, weîpav λaußávew is undoubtedly
active in Χen. Cyrop. vi. 1. 54, ἐλάμβανε τοῦ ἀγωγίου πεῖραν· καὶ πολὺ ῥᾷον ἦγε τὰ
ὄκτω ζεύγη τὸν πυργὸν κ.τ.λ., ή κ.τ.λ.; Mem. i. 4. 18, τῶν θεῶν πεῖραν λαμβάνης
θεραπεύων, εἴ τι σοὶ θελήσουσι κ.τ.λ. For the passive meaning, which is certainly more
frequent, compare Diod. Sic. xii. 24, τὴν θυγατέρα ἀπέκτεινεν, ἵνα μὴ τῆς ὕβρεως λάβῃ
πeîpav, et al.—The word occurs further in biblical Greek in Deut. xxxiii. 8, èπeípaσav
avτòv Év πeíρą, instead of the word usual in biblical Greek, Teipaoμós, temptation; and
we may compare this with the use of πeîpa in a bad sense, attempt against any one;
Thuc. vii. 21. 5, ἰέναι οὖν ἐκέλευεν ἐς τὴν πεῖραν τοῦ ναυτικοῦ καὶ μὴ ἀποκνεῖν.
II e ɩ pá w, Attic, for which in later Greek, and already in Homer, Teiρáw occurs.
Perfect passive πeπеíρaµaι = to try, to test, to trouble oneself.
πεπείραμαι to try, to test, to trouble oneself. With the accusative of
the person to tempt any one, i.e. to seek to lead him astray, to put him to the test with a
hostile purpose.
Plut. Brut. 10, TOùs píλovs Éπì Kaíσapa πeiрâv, to endeavour to excite.
(Especially elsewhere of misleading to unchastity, seduction.) Akin to this is Heb. iv. 15,
πεπειραμένον κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας. Here, however, more
probably the biblical use of Teipάw is transferred to the word, because it does not
occur in profane Greek in so special a sense, and when it stands of seduction to
unchastity it always has a corresponding object, such as yuvaîka; the perfect passive
also is specially used in another sense akin to the middle, see below. Usually
middle, to try, to take pains, Acts ix. 26, xxvi. 31. In profane Greek, often with
the genitive of the person, to try any one, to put him to the test, and, indeed, usually in
a hostile sense, both physically of combat, to try, to measure oneself with any one, to make
trial upon him; so also Teixovs Teipâolai, to make an attempt upon a fortress, Thuc. ii. 81,
cf. Herod. viii. 100, and morally, to try any one, to put him to the test, "mostly as ex-
pressive of distrust when one suspects him, and therefore endeavours to lead him into
slippery places, and thus to test his reliableness, truthfulness, or integrity," Passow.
The moral conception of temptation, as it belongs to the biblical πepáčew, does not,
however, lie in the word, but is simply rendered possible, and prepared for by this usage.
It has to do mainly with the knowledge to be obtained concerning any one. Cf. Plato,
Ep. vi. 323 Α, πεπειραμένος Εράστου πλέονα ή σύ = to be acquainted with.
perfect passive is also used in the sense (to have tested, to have tried, strictly passively
The
Πειράω
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494
understood), to know from experience, to be experienced, synonymously with ἐπίσταμαι. Cf.
Xen. Hier. ii. 6, πεπειραμένος οἶδα; so 1 Sam. xvii. 39, οὐ πεπείραμαι (= np?, elsewhere
πειράζειν ; a NS, I have not tried it). The word does not occur anywhere else in
=
biblical Greek.
Πειράζω, in Homer and in later Greek, still upon the whole, but seldom = πειράω
to try, to test, to be distinguished from δοκιμάζειν, first of all, in that πειρ. requires great
effort; δοκιμ., on the contrary, = to inquire, to prove, to estimate, to approve, denotes an intel
lectual act. Comp. δοκιμάζειν τὰ διαφέροντα, Rom. ii. 18. Now it is just in the fact
that πειρᾶν, πειράζειν cannot be understood save as implying effort, that the usage may
be accounted for which employs these words for all attempts that require certain pains
and energy (e.g. σθένεος πειρᾶν, ΙΙ. xv. 359, to try his strength, whereas an ἀνὴρ δοκιμασ-
θείς is a man acknowledged as such, as of age), but specially of those attempts which are
directed towards some person or thing. Schol. on Aristoph. Pl. 575, ἃ πειράζουσι μὲν
τὰς πτέρυγας, ἵπτασθαι δὲ οὐ δύνανται. Πειράζω, in the sense, to search out, to question,
Od. ix. 281, ὡς φάτο πειράζων, ἐμὲ δ᾽ οὐ λάθεν εἰδότα πολλὰ, ἀλλά μιν ἄψοῤῥον προσέφην
δολίοις ἐπέεσσιν, cannot be urged against this, for here it is an attempt directed against
some one. Now this element of hostility is wanting in δοκιμάζειν, which leans so much,
on the other hand, towards the positive side as to pass into the meaning, to approve,
whereas πeiρáčew leaves the issue at least uncertain, though it aims at a definitely
negative result, to overthrow the opponent. Cf. Plut. Mor. 230 Α, εἰ δοκίμιον ἔχει τινὶ
τρόπῳ, πειράζεται ὁ πολύφιλος, with Isocr. i. 25, δοκίμαζε τοὺς φίλους ἐκ τῆς περὶ τὸν
βίον ἀτυχίας; Jas. i. 12, μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος
κ.τ.λ., comp. ver. 13! 2 Cor. viii. 22, ὃν ἐδοκιμάσαμεν ἐν πολλοῖς πολλάκις σπουδαῖον
ὄντα, cf. Rev. ii. 2, ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους εἶναι καὶ οὐκ εἰσίν, καὶ
εὗρες αὐτοὺς ψευδείς. Thus it is said, δοκιμάζεσθαι, to stand proof, to be found approved,
1 Pet. i. 7 ; 1 Tim. ii. 10; 1 Thess. ii. 4, καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι
τὸ εὐαγγέλιον. With this comp. Heb. iv. 15, πεπειραμένον κατὰ πάντα καθ᾽ ὁμοιότητα
χωρὶς ἁμαρτίας. As, however, πειράζειν, πειρᾶν, when the hostile aim is absent or comes
less into view, may be used more indifferently than δοκιμάζειν, and in quite a general
sense, as, for instance, the perfect participle passive, 1 Sam. xvii. 39 and elsewhere (see
πειράω), as = to experience, to be exercised, to know, πειράζειν and δοκιμάζειν may stand as
almost perfect synonyms, though a certain difference always remains ; comp. 2 Cor. xiii. 5,
ἑαυτοὺς πειράζετε εἰ ἐστὲ ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε· ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς,
ὅτι Χριστὸς Ἰησοῦς ἐν ὑμῖν; εἰ μή τι ἀδόκιμοί ἐστε; Ps. xxvi. 2, δοκίμασόν με, κύριε, καὶ
πείρασόν με, Ecclus. xxvii. 5. And as also in δοκιμάζειν an unexpected result may
ensue, both words may stand synonymously even in a bad sense, as in Heb. iii. 9,
Received text, ἐπείρασάν με οἱ πατέρες ὑμῶν, ἐδοκίμασάν με, where, however, the more
correct reading tallies better with the representations combined in these words, ἐπείρασαν
οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ. At any rate, however, when a decidedly hostile testing,
Πειράζω
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495
or what amounts to temptation, is meant, only Teiρáčew can be used, not Sokiµášeiv.
Hence we see how, if occasion required, πepáčew may pass from the more general sense,
to attack, to the more definite, to tempt to sin (comp. Jas. i. 2, 12 with vv. 13, 14), and
that at one time mention can be made of Abraham's temptation (Heb. xi. 17), and at
another it can be said, μηδεὶς πειραζόμενος λεγέτω, ὅτι ἀπὸ θεοῦ πειράζομαι. Consequently
there is a difference between Sokiμáčev and Teiρáčew Tivá, as between to prove or try and
to tempt, except that Teipáče does not always appear with this concrete meaning. In
the N. T., however, it occurs in the sense to try only in John vi. 6.
The LXX. always employ reɩpáčew for the Hebrew Пp, to try, to put to the test, either
in a good or a bad sense. In the N. T. in a good sense only in Acts xvi. 7 (xxiv. 6);
John vi. 6; 2 Cor. xiii. 5; Rev. ii. 2. We find (I.) πeipáčew тi, to try anything, to prove;
Acts xvi. 7, ἐπείραζον πορευθῆναι; xxiv. 6, τὸ ἱερὸν ἐπείρασε βεβηλῶσαι. Comp. Deut.
iv. 34, εἰ ἐπείρασεν ὁ θεὸς εἰσελθὼν λαβεῖν ἑαυτῷ ἔθνος ἐκ μέσου ἔθνους ἐν πειρασμῷ καὶ
èv onµelois K.T.X.; comp. Deut. vii. 19, xxix. 3, under Teipaoμós. Without object, Judg.
vi. 39, (II.) π. Tivá, to put one to the test; Dan. i. 12, 14; 1 Kings x. 1, îλde teipáσai
avtòv èv aivíyµaσı. In a moral sense, always according to the subject, (a.) = to prove, to
put to the test. So of God, Gen. xxii. 1, ὁ θεὸς ἐπείρασε τὸν ᾿Αβρ.; Deut. xiii. 4, πει-
ράζει κύριος ὁ θεός σου ὑμᾶς εἰδέναι εἰ ἀγαπᾶτε τὸν θεὸν ὑμῶν; Judg. ii. 22, τοῦ πειράσαι
ἐν αὐτοῖς τὸν Ἰσραήλ, εἰ φυλάσσονται τὴν ὁδὸν κυρίου; iii. 1 ; Ps. xxvi. 2, δοκίμασόν με,
κύριε, καὶ πείρασόν με. With these comp. in the N. T. Heb. xi. 17; John vi. 6.-2 Cor.
xiii. 5; (b.) to put to the test, either from distrust or with a hostile bad intent, to tempt,
to endeavour to seduce. In the sense of distrust, тòv Oeòv πetpáčew, Ex. xvii. 2, 7 ; Num.
xiv. 22; Isa. vii. 12; Ps. lxxviii. 56; Deut. vi. 16, ix. 22, xxxiii. 8; Ps. xcv. 8. Comp.
Acts v. 9, xv. 10; 1 Cor. x. 9.—Rev. ii. 2. Then decidedly, in order to get one into one's
power, and to ruin, Matt. xvi. 1, xix. 3, 22, xviii. 35; Mark viii. 11, x. 2, xii. 15; Luke
xi. 16, xx. 23 (John viii. 6, Received text), of the attempts made to entangle Christ.
Akin to this, we have πeɩpáče first of the attacks and sufferings, which render difficult
the faith of believers, and thus threaten their salvation, 1 Cor. x. 13, oùê ẻáσei vµâs
πeiρaσOĥvai vπèρ d dúvaσle; Rev. ii. 10, comp. Trepaσμós,—and specially to tempt to
sin, Matt. iv. 1, πeipaolñvai úπò Toû Staßóλov; iv. 3, ó πeipášwv, of the devil, as also
1 Thess. iii. 5; Mark i. 13; Luke iv. 2; 1 Cor. vii. 5, µǹ Teiρásṇ vµâs å σaTavâs;
Rev. iii. 10.-Comp. Trench, Synonyms, etc., part 2, p. 110, "We may say, then, that
while Teιpáče may be used, but exceptionally (?), of God, Sokiμáleiv could not be used
of Satan, seeing that he never proves that he may approve, or tests that he may know
and accept." With a defined subject, the passive πeiρaσ0ĥvaι, to be tempted, Gal. vi. 1,
µǹ кai σù πеɩρaons; Heb. ii. 18, iv. 15 (xi. 37, Received text); Jas. i. 13, µndeis
πειραζόμενος λεγέτω ὅτι ἀπὸ θεοῦ πειράζομαι· ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, πειράζει
δὲ αὐτὸς οὐδένα ; ver. 14, ἕκαστος δὲ πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ
Seλeagóμevos. The usage in profane Greek is analogous, only not so comprehensive; see
under πειράω.
=
Πειρασμός
Πειρασμός
496
·
Πειρασμός, δ, Attic πείρασις, trial; also of temptation to unchastity, Thuc. vi. 56 ;
the conception of πειρασμός is, however, more comprehensive. In profane Greek, pointed
out only in one place,Diosc. praef. 1, τοὺς ἐπὶ παθῶν πειρασμούς, of medical experi-
ments; while in Aristotle πειραστικός occurs, ἡ διαλεκτικὴ πειραστικὴ περὶ ὧν ἡ φιλο-
σοφία γνωριστική, ἡ δὲ σοφιστικὴ φαινομένη, οὖσα δ᾽ οὐ, Metaph. iii. 2 ; De sophist.
elench. 2, λόγοι πειραστικοί (in distinction from διδασκαλικοί, διαλεκτικοί, and ἐριστικοί)
οἱ ἐκ τῶν δοκούντων τῷ ἀποκρινομένῳ καὶ ἀναγκαίων εἰδέναι τῷ προσποιουμένῳ ἔχειν τὴν
ἐπιστήμην. It occurs more frequently in biblical Greek, and there denotes, (Ι.) (α.) testing,
proving: Ecclus. xxvii. 5, σκεύη κεραμέως δοκιμάζει πῦρ, καὶ πειρασμὸς ἀνθρώπου ἐν
διαλογισμῷ αὐτοῦ; 1 Macc. ii. 52, ᾽Αβραὰμ ἐν πειρασμῷ εὑρέθη πιστός, to be referred
to πειράζειν τινά. On the contrary, (6.) akin to πειρᾶσθαι οι πειράζεσθαι, to endeavour,
to trouble oneself (see πειράω), trouble, pains; with σημεῖον, τέρας, Deut. iv. 34, επείρασεν
ὁ θεὸς εἰσελθὼν λαβεῖν ἑαυτῷ ἔθνος . . . ἐν πειρασμῷ καὶ ἐν σημείοις ; vii. 19, τοὺς
πειρασμοὺς τοὺς μεγάλους οὓς ἴδοσαν οἱ ὀφθαλμοί σου, τὰ σημεῖα καὶ τὰ τέρατα μεγάλα ;
xxix. 3 (= hp), perhaps synonymous with the N. Τ. δυνάμεις, like the German Kraft-
proben ” (trials of strength). Then (II.) in the hostile sense of πειράζειν τινά, and indeed,
(a.) physically, treating with enmity, attacking, so that one is put to the proof, yet always
concerning his moral state, comp. Matt. xxvi. 41, προσεύχεσθε ἵνα μὴ εἰσέλθητε εἰς πειρασ-
μόν· τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής; Mark xiv. 38; Luke xxii. 28, 40, 46,
viii. 13, ἐν καιρῷ πειρασμοῦ ἀφίστανται, cf. Matt. xiii. 21, γενομένης δὲ θλίψεως ἢ
διωγμοῦ . . . σκανδαλίζεται. There are attacks of a physical kind (Acts xx. 19, δουλεύων
.
τῷ κυρίῳ μετὰ . . . πειρασμῶν τῶν συμβάντων μοι ἐν ταῖς ἐπιβουλαῖς τῶν Ἰουδαίων),
with a moral tendency, cf. 1 Pet. iv. 12, μὴ ξενίζεσθε τῇ ἐν ὑμῖν πυρώσει πρὸς πειρασ
μὸν ὑμῖν γινομένῃ; 2 Pet. ii. 9, οἶδεν κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, comp.
ver. 8, βασανίζειν (Isocr. i. 12, synonymous with δοκιμάζειν, denoting the investigation of
truth, only that the word passes into the meaning, to torture, then = to torment; therefore
still coincident in its representation with πειράζειν). 1 Cor. x. 13; Jas. i. 2, 12; 1 Pet.
i. 6; Rev. iii. 10, comp. Ecclus. vi. 7.- Now, from this the transition is very easy to (b.)
the purely moral import, temptation ; see πειράζειν, πειράζεσθαι, (ΙΙ.) (6.). So in 1 Tim.
vi. 9, ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλα-
βεράς, αἵτινες βυθίζουσιν τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν. But this is the
only passage in which it is so used like πειράζεσθαι in Jas. i. 13, 14. — Heb. iii. 8, ἡ ἡμέρα
τοῦ πειρασμοῦ = πρω, Ex. xvii. 7; Deut. vi. 16, ix. 22; Ps. xcv. 8 (Deut. xxxiii. 8
πειρα), the word corresponds with the πειράζεσθαι τὸν θεόν, of distrust directed towards
God. On the contrary, Matt. vi. 13, μὴ εἰσενέγκῃς ἡμᾶς εἰς τὸν πειρασμόν, ἀλλὰ ῥῦσαι
ἡμᾶς ἀπὸ τοῦ πονηροῦ, both significations are combined in the words attack (through
suffering) and temptation (by incitation and lust). There is at least no reason for wholly
excluding the latter element, though the first certainly stands in the foreground; see
under πονηρός. Ecclus. ii. 1, xxxvi. 1. — Gal. iv. 14, τὸν πειρασμὸν ὑμῶν (so Lachm.
and the Cod. Sin., instead of μοῦ τὸν ἐν τῇ σαρκί μου οὐκ ἐξουθενήσατε κ.τ.λ., is to be
Πειρασμός
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497
classed, not under (I.) (a.), but under (II.) (a.), inasmuch as the outward appearance of
the apostle and his sufferings were manifestly in some way a hindrance in his calling and
his purposes, and herein his readers had something to get over and subdue; 1 Pet. i. 6, 7.
Απείραστος, ov, a verbal adjective, often in Josephus; in profane Greek, ἀπεί-
ρατος, in the significations, untried (πειράζειν τι), e.g. οὐδὲν ἀπείρατον ἦν, nothing was left
untried, Dem. xviii. 249; further, inexperienced (πειράομαι, πεπείραμαι; see πειράω),
ignorant. Απείραστος occurs in Heliodorus, of a virgin; elsewhere in Josephus also =
inexperienced. On the other hand, in Maxim. Conf. 186, “ παντελῶς ὀδύνης ἀπείραστος,
qui tentari non potest;" cf. Cic., animi valentes morbo tentari non possunt, corpora possunt.
In a facultative sense, also, in Jas. i. 13, ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, πειράζει δὲ
αὐτὸς οὐδένα, in antithesis with ver. 12, μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν ; see under
πειράζειν = incapable of being tempted. Cf. Ignat. ad Philipp. 11, πῶς πειράζεις τὸν ἀπεί-
ραστον, ἐπιλαθόμενος τοῦ νομοθέτου παρακελευομένου· ὅτι οὐκ ἐκπειράσεις κύριον τὸν
θεόν σου; Phot. c. Manich. iv. 225, πειράζειν ἐπιχειρήσασι τὸν ἀπείραστον.
Ἐκπειράζω, to prove or test thoroughly, to find by testing; not in profane Greek,
rare in the LXX. = mp.; Deut. vi. 16 = to tempt, πειράζειν, (ΙΙ.) (β.) So always in the
Ν. Τ., Matt. iv. 7, κύριον ; Luke iv. 12. - 1 Cor. x. 9, τὸν Χριστόν. Comp. Luke x. 25.
Πίπ τω, πεσοῦμαι, ἔπεσον (ἔπεσα), πέπτωκα, to fall, to fall headlong, Matt. vii. 27,
etc.; to prostrate oneself, Matt. ii. 11, etc.; to fall down, to fall to pieces, Acts xv. 16,
σκήνη Δαβὶδ ἡ πεπτωκυία; Heb. iii. 17. Frequently = to come to ruin, to fall to destruc-
tion ; cf. Soph. Trach. 84, ἢ σεσώσμεθα ἢ πίπτομεν ; Dem. 510. 15, ἐὰν Θηβαῖοι σωθῶσι
καὶ μὴ πέσωσι. So Rev. xvii. 10, οἱ πέντε ἔπεσαν, ὁ εἷς ἐστίν; xviii. 2, ἔπεσεν, ἔπεσεν
Βαβυλὼν ἡ μεγάλη; Luke xvi. 17, τοῦ νόμου μίαν κεραίαν πεσεῖν (cf. Matt. v. 18, παρέρ
χεσθαι); Ruth iii. 18. In a soteriological sense, Rom. xi. 11, μὴ ἔπταισαν ἵνα πέσωσιν,
cf. ver. 22, ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμείνῃς
τῇ χρηστότητι; 1 Cor. x. 12, ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ, cf. ver. 8, ἔπεσαν ἐν
μίᾳ ἡμέρᾳ κ.τ.λ.; Rom. xiv. 4, κυρίῳ στήκει ἢ πίπτει. See Ps. cxli. 10; Prov. xi. 28,
xxiv. 16, 17, Eccles. iv. 10 ; Ecclus. i. 30, ii. 7, πτῶσις; Luke ii. 34, Heb. 59. In an
ethical sense, as = to fail or err, it stands alone without addition very rarely, as in Plat.
Phaed. 100 Ε, τούτου ἐχόμενος ἡγοῦμαι οὐκ ἂν πότε πεσεῖν. Usually with some more
specific limitation, e.g. εἰς κακότητα ; Heb. iv. 11, ἐν τῷ αὐτῷ ὑποδείγματι τῆς ἀπειθείας.
The πόθεν may be regarded as such a limitation in Rev. ii. 5 ; cf. with ver. 4, μνημόνευε
οὖν πόθεν πέπτωκας καὶ μετανόησον. uns, also, does not occur in an ethical sense, not
even in Ps. xxxvii. 24, comp. Prov. xxiv. 16; Ps. xx. 9. See Hupfeld in loc.
Παραπίπτω, to fall beside, to fall down. Esth. vi. 10, μὴ παραπεσάτω σου λόγος ;
see Ruth iii. 18, Luke xvi. 18, under πίπτω. It sometimes occurs in an ethical sense
to fall by the side of, to miss the mark, especially in Polyb., e.g. with ảyvoeîv, xviii. 19. 6,
τοῖς δ᾽ ὅλοις πράγμασιν ἀγνοεῖν ἔφη καὶ παραπίπτειν αὐτόν, where, therefore, at the same
3 R
Παραπίπτω
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498
T
time excuse is implied. The genitive is added to complete the sense, xii. 7. 2, τῆς
ἀληθείας ; viii. 13. 8, τοῦ καθήκοντος, cf. iii. 54. 5, τῆς ὁδοῦ, to hurry past on the way
and miss it. Cf. Polyb. xvi. 20. 5, περὶ τῆς τῶν τόπων ἀγνοίας . . . διὰ τὸ μεγάλην είναι
τὴν παράπτωσιν, οὐκ ὤκνησα γράψαι; χν. 23. 5, εἰς τοιαύτην ἄγνοιαν ἢ καὶ παράπτωσιν
τοῦ καθήκοντος ἧκεν. In biblical Greek, on the contrary, the word denotes the heinous-
ness of sin, together with its guilt; for it is = Drs, Ezek. xxii. 4, ἐν τοῖς αἵμασιν αὐτῶν
οἷς ἐξέχεας παραπέπτωκας καὶ ἐν τοῖς ἐνθυμήμασίν σου οἷς ἐποίεις ἐμιαίνου. But it is
especially by, which denotes conscious (hidden) deceitful and faithless action. This
word is rendered by παραπ. in Ezek. xiv. 13, xv. 8, xviii. 24, xx. 27; in 2 Chron.
xxvi. 18, xxix. 6, 19 = ἀποστῆναι; 1 Chron. v. 25 = ἀθετεῖν; x. 13, ἀνομεῖν τῷ θεῷ.
See 2 Chron. xii. 2; Deut. xxxii. 51; Num. v. 27; Lev. v. 21 ; Josh. vii. 1, xxii. 20. —
Ezek. xiv. 13, γῆ ἡ ἐὰν ἁμάρτῃ μοι τοῦ παραπεσεῖν παράπτωμά ; xv. 8, ἀνθ' ὧν παρέ-
πεσον παραπτώματι; xviii. 24, ἐν τῷ παραπτώματι αὐτοῦ ᾧ παρέπεσεν, καὶ ἐν ταῖς
ἁμαρτίαις αὐτοῦ αἷς ἥμαρτεν, ἐν αὐταῖς ἀποθανεῖται; xx. 27, ἕως τούτου παρώργισάν
με οἱ πατέρες ὑμῶν ἐν τοῖς παραπτώμασιν αὐτῶν ἐν οἷς παρέπεσον εἰς ἐμέ; cf. παραπ.
els in Polyb., of hostile assault. It thus denotes the blameworthy and wilful carelessness
of him who falls into sin, and, more rarely, inadvertency or thoughtlessness. The word
must be referred to πίπτειν, to throw oneself headlong, rather than to πίπτειν, as = to fall.
See πίπτω in the Lexicons. Thus Heb. vi. 6, ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας
καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν κ.τ.λ. — In the Book of Wisdom
it occurs in the laxer sense of profane usage, vi. 10, ἵνα μάθητε σοφίαν καὶ μὴ παραπέσητε ;
xii. 2, τοὺς παραπίπτοντας κατ᾽ ὀλίγον ἐλέγχεις.
. . .
lax sense.
ΕΚ
ΠΑΠ
Παράπτωμα, τό, only in later Greek, and but seldom there. — (1) - Fault,
mistake, e.g. of a writer (Longin, de subl. xxxvi. 2); in an ethical sense, in Polyb. ix. 10. 6,
offence, neglect, error. More frequently in the LXX. and N. T., and here not in this
Comp. Wisd. iii. 13, μακαρία στεῖρα ἡ ἀμίαντος, ἥτις οὐκ ἔγνω κοίτην ἐν
παραπτώματι, x. 1, of Adam's sin, ἡ σοφία . . . ἐξείλατο αὐτὸν ἐκ παραπτώματος ἰδίου.
— Ezek. xiv. 13, xv. 8, xviii. 24= 5y (see above). Again = 51, perverseness, Ezek.
iii. 20, ἐν τῷ ἀποστρέφειν δίκαιον ἀπὸ τῆς δικαιοσύνης αὐτοῦ καὶ ποιήσῃ παράπτωμα ;
xviii. 26. vg, Ezek. xiv. 11, ἵνα μὴ μιαίνωνται ἔτι ἐν πᾶσιν τοῖς παραπτώμασιν αὐτῶν ;
xviii. 22 ; Job xxxvi. 9, ἀναγγελεῖ αὐτοῖς τὰ παραπτ. αὐτῶν ὅτι ἰσχύουσιν.
injury; Dan. vi. 22, ἐνώπιον δὲ σοῦ παράπτωμα οὐκ ἐποίησα. Hence occasionally in
a weaker sense, viz. = nis, neglect or error, Ps. xix. 13, and = mnny, Dan. vi. 5. Ex-
cepting, perhaps, in Ps. xix. 13, it everywhere denotes sin as involving guilt, and as thus
apprehended, or might be, by the sinner himself. Παράπτωμα does not in Scripture, as
in profane Greek, imply palliation or excuse (see παραπίπτειν with ἀγνοεῖν); it denotes
sin as a missing and violation of right; see Wisd. iii. 13. It may therefore be regarded
as synonymous with παράβασις, which designates sin as the transgression of a known rule
of life, and as involving guilt; comp. Rom. v. 14, ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώ-
Παράπτωμα
Πληρόω
499
ματι τῆς παραβάσεως 'Αδάμ, with ver. 15, οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα,
and ver. 19, διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀ In accordance with this is the use of παράπτ.
when mention is made either of imputation or forgiveness, Matt. vi. 14, 15, àpiévai tà
παραπτ.; Mark xi, 25 ; Rom. iv. 25, παρεδόθη διὰ τὰ παραπτ. ἡμῶν; ν. 16, τὸ χάρισμα
ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα; ver. 20, νόμος παρεισῆλθεν ἵνα πλεονάσῃ τὸ
παράπτ. ; see Gal. iii. 19; 2 Cor. v. 19, μὴ λογιζόμενος αὐτοῖς τὰ παραπτ. αὐτῶν; Col.
ii. 13, χαρισάμενος ἡμῖν πάντα τὰ παραπτ.; Eph. i. 7, ἡ ἄφεσις τῶν παραπτ. Cf. also
Veкρoì тоîs πаρaπт. Kaì Taîs åµ., Eph. ii. 1, 5; Col. ii. 13. Still the word is not quite
so strong as Tapáßaois, which is used only once (Heb. ix. 15) in connection with salva-
tion, and elsewhere only where imputation and punishment are spoken of (see Heb. ii. 2);
whereas TарáπT. in St. Paul's writings (where alone it occurs, save in Matt. vi. 14, 15;
Mark xi. 25; Jas. v. 16) is often used where pardon is spoken of. See, for instance,
Gal. vi. 1, ἐὰν καὶ προληφθῇ ἄνθρωπος ἔν τινι παραπτώματι, where, though a sin in-
volving guilt is clearly meant, a missing of the mark, rather than a transgression of the
law, is the form of sin referred to. We must accordingly affirm that Tapáßagis denotes
sin objectively viewed, as a violation of a known rule of life, but that in παρáπ. reference
is specially made to the subjective passivity and suffering of him who misses or falls short
of the enjoined command; and the word has come to be used both of great and serious
guilt (LXX.; in Philo, to designate total relapse, see Delitzsch, Hebräerbr. p. 219), and
generally of all sin, even though unknown and unintentional (Ps. xix. 13; Gal. vi. 1), so
far as this is simply a missing of the right, or involves but little guilt, therefore a missing
or failure including the activity and passivity of the acting subject, and hence in Rom. v.
in antithesis with δικαίωμα. Comp. παράπτωμα = defeat. Like its verb, παράπτωμα is
used synonymously with ἁμαρτία as the generic word, see Rom. v. 20, ἵνα πλεονάσῃ τὸ
παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμ., and is thus a missing of the mark, and includes both
ȧμaρтía and Tаpáßaois. It occurs also in Rom. v. 15, 17, 18. (II.) Defeat, discom-
ἁμαρτία παράβασις.
fture, Diod. xix. 100; Rom. xi. 11, τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν;
ver. 12, cf. πíṬṬev, ver. 11.
πíπTELV,
II λ ń pns, es (πλéos), (I.) relatively, full, filled, Mark viii. 19; John i. 14, and
elsewhere. (II.) Absolutely, complete, whole, 2 John 8.
IIλŋpów, to make full; relatively, to fill; absolutely, to fulfil or complete. Pri-
marily, with reference to space, and then of other relations. (I.) Relatively, to make
anything full, to fill, either rí Twos, or so that the subject forms the contents of the
object; (a.) tí twos, local, Matt. xiii. 48; John xii. 3. Figuratively, Acts ii. 28, evþpo-
σύνης; Rom. xv. 13, χαρᾶς, as in 2 Tim. i. 4; Acts xiii. 52, χαρᾶς καὶ πνεύματος ἁγίου;
Rom. xv. 14, γνώσεως; Luke ii. 40, σοφίας; Acts v. 28, πεπληρώκατε τὴν ῾Ιερουσαλὴμ
TĤs didaɣês vµŵv. Rarely, but sometimes in profane Greek, with the dative (e.g. Eur.
τῆς διδαχῆς ὑμῶν.
Herc. fur. 372; Plut. de plac. phil. i. 7, ovμπeπλnpwµévov tâσi Toîs ảyaboîs), as in Rom.
i. 29, ȧdiría; 2 Cor. vii. 4, πараkλýσet. In place of this ev is used, Eph. v. 18, #λŋ-
ἀδικίᾳ παρακλήσει.
.
Πληρόω
Πληρόω
500
ροῦσθε ἐν πνεύματι, as against μὴ μεθύσκεσθε οἴνῳ ; Col. ii. 10, ἐστὲ ἐν αὐτῷ πεπληρωμένοι,
where the rendering, to be filled by Christ, most simply and in a most unforced manner
suits the connection, and carries it on, cf. Eph. i. 23; whereas an absolute Tλnpovolai,
πeπλŋρwµévos, in an ethical sense, as = Téλecos, after the analogy of Phil. iv. 18, is unten-
able. See Huther on Col. iv. 12, where we must either join πεπληρωμένοι with ἐν παντὶ
θελήματι, or, according to the best MSS., read πεπληροφορημένοι. There is no reason for
taking the verb independently (as Harless does, through dislike of the combination wλŋ-
povolaι év), and preferring the rendering, to be satisfied, to have enough, which in all these
passages would hardly be in keeping with the context. Analogous to this is πλŋpovolaι
eis Tâν τò πλńρwμa тoû beοû, Eph. iii. 19, instead of the simple accusative, Phil. i. 11,
καρπὸν δικαιοσύνης (καρπών, Rec. text); Col. i. 9, τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ.
This construction also is unknown in profane Greek (cf. the intransitive ó feòs . . . πЄπ-
Anpókeι μakaρióτητα, Plut. de placit. phil. i. 7); still it must be retained, because an
absolute povolat in any appropriate sense is untenable, or indeed inadmissible. (b.) The
subject forms the contents of the object, Acts ii. 2, xos éπλýρwσev öλov tòv oikov; John
xvi. 6, ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν; Acts v. 3, ἐπλήρωσεν ὁ σατανᾶς τὴν
καρδίαν σου, ψεύσασθαί σε κ.τ.λ. ; Eph. iv. 10, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πλη-
povμévov. For the middle in this last passage, comp. Xen. Hell. vi. 2. 14, tàs vaûs ẻπλn-
ροῦτο καὶ τοὺς τριηράρχους ἠνάγκαζε; vi. 2. 35, αὐτὸς πληρωσάμενος τὴν ναῦν ἐξέπλει.
So also in Dem., Plut., Polyb.
(II.) Absolutely, to complete or fulfil, e.g. Luke iii. 5, þáρay§ πλnpwonσerai; Matt.
xxiii. 32, πλŋρwσate тò μéтpov τŵv taтéρwv vµôv, cf. Dan. viii. 23; 2 Macc. vi. 14;
1 Thess. ii. 16, εἰς τὸ ἀναπληρῶσαι αὑτῶν τὰς ἁμαρτίας. So in profane Greek with
many applications, e.g. to complete a number, to fulfil a definite time, a wish, a promise;
πλпpw◊ĥvai, to be fully satisfied or supplied, cf. Phil. iv. 18. Still more variously in
N. T. Greek as synon. with reλeîv, тeλeιoûv = to finish, to conclude; e.g. тà pýμara, Luke
þýµata,
vii. 1, cf. Matt. vii. 28; 1 Kings i. 14; épyov, Acts xiv. 26; Rev. iii. 2, see Acts xix.
21, xii. 25; eodov, Luke ix. 31, cf. Spóμov, Acts xiii. 25; completely to establish, e.g.
ůπaкoń, 2 Cor. x. 6; xapá, John iii. 29, xv. 11, xvi. 24, xvii. 13; 1 John i. 4; 2 John
12. In particular of prophecies, iva πλnρwly тò ¿ŋłév, Matt. i. 22, ii. 15, 17, 23,
iv. 14, viii. 17, xiii. 35, xxi. 4, xxvii. 9; ypapǹ, ai ypapai, Matt. xxvi. 54, 56; Mark
xiv. 49, xv. 28; Luke iv. 21; John xiii. 18, xvii. 12, xix. 24, 36; Acts i. 16; Jas. ii.
23; ỏ Xóyos, John xii. 38, xv. 25, xviii. 9, 32, cf. Acts xiii. 27. In connection there-
with, Luke xxiv. 44, δεῖ πληρωθῆναι πάντα; Acts iii. 18, θεός . . . ἐπλήρωσεν οὕτως ;
Luke xxii. 16, ἕως ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τ. θ.
T. 0. to realize (cf. Luke xxii. 16,
under βασιλεία). Also τὸ εὐαγγέλ., Rom. xv. 19, and Col. i. 25, τὸν λόγον τ. θ. ? Cf.
άvаπλnρоûv, Matt. xiii. 14. This is akin to the profane πληροῦν τὴν ἐπαγγελίαν, Arr.
Epict. iii. 23; Tàs vπоσɣéσeis, Herodian, ii. 7. 9. IIλnрoûv кaιрóv, moreover, is not, as
Πληροῦν καιρόν,
some say, peculiar to Hellenistic or biblical Greek, but occurs sometimes (though, perhaps,
more rarely) in profane Greek, e.g. Plat. Legg. ix. 866 A, ẻàv dè . . . Toùs Xpóvovs µǹ
Πληρόω
Πλήρωμα
501
ἐθέλῃ πληροῦν ἀποξενούμενος τοὺς εἰρημένους, si tempora non vult complere peregrinationis
praescripta to complete, of the termination of a certain period, whether retrospectively
or prospectively. So in the O. Τ. - Nhy, Kal and Piel; Gen. xxix. 21; Jer. xxv. 12 ;
Ecclus. xxvi. 2; Gen. xxv. 24; Lev. xii. 4, xxv. 30, cf. ver. 29. See Acts vii. 23,
30, ix. 23, xxiv. 27; John vii. 8. Especially of the times of the economy of grace,
Mark i. 15, πεπλήρωται ὁ καιρός, cf. Gen. xxix. 21, of a term of years now expired, and
a definite period having now arrived. — Luke xxi. 24, ἄχρι οὗ πληρωθῶσιν καιροὶ ἐθνῶν.
We also meet with the expression πληροῦν τὸν νόμον, to fulfil or accomplish the law,
cf. Herod. i. 199, ἐκπλῆσαι τὸν νόμον. So in Rom. xiii. 8 ; Gal. v. 14. See Matt. v. 17,
iii. 15, πληρῶσαι πᾶσαν δικαιοσύνην ; Rom. viii. 4, ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ
ἐν ἡμῖν ; 2 Thess. i. 11, πλ. πᾶσαν εὐδοκίαν ἀγαθωσύνης.
ΤΟ
Πλήρωμα, τό, always in a passive sense, but variously, according as it is referred
to the relative or the absolute πληροῦν. - (Ι.) Relatively, (α.) that of which anything is
full, or with which it is filled, the filling or fulness, e.g. the manning of a ship, the
inhabitants of a town, e.g. Aristid. ii. 282, παῖδας δὲ καὶ γυναῖκας καὶ πάντα τὰ τῆς
πόλεως πληρώματα. So τὸ πλήρωμα τῆς γῆς, 1 Cor. x. 26 ; Ps. xxiv. 1 ; Jer. viii. 16;
Ezek. xii. 19, xix. 7, xxx. 12; τῆς οἰκουμένης, Ps. 1. 12, 1xxxviii. 12; τῆς θαλάσσης,
Ps. xvi. 11, xcvii. 7; 1 Chron. xvi. 32; Eccles. iv. 6, πλήρωμα δρακός, a handful.
So also John i. 16, ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, cf. ver. 15, πλήρης
χάριτος καὶ ἀληθείας; Mark viii. 20, πόσων σπυρίδων πληρώματα κλασμάτων ; vi. 43.
Also (b.) = that wherewith anything is filled or completed, complementum, e.g. Plat. Rep.
ii. 371 Ε, πλήρωμα δὴ πόλεως εἰσιν καὶ μισθωτοί, perhaps = to a real city belong also
merchants. So Matt. ix. 16, Mark ii. 21, of the patch put upon a rent in a garment,
cf. ἀναπληροῦν τὸ ὑστέρημα, 1 Cor. xvi. 17 ; Phil. ii. 30; ἀνταναπληροῦν, Col. i. 24. —
(II.) Absolutely, that which is made full, which is complete, e.g. totality or completeness,
Rom. xi. 12, τὸ ἥττημα αὐτῶν . . . τὸ πλήρωμα αὐτῶν; ver. 25, τὸ πλήρωμα τῶν ἐθνῶν;
xv. 29, πλ. εὐλογίας Χριστοῦ; Col. ii. 9, πᾶν τὸ πλήρωμα τῆς θεότητος, the fulness or
sum-total of all that God is, see θεότης. So, perhaps, i. 19, ἐν αὐτῷ εὐδόκησεν πᾶν τὸ
πλήρωμα κατοικήσαι, though Hofmann refers the πᾶν τὸ πλήρωμα to τὰ πάντα, ver. 16,
the totality of all that exists," comparing Eph. i. 10. As in any case a genitive has to
be supplied, it does not tell against this that πλnρwμa does not occur in this sense,
Eph. iii. 19, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ, see 2 Cor. vi. 16.
Of the
close of a certain time (see πληρόω), Gal. iv. 4, ἦλθε τὸ πλήρωμα τοῦ χρόνου ; Eph. i.
10, τῶν καιρῶν. Of the realization or fulfilling of the law, Rom. xiii. 10, πλήρωμα οὖν
νόμου ἡ ἀγάπη. — Τὸ πλήρωμα τοῦ Χριστοῦ, the fulness of Christ, τοῦ τὰ πάντα ἐν
πᾶσιν πληρουμένου, Eph. i. 23, is a name given to the church, because the church
embodies and shows forth all that Christ, ὁ τὰ πάντα ἐν πᾶσιν πληρούμενος, is, the
contents of His nature giving the standard, iv. 13, that is aimed at in the οἰκοδομὴ τοῦ
σώματος τοῦ Χριστοῦ in ver. 12. The explanation espoused by Calvin, Hofmann,
Ο
Πλήρωμα
Πλησίον
502
Kolbe, the church completes Christ, or without her Christ is empty and destitute of that
which makes Him Christ Hofmann),-πλήρωμα, in the sense of (Ι.) (α.), affords, indeed,
an ingenious thought, but not so true.
Πληροφορέω, for the most part only in biblical and patristic Greek = πληροῦν,
see Luke i. 1, περὶ τῶν πεπληροφορημένων ἐν ὑμῖν πραγμάτων; 2 Tim. iv. 5, τὴν
διακονίαν σου πληροφόρησον; iv. 17, ἵνα δι᾿ ἐμοῦ τὸ κήρυγμα πληροφορηθῇ; see
πληρόω, (ΙΙ.). Thus = πληροῦν, Eccles. viii. 6, ἐπληροφορήθη ἡ καρδία τοῦ ποιῆσαι,
nity 5 Ny, for which, in Esth. vii. 5, τολμαν is used. Thus, too, we may best explain
nivy,
Rom. iv. 21, πληροφορηθεὶς ὅτι ὁ ἐπήγγελται δυνατός ἐστιν κ.τ.λ., corresponding with
the preceding ἐνεδυναμώθη τῇ πίστει, like the German, wovon voll sein ; Test. XII. patr.
667, ἐπληροφορήθην τῆς ἀναιρέσεως αὐτοῦ, I was quite possessed with the idea of killing
him. In Rom. iv. 21 it means to be fully persuaded, and in this sense it often occurs in
patristic Greek; Rom. xiv. 5, ἕκαστος ἐν τῷ ἰδίῳ νοὶ πληροφορείσθω. So also Hesych.
explains it, ἐπιστώθη· ἐπείσθη, ἐπληροφορήθη ; Ignat. ad Magn. 8, εἰς τὸ πληροφορηθῆναι
τοὺς ἀπειθοῦντας, ὅτι εἷς θεός ἐστιν; ibid. 11, πεπληροφορῆσθαι ἐν τῇ γεννήσει καὶ τῷ
πάθει καὶ τῇ ἀναστάσει τῇ γενομένῃ ἐν καιρῷ τῆς ἡγεμονίας Ποντίου Πιλάτου ; id. ad
Smyrn. 1, πεπληροφορημένους εἰς τὸν Κύριον ἡμῶν, ἀληθῶς ὄντα κ.τ.λ. ; here, perhaps, it
signifies in full or perfect faith, as is indisputable in the text of the longer recension
of the Ignatian Epistles. We also find the passive with the signification, to be fully
persuaded, to be fixed and firm, in Col. iv. 12, ἵνα στῆτε τέλειοι καὶ πεπληροφορημένοι ἐν
παντί θελήματι τοῦ θεοῦ; see Huther in loc. We find it afterwards used in the sense
to convince or satisfy, in Phot. bibl. xli. 29, πολλοῖς ὅρκοις καὶ λόγοις πληροφορήσαντες
Μεγάβυζον.—The earliest trace we can find of the word is in the text already cited in
Eccles. viii. 6, and hence some have inferred that it was of Alexandrine origin.
Πληροφορία, ή, only with the meaning perfect certitude, full conviction, in Ν. Τ.
and patristic Greek alone; Ignat. ad Magn. 11, ταῦτα ὁ γνοῦς ἐν πληροφορίᾳ καὶ πιστεύσας;
Hesych., κατοιόμενος ὁ μετὰ πληροφορίας πιστεύων. In the N. Τ., πλ. πίστεως, Heb.
x. 22 ; τῆς ἐλπίδος, vi. 11, cf. iii. 6; Col. ii. 2, πᾶν τὸ πλοῦτος τῆς πληροφορίας τῆς
συνέσεως; Luther, all riches of full understanding ; 1 Thess. i. 5, τὸ εὐαγγέλιον ἡμῶν
ἐγενήθη ... ἐν πληροφορίᾳ πολλῇ. In John Damasc. conjoined with ἐντελής γνῶσις.
Hesych., πληροφορία βεβαιότης, as Theophylact on 1 Thess. i. 5 explains, who, on Heb
x. 22, says, πίστις ἡ ἀπηρτισμένη καὶ τελειοτάτη.
Πλησίον, adverbial neuter of πλησίος, α, ον (from πέλας), near, near to, John iv. 5 ;
ὁ πλησίος, the neighbour, often in Homer, less frequently in the Attic writers, who use
the adverbial πλησίον as a substantive, ὁ πλησίον, neighbour, i.e. fellow-man. LXX.
=y, Ex. ii. 13, xx. 17, xxi. 14, Deut. v. 18, Lev. xix. 13, whereby are meant fellow-
countrymen, fellow-tribesmen, general connection or affinity, cf. 1 Sam. xv. 28, xxviii. 17,
where David is called Saul's neighbour. Cf. also tis y, the one, the other, Gen. xi. 3,
-
Πλησίον
Πνεύμα
503
Judg. vi. 29, and elsewhere. Further, Lev. v. 21, xix. 15 (fellowship, companion-
ship). =л, Gen. xxvi. 31; Lev. xxv. 14; Joel ii. 8. This O. T. limitation of the ex-
pression to national fellowship (cf. Matt. v. 43) already deepens the profane view,
according to which ô πλŋσíov meant quivis alius, even one's enemy were he living near,
as Dem. Conon. 15 designates an opponent as ó Tλnalov (cf. Acts vii. 27; Jas. iv. 12).
Plat. Rep. ii. 373 D, ý tŵv πλnoíov xúpa = neighbour; Theaet. 174 В, ô πλŋolov kaì ó
YeíTwv. It denotes primarily a merely outward nearness, proximity = fellow-creature ;
Polyb. de Virtut. p. 1369, πικρὸς γὰρ γεγονὼς καὶ ἀπαραίτητος ἐπιτιμητὴς τῶν πέλας,
εἰκότως ἂν καὶ ὑπὸ τῶν πλησίον αὐτὸς ἀποραιτήτου τυγχάνοι κατηγορίας. Connected
with this O. T. deepening and intensifying of the meaning is its widening in the N. T.,
where they also are included in the bond of brotherhood who are not within the ties of
kindred or nation, Luke x. 29 sqq. As the man, whoever he be, with whom I have to
do is my neighbour, I must hold fast and cherish that bond of fellowship which brings
him so near to me that I cannot separate myself from him ; ἀγαπήσεις τον πλησίον σου
os σeavтóv, Lev. xix. 18; Matt. v. 43, xix. 19, xxii. 39; Mark xii. 31, 33; Luke
x. 27; Rom. xiii. 9; Jas. ii. 8, cf. Heb. viii. 11; Eph. iv. 25; Rom. xiii. 10, xv. 2.
“While in the word neighbour there lies the intimation of a position implying blood-
relationship, o Téλas simply denotes one who is locally external to me, or removed from
me, even though he be my enemy, Dein. Conon. 15." Accordingly, already Gataker, Opp.
Crit. p. 526, and after him Brunck on Soph. Ant. 479, oỷ yàp ẻк méλei Opoveîv péy
ὅστις δοῦλός ἐστι τῶν πέλας, indicate the merely seemingly Christian force of the
expression, the latter in the words, "Insubide vertit Johnsonus, qui servus est proximi.
Οἱ πέλας sunt quivis alii, ὁ πέλας alius quivis. Nägelsbach, nachhomer. Theol. 239
(v. 2. 29). "Through the Christian view of universal love many expressions of citizen
life receive a religious import, which they could never have had apart from Christianity.
Thie nahiston (superlative of nah) are in Old High German neighbour citizens. In this
sense the word belongs to the Old High German apart from Christianity. But when, on
the contrary, the Old High German der nahisto, the nearest, or neighbour, is equivalent to
man, fellow-man generally, this could have been brought about only by a faith which
regards all men as brothers and neighbours. It is only by the Christian view, as Christ
declared it in the parable of the Good Samaritan, that the O. T. expression really received
its world-embracing significance," R. von Raumer, Die Einwirkung des Christenthums auf
die althochd. Sprache, p. 401.
II véw, to blow, to breathe, Matt. vii. 25, 27; Luke xii. 55; John iii. 8, vi. 18;
Acts xxvii. 40; Rev. vii. 1.
Πνεύ
II veûμa, to, the wind, John iii. 8; Heb. i. 7; the breath breathed forth, 2 Thess.
ii. 8, ὃν ὁ κύριος ἀναλώσει τῷ πνεύματι τοῦ στόματος αὐτοῦ. Breathing as the sign and
condition of life; breath, eg. Tò veûμa éxei diá Teva, Polyb. xxxi. 18, 4 to owe one's life
=
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to any one ; τὸ πν. ἀφιέναι, Eur. Hec. 751; Aesch. Pers. 507, τάχιστα πνεῦμα ἀπέῤῥηξεν
βίου, of violent death. Then = the element of life, life, Aristot. de Mund. 4, οὐδὲν γάρ
ἐστιν ἄνεμος πλὴν ἀὴρ πολὺς ῥέων καὶ ἄθροος· ὅστις ἅμα καὶ πνεῦμα λέγεται. λέγεται
δὲ ἑτέρως πνεῦμα ἣ τε ἐν φυτοῖς καὶ ζῴοις καὶ διὰ πάντων διήκουσα ἔμψυχός τε καὶ
γόνιμος οὐσία; cf. Eurip. Suppl. 533, ἀπῆλθε πνεῦμα μὲν πρὸς αἰθέρα, τὸ σῶμα δ᾽ ἐς
γῆν. Thus, in a physiological sense, we often find it in profane Greek, especially in
the poets and in later Greek; in a psychological sense, as the element of human existence
and personal life, never.
To this the Scripture use of the word attaches itself. (I.) (a.) Most akin are such
expressions as Luke viii. 55, ἐπέστρεψε τὸ πνεῦμα αὐτῆς; Jas. ii. 26, τὸ σῶμα χωρίς
πνεύματος νεκρόν ἐστιν; Ezek. xxxvii. 8, of the dead, bna m N; Hab. ii. 19, of idols,
my, cf. Rev. xiii. 15, ἐδόθη αὐτῷ δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου ἵνα καὶ
λαλήσῃ ἡ εἰκών; xi. 11, πν. ζωῆς ἐκ τοῦ θεοῦ εἰσῆλθεν ἐν αὐτοῖς. But this affinity
does not extend far. In Scripture, πνεῦμα denotes the distinctive, self-conscious, inner
life of man ; 1 Cor. ii. 11, τίς γὰρ οἶδεν τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου
τὸ ἐν αὐτῷ; 1 Cor. v. 3, ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρών ;
Col. ii. 5; Matt. v. 3, πτωχοὶ τῷ πν.; Luke i. 17, ἐν πνεύματι καὶ δυνάμει Ηλίου;
i. 80, ἐκραταιοῦτο τῷ πν.; ii. 40 ; 1 Cor. v. 5, εἰς ὄλεθρον σαρκός, ἵνα τὸ πνεῦμα σωθῇ.
To it the utterances of the will are referred, Acts xix. 21, ἔθετο ὁ Παῦλος ἐν τῷ πν. ;
cf. Matt. xxvi. 41, τὸ μὲν πνεῦμα πρόθυμον. Upon it all the affections of personal life
operate, Acts xvii. 16, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ; John xi. 33, ἐνεβριμήσατο
τῷ πνεύματι; xiii. 21, ἐταράχθη τῷ πν., and it often appears as parallel with soul or
heart, cf. 1 Cor. v. 3 with 1 Thess. ii. 17; Acts xix. 21 with xxiii. 11; John xiii. 21
with xii. 27, νῦν ἡ ψυχή μου τετάρακται, Matt. xxvi. 38; John xiv. 1, 27, μὴ ταρασ
σέσθω ὑμῶν ἡ καρδία; Luke i. 47, μεγαλύνει ἡ ψυχή μου τον κύριον καὶ ἠγαλλίασεν τὸ
πνεῦμά μου ἐπὶ κ.τ.λ.; Col. ii. 5 ; 1 Cor. xvi. 18, ἀνέπαυσεν γὰρ τὸ ἐμὸν πνεῦμα καὶ τὸ
ὑμῶν, cf. Ps. xxiii. 3, ait p. Further, cf. Gen. xlv. 27; Josh. ii. 11; 1 Kings
ii. 11; Jer. li. 11; Ps. lxxvi. 13; Ex. vi. 9; Ps. li. 19, xxxiv. 19; Isa. lxvi. 2, xxv. 4;
Prov. xvi. 32, xxv. 28; Matt. xxvi. 38; Mark xiv. 34; John xii. 27; 3 John 2; Matt.
xi. 29; Acts xiv. 22, xv. 24. (Vid. Roos, Fundamenta Psychol. scr. ii. 21–32; Auberlen,
article "Geist" in Herzog's Realencykl.) But between spirit and soul there is this important
distinction, that the soul is represented as the subject of life (see vxý), but the spirit
never; cf. 1 Cor. xv. 45 ; Gen. ii. 7; Ezek. xviii. 4, 20. Roos, Psychol. scr. ii. 9,
primus Adam anima viva ... vocatus est, spiritus nunquam, secundus Adam Christus dicitur
spiritus, quamvis ipse ante plenam sui glorificationem etiam animae suae mentionem faceret ;'
cf. Ath. xii. 530 f., ἐγὼ Νίκος πάλαι ποτ᾽ ἐγενόμην πνεῦμα, νῦν δ᾽ οὐκέτ᾽ οὐδέν, ἀλλὰ
γῆ πεποίημαι. Considering the above-cited passages, Luke viii. 55, Jas. ii. 26, etc.,
Gen. vi. 17, vii. 15, we are led to regard the spirit as the principle of life, which has an
independent activity of its own in all the circumstances of perceptive and emotional
«Ε
life.
29
Death is described both as a giving up of the veûμa and as a laying down or
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departure of the yuxý; the former, of Christ, Matt. xxvii. 50; Luke xxiii. 46; John
xix. 30; of Stephen, Acts vii. 59, cf. Luke viii. 55; 1 Kings xvii. 21; the latter, of
Christ, John x. 15, 17; Mark x. 45; and elsewhere, John xii. 25, xiii. 37, 38; Matt.
x. 39; Gen. xxxv. 18; yet there is a limit beyond which these expressions cannot be used
interchangeably (see under yvxý), but are clearly distinguished from each other, showing
plainly that πveûμa is the principle of life. We see at once that we cannot similarly
denote death by the use of the word heart, though of the heart it is said, ẻ TAÚTηS
ecodo Cwns, Prov. iv. 23, so that there is a marked distinction between spirit and heart.
We thus discover the following successive stages of thought and expression: the spirit
principle, the soul subject, and the heart organ of the life. From this inter-penetrating
relationship may be explained the varied parallelism between these expressions.
Now πveûμa,, is predicated both of men and of brutes, Eccles. iii. 19, 20, Isa.
xlii. 5, Ps. civ. 29, 30, from which texts it is at the same time clear that it signifies
not simply a life-principle, but a life-principle springing from God, a divine life-prin-
ciple,—and with this it agrees that yʊxý, also Yuxǹ (@oa, is used of men as well as
brutes, Gen. i. 24, ii. 7, ix. 10, 16; Lev. xvii. 10, 11, 14, 15. But, nevertheless,
man is distinct, Gen. ii. 20 (Hebrew and LXX.), i. 26, 27, for he has life not by virtue
of that life-giving power of God which determines creation at large, as the brutes have,
Gen. i. 24, cf. ver. 2, but by virtue of a special immediate communication; and thus the
πveûμɑ in him, as the divine life-principle, is at the same time the principle of that God-
related and therefore morally determined life which is peculiar to him (cf. Gen. i. 26, 27
with Eph. iv. 24, Col. iii. 10). Hence his veûpa is distinctively active or acted upon
in all the relations of the religious, God-related life; Ps. xxxiv. 19, li. 19; Isa. lxi. 3,
lxvi. 2; Ps. xxxi. 6; Isa. xxvi. 9, xxxviii. 15-17; Ps. lxxviii. 8, xxxii. 2; Prov. xvi. 2;
Ps. li. 12; Ezek. xiii. 3; Isa. xxix. 24. In the N. T. cf. Rom. i. 9, T e Xaтρeúw ev
τῷ πνεύματί μου, for which in 2 Tim. i. 3 we have ᾧ λατρεύω ἐν καθαρᾷ συνειδήσει, since
ovveídnois is the result of the activity of the spirit in the heart, the determinateness of
self-consciousness by the divine life-principle, the spirit; see ovveídnois, kapdía. If even
in this sense spirit and heart are used interchangeably, this may be explained by the
meaning of heart, and its relation to Tveûμa, see kapdía. The spirit, as the divine life-
principle, and the principle of the divine or God-related life, is spoken of in Rom. viii. 10,
εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν δι᾽ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην.
In like manner, ver. 16, αὐτὸ τὸ πνεῦμα (π. υἱοθεσίας) συμμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι
ἐσμὲν τέκνα θεοῦ. (Cf. 1 Cor. ii. 11.)
(Cf. 1 Cor. ii. 11.) According to this passage, the self-consciousness
of the children of God depends upon the contact of the Spirit newly given them of God
with the spirit in them which is theirs conformably with nature,-cf. ver. 10 with ver. 9,
-and the vitality and power of the divine life-principle (cf. TTXoì тộ πV., Matt. v. 3;
éкρаτаιοûто πνεúμari, Luke i 80) depends upon the communication or indwelling of the
Spirit of Christ, ver. 9, ὑμεῖς δὲ οὐκ ἔστε ἐν σαρκὶ ἀλλὰ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ
οἰκεῖ ἐν ὑμῖν· εἰ δέ τις πν. Χριστοῦ οὐκ ἔχει κ.τ.λ. Cf. ver. 14, ὅσοι πνεύματι θεοῦ
3 S
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ἄγονται, with ver. 15, ἐλάβετε πν. υἱοθεσίας, ver. 16, συμμαρτυρεῖ τῷ πν. ἡμῶν, and
ver. 10, τὸ μὲν σῶμα νεκρὸν ... τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. Accordingly, we
may say that by the communication of the Spirit (Gal. iii. 5, ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ
TV.) there is brought about a renewal or revivification of the divine life-principle by and in
order to the slaying of the σáp§, which is filled with sin, and which hinders the action
and dominion of the spirit (comp. the relation between νοῦς and σάρξ, νοῦς and πνεῦμα,
under vous, and that between σάρξ and πνεῦμα, under σάρξ); Rom. vii. 18, 20, viii. 3,
5-7. Hence ἡ χάρις μετὰ τοῦ πνεύματος ὑμῶν, Gal. vi. 10 ; Phil. iv. 23; Philem. 25,
cf. 2 Cor. vii. 1, μολυσμὸς σαρκὸς καὶ πνεύματος, see σάρξ; Gal. vi. 8, ὁ σπείρων εἰς τὴν
σάρκα. εἰς τὸ πνεῦμα. Always according to the context, we must understand by
πvεûμа the divine life-principle by nature peculiar to man, either in its natural position
within his organism, or as renewed by the communication of the Spirit, see especially
Rom. viii. 10, τὸ μὲν σῶμα νεκρὸν δι᾽ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην ; 1 Thess.
ν. 23, ὑμῶν τὸ πν. καὶ ἡ ψυχὴ καὶ τὸ σῶμα; Phil. iii. 3, οἱ πνεύματι θεῷ (αι. θεοῦ) λατ-
ρεύοντες . . . καὶ οὐκ ἐν σαρκὶ πεποιθότες; Eph. vi. 18, προσευχόμενοι ἐν πνεύματι ; Phil
i. 27, στήκετε ἐν ἑνὶ πνεύμ.; Gal. v. 25, εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν ;
2 Cor. xii. 18, οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν. In this renewal the πνεῦμα is
ever foremost as the active life-principle, cf. Gal. v. 25, εἰ ζῶμεν πνεύματι κ.τ.λ. ; Eph.
v. 18; 2 Cor. xii. 18; Rom. viii. 9, οὐκ ἐστὲ ἐν σαρκὶ, ἀλλ᾽ ἐν πνεύματι ; ver. 4, κατὰ
σάρκα, κατὰ πνεῦμα περιπατεῖν ; ver. 5, οἱ κατὰ σάρκα ὄντες . . . οἱ κατὰ πν.; ver. 6, τὸ
φρόνημα τῆς σαρκὸς . τοῦ πν.; ver. 9, οὐκ ἐστὲ ἐν σαρκί, ἀλλ᾽ ἐν πν., εἴπερ πνεῦμα
θεοῦ οἰκεῖ ἐν ὑμῖν; ver. 2, ὁ νόμος τοῦ πνεύματος τῆς ζωῆς ... ἠλευθέρωσέ με ἀπὸ τοῦ
νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. But we must keep fast hold of the truth, that this
newly given life-principle does not become identical with the spirit belonging to man by
nature, nor does it supplant it. It cannot be said of it, τὸ ἐμὸν, ὑμῶν πνεῦμα, though we
must distinguish between the texts where it is spoken of as now belonging to man, and
those where it appears as existing independently as πν. ἅγιον, πν. τοῦ θεοῦ, πν. τ. Χριστ
τοῦ. It is spoken of in the former way in most of the texts here cited, wherein it
denotes (b.) the divine life-principle newly communicated to man; comp. 2 Pet. i. 3, ὡς
πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσεβείαν δεδωρημένης, ver. 4,
ἵνα γένησθε θείας κοινωνοὶ φύσεως, with Rom. viii. 2, ὁ νόμος τοῦ πν. τῆς ζωῆς κ.τ.λ.,
ver. 13, εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνήσκειν· εἰ δὲ πνεύματι τὰς πράξεις τοῦ
σώματος θανατοῦτε, ζήσεσθε. In this sense we must take it in most of the places where
it stands contrasted with σάρξ, cf. Gal. iii. 3, ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε,
with ver. 5, ὁ οὖν ἐπιχορηγῶν τὸ πν., v. 16, πνεύματι περιπατεῖσθε καὶ ἐπιθυμίαν σαρκὸς
οὐ μὴ τελέσητε, ver. 17, ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πν., τὸ δὲ πν. κατὰ τῆς σαρκός,
ver. 18, εἰ δὲ πνεύματι ἄγεσθε (cf. Rom. viii. 14, πνεύματι θεοῦ ἄγεσθαι), ver. 22, ὁ
καρπὸς τοῦ πνεύματος, ver. 19, τὰ ἔργα τῆς σαρκός, vi. 8.—Eph. v. 18, πληροῦσθε ἐν
πν.; Gal. v. 5, ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα; Eph.
ii. 18, ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πν. πρὸς τὸν πατέρα. This life-
•
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principle newly communicated to the man—the principle of a new life in him (cf. Jude 19,
ψυχικοί, πνεῦμα μὴ ἔχοντες)—is described as πν. υἱοθεσίας, Rom. viii. 15 (in contrast
with δουλείας); πν. τῆς πίστεως, 2 Cor. iv. 13; 2 Tim. i. 7, οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς
πνεῦμα δειλίας, ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμού, cf. Gal. vi. 1, ὑμεῖς οἱ
πνευματικοί καταρτίζετε τὸν τοιοῦτον ἐν πν. πραύτητος; 2 Thess. ii. 13, ἁγιασμός
πνεύματος; 1 Pet. i. 2. As the σάρξ forms the basis of the natural oneness of humanity,
so the πνεῦμα forms the basis of the communion of the καινή κτίσις (cf. 2 Cor. v. 17
with 1 Cor. vi. 17) ; Phil. i. 27, στήκετε ἐν ἑνὶ πν. ; Eph. ii. 18; Phil. ii. 1, εἴ τις κοινωνία
πνεύματος; Eph. iv. 3, τηρεῖν τὴν ἑνότητα τοῦ πν.; ver. 4, ἓν σῶμα καὶ ἓν πν. (cf. μία
σάρξ, 1 Cor. vi. 16).
In keeping with the fact that this Spirit is spoken of as not the man's own, though
it has become part of him, we find it described (c.) as the πν. ἅγιον, the πνεῦμα τοῦ θεοῦ,
τοῦ Χριστοῦ, independently and as distinct from the man, whether He be described as
communicated to man or operating independently in him. Thus in the Pauline writings,
Rom. viii. 9, πν. θεοῦ οἰκεῖ ἐν ὑμῖν.
ἐγείραντος ᾿Ιησοῦν οἰκεῖ ἐν ὑμῖν.
ix. 1, συμμαρτυρούσης μοι τῆς
2 Tim. i. 3 ; Rom. viii. 16. — 1
:
Ο
εἴ τις πν. Χριστοῦ οὐκ ἔχει; ver. 11, εἰ τὸ πν. τοῦ
διὰ τοῦ ἐνοικοῦντος ἐν ὑμῖν πν., viii. 14; 2 Tim. i. 14, Rom.
συνειδήσεώς μου ἐν πν. ἁγ.; with this comp. Rom. i. 9 ;
Cor. ii. 12, οὐ τὸ πν. τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ πν.
τὸ ἐκ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν, cf. ver. 11; 1 Cor. iii. 16, ναὸς
θεοῦ ἐστὲ καὶ τὸ πν. τ. θ. οἰκεῖ ἐν ὑμῖν; vi. 19, τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πν.
Eph. ii. 22, συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πν. The seat of His presence
and operations is the heart, 2 Cor. i. 22, ὁ δοὺς τὸν ἀῤῥαβῶνα τοῦ πν. ἐν ταῖς καρδίαις
ἡμῶν; ν. 5 ; Gal. iv. 6, ἐξαπέστειλεν· ὁ θεὸς τὸ πν. τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν.
The purpose and end of His working is the strengthening of the inner man, Eph. iii. 16,
ἵνα δῴη ἡμῖν . . . δυνάμει κραταιωθῆναι διὰ τοῦ πν. αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον. See
also 2 Cor. vi. 6, συνιστῶντες ἑαυτοὺς ὡς θεοῦ διάκονοι . . . ἐν πν. ἁγίῳ; xiii. 13, ἡ κοι-
νωνία τοῦ ἁγίου πν. μετὰ πάντων; Gal. iii. 2, 5, 14, ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος
λάβωμεν; Eph. i. 13, ἐσφραγίσθητε τῷ πν. τῆς ἐπαγγελίας τῷ ἁγίῳ; i. 17, iv. 30, μὴ
λυπεῖτε τὸ πν. τὸ ἅγιον ἐν ᾧ ἐσφραγίσθητε; comp. 2 Cor. i. 22, v. 5 ; Rom. v. 5, viii. 15,
16 ; Gal. iv. 6 ; 1 Thess. iv. 8, ἀθετεῖ . . . τὸν θεὸν τὸν δόντα τὸ πν. αὐτοῦ τὸ ἅγιον εἰς
ὑμᾶς. So also in the Heb. ii. 4, μερισμοὶ πνεύματος ; vi. 4, μέτοχοι γενηθέντες πνεύματος
ἁγίου ; 1 Pet. iv. 14, τὸ τῆς δόξης καὶ δυνάμεως καὶ τὸ τοῦ θεοῦ πν. ἐφ' ὑμᾶς ἀναπαύεται;
1 John iii. 24. Akin to these are the modes of expression in 1 John iv. 13, ἐκ τοῦ πνεύ
ματος αὐτοῦ δέδωκεν ἡμῖν, cf. Acts ii. 17, 18, ἀπὸ τοῦ πνεύματός μου; Rom. viii. 23,
ἀπαρχὴ τοῦ πν.
It must ever be maintained (II.) that the principle which gives life to the creature is
of God, and originally belongs to God, so that where God's πνεῦμα is spoken of it is
primarily in such a manner that we must understand by it the life-principle in the
creature, which is part of God, and manifests itself creatively. Thus obviously in Gen.
As God's Spirit, it is called πνεῦμα ἅγιον (as to the
רוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם 1.2
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0
import of this, see ἅγιος). Matt. i. 18, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου ;
ver. 20, τὸ γὰρ ἐν αὐτῇ γενηθὲν ἐκ πν. ἐστιν ἁγίου. Hence joined with δύναμις, Luke
i. 35, πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι (cf. Luke
iv. 14, Rom. i. 4; 1 Cor. ii. 4; Gal. iii. 5; Eph. iii. 16; 1 Thess. i. 5 ; 2 Tim. i. 7;
Heb. ii. 4, cf. 1 Cor. v. 4, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ
κυρίου ἡμῶν ᾿Ιησοῦ; Luke xxiv. 49, ἕως οὗ ἐνδύσησθε ἐξ ὕψους δύναμιν, with Acts i. 5).
Absolutely, τὸ πνεῦμα, the Holy Spirit, 1 Cor. ii. 10. It is through this creatively work-
ing Holy Spirit of God that Christ possesses His divine equipment, Matt. xii. 28, ἐν πν.
θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια; iii. 16, xii. 18; Mark i 10, iii. 29; Luke iii, 22, iv. 18 ;
John i. 32, 33, iii. 34; Acts x. 38. God's saving work to be accomplished in man is
brought about through Him, Matt. iii. 11, βαπτίσει ἐν πνεύματι ἁγίῳ ; Mark i. 8 ; Luke
iii. 16; John i 33; Luke xi. 13, δώσει πν. ἅγιον τοῖς αἰτοῦσιν αὐτόν; and every divine
work upon or by man is referred to the Spirit, Matt. x. 20, τὸ πνεῦμα τοῦ πατρὸς ὑμῶν
τὸ λαλοῦν ἐν ὑμῖν; Mark xiii. 11; Luke i. 15, πνεύματος ἁγίου πλησθήσεται; i. 41, 67,
ii. 25, 26, 27, xii. 12, ἅγ. πν. διδάξει ὑμᾶς; Gal. iv. 29, ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε
τὸν κατὰ πνεῦμα. Hence Matt. xxii. 43, Δαβὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον; Mark
xii. 36; Acts xi. 28, ἐσήμανε διὰ τοῦ πν. ; 2 Pet. i. 21, ὑπὸ πνεύματος ἁγίου φερόμενοι
ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι; Acts i. 16, προείπεν τὸ πν. τὸ ἅγ.; Heb. iii. 7, ix. 8, x. 15.
To this class belong also the passages, Matt. iv. 1, Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ
τοῦ πν.; Mark i. 12; Luke iv. 1, 14, ὑπέστρεψεν ὁ Ἰησοῦς ἐν τῇ δυνάμει τοῦ πνεύματος
εἰς τὴν Γαλ We must only distinguish how, on the one hand, the wv. is said to be God's,
through whom all God's operations are carried on, and on the other, how He is spoken of
as belonging to the man,the πν. ἅγιον for man. Of the latter we read, John vii. 39, τοῦτο
δὲ εἶπεν περὶ τοῦ πνεύματος, οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν· οὔπω γὰρ ἦν
πνεῦμα (αι. πν. ἅγιον), ὅτι Ἰησοῖς οὐδέπω ἐδοξάσθη; comp. John i. 32, 33, vi. 63. Still
this is not a difference of subjects, but simply a difference of relationship to man. — Per-
sonality belongs to this Spirit in the same manner as to the Son (Matt. xxviii. 19), and
this is shown in the saving operations of the Spirit, as described in John xiv. 17, 26, xv.
26, xvi. 13, so that where mention is thus made of the Spirit the reference is to the Holy
Spirit, as the agent who accomplishes in and for man the divine work of redemption;
1 Cor. xii. 11, πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα διαιροῦν ἰδίᾳ ἑκάστῳ
καθώς βούλεται. Where this Spirit is given, there is variously a φανέρωσις τοῦ πνεύ
ματος, 1 Cor. xii. 7, showing itself in διαιρέσεις χαρισμάτων, ver. 4; enumerated, vv.
8-10, cf. xiv. 2, 12, 14-16. As to τὰ ἑπτὰ πν. τοῦ θεοῦ, Rev. iv. 5, ν. 6, i. 4, cf.
Hofmann, Schriftbew. i. 200, according to whom "is to be understood the Spirit, not as
He is in God, but as He carries out God's will in the world. He thus appears in His
divine manifoldness, just as the church is represented in the seven churches. But when
the church is represented as the bride, the Spirit also is represented in His unity," Rev.
xxii. 17.
Εν
When, in Rom. xi. 8 (after Isa. xxix. 10), mention is made of a πνεῦμα κατανύξεως,
Πνευμα
Πνεύμα
509
, as given by God, we have the same view as already is given in Judg. ix. 23,
1 Sam. xvi. 16, 23, xviii. 10, xix. 9, where they
of chap. xvi. 15 is called,
in ver. 23, simply D, cf. Ps cxliii. 10, because the power which thus determined
the life in evil appears as sent by God, though not the Spirit that belongs to God, cf.
Ezek. xxxvi. 27.
(III.) Every influence which determines the life from within outwards is spiritual,
and is therefore designated Tveûµa; Eph. ii. 2, tò πv. tò vûv ẻvepyoûv èv toîs vioîs tîs
ȧπει εías; Bengel in loc., "Non hic ipse princeps dicitur spiritus, sed spiritus est h. l.
principium illud internum, ex quo fluunt actiones infidelium, oppositum spiritui fidelium
filiorum Dei." Cf. Luke ix. 55, οὐκ οἴδατε, οἵου πνεύματος ἐστὲ ὑμεῖς; similar is Luke
iv. 33, ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, cf. ver. 36, ἐπιτάσσει τοῖς ἀκαθάρτοις
πveúμaoi kaì èképxovтaɩ, where, as in all passages containing mention of unclean spirits,
the spirit of infirmity, etc., two representations are combined,-πveûua signifying both a
power determining the life, and the manifested form of that power. The word thus comes,
(IV.) to denote an essence without, or not requiring, any corporeal garb or especially
any corporeal medium for its inner reality; so that it is only as we simply utter the word
which denotes this that the living essence is, so to speak, present (πv. being here perhaps
akin to its derivation, breath). So Luke xxiv. 37, édóκovv πveûμа Оewрeîv; ver. 39,
ἐδόκουν πνεῦμα θεωρεῖν;
πνεῦμα σάρκα καὶ ὄστεα οὐκ ἔχει. We may here include Heb. xii. 23, πνεύματα δικαίων
τετελειωμένων; whereas the phrase ψυχαὶ τῶν ἐσφαγμένων, Rev. vi. 9, cf. xx. 4, suggests
another representation; see yuxý. In the same sense Christ says, John iv. 24, πveûµa
ó Ocós, ¿e. raised above any material medium of existence (cf. 1 Kings viii. 27); and
accordingly what follows explains itself, viz. τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ
ảλŋ¤ɛíą dεî πроσкvveîv, i.e. the worship of God, who is spirit, demands above all the man's
inner nature, unfettered by any hindrances pertaining either to the O. T. localizing of the
place of revelation, or to the carnal corporeality (σáps) of the man himself, and must free
itself therefrom ; cf. the contrast in the Hebrews between σάρξ and συνείδησις, δικαιώματα
σaρkós, etc., Heb. ix. 9, 10, 13; see σáp§. What is required is a relation of spirit to
spirit. Thus the angels are designated Tνeúμaтa in Heb. i. 14; and by the analogy of
this verse we may, lastly, best explain Heb. i. 7, ô Tolŵv тoùs ȧyyéλovs aνтoû пveúµатα
καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα, πν. and πυρ. φλ. denoting different forms of
manifestation. Elsewhere πveûμa, in this sense, is used only of dæmons, and, indeed,
inasmuch as they are at the same time powers determining physical or psychical life; πv.
åкáðαρтоv, Matt. x. 1, xii. 43, Mark i. 23, 26, 27, iii. 11, 30, v. 2, 8, 13, vi. 7, vii. 25,
ix. 25, Luke iv. 36, vi. 18, viii. 29, xi. 24, Rev. xvi. 13, 14, xviii. 2; TV. Tovnρóv,
Matt. xii. 45, Luke vii. 21, viii. 2, xi. 26; πv. åσ@eveías, Luke xiii. 11; πv. åλaλov kaì
kopóv, Mark ix. 17, 25; πveûμа by itself, Mark ix. 20, Luke ix. 39, x. 20. The unusual
expression in Mark v. 2, ἄνθρωπος ἐν πν. ἀκαθάρτῳ, seems to be akin to ἐν πνεύμ., Matt.
xxii. 43, Luke ii. 27, etc., if it be not the Hebrew of accompaniment.
?
After all that has been said, we must in general claim for πveûμa two distinct mean-
Πνευμα
Πονηρός
510
ings: spirit as the life-principle, or the life-determining power, and spirit as a form of
manifestation.
Πνευματικός, belonging to the Spirit, or determined by the πνεῦμα ; spiritual (in
Plut., in contrast with σωματικός, de san. tu. 389). — (Ι.) In the first sense, Rom. i. 11,
χάρισμα πνευματικόν; xv. 27; 1 Cor. ix. 11, xii. 1, περὶ τῶν πνευματικῶν; xiv. 1,
ζηλοῦτε τὰ πνευματικά = φανερώσεις τοῦ πνεύματος, xii. 7; Eph. i. 3, εὐλογία πνευ-
ματική; 1 Cor. ii. 13, πνευματικοῖς πνευματικὰ συγκρίνοντες, πνευματικά = τὰ ὑπὸ θεοῦ
χαρισθέντα ἡμῖν, ver. 12; πνευματικοῖς = ἐν διδ. πν., ver. 13, or = becoming or suitable to
the Spirit, cf. ἀνδρικός, φιλικός ?-(ΙΙ.) Determined by the πν., 1 Cor. xiv. 37, εἴ τις δοκεῖ
προφήτης εἶναι ἢ πνευματικός (Bengel, propheta species, spiritualis genus) ; Gal. vi. 1, ὑμεῖς
οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραύτητος ; 1 Cor. iii. 1, οὐκ ἠδυνήθην
λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλ' ὡς σαρκίνοις. Masculine also, according to some
interpreters, in 1 Cor. xii. 1; but as what is spoken of is not a spiritually effected life,
but spiritually wrought gifts, the neuter rendering is to be preferred. — Eph. v. 19; Col.
iii. 16, ᾠδαὶ πνευματικαί; i. 9, σύνεσις πνευματική. The expression οἶκος πνευματικός,
1 Pet. ii. 5, cannot be = ἀχειροποίητος (De Wette), for this is obvious by the comparison
itself; but in order to give the result of the preceding καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδο-
μεῖσθε, that peculiarity of the house must be named, which arises from the character of
the constituent stones, which possess a life inwrought by the Spirit, cf. Eph. ii. 22, κατοι-
κητήριον τοῦ θεοῦ ἐν πν. In like manner ἀνενέγκαι πνευματικὰς θυσίας, offerings which
are determined by the Spirit. - 1 Cor. x. 3, τὸ αὐτὸ βρῶμα πνευματικὸν ἔφαγον; ver. 4,
πόμα πνευματικὸν ἔπιον, denote meat and drink of a kind produced by the Spirit, by virtue
of which they differed from ordinary nourishment; see Ex. xvi. 12-25, xvii. 5, 6; Deut.
viii. 15. The expression πνευματικὴ πέτρα, ver. 4, has reference to the source of the
water, which did not belong to the rock from which it sprang, but to the Lord (Deut.
viii. 15, cf. Ex. xvii. 6), the Rock of Israel (Deut. xxxii. 4, xv. 18), who made it to
spring from the rock which He pointed out. The following word, ἀκολουθούσης, shows
what Rock the apostle meant, viz. not the rock in Horeb (Ex. xvii. 6, 7). — The
word occurs also in 1 Cor. ii. 15, xv. 44, 46, in contrast with ψυχικός, and, as in all
places save 1 Cor. x., with the sense of πνεῦμα, as = the divine life-principle of the καινὴ
κτίσις.
Πονηρός, ά, όν, connected with πόνος, labour, pains ; πενία, indigence = burdensome,
bad, adverse ; in a moral sense = bad, evil; in both cases the antithesis of χρηστός. -
(Ι.) Physically = bad, ill, e.g. πονηρὸν σῶμα, a sickly body ; πονηρὰ τροφή, of corrupt or
putrid food ; πονηρῶς ἔχειν, to be in evil case, Thuc. vii. 83 ; Xen. Anab. vii. 4. 12, ὅτι ἐν
πονηροῖς τόποις σκηνῷεν καὶ πλησίον εἶεν οἱ πολέμιοι, of a difficult and dangerous district ;
Aristotle, Eth. Nicom. iii. 6, τὸ δὲ λέγειν ὡς οὐδεὶς ἑκὼν πονηρὸς οὐδ᾽ ἄκων μάκαρ κ.τ.λ. ;
Rev. xvi. 2, ἕλκος κακὸν καὶ πονηρόν = grievous, cf. Job. ii. 7, ἔπαισε τὸν Ἰωβ ἕλκει
Πονηρός
Πονηρός
511
πονηρῷ. (In this sense the Atties accented the word thus, πόνηρος.) Matt. vii. 17, 18,
καρποί πονηροί, fruits which are unft for use, worthless, as opposed to καλός. Cf. Jer.
xxiv. 8, τὰ σῦκα τὰ πονηρὰ ἃ οὐ βρωθήσονται ἀπὸ πονηρίας αὐτῶν; Matt. vi. 23, ἐὰν δὲ
ὁ ὀφθαλμός σου πονηρὸς ᾖ, ὅλον τὸ σῶμα σκοτεινὸν ἔσται, a diseased eye, opposed to
ἁπλοῦς, ver. 22 ; Luke xi. 34, Hebrew, br, sound. Cf. Just. Μart. Apol. i. p. 34, ἐκ
γενετῆς πονηροὺς ὑγιεῖς πεποιηκέναι ; Gen. xli. 19; also of unwholesome, adverse things, e.y.
πονηρὰ βουλεύματα, unwholesome, unfavourable counsels, Ar. Lys. 517; πονηροὶ ἄνεμοι,
contrary winds, Dion. Hal. Ant. i. 52. So ἡμέραι πονηραί, of a bad, unfavourable time,
Eph. v. 16, vi. 13, ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ; Gal. i. 4, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστ
τῶτος αἰῶνος πονηροῦ. Cf. Gen. xlvii. 9, μικραὶ καὶ πονηραὶ γεγόνασιν αἱ ἡμέραι τῶν
ἐτῶν τῆς ζωῆς μου ; Ps. xli. 2, ἐν ἡμέρᾳ πονηρὰ ῥύσεται αὐτὸν ὁ κύριος ; xxxvii. 19 ;
Eccles. ix. 12 ; Mic. ii. 3. — In many places, like κακός, it includes both a natural and a
moral meaning, because whatever evil happens to any one is, on moral grounds, to be
rejected. So Acts xxviii. 21, ἐλάλησέν τι περὶ σοῦ πονηρόν; 3 John 10, λόγοις
πονηροῖς φλυαρῶν ἡμᾶς; Matt. v. 11, ὅταν . . . εἴπωσιν πᾶν πονηρὸν ῥῆμα καθ᾽ ὑμῶν
ψευδόμενοι (Tisch., καθ᾽ ὑμῶν πᾶν πονηρόν). See also ἐνθυμήματα πονηρά, malevolent,
wicked thoughts, Matt. ix. 4, cf. Mark vii. 22, ὀφθαλμὸς πονηρός, as a species of τὰ
πονηρά, like Matt. xv. 19, διαλογισμοί πονηροί, Jas. ii. 4; 1 Tim. vi. 4, ὑπόνοιαι
πονηραί; 2 Tim. iv. 18, ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς
τὴν βασ. αὐτοῦ, cf. ver. 17. The neuter by itself, τὸ πονηρόν, the evil which what is
wicked, or the wicked inflict, Matt. v. 39, μὴ ἀντιστῆναι τῷ πονηρῷ. So also in the
disputed texts, 2 Thess. iii. 3, ὁ κύριος φυλάξει ὑμᾶς ἀπὸ τοῦ πονηροῦ, cf. vv. 2, 5 ;
John xvii. 15, οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ᾽ ἵνα τηρήσῃς αὐτοὺς ἐκ
τοῦ πονηροῦ, cf. the connection between this prayer and the hatred of the world in ver.
14; Matt. vi. 13, ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. As to this last passage, both the
physical and moral reference of ἀπὸ τοῦ π. is demanded by the twofold character of the
foregoing πειρασμός, cf. 1 Cor. x. 10-13; 2 Pet. ii. 9 ; Jas. i. 2, 12 sqq. ; 1 Pet. i. 6,
iv. 12-14. (Still we must be careful not to take τὸ πονηρόν to denote the evil which
we do, for in all cases wherein Tov. has the double sense it means the evil we suffer, see
the above texts.) Against the rendering which would take τοῦ πον. as the genitive of
the masculine, it is enough to say that there is no reason nor pretext in the context for
making this possible rendering necessary. The thought which suggests this rendering is
foreign to the character of the prayer, and we see the inappropriateness of it, as Stier
remarks, by putting ἀπὸ τοῦ διαβόλου for ἀπὸ τοῦ πονηροῦ. We cannot see why the
broad and deep meaning of the Tovηρóν above given should not suffice. See also under
ῥύεσθαι.
(II.) In a moral sense = bad, evil, answering somewhat to the German unnütz, useless,
what is good for nothing. It is therefore in Greek, in the first place, the opposite of
χρηστός, as applied to persons who diligently follow their calling, and thus support
themselves, e.g. of a clever housewife, good parents, good citizens. Πονηρός is the concrete
Πονηρός
Πονηρός
512
embodiment of a κακός; and while κακός denotes the nature or character, πονηρός refers
to the behaviour, cf. Eur. Hes. 596, ὁ πονηρὸς οὐδὲν ἄλλο πλὴν κακός. Akin to this
root-meaning is that view of Tovnpós which takes it, in a moral sense, to signify evil,
inasmuch as evil bears a forbidding character, and is repulsive or disagreeable. (This
at least may be the general point in which the moral and physical πov. meet.) Otherwise
in Plat. Soph. 228 D, see πονηρία. As to the scope of the conception, comp. e.g. Xen.
Mem. ii. 6. 19, 20, οὔτε γὰρ τοὺς πονηροὺς ὁρῶ φίλους ἀλλήλοις δυναμένους εἶναι· πῶς
γὰρ ἂν ἡ ἀχάριστοι ἢ ἀμελεῖς ἢ πλεονέκται ἢ ἄπιστοι ἢ ἀκρατεῖς ἄνθρωποι δύναιντο
φίλοι γενέσθαι; οἱ μὲν οὖν πονηροὶ πάντως ἔμοιγε δοκοῦσιν ἀλλήλοις ἐχθροὶ μᾶλλον ἢ
φίλοι πεφυκέναι. ᾿Αλλὰ μὴν ... οὐδ᾽ ἂν τοῖς χρηστοῖς οἱ πονηροί ποτε συναρμόσειαν
εἰς φιλίαν· πῶς γὰρ οἱ τὰ πονηρὰ ποιοῦντες τοῖς τὰ τοιαῦτα μισοῦσι φίλοι γένοιντ'
ἄν; εἰ δὲ δὴ καὶ οἱ ἀρετὴν ἀσκοῦντες κ.τ.λ.
In the LXX. it most frequently translates the Hebrew y; indeed, it may be taken as
the literal rendering of that word, so sporadic or rare is the use of κακός, ἄδικος, and
others; see kakós. But the Hebrew y signifies (likewise, in the first instance, physically
or outwardly) what is unpleasant, disagreeable, or offensive (Fuerst, Hebr. Wörterb.), or
hostile (Gesenius), and we find it oftener than , which, according to its root-meaning,
may answer to ἄδικος.
In the N. T. we find it joined with ἄνθρωπος, Matt. xii. 35, 2 Thess. iii. 2, 2 Tim.
iii. 13, cf. the characteristic description, Mark vii. 21-23; epya, 1 John iii. 12, as
against δίκαιος; 2 John 11; John iii. 19, vii. 7; Col. i. 21, cf. Luke iii. 19;
ραδιούργημα, Acts xviii. 14; ἀνήρ, xvii. 5 ; γενεά, Matt. xii. 39, 45, xvi. 4, Luke
xi. 29; εἶδος, 1 Thess. v. 22; καύχησις, Jas. iv. 16; καρδία πον. ἀπιστίας, Heb.
iii. 12; συνείδησις, x. 22; δοῦλος, Matt. xviii. 32, xxv. 26, Luke xix. 22. Πονηροί,
οἱ πονηροί, Matt. v. 45, ἐπὶ πονηροὺς καὶ ἀγαθούς; xxii. 10, xiii. 49, vii. 11;
Luke vi. 35, xi. 13. ὁ πον. = he who is wicked, 1 Cor. v. 13, from Deut. xvii. 7. On
the other hand, ὁ πονηρός is a name for the devil, Matt. xiii. 19, Eph. vi. 16,
ó
τὰ βέλη τοῦ πον. ; 1 John ii. 13, 14, νενικήκατε τὸν πον.; ν. 18, ὁ πον. οὐχ ἅπτεται
αὐτοῦ ; iii. 12, Καὶν ἐκ τοῦ πονηροῦ ἦν, cf. ver. 10, τὰ τέκνα τοῦ θεοῦ . . . τοῦ διαβόλου.
It is doubtful whether, in Matt. xiii. 38, τὰ τέκνα τοῦ πονηροῦ is = τοῦ διαβόλου, or is to
tà
be taken as the gen. neuter, corresponding with τὰ τ. τῆς βασιλείας. Cf. τὸ πονηρόν,
moral evil, wrong, Matt. v. 37, Rom. xii. 9, and 1 John v. 19, ἐκ τοῦ θεοῦ ἐσμεν καὶ ὁ
κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται, where, adopting the masculine rendering, we should
have expected ἐκ τοῦ πον. ἐστιν, in keeping with St. John's diction, for in this the
simplest form of antithesis prevails. Cf. the O. Τ. νης, τὸ πον., τὰ πον., e.g. Deut. iv. 25,
ix. 18; Ps. li. 6; Isa. lxv. 12, 1xvi. 4; Num. xxxii. 13, etc. Further, πνεύματα πονηρά
denote evil spirits, so called on account of their evil influence, Matt. xii. 45, τὸ ἀκάθαρτον
πνεύμα . παραλαμβάνει μεθ᾿ ἑαυτοῦ ἑπτὰ ἕτερα πνεύματα πονηρότερα ἑαυτοῦ; Luke
vii. 21, viii. 2, xi. 26; Acts xix. 12, 13, 15, 16. Elsewhere mostly ἀκάθαρτον,
which see.
•
Πονηρία
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513
Πονηρία, ή, (L.) physically, badness of nature; eg. καρπῶν, ὀφθαλμῶν, cf. Jer.
xxiv. 8.—(II.) Morally, worthlessness, wickedness, joined with κakía, 1 Cor. v. 8, to
complete the antithesis, as against εἰλικρινεία καὶ ἀλήθεια. Cf. Rom. i. 29, πεπληρωμένους
πάσῃ ἀδικίᾳ, πονηρία, πλεονεξία, κακία. First, it means, as in 1 Cor. v. 8, Acts iii. 26, ἐν
τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν, Eph. vi. 12, τὰ πνευματικὰ τῆς
πονηρίας, badness, moral wickedness in general, as shown in conduct, in contrast with
ἀρετή, Plat. Theaet. 176 B, Soph. 228 D, τὸ κακὸν πονηρία καλούμενον ὑπὸ τῶν πολλῶν
νόσος τῆς ψυχῆς σαφέστατα ὄν.On the contrary, in Mark yii. 22, μοιχεῖαι, πλεονεξίαι,
πονηρίαι, δόλος . . . ὀφθαλμὸς πονηρός, Rom. i. 29 (see above), it seems that it must be
specially rendered like the German boshaft (malicious), maliciousness, cf. Matt. xxii. 18,
γνοὺς δὲ ὁ Ἰησοῦς τὴν πονηρίαν αὐτῶν, εἶπεν· Τί με πειράζετε (in the story of the tribute
money); Luke xi. 39, γέμει ἁρπαγῆς καὶ πονηρίας. Compare Ex. xxxii. 12, μετὰ
πονηρίας ἐξήγαγεν αὐτοὺς ἀποκτεῖναι κ.τ.λ.; Ps. xxviii. 4, κατὰ τὴν πονηρίαν τῶν
ἐπιτηδευμάτων αὐτῶν.
Πρέσβυς, υος, ό, old; in the singular used in this meaning only in the nom.,
acc., and vocat. (otherwise = ambassador). More commonly the comparative Πρεσβύτερος,
(L.) elder, Luke xv. 25, ὁ υἱὸς αὐτοῦ ὁ πρεσβύτερος (John viii. 9); 1 Pet. v. 5, νεώτεροι
ὑποτάγητε πρεσβυτέροις ; 1 Tim. v. 1, 2 ; Acts ii. 17. (ΙΙ.) οἱ πρεσβύτεροι = ancestors,
predecessors, Heb. xi. 2, ἐν ταύτῃ γὰρ ἐμαρτυρήθησαν οἱ πρεσβ.; Matt. xv. 2, ἡ παράδοσις
τῶν πρεσβυτέρων ; Mark vii. 3, 5, synonymously with ἀρχαῖοι, Matt. v. 21, 27, 33 ;
cf. Ecclus. xliy. 1, πατέρες; it is hardly to be found in this sense in profane Greek
(III.) It is a name of dignity, of an official position, cf. the office of the πρέσβυς in the
Spartan constitution ; the γερουσία, the senatus, the elders of the Egyptians, Gen. 1. 7, of
the Moabites and Midianites, Num. xxii. 7; Heb. P, primarily connected with and
depending upon the natural dignity of age. We find such elders in Israel, as the repre-
sentatives of the people, whose decisions held good for the whole people, Ex. iii. 16, 18,
iv. 29, cf. ver. 31, xix. 7, cf. ver. 8; they were, apparently, the foremost of the tribes and
families, according to the right of the first-born, cf. 1 Kings viii. 1, 3. From among
them Moses, at God's command, chose a college of seventy men, who should "bear with
him the burden of the people,” Num. xi. 16, and who, therefore, were no longer the
representatives of the people, cf. Deut. xxvii, 1 with Ex. xix. 7; Josh. viii. 10. Here-
with is connected, though not perhaps in historical continuity, the institution of the
Sanhedrim, şide by side with which the institute of the elders revived throughout Israel,
Susannah 5; Judith x. 7; 1 Macc. xii. 6, 35; Luke vii. 3, cf. Matt. xxvi. 59, oi dè
ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ τὸ συνέδριον ὅλον (Lachm. and Tisch. expunge κ. οἱ πρ.);
Luke xxii. 66, συνήχθη τὸ πρεσβυτέριον τοῦ λαοῦ ἀρχιερεῖς τε καὶ γραμματεῖς, καὶ
ἀνήγαγον αὐτὸν εἰς τὸ συνέδριον ἑαυτῶν. While there were elders in every city, they
could not eo ipso have been regarded as members of the Sanhedrim, but were, perhaps,
men chosen from among them, or, like the γραμματείς, occasional assistants. In the
3 Τ
Πρέσβυς
Ραντίζω
514
N. T. they are mentioned together with the apxiepeîs and ypaµµareîs, Matt. xvi. 21,
xxvi. 3, xxvii. 41; Mark viii. 31, xi. 27, xiv. 43, 53, xv. 1; Luke ix. 22, xx. 1; Acts
vi. 12, cf. Matt. xxi. 23, xxvi. 47, 57, xxvii. 1, 3, 12, xxviii. 12; Luke xxii. 52; Acts
iv. 5, 8, 23, xxiii. 14, xxiv. 1, xxv. 15. Cf. Winer, Realwörterb., art. "Aelteste, Synedrium,
Synagoge;" and the same articles in Herzog's Realencycl.; Keil, bibl. Archäol. § 143.
=
Akin to this institution, at least at first, the name Tрeoßúтeρo was used to designate
the πρоеσTÂτes (1 Tim. v. 17) within the Christian churches, who were appointed (kaðiσ-
Távaι, Tit. i. 5; Xeipoтovεiv, Acts xiv. 23 to elect) everywhere (Kaт' EKKλŋoίav, Acts
xiv. 23; Kатà Tóλ, Tit. i. 5). The first notice of them in Acts xi. 30, where the
disciples at Antioch send their contributions for their brethren in Judaea to the presbyters,
and, indeed, to the presbyters in Jerusalem (xii. 25), would lead us to suppose that we
have the beginnings of the presbytery in Acts vi., in the appointment of the seven so-
called deacons, who were to act as assistants to the apostles, see diákovos; cf. 1 Pet. v. 1,
πρεσβυτέρους τοὺς ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος, and the fellowship between the
apostles and elders indicated in Acts xv. 2, 6, xvi. 4, cf. xv. 4, 22, ἀπ. καὶ πρ. καὶ ἡ ἐκκλ. ;
ver. 26, kaì oi ådeλpoí. In the absence of the apostles they entered upon their work,
ἀδελφοί.
Acts xx. 17, 28-30; and the deacons in like manner, though with a narrower sphere of
work, were appointed to their side, just as they had been to the apostles. As to the
range of their work, hints of it are given in Acts xv., xx. 28 sqq.; 1 Tim. v. 17; Jas.
v. 14; 1 Pet. v. 1. See ẻπío KOTTOS. Besides the passages quoted, we have the word
also in Acts xxi. 18.—In 2 John 1 and 3 John 1, St. John calls himself simply o
πреσẞúτeρоs, whether on account of his age (cf. Philem. 9) or his office (1 Pet. v. 1) is
doubtful. Priority of office usually implies that of age also.
In the Apocalypse there appear twenty-four elders with the four yea around God's
throne, Rev. iv. 4, 10, v. 5, 6, 8, 11, 14, vii. 11, 13, xi. 16, xiv. 3, xix. 4, representatives
of Israel and the nations, or of the O. and N. T. churches (?), cf. Isa. xxiv. 23.
ПI р е σ ẞ ν т É ρ ιov, TÓ, the college of the elders, and, indeed, of the Jewish people,
Luke xxii. 66; Acts xxii. 5; also of the Christian community, 1 Tim. iv. 14; the office
of a presbyter, Susannah 50.
P
=
'Pavrío, in classical Greek paívw to besprinkle. The word in the LXX. is
Ραντίζω,
also more rare than palvw and its compounds, and answers to n, Lev. vi. 20; Lev.
viii. 11, which in Ex. xix. 21, Lev. iv. 17, v. 9, viii. 30, xiv. 16, 27, xvi. 14, 15, 19,
Num. xix. 4 paívw; Lev. iv. 6, viii. 30 =πрoopaívw; Lev. xiv. 7, 51, Num. xix. 18,
xix. 21, viii. 7=πepippaívw; Lev. vi. 20 = ẻπiρavτíw. Aorist, épávτioa instead of
épрávτioa, compare Winer, § 13, 1a. Like p, it denotes the ritualistic act of sprinkling
blood or water; of the ashes of the red heifer, Num. xix. The latter word is used when
Ραντίζω
Ρύομαι
515
;
all the blood is sprinkled, the former when part of it was to be poured on the altar
(hence the LXX. usually render р by πроσxéew, Lev. i. 5, 11, iii. 2, 8, 13, vii. 2, 14,
et al.). But sprinkling was the form of transfer of the blood of the sacrifice in order to
secure its atoning efficacy, the form of purifying connected with expiation, and it is
therefore followed by the words καθαρίζειν, ἀφαγνίζειν, ἁγιάζειν, ἐξιλάσκεσθαι, Lev. viii.
11, 30, xiv. 7, 27, xvi. 14, 15, cf. vv. 16, 19; Num. viii. 7, xix. 19. It has not been
sufficiently considered that the sprinkling of blood was performed as a rule only upon
the holy place or upon the altar, and in order to its purification,-—see ka@apíčew (II.),—
and only in special cases was followed by a sprinkling upon the persons or the people
generally,—a fact of the greatest significance as indicating the import of the O. T.
sacrifices-μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα (Heb. ix. 9). A
sprinkling of persons took place only upon the ratifying of the covenant, Ex, xxiv. 8
upon the consecration of the family of Aaron to the priesthood, Ex. xxix. 21; in cleansing
from leprosy and pollution from a dead body, Lev. xiv.; Num. xix. The two latter cases
are akin as leprosy and death, and the two former manifestly in like manner harmonize.
In the two former, we have to do with the first establishing of a covenant between God
and His people, and accordingly we have the application of the atoning blood on both
sides by the mediator. In the two latter, we have the removal of fellowship with that
which is of the nature of judgment against sin. But it is in keeping with the character
of a provisional expiation that an operation (the sprinkling) took place only on God's
side; on man's side once only at the outset, and never afterwards save when leprosy and
contact with death (as anticipations of judgment) had actually annulled the covenant
relation. Thus at least, in my opinion, we are to regard the matter so as to grasp the
truth that the N. T. sprinkling with the blood of Christ (Heb. xii. 24, aîµa javтioµoû)
can properly be connected only with Ex. xxiv. and Num. xix., and is to be understood of
sprinkling on both sides, Heb. ix. 19, 21, 13, x. 22, though no mention is made of a
sprinkling corresponding with that of the holy place or the altar, as was done in the
regular O. T. ritual (but see Heb. ix. 12). This ritual institution certainly demands a
more thorough investigation. The above hints must here suffice, though they leave many
questions untouched; compare, for example, Heb. ix. 9 with ver. 13.
'Pavτioμós, o, besprinkling, only in biblical and patristic Greek. LXX. Num.
Ραντισ
xix. 9, 13, 20, 21, Ü8ap partiron = ", water for impurity ; xxxi. 23=rò tap Tou
ȧyvioμoû, to which, in the N. T., the blood of Christ corresponds as aiμa javτioμoû, Heb.
xii. 24, cf. Heb. ix. 13, 14, 1 Pet. i. 1, εἰς ῥαντισμὸν αἵματος ᾿Ιησοῦ Χριστοῦ, denoting
the application of the expiation made by Christ. With this comp. also 1 John v. 6,
οὗτός ἐστιν ὁ ἐλθὼν δι᾽ ὕδατος καὶ αἵματος κ.τ.λ., οὐκ ἐν τῷ ὕδατι μόνον κ.τ.λ.
O. T. it is the form of that purification which is accomplished by expiation.)
0
(In the
'Púo μa, rare in Attic prose,—not at all, e.g., in Xenophon, Plato, Thucydides, nor
in Aristotle. As to the aorist ἐρυσάμην, aorist passive ἐρύσθην instead of ἐῤῥ., see
Ρύομαι
Ρύομαι
516
=
Winer, § 13, 1a - to draw or snatch out to oneself, to rescue, to save, to preserve;
synonymous with few, only that this latter word more definitely conveys the idea of
preservation or restoration. Syncopated from Fepúoμai, Fpúoμai, and hence originally
equivalent to epúw, èpúoµai, to draw, to tear. The meanings should perhaps be arranged
in accordance with the cognate Sanscrit root vri, (I.) to roll, i.e. to trail, to pull, to draw;
(II.) to wrap up with anything, to encompass, to wind round, to cover (comp. volo, volumen,
volva), i.e. to protect, to screen, to ward off, to save," Schenkl. Always, according to the
context, it signifies both to rescue from and to preserve in presence of a danger, to save and
(not or) to preserve, because the single complete representation expressed by the word
hecessarily includes both; saving is at the same time preserving, and preserving saving,
but, according to circumstances, now one and now the other element will be prominent.
We cannot even affirm that, in certain combinations; the one or the other meaning is to
be preferred. Without statement of the situation, with the accusative of the person,
ῥύεσθαί τίνα, as when it is said ῥ. τινά τινος, ἐκ τινός, από τινος, both meanings are always
expressed: Thus ῥύεσθαί τινα = to save, Herod. iv. 187, ἂν δὲ καίουσι τὰ παιδία σπασμὸς
ἐπιγένηται; ἐξεύρηταί σφι ἄκος· τράγου οὗρον σπείσαντες ῥύονται σφέας; again, to
shield, to defend, Herod. vi. 7, ἔδοξε πεξὸν μὲν στρατὸν μὴ συλλέγειν ἀντίξουν Πέρσῃσι,
ἀλλὰ τὰ τείχεα ῥύεσθαι αὐτοὺς Μιλησίους. The difference is only whether the danger is
already present or still impending—whether it is real or merely possible; it is virtually
there, only in a different manner, and the subject in question is rescued from it. Kamp-
hausen, Gebet des Herrn, on Matt. vi. 13, would distinguish between p. årró and ρ. ¿ê‚—
the former as to preserve from, the latter as to save from or rescue out of. The import
only of the prepositions seemingly tells for this: ȧró, to rescue away from anything,
Èê, out of; but usage tells against it. For the combinations are both found with both
meanings, and the context alone must decide which representation prevails. Cf. Herod.
v. 49. 2, ¿úσaode "Iwvas ek dovλoσúvns to save from out of servitude; Lucian, Asin. 33,
οὗτος ἐῤῥύσατό με ἐκ τοῦ θανάτου δεινὰ ἐπ᾿ ἐμοὶ βουλευσάμενος· “ μηδαμῶς,” ἔφη, ἀπο-
σφάξῃς ὄνον καὶ ἀλεῖν καὶ ἀχθοφορεῖν δυνάμενον, to shield, to preserve from death. It is
joined with ảπó very seldom indeed in profane Greek; only Soph. Oed. R. 1352 is cited,
ὅστις μ' ἀπό τε φόνου ἔῤῥυτο κἀνέσωσεν, and even in this place the combination with the
synonymous ȧvaoάew suggests the meaning to save rather than to shield. In biblical
Greek, ρúeσlai àπó occurs oftener, though not quite so frequently as ¿. è, and both com-
binations occur in both senses. We cannot so much as say that the meaning to shield is
the more prevailing one for ῥύεσθαι ἀπό. Ρύεσθαι answers in the LXX. to the Hebrew
=
=
נצל in Piel, and other words; mostly to פלטנצר ,in the Hiphil נצל ,in the Hiphil ישע גאל
+
in Hiphil. In most cases it is combined with ẻ, comp. Gen. xlviii. 16, ô ảyyeλos ó
ῥυόμενος με ἐκ πάντων τῶν κακῶν (Ni); Ex. xiv. 30, ἐκ χειρὸς τῶν Αἰγ. (= y). In like
manner, Judg. viii. 34 and other places to save from. In the same sense àπó, even
interchangeably with ἐκ, comp. 2 Sam. xix. 9, ἐῤῥύσατο ἡμᾶς ἀπὸ πάντων τῶν ἐχθρῶν
ἡμῶν καὶ αὐτὸς ἐξείλετο ἡμᾶς ἐκ χειρὸς ἀλλοφύλων ; Ps. xviii. 49, ὁ ῥύστης μου ἐξ ἐχθρῶν
=
Ρύομαι
Σάρξ
517
по
ὀργίλων . . . ἀπὸ ἀνδρὸς ἀδίκου ῥύσῃ με, where 2 Sam. xxii. 49, ἐξ ἀνδρὸς ἀδικημάτων
púơŋ µe (= bxj). In Ps. xvii. 13, ¿úơŋ thν iþvýýv pov åπò àσeßòûs (= 5), it is clearly
ῥύσῃ με
= to save from, comp. ver. 14. In like manner Ps. xxxix. 9, aπò паσŵν тŵν ȧvoμiâv pov
ἀπὸ πασῶν τῶν
ῥῦσαί με (sr) ; Ezek. xxxvii. 23, ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν ὧν ἡμάρτοσαν
ἐν αὐταῖς, καὶ καθαριῶ αὐτούς (y). On the other hand, comp. Wisd. x. 13, ἡ σοφία ἐξ
ȧμaρτías éppúσaro aúróvto preserve or shield from, with reference to Gen. xxxviii. 7-9.
With Prov. xi. 4, οὐκ ὠφελήσει ὑπάρχοντα ἐν ἡμέρᾳ θυμοῦ καὶ δικαιοσύνη ῥύσεται ἀπὸ
θανάτου, comp. Tob. iv. 10, ἐλεημοσύνη ἐκ θανάτου ῥύεται, xii. 9, where in both places,
notwithstanding the different prepositions, the same thought is expressed. 3 Esdr. viii. 60,
ἐῤῥύσατο ἡμᾶς ἀπὸ τῆς εἰσόδου ἀπὸ παντὸς ἐχθροῦ, is quite correctly rendered in the
Zürich version, He saved us out of all hostile attacks; 1 Macc. xii. 15, éppúœ¤ýµev àñò
τῶν ἐχθρῶν ἡμῶν; 3 Macc. vi. 10, ῥυσάμενος ἡμᾶς ἀπὸ ἐχθρῶν χειρός ; Ps. cxx. 2. Ps.
xviii. 30, ἐν σοὶ ῥυσθήσομαι ἀπὸ πειρατηρίου, belongs also to this class. On the other
hand - to shield, to preserve, in Ps. cxl. 1, ἐξελοῦ με κύριε ἐξ ἀνθρ. πονηροῦ, ἀπὸ ἀνδρὸς
ȧdíkov pûσaí je, where the word answers to the Hebrew . In like manner Job
xxxiii. 17, τὸ δὲ σῶμα αὐτοῦ ἀπὸ πτώματος ἐῤῥύσατο (Πρ); Prov. ii. 12, ἵνα ῥύσηταί με
ἀπὸ ὁδοῦ κακῆς, καὶ ἀπὸ ἀνδρὸς λαλοῦντος μηδὲν πιστόν. The relation stands thus :
púeolai éx is more frequent than púerai àπó, and signifies "to preserve from " more
rarely than this; but ¿íèσlai àπó nevertheless signifies "to save out of" more frequently
than “to preserve from." This is important for the exposition of Matt. vi. 13, pûoaɩ ýµâś
аπÒ Tоû πоVηρÖû, inasmuch as it is not here eo ipso certain that the meaning is, preservė
us from the evil, which would be simply the positive statement of the preceding petition.
The question is, in what situation is the person praying, is he standing face to face with
threatening danger, or is he already in the midst of it? The conception embraces both;
and peolat, answering thereto, includes both,-deliverance out of present and from still
future evil, from all that this conception includes; see Tovnpós;—and thus alone is it in
keeping with, and adequate to, the character of the prayer.
In the N. T. we find (I.) púeσlaí Tiva, Matt. xxvii. 43; 2 Pet. ii. 7.(II.) έk, Rom:
vii. 24; 2 Cor. i. 10; 2 Tim. iii. 11, iv. 17; 2 Pet. ii. 9, comp. Luke i. 74, aorist
passive. Col. i. 13, 1 Thess. i. 10, synonymously with Xurpoûv, ảπokuтpoûv, σóšew in
the gospel sense, comp. Luke i. 74; Rom. xi. 26. (III.) ȧró, Matt. vi. 13; 2 Tim. iv. 18.
Rom. xv. 31, 1 Thess. i. 10, 2 Thess. iii. 2, according to the connection
to pre-
serve, because the reference is to the future. (IV.) Absolutely, Rom. xi. 26, §eɩ k
Eudov ó pvóμevos – ia; the article is used generically.
Σιὼν
=
; גּוֹאֵל
-
TAT
Σ á þέ, kós, ǹ, (I.) flesh. Plural, aρràs payeiv, Jas. v. 3; Rev. xvii. 16, xix. 18,
21, Gen. xli. 2, 3, 4, xlviii. 18, 19, and often, as in Homer, who but once, Od. xix. 450,
uses the singular to designate a piece of flesh. Zap§ Kai Öσтea, as the substance of the
Σάρξ
Σάρξ
518
ע:
ΕΠ
body, Luke xxiv. 39, πνεῦμα σάρκα καὶ ὄστεα οὐκ ἔχει; Eph. v. 30, μέλη ἐσμὲν τοῦ
σώματος αὐτοῦ ἐκ τῆς σαρκὸς αὐτοῦ καὶ ἐκ τῶν ὀστέων αὐτοῦ, cf. Gen. ii. 23. Next,
(II.) corporeity according to its material side, which, as an organic whole, is called σώμα.
So 1 Cor. xv. 39, οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ
κτηνῶν κ.τ.λ., comp. vv. 38, 40, σῶμα ; 1 Cor. vi. 16, ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά
ἐστιν, ἔσονται γὰρ οἱ δύο εἰς σάρκα μίαν ; Eph. v. 31, comp. ver. 28 ; Matt. xix. 5, 6 ;
Mark x. 8. Generally the corporeal part of man, so called from the substance of it, Acts
ii. 26, έτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι; ver. 31, οὔτε ἡ σὰρξ αὐτοῦ εἶδεν
διαφθοράν ; Rom. xiii. 14, τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας ; 2 Cor. iv. 11,
ἐν τῇ θνητῇ σαρκὶ ἡμῶν; vii. 5, οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν, ἀλλ᾽ ἐν παντὶ
θλιβόμενοι; χ. 3, ἐν σαρκὶ περιπατεῖν; Gal. ii. 20 ; Phil. i. 22, ζῆν ἐν σαρκί; i. 24,
ἐπιμένειν ἐν τῇ σαρκί; 1 Pet. iv. 2, τὸν ἐπίλοιπον ἐν σαρκὶ βιῶσαι χρόνον ; Col. ii. 1,
τὸν πρόσωπόν μου ἐν σαρκί ; ver. 5, τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμί
(cf. 1 Cor. v. 3, oŵµa); Eph. v. 29. Compare the designation of the whole man by
ψυχή and σάρξ, e.g. Ps. lxiii. 2, lxxxiv. 3. In like manner is σάρξ to be understood in
Rom. ii. 28, ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή, as against ver. 29, περιτομὴ καρδίας ἐν
πνεύματι οὐ γράμματι ; Eph. ii. 11, τὰ ἔθνη ἐν σαρκὶ οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς
λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου ; Col. ii. 13, ἀκροβυστία τῆς σαρκός; Gal.
vi. 13, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται. In these passages, however, the choice
of σápέ instead of owμa seems to indicate an intentional accuracy with reference to what
is peculiar to the σάρξ, cf. Gal. vi. 13 with ver. 12, Rom. iv. 1-10, 11, or to its contrast
with πνεῦμα. For strictly it holds true (III.) of σάρξ that it mediates and brings about
man's connection with nature, cf. Gen. ii. 23, 24; 1 Cor. vi. 16. Accordingly τὰ τέκνα
τῆς σαρκός, Rom. viii. 9, as against τῆς ἐπαγγελίας, cf. iv. 19. - Gal. iv. 23, ὁ μὲν ἐκ τῆς
παιδίσκης κατὰ σάρκα γεγέννηται; ver. 29, ὁ κατὰ σάρκα γεννηθείς, as against ὁ κατὰ
πνεῦμα, where κατὰ σάρκα is equivalent to, according to the conditions of human nature.
John iii. 6, τὸ γεγεννημένον ἐκ τῆς σαρκός (hence σάρξ as the object of lust, Jude 7
2 Pet. ii. 10, 18, cf. Ecclus. xxiii. 16). Σάρξ is also used to denote kinship, Rom. xi.
14, εἴ πως παραζηλώσω μου τὴν σάρκα ; ix. 3, ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου
κατὰ σάρκα, cf. ix. 5, ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα ; i. 3, ἐκ σπέρματος Δαυίδ κατὰ
σάρκα; 1 Cor. x. 18, βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα. In the O. T. Isa. viii. 7, cf.
Judg. ix. 2 ; 2 Sam. v. 1, xix. 13; Gen. ii. 23. So also mankind as a whole are
designated πάσα σάρξ, Matt. xxiv. 22; Mark xiii. 20 ; Luke iii. 6 ; John xvii. 2 ; Acts
ii. 17; 1 Pet. i. 24; Rom. iii. 20; 1 Cor. i. 29; Gal. ii. 16. Cf. pag, Isa. xl. 5, Job
xxxiv. 15, Isa. lxvi. 16, Jer. xxv. 31, and other places, because the distinctive features
of σάρξ are dwelt upon, on the one hand man's frailty, weakness, and need of help on
the other, the contrast which exists between humanity and God, or God's testimony ; cf.
Deut. v. 26 (Isa. xxxiii. 14), 2 Chron. xxxii. 8, Ps. lxxviii. 39, Isa. xl. 5-7, Ps. lvi. 5.
Jer. xvii. 5 ; and upon its contrast with spirit, and especially the Spirit of God, Gen. vi.
3, 17. Its contrast with the human πνεῦμα, as it appears in 2 Cor. vii. 5, οὐδεμίαν
;
Σάρξ
Σάρξ
519
ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν, comp. ii. 13, οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου, and
other places, is not to be classed here, but under (II.). Compare there ψυχή
σάρξ.
.
As σápέ is the outward form of human nature,-the medium of that nature,-the word
further serves (IV.) to denote human nature in and according to its corporeal manifestation,
1 John iv. 2, Ἰησοῦς Χριστὸς ἐν σαρκὶ ἐληλυθώς ; 2 John 7, ἐρχόμενος ἐν σαρκί;
1 Tim. iii. 16, ἐφανερώθη ἐν σαρκί ; Col. i. 22, ὑμᾶς ἀποκατήλλαξεν ἐν τῷ σώματι τῆς
σαρκὸς αὐτοῦ, with which cf. Heb. x. 20, ἐνεκαίνισεν ἡμῖν ὁδὸν ... διὰ τοῦ καταπετάσ
ματος τοῦτ᾽ ἔστιν τῆς σαρκὸς αὐτοῦ. Comp. Heb. xii. 9, οἱ τῆς σαρκὸς ἡμῶν πατέρες,
opposed to τῷ πατρὶ τῶν πνευμάτων. — John i. 14, ὁ λόγος σὰρξ ἐγένετο, σάρξ is called
that which the Logos became, that wherein it manifested itself (ἐν σαρκὶ ἐληλυθώς, see
under αἷμα, 1 John iv. 6). Comp. Rom. i. 3, ix. 5. In like manner σάρξ denotes human
nature in its bodily manifestation in 2 Cor. xi. 18, κατὰ σάρκα καυχάσθαι; Gal. vi. 13,
ἐν τῇ ὑμετέρᾳ σαρκὶ καυχ. ; Phil. iii. 3, 4, πεποιθέναι σαρκί, ἐν σαρκί, cf. ver. 5; Rom.
iv. 1, τί ἐροῦμεν ᾿Αβραὰμ εὑρηκέναι κατὰ σάρκα, cf. vv. 10, 11 ; Col. ii. 13, νεκροὶ ἐν
τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν; Jude 8, σάρκα μιαίνουσιν ; 1 Cor. i. 26, σοφοὶ κατὰ
σάρκα, parallel with ver. 27, τοῦ κόσμου, cf. vv. 20, 21, 25. — In this application of the
word we must have regard to what is further to be affirmed concerning oápέ, and
especially to what determines the Pauline use of the word, namely, (V.) that all that is
peculiar to human nature in its corporeal embodiment is said to belong to it, cf. 1 Cor.
iii. 4, ἄνθρωποι, parallel with ver. 3, σαρκικοί ἐστε καὶ κατ᾽ ἄνθρωπον περιπατεῖτε ;
Rom. vi. 19, ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν, as conversely, the
Hence
peculiarities or idiosyncrasies of the σáp§ in turn affect the nature of the man.
its contrast with the καινή κτίσις, 2 Cor. v. 16, 17, κατὰ σάρκα, ver. 16 (comp. John
viii. 15), may be taken in an objective or subjective sense, cf. John i. 13, iii. 6, so that
in the one case σάρξ is parallel to ὁ ἔξω ἄνθρωπος, cf. 2 Cor. iv. 16, 11, Col. i. 24, and
in the other parallel to ὁ πάλαιος ἄνθρωπος, Rom. vi. 6, viii. 3 sqq. Human nature, as
every one receives it through the σάρξ, manifests itself in the σάρξ, and is determined
by it and called after it, and thus it comes to stand in contrast with πνεῦμα, the divine
nature (cf. 2 Pet. i. 4; Rom. viii. 3 sqq.; Eph. iii. 16), in a metaphysical and moral
sense, Rom. viii. 3, οἱ μὴ κατὰ σάρκα περιπατοῦντες ἀλλὰ κατὰ πνεῦμα ; Gal. iii. 3,
ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε ; ν. 17, ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ
πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός; Matt. xxvi. 41, τὸ μὲν πνεῦμα πρόθυμον, ἡ
δὲ σὰρξ ἀσθενής; Mark xiv. 38 ; 1 Cor. v. 5, εἰς ὄλεθρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα
σωθῇ ; 1 Pet. iv. 6; Gal. vi. 8, ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ, ἐκ τῆς σαρκὸς θερίσει
φθοράν· ὁ δὲ σπείρων εἰς τὸ πνεῦμα, ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον (cf. John
xvii. 2). Cf. Rom. i. 3; 1 Tim. iii. 16; 1 Pet. iii. 18; Rom. ii. 28, viii. 4-9, 12, 13;
2 Cor. vii. 1, μολυσμὸς σαρκὸς καὶ πνεύματος, pollution which comes upon human nature
in its bodily manifestation, and which at the same time injures the divine life-principle
in the Christian, cf. 1 Cor. v. 5 ; Gal. v. 16, 17, 19, iii. 3, ἐναρξάμενοι πνεύματι νῦν
0
Σάρξ
Σάρξ
520
σαρκὶ ἐπιτελεῖσθε, cf. v. 17, vi. 12 sqq. Cf. also for this contrast the Ο. Τ. texts above
cited.
Εν
Thus σάρξ comes at length, in distinct and presupposed antithesis to πνεῦμα, to
signify (VI.) the sinful condition of human nature, in and according to its bodily manifesta-
tion, cf. 2 Cor. x. 2, 3, ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα, and in
such a manner that this same ráp, by means of which human nature exhibits itself,
and its possession by the individual is brought about, mediates or effectuates also that
sinful condition; accordingly σὰρξ ἁμαρτίας, the σάρξ determined by sin, Rom. viii. 3 ;
cf. the expressions in 1 Cor. vii. 28, θλίψιν τῇ σαρκὶ ἕξουσιν; 2 Cor. vii. 5, οὐδεμίαν
ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν; xii. 7, ἐδόθη μοι σκόλοψ τῇ σαρκί, with Rom. xiii. 14, τῆς
σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας; Col. ii. 23, ἐν ἀφειδίᾳ σώματος . . . πρὸς
πλησμονὴν τῆς σαρκός.—Gal. γ. 13, εἰς ἀφορμὴν τῇ σαρκί; 1 Pet. iv. 1, Χριστοῦ παθόντος
σαρκὶ . . . ὁ παθὼν ἐν σαρκὶ πέπαυται ἁμαρτίας. The bodily organism is accordingly
defined as σῶμα τῆς σαρκός, Col. ii. 11, cf. i. 22, and κατὰ σάρκα ζῆν stands parallel with
πράξεις τοῦ σώματος, Rom. viii. 12, 13, ef, vii. 5, ὅτε γὰρ ἦμεν ἐν τῇ σαρκὶ, τὰ παθήματα
τῶν ἁμαρτιῶν ἐνεργεῖτο ἐν τοῖς μέλεσιν ἡμῶν, where τὰ μέλη, as in vii. 23, βλέπῳ νόμον
ἐν τοῖς μέλεσίν μου,—ὁ νόμος τῆς ἁμαρτίας ὁ ὢν ἐν τοῖς μέλεσιν,—are not to be under-
stood merely as τὰ μέλη τοῦ σώματος, but, according to the context, as τὰ μέλη τοῦ
σώματος τῆς σαρκός, because from Rom. vii. 5 compared with ver. 20 the instruments
of the bodily organism are ruled by the ἁμαρτία οἰκοῦσα ἐν ἐμοί, ver. 20; τοῦτ᾽ ἔστιν τῇ
σαρκί μου, ver. 18, cf. Rom. vi. 13; from which it is clear that the σάρξ is not in itself
the principle of sin, but has been taken possession of by the principle of sin; see also
what follows. The expressions φρόνημα τῆς σαρκός, Rom. viii. 6, 7, cf. ver. 5, τὰ τῆς
σαρκὸς φρονεῖν, and ἐπιθυμία τῆς σαρκός, Gal. v. 16, 24, cf. ver. 17, Eph. ii. 2, 3,
2 Pet. ii. 18 (cf. ver. 10), 1 John ii. 16 ; θελήματα τῆς σαρκός, Eph. ii. 3 ; νοῦς τῆς
σαρκός, Col. ii. 18, may likewise be explained by the fact that σάρξ denotes sinfully-
conditioned human nature, and that this gap, as it is the means whereby human nature
is possessed, has at the same time a power determining the person; cf. Rom. viii. 5, oi katà
σάρκα ὄντες, with ver. 8, οἱ ἐν σαρκὶ ὄντες ; vii. 18, ἐν ἐμοὶ τοῦτ᾽ ἔστιν ἐν τῇ σαρκί μου.
Hofmann, Schriftbew. i. 559, “The nature of man is that of a corporeal essence, but of a
corporeal essence which is to be personal, so that the ungodly impulse of the inborn
nature shows itself in the ungodly bearing of the ego, receiving it as its nature." See
under oμa the import of corporeity as the condition of human nature. For this very
reason it is possible to distinguish σάρξ and vous, as in Rom. vii. 25, ἄρα οὖν αὐτὸς ἐγὼ
τῷ μὲν νοὶ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας, and again to designate νοῖς,
like σώμα, as νοῦς τῆς σαρκός, according to the relation of the person to his nature ;
ef. Eph. ii. 3, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιών, in explanation of
ἀναστρέφεσθαι ἐν ταῖς ἐπιθυμίαις τῆς σαρκός. — Ας σάρξ is contrasted with πνεῦμα, so
As
also with συνείδησις (see πνεῦμα, συνείδησις, cf. Rom. i. 9; 2 Tim. i. 3). In 1 Pet.
iii. 21 and Heb. ix. 13, ix. 10, σαρκὸς καθαρότης and δικαιώματα σαρκός indicate that
i
Σάρξ
Σάρκινος
521
the operations and ordinances of the O. T. had as their immediate object and their limit
the corporeal manifestation of human nature, because they could not penetrate effectively
into the inner life of man. This only was effected, that the σápέ should not hinder the
fellowship and communion in the O. T. economy with its promises and hopes; cf. Rom.
viii. 3, 7, 14, and the following passage from the Apol. C. A. 254, which is in keeping
with this meaning of σáp§," Dicebantur in lege quaedam propitiatoria sacrificia propter
σάρξ,
significationem seu similitudinem, non quod mererentur remissionem peccatorum coram Deo,
sed quia mererentur remissionem peccatorum secundum justitiam legis, ne illi, pro quibus
fiebant, excluderentur ab ista politia.” As to σάρξ in connection with αἷμα, Matt. xvi. 17;
John vi. 51 sqq. ; 1 Cor. xv. 50; Gal. i. 16; Eph. vi. 12; Heb. ii. 14,—see αἷμα.
Σαρκικός, σάρκινος,—the reading is doubtful in Rom. vii. 14; 1 Cor. iii. 1, 3 ;
2 Cor. i. 12; Heb. vii. 16. σαρκικός is undisputed in Rom. xv. 27; 1 Cor. ix. 11;
2 Cor. x. 4; 1 Pet. ii. 11; it is certain in 1 Cor. iii. 3 ; 2 Cor. i. 12. σάρκινος in
2 Cor. iii. 3.
Σαρκικός, equivalent to κατὰ σάρκα, distinctive of the flesh, what attaches to the
σάρξ as corporeity; Rom. xv. 27, εἰ γὰρ τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη,
ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς ; 1 Cor. ix. 11, εἰ ἡμεῖς ὑμῖν τὰ
πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσωμεν. Cf. σάρξ as determined
by human nature in its bodily manifestation; see under σáp§ in Deut. v. 26, etc., 2 Cor.
x. 4, τὰ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ θεῷ, cf. Jer. xvii. 5, and
elsewhere. Belonging to σάρξ as to sinful human nature, 1 Pet. ii. 11, ἀπέχεσθε τῶν
σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς. Cf. Polyc. ad Phil. 5, πᾶσα
ἐπιθυμία κατὰ τοῦ πνεύματος στρατεύεται, see ἐπιθυμία ; concerning 1 Cor. iii. 3, 2 Cor.
i. 12, see below.
Σάρκινος, of flesh, carnal, 2 Cor. iii. 3, οὐκ ἐν πλαξὶν λιθίναις, ἀλλ᾽ ἐν πλαξὶν
καρδίας σαρκίναις. In all places, except 1 Cor. iii. 3, where Lachm. and Tisch. read
σαρκικοί, Codd. D F G σάρκινοι, σάρκινος is preferred to σαρκικός in modern recensions
(Griesb., Lachm., Tisch.). Σαρκικός is unknown in non-biblical Greek (excepting in
Aristot. h. a. x. 2, ὅταν δὲ σαρκικώτερα ᾖ τὴν χρόαν τὰ σημεῖα), and this may explain
the insertion of σάρκινος in the text. But as σαρκικός is undisputed in the above-
named places, we must suppose that the grosser oάρkios may have been supplanted by
the more abstract σαρκικός. So Rom. vii. 14, ἐγὼ δὲ σάρκινος εἰμι πεπραμένος ὑπὸ τὴν
ἁμαρτίαν, in antithesis with ὁ νόμος πνευματικός ἐστιν, where σάρκινος gives a very good
sense; cf. ver. 18, οὐκ οἰκεῖ ἐν ἐμοὶ τοῦτ᾽ ἔστιν ἐν τῇ σαρκί μου ἀγαθόν; see Ps. lxxviii.
39. The difference is like that between σὰρξ εἰμί and κατὰ σάρκα εἰμί (Rom. viii. 5).
So also 1 Cor. iii. 1, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλ᾽ ὡς σαρκίνοις,
where the grosser term is chosen, while in ver. 3 (except in Codd. D F G) σαρκικοί
appears, and in ver. 4 simply ἄνθρωποι, because the fact that the Corinthians were
3 U
Σάρκινος
Σέβω
522
σαρκικοί and ἄνθρωποι justified the apostle in the use of the epithet σάρκινοι, for they
manifested only their sinful human nature, and not that the Spirit of God was dwelling
in them, cf. ver. 16, οὐκ οἴδατε ὅτι . . . τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν. In 2 Cor. i. 12
the reading σαρκίνῃ is badly attested (FG), and ἐν σοφίᾳ σαρκικῇ corresponds with
σοφὸς κατὰ σάρκα, 1 Cor. i. 26. On the contrary, in Heb. vii. 16 the reading ôs aủ
κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν, instead of σαρκικῆς, is adopted by Griesb., Lachm.,
Tisch., where the prescription of the law is called évtoλý σapkívn, because it attaches the
priesthood to natural descent.
€
=
Σéẞw, from the root oeß, cf. the Latin severus, Greek σeμvós. The idea lying at
its root is that of reverential fear, profound respect (Curtius, Schenkl), chiefly applied to
the bearing of men towards the gods; to honour them reverentially, with holy awe. The
active only in the Tragic poets, the middle in Homer and the Attics, in the present
imperfect and aor. pass. éoép0nv. The fut. σeßnooμai, Diog. L. vii. 120; éσεþáµnv,
σεβήσομαι, ἐσεψάμην,
Phot. xix. 7 ; Hesych., σέβεσθαι· αἰδεῖσθαι, ἐντρέπεσθαι, προσκυνεῖν, αἰσχύνεσθαι (as to
this last meaning, see below). Xen. Mem. iv. 4. 19, èyà pèv Deoùs olμaι тoùs vóμovs
τούτους (sc. ἀγράφους) τοῖς ἀνθρώποις θεῖναι· καὶ γὰρ παρὰ πᾶσιν ἀνθρώποις πρῶτον
νομίζεται θεοὺς σέβειν ; Id. Ag. xi. 1, τὰ ἱερὰ καὶ ἐν τοῖς πολεμίοις ἐσέβετο. Next, it is
used generally of any religious or pious relationship, Xen. Cyrop. viii. 8. 1, oi åpxóμevoi
Κῦρον ὡς πατέρα ἐσέβοντο; Hell. vii. 3. 12, ὡς ἄνδρα ἀγαθὸν κομισάμενοι ἔθαψάν τε ἐν
τῇ ἀγορᾷ καὶ ὡς ἀρχηγέτην τῆς πόλεως σέβονται. — It appears transitively and in-
transitively; (I.) transitively, to honour, to reverence, to fear, of man's bearing to the gods,
and towards whatever is oocov (see ȧoeßns, etc.). Plat. Phaedr. 251 A, as feòv oéßeтai;
Legg. xvii. 177 D, ó þúoei kaì µǹ tλaotŵs oéßwv tǹv Sikŋv. Thus we find it in the
LXX. = N, Josh. iv. 14, ὅπως γνῶσιν πάντα τὰ ἔθνη τῆς γῆς ὅτι ἡ δύναμις τοῦ κυρίου
ἰσχυρά ἐστιν, καὶ ἵνα ὑμεῖς σέβησθε κύριον τὸν θεὸν ἡμῶν ἐν παντὶ ἔργῳ; xxii. 25 ; Job
i. 9; Jonah i. 9, тòv kúpιov leòv toû oúpavoû èyà σéßoµai. Cf. Isa. xxix. 13, as parallel
κύριον σέβομαι.
with Tiμâv; Wisd. xv. 6, 18, of the heathen cultus; 2 Macc. i. 3. Elsewhere is
generally = poßeîo@al. In the N. T. Matt. xv. 9; Mark vii. 7, from Isa. xxix. 13; Acts
φοβεῖσθαι.
xviii. 13, παρὰ τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν ; xix.
27, of the heathen cultus; xvi. 14 and xviii. 7, of the fear of God in those who were
not Jews, cf. x. 2, Κορνήλιος εὐσεβὴς καὶ φοβούμενος τον θεόν.— (II.) Intransitively,
Hesych. aloxúveolai, to fear or dread what is wrong. It seems to denote the religious
character of moral reverence, so that it is not strictly intransitive, but only without object
God-fearing, to be God-fearing as to doing something. To this view the N. T. use of
the absolute σéßeolaι leads, σéßeolar being to be God-fearing, used of proselytes,
σέβεσθαι σέβεσθαι
oi
σεβόμενοι, Acts xiii. 43, 50, xvii. 4, 17, τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις, cf. the equally
absolute oi poßoúμevot, 2 Chron. v. 6. That it occurs in profane Greek only of fear of
wrong, and not of the conscientious practice of right, is accounted for if we consider the
nature of the fear of God entertained. Cf. also the positive evσeßns, which becomes.
=
εν
Σέβω
Ασεβέω
523
positive only in virtue of the compound ; Plat. Τim. 69 D, σεβόμενοι μιαίνειν τὸ
ΤΟ
θεῖον.
Σε βάζομαι = σέβομαι, sometimes in Homer and in later Greek. In the N. Τ.
T.
Rom. i. 25.
Σέβασμα, τό, only in later Greek for σέβας = the object of holy respectful
reverence, Acts xvii. 23; 2 Thess. ii. 4, ὁ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ
σέβασμα, with which comp. Dan. xi. 36, 37 ; Jude 8; 2 Pet. ii. 10. Also = σέβασις,
just as σέβας signifies reverence; Clem. Αlex. Strom. vii. 829, πατὴρ σεβάσματι καὶ σιγῇ
σεβαστός.
Ασεβής, ες, godless, without fear and reverence of God; not = irreligious, but posi-
es,
tively, he who practises the opposite of what the fear of God demands; derived from the
absolute (intrans.) σέβεσθαι, it is the religious name for immoral and impious behaviour.
Pausan. iv. 8. 1, θεῶν ἀσεβής = he who sins against the gods, cf. ἀσεβεῖν; Xen. Anab. ii.
5. 20, τρόπος πρὸς θεῶν ἀσεβὴς πρὸς ἀνθρώπων αἰσχρός; Cyrop. viii. 8. 27, φημὶ γὰρ
Πέρσας . . . καὶ ἀσεβεστέρους περὶ θεοὺς καὶ ἀνοσιωτέρους περὶ συγγενεῖς καὶ ἀδικωτέρους
περὶ τοὺς ἄλλους ; viii. 7. 22, μήποτε ἀσεβὲς μηδὲν μηδὲ ἀνόσιον μήτε ποιήσητε μήτε βου-
λεύσητε ; LXX. = Non, ηρη, Job viii. 13, xv. 34, xxvii. 8; Prov. xi. 9 ; Isa. xxxiii. 14;
18, Ezek. xx. 38. Most frequently
Most frequently - νη, Gen. xviii. 23, 25, and often, see ἄδικος. Cf.
μην, Job xxxiv. 8, xxxvi. 12 – 1 Ns, ἀσεβεῖς. Often as a noun in the Apocrypha,
Wisd. iii. 10, iv. 16, xix. 1, Ecclus. xii. 6, and often, opposed to δίκαιος, Rom. iv. 5,
v. 6 ; Ex. xxiii. 7; synonymous with ἁμαρτωλός, Rom. v. 6, 8; joined therewith, 1 Tim.
i. 9, 1 Pet. iv. 18, Jude 15. Elsewhere, 2 Pet. ii. 5, iii. 7; Jude 4, οἱ ἀσεβεῖς τὴν τοῦ
θεοῦ ἡμῶν χάριτα μετατιθέντες εἰς ἀσέλγειαν καὶ τὸν μόνον δεσπότην καὶ κύριον ἡμῶν
Ἰησοῦν Χριστὸν ἀρνούμενοι. As to its comparative rareness in biblical Greek, see
ἀσεβεῖν.
=
Ασέβεια, ή, godlessness, synonymous with ἀδικία. Xen. Cyrop. viii. 8. 7, διὰ τὴν
ἐκείνων περὶ μὲν θεοὺς ἀσέβειαν, περὶ δὲ ἀνθρώπους ἀδικίαν ; Αpol. 24, πολλὴν ἑαυτοῖς
συνειδέναι ἀσέβειαν καὶ ἀδικίαν. It is the religious designation and estimate of impious
and immoral conduct, Rom. i. 18, ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν
ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων. In the LXX. = jy, Ps. xxxii. 6, Ezek. xxxiii. 9; ν,
Prov. iv. 17, Eccles. viii. 8, Hos. x. 4; ny, Deut. ix. 4, xxv. 3, Prov. xi. 5. It is
worthy of note that, besides ἀδικία, it is the only word for vv, see ἁμαρτάνειν. In the
N. Τ. besides Rom. i. 18, in 2 Tim. ii. 16, ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας ; Tit
ii. 12, ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως
καὶ εὐσεβῶς ζήσωμεν; Jude 15, τὰ ἔργα ἀσεβείας. The plural, Rom. xi. 26, Jude 18,
answering to the Hebrew DyWÐ.
Ασεβέω, to act impiously, to sin against anything which we should account sacred,
πρός, περί τινα, τι; eg. πρὸς τὰ θεῖα, περὶ ξένους, εἰς μυστήρια (Xen.) εἰς, 2 Macc. iv. 38.
Ασεβέω
Εὐσέβεια
524
Rarely with the accusative in the same sense. Oftener without object to trespass, to
commit any offence. In the LXX. it but rarely occurs=y, Isa. lix. 13; Jer. ii. 8, 29,
iii. 13; Zeph. iii. 11; Don, Prov. viii. 36. Alsoy. Still more rarely in the N. T.
Generally the negative and strong terms ἀδικεῖν, ἀσεβεῖν, ἀνόσια ποιεῖν, which occur often
in profane Greek, are met with in Scripture far more rarely than the positive åµaptávew
(to which ảσeßeîv is parallel in Wisd. xiv. 9; Ecclus. xv. 20), which in profane Greek
was far less morally, and still less religiously estimated. Herein is manifest, on the one
hand, the far deeper religious view of Scripture, which estimates "failings," or sins of
omission, so seriously, and, on the other, its deeper humanity, which does not resort to the
strongest terms to designate whatever is actually sinful. The words in Wisd. xiv. 9, ev
ἴσῳ μισητὰ θεῷ καὶ ὁ ἀσεβῶν καὶ ἡ ἀσέβεια αὐτοῦ, represent accordingly an unscriptural
view. In the N. T. it occurs only in a very strong reference, 2 Pet. ii. 6, vπódelyμa
µeλλóvtwv åσeßeiv (of Sodom and Gomorrah); Jude 15.-Isa. lix. 13, noeßýoaµev kai
ἐψευσάμεθα καὶ ἀπέστημεν ὄπισθεν τοῦ θεοῦ ἡμῶν, comp. ver. 12.
E v o e ß ń s, es, God-fearing, full of holy and devout reverence; in Plat. Euthyphr. 5 C,
parallel to and interchangeable with oocos; Lucian, de calum. 14, in combination with
φιλόθεος ; Xen. Apol. 19, γεγεννημένον ἐξ εὐσεβοῦς ἀνόσιον; Mem. iv. 8. 11, εὐσεβὴς
μὲν οὕτως, ὥστε μηδὲν ἄνευ τῆς τῶν θεῶν γνώμης ποιεῖν; therefore of one who is ruled, in
what he does and avoids, by reverence and godly fear. With a religious reference only,
and not denoting moral behaviour, in ibid. iv. 6. 4, ὁ τὰ περὶ τοὺς θεοὺς νόμιμα εἰδὼς . . . ὁ
νομίμως ὡς δεῖ τιμῶν τοὺς θεοὺς . . . εὐσεβής ἐστι.
EvσEẞýs éσTI. For the strict range of the thought,
see εὐσέβεια. Cf. also Plat. Phil. 39 Ε, δίκαιος ἀνὴρ καὶ εὐσεβὴς καὶ ἀγαθὸς πάντως.
Unknown as it is in older Greek, the word and its derivatives occur chiefly in the Trage-
dians, from Xenophon downwards, in prose. Seldom in the LXX.; only so far as is.
known in Isa. xxiv. 16, xxvi. 7 = p¬y, xxxii. 6 = 27. Often in Ecclus. xi. 15, 20, xii.
2, 4, xxxix. 27, xliii. 32, etc. In the N. T. opposed to adikos, 2 Pet. ii. 9. Elsewhere
only in Acts x. 2, 7, of Cornelius, etc., evσeßǹs kai poßoúµevos тòv Oeóv; Acts xxii. 12, Rec.
text, ἀνὴρ εὐσεβὴς κατὰ τὸν νόμον ; Lachm. reads εὐλαβής; Tisch., ἀν. κατὰ τ. ν. The adv.
εὐσεβῶς, 2 Tim. iii. 12, εὐσεβ. ζῆν; Tit. ii. 12, σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζ., as
usually also evoéßeia, evσeßeîv, occur in a few places in the Acts and 2 Peter, and else-
where only in the pastoral Epistles, where the language in other respects likewise closely
approaches the manner of genuine Greek, see kaλós. Accordingly, evoeßns, evσéßeia,
εύσεβής, εὐσέβεια,
must be taken in their widest sense, as above, Xen. Mem. iv. 8. 11.
σε
E v σ é ẞe ɩ a, ǹ, piety, the good and careful cherishing of the fear of God (ev.). Luther,
godliness; Nägelsbach, nachhom. Theol. iii. 1. 2, "the recognition of dependence upon the
gods, the confession of human dependence, the tribute of homage, which man renders in
the certainty that he needs their favour,-all this is evoéßela, manifest in conduct and con-
versation, in sacrifice and prayer." Again, ii. 23, " evσeßeîv and owopoveîv (the recogni-
tion of and keeping within the limits of one's own nature) so harmonize that the evσeßŵv
r
Εὐσέβεια
Ασθενής
525
=
יִרְאַת
is a σώφρων περὶ τοὺς θεούς (Xen. Mem. iv. 3. 2), the σώφρων is a εὐσεβῶν περὶ τοὺς
ἀνθρώπους, as linguistic usage itself variously shows us, when εὐσεβεῖν is used of the
equitable bearing of man to man; cf. Lübker, Soph. Theol. ii, 54." And as owppoveîv
and evσeßeiv together denote the sum of man's moral and religious conduct, so also do
evσéßeia and Sikalooúvn, the latter owppooúvn, Nägelsb. v. 227. Plat. Deff. 412 C, Sikalo-
εὐσέβεια δικαιοσύνη,
σύνη περί θεούς, cf. Tit. ii. 12, σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζῆν. — In the LXX.
seldom, Prov. i. 4, Isa. xi. 2, xxxiii. 6 = nin? s??. Often in 4 Macc.; Wisd. x. 12;
Ecclus. xlix. 3; 2 Macc. iii. 1. In Josephus, contrasted with eidwλoλarpeía. In the
N. T., besides Acts iii. 12, only in 1 and 2 Tim., Tit., 2 Pet., and in the very wide appli-
cation as given under εὐσεβής; 2 Pet. i. 3, τὰ πρὸς ζωὴν καὶ εὐσέβειαν ; νν. 6, 7; 1 Tim.
ii. 2, iii. 16, τὸ τῆς εὐσεβείας μυστήριον ; iv. 7, γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν; ver.
8, vi. 3, 5, 6, 11, δικαιοσύνη, εὐσέβεια, πίστις κ.τ.λ. ; 2 Tim. iii. 5, μόρφωσις εὐσεβείας ;
Tit. i. 1, àλý¤¤ιa ǹ KAT' EvσEẞEίav. It is worthy of remark, that when once it was shown
ἀλήθεια κατ᾿ εὐσεβείαν.
what the μvorýρɩov tŷs evσeßeías is as contrasted with heathen views of the expression,
the word came unmistakeably to be the distinctive title for the sum of Christian behaviour.
The plural, like åσéßeiai, dikaioσúvaɩ, etc., in 2 Pet. iii. 11.
Evo e ẞéw, to be pious, to act as in the fear of God, usually πeρí, πρòs τɩvá, rarely
with the accus., Acts xvii. 23, ὃ (αι. δν) οὖν ἀγνοοῦντες εὐσεβεῖτε; 1 Tim. v. 4, τὸν ἴδιον
oikov evσeßeîv = to fulfil one's duty in reference to, etc., in the fear of God. Not in the
οἶκον εὐσεβεῖν
LXX.
Σ0 evów, unknown in profane Greek. Only in 1 Pet. v. 10 to strengthen. Hesych.,
=
σθενώσει· ἐπισχύσει, δυναμώσει. Pape is in error, though he appeals to Hesych., when
he makes it σ0évw, which means, intransitively, to be strong, to have ability, Súvaobai.-
From σ0évos, in poetry = strength, power, might, in prose only wavтì σ0ével with κатà TÒ
σθένος,
δύνατον. LXX. Job xvi. 15, τὸ δὲ σθένος μου εἰς γῆν ἔσβεσαν =
=
קֶרֶן
A σ O evns, es, without strength, powerless.—(I.) In profane Greek almost always only
in a physical sense = weak, powerless, without ability, μukpós Tе Kai aiσxpòs Kaì ȧσlevýs,
as against καλός, μέγας, ισχυρός, Xen. Mem. ii. 6. 12. So of bodily powers and of par-
ticular senses, of the number of an army, of a fortress, etc. Xen. Cyrop. viii. 7. 6, yñpas
ἀσθενέστερον τῆς νεότητος γιγνόμενον ; 2 Cor. x. 10, αἱ μὲν ἐπιστολαί, φησὶν, βαρεῖαι
καὶ ἰσχυραί· ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὁ λόγος ἐξουθενημένος. In 1 Cor.
xii. 22, of the members of the body; in 1 Pet. iii. 7, of the wife, ảσlevéσтeρOV σKEÑOS.
-1 Cor. i. 25, τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων ἐστίν,—with reference
to Christ crucified, ver. 23.—Ver. 27, τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ θεὸς, ἵνα
KATALOXÚVη Tà ioxvpá; 1 Cor. iv. 10. With this compare the synonymous πévns – the
Hebrew, Prov. xxii. 22, xxx. 14. Then =
Then sick, Matt. xxv. 39, 43, 44; Luke ix. 2,
x. 9; Acts iv. 9, v. 15, 16; 1 Cor. xi. 30.-(II.) Transferred to the mental sphere,
Heb. vii. 18, τὸ τῆς ἐντολῆς ἀσθενὲς καὶ ἀνωφελές; Gal. iv. 9, τὰ ἀσθενὴ καὶ πτῶχα
Ασθενής
Ασθένεια
526
στοιχεία. Thus very rarely in profane Greek; in Thucyd., Aristotle, combined with λόγος,
συλλογισμός; Herod. iv. 95, Ελλήνων οὐ τῷ ἀσθενεστάτῳ σοφίστῃ Πυθαγόρῃ. Some-
times in Josephus. - (III.) It does not occur at all in profane Greek or in the LXX. of
moral states. Thus first in 1 Cor. viii. 9, 10, ix. 22, ô ảo¤evýs, oi åoleveîs, of those who,
oppressed with moral doubt, lack the éžovoía (viii. 9), by virtue of which the apostle can
say, πάντα μοι ἔξεστι, 1 Cor. vi. 12, x. 23. Thus in 1 Thess. v. 14, ἀσθενής stands side
by side with ὀλιγόψυχος. Hence 1 Cor. viii. 7, συνείδησις ἀσθενὴς οὖσα. This use of the
word is clearly occasioned both by the opposite éžovoía, and as an abbreviation of the fuller
ἀσθενεῖν τῇ πίστει, Rom. xiv. 1; comp. ἀσθενεῖν, νν. 2, 21; 1 Cor. viii. 9, 11, 12;
ἀσθένημα, Rom. xv. 1. It is used differently in Rom. v. 6, ἔτι γὰρ Χριστὸς, ὄντων ἡμῶν
ἀσθενῶν, κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν. Thus absolutely of moral powerlessness,
ἀσθενής, ἀσθένεια, ἀσθενεῖν occur nowhere in the N. Τ., and there is great difficulty in
taking it, with reference to the thoughts which we find in Rom. vii. 18, cf. Matt. xxvi. 41,
τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής, as synonymous with the following ἁμαρτωλός,
ver. 8, so that it would stand (Fritzsche, Hofmann) in antithesis to the capability of loving
God as the gift of the Holy Spirit, ver. 5, or would receive its significance from this anti-
thesis ; apart from the fact that such capability is not spoken of in ver. 5, see under ἀγάπη.
We must therefore take ȧo@evýs in antithesis with the state and ability of the believer
described in vv. 1-5, and therefore as if in analogy with ἀσθενεῖν οἱ ἀσθενεῖν τῇ πίστει,
see above.
Ασθένεια, ή, (Ι.) physically, powerlessness, weakness, 1 Cor. xv. 43, σπείρεται ἐν
ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει ; 2 Cor. xiii. 4; with 1 Cor. ii. 3 comp. 2 Cor. x. 10; Gal.
iv. 13.2 Cor. xi. 30, xii. 5, 9, 10; Heb. xi. 34. Then, sickness, Matt. viii. 17; Luke
v. 15, viii. 2, xiii. 11, 12; John v. 5, xi. 4; Acts xxviii. 9; 1 Tim. v. 23.-(II.)
Transferred to the mental sphere, powerlessness, lack of power and capability (not in profane
Greek), Rom. vi. 19, ἀνθρώπινον λέγω διὰ τὴν ἀσθενείαν τῆς σαρκὸς ὑμῶν, comp. Matt.
xxvi. 41 ; 1 Cor. iii. 1 ; Rom. viii. 26, τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ὑμῶν.
It denotes the weakening of the life-power proceeding from the σápέ, and again showing
itself therein; the weakening of the divine life-principle in all its manifestations meta-
physically, morally, and intellectually ; comp. Heb. vii. 28, ὁ νόμος γὰρ ἀνθρώπους
καθίστησιν ἀρχιερεῖς ἔχοντας ἀσθενείαν, ὁ λόγος δὲ τῆς ὁρκωμοσίας τῆς μετὰ τὸν νόμον
υἱὸν εἰς τὸν αἰῶνα τετελειωμένον; comp. 2 Cor. xiii. 4. It is just herein that the
peculiar import of the human ảo¤évela consists, and its closer though not necessarily
causative connection with sin, Heb. iv. 15, οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον
συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειραμένον δὲ κατὰ πάντα καθ᾽ ὁμοιότητα χωρίς
ἁμαρτίας; comp. v. 2, μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσιν καὶ πλανωμένοις, ἐπεὶ καὶ
αὐτὸς περίκειται ἀσθενείαν. As ἀσθενεία τῆς σαρκός, it is the judicial consequence of
sin, and in the issue it is in turn the cause of it, but at the same time it gives to sin a
distinctive character; comp. ἀγνοέω, ἄγνοια.
'Ασθενέω
Ἐπίσκοπος
527
0
'A o 0 € v é w, (I.) to be weak or powerless, 2 Cor. xii. 10, xiii. 4; comp. 2 Cor. x. 10;
Gal. iv. 13; 2 Cor. xi. 21, and other places. More frequently to be sick, Matt. x. 8,
xxv. 36, 39; Mark vi. 56; Luke iv. 40, vii. 10, ix. 2; John iv. 46, v. 3, 7, vi. 2,
xi. 1, 2, 3, 6; Acts ix. 37, xix. 12, xx. 35; Phil. ii. 26, 27; 2 Tim. iv. 20; Jas. v. 14.
-(II.) Transferred to the mental and moral sphere, 2 Cor. xiii. 3, Xpiσtòs eis vµâs oỦK
ἀσθενεῖ, ἀλλὰ δυνατεῖ ἐν ὑμῖν ; Rom. viii. 3, ὁ νόμος ἠσθένει διὰ τῆς σαρκός. Specially still
in Paul's writings of those who are not in full possession of Christian egovo ía, through lack
of energy in faith, lack of knowledge, etc.; see ȧo@evýs. So in Rom. xiv. 2, 21; 1 Cor.
viii. 9, 11, 12; 2 Cor. xi. 29; comp. ȧo@eveîv Tŷ Tíσтel, Rom. iv. 19, xiv. 1. The verb
does not occur in the peculiar sense of ȧo@eveía, just as ȧoleveía does not occur exactly
in this sense of ảo@eveîv. This latter denotes a quality of the life of faith, the former a
quality of human nature. The substantive answering to ȧoleveîv in its last-named
sense is
'A σ lévη µα, тó, rendered admirably by Luther, Gebrechlichkeit, infirmity, Rom. xv. 1,
comp. 2 Cor. xi. 29. In profane Greek very seldom = ảo@eveía, but here, as already
remarked, to be distinguished therefrom.
коп
Σ Koπé w, used only in the present and imperfect, the other tenses being supplied from
σKÉTTоμaι, which is not used in these tenses; to look towards an object, to contemplate,
to give attention to; literally, to spy out, the word spy being, according to Curtius, 153,
connected with it per metathesin, Luke xi. 35; Rom. xvi. 17; 2 Cor. iv. 18; Gal. vi. 1;
Phil. ii. 4, iii. 17. σKOTÓS, a scout or spy, also goal, aim, end, Phil. iii. 14, κатà σкоTÒV
διώκω ἐπὶ τὸ βραβεῖον.
Ἐπ
'ETIOKOTÉ∞, to look upon, to observe, to examine how it is concerning anything; e.g.
Xen. Hell. iii. 2. 11, ἐπισκοπῶν δὲ τὰς πόλεις, ἑώρα τὰ μὲν ἀλλὰ καλῶς ἐχούσας; to visit,
e.g. the sick, to look after them; in a military sense, to review or muster (Xen.); to inspect,
e.g. TǹV πOXITelav, Plat. Rep. vi. 506 A. Of the superintending care of the gods, Aristoph.
Eq. 1173, ἐναργῶς ἡ θεός σ᾽ ἐπισκοπεῖ = to take care of. In the N. T. Heb. xii. 15,
ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος ; 1 Pet. v. 2, ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον
τοῦ θεοῦ, ἐπισκοποῦντες μὴ ἀναγκαστῶς,—an exhortation to presbyters; Tisch., however,
expunges éπiσк, here.
'ETICKOTOS, 6, watcher, overseer, e.g. Hom. Il. xxii. 255, of the gods, μápтupor
Éσσovтai Kaì èπíσкоπоι ȧρμoviάwv, they watch over the keeping of treaties, Pape; Plat. Legg.
iv. 717 D, πᾶσιν ἐπίσκοπος ἐτάχθη Νέμεσις; Plut. Cam. 5, θεοὶ χρηστῶν ἐπίσκοποι καὶ
πονηρῶν ἔργων. This was the name given in Athens to the men sent into subdued
states to conduct their affairs" (Pape). LXX. = TRE, TAPE, TRER, Num. xxxi. 14; 2 Kings
xi. 16; Judg. ix. 28; 2 Chron. xxxiv. 12, 17; Num. iv. 16, et al.; 1 Macc. i. 51.—
Wisd. i. 6, τῆς καρδίας ἐπίσκοπος ἀληθής = searcher.
— searcher. In the N. T. of the presbyters,
Acts xx. 28, προσέχετε τῷ ποιμνίῳ ἐν ᾧ ὑμᾶς τὸ πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους,
Επίσκοπος
Στέλλω
528
denoting the watchful care which those holding this office are to exercise; cf. 1 Pet. v. 2.
In Phil. i. 1 the ἐπίσκοποι, who elsewhere are called πρεσβύτεροι, are mentioned side by
side with the διάκονοι, and so also in 1 Tim. iii. 2 compared with ver. 8; see also Tit.
i. 7 as compared with ver. 5. Cf. Clem. Rom. i. ad Cor. 42, κατὰ χώρας οὖν καὶ πόλεις
οἱ ἀπόστολοι κηρύσσοντες καθίστανον τὰς ἀπαρχὰς αὐτῶν, δοκιμάσαντες τῷ πνεύματι
(συνευδοκησάσης τῆς ἐκκλησίας πάσης, c. 44) εἰς ἐπισκόπους καὶ διακόνους τῶν μελλόν-
των πιστεύειν. Καὶ τοῦτο οὐ καινῶς· ἐκ γὰρ δὴ πολλῶν χρόνων ἐγέγραπτο περὶ
ἐπισκόπων καὶ διακόνων. Οὕτως γὰρ που λέγει ἡ γραφή καταστήσω τοὺς ἐπισκόπους
αὐτῶν ἐν δικαιοσύνῃ, καὶ τοὺς διακόνους αὐτῶν ἐν πίστει (Isa. lx. 17). We must therefore
say that πρεσβύτερος denotes the dignity of the office, and ἐπίσκοπος its duties; comp.
also 1 Pet. v. 1, 2, πρεσβυτέρους παρακαλῶ· ποιμάνατε . . . ἐπισκοποῦντες. — In 1 Pet
ii. 25 Christ is called ποιμὴν καὶ ἐπίσκοπος τῶν ψυχῶν, and in 1 Pet. v. 4, ἀρχιποίμην,
in distinction from the presbyters, and therefore in the same sense as ἐπίσκ. is used
of them.
..
-
Ἐπισκοπή, ή, belongs, it would seem, almost exclusively to biblical and patristic
Greek. In the classics we find it only in Lucian, Dial. Deor. xx. 6 = visitation. The
word commonly used in the classics and LXX. is ἐπίσκεψις, inspection, examination, visita-
tion. Often in the LXX. and Apocrypha. LXX. = 1, ΠΡ, DPA. - (Ι.) Luther renders
it Heimsuchung, in the twofold sense of inspection or examination, and guardianship or love.
For the latter sense, see ἐπισκέπτομαι, Matt. xxv. 36, 43; Luke i. 78, vii. 16; Heb.
ii. 6 ; Jas. i. 27 ; Luke i. 68, ἐπεσκέψατο καὶ ἐποίησε λύτρωσιν. For the former, see
Ex. iii. 16, xiii. 19; Isa. x. 3; Jer. x. 15; Ecclus. xviii. 19, xvi. 16; Wisd. iii. 13,
xiv. 11, xix. 15. Hardly thus, however, in 1 Pet. ii. 12 (cf. v. 6, if we there read ev
καιρῷ ἐπισκοπῆς, and not simply ἐν καιρῷ). The ἡμέρα ἐπισκοπῆς in 1 Pet. ii. 12 is
perhaps like καιρὸς ἐπισκοπῆς, Wisd. ii. 20, iii. 7, in a good sense, the time when God
brings help, and is propitious, cf. Gen. 1. 24, 25; Job xxxiv. 9, et al. So also Luke
xix. 44 compared with vii. 16, i. 68. — Then (II.) the office of an ἐπίσκοπος, 1 Tim.
iii. 1 ; Acts i. 20 ; Ps. cix. 8 ; Num. iv. 16. — 1 Chron. xxiv. 3, ἐπίσκεψις.
-
Αλλο T P ιοεπίσκοπος, δ, 1 Pet. iv. 15, only in biblical Greek, and only in this
place, μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριοεπίσκοπος·
εἰ δὲ ὡς Χριστιανός κ.τ.λ. Plato, Phaedr. 230 A, οὐ δύναμαί πω κατὰ τὸ Δελφικὸν γράμμα
γνῶναι ἐμαυτόν· γελοῖον δὲ μοι φαίνεται, τοῦτ᾽ ἔτι ἀγνοοῦντα τὰ ἀλλότρια σκοπεῖν, may
specially serve to explain this. Accordingly the interpretation of Oecumenius is right,
ὁ τὰ ἀλλότρια περιεργαζόμενος, ἵνα ἀφορμὴν λοιδορίας ἔχῃ. Sins against the eighth -
commandment are meant. Luther's rendering, therefore, he who seizes upon an office not
his oum, is incorrect.
Στέλλω, στελῶ, ἔστειλα, ἔσταλκα; aorist passive, ἐστάλην. Akin to ἵστημι, it
means literally, to place, to arrange, to equip, to despatch. In the middle, to get oneself
Στέλλω
Αποστέλλω
529
ready for, with following accusative, e.g. τὴν πορείαν, Polyb. ix. 24. 4. So 2 Cor. viii. 20,
στελλόμενοι τοῦτο μή τις ἡμᾶς μωμήσηται. It also means to establish, to restrain, to
limit; thus in nautical and medical language, to take in sail, with or without ioría in
Homer, to stanch an issue of blood, etc. Figuratively, e.g. στείλασθαι λόγον, as con-
- trasted with παῤῥησία φράσαι, Eur. Bacch. 669; cf. Philo, de spec. Legg. 772 E, in
Loesner, observ. Philon. ad 2 Thess. iii. 6, “ recta disciplina inhabitans animo, καθ᾿ ἑκάστην
ἡμέραν ὑπομιμνήσκει τῆς ἀνθρωπότητος, ἀπὸ τῶν ὑψηλῶν καὶ ὑπερόγκων ἀντισπῶσα καὶ
στέλλουσα.” It is used, in the middle, of persons, with the signification to withdraw
oneself, Polyb. viii. 22. 4; cf. Mal. ii. 5, ἔδωκα αὐτῷ ἐν φόβῳ φοβεῖσθαί με καὶ ἀπὸ
προσώπου τοῦ ὀνόματός μου στέλλεσθαι αὐτόν. So 2 Thess. iii. 6, στέλλεσθαι ὑμᾶς ἀπὸ
παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος.
᾿Αποστέλλω, (1.) to send away, to send forth upon a certain mission, for thus it is
distinct from πέμπειν; τινὰ εἰς, πρὸς τί, e.g. Matt. xv. 24, xx. 2 ; Luke iv. 43, εἰς τοῦτο
ἀπέσταλμαι; Heb. i. 14, εἰς διακονίαν, etc. With following infinitive, κηρύσσειν, Mark
iii. 14; Luke ix. 2 ; λαλῆσαι, Luke i. 19. With two accusatives, Acts iii. 26, ἀπέστειλεν
αὐτὸν εὐλογοῦντα ; vii. 35, τοῦτον ὁ θεὸς ἄρχοντα καὶ λυτρωτὴν ἀπέστειλεν ; 1 John iv. 10,
ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν κ.τ.λ. ; ver. 14, ὁ πατὴρ ἀπέσταλκεν τὸν υἱὸν σωτῆρα
τοῦ κόσμου. Hofmann, in support of his view that Jesus is called the Son of God only
in virtue of His being born of man, vainly urges that the simple accusative after åπo-
στέλλω also denotes what the person is or becomes by being sent (Schriftbew. i. 118).
What he states is true, but only when the name of the object spoken of is chosen to
correspond with the purposed mission, as eg. in Mark i. 2, ἀποστέλλω τὸν ἀγγελόν μου
πρὸ προσώπου σου; Luke xiv. 32, πρεσβείαν, as in xix. 14. We can no more say, “God
sent Jesus that He should be His Son,” than we can render ἀποστέλλειν τοὺς δούλους,
Matt. xxi. 34 sqq., δύο μαθητάς, xxi. 1, ἱερεῖς, John i. 19, in this manner. See Mark
xii. 6, ἔτι ἕνα εἶχεν υἱὸν ἀγαπητόν· ἀπέστειλεν αὐτόν; Matt. xxi. 37, ὕστερον δὲ ἀπέ-
στειλεν πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ. That the Sonship of Jesus is anterior to His mission
to the world, is still more indisputably indicated when it is said, not only ὁ θεὸς ἀπέ-
στειλεν τὸν υἱὸν αὐτοῦ, οι ὃν ἀπέστειλεν ὁ θεός, John iii. 34, just as John is called the
ἀπεσταλμένος παρὰ θεοῦ, i. 6,—but when it is added, He sent Him, εἰς τὸν κόσμον,
John iii. 17, x. 36; 1 John iv. 9. And this does not simply mean He sent Him to the
world after. His birth,-as if denoting His outward mission and manifestation, as in John
xvii. 18,—it signifes into the world, as is clear from John xvi. 28, ἐξῆλθον ἐκ τοῦ πατρὸς
καὶ ἐλήλυθα εἰς τὸν κόσμον· πάλιν ἀφίημι τὸν κόσμον καὶ πορεύομαι πρὸς τὸν πατέρα;
comp. especially also the double accusative in 1 John iv. 14, ὁ πατὴρ ἀπέσταλκεν τὸν
υἱὸν σωτῆρα τοῦ κόσμου. The expression that Jesus is sent by God, denotes the mission
which He has to fulfl, and the authority which backs Him ; John iii. 34, ὃν ἀπέστειλεν ὁ
θεὸς, τὰ ῥήματα τοῦ θεοῦ λαλεῖ; ν. 36, 38, vi. 29, 57, vii. 29, viii. 42, xi. 42, xvii.
3, 21, 23, 25, xx. 21; Matt. x. 40; Mark ix. 37; Luke iv. 18, 43, ix. 48, x. 16; Acts
3 Χ
Αποστέλλω
Αποστολή
530
iii. 20; and is contrasted with the ȧπ' êµаνтоû eрxeσdaɩ in John viii. 42, v. 43, vii. 28.
The importance of the mission is denoted by the fact that it is His Son whom God sends;
see, with the texts in John, Matt. xxi. 37, xxiii. 34-36; Gal. iv. 4. Bengel on John
xvii. 3, ratio sub qua Jesus Christus agnoscendus est. Missio praesupponit Filium cum
Patre unum. (II.) To send away, to dismiss, even to banish, Mark v. 10, etc.; Luke
iv. 19, ἀποστείλαι τεθραυσμένους ἐν ἀφέσει.
'A TÓC TOXOS, ov, primarily an adjective, sent forth; then a substantive, one sent,
apostle, ambassador; rarely in profane Greek, e.g. Herod. i. 21, v. 38; usually πрéσßʊs in
the plural (see 2 Cor. v. 20; Eph. vi. 20). LXX. m, 1 Kings xiv. 6; John xiii. 16,
=
οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν. Perhaps it was just the rare occurrence of
the word in profane Greek that made it all the more appropriate as the distinctive
appellation of "the Twelve" whom Christ chose to be His witnesses; see Luke vi. 13,
προσεφώνησεν τοὺς μαθητὰς αὐτοῦ καὶ ἐκλεξάμενος ἀπ᾿ αὐτῶν δώδεκα οὓς καὶ ἀποστό
λους ὠνόμασεν; Acts i. 2, ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου οὓς ἐξελέ-
ξατο ; ver. 8, ἔσεσθέ μου μάρτυρες . . . ἕως ἐσχάτου τῆς γῆς. It frst designates the office
as instituted by Christ to witness of Him before the world, see John xvii. 18;-and it
secondly designates the authority which those called to it possess; see ȧTOσTÉλλw, Rom.
x. 15.
Paul combines both these meanings in Rom. i. 1; 1 Cor. i. 1, ix. 1, 2, xv. 9;
2 Cor. i. 1, xii. 12; Gal. i. 1, and often. Comp. àπóσтоλos è0vwv, Rom. xi. 13, with
άπоστOλǹ TŶS Teρɩtoµñs, Gal. ii. 8; didáσkaλos élvŵv, 2 Tim. i. 11. It is the distinctive
name of the Twelve or Eleven with whom Paul himself was reckoned, as he says in 1 Cor.
xv. 7, 9, justifying his being thus counted an apostle by the fact that he had been called
to the office by Christ Himself. And yet the name seems from the first to have been
applied, in a much wider sense, to all who bore witness of Christ, cf. Acts xiv. 4, 14 with
xiii. 2; and even by Paul, 2 Cor. xi. 13; 1 Thess. ii. 6 (but hardly Rom. xvi. 7). But
the fact that the looser and more general meaning of the word held its place side by side
with its special and distinctive application, the fact that it is not used exclusively in its
special any more than in its general meaning, even by the Apostle of the Gentiles,-tells
not for, but against the Irvingite doctrine of the continuity and permanence of the office.
The word is once used of Christ, Heb. iii. 1, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα
Tis oμoroylas μv 'Inooûv, perhaps with reference to Isa. lxi. 1; Luke iv. 18, etc.
Bengel, άπ. qui Dei causam apud nos agit; ȧpx. qui nostram causam apud Deum agit.
It may be akin to the Rabbin. word by, a name given to the priest as the representative
of the people (and perhaps of God?). The word is also used in a very general sense to
denote any one sent, Tŵv éккλnov, 2 Cor. viii. 23; Phil. ii. 25.
T 0
•
'AπоστоλŃ, n, a despatching or sending forth, Thucyd., Plutarch; Deut. xxii. 7;
also that which is sent, e.g. a present, 1 Kings ix. 16; 1 Macc. ii. 18; 2 Macc. iii. 2.
Cf. Song iv. 13.-In the N. T., apostleship, Acts i. 25; Rom. i. 5; 1 Cor. ix. 2; Gal. ii. 8.
Στρέφω
Επιστρέφω
531
Στρé&W, σтρéfw, second aorist passive
Στρέφω, στρέψω,
transitively to turn oneself, as in Acts vii. 42.
éorpápnu, to twist, to turn, also in-
ἐστράφην,
Passive, to turn oneself, Acts xiii. 46,
στρεφόμεθα ἔθνη,
σтρεþóμelα eis Tà eovn, and often. In a moral sense, to change, alter, to adopt another
course, as in Matt. xviii. 3, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία. It does not
thus occur either in profane Greek or in the LXX. We cannot regard 1 Sam. x. 6 as a
case in point, ἐφαλεῖται ἐπὶ σὲ πνεῦμα κυρίου καὶ προφητεύσεις μετ᾿ αὐτῶν, καὶ στραφήσῃ
eis ävòpa äλλov, cf. Rev. xi. 6; Ex. vii. 14.
=
し
​=
=
to
'ETIσTρÉOw, to turn towards, to turn about to, a positive expression cor-
responding with the negative åπоσтρéþeш. Usually intransitively, to turn oneself round
to.-(I.) Literally, Matt. xii. 44, xxiv. 18; Mark xiii. 16; Luke xvii. 31; Acts ix. 40,
xv. 36, xvi. 18; Rev. i. 12. Comp. 1 Kings xix. 6, èπíστρéfas ékoiµýðŋ = round again;
so also Ps. lxxxv. 7, où étioτpéyas (wwσeis µâs. Absolutely, to return, Luke viii. 55;
passive to return again, Matt. ix. 22; Mark v. 30, viii. 33. Figuratively, Gal. iv. 9,
ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα; 2 Pet. ii. 21, 22 ; Matt. x. 13.—
(II.) In an ethical sense to change, to change oneself, sometimes in profane Greek, e.g.
Lucian, conscr. hist. 5, oîda ov Toλλois avτŵv ¿πioτpéywv; Plut., Aristotle, and others.
In Scripture, it is generally used to denote the positive turning to God, which implies an
abnegation of one's former sinful conduct, or of a tendency of life away from God
repent, to change for the better. LXX. =, Kal and Hiphil, 1 Sam. vii. 3, 1 Kings
viii. 33, 2 Chron. xxx. 9, Jer. iv. 1, iii. 12, 14, Isa. ix. 12, parallel with Tòv kúptov
èkšŋteîv; 2 Chron. xxiv. 19 (not = μeravoeîv). In the N. T. the active transitive, Luke i. 16,
πολλοὺς ἐπιστρέψει ἐπὶ κύριον τὸν θεὸν αὐτῶν; ver. 17, ἐπιστρέψαι καρδίας πατέρων ἐπὶ
τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων; Jas. v. 19, 20, ὁ ἐπιστρέψας ἁμαρτωλὸν ἐκ πλάνης
ódoû avтoû. Elsewhere intransitive, Matt. xiii. 15; Mark iv. 12; Luke xxii. 32; Acts iii.
19, ix. 35, xi. 21, xiv. 15, xv. 19, xxvi. 18, 20, xxviii. 27; 2 Cor. iii. 16. The passive=
to be converted, John xii. 40; 1 Pet. ii. 25, cf. Jer. iii. 12, 14. The negative and positive
elements are completely blended in Acts xiv. 15, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων
ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα; 1 Thess. i. 9; Acts xxvi. 18, ἐπιστρέψαι ἀπὸ
σκότους εἰς φῶς καὶ τῆς ἔξουσίας τοῦ σατανᾶ ἐπὶ τὸν θεόν. Very exceptional is its use
in Acts xv. 19, ἀπὸ τῶν ἐθνῶν ἐπὶ τὸν θεόν. (Cf. the merely negative ἀποστρέφειν,
Acts iii. 26, ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν.) The negative element
implied in the word is often left out, and only the positive sense retained; e.g. Luke i. 16,
cf. ver. 17; Acts ix. 35, ἐπέστρεψαν ἐπὶ τὸν κύριον ; xi. 21 ; 2 Cor. iii. 16, πρὸς κύριον ;
Acts xxvi. 20, ἐπὶ τὸν θεόν; 1 Pet. ii. 25, ἦτε γὰρ ὡς πρόβατα πλανώμενοι, ἀλλ᾽
ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν.
The negative
element is rarely alone referred to, as in Jas. v. 19, 20; we more frequently find
ÉπισтρéДe by itself used as to change or convert oneself, Luke xxii. 32; Matt.
ἐπιστρέφειν
xii. 40; Acts iii. 19, xxviii. 27. It is joined with
eis
xiii. 15; Mark iv. 12; John
=
μετανοεῖν, Acts iii. 19, xxvi. 20, cf. Luke xvii. 4, ἐὰν . . . ἑπτάκις ἐπιστρέψῃ λέγων
Επιστρέφω
Σώζω
532
Μετανοώ, and includes πιστεύειν, Acts xi. 21, πιστεύσας ἐπέστρεψεν ἐπὶ τὸν κύριον, ef.
Acts xxvi. 18, Luke xxii. 32, ἐδεήθην περὶ σοῦ ἵνα μὴ ἐκλείπῃ ἡ πίστις σου, as in Acts
ix. 35 ἐπέστρεψαν implies the more frequent ἐπίστευσαν, they believed. As it is a turning
from a certain state or conduct, so it signifies a positive entrance upon a certain state or
conduct, namely, into fellowship with and possession of salvation, out of a state of remote-
ness and lack of grace, cf. 1 Pet. ii. 25, ὡς πρόβατα πλανώμενοι κ.τ.λ. ; Acts xxvi. 18;
2 Cor. iii. 16 ; Acts iii. 19, εἰς τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας ; xxvi. 18, τοῦ λαβεῖν
αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις τῇ πίστει τῇ εἰς ἐμέ; Jas. v. 20.
Thus it differs from μετανοεῖν, which includes only the behaviour as the turning of
penitence. Conversion combines both penitence and faith, comp. Acts xx. 21.
Ἐπιστροφή, ή, a turning oneself round or to, Ecclus. xl. 7; Ezek. xlvii. 7.-In the
N. T. only once = conversion, Acts xv. 3, ἐνδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν. Cf.
ver. 19 ; Ecclus. xlix. 2, xviii. 20, ἐπιστροφὴ πρὸς θεόν.
Σώζω, σώσω, ἐσώθην, σέσωσμαι, from σῶς (σάος), whence the kindred forms σόος
(Homer, Herodotus), σως (σώιος), Herodotus, Thuc., Xen., Dem., Plut. = healthy, sound
(Latin, sanus; Old High German, gasunt ?); hence to make sound, to save, to preserve, e.g.
ἐκ πολέμου, ἐκ κινδύνων, ἐκ θανάτου, ἐξ ᾿Αίδαο, etc., and without any special limitation,
with a reference determined by the context. of the sick = to heal, to restore, especially
==
in the passive = to be healed, to recover. Hence - to keep, eg. τὰ ὑπάρχοντα, to maintain
intact what is established Thuc.); τοὺς νόμους, to maintain the laws (Soph., Eur.), as dis-
tinct from φυλάσσειν, to keep or obey them. Frequently in profane Greek, in contrast with
ἀπολλύναι, ἀποθνήσκειν; cf. Χen. Cyrop. iii. 2. 15, σαφῶς ἀπολωλεναι νομίσαντες νῦν
ἀναφαινόμεθα σεσωσμένοι; iii. 3. 45, οἱ μὲν νικῶντες σώζονται, οἱ δὲ φεύγοντες
ἀποθνήσκουσιν; iii. 3. 51, αἱρετώτερόν ἐστι μαχομένους ἀποθνήσκειν μᾶλλον ἢ φεύγοντες
σώζεσθαι ; iv. 1. 5, πότερον ἡ ἀρετὴ μᾶλλον ἢ ἡ φυγὴ σώζει τὰς ψυχάς; Aristoph. Αν.
377, ἡ εὐλάβεια σώζει πάντα; Phavor., ῥύεσθαι, φυλάσσειν ; see under ῥύομαι. Plat.,
Dem., Polyb. In the LXX. - y", 5s, and others. See under (II.).
(Ι.) Generally = to rescue from danger or from death, etc., Matt. viii. 25, σῶσον, ἀπολ-
λύμεθα ; xiv. 30, xxvii. 40, 42, 49; Mark iii. 4, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; xv. 30, 31;
Luke vi. 9, xxiii. 35, 37, 39; John xii. 27, σωσόν με ἐκ τῆς ὥρας ταύτης; Acts xxvii.
20, 31 ; Heb. v. 7. Of the sick = to help or heal them, Matt. viii. 25.
to help or heal them, Matt. viii. 25. Often ἡ πίστις
σου σέσωκέ σε, Matt. ix. 22; Mark v. 34, x. 52 ; Luke viii. 48, xvii. 19, xviii. 42.
Sometimes, as in profane Greek, in the passive = to be made whole, to recover, Matt. ix.
21, 22; Mark v. 23, 28, vi. 56; Luke viii. 36, 50; John xi. 12; Acts iv. 9, xiv. 9.
(II.) Particularly, in a sense appertaining to the economy of grace, to save, to be saved,
from death, judgment, etc., like the Hebrew y, Hiphil and Niphal. This word is in the
LXX. rendered by σώζειν, ἀνασώζειν, διασώζειν, and also by ῥύεσθαι, ἐξαιρεῖν, ἀμύνεσθαι,
while rr is always rendered σωτηρία, σωτήριον, and once also by ἔλεος, Isa. lxi. 10 ;
πρινή, πρινη, always by σωτηρία (σωτήρ); and my is, with few exceptions (2 Sam. x. 11),
Σώζω
Σώζω
533
used only to express a salvation wrought by God, in contrast with misfortune, poverty,
oppression by enemies. See Isa. xxvi. 1; Ps. iii. 3, 9, cxlix. 8; Job xiii. 16; Jonah
ii. 10; 2 Chron. xx. 17; Ps. Ixii. 2, cf. vv. 3, 7, cxl. 8. Also, and particularly, in the
Messianic sense, Hab. iii. 8, cf. ver. 13; Ps. cxviii. 15, 21; Isa. xii. 2, 3, xlix. 8, cf.
vv. 9, 10, lii. 7; Ps. xiv. 7, xcviii. 2, 3; Isa. vi. 1, li. 6, 8. Cf. Gen. xlix. 18; Ps. cxix.
166, 123, 174. It is opposed to God's wrath, and implies deliverance from guilt and
punishment, and at the same time all positive blessing coming in the place of distress
and sorrow; cf. the parallel word evλoyía, Ps. iii. 3, 9, cxxxii. 16, xci. 16; Isa. xii. 2, 3 ;
Ps. xiv. 7; Isa. lix. 17, 20, 9 sqq., lvi. 1, li. 6, 8; Isa. xlvi. 13, xlv. 17, 'Iopaǹλ owŠETAI
ὑπὸ κυρίου σωτηρίαν αἰώνιον, cf. Heb. ix. 12, αἰωνία λύτρωσις. We also find the frequent
expression, the salvation of God, and my salvation as used by God, Isa. lvi. 1, li. 6, 8;
Ex. xiv. 13, xv. 2; Ps. lxvii. 3, 1. 23, xci. 16; Gen. xlix. 18. This last-named text,
Lord, I wait for Thy salvation, is thus paraphrased by the later Targums-" My soul
waiteth, not for the salvation of Gideon the son of Joash, for that is but temporal; not
for the salvation of Samson, for that is transitory: but for the salvation of the Messiah
the son of David, the salvation which Thou hast promised in thy Word to accomplish for
Thy people the children of Israel: for this Thy salvation my soul waiteth; for Thy salvation
O Lord, is an everlasting salvation" (see Keil in loc.). According to the texts we have
cited, it is clear that is distinctively a Messianic conception; see especially, Isa. xlix.
6, 8, 9, lii. 7; and we find the O. T. import of the word, as understood literally as well
as spiritually, in Luke i. 71 compared with ver. 77. Ver. 71, owrnpíav è§ èx0pŵv ýµôv
καὶ ἐκ χειρὸς πάντων τῶν μισούντων ἡμᾶς; ver. 77, τοῦ δοῦναι γνῶσιν σωτηρίας τῷ λαῷ
αὐτοῦ ἐν ἀφέσει ἁμαρτιῶν αὐτῶν. Cf. Ezek. xxxvi. 29, σώσω ὑμᾶς ἐκ πασῶν τῶν
ἀκαθαρσιῶν ὑμῶν; Zech. viii. 7, ἰδοὺ ἐγὼ σώζω τὸν λαόν μου ἀπὸ γῆς ἀνατολῶν καὶ ἀπὸ
γῆς δυσμών.
Thus also σwlew with its derivatives is a Messianic conception denoting an operation
or work of the Messiah, and it first occurs with the further statement of what the salva-
tion is from, ¿.e. salvation from the penalty of death, Jas. v. 20, σwoe Yuxǹv èk Oavátov,
cf. iv. 12, εἷς ἐστὶν ὁ νομοθέτης, ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι (Luke vi. 9); 2 Cor.
vii. 10, ἡ γὰρ κατὰ θεὸν λύπη μετάνοιαν εἰς σωτηρίαν . . . ἐργάζεται· ἡ δὲ τοῦ κόσμου λύπη
θάνατον κατεργάζεται. Salvation from wrath, Rom. v. 9, σωθησόμεθα δι αὐτοῦ ἀπ᾿ ὀργῆς,
cf. 1 Thess. v. 10; from ảπóλeta, cf. Phil. i. 9, in antithesis with arróλλvval, Matt. xvi. 25;
Mark viii. 35; Luke ix. 24, 56; 1 Cor. i. 18; 2 Cor. ii. 15; 2 Thess. ii. 10; Matt.
xviii. 11, σŵσaι тò ȧπоλwλós; Luke xix. 10; Jude 5; as opposed to кρivew, катакρívεIV,
John iii. 17, xii. 47; Mark xvi. 16, ὁ πιστεύσας . . . σωθήσεται, ὁ δὲ ἀπιστήσας κατα-
ó
ô dè
κριθήσεται. Cf. 1 Cor. v. 5, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ κυρίου; iii. 15 ; 1 Pet.
iv. 18. Hence σ. åπò тâν åµаρтiŵv, Matt. i. 21, see Luke i. 77; Acts v. 31; Luke
vii. 50; Jas. iv. 12. Also positively, corresponding with eiσeλßeîv eis tǹv Bao, T. oỷp.,
Matt. xix. 25, cf. ver. 24; Mark vi. 24-26; Luke xviii. 25, 26, xiii. 23, 24; 2 Tim.
iv. 18, σώσει εἰς τὴν βασιλείαν αὐτοῦ. See Eph. ii. 5, ὄντας ἡμᾶς νεκροὺς τοῖς
Σώζω
Σωτήρ
534
παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ, χάριτί ἐστε σεσωσμένοι. Also by itself, and
absolutely to be saved from perdition, condemnation, judgment, Luke xiii. 23, ei ỏλíyoɩ
οἱ σωζόμενοι; Acts ii. 47, προσετίθει τοὺς σωζομένους . . . τῇ ἐκκλησίᾳ; 1 Cor. i. 18;
oi
2 Cor. ii. 15; Luke xviii. 26, rís dúvatai ow¤ĥvaι; Matt. xix. 25; Mark x. 26; John
ν. 34, x. 9 ; Luke vii. 50, ἡ πίστις σου σέσωκέν σε, πορεύου εἰς εἰρήνην, cf. ver. 48. So
also Matt. x. 22, ó dè vπoµeivas Eis TÉλOS OÛTOS σwlýσeтaι, xxiv. 13, Mark xiii. 13, for
the connection forbids our understanding it here as merely saving of one's life; Matt.
xxiv. 22; Mark xiii. 20; Acts ii. 21, iv. 12, xi. 14, xv. 1, 11, xvi. 30, 31, xxvii. 31;
Rom. v. 10, viii. 24, ix. 27, x. 9, 13, xi. 14, 26; 1 Cor. i. 21, vii. 16, ix. 22, x. 33,
xv. 2; Eph. ii. 8; 1 Thess. ii. 16; 2 Thess. ii. 10; 1 Tim. i. 15, ii. 4, 15, iv. 16; 2 Tim.
i. 9; Tit. iii. 5; Heb. vii. 25; Jas. i. 21, ii. 14; 1 Pet. iii. 21, iv. 18; Rev. xxi. 24.
The active occurs with God as its subject, 2 Tim. i. 9, iv. 18, Tit. iii. 5; or Christ, Matt.
i. 21; John xii. 47; 1 Tim. i. 15; Heb. vii. 25. With other subjects, e.g. Tríoτis, Luke
vii. 50, Jas. ii. 14; λóyos, Jas. i. 21, 1 Cor. i. 21; ßáπтioμa, 1 Pet. iii. 21. When
men are spoken of as the agents, it is only indirectly as by their efforts helping thereto;
e.g. Rom. xi. 14, εἴ πως . . . σώσω τινὰς ἐξ αὐτῶν; 1 Cor. vii. 16, εἰ τὸν ἄνδρα, τὴν
γυναῖκα σώσεις ; ix. 22 ; 1 Tim. iv. 16, σεαυτὸν σώσεις καὶ τοὺς ἀκούοντας; Jas. v. 20, ὁ
ἐπιστρέψας ἁμαρτωλὸν ἐκ πλάνης ὁδοῦ αὐτοῦ σώσει ψυχὴν ἐκ θανάτου; Jude 23, οὓς δὲ
Ev póßw σÓLETE.-It is clear that this is not analogous to the rare use of the word to
denote moral amelioration. It rather corresponds with the meaning, to make or to become
happy, e.g. Plat. Hipp. min. 233, ἓν δὲ τοῦτο θαυμάσιον ἔχω ἀγαθὸν, ὅ με σώζει; Theaet.
176 D, oi owlŋooμevoi, they who wish to be happy.
"
:
Σ wτýp, ó, saviour, deliverer, preserver; a frequent attribute of the gods among the
Greeks, especially of Jupiter; yet not at all akin to the biblical conception, but rather
belonging to the sphere of πρόνοια. "Imprimis pericula passuri vel periculis defuncti Jovi
σwτîρi supplicabant," Sturz, Lex. Xen. Thus the Dioscuri were the owτypes of mariners,
the Nile was the owryp of the Egyptians, etc. The title eveρyéτns was used synonymously
as appropriate to useful men, to heroes, statesmen, etc. - LXX. v, Ps. xxiv. 5, xxvii. 1,
=
Isa. xvii. 10, Mic. vii. 7, Hab. iii. 18; yin, Isa. xlv. 15, 21; Ps. lxii. 2, 7, Isa.
xii. 2, 1 Sam. xiv. 39, 2 Sam. xxii. 3, as a name of God. In the Apocrypha, Wisd.
xvi. 7, Ecclus. li. 1, Baruch iv. 22, Judg. ix. 11, 1 Macc. iv. 30, always of God as the
author of all help, of all salvation, and especially of Messianic salvation; see σów. Cf.
Ps. lxxxviii. 2, lxxxix. 2, cxl. 8; Isa. xxxiii. 2; Deut. xxxii. 15; Ps. xxxv. 3. In the
N. T., (I.) a name given to God, Luke i. 47; 1 Tim. i. 1, ii. 3, iv. 10; Tit. i. 3, ii. 10,
iii. 4; Jude 25, μόνῳ θεῷ σωτῆρι ἡμῶν διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν δόξα κ.τ.λ.
The use of this name for God so often in the pastoral Epistles is surprising, because it
was the common name for Zeus in classical Greek, where, from the habit of dedicating
the third cup of wine at feasts to Zeus owryp, various proverbs had arisen, e.g. Tò тpíTOV
τῷ σωτῆρι, Διὸς τρίτου σωτῆρος χάριν = of all good things there are three. It is with this
Σωτήρ
Σωμα
535
word as with others, e.g. kaλós, evσeßýs, which have a definite and comprehensive meaning
in the sphere of classical Greek; we find that it is adopted without hesitation in the
pastoral Epistles to denote Christian ideas. Elsewhere owтýp (II.) is used only of
Christ, ô σwTÒρ TOû Kóσμov, John iv. 42; 1 John iv. 14. — Acts v. 31, TOÛTOV Ó leÒS
θεὸς
ȧрxnyòv кai σwтîρa v†wσev; Luke ii. 11; Acts xiii. 23; Phil. iii. 20; 2 Tim. i. 10;
Tit. i. 4, ii. 13, iii. 6; 2 Pet. i. 1, 11, ii. 20, iii. 2, 18; Eph. v. 23, autós éotiv owτǹp
τοῦ σώματος. — Cf. Heb. ii. 10, ὁ ἀρχηγὸς τῆς σωτηρίας; ν. 9, αἴτιος σωτηρίας αἰωνίου.
=
T
0
Σ wτηρía, ǹ, salvation, preservation; also welfare, prosperity, happiness, e.g. ǹ Toû
KOLVOû σ., Thuc. ii. 60. 3, just as the Hebrew ny, which combines both meanings;
see σów. Also Diby, Gen. xxvi. 31, xxviii. 21, xliv. 17.
σώζω.
In the N. T. (excepting
Acts vii. 25, xxvii. 34, Heb. xi. 7, where it is used in the general sense, as salvation,
and Rev. vii. 10, ǹ σwτηpía tô Оe nµôv! xii. 10, xix. 1, where it expresses an ascrip-
tion of praise, like the Hebrew nyvin, Ps. cxviii. 25) it is used only in a sense peculiar
Con-
to the economy of grace, as salvation, redemption, Luke i. 71, 77; see σółw.
trasted with Oávaτos, 2 Cor. vii. 10; àπóλeιa, Phil. i. 28; ỏpyý, 1 Thess. v. 9; John
iv. 22, ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστιν; 2 Tim. ii. 10, σωτηρίας τυγχάνειν τῆς ἐν
Xplore; Heb. v. 9, σwτnpía alóvros, cf. Isa. xlv. 17, opbiy nyawn; Luke i. 69, képas
σωτηρίας; Acts xiii. 26, ὁ λόγος τῆς σωτηρίας ταύτης; Eph. i. 13, τὸ εὐαγγέλιον τῆς
σωτηρίας ὑμῶν; Acts xvi. 17, ὁδὸς σωτηρίας; 2 Cor. vi. 2, ἡμέρα σωτηρίας, cf. Isa.
xlix. 8. It is represented as still future, 2 Thess. ii. 13; 1 Thess. v. 8, Tída owτnpías;
σωτηρίας
Heb. i. 14, κληρονομεῖν σωτηρίαν ; ix. 28, ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτη-
ρίαν ; 1 Pet. i. 5, φρουρεῖσθαι διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ
ἐσχάτῳ, cf. ver. 9 ; Rom. xiii. 11, νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία, ἢ ὅτε ἐπιστεύσαμεν.
This is quite in accordance with the view of Holy Scripture throughout, which, while it
represents the blessings of salvation as attainable in this present state, yet describes them
as belonging to the future, and as fully unfolded and realized only at the consummation
of all things; cf. Tỷ Tidi éσálnμev, Rom. viii. 24. Elsewhere, Luke xix. 9; Acts
iv. 12, xiii. 47; Rom. i. 16, x. 1, 10, 11; 2 Cor. i. 6; Phil. i. 19, ii. 12; 1 Thess. v. 9 ;
2 Tim. iii. 15; Heb. ii. 3, vi. 9; 1 Pet. i. 10, ii. 2; 2 Pet. iii. 15; Jude 3.
T
ΣWτýρLOS, OV, saving, bringing salvation; rarely used as an adjective in biblical
Greek; see Wisd. i. 14. — Tit. ii. 11, ἐπεφάνη ἡ χάρις τοῦ θεοῦ ἡ σωτήριος πᾶσιν
ý ǹ
ȧvoρáπois. It occurs frequently in profane Greek, and always elsewhere in Scripture as
ἀνθρώποις.
a neuter substantive, rò σwrýpιov = ǹ σwτηpía, LXX. ny, Ps. xcviii. 2, Isa. lvi. 1,
τὸ σωτήριον ἡ σωτηρία,
lix. 17;=, Ps. 1. 24, lxxxv. 7, 10; Isa. li. 5. So in the N. T. Luke ii. 30, eidov tò
σωτήριόν σου ; iii. 6, τὸ σωτ. τοῦ θεοῦ, as in Acts xxviii. 28. In the same sense, abso-
lutely, in Eph. vi. 17.
Σῶμα, το, the body. “The derivation of σῶμα from σάος, σῶος, σῶς, is hardly
possible, because in Homer, as Aristarchus observes, it signifies only cadaver," Curtius,
Σωμα
Σώμα
536
340. — (I.) In Homer, simply corpse, dead body, and so often in Attic Greek. In the
N. T. Acts ix. 40; Matt. xiv. 12, xxvii. 52, 58, 59; Mark xv. 43, 45; Luke xxiii, 52,
55, xxiv. 3, 23; John xix. 31, 38, 40, xx. 12; Heb. xiii. 11; Jude 9.—(II.) The body
of a living man, Mark v. 29, ἔγνω τῷ σώματι ὅτι ἴαται; Matt. xxvi. 12, Mark xiv. 8,
1 Cor. xiii. 3; the entire material organism, Matt. vi. 22, 23, Luke xi. 34, 36, Rom.
xii. 4, ἐν ἑνὶ σώματι μέλη πολλά ; 1 Cor. xii. 12, τὸ σῶμα ἓν ἐστιν, καὶ μέλη ἔχει πολλὰ
κ.τ.λ. ; ver. 14, τὸ σῶμα οὐκ ἔστιν ἓν μέλος, ἀλλὰ πολλά; νν. 15-20, 22-25,-quickened
by the spirit, Jas. ii. 26, τὸ σῶμα χωρὶς τοῦ πνεύματος νεκρόν ἐστιν, which, as the inner
man, is contrasted with the body as the outward appearance or self-representation, 1 Cor.
ν. 3, ὡς ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πν. ; 2 Cor. x. 10, ἡ παρουσία τοῦ σώματος. The
body is the vessel of the life or yuxý, containing which and blended with which it con-
stitutes one part of man's twofold essence (cf. ὁ ἔξωθεν ἄνθρωπος), and the ψυχή the other,
both in profane Greek and in Scripture. See ψυχή. Matt. x. 28, φοβήθητε μᾶλλον τὸν
δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ ; vi. 25, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν . .
μηδὲ τῷ σώματι ὑμῶν; Luke xii. 22, 23. As here σῶμα and ψυχή are identified, so else-
where they are distinguished, e.y. Matt. x. 28, μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ
σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι, see Luke xii. 4, so far, that is, as a separa-
tion of the two is possible (cf. 2 Cor. xii. 2, 3), and is accomplished at death. With
reference to this separation, the body may be regarded as ἔνδυμα, κατοικητήριον, 2 Cor. v.
1-4; 2 Cor. v. 6, ἐνδημοῦντες ἐν τῷ σώματι ; ver. 8, ἐκδημῆσαι ἐκ τοῦ σώματος. But the
mutual connection between oôua and yvyn is so close, and the significance of the body
as an essential part of human nature is so great, that the restoration of the body at the
resurrection is represented as the result of the renewal of the divine principle in the man,
see Rom. viii. 10, 11, τὸ μὲν σῶμα νεκρὸν δι᾽ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην.
εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας Χριστὸν ἐκ νεκρῶν
ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν.
Paul explains the relation of the resurrection body to the present body in 1 Cor. xv.
35 sqq., and expresses the difference between them by the designations σώματα ἐπουράνια
... ἐπίγεια, ver. 40 ; σῶμα ψυχικόν . . . πνευματικόν, ver. 44, the latter of which
expressions answers to the relation between πveûµa and yvxý in the threefold division of
human nature as conditioned by sin and regeneration, 1 Thess. v. 23, τὸ πνεῦμα καὶ ἡ
ψυχὴ καὶ τὸ σῶμα. See ψυχή.
It is essential to the right understanding of Scripture language and thought firmly to
maintain the significance of man's body as a necessary and constituent part of human
nature. The body, as "the vessel" of life (an expression which we borrow from 2 Cor.
iv. 7 and Dan. vii. 15), is the medium through which the life is manifested, and, with its
organism of μέλη, it serves as the instrument through which the ψυχή works, 2 Cor.
v. 10, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, “ the acts which the
â
man's body was the medium or instrument of” (Hofmann); 1 Cor. ix. 27, ὑπωπιάζω
μου τὸ σῶμα, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι; Heb. xiii. 3, αὐτοὶ ὄντες
Σωμα
Σώμα
537
év σóμari. The body is the necessary medium for the reception and possession of life,
as the history of the creation teaches, and e.g. Lev. xvii. 11, 14. It is the organic basis
of human nature, and hence we read in Heb. x. 5, oŵμa dè катηρтíσw μol. From it
propagation proceeds, Rom. iv. 19, οὐ κατενόησεν τὸ ἑαυτοῦ σῶμα νενεκρωμένον ; Gen.
xxx. 2; 2 Sam. vii. 12, xvi. 11; 2 Cor. vii. 4. Hence we see the force of the Lord's
words, ToÛTÓ ÉσTIV Tò oŵµá μov, at the last supper, Matt. xxvi. 26, Mark xiv. 22,
Luke xxii. 19, 1 Cor. xi. 24, denoting a communication of the nature peculiar to Christ,
and therefore divine, to man, cf. 1 Cor. x. 16, кowvwvla toû owμATOS TOû XpiσToû (where
αἷμα answers to the ψυχή, see John vi., σὰρξ καὶ αἷμα).
The importance, further, of the body in connection with man's sinful nature is closely
connected with this its significance as a constituent part of humanity. While it is the
medium for the reception and possession of life, the sinfulness of human nature is brought
about and manifested by means of it, i.e. by the σápέ which composes it, see Col. ii. 11,
ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός; Heb. x. 22 ; Col. i. 22, ὑμᾶς ἀποκατήλλαξεν
ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, see σάρξ; and the ψυχή identified
with it and alienated from God, i.e. from the divine life-principle of the πveûμa, lays
claim to the body as its own and for sin; whereas the body is said to be a temple of the
Holy Ghost, see 1 Cor. vi. 19, οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου
πveúµatós ẻσti; cf. Rom. xii. 1; Col. ii. 23; John ii. 21; Rom. i. 24. Accordingly
the body is called a σâµa tŷs åµaprías, Rom. vi. 6, and its members "instruments of
sin,” vi. 12, 13, μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν
ταῖς ἐπιθυμίαις αὐτοῦ, μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτία, cf. Jas
iii. 2, 3, 6, and thus in the regenerate there takes place either an antithesis or a new
union between πνεῦμα and σῶμα, see Rom. viii. 13, πνεύματι τὰς πράξεις τοῦ σώματος
θανατοῦν ; 1 Cor. vi. 19, 20, vii. 34, ἵνα ἢ ἁγία καὶ σώματι καὶ πνεύματι. This is not
contradicted by 1 Cor. vi. 18, πᾶν ἁμάρτημα . . . ἐκτὸς τοῦ σώματός ἐστιν· ὁ δὲ πορνεύων,
πâv
TÀU
εἰς τὸ ἴδιον σῶμα ἁμαρτάνει, for the apostle does not deny that all other sins are committed
in or through the body; he asserts that no sin (not ἁμαρτία, but ἁμάρτημα ὃ ἐὰν ποιήσῃ
aveρwπos) so directly attacks the natural basis and vessel of human life, and is so
dangerous to man generally, and to the regenerate man especially, as fornication, cf. ver.
15, οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστὶν κ.τ.λ., νν. 16, 13, 20,—as is
evident from the great significance of man's corporeity.
The oua as the external basis of human nature which has become sinful, the
organized σάρξ, is consequently subject to death as the penalty of sin (σῶμα τοῦ θανάτου,
Rom. vii. 24), and draws down the soul with it into the same doom, Matt. x. 28, unless
the two be separated by the renewal of the divine principle of the soul, viz. of the
πνεûμa, in which case the body itself shall be finally exempted from the penalty, and made
a σῶμα πνευματικόν, see Rom. viii. 23, ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν;
but at present the life of the spirit asserts itself in contrast with the foil of the mortal
body, Rom. viii. 10, εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν δι᾿ ἁμαρτίαν, τὸ δὲ
3 Y
Σώμα
Σωμα
538
πνεῦμα ζωὴ διὰ δικαιοσύνην; ver. 11; 2 Cor. iv. 7, ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν
ὀστρακίνοις σκεύεσιν; ver. 10, πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περι-
φέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ; Gal. vi. 17; Phil.
iii. 21.
Considering these things, we may understand the emphasis laid upon the προσφορὰ
τοῦ σώματος Ἰησοῦ, Heb. x. 10, cf. ver. 5 ; 1 Pet. ii. 24, τὰς ἁμαρτίας ἡμῶν ἀνήνεγκεν
ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον ; Rom. vii. 4, ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος
τοῦ Χριστοῦ; Eph. ii. 16, ἵνα ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ
τοῦ σταυροῦ; 1 Cor. xi. 24, τοῦτό μου ἐστὶν τὸ σῶμα τὸ ὑπὲρ ὑμῶν; νν. 27, 29. The
body of Christ, the manifestation of His humanity, the ὁμοίωμα σαρκὸς ἁμαρτίας, Rom.
viii. 3,-this it is by virtue of which Christ can become a sacrifice for us, because herein
His essential oneness with us is authenticated, Heb. x. 5, σῶμα δὲ κατηρτίσω μοι,—and
just by means of this we become ourselves in turn partakers of the divine nature, Matt.
xxvi. 26 (and parallels, see above).
The word σῶμα is figuratively applied to the church of Christ (σώμα Χριστοῦ) and
to the fellowship of believers (ἓν σῶμα among themselves. In this latter sense it denotes
the union and communion of spirit and life between the several members, Eph. iv. 4, ềv
σῶμα καὶ ἓν πνεῦμα, see ver. 3, τηρεῖν τὴν ἑνότητα τοῦ πνεύματος; 1 Cor. x. 17, ἓν σῶμα
οἱ πολλοί ἐσμεν ; xii. 13, ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν. This
evidently is not a concrete expression of the idea of literal communion of membership,
nor an abstraction of this idea, but is simply and necessarily (in the apostle's view) a
postulate, arising from the fact of ἓν σῶμα, which denotes a natural and necessary unity
and communion of life, cf. 1 Cor. vi. 16, ὁ κολλώμενος τῇ πορνῇ ἓν σῶμά ἐστιν· ἔσονται
γὰρ οἱ δύο εἰς σάρκα μίαν ; Eph. v. 28 ; Rom. xii. 5, ἓν σῶμά ἐσμεν ἐν Χριστῷ. The
designation of the church, too, as the body of Christ, is quite in keeping with this; Eph.
ν. 30, μέλη ἐσμὲν τοῦ σώματος αὐτοῦ; 1 Cor. xii. 27, ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ
μέλη ἐκ μέρους. The church at large, too, is so called as the organism vivided by Christ
as the Spirit 2 Cor. iii. 17, ὁ δὲ κύριος τὸ πνεῦμά ἐστιν ; 1 Cor. vi. 16, ὁ κολλώμενος τῷ
κυρίῳ ἓν πνεῦμά ἐστιν), Christ standing to the church in a similarly necessary and natural
connection as the spirit does to the body, Eph. i. 23, iv. 12, 16, v. 23, 30, Col. i. 22,
24, ii. 19, iii. 15, 1 Cor. x. 16, 17, xii. 27, while individual members are called μέλη,
1 Cor. xii. 27, cf. vi. 15.
0
In profane Greek, σώμα is used also in the sense of the sum-total or whole, e.g. τὸ τοῦ
κόσμου σώμα, Plat. Tim. 31 B; Diod. Sic. i. 11; Joseph Antt. vii. 3. 2, Δαϋίδης δὲ τήν
τε κάτω πόλιν περιλαβὼν καὶ τὴν ἄκραν συνάψας αὐτῇ, ἐποίησεν ἓν σῶμα. It does not
occur in this sense in the N. T. Further, oua is used first by the poets and then by
Xen., even in prose, to denote persons, eg. Xen. Hell. ii. 1. 19, ἐλεύθερα σώματα; Diod
Sic. xvii. 46, αἰχμάλωτα σώμ. = prisoners of war. Afterwards (in Polyb., Arr., Plut.)
σώματα by itself, and sometimes in the sing, is used of slaves, bondmen, etc. See Lobeck,
Phryn. p. 378. So Rev. xviii. 13, cf. Gen. xxxvi. 6; Tob. x. 10; 2 Macc. viii. 11.
Σώμα
Ταπεινός
539
α
It is needless, in order to explain Col. ii. 17, ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ
σώμα Χριστοῦ, to seek a special use of σῶμα = res ipsa,a meaning which the word
receives here through its antithesis (elsewhere also found) with aɩá, an antithesis which
suggests the expression. Cf. Lucian, Hermot. 79, οὐχὶ ... τις φαίη, τὴν σκιὰν ὑμᾶς
θηρεύειν, ἐάσαντας τὸ σῶμα ; Joseph. de Bell. Jud. ii. 2. 5, σκιὰν αιτησόμενος βασιλείας,
ἧς ἤρπασαν ἑαυτῷ τὸ σῶμα.
Σωματικός, bodily, corporeal, 1 Tim. iv. 8, ἡ σωματική γυμνασία, cf. σωματικὴ
ἕξις, Joseph. de Bell. Jud. vi. 1. 6. Also in contrast with ἀσώματος in Plat.,
Aristot.,
Philo, de Opif. Mund. 4, τῶν ἀσωμάτων ἰδέων τὰς σωματικὰς ἐξομοιῶν οὐσίας. So Luke
iii. 22, καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερών. The adverb
σωματικῶς, Col. ii. 9, ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς
where the reference is to opa as denoting the manifestation of human nature, as in all
the texts where the body of Christ is spoken of; see σώμα.
Σύσσωμος, ον, only in Eph. iii. 6, εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα
καὶ συμμέτοχα τῆς ἐπαγγελίας, and hence passing into patristic Greek. It is an inde-
pendent self-contained conception, which does not need further definition = united in
one body, that is, members of the body of Christ; comp. σῶμα of the church ; = incorporated
with.
T
Ταπεινός, ή, όν, (Ι.) locally, low, Josh. xi. 16; Ezek. xvii. 24. — (II.) Figura-
tively, (α.) low, unimportant, trifing, small, paltry, etc., e.g. δύναμις, insignificant power
(Dem.); αἱ ταπειναὶ τῶν πόλεων, weak states, Isocr. Or. iv. 26. 95. So Jas. i. 9, ὁ ἀδελφὸς
ὁ ταπεινός, as against ὁ πλούσιος ; 2 Cor. x. 1, κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν
insignificant; Rom. xii. 16, μὴ τὰ ὑψηλὰ φρονοῦντες ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι.
Thus in the LXX. 1 Sam. xviii. 23 = v, poor ; Isa. xxxii. 2, res; Lev. xiii. 21
ș; 21=Sow,
depressed, and often (3.) humbled, cast down, oppressed, e.g. ταπεινὸν ποιεῖν τινα, to humble
one (Isocr.); Xen. Hell. ii. 4. 24, τῇ δ᾽ ὑστεραίᾳ οἱ μὲν τριάκοντα πάνυ δὴ ταπεινοὶ καὶ
ἔρημοι ξυνεκάθηντο ἐν τῷ ξυνεδρίῳ ; vi. 4. 16, σκυθρωποὺς καὶ ταπεινοὺς περιϊόντας
aflicted, cast down. Thus parallel with θλιβόμενοι, 2 Cor. vii. 6, comp. as - 57, Isa. xi. 4,
xxv. 4; N71, Ps. xxxiv. 19, τ. τῷ πνεύματι, parallel with συντετριμμένος - Spy, Job v. 11,
et al.; Luke i. 52, humbled.
52, humbled. Akin to this (c.) is the signification modest, humble, Xeno-
phon, Euripides, Plato, and others, as against υπερήφανος, Xen. Ag. xi. 11; also submis-
sive, subject, Xen. Hier. v. 5, Cyrop. vii. 5. 69. Comp. Luke i. 51, 52, διεσκόρπισεν
i,
ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν· καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς,
where it does not stand in the sense humble, but its passing into this meaning is shown
by the context.So Matt. xi. 29, πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, Jas. iv. 6, 1 Pet. v. 5,
as opposed to ὑπερήφανος. Comp. Prov. xxix. 23, ὕβρις ἄνδρα ταπεινοῖ, τοὺς δὲ ταπεινό-
Ταπεινός
Ταπεινόω
540
Opovas épeíder dóžŋ kúpios, which is = Taπewós in Ps. cxxxviii. 6. Further, the
word is used in profane Greek (d.) very often in a morally contemptible sense = cringing,
servile, low, common, Plato, Xen., Isocr., and others; тaπewóτηs, ignobleness, Aristotle,
Rhet. ii. 6, with μinpofvxía, Diod. xvi. 70; and it is (e.) a notable peculiarity of Scripture
usage that the LXX., Apocrypha, and N. T. know nothing of this import of the word, but
rather, in connection with (c.), deepen the conception, and raise the word to be the designa-
tion of the noblest and most necessary of all virtues, which in contrast with ßpis in every
form is still something quite different from the owopooúvn which is opposed to ßpis
among the Greeks.
It is the disposition of the man who esteems himself as small before
God and men, takes a low estimate of himself, Taπeivоûv čavτóv, a representation foreign
to profane Greek, though a presentiment of this virtue is traceable there. Nägelsbach,
Homer. Theol. vi. 13, remarks that the ory, Hom. Od. xviii. 141, σɩy? Sŵpa Deŵv éxeiv,
Dem. adv. Timocr. lii. 717, TOLEîv тà Síkaιa ory, is the Greek expression for humility;
but it must not be overlooked that this subdued stillness of feeling was no more than a
part of humility, and the expression by no means attained or sufficed for the biblical
conception, especially as denoting humility manifested before God, which arises from
the perception of sin, or is at least inseparably connected therewith (comp. Taπewoûv
čavτóv, Luke xviii. 14); of this the Greeks had no presentiment. Humility with the
Greeks was in fact nothing higher than modesty, unassuming diffidence. This and no more.
lies in the passage in Plato, Legg. iv. 716 A, τῷ θεῷ ἀεὶ ξυνέπεταιδίκη τῶν ἀπολειπομένων
τοῦ θείου νόμου τιμωρός, ἧς ὁ μὲν εὐδαιμονήσειν μέλλων ἐχόμενος ξυνέπεται ταπεινὸς
καὶ κεκοσμημένος, εἰ δέ τις ἐξαρθεὶς ὑπὸ μεγαλαυχίας ἢ χρήμασιν ἐπαιρόμενος ἢ τιμαῖς
ἢ καὶ σώματος εὐμορφίᾳ, ἅμα νεότητι καὶ ἀνοίᾳ, φλέγεται τὴν ψυχὴν μεθ᾽ ὕβρεως, ὡς οὔτ᾽
ἄρχοντος οὔτε τινὸς ἡγεμόνος δεόμενος, ἀλλὰ καὶ ἄλλοις ἱκανὸς ὢν ἡγεῖσθαι, καταλείπεται
ἔρημος θεοῦ.
The Greek ταπεινός is nothing more than an element of σωφροσύνη, and,
in direct contrast with the Taπeivоoрoσúvη of Scripture, it is in no way opposed to self-
righteousness. But the other element in humility, Phil. ii. 3, Tŷ тateiodpoσúvy åλλýλovs
ἡγούμενοι ὑπερέχοντας ἑαυτῶν, is opposed to the Greek conception of δικαιοσύνη, which,
while not self-seeking, is not in the least unselfish, but gives to every one his own.
Hence it is clear why we find in the N. T., as a substantival designation of humility, a
new word, Taπeшoppoσúvη. It is noteworthy that, in contrast with Scripture usage,
TaTTEιvós is used by Philo in a bad sense.
TаT
(II.)
Ταπεινόω, (Ι.) locally, to make low, Luke iii. 5, βουνὸς ταπεινωθήσεται.
Figuratively, (a.) to make small, to humiliate, to abase, e.g. Xen. Mem. iii. 5. 4, teta-
πείνωται ἡ τῶν ᾿Αθηναίων δόξα; Phil. iv. 12, οἶδα καὶ ταπεινοῦσθαι, οἶδα καὶ περισσεύειν.
Comp. 2 Cor. xi. 7. — Xen. Αnab. vi. 3. 18, Θεὸς τοὺς πλεῖον φρονοῦντας ταπεινώσαι
βούλεται.
BoÚλETAL. So 2 Cor. xii. 21. Answering to this Taπewoĵolai, to humble oneself, 1 Pet.
v. 5, ταπεινώθητε οὖν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ, Jas. iv. 10, comp. ὑπερήφανος,
ver. 6; Ecclus. iii. 18. Thus also of the position or relation to his own claims, or to
Ταπεινόω
Τέλος
541
others in which one puts oneself or is placed, 2 Cor. xi. 7, ἢ ἁμαρτίαν ἐποίησα ἐμαυτὸν
ταπεινῶν ἵνα ὑμεῖς ὑψωθῆτε, ὅτι δωρεὰν τὸ τοῦ θεοῦ εὐαγγέλιον εὐαγγελισάμην ὑμῖν; Phil.
ii. 8, of Christ, éтaπeíνwσev kavтòv yevóμevos VπÝKOOS K.т.., comp. Heb. v. 8, Luke xiv.
11, Matt. xxiii. 12, to humble oneself; (b.) specially in the biblical sense, see TаTTEIVÓS (e.) ;
Matt. xviii. 4, Luke xviii. 14, тaπeivoûv čavтóv. Comp. Ecclus. vii. 17, μǹ πрoσ-
μὴ προσ-
λογίζου σεαυτὸν ἐν πλήθει ἁμαρτωλῶν· ταπείνωσον σφόδρα τὴν ψυχήν σου, μνήσθητι ὅτι
ὀργὴ οὐ χρονιεῖ.
し
​Taπeivwois, ý, humiliation, appears in the N. T., as also in the LXX., only
passively, to denote the position in which one finds oneself, not disposition; Luke
i. 48, Acts viii. 33, Phil. iii. 21, Jas. i. 10 lowness. Comp. Plut. Mor. 7a, тaπeivwors
Tŷs λé¿ews, too plain or common an exposition.
€ V
=
Та π е ι νó o р wv, ov, seldom in profane Greek; Plut. Fort. Alex. ii. 4, µipoùs ʼn
Túɣη Kai Teρideeîs Toleî Kai Taπeivóóрovas = mean-spirited. In the LXX. only in Prov.
τύχη καὶ περιδεεῖς ποιεῖ καὶ ταπεινόφρονας
xxix. 23=♫ by, humble. In like manner in N. T. 1 Pet. iii. 8.
Ταπεινοφροσύνη, ή, humility, the disposition of the ταπεινός in the Scripture
sense; the word is unknown in profane Greek, and in the LXX. also. As to its import,
see TaπTelós, Acts xx. 19; Eph. iv. 2; Phil. ii. 3; Col. ii. 18, 23, iii. 12; 1 Pet. v. 5.
Téλos̟, Tó, does not, as is commonly supposed, primarily denote the end, termination,
with reference to time, but the goal reached, the completion or conclusion at which any-
thing arrives, either as issue or ending, and thus including the termination of what went
before; or as result, acme, consummation, e.g. Toléμov Téλos, victory; réλos ȧvdpós, the full
age of man; also of the ripening of the seed. "It never" (according to Passow) "denotes
merely an end as to time, a termination in and for itself; for this, Teλevτý is always used.
When Téλos is thus used, as in Blov Téλos, it always includes the idea of an inner com-
pletion. Nor does it signify merely an end in space, which is expressed by πépas, or by
the adjective eσxaтоs and aкpos." Even in pure definitions of time, the word never
signifies the mere end or termination, but the qualitative end, the conclusion, e.g. Xen. Anab.
vi. 1. 13, τῇ μὲν νυκτὶ ταύτῃ τοῦτο τὸ τέλος ἐγένετο ; i. 10. 18, ταύτης μὲν τῆς ἡμέρας
τοῦτο τὸ τέλος ἐγένετο. Apparently it occurs but rarely in classical Greek in the sense
of termination. In the N. T. Luke i 33, τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος; Mark
iii. 26, οὐ δύναται στῆναι ἀλλὰ τέλος ἔχει. Cf. Χen. Cyrop. vii. 3. 11, οὗτος ἔχει τὸ
κάλλιστον τέλος, νικῶν γὰρ τετελεύτηκε. But here τέλος, as often, means death as the
end or issue of life, e.g. Ael. V. H. iii. 25, Téλos eỷкλeés, a glorious death. The question
here arises, however, whether the main reference is to the goal reached, or to the course
now finished. The latter is the most usual; accordingly réλos means (I.) the issue, end,
conclusion, Matt. xxvi. 58, εἰσελθὼν ἔσω ἐκάθητο . . . ἰδεῖν τὸ τέλος; Jas. v. 11, τὸ τέλος
κυρίου εἴδετε ; 1 Pet. iv. 17, τί τὸ τέλος τῶν ἀπειθούντων; ver. 7, πάντων δὲ τὸ τέλος
ἤγγικεν. So 1 Cor. x. 11, τὰ τέλη τῶν αἰώνων . . . ἔσχαται ἡμέραι; Acts ii. 17; 2 Tim.
x. và con.
Τέλος
Τελέω
542
TO
iii. 1. Cf. Dan. xi. 13, i. 15, 18, iv. 31; Neh. xiii. 6; 2 Kings viii. 3, xviii. 10.
Further, Tò Téλos, which in Matt. xxiv. 14, TÓTE EL TO TÉλos, Mark xiii. 7, Luke xxi. 9,
means the termination of the present course and condition of the world; in 1 Cor. xv. 24,
on the contrary, it means, at the same time, the goal reached, and the beginning of a new
order of things.-Heb. vii. 3, µýte (wŷs téλos ëxwv. The decision or conclusion is to be
μήτε ζωῆς τέλος ἔχων.
kept in mind in the adverbial phrases eis Téλos, either as to the last, to the con-
clusion of that spoken of, John xiii. 1, eis téλos ýyátnoev auToÚs, where the refer-
ence is to the issue of Christ's work of love, Matt. x. 22, xxiv. 13, Mark xiii. 13,
or as at last, or in the end, finally, Luke xviii. 5; it is used in both senses in
profane Greek. Then ews, axpt, μéxρi тéλovs, Heb. iii. 6, 14, vi. 11; Rev. ii. 26;
1 Cor. i. 8; Tò téλos, finally, 1 Pet. iii. 8 (Plat. Legg. vi. 768 B, usually without the
article, like the Pauline phrase Tò λoπÓV). Comp. Rev. xxi. 6, xxii. 13, ¿yò ǹ åρxǹ kaì
TÒ TÉλOS, with Pind. Pyth. x. 10, åvěpáπwv tÉλos ȧρxá тe, the beginning and end of
human undertakings; Luke xxii. 37, kaì yàp тà πepì èµoû téλos exe, is hardly parallel
with the Homeric téλos éπiṬidévai µúlw, to perform His word, for it means not simply
performance or accomplishment generally, but the accomplishment of those last things,
those sufferings which the Lord had now in view, ἔτι τοῦτο . . . δεῖ τελεσθῆναι ἐν ἐμοί.
-(II.) The word refers to the goal reached, the goal and end, Rom. vi. 21, тò yàp TéλOS
ÉKЄívæv ОávαTоs; ver. 22; Phil. iii. 19; 2 Cor. xi. 15; Heb. vi. 8.-1 Pet. i. 9, Tò Téλos
τῆς πίστεως ; 1 Tim. i. 5, τὸ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ κ.τ.λ., cf. Rom.
xiii. 10, πλήρωμα τοῦ νόμου ἀγάπη. (On the contrary, in Rom. x. 4, τέλος γὰρ νόμου
yàp
Χριστὸς, εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι, see vv. 3, 5, and Acts xiii. 39, it denotes
the final end, the conclusion which the dominion of the law has found in Christ.) With
2 Cor. iii. 13, cf. ver. 7. So in the adverbial phrases eis TÉλOS = completely, 1 Thess.
ii. 16; Amos ix. 8; Dan. vii. 26; Ps. lxxxix. 47 (often in Polyb.); ews Téλovs, 2 Cor.
i. 13, as contrasted with ảπò μépovs, ver. 14.
TÉλOS
Téλos, with the signification toll or tax, Matt. xvii. 25, Rom. xiii. 7, is, in the
opinion of modern scholars, to be derived from another root.
Τελέω, τελέσω, Attic τελῶ, perf. pass. τετέλεσθαι, to make an end or accomplishment,
to complete anything,-not merely to end it, but to bring it to perfection, to carry it
through, peragere; generally, to carry out a thing, to accomplish, e.g. Teλeîv åé¤λovs, to
finish conflicts, Hom. Od. iii. 262; μóxlovs, to endure affliction, Theocr. xxiv. 81; ěpyov
Teλeîv, both to perform a work (Eur. Or. 834) and to complete it, Hom. Il. vii. 465;
Teλeîv тà iepá, sacra peragere, Xеn.; πроσтάуμатa тeλeîv, to carry out and obey orders,
Plat. Legg. xi. 926 A. Frequently of promises and prayers, to fulfil or answer them.
definite periods of time, to pass, spend, or fulfil, e.g. étos òydonkoσtòv teλeîv, Luc. Macrob. 10.
In the N. T., (I.) Toùs λoyous Teλev, Matt. vii. 28, xix. 1, cf. xiii. 53, xi. 1; Tην µaρ-
Tupíav, completely to bear one's testimony, Rev. xi. 7; Tòv Spóμov, 2 Tim. iv. 7; Tàs Tóλeis =
to finish, an elliptical expression, cf. Josh. iii. 17, ews σvvetéλeσe πâs ó Xaòs diaßaívov Tòv
Of
Τελέω
Τελειότης
543
'Iopdávηv; generally, to do anything fully or completely, Luke ii. 39. Passive, Teλeîodai,
τελεῖσθαι,
to be completed or fulfilled, Rev. xv. 1, 8, xvii. 17,-xx. 3, 5, 7, тà xtxia eтη; John
xix. 28, εἰδὼς ὁ Ἰησοῦς ὅτι ἤδη πάντα τετέλεσται, ἵνα τελειωθῇ ἡ γραφή; ver. 30, τετέ-
λeσtal,—which signifies the perfect accomplishment of that work whereby the Scripture is
fulfilled, and not merely to fulfil, as in Luke xviii. 31, Teλeo¤ýσeтаι тávта тà yeɣρаµ-
γεγραμ-
µéva; xxii. 37; Rev. x. 7; Acts xiii. 29; Ezra i. 1. - 2 Cor. xii. 9, yàp Súvaμis ev
ἡ δύναμις ἐν
ἀσθενείᾳ τελεῖται (so Tisch., Received text, ἡ γ. δυν. μου ἐν ἀ. τελειοῦται), the greatness of
Christ's power fully manifests itself in the sphere of human weakness; see what follows in
ver. 10. (II.) As referring not so much to the completion of a work as to the produc-
tion or attainment of the object, e.g. epyov Teλeîv, to perform, or execute, or carry out,
Ecclus. vii. 26, xxviii. 30. So Luke xii. 50, ews oû teλeoby tò Báптɩæµа; Rom. ii. 27,
τὸν νόμον τελεῖν, as in Jas. ii. 8; Gal. v. 16, ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε.
From Téλos, a tax to pay taxes or tribute, Matt. xvii. 24; Rom. xiii. 6.
τέλος,
Téλevos, a, ov; usually with two terminations in Attic Greek, and often there
Téλeos, complete, perfect. (I.) In a physical or literal sense, e.g. of spotless sacrifices, of
that wherein nothing is deficient, e.g. réλeios éviavтós, a full year; Arist. Pol. i. 3, oixía
dè kaì
δὲ τέλειος ἐκ δούλων καὶ ἐλευθέρων. So ἔργον τέλειον, Jas. i. 4; 1 Cor. xiii. 10, τὸ
tò
τέλειον, in contrast with τὸ ἐκ μέρους. Figuratively, 1 John iv. 18, ἡ τελεία ἀγάπη, cf.
TEλela Kaρdía, 1 Chron. xxviii. 9; 1 Kings viii. 62. Frequently full grown, of men
and beasts; of man, in contrast with Traidíov výriov, Pol. v. 29. 2, Plat., Xen., and others.
So Eph. iv. 13, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας κ.τ.λ.; Heb. v. 14, τελείων δέ ἐστιν
ǹ στερеà троń; 1 Cor. xiv. 20; Phil. iii. 15, see ver. 12; 1 Cor. ii. 6, cf. iii. 1?—
Generally, what is highest and pre-eminent, e.g. vóμos TéλELOS Ô Tηs èλevoepías, Jas. i. 25;
Heb. ix. 11, διὰ τῆς μείζονος καὶ τελειοτέρας σκήνης. So in classical Greek with reference
to the gods and their exaltation; also of the eagle as the king of birds, TeλecÓTATOS
teteńvwv, Hom. Il. viii. 247. In medical phraseology, téλeiov vóonµa, the sickness at its
height. (II.) In a moral sense, perfected, complete, blameless, e.g. Sápnua Téλecov with
Sóois ayaon, Jas. i. 17. Oftener in the LXX. Dhe, pn, Gen. vi. 9, Noe aveрwπоs
δόσις
Síkalos TéλELOS âv ev tŷ yeveậ avтoû; Deut. xviii. 13, 2 Sam. xxii. 16; Aristotle, Eth.
i. 13, åρetη Teλela; Antonin. vii. 67, ý teλecótys Toû lovs. Otherwise it occurs more
rarely by itself in an ethical sense in the classics. In the N. T. Jas. i. 4, va ηte téλeloi
καὶ ὁλόκληροι ἐν μηδενὶ λειπόμενοι; iii. 2, εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ;
Matt. v. 48, xix. 21; Rom. xii. 2; Col. i. 28, iv. 12. The adverb τελείως = perfectly,
entirely, 1 Pet. i. 13; Xen. Cyr. iii. 3. 38, teλéws ảyaðòs åvýp; Isocr. 20 A, vóµiše
τελέως εὐδαιμονήσειν.
TeλELÓτns,, (I.) relatively, completeness, perfection, Plat. deff. 412 В, avтáрκЄια
τελειότης κτήσεως ἀγαθῶν; Wisd. vi. 15, φρονήσεως τελειότης; xii. 17, δυνάμεως τελ.
(II.) Absolutely = perfection in a moral sense, Col. iii. 15, ȧyáπŋ éσtìv oúvdeoμos teλeló-
τητος; Judg. ix. 16, 19, εἰ ἐν ἀληθείᾳ καὶ τελειότητι ἐποιήσατε (DH), perhaps
Εν
Τελειότης
Τελειόω
544
καρδίᾳ τελείᾳ, 1 Chron. xxviii. 9; 1 Kings viii. 62. — Heb. vi. 1, ἀφέντες τὸν τῆς ἀρχῆς
τοῦ Χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα, may signify either the στερεά τροφή
according to its nature as contrasted with the γάλα, i.ε. τῆς ἀρχῆς τοῦ Χριστοῦ λόγος, the
λόγος δικαιοσύνης, ν. 13, 14, or the state of the τέλειοι in contrast with the νήπιοι, ν. 13.
The former explanation is perhaps the simpler and more probable. The word occurs but
rarely, not only in profane, but also-notwithstanding the examples in Steph. Thes.—in
biblical Greek.
Τελειό ω, also τελείω, (Ι.) to make perfect, to complete, Her. i. 120, πάντα ἐτελέωσε
ποιήσας; John xvii. 4, τὸ ἔργον ἐτελείωσα ὃ δέδωκάς μοι ἵνα ποιήσω ; Acts xx. 24,
τελειῶσαι τὸν δρόμον μου, καὶ τὴν διακονίαν ἣν ἔλαβον; 2 Chron. viii. 16, ἀφ᾿ ἧς ἡμέρας
ἐθεμελιώθη ἕως οὗ ἐτελείωσε Σαλωμὼν τὸν οἶκον κυρίου - bhw; to finish, to fulfl, Luke
ii. 43, τὰς ἡμέρας; Plat. Polit. 272 D, ἐπειδὴ χρόνος ἐτελεώθη; to make complete, so that
nothing more is wanting, e.g. to bring to maturity, to ripen, etc., Plat. Rep. vi. 487 A,
τελειωθεῖσι τοῖς τοιούτοις παιδείᾳ τε καὶ ἡλικίᾳ; 498 Β, ἐν ᾗ ἡλικία) ἡ ψυχὴ τελειοῦσθαι
ἄρχεται; Aristot. Η. Animal. i. 15, ἡ μὲν οὖν κεφαλὴ πᾶσιν ἄνω πρὸς τὸ σῶμα τὸ ἑαυ
τῶν· ὁ δ᾽ ἄνθρωπος μόνος . . . πρὸς τὸ τοῦ ὅλου τελειωθεὶς ἔχει τοῦτο τὸ μόριον. So Heb.
ii. 10, τὸν ἀρχηγὸν τῆς σωτηρίας διὰ παθημάτων τελειώσαι—to make Him perfectly an
ἀρχηγὸς τῆς σ. τέλειος, cf. v. 9, τελειωθεὶς ἐγένετο . . . αἴτιος σωτηρίας αἰωνίου, vii. 28,
υἱὸς . . . τετελειωμένος, in contrast with ἀρχιερεῖς ἔχοντες ἀσθενείαν. So also John xvii. 23,
ἵνα ὦσιν τετελειωμένοι εἰς ἕν; Jas. ii. 22, ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν
ἔργων ἡ πίστις ἐτελειώθη, becomes πίστις τελεία, cf. ver. 26, ἡ πίστις χωρὶς τῶν ἔργων
νεκρά ἐστιν. The passive meaning adopted here, to be kept or preserved intact, is quite
untenable, and especially by John xix. 28, ἵνα τελειωθῇ ἡ γραφή, where the fulfilment
of the prophecy is regarded as the completion and accomplishment of what was prophesied,
of that which was not τέλειον, while the fulfilment was still wanting; cf. Hom. Il. ix.
456, θεοὶ δ᾽ ἐτέλειον ἐπάρας, Luke i. 45, under τελείωσις. Cf. τελείν. Ecclus. xxxiv. 10
also does not sanction this meaning, τις ἐδοκιμάσθη ἐν αὐτῷ καὶ ἐτελειώθη, see τέλειος as
denoting moral perfection. We may also refer to the words of St. John, τετελείωται ἡ ý
ἀγάπη τοῦ θεοῦ ἐν τινί, 1 John ii. 5, iv. 12, 17, 18,—it is complete in him, nothing is
wanting of it, cf. iv. 17, 18. Very easy is the connection with this of τελειοῦν, in the
sense, to bring to the end, to conclude; passive, to reach the goal. See in profane Greek,
Plut. Mor. 111 C, ζῶα . . . ἕωθεν μὲν γεννώμενα, μέσης δ᾽ ἡμέρας ἀκμάζοντα, δείλης δὲ
γηρῶντα καὶ τελειοῦντα τὸ ζῇν; 159 C, φυγὴ δὲ μία [τῶν ἀδικημάτων] καὶ καθαρμὸς εἰς
δικαιοσύνην τελειοῖ; 582 F, ἡ γὰρ χάρις οὐχ ἧττον δεομένη τοῦ λαμβάνοντος ἢ τοῦ διδόν
τος; ἐξ ἀμφοῖν γὰρ τελειοῦται πρὸς τὸ καλόν. The middle in Jamblich. Vit. Pyth. 322,
ἔπειτα τὰ φυσικὰ πάντα ἀναδιδάσκει, τὴν τε ἠθικὴν φιλοσοφίαν καὶ λογικὴν ἐτελεώσατο
to conclude. The recognition of this meaning is in accordance with Greek usage, and
helps us to understand the full force of the word, e.g. in Phil. iii. 12, οὐχ ὅτι ἤδη ἔλαβον
ἢ ἤδη τετελείωμαι, see ver. 15, ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν, from which it must be
Τελειόω
Συντελέω
545
carefully distinguished ; Phil. Lib. II. Alleg. 74, πότε οὖν ὦ ψυχὴ μάλιστα νεκροφορεῖν
σαυτὴν ὑπολήψῃ· ἆρά γε οὐχ ὅταν τελειωθῇς καὶ βραβείων καὶ στεφάνων ἀξιωθῇς; see
also Heb. xi. 40, μὴ χωρὶς ἡμῶν τελειωθῶσιν ; xii. 23, δίκαιοι τετελειωμένοι. Here the
goal is evidently, according to xi. 39, x. 36, the κομίσασθαι τὴν ἐπαγγελίαν. Cf. also
τελειοῦσθαι used of death, Ignat. ad Trall. 3, δέδεμαι μὲν διὰ Χριστὸν, ἀλλ᾽ οὐδέπω Χρισ-
τοῦ ἄξιός εἰμι· ἐὰν δὲ τελειωθῶ, τάχα γενήσομαι; Euseb. Vit. Const. iii. 47, τοῦ μὲν οὖν
βασιλέως ἐτελειοῦτο ἡ μήτηρ, used by patristic writers with reference to the martyrs
death, Luke xiii. 32, ἰάσεις ἀποτελῶ σήμερον καὶ αὔριον, καὶ τῇ τρίτῃ τελειοῦμαι, see
vv. 31, 33; Bengel, finem nanciscor. This signification, to go on towards the goal, passive,
to reach the goal, perfectly suits the other places in the Hebrews, viz. x. 14, μιᾷ γὰρ προσ-
φορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζόμενους (see ix. 13); vii. 19, οὐδὲν γὰρ ἐτε-
λείωσεν ὁ νόμος; x. 1, οὐδέποτε δύναται τοὺς προσερχομένους τελειώσαι, cf. ver. 2, διὰ τὸ
μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρμένους; ix. 9,
θυσίαι προσφέρονται μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα. The goal
to be attained is here, as the context shows, the removal of the evil conscience, as in
xi. 40 it is the attainment of the promise; and it is unnecessary to take TEMELOûv either
δικαιοῦν, like τέλειος, synon. with δίκαιος (Prov. x. 29, xx. 7),-according to which
the word would stand in a sense quite remote from its meaning in the other passages,—or,
with Köstlin (Joh. Lehrbegrif, p. 421), as synon. with ἁγιάζειν, καθαρίζειν (Heb. ix. 13,
14), ἀφαιρεῖν ἁμαρτίας (x. 10, 2, 4, 14, 11); as if it included all these, “ for cleansing,
forgiveness, and sanctification make the man what God purposed and designed he should
be,”—an explanation which has neither simplicity nor naturalness to recommend it.—(II.)
Synonymous with ποιεῖν, without special reference to the completion of the work; like
τελεῖν, John iv. 34, v. 36 ; Ecclus. 1. 21.
as
Τελείωσις, ή, completion, successful issue, Diod. ii. 29, άποτρεπαὶ κακῶν καὶ
τελειώσεις ἀγαθῶν. The attainment of a perfect whole, ο τέλειον which needs nothing
further to complete it, Heb. vii. 11, εἰ μὲν οὖν τελείωσις διὰ τῆς Λευιτικῆς ἱερωσύνης ἦν,
see ver. 19.—The
The fulfilment of a promise, Luke i. 45; Judith x. 9. Contrasted with
νεότης, Jer. ii. 2, as often in Aristotle, denoting a state of ripeness, perfect culture, etc.
Τελειωτής, ό, one who makes a τέλειον, who completes anything; it occurs in
patristic Greek, and in the N. Τ. only in Heb. xii. 2, τὸν τῆς πίστεως ἀρχηγὸν καὶ
τελειωτὴν Ἰησοῦν; see ἀρχηγός.
Συντελέω, (Ι.) to bring things to an end together, to bring to the goal, to complete,
to finish, e.g. τὰς ναῦς, Pol. i. 21. 3. So with plural object, Matt. vii. 28, τοὺς λόγους;
Acts xxi. 27, ἔμελλον αἱ ἕπτα ἡμέραι συντελεῖσθαι; Luke iv. 2. Or with a substitute
for the plural, see Luke iv. 13, συντελέσας πάντα πειρασμόν. So also Mark xiii. 4, ὅταν
μέλλῃ ταῦτα συντελεῖσθαι πάντα, all together. (ΙΙ.) Perfectly to complete anything, as σύν
often denotes in composition, e.g. συμπληρόω, συντέμνω, Polyb. vi. 53. 1, συντελουμένης
3 Z
Συντελέω
Ανατίθημι
546
TŶs Expoρâs. So Rom. ix. 28, λóyov ovvteλŵv, bringing to an accomplishment a purpose
τῆς ἐκφορᾶς.
(Isa. x. 23); Lam. ii. 17, συνετέλεσε ῥῆμα αὐτοῦ; Heb. viii. 8, συντελέσω . . . διαθήκην
kaιvýν, where the word (instead of the Sialno opal of the LXX.) may also have reference
to the fellowship in this διαθ. both of Israel and Judah, συντελέσω ἐπὶ τὸν οἶκον Ισραὴλ
καὶ ἐπὶ τὸν οἶκον Ιούδα διαθήκην καινήν. It is not used in biblical Greek of the com-
bination of a plurality of subjects.
ΣVVTÉXELα, †, termination, completion; often used when there are not several
objects or subjects (as in Plato, Legg. x. 905 B, Tŵv deŵv ý ovvtéλeia, the co-operation of
the gods), and thus corresponding with σvvteλeîv (II.). Pol. iv. 28. 3, ovvréλeiav Xaµßávei ó
πόλεμος; Strabo, xvii. 804, ἀφῆκε τὸ ἔργον περὶ συντέλειαν. In the N. T. only συντέλεια
Toû aiŵvos, Matt. xiii. 39, 40, 49, xxiv. 3, xxviii. 20; tŵv alwvwv, Heb. ix. 26, the end,
the termination of the course of this world; see alóv. LXX. Dan. ix. 26, ews kaiρoû
συντελείας, ver. 27, xii. 4; also ix. 27, κατὰ συντέλειαν καιρῶν; xii. 13, εἰς συντέλειαν
ἡμερῶν ; Theodot. Dan. ix. 27, ἕως τῆς συντελείας καιροῦ; xii. 4, ἕως καιροῦ συντελείας.
TiOnμi, to set, to place, to lay.
Ανατίθημι, to lay upon, to attribute something to some one; ἀναθέσθαι τινί τι
sometimes is to lay a thing before some one, i.e. to communicate, to leave for con-
sideration; Plut. Mor. 772 D, Tηv πρâţiv åvéleтo tôv éтaíρwv тiσiv; Artemidor. Oneirocr.
ii. 64, ἀνατιθέμενός τινι τῶν ἐπιστημόνων τὸ ὄναρ. So 2 Macc. iii. 9; Acts xxv. 14;
Gal. ii. 2. — Particularly of the presentation of offerings, to consecrate, to devote; and so
in the LXX. D, 1 Sam. xxxi. 10, åvélŋkav тà σKEÚŋ avтOû eis Tò 'Aσтаρтеîov. Not
of that which the O. T. calls "holy unto the Lord," but in the few other places where
the word occurs Dn, Lev. xxvii. 28, 29; Mic. iv. 13. But signifies to give
over to destruction, for on is literally to cut off (see Lev. xxi. 18, 7, flat-nosed), to
separate from; Phoen. Д, to curse; Hiphil, to cut asunder (Isa. xi. 15 ?), usually = to put
under a ban,? for, a person or thing, eg. n, to consecrate to the sword for destruction;
min, to consecrate to the Lord for destruction; when used alone it generally denotes, to
devote to punishment or destruction, Isa. xxxiv. 2, 2 Kings xix. 11, Jer. li. 3; with TOWN,
Dan. xi. 44. Cf. the Hophal, Ex. xxii. 19; Lev. xxvii. 29; 2 Esdr. x. 8. Now the LXX.
render this in some places by avaтilévai, Lev. xxvii. 28, 29, Mic. iv. 13; ȧva@epaтíÇeiv,
Num. xviii. 14, xxi. 2, 3, Deut. xiii. 15, Josh. vi. 21, Judg. i. 17, Dan. xi. 14
=n, Hiphil, Deut. iii. 3), but elsewhere always by verbs signifying simply destruction,
ἐρημοῦν, ἐξερημοῦν, ἀφανίζειν, ἀπολλύναι, ἐξολοθρεύειν, φονεύειν. This conception, which
is not included in the word as used in profane Greek, belongs in Scripture to ȧvatioévai,
so that, like the Hebrew, it means to put under a ban (Luther); but the LXX. use
ȧvatiévaι strictly perhaps only as the vox media, because they complete the conception
by some addition; see Judg. i. 17, πρίν γ', ἀναθεμάτισαν αὐτὴν καὶ ἐξωλόθρευσαν
αὐτήν; Lev. xxvii. 28, πᾶν δὲ ἀνάθεμα ὃ ἐὰν ἀναθῇ ἄνθρωπος τῷ κυρίῳ . . . οὐκ ἀποδώ-
Ανατίθημι
Ανάθεμα
547
σεται οὐδὲ λυτρώσεται. πᾶν ἀνάθεμα ἅγιον ἁγίων ἔσται τῷ κυρίῳ; ver. 29, καὶ πᾶν
ἀνάθεμα ὃ ἐὰν ἀνατεθῇ ἀπὸ τῶν ἀνθρώπων, οὐ λυτρωθήσεται, ἀλλὰ θανάτῳ θανατωθήσεται.
Through the representation connected with the Hebrew ",, the derivative
'A vá◊ eµα, тó, receives its distinctive meaning in the N. T. It is properly a
Hellenistic form of the Attic ἀνάθημα, votive ofering, see Moris, ἀνάθημα ἀττικῶς, ἀνάθεμα
éλλŋviêŵs, and it occurs in this form, Plut. Pelop. 25. Also with the same meaning in
2 Macc. ii. 13, side by side with ȧvá@nua, 2 Macc. ix. 13. In the LXX. D, and
with the signification, a thing devoted to destruction, to ruin; Zech. xiv. 11, kai oỷk éσtai
ἀνάθεμα ἔτι, καὶ κατοικήσει Ἱερουσαλὴμ πεποιθότως. Cf. Num. xxi. 3, ȧveleμáтiσεV
αὐτὸν καὶ τὰς πόλεις αὐτοῦ, καὶ ἐπεκάλεσαν τὸ ὄνομα τοῦ τόπου ἐκείνου ἀνάθεμα
; Judg. i. 17, ἐξωλόθρευσαν αὐτοὺς, καὶ ἐκάλεσε τὸ ὄνομα τῆς πόλεως ἀνάθεμα.
Elsewhere still, in Deut. vii. 26, xiii. 17, xx. 17, 18; 1 Chron. ii. 7; Josh. vii. 1, 12.
The form ȧvá@nua, Lev. xxvii. 28, 29-a passage often misunderstood-is not sufficiently
certified. on is elsewhere rendered by àπóλeιa, Isa. xxxiv. 4; ¿§oλó@pevµa, 1 Sam.
xv. 21; ὀλέθριος, 1 Kings xx. 42; ἐκθλιβή, ἔκθλιψις, Mic. vii. 2. See also the
rendering (according to the sense rather than the words) of Mal. iv. 6, µỳ ěλow Tatáśw
τὴν γῆν ἄρδην.
Tην yŷν äρdηv. It is observable that the LXX., in those texts where the meaning of
on was doubtful, whether it meant consecrated to God, or given up and devoted to
destruction for God's sake, used the words ȧpópioμa, åpopioµévov, Lev. xxvii. 21; Ezek.
xliv. 29. It is now generally admitted, however, that signifies devoted to destruction,
something given up to death on account of God, as in Deut. xiii. 16-18; Num. xxi. 1–3.
The texts urged on the other side, Lev. xxvii. 21, Ezek. xliv. 29, Num. xviii. 14, are
explained by the distinction made in Lev. xxvii. 28, 29 between men and things as
D: men who are are to be put to death; but things are eventually given to the
priests, they are forfeited, as we would say. See Deut. ii. 34; 1 Sam. xv. 3; Ezra x. 8.
Of the Cherem it is said, "it is to be åylov åɣíæv tâ kupíw,” Lev. xxvii. 28, meaning that
it is to be set apart from all human fellowship or use, nothing being said as to its
continuance or permanence. See Hengstenberg's Christologie on Mal. iii. 24, iii.
655 sqq.
In the N. T. we find ȧvábnua used (Luke xxi. 5) to denote a consecrated gift, but
ȧváleμa to denote what is given up to the curse and to destruction, accursed, Gal. i. 8, 9;
1 Cor. xvi. 22, εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα; xii. 3, λέγει 'Ανάθεμα Ἰησοῦς ;
Rom. ix. 3, ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ. Some have
supposed that ȧváleμa, in the last-named passage, simply denotes an act of church
discipline, just as the Hebrew on sometimes signifies the second stage of excommunica-
tion from the synagogue (see, however, Gildemeister, quoted by Tholuck in his Commentary).
But the words ἀπὸ τοῦ Χριστοῦ (not merely παρὰ or ὑπὸ τ. Χριστοῦ) show that the
reference is not to mere excommunication from the church, but to estrangement from
Christ and His salvation; and the use of ȧváleμa elsewhere by Paul (1 Cor. xvi. 22;
Ανάθεμα
Διατίθημι
548
Gal. i. 8, 9) shows that the word denotes not punishment intended as discipline, but a
being given over, or devotion to divine condemnation. As to the thing meant, see Ex.
xxxii. 32; Gal. iii. 13.
ảváleµa
That ȧváleμa also denotes an indissoluble vow, "which, if made concerning a person,
devotes him even to death" (Tholuck on Rom. ix. 3), cannot certainly be proved from
Judg. xi. 31 sqq., where we have an instance not of an ȧváleμa, but of an oλokaúтwμа,
nor from 1 Sam. xiv. 24, cf. ver. 45 with Lev. xxvii. 29. Such voluntary vows
concerning man do not appear in Scripture; and Acts xxiii. 14, åvaðéµati åvedeµatíoaµev
ἑαυτοὺς μηδενὸς γεύσασθαι ἕως οὗ ἀποκτείνωμεν τὸν Παῦλον, may be explained by com-
paring Deut. xiii. 15, xx. 17, as the use of a strong word for a minor act, the åvaléµati
ἀναθεματίζειν τινα being narrowed into the μηδ. γεύσ., or used to denote a fanaticism
quite out of the range of Scripture sanction.-'Avaleµatíçeiv occurs also in Mark xiv. 71;
Αναθεματίζειν
Acts xxiii. 12, 14, 21; see avaτíonμi.
ιατι
AiaTiOnμi, to place separately, to distribute, to arrange, e.g. ȧyŵvas. To appoint
any one to a place, 2 Macc. ix. 28, ás ÉTÉρovs diéОŋкеv, Xen., Plat., Lucian, and others.
Usually in the middle in biblical Greek = to dispose of or arrange for one's self, e.g. to set
out one's goods for sale, to arrange or deliver one's discourse. Commonly to arrange
and dispose of one's effects by will and testament; often in Plato, Aeschin., Aristotle,
etc., with and without διαθήκην. Thus in Heb. ix. 16, 17, ὅπου γὰρ διαθήκη, θάνατον
yàp
ἀνάγκη φέρεσθαι τοῦ διαθεμένου· διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, ἐπεὶ μή ποτε ἰσχύει ὅτε
Só dialéμevos. Followed by the dative of the person to bequeath a thing to any one,
ζῇ διαθέμενος.
as in Luke xxii. 29, κἀγὼ διατίθεμαι ὑμῖν, καθώς διέθετό μοι ὁ πατήρ μου βασιλείαν,
iva
ἔσθητε κ.τ.λ. Cf. Joseph. Antt. xiii. 16. 1, τὴν βασιλείαν εἰς τὴν ᾿Αλεξάνδραν διέθετο = to
allot or assign. We also find the expression vóμov diaтíbeσbai, Wisd. xviii. 9, êpʊþŵ
γὰρ ἐθυσίαζον ὅσιοι παῖδες ἀγαθῶν, καὶ τὸν τῆς θειότητος νόμον ἐν ὁμονοίᾳ διέθεντο, τῶν
αὐτῶν ὁμοίως καὶ ἀγαθῶν καὶ κινδύνων μεταλήψεσθαι τοὺς ἁγίους. It is clear that this
does not simply correspond with νόμον τιθέναι, to institute laus, or νόμον τιθέσθαι, to give
laws for one's self or for the state, in classical Greek; and it cannot therefore be explained
according to Judith v. 18, àπéσтησav åπò тŷs ódov s diébeтo auroîs, where it is to
direct, to appoint. The accusative, with infinitive which follows, shows that it must
be to come to an agreement with; it cannot mean to carry out, to execute, on account
of the future infinitive. See also Plat. Legg. viii. 834 A, diabeµévovs av tepì toútwv
vóμovs, the only recognised passage in classical Greek, and here the word means to
harmonize laws, cf. 833 E, vvvoμoleтeiv, to give laws jointly or in common. But блать-
Dévai vóμovs is in Strabo to ordain laws, cf. Plat. Legg. i. 624 A, Oeòs n Tis ȧvОрáπшv
θέναι νόμους
ὑμῖν εἴληφε τὴν αἰτίαν τῆς τῶν νόμων διαθέσεως. The middle, with the idea of arrange-
ment or agreement, is found in Xen. Mem. ii. 6. 23, dúvavтai dè kaì тηv ěpiv oỷ μóvov
ἀλύπως, ἀλλὰ καὶ συμφερόντως ἀλλήλοις διατίθεσθαι ; and also Aristoph. Αν. 440, ἢν μὴ
διάθωνται διαθήκην ἐμοί. Cf. Appian, Civ. ii. 8, διαθέμενος τοὺς ἐνοχλοῦντας = to come
Διατίθημι
Διαθήκη
549
to terms with one's creditors. This use of Starileo0a is important in its bearing upon
the Scripture use of διαθήκη, διαθήκην, διατίθεσθαί τινι, Heb. viii. 10; πρός τινα, Acts
iii. 25, Heb. x. 16, cf. 1 Macc. i. 11, διαθώμεθα διαθήκην μετὰ τῶν ἐθνῶν τῶν κύκλῳ ἡμῶν ;
2 Sam. x. 19, τ, Ι.ΧΧ., ηυτομόλησαν μετὰ Ἰσραήλ, complut. διέθεντο διαθήκην.
K
ET
▲ ι а 0 ý kŋ, й, in profane Greek always signifies the disposition which a person
makes of his property in prospect of death, i.e. testament; this is its meaning when used
either in the singular or plural, ai diankaι being the testamentary arrangements of a
person (Isoc., Isaeus, Dem.), e.g. TAÚTAS TÀS SIA¤ŃKas diéßeтo (Isaeus). St. Paul takes the
word thus in Gal. iii. 15, ἀνθρώπου κεκυρωμένην διαθήκην οὐδεὶς ἀθετεῖ ἢ ἐπιδιατάσσεται ;
ver. 17, διαθήκη προκεκυρωμένη ὑπὸ θεοῦ, parallel and synonymously with ἡ ἐπαγγελία.
So also in the Hebrews, ix. 16, 17, ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ
διαθεμένου· διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, ἐπεὶ μή ποτε ἰσχύει ὅτε ζῇ ὁ διαθέμενος.
Accordingly we may render also the plural in Rom. ix. 4 as = testament, ὧν ἡ υἱοθεσία
καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι ; Eph.
ii. 12, ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας. Comp. Ecclus. xliv.
ἐτέθησαν πρὸς τὸν Νῶε, ἵνα ἐξαλειφθῇ κατακλυσμῷ πᾶσα σάρξ.
22, 2 Macc. viii. 15, where Sɩaðîñaι mean manifold covenants.
the texts quoted from the Hebrews, as well as in St. Paul's writings, Salýn is a
translation of the O. T. word n, but it is doubtful whether the word testament
corresponds with this O. T. word. usually signifies covenant, agreement; but D.
Schulz and Hofmann render it institution, ordainment, i.e. divine ordainment, for the
latter says (Schriftbeweis, i 415), "n, like my or ph, may be the will which ordains
or appoints a relationship either in the form of a promise or a command, and this even
where it refers to a mutual relationship or bearing, as in 2 Kings xi. 17, yng n
18, διαθῆκαι αἰῶνος
But see Wisd. xviii.
In the LXX. and in
TT
whereas in 2 Chron. xxxiv. 31, which is ; אֶת־הַבְּרִית בֵּין יְהוָה וּבֵין הַמֶּלֶךְ וּבֵין הָעָם לִהְיוֹת לְעָם לַיְהוָה
clearly is
said to tell specially in favour of the signification covenant, in
nothing but a promise or vow, as is evident from the words innan nh" Thus
Hofmann explains the word by bringing na into connection with , with the meaning
of ppm (Ezek. xxi. 24), so that "n" and ph may be regarded as kindred conceptions.”
Delitzsch, however (on Heb. vii. 22), pronounces this explanation simply and directly
erroneous," because a verb, n, meaning to establish or determine, as syn. with pp, cannot
be proved, either etymologically or by usage, to exist."
A threefold inquiry is thus suggested; first, what is the signification of the Hebrew
word n', not only in and for itself, but as a term. techn.? Secondly, what does Sialnκn,
as used in the LXX. as a translation of ", signify? Thirdly, in what relation does the
Ν. Τ. διαθήκη stand to this ?
First, as to the meaning of ", all lexicographers, and almost all O. T. expositors (at
least with very few exceptions), agree in rendering it primarily and mainly as covenant,
agreement. It is derived from the unused verb = to cut, which occurs, however, with
Διαθήκη
Διαθήκη
550
the signification to select, to choose out, in 1 Sam. xvii. 18; in Arabic it has the meaning
to cut, and corresponds with 7, to create, originally to cut, to form, see Ezek. xxi. 24.
Hence we have the phrase nn, to make a covenant, in connection vith the custom of
cutting in two or dividing the victims in covenants, Gen. xv. 9-18, as also the parallel,
Isa. xxviii. 15, ἐποιήσαμεν διαθήκην μετὰ τοῦ ᾅδου, καὶ μετὰ τοῦ θανάτου συνθήκας; see
♫, Isa. xxviii. 18, which is in like manner to be derived from nin, to divide. Still
Hofmann is right in making 72, Ezek. xxi. 24, synonymous with ppm, in so far as the
fundamental meaning of ppm, to cut, is akin with to divide, as is with na. But to
infer from this that " is synon. with ph, ordainment, statute, is a hasty inference, not
justified by usage; and when Hofmann says that, like my or ph, may be explained
as “will, which ordains some relation either by way of promise or command,” he intro-
duces an element inadmissible upon his derivation, namely, the setting up or ordainment of
a relationship; and yet this is the characteristic feature of the conception. Still this unin-
tentional admission may be regarded as a confirmation of the fact that in the meaning of
♫ reference is made to the setting up of a relationship, not of a state nor of a behaviour.
When Hofmann further refers to Isa. xlii. 6, where the servant of Jehovah, as a personal
law to the people of God, is called ", this explanation is quite inappropriate and forced
when applied to the other passage, Jer. xlix. 8. He cannot understand how circumcision
in Gen. xvii. 13 can be called in the sense of covenant; but a glance at the context,
vv. 9-12, will show that it is called simply because it is said to be
a nis,
ver. 11. Compare Gen. ix. 10, 12, 13, 15, 16. It is indeed a mistake to suppose that
n' always expresses. emphatically a mutual relationship between two parties, because for
the conception of a covenant it is quite indifferent whether the relationship is mutual, as in
Gen. xvii. 9-11, xxi. 27, or whether the relation is on one side only towards another, as in
Lev. xxvi. 45; Deut. iv. 31; Isa. ix. 15; 1 Sam. xi. 1; 2 Sam. xxiii. 5; Gen. xiv. 13,
and other places. Compare Lev. xxvi. 45, Ex. xxiii. 32, with Judg. viii. 33.
The phrase
, Jer. xi. 5, Josh. xxiii. 16, 1 Chron. xvi. 15-17, does not sanction the signi-
fication will or pleasure, any more than ny, w, and others, comp. Ps. cv. 8 sqq.
On the contrary, we read indeed, for example, na 'p, Gen. vi. 18, ix. 9, 11, and else-
Other texts which
seem to favour the meaning settlement or ordainment, such as Josh, xxiv. 25, may be
explained by comparison with such parallels as 2 Chron. xxiii. 16 and Num. xxv. 13,
– הֵקִים אֶת־דִּבְרֵי הַבְּרִית,18 .comp. Jer. xxxiv ; הֵקִים תּוֹרָה where, but not
.15 ,7 .Ecclus. xlv ; וְהִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלֹם ,12 .compared with ver וְהָיְתָה לּוֹ בְּרִית בְּהִנַּת עוֹלָם
עוֹלָם
When the sanctity of the Sabbath is in the Decalogue specially insisted upon as Dhiy nma,
Ex. xxxi. 16, and the shew-bread, Lev. xxiv. 8, and the salt of the sacrifice, Lev. ii. 13,
are described as ¬ na n in these places can no more mean enactment, ordain-
ment, institution, than can be in Num. xviii. 19, 2 Chron. xiii. 5. They are really
parallel with Gen. xvii. 13, and Num. xviii. 19 may be compared with xxv. 12, 13.
Nor can this meaning be inferred from the names given to the ark of the covenant and
see 1 Kings לוּחוֹת הָעֵדוּת אֲרוֹן הָעֵדוּת and לוּחוֹת הַבְּרִית אֲרוֹן הַבְּרִית the tables of the law, both
Διαθήκη
Διαθήκη
551
לָקחַ אֶת סֵפֶר הַתּוֹרָה הַזֶּה ,26 .Deut. xxxi ; אָרוֹן אֲשֶׁר־שָׁם בְּרִית יְהוָה אֲשֶׁר כָּרַת עִם־אֲבֹתֵינוּ21 .viii
For it cannot be lost sight of that the וְשַׂמְתֶּם אֹתוֹ מְעַד אֲרוֹן בְּרִית־יְהוָה אֱלֹהֵיכֶם וְהָיָה שָׁם בְּךָ לְעֵד
TT:
Torah or the book of the Torah (Ex. xxiv. 7) may be called 3 without n and
.being synonymous עֵדוּת or תורה
There are, in fact, a great many passages in which cannot mean anything but
covenant, and in which there is no trace whatever of the supposed primary or still exist-
ing signification ordainment or will; and if, moreover, ne is said to have this latter
meaning precisely where it stands as a term. techn., a union of both meanings must appear
impossible. See, e.g., 1 Sam. xvii. 3, xxiii. 18; 1 Kings xx. 34. The word, where it first
occurs, Gen. vi. 18, indisputably signifies covenant; and this meaning is also the simplest
in Gen. ix. 9, compare with vv. 11 sqq.,-covenant, which is established by the conduct
of God towards men,—and not, as Hofmann would explain it, a parallel with Ps. ii. 7.
The word means covenant again in Gen. xiv. 13. So also in Gen. xv. 9-18, xvii. 9–11,
xxi. 27, 32, xxvi. 28, xxxi. 44; Ex. xxiii. 32; Deut. vii. 2. In Gen. xv. 18 it is not
the promise that is called ", but ne is the covenant relation of God to Abraham, into
which He enters by means of the promise, just as in Ex. xxxiv. 27 and Deut. iv. 23 it is
the covenant relation which He establishes with Israel, cf. Ex. xxxiv. 27,
by
', according to the direction of these words, etc. The prepositions Dy, n,
which so often occur, likewise show that the meaning must be covenant. The meaning
vow, which is maintained for 2 Chron. xxxiv. 31, Ezra x. 3, may be met by a comparison
of like applications of the word, such as Job xxxi. 1, compare also and particularly, Jer.
xxxiv. 18; and when mention is made of a 2 in God's promises, the word never means
the promise itself, but the relationship into which God enters with His people, in which
He will act towards His people in accordance with His promise, comp. Isa. lv. 3, Jer.
xxxi. 31, or the promise itself as the expression of the covenant.
'
In a word, we must affirm that ", as a term. techn., signifies primarily the covenant
relation into which God has entered, or will enter, with Israel, then the relation into which
Israel enters with God; see Jer. xxii. 9 compared with Ex. xxiii. 32, Jer. xxxiv. 18;
and, correspondingly, next, the twofold and mutual relationship; thus, finally, the stipula-
tions or promises which are given as signs, which set forth and embody the covenant, in
which the covenant is expressed. The primary meaning is the most frequent; and when
the covenant of God or of Jehovah is so often spoken of, it does not mean primarily the
twofold and mutual relationship, but rather the covenant which God on His part enters
into, in which He chooses His people. This priority of God's part is very important in its
bearing upon dialnкn in the N. T., and in a less degree upon Siaonin in the LXX.
=
The LXX. usually render n by dɩalýêη, except in 1 Kings xi. 11, where it is
Évτoλý, and Deut. ix. 15 μaprúpov, a substitution accounted for by the context. When
this rendering of n by Siaonin is taken as a proof that a signifies ordainment, it is
forgotten that Sɩaðýíη is not at all used in this very general sense in profane Greek. We
only find it thus used, and this not fully, in Ecclus. xxxviii. 33, diаlýкη крíμатоs = rule
Διαθήκη
Διαθήκη
552
or order of judgment, and Ecclus. xlv. 17, ἔδωκεν . . . ἐξουσίαν ἐν διαθήκαις κριμάτων.
It only signifies either a testament or agreement. Further, it would be strange that the
LXX., contrary to their usual practice, should never, except in the two texts named, render
it by those words which answer to its supposed synonyms ph and y. And, lastly, the
signification agreement or covenant, for dɩalýêŋ, is clear from those texts where n is
unquestionably used in this sense; see 1 Kings xx. 34, ev diαðýíý ảπоσтeλŵ σE' KAÌ
διέθετο αὐτῷ διαθήκην καὶ ἐξαπέστειλεν αὐτόν ; Isa. xxviii. 15, ἐποιήσαμεν διαθήκην μετὰ
τοῦ ᾅδου, καὶ μετὰ τοῦ θανάτου συνθήκας; and especially from 1 Sam. xviii. 3, διέθετο
Ιωναθὰν καὶ Δαυίδ ἐν τῷ ἀγαπᾶν αὐτόν = 1 ! non n where διατίθεσθαι = το
make an agreement with, to unite and agree, see Siarionui. Comp. also 1 Macc. i. 11, xi. 9.
The Sia◊ýêŋ of the LXX. thus corresponds with that of the quotation already given from
Aristophanes, signifying agreement. See also Zech. xi. 14, where Siαýη is ON,
fraternization. When it is (see Ezek. xxxi. 7), it may be explained, like Deut.
ix. 15, as a mistake that might easily occur, cf. Josh. iv. 15, 18 = ʼn kißwτòs TŶS
διαθήκης τοῦ μαρτυρίου.—It is of importance to observe how in the Apocrypha διαθήκη
is indisputably used to signify covenant. Thus Ecclus. xliv. 20, ᾽Αβραὰμ συνετήρησε
νόμον ὑψίστου, καὶ ἐγένετο ἐν διαθήκῃ μετ᾿ αὐτοῦ, καὶ ἐν σαρκὶ αὐτοῦ ἔστησε
διαθήκην, see ver. 22.
The fact that the LXX. have not preferred the elsewhere
adopted σvvýên,—this with them very seldom appears (Isa. xxviii. 15; Dan. xi. 6;
Isa. xxx. 1),—while Aqu., Symm., Theod. often render " by it, can hardly be explained
except by the fact that so generally denoted only God's side of the covenant relation,
and σvvłýêŋ was, on this account, regarded as a less appropriate rendering. Observing
that Philo does not use dia@nen as = covenant, we may, perhaps, descry in this an attempt
on the part of the LXX. to use a special word for a special biblical expression; and,
further, observing that Philo adopted the dialńn of the LXX., but always uses it in the
sense of disposal of property or testament, we perceive how the LXX. succeeded in their
attempt, but at the cost of introducing a change of conception. That they were led to
this rendering of " by the frequent reference of this word to God's part only, is con-
firmed even by Philo's use of dialńŋ, which he adopts as the symbol of the divine
Xápis (see Delitzsch on Heb. vii. 22).
As Philo adopts the dialńrn of the LXX. as = testament, we cannot think it strange
that in the N. T. the dialńêŋ of the Old was taken as signifying testament, especially as
the O. T. would be remembered in connection with the Greek dialńn (see kλĥpos).
It is questionable, however, whether the meaning testament can be retained in all the
N. T. texts. Judging from Heb. ix. 17, 20, cf. ver. 15, it does not seem that the
SiαlýÊηs eуyvos and μeoirns of that Epistle (see vii. 22, viii. 6, ix. 15, xii. 24) forbid
this rendering, as Delitzsch thinks; and as the Stalnкn of chap. ix. 17, so often mentioned
(vii. 22, viii. 6, 8, 9, 10, ix. 4, 15, 16), so clearly and unquestionably signifies testament,
it seems best to take this as the meaning of the word throughout the Epistle. The same
holds of dialýn as used by St. Paul. In Gal. iii. 15, 17, the " of the O. T. is quite
Διαθήκη
Πρόθεσις
553
as a matter of course taken to mean Sɩalýη in the sense of testament, and it seems best to
explain the word thus in the other passages, viz. Rom. ix. 4, xi. 27; 1 Cor. xi. 25; 2 Cor.
iii. 6, 14; Gal. iv. 24; Eph. ii. 12; and this all the more remembering that, from Philo's use
of the word, we may infer that Sialkŋ as naturalized by the LXX. was thus taken. The
substance of the Stańkη was thus regarded as embodied in the promises, Gal. iii. 15-18, Eph.
ii. 12; and as in the N. T. the idea of sonship took the place of that of covenant, this is
just what we should have expected. The expression, moreover, πλáкes тŶs dialýêns,
and the idea of a written covenant (2 Cor. iii. 14, cf. ver. 6), codified in the collected
writings of the O. T., in like manner suggested dialńkη with the meaning testament. But
while we find in St. Paul, in the Hebrews, and in Philo, that Sta0nkn is testament, there
are passages in the N. T. where the word occurs rather in the other sense, viz. Matt.
xxvi. 28; Mark xiv. 24; Luke i. 72, xxii. 20; Acts iii. 25, vii. 8; Rev. xi. 19. The
only choice, however, is between covenant and testament. In the Apocrypha διαθήκη
means covenant, not testament; and if we thus explain such kindred passages as Luke
i. 72, Acts iii. 25, vii. 8, we must suppose an alternation of meanings suggested by biblical
usage elsewhere, varying with circumstances and with the progress of thought. This
perhaps was suggested by the plural dia@ńkai, Eph. ii. 12; Rom. ix. 4, cf. Wisd. xviii.
22;
2 Macc. viii. 15; see above. Finally, Bengel's words on Matt. xxvi. 8 are worthy
of consideration," Ipsa vocabula et danкn differunt, eamque habent differentiam,
quae rei ipsi mirabiliter respondet, nam n magis congruit oeconomiae veteri, quae habet
formam foederis; dialńkη oeconomiae novae, que habet formam testamenti.-Foederis autem
ratio non ita congruit cum plena filiatione, quae est in N. T."
0
η
IIρоτíonμ, to set or lay before, (I.) in a local and literal sense, e.g. meat, a goal,
etc., to put forth to view, or openly to display; often also in the middle, e.g. Herod. iii. 148,
ποτήρια χρύσεα προθεῖτο; Herodian, vi. 6. 2, τὰς εἰκόνας Μαξίμου καὶ Βαλβίνου, for
veneration. So Rom. iii. 25, ôv πρоéleто о leòs iλaστńρiov. — (II.) The local signification
— ὃν προέθετο θεὸς ἱλαστήριον.
figuratively applied, to establish or ordain, a goal, a punishment, a reward, etc. In the
middle, to set before oneself, to purpose, Rom. i. 13; Eph. i. 9.
הַפָּנִים
P
....
σι
II ρ ó l e σ í s, ǹ, (I.) a setting forth, a setting up, an exposition, Heb. ix. 2, ý πpódeσis
Tŵv aρTwv; Matt. xii. 4, oi aprоι тns πроléσews, as in Mark ii. 26; Luke vi. 4; Hebrew,
ons, nerven ons, Ex. xxv. 30; 1 Chron. ix. 32.—(II.) Purpose, resolve, design, e.g. κατὰ
πρóðeσw ¿sevoμévos, Polyb. xii. 11. 6, who often uses the word; i. 54. 1, tà KATÀ TỶV
πρÓÐεσi ȧπетéλεσav. The notion of time is not in the preposition, but the meaning is derived
from its literal and local import, just as in πporileo@al. Thus it is thought or purpose,
προτίθεσθαι.
in Acts xi. 23, ἡ πρόθεσις τῆς καρδίας; xxvii. 13, τῆς προθέσεως κεκρατηκέναι. Of the
purpose of God exclusively with reference to salvation, 2 Tim. i. 9, тoû σwσavтos ηµâs
καὶ καλέσαντος ... οὐ κατὰ τὰ ἔργα ἡμῶν, ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν. Hence
Rom. viii. 28, οἱ κατὰ πρόθεσιν κλητοί; ix. 11, ἡ κατ᾽ ἐκλογὴν πρόθ., synonymously with
εὐδοκία,
evdoxía, Eph. i. 8, 9. The reference to time is not contained in the word itself, but is
4 A
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Τέκνον
554
}
expressed by other and additional words; e.g. Eph. i. 11, πрoopɩolévтes Kaтà πρóðeσï;
iii. 11, κατὰ πρόθεσιν τῶν αἰώνων - αἰώνιος, cf. 1 Esdr. iv. 40, ἡ μεγαλειότης τῶν πάντων
tŵv
ʼn
αἰώνων. — Also = intention, e.g. Pol. iv. 73. 2, ἡ πρ., ἣν ἔχει πρός τινα. So perhaps 1 Tim.
iii. 10; but see Acts xi. 23, παρεκάλει πάντας τῇ προθέσει τῆς καρδίας προσμένειν
τῷ κυρίῳ.
Τίκτω, τέξομαι, ἔτεκον, τέτοκα, to bear, to bring forth, Matt. i. 21, 23, 25, ii. 2, etc.
TÉKVOV, Tó, child, Matt. ii. 18, and frequently; distinguished from viós in that
TÉKVOV expresses the origin, viós the fellowship of life. Often in profane Greek as the
familiar name used by older men to the younger, cf. 1 Sam. iii. 16; in Holy Scripture, not
only with reference to difference of age, but on the ground of authority or of love, Matt.
ix. 2; Mark ii. 5, x. 24; Matt. xxi. 28; Luke ii. 48, xv. 31, xvi. 25. St. Paul thus uses
it in his letters to Timothy, 1 Tim. i. 18; 2 Tim. ii. 1 (where, however, another reference
is traceable; see below). See also St. John's Téкvia, John xiii. 33; 1 John ii. 1, 12, 28,
iii. 7, 18, iv. 4, v. 21; and by St. Paul, Gal. iv. 19. This corresponds with Hebrew
usage, according to which 12, na denote generally the relation of dependence (fixedness or
limitation), and property or character, e.g. nian, Ezra iv. 1; 2, Ps. lxxix. 11;
by-, , lxxxix. 23, and others. These two-the derivation of the person's nature, and,
as following therefrom, his belongings-are implied in the expression, though sometimes
the one and sometimes the other element is prominent. Both equally are implied and
distinguished in Rom. ix. 7, 8, οὐ τὰ τέκνα τῆς σαρκὸς, ταῦτα τὰ τέκνα τοῦ θεοῦ· ἀλλὰ τὰ
τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα, where τ. τοῦ θεοῦ denotes distinctive property,
and τ. τῆς σαρκὸς Tŷs Éπayyeλías tells us whence the distinctive kinship is derived;
see Gal. iv. 28, 31; John viii. 39, εἰ τέκνα τοῦ ᾽Αβραὰμ ἦτε, τὰ ἔργα τοῦ ᾽Αβραὰμ
ἐποιεῖτε.
•
(I.) This tracing back of any one's distinctive nature to its source appears comparatively
seldom. We find it in Eph. v. 8, ὡς τέκνα φωτὸς περιπατεῖτε, cf. ii. 2, υἱοὶ ἀπειθείας,
and see υἱός; τέκνα ἀδικίας, Hos. x. 9, cf. Eph. v. 1, γίνεσθε οὖν μιμηταὶ τοῦ θεοῦ ὡς
τέκνα ἀγαπητά. It is especially prominent in St. John's expression τέκνα τοῦ θεοῦ,
1 John ii. 10, v. 2, as contrasted with và Técua toi Staßórov, parallel with a roi deou
ἐκ τοῦ διαβ., νν. 8, 10 ; cf. ἐκ τοῦ θεοῦ γεγέννησθαι, ν. 1 ; τὸ σπέρμα τοῦ θεοῦ, iii. 9. See
also Phil. ii. 15. (Still this is not the only element of St. John's conception of тékva.
The element of character or what belongs to one is prominent in 1 John iii. 1, 2, John
i. 12, xi. 52, just as in St. Paul.)
Upon this representation it is that the position of the disciple or the church to its
teacher or apostle is expressed by Téкvov. It denotes the dependence which has its
τέκνον.
foundation in the influence which determines the idiosyncrasy. See Philem. 10, Teρì TOû
ἐμοῦ τέκνου, ὃν ἐγέννησα ἐν τοῖς δεσμοῖς ; 1 Tim. i. 2, Τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει ;
Tit. i. 4, yvnoía Téкv Kaтà KowηV TiσTI; 1 Cor. iv. 14, 17; 2 Tim. i. 2; 3 John 4;
Rev. ii. 23. — Cf. John viii. 39, εἰ τέκνα τοῦ ᾽Αβραὰμ ἦτε, τὰ ἔργα τοῦ ᾽Αβραὰμ ἐποιεῖτε ;
Τέκνον
Πρωτότοκος
555
!
ef. 1 Pet. iii. 6, ἧς (Σάῤῥας) ἐγενήθητε τέκνα. - Akin to this are the expressions παῖδες
μουσικῶν, φιλοσόφων, ῥητόρων, occasionally to be met with in classical Greek, which,
however, merely stand for the simple pýτopes, etc.
(II.) Now the other element in the conception, viz. that of character or belongings,
rests upon this dependence and tracing back of origin, nature, etc., and often appears as
the main element in these expressions borrowed from the relation of children. Thus, e.g.,
children of Jerusalem, Matt. xxiii. 37; Luke xiii. 34, xix. 44, cf. Gal. iv. 25 sqq.; Ps.
cxlix. 2; Ezek. xvi. 28. Comp. also the name given to the servants in Gen. xv. 3,
n. The expression implies a real, essential, and effective dependence, by virtue of
which alone this idiosyncrasy exists, otherwise it could not be designated by this expres-
sion. What one person is leads back to another. The special and distinctive property
which the relation of children implies, and which is not merely fellowship, is always
expressed by the word; and this is evident from such phrases as 22, 1 Sam. xx. 31,
child of death; in 12, Deut. xxv. 2; -, Prov. xxxi. 5; nian, Ezra iv. 1; Jer.
xvii. 19, Dyn, et al.; Isa. lvii. 4, тékva ȧπwλeías (Hebrew - corresponds with
Tékva þwτós, Eph. v. 8). See for more examples, viós. So Kaтáρas Téкva, 2 Pet. ii. 14;
τέκνα φωτός,
κατάρας τέκνα,
tékva þúσei ópyŷs, Eph. ii. 3 (vid. opyý). In particular, the Pauline Téкva тоû beοû, Rom.
viii. 16, 17, 21, ix. 8, and in John i. 12, xi. 52; 1 John iii. 1, 2. Cf. Ps. lxxx. 16; Ex.
iv. 22, υἱὸς πρωτότοκός μου Ισραήλ. The τέκνα ὑπακοῆς, 1 Pet. i. 14, cannot be taken as
an example, because the vπак, is a Hebraistic genitive of quality, obedient children. The
people of Israel are called Téкva σopías, Luke vii. 35, Matt. xi. 19, not because they really
had become what they might have been through the influence of divine wisdom, but in
order (though they were not this) to give prominence to the relation in which they stood
to that wisdom; like the analogous phrase vioì Tês Baoiλelas, Matt. viii. 12; see Sikaιów.
In this last-named phrase the idea of property or character is prominent; but in Téкva
oopías that of dependence warrants the use of the term, though the design is to give pro-
minence to the relation in which Israel stood to divine wisdom. There is this difference
between vios and Téяvov in these connections, that the latter is never used in the singular,
but the former occurs both in the singular and plural, and expresses the individual
relationship. See Winer, § xxxiv. 3. 3.
то
IIρWτÓTOKOS, first-born, rarely in profane Greek. In the LXX. — 1953, as a
substantive, ó, ǹ πρшτóтокоs, and тà πρштотокa, the first-born collectively, Heb. xi. 28;
Ex. xi. 15; Gen. xxv. 31; Deut. xii. 17.—(I.) As an adj. joined to viós, Matt. i. 25,
Luke ii. 7, ëtekev tòv viòv avtês tòν πρWτÓтоKOV, which, from the connection, is evidently
added to give prominence to the virginity of the mother of Jesus hitherto, cf. the ordinary
addition in the O. T., diavoîyov μýτρav, Ex. xiii. 2, 15, xxxiv. 19, and often. According
to the laws of the O. T., the first-born male was holy to Jehovah, and had to be redeemed,
Num. xviii.; Luke ii. 23, 24. The first-born son also has special rights as the head of
the family and the heir, Gen. xxv. 31, xlix. 3; 2 Chron. xxi. 3, cf. Luke i. 32. — (II.)
Πρωτότοκος
Τύπος
556
77
As a substantivе, ó πρwтóтокKOS, the first-born, a name given to Christ, with various
attributes, ó πρ. èk тŵv veкρŵv, Col. i. 18; тŵv veкpov, Rev. i. 5; with reference to His
pre-eminence or priority as asserted in His resurrection, Col. i. 18, iva yévŋtai ev mâoiv
αὐτὸς πρωτεύων ; 1 Cor. xv. 20, ἀπαρχὴ τῶν κεκοιμημένων. His priority and pre-
eminence are also referred to in Rom. viii. 29, . . . προώρισεν συμμόρφους τῆς εἰκόνος τοῦ
υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς. According to Col. i. 15,
vioû avtoû, eis tò avtòv év
Christ holds the same relation to all creation; not that He is included as part of the
creation, but that the relation of the whole creation to Him is determined by the fact that
He is πρwтóтокоs táσŋs kтiσews, so that without Him creation could not be, see ver. 16.
It is not said of Christ that He was κτισθείς, nor of the creation that it was τεχθεῖσα;
and this is specially explained by the fact that the relationship as to time, in which He
stands to creation, and which is quite a different and far more general one than that of
the precedence of a first-born, is specially brought in after ver. 17, a verse which has no
sense if πрwτÓTOKоs does not denote Christ's superiority in dignity as well as in time.
The καὶ αὐτός ἐστιν πρὸ πάντων, ver. 17, shows that πρωτότοκος does not merely imply
precedence in point of time, as if Christ were the beginning of a series of creations. The
clearer and more definite our views, the less illusory will expressions such as this be. In
Heb. i. 6, Christ is called o πpwTÓTOKOS, without any further qualification, oтav dè πáλv
εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην ; and here, as in ver. 5, the distinction
between vios and ayyeλos is referred to, and in ver. 6 this distinction is recognised. With
reference to the angels, we are led to conclude that πρwтóтоKOS is here used instead of
viós on account of this superiority, so that we here have before us a mode of expression
analogous to that of Col. i. 15, for the relationship of yeуévvηka, of "being born" of God,
can no more be applied to the angels than to the ríos generally. The reference,
therefore, to the resurrection, to the πρωτότοκος ἐκ νεκρῶν oι πρ. ἐν πολλοῖς ἀδελφοῖς,
Rom. viii. 29 (see Hofmann, Delitzsch, Stier), is unnecessary here-at least the former.-
Whether implied in this apostolic designation or not, the remark of Pressel (in Herzog's
Realencykl. iv. 146) is important, "The N. T. represents both the responsibilities and the
rights of primogeniture as blended in Christ."
In Heb. xii. 23 the Christian church is called ἐκκλησία πρωτοτόκων ἀπογεγραμμένων
èv oỷpavoîs, as holding a relationship to God analogous to that of Israel, Ex. iv. 22, Israel
is my first-born son, and perhaps as also holding a special relationship to all other
creatures, Jas. i. 18, εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων. Cf. Heb.
xii. 16.
TÚπTW, ÉTUπov, to strike, Matt. xxiv. 49, and often; to injure, to wound, 1 Cor.
viii. 12.
Túπos, ó, (I.) stroke; (II.) the impression left by a stroke, a trace, print, John xx. 25,
τ. τῶν ἥλων, parallel with τόπος τῶν ἡλ. Often in profane Greek, τ. τῶν ὀδόντων, τῶν
πληγών κ.τ.λ. Hence it is used of the stamping of coin, the impression of pictures, of
Τύπος
Υποτύπωσις
557
TO
any engraving or hewn out work of art, cf. Pol. ix. 10, ypapai Kai TÚTоi, pictures and
sculpture; in Isoc. 2046 both these are called TÚTTO. Often
Often a monument or statue,
Anth. xii. 57. 2, μορφᾶς κωφὸς τύπος; Herod. ii. 86, ξύλινος τύπος ἀνθρωποειδής. So
Acts vii. 43, Toùs Túπovs, oùs étoińσatе πρоσкνveîv avтoîs, Amos v. 26. Hence
in general, image, form, always with a statement of the object, opeos Túπov åλλáσσev,
Eur. Bacch. 1332; Diod. i. 24, 'Iò els Boòs τútov μeтaжоineîσai. Akin to this is the
signification, pattern, model, cf. Plat. Rep. vi. 396 C, avтòv ékµátteiv te kaì éviotávai eis
τοὺς κακιόνων τύπους ; ii. 3835, τοὺς τύπους τούτους ξυγχωρῶ καὶ ὡς νόμοις ἂν χρώμην,
though it has not directly this meaning, cf. ii. 383a, тOÛTOV SεÚтEρоv тÚTOV eiva ev
Sεî πеρì Оeŵν Kai Xéуew Kai TOLEîv; still it may be rendered, as in N. T. Greek, type,
the meaning which it always has in the N. T., except in a few places; 2 Thess. iii. 9,
Iva EaνTOÙS TÚTоv dôμev vµîv eis тò µµeîolai μâs; 1 Tim. iv. 12; Tit. ii. 7; 1 Thess.
i. 7; Phil. iii. 17; 1 Pet. v. 3; Acts vii. 44, toiñoai tǹv oknvǹv katà tòv tútov ôv
éwρákeι; Heb. viii. 5, corresponding with Ex. xxv. 40, n.
ἑωράκει
The further word
πρштóтUπоs has not exactly this meaning; it signifies prototype, the original; but
ȧvτíTUTOS, which sometimes signifies copy, favours this sense. The word is also used
to signify a prophetic type, i.e. an image or similitude which is essentially intended as a
type or pattern. Thus of Adam, Rom. v. 14, ös éσti tútos Toû µÉλλOVтos, 1 Cor. x.
6, 11. Cf. Philo, de opif. mund. 36 C, ἐστὶ δὲ ταῦτα . . . δείγματα τύπων ἐπ᾽ ἀλληγορίαν
καλούντων.
Akin to the meaning image or form, is the use of the word to denote the outline or
scope of a treatise, or the general contents of a book or epistle, Aristot. Eth. ii. 2, ó λóyos
τύπῳ καὶ οὐκ ἀκριβῶς λέγεται; 3 Macc. iii. 30, ὁ μὲν τῆς ἐπιστολῆς τύπος οὕτως ἐγέ-
γραπτο. (Elsewhere трóπоs, 1 Macc. xv. 2, xi. 29.) So Acts xxiii. 25, èπɩotoXǹv Tepić-
χουσαν τὸν τύπον τοῦτον.
TÒV
It is doubtful whether the TUTTOS didaɣns, Rom. vi. 17, is
akin to this and = form of doctrine, see 1 Cor. xv. 2, Tívɩ λóyw evnyyeλoáµnv vµîv, or
whether it be type or pattern, which equally suits the context. The preceding υπηκού-
=
σare is appropriate in both cases; the eis ov Taрedónтe is as difficult in both.
'AVTITUTOS, ov, literally, what gives a counter-stroke, e.g. TÚTOS ȧVTITUTOS=
hammer and anvil; µáxn åvtíTUTOS, of a long contested and doubtful battle, Xen. Ag. vi. 2.
Hence obstinate, stiff-necked, Esth. iii. 13. Next, it means similar, like, Tò avтíTUTоv,
copy: Hesych., ἴσος, ὅμοιος; Pol. vi. 31. 8, ἀντίτυπος τίθεμαι τινι = like to any one. So
in Heb. ix. 24, άνтíтνπа тav åλnowŵv, 1 Pet. iii. 21, of the water of baptism as the
image (not the counterpart or antitype, cf. ò xaì iµâs ȧvтíтUπоv σwei Вáжтioμа) of the
waters of the flood, which were the means of saving Noah and his family. It is not the
copy that answers to the type as its model, and it is not therefore used in the sense in
which we use the words type and antitype. Cf. Const. Ap. iv. 14, тà åνтíтνжа μvoτýρia
ἀντίτυπα μυστήρια
τοῦ σώματος καὶ αἵματος Χριστοῦ.
Ὑποτύπ
TTOTÚTWOIs, n, design or outline of a representation, Poll. vii. 128. Pattern,
Υποτύπωσις
Υιός
558
1 Tim. i. 16, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν. See also 2 Tim. i. 13, vπO-
τύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρ' ἐμοῦ ἤκουσας, where the meaning summary, brief
exposition (see Túπos), is inadmissible. The meaning instruction, institutio, is also inappro-
priate, because in the titles of books this term simply means summary; but it may here,
and yet here only, be taken as synonymous with eioaywyń. See the passage quoted by
Wetstein from Sext. Εmpir., ὑποτυπώσεις γὰρ ἔγραψαν ἔνιοι τῶν πρὸ ἐμοῦ τὰ τοιαῦτα
βίβλια, καθάπερ τινὰς ὑπογραφάς, ἕτεροι δ᾽ εἰσαγωγὰς ἢ συνόψεις ἢ ὑφηγήσεις.
T
riós, ó, son. We must notice (I.) the Hebraistic uses of this word, wherein viós,
like Téκva, is used as the Hebrew 12, 22, distinctly to characterize any one according to
idiosyncrasy, whether this be a matter of derivation or be expressed as a quality that
belongs to him, as in the case of the child, conditioned by the origin or starting-point
which fixes the relation of the character, and therefore a character based upon an inner
connection. Thus men are called not simply ἄνθρωποι, but υἱοὶ τῶν ἀνθρώπων, Mark
iii. 28, Gen. xi. 5, Num. xxiii. 19, Deut. xxxii. 8, 1 Sam. xxvi. 19, Job xxxi. 33,
Hos. vi. 7, Ps. cxxiv. 2, xlix. 3, xii. 2, xlv. 3, and frequently, not merely as a periphrasis,
but because the expression denotes more clearly man's origin and nature than does the
simple äveρwπоl. Comp. yεννntoi, yevvýµata yvvaikŵv, Matt. xi. 11, Luke vii. 28,
Job xiv. 1, Ecclus. x. 18, et al.; viòs ȧveρáπov, Ezek. ii. 1, 3, 6, 8, iii. 1, 3, 4, etc. In
the N. T. we have the expressions υἱοὶ τοῦ αἰῶνος τούτου, Luke xvi. 8, xx. 34; τοῦ
pwrós, Luke xvi. 8, John xii. 36, 1 Thess. v. 5; Tŷs àπeideías, Eph. ii. 2, v. 6, Col.
iii. 6; υἱοὶ τοῦ πατρὸς τοῦ ἐν οὐρανοῖς, Matt. v. 45; ὑψίστου, Luke vi. 35; υἱὲ διαβόλου,
Acts xiii. 10, wherein the reference hits upon the origin or starting-point of the persons
named, or of their behaviour. Analogous to these is the expression in Mark iii. 17, vioì
Вpovτns. Cf. Artemid. ii. 85, where children are called Túto of their parents. On the
other hand, the properties, idiosyncrasies, associations, etc., of the persons named are
denoted by the phrase in the following places, οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης,
Acts iii. 25, cf. τὰ τέκνα τῆς σοφίας, Matt. xi. 19; τῆς ἀναστάσεως, Luke xx. 36; τῶν
povevσávτwv, Matt. xxvi. 31; Tоû vνµρŵvos, Matt. ix. 15, Mark ii. 19, Luke v. 34;
Tŷs Baoiλelas, Matt. viii. 12, xiii. 38; тoû πovηpov, Matt. xiii. 38; viòs yeévvns, Matt.
xxiii. 15; eiρývns, Luke x. 6, cf. Matt. x. 13, agios; John xvii. 12, ó viòs tîs ảπwλelas,
2 Thess. ii. 3; viòs tapakλńσews, Acts iv. 36, is quite general. The characteristics of
the person, what belongs to him in his relationship as a child, are the main elements denoted
by the term, "a child of God," and this is represented as the blessing of salvation, Matt.
v. 9; 2 Cor. vi. 18; Rev. xxi. 7; Luke xx. 36; Rom. viii. 14, 19, ix. 26; Gal. iii. 26;
vio stands by itself for vio roô Đeou, Gal. iv. 6, 7; Heb. ii. 10. While τέκνον occurs in
these phrases only in the plural, viós is used also of individuals, Matt. xxiii. 15; Luke
x. 6; John xvii. 12; 2 Thess. ii. 3; Acts iv. 36, xiii. 10.—In the O. T. see Judg. xix. 22,
Υιός
Υιός
559
υἱοὶ παρανόμων; 1 Sam. xx. 30, υἱὸς θανάτου; 2 Sam. ii. 7; υἱοὶ δυνάμεως, xiii. 28;
υἱοὶ τῆς ἀποικεσίας, Ezra iv. 1, vi. 19.
(II.) The uses of viós as applied to Christ; (a.) viòs 4aßid, the successor of David
and heir of the promises given to him, Matt. i. 1, βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ
Δαβὶδ υἱοῦ ᾿Αβραάμ; xii. 23, μήτι οὗτός ἐστιν υἱὸς Δαβίδ; xv. 22, xx. 30, 31, xxii.
42-45 : Luke i 32, δώσει αὐτῷ κύριος ὁ θεὸς τὸν θρόνον Δαβὶδ τοῦ πατρὸς αὐτοῦ;
Mark x. 47, xii. 35; Luke xviii. 38, 39, xx. 41, 44. Nowhere else. By this phrase
what is true of Christ is traced back to David as the starting-point of the promises, and
all the O. T. prophecies concerning Him are referred to, such as 2 Sam. vii.; Isa. vii.
13-15, xi. 1 sqq.; Ezek. xxxiv. 23 sqq., and others.
denotes
“like,” is
(b.) ỏ viòs Toû ȧvěpáπov, used only by Christ Himself, excepting in Acts vii. 56.
The reference of this title, which Christ gives Himself, to Dan. vii. 13 is very doubtful,
because in Daniel the contrast is between the kingdom" of the saints of the Most High,"
vv. 18, 27, on the one hand, and the kingdoms of the world (of the beasts, ver. 12)
on the other, and the expression there being without the article, N
clearly (see ver. 18) a collective conception; the particle of comparison also,
used just as in vv. 4, 5, 6, and reminds us of D, Dan. x. 16; ?? MAD¬
DIN, Ezek. i. 26; öµοvos viâ åv0рáπov, Rev. i. 13, xiv. 14, in all which places resemblance
only is denoted, or likeness where there is at the same time evident difference of nature;
so that these expressions cannot therefore be taken as identical with the absolute o viòs
Tоû ȧvěρúπov, signifying human origin, and what not only resembles but essentially
belongs to man. That the phrase ás viòs åveρóπov in Dan. vii. 13 does, in fact, imply
this, if it be taken to denote not only a collective conception, but the expected Messiah
(as Rev. xiv. 14, Matt. xxiv. 30, xxvi. 64, etc., decidedly oblige us to take it), is evident
from the very fact that the form or similitude of man is set forth consolingly in contrast
with the form and similitude of beasts.
That the phrase o viòs Toû ȧvēρáπov signifies what essentially appertains to man, to
human nature in its inner reality (comp. Heb. ii. 14), is clear from those passages where
that is attributed to the Son of man which can belong to Him only in an extraordinary
manner, passages wherein the humiliation which this phrase denotes is placed over
against the dignity of Him who calls Himself by this name. Thus Matt. ix. 6, ¿§ovoíav
ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας, cf. Mark ii. 7, τίς δύναται ἀφιέναι
ἁμαρτίας εἰ μὴ εἷς ὁ θεός; further, comp. with Matt. ix. 6, ver. 8, ἐδόξασαν τὸν θεὸν τὸν
δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις; Matt. xvi. 13, τίνα λέγουσιν οἱ ἄνθρωποι εἶναι
τὸν υἱὸν τοῦ ἀνθρώπου; ver. 16, σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ ζῶντος; xxvi. 64, ἀπ'
ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ
τῶν νεφελῶν τοῦ οὐρανοῦ. Observe especially the clear and conclusive argument of the
Lord Himself in Mark ii. 27, 28, τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ
ἄνθρωπος διὰ τὸ σάββατον· ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου.
It is on account of this humiliation in antithesis with the dignity of Christ that, except
Υιός
Υιός
560
in Acts vii. 56, the disciples of Christ never use this title; Stephen (Acts vii. 56), in the
face of those who only acknowledged the man Jesus, once more declares the dignity and
exaltation conferred upon this Son of man. There is no text which justifies the opinion
that He who calls Himself ó viòs Toû à. must on this account be essentially other than
one who really partakes of human nature. Comp. also John vi. 27, ôm ỏ vids Toi ả.
ὑμῖν δώσει· τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός ; see πατήρ. This explains why it
ö
should appear in the highest degree strange to the Jews that He at whose self-designation
as o vi. T. a. they took no offence, should call Himself the Son of God, and call God His
Father. Comp. John v. 18, 27.
This explanation, however, is not exhaustive, because ỏ viòs Toû ȧvepúπov signifies
somewhat more definite than, e.g., in John v. 27, ἐξουσίαν ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν,
ὅτι υἱὸς ἀνθρώπου ἐστίν; see Heb. ii. 6. That Christ is υἱὸς ἀνθρώπου is the first element,
that He is ó viòs тоû ȧveρáπov is the second. The use of the emphatic article implies
υἱὸς τοῦ ἀνθρώπου
that He claims to be in a somewhat special sense, and prominently among the DT,
one and alone among His brethren. This distinctiveness cannot consist in anything that
would alter the true conception of His human sonship, as if, e.g., it meant that He was
the Son of man only because He was God's Son; it must denote something which does
not modify but rather completes the true conception of human sonship. This we find
in the fact that He was "the seed of the woman" who was promised from the beginning
in the protevangelium, which was (as is clear from Gen. v. 28, 29) from the outset
taken as referring to a distinct and special person. Thus it does not mean, as Hofmann
says, “that type and character of the human race which history at the beginning aimed
at but failed to realize by the first aveрwπos, who was not viòs aveрóπov" (Schriftbew. ii.
1. 81); it means Him among the sons of men to whom mankind, now become sinful,
ever has and ever must look forward to. Hence the point of the expression, Matt. xvii.
22, μέλλει ὁ υἱὸς τ. ά. παραδίδοσθαι εἰς χεῖρας ἀνθρώπων κ.τ.λ. ; and viii. 20, “ foxes
have holes,” etc., "but the Son of man hath not where to lay His head." Hence, too,
it was self-evident, ἦλθε γὰρ ὁ υἱὸς τ. α. σῶσαι τὸ ἀπωλολός.
The expression occurs Matt. viii. 20, ix. 6, x. 23, xi. 19, xii. 8, 32, 40, xiii. 41,
xvi. 13, 27, 28, xvii. 9, 12, 22, xviii. 11, xix. 28, xx. 18, xxiv. 30, 37, 39, 44, xxv.
13, 31, xxvi. 2, 24, 45, 64; Mark ii. 10, 28, viii. 31, 38, ix. 9, 12, 31, x. 33, 45, xiii.
26, xiv. 21, 41, 62; Luke v. 24, vi. 5, 22, vii. 34, ix. 22, 26, 44, 56, 58, xi. 30, xii.
8, 10, 40, xvii. 22, 24, 26, 30, xviii. 8, 31, xix. 10, xxi. 27, 36, xxii. 22, 48, 69,
xxiv. 7; John i. 52, iii. 13, 14, vi. 27, 53, 62, viii. 28, xii. 23, 34, xiii. 31; Acts
vii. 56.
Thus ó viòs T. a. is a Messianic conception, a Messianic name given to Jesus by Himself,
chosen and adopted by Him on account of the relation in which He stands as the promised
"seed of the woman" to His brethren. The corresponding title given to the Messiah
by the children of men is
(ΙΙΙ.) ὁ υἱὸς τοῦ θεοῦ.
We must first distinguish this from the analogous title viòs
Υιός
Υιός
561
J
θεοῦ without the article, which, like υἱὸς ἀνθρώπου to ὁ υἱὸς ἀνθρ., stands in the relation
to it of genus to species. Tiòs eoû denotes the relationship established by the elective
love of God Himself between the children of Israel and Him, inasmuch as what this
people are rests upon God's own act, and God acknowledges them. Comp. Tаτýρ. We
must view it in the light of such expressions as Rev. xxi. 7, ἔσομαι αὐτῷ θεὸς καὶ αὐτὸς
ěσTaι μoi viós; 2 Cor. vi. 18; Jer. xxxi. 9. Thus we read, "Israel is my first-born son,”
ἔσται μοι
Ex. iv. 22, 23; "out of Egypt have I called my son," Hos. xi. 1 (Hebrew). Cf. Deut.
xiv. 1, xxxii. 6, 18; Mal. ii. 10; Isa. lxiii. 8, lxiv. 8. That it denotes a special
relationship dependent upon God's election, and not common to all mankind, is evident
from Deut. xiv. 1, Ps. lxxxii. 6 with ver. 7, Ps. lxxiii. 15. King David and He to
whom David's kingship points specially stand in this relationship to God, 2 Sam. vii. 14;
Ps. lxxxix. 27-29, ii. 7. It denotes a belonging to God, a partaking of what appertains to
Him from whom the whole life is derived. In this general sense it is said of the man
Christ Jesus that He is viòs eoû, Matt. xxvii. 40, 43, 54, Mark xv. 39, Luke i. 32,
with reference clearly to the act of God which places Him in this relationship, Luke
i. 35; Acts xiii. 33; Rom. i. 4, cf. Acts ii. 32, 36; see yevváw. Now when Jesus is
called o viòs Toû eoû, this relationship is attributed in a special and distinctive manner to
Him, and by it He is raised above the rank of the more general vioì leoû, just as ô viòs
τοῦ ἀνθρ. elevates Him above the ordinary υἱοὶ ἀνθρώπων, and above those of the sons of
men who should become υἱοὶ θεοῦ, as πρωτότοκος ἐν πολλοῖς ἀδελφοῖς, Rom. viii. 29,
above those who had previously been called vioì feoû (John x. 35, 36). He is thus
called ó viòs Toû coû, as the Messiah, upon whom the relation of all others as "sons of
God" depended, who was specially chosen of God to accomplish His saving purpose; see
Matt. iii. 17, οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα; Luke ix. 35, οὗτός
ẻotiv å viòs μoû ó ékλedeyµévos; Matt. xvii. 5; Mark i. 11, ix. 7; Luke iii. 22;
2 Pet. i. 17, υία. εὐδοκεῖν, ἐκλέγειν. Thus ὁ υἱὸς τοῦ θεοῦ is that title of the Messiah
which denotes His relation to God, Matt. xxvi. 63, iva ηµîv elπηs ei où ei ỏ Xploτòs Ó
υἱὸς τοῦ θεοῦ; John i. 50, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ ὁ βασιλεὺς εἶ τοῦ Ἰσραήλ; and the
confession of Peter, Matt. xvi. 16, σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (John
vi. 69, as compared with x. 36), is, above all, a recognition of the Messiahship of Jesus.
Jesus adopts this designation of His Messianic dignity in Matt. xxvi. 64, over against
the other title, ỏ viòs T. ȧ.; and the adoption of this by Him (Matt. xxvi. 63, 64) was
regarded as blasphemy, because the elective act of God was hidden and unknown to His
judges, and the manifest recognition of the Messiah as the Son of God with power was
to be accomplished in His resurrection. Accordingly, ó viòs roû Oeoû was a title given to
was a
the man Christ Jesus as Messiah, on the ground of His place in the history of redemption,
and in consequence of God's election having been centred in Him. See John i. 34, xảyà
ἑώρακα και μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ.
But we must bear in mind that this title as belonging to Jesus has yet another
ground. In Luke i. 35 the divine power exercised in His conception (ver. 34) is stated
4 B
Υιός
Υιός
562
as justifying the designation of the child of Mary as viòs coû, and thus a reference to the
manner in which His birth was brought about is blended in the title, which designates
the relation wherein Jesus was to stand to God (ver. 32). The miraculous conception is
thus represented as the outward expression and sign of the election of one who was
γενόμενος ἐκ γυναικός.
0
But the title o viòs TOû beoû still refers to somewhat more than this appointment of
Jesus as the accomplisher of God's saving purpose. We never find a reference to His
supernatural birth associated with this title, but always a reference to a relation of the
Son to God subsisting previously to the humanity of Jesus,-a relation not brought about
merely by the miraculous birth, but one by virtue of which the man Christ Jesus is dis-
tinctively among men the Son of God, by virtue of which His Messiahship, His Messianic
election, call, and office are possible, in short, by virtue of which the humanity of Jesus
possesses its special significance, Rom. viii. 3. This is evident in those passages where
the Father's sending the Son into the world is spoken of, John iii. 16, 17; Rom. viii. 3;
Gal. iv. 4, etc. see ἀποστέλλω. Comp. John xvi. 28, ἐξῆλθον ἐκ τοῦ πατρὸς καὶ ἐλήλυθα
εἰς τὸν κόσμον πάλιν ἀφίημι τὸν κόσμον καὶ πορεύομαι πρὸς τὸν πατέρα. (The words of
Jesus in John x. 36, ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον, ὑμεῖς λέγετε ὅτι
βλασφημεῖς, ὅτι εἶπον υἱὸς τοῦ θεοῦ εἰμί, do not contradict this, for it is clear from
ver. 35 that it is only the theocratic conception of a son of God which Jesus here lays
claim to as belonging to Himself, e concessis or concedendis (iii. 2), see ȧyiáłw, and the
åtéoteiλev eis Tòv Kóσμov affirms no more than the fact of Christ's being sent into the
world, whereas elsewhere it signifies much more; it simply affirms Christ's coming into
the world, and reminds us of Jer. i. 5.) It is evident also in such declarations as Heb.
vii. 3, John viii. 54, 58, xvii. 5, where the divine sonship of Christ cannot without
violence be separated from His pre-existence. It is further plain in those sayings of
Christ Himself, wherein He speaks of His divine sonship, declaring Himself not only in
a Messianic sense o viòs Toû Beoû, but as essentially one with and equal to God, Matt.
xi. 27; John x. 33, xi. 27; Matt. xxviii. 19. (See Gess, Lehre von der Person Christi,
§§ 6, 7.) Thus in ỏ viòs toû leoû, as in the viòs coû of St. Luke, two thoughts are
implied, viz. that the man Christ Jesus is the Messiah elect and chosen of God, and
that a relationship of the Son to God, previous to His humanity, lies at the foundation of
this Messiahship. We cannot, indeed, strictly say that ó viòs Toû beoû always denotes the
pre-existent relationship of Christ to the Father, but it must distinctly be remembered
that this is always implied as predicated of the man Christ Jesus, cf. John v. 26, 27;
Matt. xi. 27; Mark iii. 11; Luke iv. 41, x. 22; John i. 18. The phrase denotes that
the man Jesus stands in a relation of Son to the Father which He possessed before His
incarnation, that He is the Son of the Father before all worlds; see 1 John v. 5, 6; see
also μονογενής.
Besides the texts already named, the expression ó víòs toû leoû occurs in John iii. 16,
17, 18, v. 25, vi. 69, ix. 35, xi. 4, 27, xx. 31; 1 John i. 3, 7, iii. 8, 23, iv. 9, 10, 15,
Υιός
Φαίνω
563
v. 5, 9–13, 20; Rev. ii. 18; 2 John 3, ở viềs Tou warpós ; Rom. i. 3, 9, v. 10, viii. 3, 29,
32; 1 Cor. i. 9; Gal. i. 16, ii. 20, iv. 4, 6; Eph. iv. 13; Col. i. 13; 1 Thess. i. 10;
Heb. iv. 14, vi. 6, vii. 3, x. 29. O viós simply in Matt. xi. 27; Mark xiii. 32; Luke
x. 22; John i. 18, iii. 35, 36, v. 19-23, 26, vi. 40, viii. 35, 36, xiv. 13, xvii. 1; 1 John
ii. 22-24, v. 10, 12; 2 John 9; 1 Cor. xv. 28; Heb. i. 2, 8, iii. 6, vii. 28.
εσ
T.
rioleola, n, adoption, receiving into the relationship of a child; thus Diog. Laert.
iv. 53, ειώθει νεανίσκων τινῶν υἱοθεσίας ποιεῖσθαι, and in inscriptions. Cf. υἱὸς θέτος, Herod.
vi. 57; Plat. Legg. ix. 929 C, and elsewhere; viòs eloπoínτos, adopted son; Test. Epictetae,
Boeckh, inscr. 2, n. 2448. 3. 15, 'Αντισθένης Ισοκλεῦς, κατὰ δὲ υἱοθεσίαν Γρίννου. Cf.
Hesych., υἱοθετεῖ· υἱοποιεῖ, οὐ φύσει, ἀλλὰ θέσει. In the N. Τ. we find it used by St.
Paul, Rom. ix. 4, ŵv ǹ violeσía, with reference to the filial relationship into, which Israel
was admitted by election to God, Deut. xiv. 1. In Rom. viii. 15, Gal. iv. 5, Eph. i. 5,
with reference to the N. T. adoption, answering to the Pauline Téкva Oeoû in the sense of
belonging to God; see tékvov, viós. In Rom. viii. 23, violeơía denotes the adoption as
it regards the future, see Rev. xxi. 7, and in contrast with the Sovλeía tŷs p0opâs (ver.
21) of the present. The only question is whether violería, besides the receiving into the
relationship of children, denotes also this relationship itself, as based upon adoption. In
no case is it ever equivalent to viórns, comp. Eph. i. 5, where it is precisely adoption
which illustrates the greatness of divine love. To assume as the meaning," the relation-
ship of children, based upon adoption,"—which answers to the primary meaning, as in
Latin words in io the passive signification answers to the active,-is quite unnecessary in
Rom. ix. 4, though perhaps it is to be admitted in viii. 15, where the word stands in
antithesis with δοῦλος, δουλεία. But in Eph. i. 5, προορίζειν εἰς υἱοθ. signifies to appoint
beforehand to adoption.
$
Φαίνω, φανώ, second aorist pass. ἐφάνην, from the root φα, like φάος φῶς, light ;
(I.) transitive to make to shine, to cause to appear, to bring to light. In the N. T. only
passive to appear, Matt. i. 20, ii. 13, 19, Mark xvi. 9, Luke ix. 8, xxiv. 11, of the appear-
ing or rising of the stars; in later Greek тà pawóμeva, the stars, which appear above the
horizon; thus Matt. ii. 7, cf. xxiv. 30. Hence, of the shining of the stars, starlight, Lucian,
dial. deor. iv. 3, ἀστέρα σου φαίνεσθαι ποιήσω κάλλιστον. Thus Rev. xviii. 23; Matt.
xxiv. 27; Phil. ii. 15. Figuratively, to make one's appearance, to show oneself, of persons,
things, or circumstances, Matt. ix. 33, ovdéπote épávy oútws év tậ 'Iopańλ; xiii. 26, tóte
ẻþávŋ kaì тà Çiçávia; 1 Pet. iv. 18; Jas. iv. 14; to be visible, Matt. vi. 5. In Heb.
xi. 3, φαινόμενα is not quite identical with τὰ βλεπόμενα, but the φαίνεσθαι is the con-
dition of the βλέπεσθαι; φαινόμενα are things which can be seen, in contrast with ῥῆμα
Deoû and wlotei voeîv. Sometimes joined with a participle or adjective in the nominative,
Φαίνα
Φως
564
as = to show oneself as something, outwardly to appear to be as, Matt. vi. 16, 18, xxiii. 27;
Rom. vii. 13; 2 Cor. xiii. 7.(II.) Intransitively, to shine, John i. 5, v. 35; 1 John
ii. 8;
2 Pet. i. 19 ; Rev. i. 16, viii. 12; τινι, to shine upon one, Rev. xxi. 23.
0
0
Φ ώς, φωτός, τό, contracted from φάος (Homer), light, the antithesis of σκότος, Hel-
lenistic σκοτία, νύξ. — (I.) In a literal and objective sense, the light of day, of the sun,
of the stars ; generally, what is light, shining, clear, and manifest, Matt. xvii. 2, 5 ; Luke
viii. 16 ; Acts ix. 3, xii. 7, xvi. 29, xxii. 6, 9, 11, xxvi. 13 ; Rev. xviii. 23, xxii. 5. The
light of the fre, or fre itself, Xen. Hell. vi. 2. 19, φῶς ποιεῖν; Mark xiv. 54; Luke
xxii. 56. The light of the eyes, the eye, Eur. Cycl. 629, ἐκκαίειν τὸ φῶς Κύκλωπος.
See Matt. vi. 22, ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός . . . ver. 23, εἰ οὖν τὸ φῶς
τὸ ἐν σοὶ σκότος ἐστίν (Luke xi. 35) = ὁ ὀφθαλμὸς ὁ ἐν σοί, signifying the heart within,
by which the life is guided (Prov. iv. 23, ἐκ τῆς καρδίας ἔξοδοι ζωής). Then (II.) it is used
figuratively in many ways, c.g. of what is manifest (what is clear, wâv yàp tò þavepoúµevov
φῶς ἐστίν, Eph. v. 13), Xen. Ag. ix. 1, Matt. x. 27, ὃ λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν
τῷ φωτί, Luke xii. 3, to denote clearness of speech or of exposition (e.g. Dion. Hal. of the
historical works of Thucydides), etc. See Dan. ii. 22, γινώσκων τὰ ἐν τῷ σκότει, καὶ τὸ
φῶς μετ᾿ αὐτοῦ ἐστίν. Here pôs is objective, and signifies what is distinct and clear.
Akin to this is the N. T. pos, used in an ethical sense (not in the O. T.), Rom. xiii. 12,
ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους (cf. Eph. v. 11, 12, τὰ ἔργα τὰ ἄκαρπα τοῦ σκότους
. . . τὰ κρυφῇ γινόμενα), ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός. Hence, that which has no
need to shun the light (cf. John iii. 20, πᾶς ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται
πρὸς τὸ φῶς) is itself called light, by an easy blending and interchange of the objective
and transitive meanings; and thus Eph. v. 8 sqq. is explained. Light denotes righteous-
ness and truth in contrast with darkness, the emblem of sin (Eph. vi. 12); see 2 Cor.
vi. 14, τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ ; ἢ τίς κοινωνία φωτὶ πρὸς σκότος; xi. 14,
αὐτὸς γὰρ ὁ σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός. Cf. Eph. v. 8, 9, ὁ γὰρ
καρπὸς τοῦ φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ. This ethical signif-
cance of light in the N. T. corresponds with the use of the word transitively, that which
makes manifest. In the O. T. light denotes a state of undisturbed happiness, of prosperity
and safety, of salvation, just as darkness means a state of perdition, because every form
and development of life is conditional upon light; see Gen. i. 3. Thus Dm nis, Job
xxxiii. 30 ; Ps. lvi. 14; Job xxxiii. 28, ἡ ζωή μου φῶς ὄψεται, where it is added, σώσον
ψυχήν μου τοῦ μὴ ἐλθεῖν εἰς διαφθοράν; iii. 16, ὥσπερ νήπιοι οἳ οὐκ εἶδον φῶς. Cf.
ver. 20, where light and life stand as parallel to each other, Ps. xlix. 20, xcvii. 11. Thus,
too, we find it in Greek and similarly, indeed, everywhere), τὸ φῶς ὁρᾶν, βλέπειν = to
live; εἰς, πρὸς, τὸ φῶς ἔρχεσθαι, to come into the world. Hence light is the designation of
happiness and well-being, e.g. Job xviii. 5, xxxviii. 15; Ps. xcvii. 11, φῶς ἀνέτειλε τῷ
δικαίῳ καὶ τοῖς εὐθέσι τῇ καρδίᾳ εὐφροσύνη; Esth. viii. 16; Ps. cxii. 4. Now ris, φῶς,
metaphorically denotes, specially, the salvation which comes from God, see Ps. xxvii. 1,
Φως
Φως
565
יְהוָה אוֹרִי וְיִשְׁעִי
Very 'iN ππ!; Isa. x. 17, of God Himself, ἔσται τὸ φῶς τοῦ Ἰσραὴλ εἰς πῦρ. ; Mic. vii. 8 ;
Ps. xxxvi. 10. The object of saving promise is often light, Isa. ix. 1, xlii. 6, xlix. 6,
lx. 1–3, 19, cf. lix. 9; Mal. iii. 20; Jer. xiii. 16; Amos v. 18, 20; Mic. vii. 9. Cf.
D'B ViN, Ps. iv. 7, xliv. 4, lxxxix. 16. Here φῶς is viewed directly in its transitive sense,
that which enlightens, though the distinction between this transitive and the objective
meaning is not, strictly speaking, excluded. In quotations from the O. T. in the New
we thus find it, Matt. iv. 16 (Isa. ix. 1); Acts xiii. 47 (Isa. xlix. 6); see Luke ii. 32.
Cf. φωσφόρος, 2 Pet. i. 19. — Acts xxvi. 23, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει
καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν ; Col. i. 12, ἡ μέρις τοῦ κλήρου τῶν ἁγίων ἐν τῷ
φωτί; 1 Pet. ii. 9, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ
θαυμαστὸν αὐτοῦ φῶς; cf. φωτίζεσθαι, Heb. vi. 4, x. 32; Jas. i. 17, πᾶσα δόσις ἀγαθὴ
ἀπὸ τοῦ πατρὸς τῶν φώτων, where the plural is all that is light. (So also φως
=
in classical Greek, by the poets, to designate happiness and joy.) This is the primary
meaning of the word in John i. 4, ἐν αὐτῷ ζωὴ ἦν καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων,
that which brings salvation; viii. 12, ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν ἐμοὶ οὐ
μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ᾽ ἕξει τὸ φῶς τῆς ζωῆς; i. 5, 7-9, ἦν τὸ φῶς τὸ ἀληθινὸν
ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Cf. v. 35, ἠθελήσατε ἀγαλλιαθῆναι
πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ, comp. ix. 5 with vv. 3, 4, xii. 35, 36. Cf. xii. 46 with
ver. 47. As with St. John light denotes not only the means of unfolding life, but the form
which it assumes, viz. as a state of health and salvation from the ruin of sin (Acts
xxvi. 18), light is contrasted with misery as well as sin, and is to be taken not only with
an ethical, but with a soteriological import; see John iii. 19, τὸ φῶς ἐλήλυθεν εἰς τὸν
κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς· ἦν γὰρ αὐτῶν πονηρὰ τὰ
ἔργα ; ver. 20, πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς κ.τ.λ. Hence ἀκολουθεῖν τῷ φωτί,
John viii. 12. Cf. xi. 9, 10, xii. 35, ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδεν ποῦ ὑπάγει ;
ver. 36; Ps. xliii. 3. The fact that light excludes unhappiness and sin, enables us to explain
the employment of the word in a way seemingly contradictory to the usage of the Gospel,
in the first Epistle, 1 John i. 5, ὁ θεὸς φῶς ἐστὶν καὶ σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία ;
ver. 7, ii. 9, 10, cf. ver. 8, ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἠδὴ φαίνει,—a
passage which could not be understood if light in and for itself were an emblem of God's
holiness, inasmuch as it is ordinarily taken as the correlative of righteousness, and the
soteriological aspect of it is overlooked. But pos, as it stands in antithesis with unhappi-
ness and sin, is clearly used here with reference to the full idea of God's holiness, as also
light and holiness stand as parallels in Isa. x. 17, πρηξε κεντρα η Ν Πιτ! (where
the rendering of the LXX. already shows blending of the idea of holiness). Ο θεός φῶς
ἐστίν God is the fountain of pure and blessed life. An analogous blending of the two
meanings explains the Pauline use of φῶς, which makes the ethical φως one with φως, as
denoting sulvation, cf. 2 Cor. iv. 6 with Eph. v. 8 sqq., 1 Thess. v. 5. With 1 Tim.
vi. 16 comp. Col. i. 12, 1 Pet. ii. 9. — In a subjective sense, pas denotes the light
which enlightens any one, John xii. 35, and is used ethically and of the intellect, Rom.
=
-
Φως
Φανέρωσις
566
ii. 19, ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, cf. Wisd. xviii. 4, δι᾿ ὧν ἤμελλε τὸ
åplaρtov vóµov pôs tỷ aiŵvi dídoodai; see pwríçew. Eph. i. 18, iii. 9; Judg. xiii. 8;
2 Kings xii. 2; Hos. x. 13.
Þave pós, á, óv, visible, manifest, 1 Cor. xi. 19; Phil. i. 13; 1 Tim. iv. 15; Acts
vii. 13, iv. 16; in contrast with кρуπтós, 1 Cor. xiv. 25; Rom. ii. 28; Luke viii. 17;
known, Mark iii. 12; Matt. xii. 16; Gal. v. 19, pavepà dé ẻσti тà ерyа τŶs σаρкós;
1 John iii. 10. Cf. Xen. Anab. iv. 1. 23, eť tɩva eideîev äλλŋv ódòv ĥ tǹv pavepáv. Also
celebrated, e.g. wóλs, Xen. Cyr. vii. 5. 58; see Mark iii. 12. — Tò pavepóv, openly; eis
φανερὸν ἔρχεσθαι, to become public, a strengthening of γνωσθῆναι in Luke viii. 17, ὃ οὐ
yvwσońσетαι kai eis pavepòv enon. See Acts iv. 16; Rom. i. 19.
γνωσθήσεται καὶ ἔλθῃ.
The adverb pavepos manifestly, visibly, Acts x. 3; openly, Mark i. 45; John
vii. 10.
πο
Þavepów, to make manifest, to make known, to show; rarely, and in later Greek
only; once in the LXX. Jer. xxxiii. 6=n. Oftener in the N. T., and notably as
synonymous with аπоκαλúπтeι, to denote the act of divine revelation, or with reference
to the subject-matter of divine revelation (John xvii. 6, Tò oνоμа тоû жатρós; Rom.
i. 19, τὸ γνωστὸν τοῦ θεοῦ ; iii. 21, δικαιοσύνη θεοῦ ; xvi. 26, μυστήριον κ.τ.λ. ; Col. iv. 4,
i. 26; 2 Tim. i. 10, xápis; Tit. i. 3, ó λóyos T. 0.; Heb. ix. 8, ǹ Tŵv ȧyiwv ódós; 1 John
i. 2, ἡ ζωή ; iv. 9, ἡ ἀγάπη, et al.). It differs from ἀποκαλύπτειν as to exhibit differs
from to disclose, so that in their relation to each other ȧTOKαλÚTTEIV Must precede
φανερον, cf. 1 Cor. iii. 13, ἑκάστου τὸ ἔργον φανερὸν γενήσεται· ἡ γὰρ ἡμέρα δηλώσει,
ὅτι ἐν πυρὶ ἀποκαλύπτεται. ᾿Αποκαλ. refers only to the object revealed, but φανεροῦν
directly refers to those to whom the revelation is to be made. Comp. Col. iv. 4, iva
φανερώσω τὸ μυστήριον, with ἀποκαλύπτειν τὸ μυστήριον, Eph. iii. 5 ; Col. i. 26, iii. 4 ;
Tit. i. 3, ἐφανέρωσε τὸν λόγον αὐτοῦ ἐν κηρύγματι. See especially the combination
κατ᾽ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, Eph. iii. 3. — Φανερούν signifies to make
visible, to show, John ii. 11, ἐφανέρωσε τὴν δόξαν αὐτοῦ; xxi. 1, ἐφανέρωσε ἑαυτόν; to
make known, John xvii. 6; Rom. i. 19; 2 Cor. ii. 14, cf. év πappnoíą eivaɩ, John
vii. 4; to make public, 1 Cor. iv. 5; Col. iv. 4. The passive to become or be made
visible or manifest, Mark iv. 22, John iii. 21, ix. 3, 2 Cor. iv. 10, 11, Eph. v. 13,
1 John ii. 19, Rev. iii. 18, xv. 4, Heb. ix. 8; to appear, Mark xvi. 12, 14, John
xxi. 14, 2 Cor. v. 10, 2 Tim. i. 10, 1 Pet. i. 20, v. 4, 1 John i. 2, ii. 28, iii. 2, 5, 8,
iv. 9, Heb. ix. 26; to be made known, or to be known, John i. 31; Rom. iii. 21, xvi.
26; 2 Cor. iii. 3, v. 11, vii. 12; Col. i. 26, iv. 4; Tit. i. 3.
Φανέρωσ
Davé pwois, ǹ, manifestation, making known, 2 Cor. iv. 2, TĤs åλnleías. In
1 Cor. xii. 7 the charismata are called pavépwσis тоû πVεúμaтos, either because they
manifest the πveûμa, or, passively, because the veûμa is made manifest in them. The
word is used elsewhere in patristic Greek only to denote the manifestation of Christ in
Φανέρωσις
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567
the flesh, and His second coming to judgment, and in these cases apparently in a passive
appearing; in an active sense, however, in, e.g., Chrys. in Psalm. cvi. (i. 972.
13), ἐπιτρέψαντος τοῦ θεοῦ εἰς τὴν τῶν δικαίων γυμνασίαν καὶ φανέρωσιν.
sense
**
α
'Eπıḍaívw, (I.) transitively, to show forth, to show light upon, e.g. upon the
surface; év тoîs πрáyμаσiv éπipalveolaι, Pol. xxxi. 20. 4, to be present in. Usually
in the passive, to show oneself openly. Plut. Galb. 11, ẻπipavĥvai тê dýμw, to show
тậ
oneself before the people, to come forward, to appear, usually with the idea of sudden
or unexpected appearing; often of the gods, in Herodotus and elsewhere; and hence
perhaps the significance of the N. T. éπipáνeia, cf. Gen. xxxv. 7; Tit. ii. 11, èπeþávn ň
χάρις τοῦ θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις ; iii. 4, ἡ χρηστότης καὶ ἡ φιλανθρωπία
ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ. Often in patristic Greek of the incarnation of Christ.
- (II.) Intransitively, to show oneself, e.g. of the break of day, Acts xxvii. 20, µÝTE
δὲ ἡλίου, μήτε ἄστρων ἐπιφαινόντων; to appear, to shine, Luke i. 79, ἐπιφᾶναι τοῖς ν
σκότει κ.τ.λ., cf. φαίνειν τινί.
'Eπi pa výs, és, visible, especially celebrated, distinguished, renowned, etc., e.g.
πόλεμος, ἔργον, ἄνδρες κ.τ.λ., 1 Macc. i. 10. In the N. T. Acts ii. 20, ἡ ἡμέρα τοῦ κυρίου
ý μeyáλŋ kai ẻπipavýs, as the LXX. render the Hebrew, Judg. xiii. 6; Joel ii. 11,
31; Hab. i. 7; Mal. i. 14, iii. 24; 1 Chron. xvii. 21. They seem to have confounded
and л, cf. 2 Sam. vii. 23.
'Eтipάveia, , manifestation, "especially of the help-bringing appearing of the
Επιφάνεια, ή,
gods, Dion. Hal. ii. 69, Plut., and others; also of the manifestation of divine power and
providence in extraordinary events, ǹ ev тaîs leрaтeíais éπιþávera, Diod. Sic. i. 25;
Plut. Them. 30, Camill. 16" (Pape).
(Pape). Cf. 2 Macc. xii. 22, xv. 27. In the N. T. of the
appearing or manifestation of Jesus Christ on earth, 2 Tim. i. 10, cf. 1 Pet. i. 20. It is
commonly used thus in patristic Greek, Phavor., ἡ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ
ěvσaρкos оiкovoμía. In other N. T. texts of Christ's second advent, 2 Thess. ii. 8; 1 Tim.
ἔνσαρκος οἰκονομία.
vi. 14; 2 Tim. iv. 1, 8; Tit. ii. 13. In 2 Macc. frequently of a miraculous inter-
position of God in behalf of His people, iii. 24, v. 4, ii. 21. — LXX. only 2 Sam. vii. 23
nisi; Amos v. 22, for in the latter text they clearly confounded the word
T
נִרְאֶה with נוֹרָא and in the former they confounded ,מַרְאֵיכֶם with
$ nμí, to say," from the same root (pa) as paivo, for the idea of explaining, speak-
ing, is a development of the primary notion of enlightening, showing" (Schenkl), and the
elementary conception is manifestation; pnul in the Odyssey, Herodotus, and the
Tragedians signifies a divine revelation by words or signs (þýµn, a divine voice).
II
ρ
T
o þýτns, ô, is used, indeed, of soothsayers who announced beforehand the will
of the gods with reference to the future; but this is only a secondary and derived sense,
for the πρo must be regarded not as having reference to time, but rather as local, as in
Προφήτης
Προφήτης
568
πρόφασις, pretext, what one states or puts forth before another (καὶ ἡ ἀληθὴς καὶ ἡ ψευδὴς
airía, Phav.). It signifies one who speaks openly before any one, and is the technical name
for an interpreter of the oracle, an interpreter of a divine message. This signification is
never lost in profane Greek. Cf. Pind. Fragm. 118, μαντεύεο Μοῖσα, προφατεύσω δ᾽ ἐγώ ;
Plat. Tim. 72 B, τὸ τῶν προφήτων γένος ἐπὶ ταῖς ἐνθέοις μαντείαις κριτὰς ἐπικαθιστάναι
νόμος· οὓς μάντεις ἐπονομάζουσί τινες, τὸ πᾶν ἠγνοηκότες ὅτι τῆς δι' αἰνιγμῶν οὗτοι φήμης
καὶ φαντάσεως ὑποκριταὶ καὶ οὔτι μάντεις, προφῆται δὲ μαντευομένων δικαιότατα ὀνο
μάζοιντ᾽ ἄν; Dion. Hal. Αnt. R. ii. 73, τοῖς ἰδιώταις ὁπόσοι μὴ ἴσασι τοὺς περὶ τὰ θεῖα ἢ
δαιμόνια σεβασμοὺς ἐξηγηταὶ γίνονται καὶ προφῆται; Eur. Bacch. 211, ἐπεὶ σὺ φέγγος,
Τειρεσία, τόδ' οὐχ ὁρᾷς, ἐγὼ προφήτης σοι λόγων γενήσομαι. Hence in a more general
sense = interpreter, e.g. πρ. Μουσῶν, Plat. Phaedr. 262 D, of the cicadae; Sext. Empir.
227, ὁ προφήτης τῶν Πύῤῥωνος λόγων Τίμων ; Lucian, Vit. Auct. 8, where to the question,
ἀλλὰ τί μάλιστα εἰδέναι σε φῶμεν ; ἢ τίνα τὴν τέχνην ἔχεις; Diogenes answers, ἔλευθε
ρωτής εἰμι τῶν ἀνθρώπων καὶ ἰατρὸς τῶν παθῶν, τὸ δ᾽ ὅλον, ἀληθείας καὶ παῤῥησίας προ-
φήτης είναι βούλομαι; Diod. i. 2, τὴν προφῆτιν τῆς ἀληθείας ἱστορίαν.—The conception
of the προφῆται τῶν μελλόντων was obviously akin to this technical use of the word as
interpreter of the gods; see Plato, Charm. 173 C.
29
-
Now in the LXX. προφήτης is the ordinary word for wy once = 3, 2 Chron.
xxxvi. 15), and it harmonizes not, indeed, fully with the primary meaning of this word,
but perfectly with its ordinary use. It is disputed whether the primary meaning of N
is to be derived from N23 = 213, 193, “ one in whom the Divinity permits His word to spring
forth;” or from N13 = 2N3, ΕΠ3, to whisper, “ one to whom anything is whispered,” Hupfeld ;
DH,
see Tholuck, die Propheten und ihre Weissagungen, pp. 21, 22. The usage of the word,
however, is clear; it signifies one to whom and through whom God speaks, Num. xii. 2; one
to whom God makes known His mysteries, Amos iii. 7, especially cf. ver. 8; and this use of
the word is so constant, that it appears in its figurative employment to describe Aaron's
relation to Moses, ΑΕ ΠΟΥ ΤΗΝ ΤΗΝ Π ΠΠ, Εx. vii. 1, as compared with
ΠΟΤ D's
iv. 16, babe im την
κ. Hence it means generally, one to whom God
reveals His purposes, one to whom God speaks, Gen. xx. 7, cf. ver. 18 with ver. 17; Philo,
quis rer. div. haer. 510, προφήτης γὰρ ἴδιον μὲν οὐδὲν ἀποφθέγγεται, ἀλλότρια δὲ πάντα
ὑπηχοῦντος ἑτέρου. That prediction of the future, while belonging to the subject-matter
of prophecy, did not form part of the true conception of ", is especially plain from the
promise given in Deut. xviii. 15, 18-20 compared with Num. xii. 8. The fact, more-
over, that the earlier name for a prophet was πλή, shower, seer, 1 Sam. ix. 9, clearly
indicates that what really constitutes the prophet is immediate intercourse with God, a
divine communication of what the prophet has to declare. This is further confirmed by the
relation of the ἀποκαλύπτεσθαι to the προφητεύειν, 1 Cor. xiv. 26-30. Cf. 1 Pet. i. 12,
οἷς ἀπεκαλύφθη, Eph. iii. 5, νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφή
ταις ἐν πνεύματι. That the special element of prophesying was not merely prediction,
but a showing forth of God's will, especially of His saving purpose, is confirmed by 1 Cor.
Προφήτης
Προφητεία
569
xiv. 3, ὁ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν. Cf.
Jer. i., Isa. i., Ezek. ii., and other passages. Two things therefore go to make the prophet,
an insight granted by God into the divine secrets or mysteries, and a communication to
others of these secrets, which, from the very nature of the case, are His purposes of grace,
with the warnings, announcements of judgment, etc., pertaining thereto; and hence, in the
case of the O. T. prophets, their preaching was a foretelling of the salvation yet to be accom-
plished, while in the case of the N. T. prophets it was a publication of the salvation already
accomplished, so far at least as it had not in turn to do with realities still future.
Accordingly, in Eph. iii. 5, ii. 20, the prophets, named side by side with the apostles as
the foundation of the N. T. church, are to be understood as exclusively New Testament
prophets, named again in Eph. iv. 11 between apostles and evangelists. See 1 Cor. xii. 28,
and evayyeλiσtýs. N. T. prophets were for the Christian church what O. T. prophets
εὐαγγελιστής.
were for Israel, inasmuch as they maintained intact the immediate connection between
the church and (not the Holy Spirit in her, but) the God of her salvation above her,-
"messengers or media of communication between the upper and the lower world," as they
have been aptly called (Fr. in Zeller's bibl. Wörterbuch). As to the place and significance
of N. T. prophecy, see 1 Tim. i. 18, iv. 14; 1 Cor. xiv. 3, xiii. 8; Rev. xi. 6. Hence
the significant admonition in 1 Thess. v. 20, πро‡ηтеíαs µǹ ¿§ovleveîтe.—The German
weissagen, to prophesy, does not in the least coincide with vorhersagen, to foretell; it
comes from Wizac, Wizan, to know, cf. =vorawizac, foreknowing. Sanscrit, vedas, holy
scripture; Latin, videre.
In the N. T., generally, oi πp. denote the prophets of the O. T.; ô πρ. is applied to
Christ with obvious reference to Deut. xviii.; John (i. 21) vi. 14, vii. 40, cf. Acts iii.
22, vii. 37. Tроońτns is used of Christ in Matt. xiii. 57, xiv. 5, xxi. 11; Mark vi.
4, 15; Luke iv. 24, vii. 16, 39, xiii. 33, xxiv. 19; John iv. 19, 44, ix. 17. Of N. T.
prophets in Acts xi. 27, xiii. 1, xv. 32, xxi. 10; 1 Cor. xii. 28, 29, xiv. 29, 32, 37;
Eph. ii. 20, iii. 5, iv. 11; Rev. xi. 10, xxii. 9. Once in a general sense of the Cretan
poet Epimenides, Tit. i. 12. The fem. πроnтis, Luke ii. 36; Rev. ii. 20.
0 η T
=
II ρоon τεúw, to be a prophet, i.e. specially to hold the office of a prophet, to proclaim
God's will, Eur. Ion. 413, τις προφητεύει θεοῦ. Hence, generally to appear as a
prophet, to prophesy, to announce something hidden on the strength of a divine revelation,
Matt. xxvi. 68; Mark xiv. 65; Luke xxii. 64. John xi. 51; LXX. № Niphal and
Hithpael. As to its meaning, see above. Used of the O. T. prophets, Matt. xi. 13,
xv. 7, Mark vii. 6, 1 Pet. i. 10, Jude 14, cf. Luke i. 67, John xi. 51; of N. T.
prophesying, Matt. vii. 22; Acts ii. 17, 18, xix. 6, xxi. 9; 1 Cor. xi. 4, 5, xiii. 9, xiv.
1, 3, 4, 5, 24, 31, 39; Rev. x. 11, xi. 3.—The augment follows the preposition,
προεφήτευσα.
Tроeńτevσa. Lachm. and Tisch., however, write éπpoonтevoa, except in Jude 14,
where Lachm. reads πрoep.
Пρо ‡ ητеía, n, (I.) the prophetic rank or work, the office or gift of a prophet,
I
4 C
Προφητεία
Βλασφημέω
570
Lucian, Alex. 40. 60. So Rom. xii. 6 with diaкovía, didaσkaλía as a charisma. See also
1 Cor. xii. 10, xiii. 2; 1 Thess. v. 20; 1 Tim. iv. 14; Rev. xix. 10, тò πveûµа тĤs πро-
Onτeías; Rev. xi. 6, ai μépaι тηs πро‡ηтeías avrov. Elsewhere (II.) prophecy, that
which is prophesied, Matt. xiii. 14, ἡ προφητεία Ἡσαΐου, ἡ λέγουσα; 1 Cor. xiii. 8,
xiv. 6, 22; 1 Tim. i. 18; 2 Pet. i. 20, 21; Rev. i. 3, xxii. 7, 10, 18, 19.
Βλάσφημος, ov, the derivation is uncertain; probably not from βλάπτειν, for it
would in this case be βλαψίφημος, like βλαψίφρων, insane, maddening, but from βλάξ,
sluggish, slow, stupid, corresponding with ßpadús; one might be tempted to connect it
with βάλλειν, Eustath. ad Ηom. Il. ii. p. 219, ὁ ταῖς φήμαις βάλλων, λοίδορος. Like the
synonymous λoídopos, diáßoλos (Poll. v. 118), it signifies abusive, reviling, destroying one's
good name; Herod. vii. 8. 21, βλάσφημα πολλὰ εἰπὼν εἰς τὴν Ῥώμην καὶ σύγκλητον.
Often in Plutarch; Acts vi. 11, ῥήματα βλάσφημα εἰς Μωϋσῆν καὶ τὸν θεόν. Already
in profane Greek it signifies in particular what is blasphemous; at least ẞlao&nµeîv,
Braopnuía are thus used, and by themselves, without expressly stating the reference to
God and divine things, e.g. Plat. Legg. vii. 800 C, ei tis idíą napaotàs toîs Bwµoîs te kaì
ἱεροῖς . . . βλασφημοι πᾶσαν βλασφημίαν, and often. So Bráopnuos, 2 Macc. ix. 28,
x. 4, 36, Wisd. i. 6, Ecclus. iii. 16, Isa. lxvi. 37, cultum exhibens vano
numini.
It is used in the N. T., except in Acts vi. 11, Rev. xiii. 5, as a substantive, and (I.)
in a general sense, 2 Tim. iii. 2; 2 Pet. ii. 11.—(II.) Specially, in a religious sense, Acts
vi. 11; 1 Tim. i. 13; Rev. xiii. 5.
נאצה
It
;
Βλασφημία, ή, calumniation, abuse, κατά τινος, Dem. ; εἰς τινά, Herodian.
seems to denote the very worst kind of slander, see Dem. pro cor. iv. 12. 3, eis toûtov
πολλάκις ἀπέσκωψε καὶ μέχρι αἰσχρᾶς βλασφημίας.(Ι.) Matt. xv. 19 with ψευδο-
µaprupía; Mark vii. 22; Eph. iv. 31; Col. iii. 8; 1 Tim. vi. 4; Jude 9, oùk ẻtóXµnoev
κρίσιν ἐπενέγκειν βλασφημίας, cf. 2 Pet. ii. 11, κρίσις βλάσφημος.-(ΙΙ.) Specially, in a
religious sense, Plat. Legg. vii. 800 C, see Bráopnμos; Menand. fr. 169; 1 Macc. ii. 6
cf. 2 Macc. viii. 4, Ezek. xxxv. 12 = лYN). So in the N. T. Bλ. πρòs Tòv Ocóv, Rev.
xiii. 6; ἡ τοῦ πν. βλασφημία, Matt. xii. 31, cf. Heb. x. 29, τὸ πνεῦμα τῆς χάριτος
ενυβρίζειν, and βλασφημείν in contrast with δόξαζειν in 1 Pet. iv. 14; Matt. xii. 32, εἰπεῖν
κατὰ τοῦ πν. τοῦ ἁγ. (The import of this speaking against the Holy Ghost corresponds
with the import of the word as oppositely used in the confession, see Rom. x. 9, 10; and
for the rest, comp. ayios, p. 50.) By itself blasphemy, attacking sacred things, see
Rev. xiii. 6. So also Matt. xii. 31, xxvi. 65; Mark ii. 7, iii. 28, xiv. 64; Luke v. 21;
John x. 33; Rev. ii. 9, xiii. 1, 5, xvii. 3.
Βλασφημέω, to revile, to calumniate; εἰς τινά, περί, κατά τινος, also in later Greek
βλ. τινά. κακῶς
B. Tivá. Herodian, ii. 6, 20 with Kaкws ȧyopeúew. In a religious sense, eis Oeous,
Plat. Rep. ii. 381 E, and by itself, Legg. vii. 800 C, Alc. ii. 149 C. LXX. 2 Kings
Βλασφημέω
Νεόφυτος
571
xix. 6 = 17, parallel with ὀνειδίζειν θεὸν ζῶντα, ver. 4, cf. ver. 22, τίνα ὠνείδισας καὶ τίνα
ἐβλασφήμησας ; Isa. lii. 5 = 9. — In the N. Τ., (Ι.) generally, as synonymous with
ID.
ὀνειδίζειν, λοιδορεῖν, Matt. xxvii. 39; Mark xv. 29; Luke xxii. 65, xxiii. 39 ; Rom. iii. 8,
xiv. 16 ; 1 Cor. iv. 13 (where some read δυσφημούμενοι); Tit. iii. 2; 2 Pet. ii. 10;
Jude 8. (II.) Specially, to revile God and divine things, Rev. xiii. 6, βλασφημῆσαι τὸ
ὄνομα τοῦ θεοῦ, καὶ τὴν σκηνὴν αὐτοῦ, καὶ τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας; that it means
"to condemn or deny that being and life, that essential nature which any person or
thing has in virtue of its relation to God” (Schott on 2 Pet. ii. 10), is an unproved and
untenable assertion. With the object against which the railing is directed, εἰς τὸ ἅγιον
πν., Luke xii. 10; Mark iii. 29. Elsewhere with the accusative, Acts xix. 37, τὴν θεάν;
Rom. ii. 24, τὸ ὄνομα τοῦ θεοῦ; Rev. xiii. 6, xvi. 9. - 1 Tim. vi. 1, ἡ διδασκαλία; Tit.
ii. 5, ὁ λόγος τοῦ θεοῦ; Jas. ii. 7, τὸ καλὸν ὄνομα ; 2 Pet. ii. 2, ὁδὸς τῆς ἀληθείας; Rev.
xvi. 11, 21, τον θεόν. Without object, Matt. ix. 3 ; Mark ii. 7, iii. 28; John x. 36;
Acts xiii. 45, xviii. 6, xxvi. 11; 1 Tim. i. 20; 1 Pet. iv. 4; 2 Pet. ii. 12; Jude 10.
Φύω, aorist passive ἐφύην, connected with the Latin fui; (Ι.) intransitively, to be-
come, to increase; so in Attic Greek only the 2d aorist eqvv, perfect répuкa and passive
φύομαι; the active very seldom (Il. vi. 149 ; Aristotle, Probl. v. 27). In biblical Greek,
Heb. xii. 15 from Deut. xxix. 18, μὴ τίς ἐστιν ἐν ὑμῖν ῥίζα ἄνω φύουσα ἐν χολῇ καὶ
πικρία ; Ecclus. xiv. 18, ὡς φύλλον θάλλον ἐπὶ δένδρου δασέως τὰ μὲν καταβάλλει,
äλλa dè þúeɩ.—(II.) Transitively, to produce; passive, to become, to grow, Luke viii. 6, 8.
It
Σύμφυτος, ον, from συμφύειν, συμφύεσθαι, to grow at the same time, to grow
together, to grow over (Luke viii. 7, συμφνεῖσαι αἱ ἄκανθαι); (Ι.) grown at the same time,
implanted, e.g. ἐπιθυμία, ἀρετή, etc. ; κακοήθεια, 3 Macc. iii. 22. (II.) Grown together,
grown over, Rom. vi. 5, εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ,
ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα, to be explained in accordance with vv. 4, 5.
signifies not merely homogeneousness, but a being combined and united one with another,
which is brought about by baptism, ver. 4; accordingly, ver. 6, ὁ παλαιὸς ἡμῶν ἄνθρωπος
συνεσταυρώθη.-Plato, Phaedr. 246 Α, ξυμφύτῳ δυνάμει ὑποπτέρου ζεύγους τε καὶ ἡνιόχου;
Lucian, de Mort. xvi. 4, ὥσπερ ἱπποκένταυρος τις ἦτε εἰς ἓν συμπεφυκότες ἄνθρωπος καὶ
θεός.
Νεόφυτος, ov, newly grown up; only still in biblical and patristic Greek (according
to Pollux, used also by Aristophanes) = νεογενής, ἀρτιγενής, comp. ἀρτιγέννητα βρέφη,
1 Pet. ii. 2; 1 Tim. iii. 6, δεῖ οὖν τὸν ἐπίσκοπον . . . εἶναι . . . μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς
εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου.—LXX. Job xiv. 9 (δένδρον γήρασκον), ποιήσει θερισμὸν
ὥσπερ νεόφυτον; Ps. cxliv. 14, οἱ υἱοὶ ὡς νεόφυτα ἱδρυμένα ἐν τῇ νεότητι αὐτῶν;
Isa. v. 7; Ps. cxxviii. 3.
Χαίρω
Χάρις
572
X
Xa ípo, future in the LXX. and N. T., xaphooµai, aor. ¿xápnv, answering to the
German "gern," to desire; Old High German "ger," eager to rejoice, to be pleased with.
The infinitive is often used as a term of greeting. The participle with a finite verb=
willingly, gladly.
•
Xáρis, ITOS, ǹ, accusative usually xápw, but also (and not in later Greek only)
Xápita, as some read in Jude 4; Acts xxv. 9, xxiv. 27. The import of this word has
been in a peculiar manner determined and defined by the peculiar use of it in the
N. T., and especially in the Pauline Epistles. We cannot affirm that its scriptural use
seriously differs from or contradicts its meaning in the classics, for the elements of the
conception expressed by it are only emphasized in a distinctive manner in Holy
Scripture; but by this very means it has become quite a different word in N. T. Greek,
so that we may say it depended upon Christianity to realize its full import, and to
elevate it to its rightful sphere. It signifies in the N. T. what we designate Gnade, grace,
a conception which was not expressed by xápis in profane Greek, and which, indeed, the
classics do not contain. It may be affirmed that this conception, to express which the
Greek xápis has been appropriated as a perfect synonym,—a conception in its distinctive
compass quite different from the negative to pardon, to remit,-first appeared with, and
was first introduced by, Christianity, vid. xapíčeobal. We may, perhaps, add that no
language so fully and accurately presents a synonym for it as does the Old High
German "ginâda," literally, "a coming near," or "an inclining towards" (cf. the Latin
propitius), e.g. “diu sunne gêt ze gnaden;" hence, inclination, e.g. "gnade haben zuo'
and then "a bowing in thanks," thanks, e.g. " genade siner dienste, die er mir emboten
hat" (Nibel. 1383). The English word grace corresponds fully with the German Gnade.
""
Now χάρις—which is related to the root χαίρειν as πίστις is to πείθειν—signifies
a kind, affectionate, pleasing nature, and inclining disposition either in person or thing.
—(I.) Objectively, and for the most part physically, it denotes personal gracefulness, ɑ
pleasing work, beauty of speech, etc., joined with káλλos, kóσμos (see Ecclus. xl. 22), and
contrasted with σeμvóτns, "dignity," Plut. Mor. 67 E, тaρlévwv xápires, charms, Eur.
Tro. 1108; x. 'Attikǹ, Σwkpatikń, Lucian, Zeux. 2; Dio Chrys. 257, gracefulness,
agreeableness. Thus in the N. T. Luke iv. 22, λóyoɩ Tĥs xápiтos; Col. iv. 6, ó Móyos
ὑμῶν πάντοτε ἐν χάριτι, ἅλατι ἠρτυμένος; Eph. iv. 29, ἵνα δῷ χάριν τοῖς ἀκούουσιν, in
contrast with Xóyos σaπρós, unless xápiv didóvai be = to do a kindness or act of love, and be
taken in connection with the preceding ȧyalòs πρòs oikodoµýv. But the reference here
ἀγαθὸς πρὸς
is not so much to the deed of kindness as to the agreeableness of the Christian's con-
versation, see Phil. iv. 6; and this is expressed in classical Greek by xápi þépeiv Tiví,
while xápu didóvaι means to do a kindness. Cf. Prov. x. 33, χείλη ἀνδρῶν δικαίων
σα
Χάρις
Χάρις
573
ἀποστάζει χάριτας.—Col. iii. 16, ἐν τῇ χάριτι ᾄδοντες . . . τῷ θεῷ, cannot be taken as an
example of this use of xápis, because of the article, which must be regarded as genuine.
The word often occurs in this sense in the LXX. as, Ps. xlv. 3, éğexúon xápis ev
ἐξεχύθη
Xeíλeoív σov; Prov. i. 9, σrépavos xapírov; iii. 22, iv. 9, v. 19; 7, Esth. vi. 3, with
Sóğa; ji, Prov. x. 33. Also in the Apocrypha, 2 Macc. xv. 13; Ecclus. xxiv. 16,
vii. 19, xxvi. 13, and often.-Cf. also the various readings in some MSS. of xápis for
кaúɣημа, 1 Cor. ix. 16, also 1 Pet. ii. 19, 20, xápis with rλéos.
=
Then (II.) subjectively it means an inclining towards (cf. the adverbial accusative
Xápiv = on account of, literally, through inclination towards, Luke vii. 47; Eph. iii. 1, etc.);
courteous or gracious disposition, friendly willingness, both on the part of the giver and the
receiver; in the former case = kindness, favour; in the latter thanks, respect, homage;
(a.) favour, kindness, inclination towards; the disposition as generally cherished and
habitually manifested, and as shown in the bestowment of a favour or in a service of
love to any one.
In this last reference we find it most frequently in the classics with
δώρον, etc. (Xen., Plat., Plut.); χάριν λαμβάνειν, ἀπαιτεῖν, δοῦναι. Cf. ὀργῇ, γαστρὶ χάριν
Soûvaι to yield to, to favour. So in the N. T. Acts xxv. 3, aiтoúμevoɩ xáρiv; xxiv. 27,
δοῦναι =
χχν. 9, χάριν (χάριτας) καταθέσθαι τινί. In particular, of the freewill offerings of the
Corinthians, 1 Cor. xvi. 3 ; 2 Cor. viii. 4, τὴν χάριν καὶ τὴν κοινωνίαν τῆς διακονίας τῆς
εἰς τοὺς ἁγίους ; νν. 6, 7, 9, ix. 8. More frequently in the N. T. of the disposition =
kindly inclination, favour, grace. Thus in classical Greek with euvola, Plat. Legg. xi.
931 A, Plut. Mor. 72 F; pixía, Plut. Lyc. 4; Tраóтns, Plut. Mor. 1108 B. As opposed
to ἐχθρά, ὀργή, μίσος, Dem., Plut., and others. Thuc. iii. 95, τῶν Μεσσηνίων χάριτι
Teloleís, from kindness to the Messenians. So in the N. T. of divine and human favour in
general, Luke i. 30, ii. 40, 52; Acts ii. 47, iv. 33, vii. 46.
But the word especially denotes God's grace and favour towards mankind or to any
individual, which, as a free act, excludes merit, and is not hindered by guilt, but forgives
sin; it thus stands out in contrast with ἔργα, νόμος, ἁμαρτία. It is called grace as
denoting the relation and conduct of God towards sinful man, ǹ xáρis тoû Оeoû, Rom. v.
15; 1 Cor. xv. 10; 2 Cor. vi. 1, viii. 1; Gal. ii. 21; Eph. iii. 2; Col. i. 6; 2 Thess.
i. 12; Tit. ii. 11, ǹ xáρis Tоû Deοû ǹ σwτýριos; Heb. ii. 9, xii. 15; 1 Pet. iv. 10; Jude
4; 1 Pet. v. 10, ỏ beòs táons Xápiros; joined with Christ, because manifested in and
through Him, 2 Tim. ii. 1, ἡ χάρις ἡ ἐν Χριστῷ; 1 Pet. i. 13, τελείως ἐλπίσατε ἐπὶ τὴν
φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ, cf. i. 10, οἱ περὶ τῆς εἰς ὑμᾶς
χάριτος προφητεύσαντες; hence ἡ χάρις τοῦ κυρίου ἡμῶν, Χριστοῦ, Rom. xvi. 20, 24;
1 Cor. xvi. 23; 2 Cor. viii. 9, xiii. 13; Gal. i. 6, vi. 18; Phil. iv. 23; 1 Thess. v. 28;
2 Thess. iii. 18; 1 Tim. i. 14; Philem. 25; 2 Pet. iii. 18, av§ávete év xápiti kaì yvwσei
τοῦ κυρίου ὑμῶν Ἰησοῦ Χριστοῦ ; Rev. xxii. 21. See the phrase used in the beginning
of the Epistles, χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ,
1 Cor. i. 3; Rom. i. 7, etc.; xápis, éλeos, eipývŋ к.τ.λ., 1 Tim. i. 2; 2 Tim. i. 2 (Tit. i. 4);
2 John 3. Then for the most part used alone, xápis, as in Rom. v. 17, oi Tv Teρio-
Χάρις
Χάρις
574
σείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ; ver. 20, οὗ δὲ ἐπλεόνασεν
ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις.
Χάρις has been distinctively appropriated in the N. Τ. to designate the relation and
conduct of God towards sinful man as revealed in and through Christ, especially as an act
of spontaneous favour, of favour wherein no mention can be made of obligation. See Eph.
ii. 7, where χάρις is mentioned as a special form of χρηστότης, ἵνα ἐνδείξηται ἐν τοῖς
αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὑτοῦ ἐν χρηστότητι ἐφ'
ἡμᾶς ἐν Χριστῷ Ἰησοῦ. This element of spontaneousness is not prominent in the classical
use of the word, though it is traceable even here, e.g. Thuc. as before, των Μεσσηνίων
χάριτι πεισθείς ; and χάρις is used to express the willingness or consent of a wife. But
in the N. Τ. this element is specially emphasized, for κατὰ χάριν is contrasted with κατὰ
ὀφείλημα, Rom. iv. 4, cf. ver. 16, just as χάρισμα is set over against ὀψώνια, Rom. vi.
23, and the ἐκλογή are called ἐκλογὴ χάριτος, Rom. xi. 5, cf. ver. 6, εἰ δὲ χάριτι, οὐκέτι
ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις· εἰ δὲ ἐξ ἔργων, οὐκέτι ἔστιν χάρις, ἐπεὶ τὸ
ἔργον οὐκέτι ἔστιν ἔργον ; Eph. ii. 8; Rom. iii. 24, δικαιούμενοι δωρεάν τῇ αὐτοῦ χάριτι.
Not only is χάρις contrasted with ὀφείλημα and ἔργα, but also with νόμος, Rom. iv. 16,
vi. 14, 15, Gal. v. 3, 4, John i. 17, and this brings out to view the second element in
the conception, viz. the antithesis of sin ; χάρις is no more hindered by sin than it
is conditioned by works. With the worthlessness of works in connection with grace
we thus have the non-imputation and forgiveness of sin, i.e. ἀπολύτρωσις, and as the third
element, the positive gift of δικαίωσις, leading on to ζωή, cf. Rom. v. 20, 21, vi. 1 ; Eph.
i. 7, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων
κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ; Rom. iii. 24, ν. 1, δικαιωθέντες οὖν ἐκ πίστεως;
ver. 2, δι' οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν ;
Tit. iii. 7, δικαιωθέντες τῇ ἐκείνου χάριτι. Thus it must be recognised that the Greek
word in this application attains for the first time an application and sphere of use ade-
quate to its real meaning; previously it was like a worn-out coin.
ע:
We find ἡ χάρις, grace, as thus contrasted with ὀφείλημα, ἔργα, νόμος, ἁμαρτία, and
as the N. T. principle upon which salvation rests, in the following passages (besides the
texts already cited), Acts xiii. 43, xiv. 3, 26, xv. 40, xviii. 27, xv. 11, διὰ τῆς χάριτος
τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι, cf. ver. 10 ; 2 Cor. iv. 15, xii. 9 ; Gal. v. 4, κατηρ-
γήθητε ἀπὸ τοῦ Χριστοῦ . . . τῆς χάριτος ἐξεπέσατε; Eph. ii. 8, τῇ γὰρ χάριτί ἐστε σε-
σωσμένοι διὰ τῆς πίστεως; iv. 7; Phil. i. 7, συγκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς
ὄντας ; Heb. iv. 16, ὁ θρόνος τῆς χάριτος ; x. 29, τὸ πνεῦμα τῆς χ. ; xii. 15, ὑστερεῖν ἀπὸ
τῆς χάριτος θεοῦ ; 1 Pet. v. 12, ταύτην εἶναι ἀληθῆ χάριν τοῦ θεοῦ εἰς ἣν ἑστήκατε; Jude
4, τὴν τοῦ θεοῦ ἡμῶν χάριτα μετατιθέντες εἰς ἀσέλγειαν κ.τ.λ. Without the article, and
with reference to the conception itself, or special representations of it, grace, as expe-
rienced by the individual, or in a particular case, Rom. i. 5, δι' οὗ ἐλάβομεν χάριν καὶ
ἀποστολήν ; v. 15 ; 1 Cor. xv. 10, χάριτι δὲ θεοῦ εἰμὶ ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ
κενὴ ἐγενήθη—οὐκ ἐγὼ ἀλλὰ ἡ χάρις τοῦ θεοῦ ἡ σὺν ἐμοί; 2 Cor. i. 12; Eph. ii. 5 ;
Χάρις
Χάρις
575
2 Thess. ii. 16; Heb. ii. 9, iv. 16, xiii. 9; Jas. iv. 6; 1 Pet. ii. 19, 20 (?), iii. 7, σvyKIN-
ρονόμοι χάριτος ζωῆς; iv. 10, οἰκονόμοι ποικίλης χάριτος θεοῦ; ν. 5 ; 2 Pet. iii. 18.
It cannot be said, however, that the N. T. xápis denotes "a manifestation of grace
corresponding with the classical signification, an act of kindness or of favour. The dis-
tinction made between χάρις and δῶρον shows this, cf. Rom. v. 15, ἡ χάρις τοῦ θεοῦ καὶ
ἡ δωρεὰ ἐν χάριτι ; ver. 17, οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης
λαμβάνοντες ; Eph. ii. 8, where θεοῦ τὸ δῶρον is not = χάρις, but = τῇ χάριτί ἐστε σεσωσ-
μένοι; iv. 7, ἑνὶ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ.
So also didóvaι xápiv, in Scripture, must not be confounded with the same expression in
profane Greek, where it means, to perform an act of kindness; in Scripture it signifies, to
give grace, to cause grace to be experienced; see Eph. iv. 7; 1 Pet. v. 5; Jas. iv. 6; Rom.
xii. 6, ἔχοντες χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν; 1 Cor. i. 4, ἐπὶ τῇ χάριτι
Tоû ОεOû Tŷ dolεlon vµîv év Xplor 'Inσoû; 2 Cor. vi. 1, viii. 1. (Cf. Acts xi. 21.) We
must also keep in mind the newly formed term xápioµa = gift of grace, as used by St.
Paul, and as it appears in Christian phraseology. Thus, too, we are to understand the
texts in which St. Paul speaks of the grace given to him with reference to his office, as is
clear from Eph. iii. 7, οὗ ἐγενόμην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τὴν
δοθεῖσάν μοι; iii. 2, ἠκούσατε οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς;
ver. 8; Rom. xii. 3, xv. 15, i. 5; 1 Cor. iii. 10; Gal. ii. 9. There is no warrant for
the distinction made between xápis, as literally favor Dei immanens, and xápis, per meto-
nymiam, as the outcome of this feeling; xápis is simply the feeling manifesting itself,
grace as it appears in the relation and conduct of God towards sinners.
ἐν
As to the O. T. use of the word, in anticipation of its N. T. meaning, we remark that
the N. T. xápis is not identical with the xápis of the LXX. In the LXX. xápis is
usually the rendering adopted for the Hebrew , which has almost the same comprehen-
sion and range as the Greek word. It signifies gracefulness, agreeableness, Ps. xlv. 3;
Prov. i. 9, v. 19, etc.; also, kindness of disposition towards, grace. It is rendered by eλeos,
Gen. xix. 19, Num. xi. 15; by åρéσкeia, Prov. xxxi. 30; by èπíxapıs, Nah. iii. 4; and
in other passages, with few exceptions, by xápis in both its senses. In the sense kind-
ness, favour, grace, it is used only in the two connections, in NY and in in, of divine and
human kindness; Gen. vi. 8, xviii. 3, xxx. 27; Ex. xxxiii. 16; Num. xi. 11; Ex. iii. 21,
xi. 3, xii. 36, and often. See also Luke i. 30; Heb. iv. 16; Acts vii. 46. But does
not, like the N. T. xápis, signify what distinctively belongs to God's economy of redemp-
tion; it is not, like xápis, a specifically scriptural conception. The N. T. xápis rather
corresponds with the O. T. 7D, which the LXX. usually translate exeos (which see). But
eλeos, though adopted into the N. T. treasury, leaves untouched an essential aspect of the
scriptural or N. T. conception of grace, inasmuch as it is used to express the divine
behaviour towards wretchedness and misery, not towards sin. It is just this aspect-the
relation of grace to sin-which must not be overlooked; in this the freeness of grace—
the spontaneous inclination which does not lie in eλeos-is for the first time fully realized.
Χάρις
Χαρίζομαι
576
Still the LXX. would more naturally choose eλeos as a rendering of p, because it was
used religiously in classical Greek, which ɣápis was not, except, indeed, with reference
to the Graces.
It remains for us only to mention (b.) χάρις as = thanks, in which sense it very often
occurs in profane Greek; in the N. T. Rom. vi. 17, vii. 25; 1 Cor. x. 30, xv. 57;
2 Cor. ii. 14, ix. 15; 1 Tim. i. 12; 2 Tim. i. 3; Philem. 7; Heb. xii. 28.
The con-
nection of this meaning with the elementary signification inclination towards, is manifest
from such expressions as πέμπειν χάριν, to pay homage, or offer thanks to. See Lexicons.
•
Χαριτόω, only in Scripture and in later (post-Christian) Greek Not in the LXX.
Once Symmachus, Ps. xviii. 26, μετὰ τοῦ κεχαριτωμένου χαριτωθήσῃ (= το οπο;
but not, as Schleusner assumes, answering to the second part of the verse D). Twice
in Ecclus. ix. 8, ἀπόστρεψον ὀφθαλμὸν ἀπὸ γυναικὸς κεχαριτωμένης, where some read
εὐμόρφου; xviii. 17, οὐκ ἰδοὺ λόγος ὑπὲρ δόμα ἀγαθόν; καὶ ἀμφότερα παρὰ ἀνδρὶ κεχαρι-
τωμένῳ. Elsewhere in the N. T., Eph. i. 6, εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ, ἐν ᾗ
ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, where Theodoret, Theophyl., Oecum. explain it,
οὓς ἐπεράστους, ἀξιεράστους, χαριέντας ἐποίησεν; Chrysostom, οὐ μόνον ἁμαρτημάτων
ἀπήλλαξεν, ἀλλὰ καὶ ἐπεράστους ἐποίησεν. The other passage is Luke i. 28, χαῖρε
κεχαριτωμένη, ὁ κύριος μετὰ σοῦ, cf. ver. 30, εὗρες γὰρ χάριν παρὰ τῷ θεῷ (cf. Plut.
Mor. 778 C, χαρᾶς γὰρ οὐδὲν οὕτως γόνιμόν ἐστιν ὡς χάρις). So also Theophyl. in loc.,
τοῦτο γάρ ἐστι τὸ κεχαριτῶσθαι, τὸ εὑρεῖν χάριν παρὰ τῷ θεῷ, τουτέστιν ἀρέσαι θεῷ;
therefore somewhat like what elsewhere would be expressed by δεκτός. But this is
incorrect ; εὑρεῖν χάριν κ.τ.λ. is the ground of the κεχαριτώσθαι. Χαριτοῦν signifes, as
Hofmann on Eph. i. 6 best remarks, to make any one to have grace. In Ecclus. ix. 8, the
reference would be to χάρις in an objective sense, charm, κεχαρ. = charming, lovely. With
reference to χάρις in its subjective sense, favour, on the other hand, in Ecclus. xix. 17,
κεχαρ. = gracious. Both meanings are in the rendering of Symmachus, Ps. xviii. If
there were no other choice, these two meanings only could find place in the N. T. passages,
with a certain inclination towards the conception embraced in δεκτός,—a meaning which,
perhaps, in Eph. i. 6 may not appear inappropriate to the preceding thought concerning
adoption, but which is quite impossible in Luke i. 28. We must therefore, with Hofmann,
resort to the divine χάρις, and take χαριτοῦν, = to bestow grace upon, as distinct from
χαρίζεσθαι, as begnaden, to confer grace, differs from begnadigen, to show favour toa
meaning which in both places suits the context, and which Gregory Thaumaturg. has in
mind when he explains it as given because Mary was to bear in her womb Jesus Christ,
the whole treasure of God's grace.
Χαρίζομαι, χαρίσομαι (Att. χαριοῦμαι), κεχάρισμαι.-(Ι.) As a deponent, to do a
person a favour, to be kind to ; Hesych., παρασχεῖν, λέγονται γὰρ αἱ γυναῖκες χαρίζεσθαι,
αἱ πρὸς συνουσίαν ἑαυτὰς ἐκδιδοῦσαι. Also ὀργῇ, ταῖς ἐπιθυμίαις, ἡδοναῖς, et al. So
with the dative, Gal. iii. 18, τῷ δὲ ᾽Αβραὰμ δι' ἐπαγγελίας κεχάρισται ὁ θεός—in the
Χαρίζομαι
Χάρισμα
577
ὁ
N. T. sense of xápis to be gracious to. Eph. iv. 32, Col. iii. 13, are not to be
reckoned here.—Then with the accusative of the thing, to give or bestow a thing willingly,
e.g. Sŵpa, dénow, et al., and with the dative of the person. Thus Luke vii. 21, rupλoîs
πολλοῖς ἐχαρίσατο βλέπειν; Acts xxvii. 24, κεχάρισταί σοι θεὸς πάντας ; Rom. viii. 32,
τὰ πάντα ἡμῖν χαρίσεται ; Phil. ii. 9, ἐχαρίσατο αὐτῷ ὄνομα. Also for an end proposed
by the receiver, to yield to his will, e.g. Plut. C. Gracch. iv., þýσas tŷ µntpì denDeion
χαρίζεσθαι τὸν Οκταούιον, to sacrifice him to her will. So Acts xxv. 11, οὐδεὶς με
Súvaтaι avτoîs xapíoaolai; xxv. 16. The end in view must be inferred from the context,
cf. Acts iii. 14, ?týσaole åvdpa povéa xapio¤ñvaι iµîv. With this most closely perhaps
is connected the meaning of the word peculiar to the N. T., viz. to pardon, graciously to
remit a person's sin; Col. ii. 13, Xapioáμevos ηµîv táνта тà ñaρаπтάμата (answering
to the antithesis between χάρις and ἁμαρτία); 2 Cor. ii. 10, ᾧ δέ τι χαρίζεσθε ;
xii. 13, xapíoao¤é poi tǹv ådıkíav. With the accusative merely, to forgive something,
2 Cor. ii. 10; with the dative only, to forgive any one, to be gracious to, Eph. iv. 32;
Col. iii. 13, χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν, καθὼς καὶ ὁ Χριστὸς
Exaploaтo iμîv. Without any object, 2 Cor. ii. 7. This meaning is not found in profane
ἐχαρίσατο ὑμῖν.
Greek; the passage sometimes cited from Dion. Hal. Ant. v. 280, Opovíµwv µèv åv@póπwv
ἔργον ἐστὶ ταῖς φιλίαις χαρίζεσθαι τὰς ἔχθρας, cannot be taken as an instance, for χαρ.
here signifies what we would express by the verb to offer. The word is not used in this
sense even in the O. T. Apocrypha. A resemblance occurs first in Joseph. Antt. ii. 6. 8,
Tô σ xaρitóμеvos noe, giving way to, but even this is not quite the same. In Luke
vii. 42, 43, it means simply to give. The word has received a higher and fuller meaning
by its adoption into the sphere of N. T. ideas, clearly illustrating the influence of
Christianity upon the use of xápis. (II.) Passive, especially in the aor. exapíσ0ŋv, and
fut. xapioonooμai, to be kindly treated, to be pleasingly dealt with; Herod. viii. 5,
Toîσι Evßócσσi èxápioтo, it was done to please the Euboeans; Plat. Phaedr. 250 C,
таÛта μνÝμη кexaрlow, dear to memory. So Acts iii. 14; 1 Cor. ii. 12, Tà vπÒ TOÛ
ταῦτα κεχαρίσθω,
Оεоû xаριolévтa uîv; Phil. i. 29; Philem. 22.- Not in the LXX.
θεοῦ χαρισθέντα
Apocrypha, Ecclus. xii. 3; 2 Macc. iii. 31, vii. 22, iv. 32.
σ
Often in the
Xápioµα, тó, used by St. Paul only (except in 1 Pet. iv. 10); not in profane
Greek. Philo, de Alleg. ii. 75 B. = what is presented, what is freely given, a gift of grace;
(I.) generally, the effect of God's gracious dealing, the positive blessing bestowed upon
sinners through grace, Rom. v. 15, 16, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς
δικαίωμα. Cf. ver. 15, where τὸ χαρίσμα is more fully described as ἡ χάρις τοῦ θεοῦ
καὶ ἡ δωρεὰ ἐν χάριτι ; vi. 23, τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος· τὸ δὲ χάρισμα τοῦ
θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ. See xi. 29, where τὰ χαρίσματα refer to the
saving operations of divine grace generally.—(II.) In a special sense, a particular gift of
grace imparted to an individual, as in 2 Cor. i. 11, tò eis ýµâs xápioμa, the grace
bestowed on the apostle, and so clearly manifest in the help given to him. In other
4 D
Χάρισμα
Χαρακτήρ
578
passages it denotes special gifts possessed by the Christian, τὸ ἐν σοὶ χάρισμα, 1 Tim.
iv. 14; 2 Tim. i. 6; extraordinary gifts of the Holy Ghost dwelling and working in a
special manner in individuals (see χάρισμα πνευματικόν, Rom. i. 11), and manifest in the
conduct and work of the individual in the church (compare the parallel διακονίαι, 1 Cor.
xii. 4, 5), and in his manner of life, 1 Cor. vii. 7. Thus 1 Cor. xii. 4, διαιρέσεις
χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα ; xii. 9, 28, 30, 31; 1 Pet. iv. 10, ἕκαστος καθὼς
ἔλαβεν χάρισμα, εἰς ἑαυτοὺς αὐτὸ διακονοῦντες ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος θεοῦ.
For the connection between these and the more general gifts of grace, see Rom. xii. 5, 6 ;
Hofmann on 1 Cor. xii. 4, "individual manifestations of the grace here treated of,
appropriate to the sanctified natural life of the individual (Rom. viii. 30), and peculiar to
Christianity."
Χαρακτήρ, ὁ, from χαράσσω, to tear, to cleave, to cut in, to engrave, etc.-(Ι.)
Actively, something engraved or impressed, and especially an instrument for this, e.g.
stamp. Rarely used in this sense. Stob. Floril. ciii. 27, ὀνόματα ἔθηκε τοῖς πράγμασι,
χαρακτὴρ αὐτῶν γενόμενος. Likewise χαράκτης. Oftener (II.) in a passive sense, sign,
mark, token.
Cf. Plut. Mor. 856 D, ἦν δὲ καὶ πλείονας καθαριθμεῖσθαι τῶν χαρακτήρων
ἀρκοῦσι δὲ οὗτοι κατανόησιν τοῦ ἀνθρώπου τῆς προαιρέσεως καὶ τοῦ τρόπου παρασχεῖν ;
de Placit. Phil. v. 11, (πόθεν γίνονται τῶν γονέων ὁμοιώσεις καὶ τῶν προγόνων ;) Οἱ
Στωικοί, ἀπὸ τοῦ σώματος ὅλου καὶ τῆς ψυχῆς φέρεσθαι τὰ σπέρματα καὶ τὰς ὁμοιότη-
τας ἀναπλάττεσθαι ἐκ τῶν αὐτῶν γενῶν τοὺς τύπους καὶ τοὺς χαρακτῆρας, ὥσπερανεὶ
ζωγράφον ἀπὸ ὁμοίων χρωμάτων εἰκόνα τοῦ βλεπομένου. Thus it very often signifies dis-
tinctive sign, trait, idiosyncrasy, distinctive type or form, e.g. τῆς γλώσσης, τῆς διαλέκτου
(Herod., Diod., Dion.), of a writer's style or his peculiar mode of exposition, e.g. φιλό-
σοφος, ἱστορικός; of national peculiarities, e.g. Ελληνικός (Dion. Hal., 2 Macc. iv. 10);
ef. the work of Theophrastus, ἠθικοί χαρακτῆρες. One might be tempted to refer this
meaning to the lines of the seal, the impress or pattern which it bears. Cf. Sext. Empir.
Log. i. 251, αἱ διὰ τῶν δακτύλων σφραγίδες ἀεὶ πάντας ἐπ᾽ ἀκριβὲς τοὺς χαρακτῆρας ένα-
πομάττονται τῷ κληρῷ. But there are other examples which clearly show that χαρακτήρ
-as an exception among the few nouns formed with -ýp-must be taken passively as =
impress, imprint, stamp. So Aristot. Rep. i. 6, χαρακτήρα ἐπιβάλλειν. . . ὁ γὰρ χαρακτὴρ
ἐτέθη τοῦ πόσου σημεῖον ; Id. Oecon. ii. 20, χαρακτῆρα ἐπικόπτειν ; Lucian, Hermotim. 44,
τί δὲ εἰ μηδὲ γράμματα γράφοιμεν ἐπὶ τῶν κλήρων, ἀλλά τινα σημεῖα καὶ χαρακτῆρας·
οἷα πολλὰ Αἰγυπτίοι γράφουσιν ἀντὶ τῶν γραμμάτων, κυνοκεφάλους τινὰς ὄντας καὶ λεον
τοκεφάλους ἀνθρώπους. Cf. Plut. Μor. 214 F, ἐτυπώθησαν οἱ τῶν γραμμάτων χαρακτῆρες.
See also, in particular, Plato, Phaedr. 263 Β, οὐκοῦν τὸν μέλλοντα τέχνην ῥητορικὴν
μετιέναι πρῶτον μὲν δεῖ ταῦτα ὁδῷ διῃρεῖσθαι καὶ εἰληφέναι τινὰ χαρακτῆρα ἑκατέρου τοῦ
εἴδους ; Vir. Civ. 289 Β, ἡ τοῦ νομίσματος ἰδέα καὶ σφραγίδων καὶ παντὸς χαρακτῆρος,
where it is obviously = χάραγμα; Phil. de plant. Node 332, εἶπεν αὐτὴν (sc. τὴν ψυχὴν)
τοῦ θείου καὶ ἀοράτου εἰκόνα, δόκιμον εἶναι νομίσας οὐσιωθεῖσαν καὶ τυπωθεῖσαν σφραγίδι
Χαρακτήρ
Χρίσμα
579
θεοῦ, ἧς ὁ χαρακτήρ ἐστιν ἀΐδιος λόγος; Clem. Rom. 1 Cor. 33, αὐτὸς ὁ δημιουργὸς καὶ
8
δεσπότης ἁπάντων . . . τὸν . . . ἄνθρωπον ταῖς ἰδίαις αὐτοῦ καὶ ἀμώμοις χερσὶν ἔπλασεν,
τῆς ἑαυτοῦ εἰκόνος χαρακτῆρα. It is thus clear that xapakтýp signifies the image
impressed as corresponding with the original or pattern, and "on account of this idea of
close resemblance it has for its synonyms μίμημα, εἰκών, ἀπεικόνισμα” (Delitzsch on
Heb. i. 3). Cf. Lev. xiii. 28, of the mark produced by a brand, ó xаρактηρ тоÛ KATA-
καύματος. It occurs in the N. Τ. only in Heb. i. 3, ὃς ἂν ἀπαύγασμα τῆς δόξης καὶ
χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, where the obvious endeavour to select a very expressive
and significant word, as well as the meaning of aπaúyaoµa, = radiation, not merely reflec-
tion, obliges us to explain the term not as sign or outline, but as impress, imprint, pattern,
image. The passage in Clem. Rom. is decisive on this. Xapakтýρ is chosen instead of
xápayμa, because this latter word was used in a narrower sense, and rarely denoted the
peculiar characteristics of an individual or a people; indeed, it was inappropriate, because
it must always prominently suggest the passive bearing of the subject spoken of. Xáp-
ayua occurs in Acts xvii. 29; Rev. xiii. 16, 17, xiv. 9, 11, xv. 2, xvi. 2, xix. 20, xx. 4 =
impression, mark, symbol.
=
Xpiw, to rub over, to anoint; LXX. ne, which is used of. the symbolical anoint-
ing with holy oil, whereby men ordained of God to special service in His economy of
grace, priests, prophets, and kings, were not only set apart and consecrated, but gifted
and endowed for that holy service which demanded powers above and beyond those
naturally belonging to man; cf. Ex. xxix. 7, xl. 13.-1 Kings xix. 16 is the only place
where mention of it is made in connection with a prophet, and we may conclude that
this was only an anointing practised by the prophets in the transmission of the prophetic
call, because in the case of an immediate divine call, the very nature of the office required
the reality implied by the symbol, viz. a being gifted with the Spirit of God.-1 Sam.
x. 1, xv. 1, et al.; Ps. lxxxix. 21.-Oil is regarded as the emblem of salvation (Isa. lxi. 3;
Ps. xlv. 8), of saving power, of the Spirit of God, see 1 Sam. xvi. 13, x. 1, 9, 10; Isa.
xi. 1; see Acts x. 38, ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει. The Hebrew
py is used especially of the anointing of the high priest (which corresponds with the
expression, "outpouring of the Holy Ghost"), but is used of the anointing of kings;
see Xplorós. In the N. T. xpiew only occurs in a sense akin to the O. T. anointing, and
as denoting a consecration and endowment for sacred service, Acts x. 38; Luke iv. 18,
ἔχρισέ με εὐαγγελίσασθαι; Heb. i. 9, ἔχρισέν σε ... ὁ θεός σου ἔλαιαν ἀγαλλιάσεως
Tаρà тоÙS μетÓXOUS σov (Ps. xlv. 8, cf. Isa. lxi. 3). Absolutely, Acts iv. 27, ẻπì Tòv
ἅγιον παϊδά σου Ἰησοῦν, ὃν ἔχρισας. These passages concern the anointing of Jesus
'Inooûv, dv
to His calling and rank (the latter in Acts iv. 27, Heb. i. 9). Besides this reference to
Christ as the Anointed, it is used, 2 Cor. i. 21, of the call of the apostle and his com-
panions (ver. 19, comp. the absence of the oùv úµîv with xpíoas ỷµâs).
Xpîoμa, тo, the anointing; LXX. – nn?, Ex. xxx. 25, xl. 9; Lev. xxi. 10; for
T
Χρίσμα
Χριστός
580
they called the specially prepared anointing oil xpîoµa åyıov (see Xpíw). In 1 John ii.
20, 27 (where alone the word occurs in the N. T.), it signifies an anointing which had
been experienced, a communication and reception of the Spirit (comp. John xvi. 13 with
the connection in 1 John); and it is not merely a figurative name for the Spirit. This
is clear from the expression χρίσμα ἔχετε, ἐλάβετε, and the word seems chosen in order to
give prominence on the one hand to what the readers had experienced, and on the other
by referring to O. T. practice, and especially to Christ, to remind them of their calling
and rank (see 1 Pet. ii. 5, 9). The LXX. use the word also with the signification
anointing in Ex. xxix. 7, λήψῃ τοῦ ἐλαίου τοῦ χρίσματος καὶ ἐπιχεεῖς αὐτό; comp. the
שֶׁמֶן הַמִּשְׁחָה Hebrew
T
Xρioτós, ý, óv, anointed, e.g. TòÒ Xploтóv, Lev. xxi. 10, the anointing. For the
most part o Xplorós, the anointed, Heb. ', a term applied to every one anointed with
the holy oil, primarily to the high priest, Lev. iv. 3, 5, 16, vi. 15. LXX. iv. 3, ô ȧpxiepeùs
ô kexpiσμévos; iv. 5, ô iepeùs ô xpioтós; in other places, to the king; in the LXX. almost
always=ó Xplorós, and generally in ne, or with suffixes of God, except Dan. ix. 25;
2 Sam. i. 21. So 1 Sam. ii. 10, 35, xii. 3, 5, xvi. 6, xix. 22, xxiv. 6, 7, 11, xxvi. 9,
11, 16, 23; 2 Sam. i. 14, 16, xix. 22, xxii. 51, xxiii. 1; Ps. ii. 2, xx. 7, xxviii. 8,
xviii. 51, lxxxix. 39, 52, cxxxii. 10, 17; Lam. iv. 20; 2 Chron. vi. 42.-In Isa. xlv. 1,
of Cyrus, because he was the instrument of redemption (Fürst); the plural occurs in Ps.
cv. 15; 1 Chron. xvi. 22; of Israel as a nation, or of Abraham, Isaac, and Jacob, Ps. cv.
8-12, cf. Ps. lxxxiv. 10; Hab. iii. 13. On the ground of Dan. ix. 25, Ps. ii. 2, it is used
in the Targums to designate the expected Saviour as the Anointed of God to be the King
and Redeemer of His people (see βασιλεύς, βασιλεία), cf. Luke xxiii. 2, λέγοντα ἑαυτὸν
Χριστὸν βασιλέα εἶναι, with ver. 37, εἰ σὺ εἶ ὁ βασιλεὺς τῶν Ιουδ., σῶσον σεαυτόν;
ver. 39, οὐχὶ σὺ εἶ ὁ Χριστός; σῶσον σεαυτόν ; i. 11, ἐτέχθη σωτὴρ ὅς ἐστιν Χριστὸς
κύριος κ.τ.λ., see κύριος, Acts ii. 36; Mark xv. 32, ὁ Χριστὸς ὁ βασιλεὺς τοῦ Ἰσραήλ;
Acts iv. 26, 27. As we have already observed (under Baoiλeús, Baoiλeía), the full
meaning of the term must be explained by its connection with that word, ßäoideús
denoting the king's relation to the people, and the sphere of his dominion, ó Xpioτós,
Χριστός,
carrying back this relationship to the divine ordainment and endowment, and including
a reference to the divine promise of such a deliverer, and to the Baoiλeía Toû beOû,
wherein God's saving purposes are realized. In the mouth of Jesus as an appellative,
Mark xii. 35, xiii. 21; Matt. xxiv. 5 (without the article, Mark ix. 41); of Himself,
Matt. xxiii. 10, xxiv. 5.
O
As an appellative and with the article, o Xplorós occurs chiefly in the Gospels; without
the article and as a proper noun, and standing alone, we find it in the Gospels only in Marķ
ix. 41, év óvóµati оti XpioToû ¿oté, cf. Acts xxiv. 24; elsewhere only in the connection
Ἰησοῦς Χριστός, cf. Matt. i. 16, Ἰησοῦς ὁ λεγόμενος Χριστός. In the Pauline Epistles, on
the contrary, and in the first Petrine Epistle, Xplorós is used as a proper name, Rom. v. 8,
Χριστός
Αντίχριστος
581
vi. 4, 8, viii. 10, 34, ix. 1, and often; 1 Pet. i. 11, 19, ii. 21, iii. 16, 18; next, this
with the article, Rom. vii. 4, viii. 11, cf. ver. 10, ix. 3, 5; without any fixed rule as to
its use, see 1 Cor. vi. 15, xi. 3, et al. In these Epistles ó Xplorós is not used as an
appellative ; see 1 Pet. i. 11, τὰ εἰς Χριστὸν παθήματα; iv. 13, τὰ τοῦ Χριστοῦ παθήματα,
as compared with Acts xvii. 3, ὅτι τὸν Χριστὸν ἔδει παθεῖν; xxvi. 23, εἰ παθητὸς ὁ
Xplorós, where it is clearly an appellative. It is used as an appellative in 1 and 2 John
and in the Revelation, see 1 John ii. 22, v. 1, 6; Rev. xi. 15, xii. 10.
As a proper
name perhaps, on the contrary, in 2 John 9; Rev. xx. 4, 6. As an appellative always
when 'Inσoûs & Xpiσtós or å Xpioτòs 'Inooûs occurs, as in Acts xvii. 3, xviii. 5, 28. No
significance can be attached to the change in the order of the words, as 'Inooûs Xploτós,
or Χριστὸς Ἰησοῦς.
'AVTÍXPIOTOS, ó, opponent of Christ, according to 1 John ii. 22, ó ȧpvoúμevos őтi
ὅτι
Ἰησοῦς οὐκ ἔστιν ὁ Χριστὸς . . . ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν. See iv. 3,
where TÒ TOû ȧvτIxploτov (cf. Matt. xxi. 21; 1 Cor. x. 24; 2 Pet. ii. 22; Jas. iv. 14) is
the antichristian nature which μὴ ὁμολογεῖ τὸν Ἰησοῦν. It is not therefore like ἀντίθεος,
one who usurps the place of Christ, a false Christ. Still it must be borne in mind, as Huther
remarks, that "in noun-compounds formed with ȧvre in the way of contrast, the substantive
denotes a subject, whether person or thing, represented by the avτɩ as opposing a subject
of the same kind;" thus avτipiλóσopos signifies a "philosopher who opposes other philo-
sophers;" avτíßios, "force arrayed against force," and not merely what hinders or opposes
force. Thus it is especially wherever persons are named; and this meets the objection of
E. Haupt on 1 John ii. 22, who compares the adj. ȧvτílvpos, what is opposite the door, and
therefore would find in ȧvτíxplσTOS only the element of hostility to Christ. Thus ἀντί-
XpIoTos is that which sets itself in the place of Christ, which appears as Christ in opposi-
tion to Christ, as distinct from evdóxpioтos, Matt. xxiv. 24, Mark xiii. 22, which means
rather a false hypocritical representation of Christ rather than an opponent of Him. '0
ȧvτíxp. in 1 John ii. 18 should certainly be taken as denoting a person, if the much dis-
puted article were genuine, but this is very doubtful, and Tisch. and Lachm. reject it;
and if a person, the explanatory reference of the words, ἠκούσατε ὅτι ἀντίχριστος ἔρχεται,
would not be 2 Thess. ii. 3 sqq. merely, but within the range of the Johannine writings,
John v. 43, ἐὰν ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήμψεσθε. Still in this case
the ó ȧvríxp. of 1 John ii. 22 and 2 John 7 would be difficult of explanation. We must
not, however, conclude from this and from vûv avriXPLOтOL TOλλoi yeyóvaσw, ii. 18, that
John did not expect the appearance of a personal antichrist kaт. è§., for the neuter tò Toû
ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη, certainly shows that he
did. The article in ii. 22 is obviously analogous with the preceding ó cúσtŋs in a general
sense; but Huther's explanation, that this means antichrist itself appearing in these persons,
is too far-fetched. The many antichrists, i.e. all who appear as such in St. John's sense,
must be regarded not only as πрódpoμor of the actual antichrist, but as attempts to realize it.
Χριστιανός
Ψυχή
582
Χριστιανός, δ, a name given to the disciples (or followers, see μαθητής) of Jesus
Christ, and first adopted at Antioch. It does not occur in the N. T. as a name used by
Christians themselves, but only as a nickname or term of reproach, Acts xi. 26, xxvi.
28; 1 Pet. iv. 16. Not to be likened to 1 Cor. i. 21; see χρίω. Comp. Weiss, Neutest.
Theol. p. 150.
Ψυχή, ή, from ψύχω, to breathe (according to some, e.g. Nägelsbach, nachhom. Theol.
ii. 380, to be derived from ψύω, πτύω, like ὕψος, ὕπατος, and others; Curtius [as
before, pp. 257, 437, 632], on the contrary, derives the word from a Sanscrit root sphu,
to blow, and refers πτύω to another root); = breathing, breath of animal life. In uni-
versal usage, from Homer downwards, yuxý signifies life in the distinctiveness of indi-
vidual existence, especially of man, and occasionally, but only ex analogia, of brutes, which
in Homer is taken as shut up in the body and as disappearing at death, but as continuing
in its distinctiveness in Hades, though with loss of personality and its capabilities, for
which the body seems to have been thought necessary. For examples, see Lexicons.
Hence ψυχή is generally - the life of the individual, cf. ψυχῆς ὄλεθρος, Γ. xxii. 325 ;
ψυχήν, ψυχάς τινων ἐξελέσθαι, ἀφελέσθαι, and others; Od. xxii. 444, Il. xxii. 257, and
so even down to the latest Greek, ψυχὴν ἀφιέναι, Eur. Οr. 1171; ψυχὴν διδόναι, ἀποδι-
δόναι, Herod. iii. 130. 2, arising from ψ. "Αϊδι διδόναι, Π. ν. 654; ὁ περὶ τῆς ψυχῆς
πρὸς τοὺς πολεμίους ἀγών, Xen. Mem. ii. 12. 1; τὴν αὐτοῦ ψυχὴν ἀρνύμενος, Luc. phi-
lopseud. 1; ἡ ἀρετὴ μᾶλλον ἢ ἡ φυγὴ σώζει τὰς ψυχάς, Χen. Cyr. iv. 1. 5.—The anthro-
pological conception of vxń was developed in connection with eschatological views.
The popular view, which developed itself from Homer downwards, is given in Plato, Phaed.
70 Α, τὰ περὶ τῆς ψυχῆς πολλὴν ἀπιστίαν παρέχει ἀνθρώποις, μή, ἐπειδὰν ἀπαλλαγῇ τοῦ
σώματος, οὐδαμοῦ ἔτι ᾖ, ἀλλ᾽ ἐκείνῃ τῇ ἡμέρᾳ διαφθείρηταί τε καὶ ἀπολλύηται, ᾗ ἂν ὁ
ἄνθρωπος ἀποθάνῃ, εὐθὺς ἀπαλλαττομένη τοῦ σώματος καὶ ἐκβαίνουσα, ὥσπερ πνεῦμα ἢ
καπνὸς διασκεδασθεῖσα, οἴχηται διαπτομένη καὶ οὐδὲν ἔτι οὐδαμοῦ ᾖ. Cf. Χen. Cyrop. lxxxvii.
3, ὡς ἡ ψυχή, ἕως μὲν ἂν ἐν θνητῷ σώματι ᾖ, ζῇ· ὅταν δὲ τούτου ἀπαλλαγῇ, τέθνηκεν. The
results of philosophic inquiry, on the other hand, appear in Plat. Phaedr. 245 E, 246 A,
πᾶν γὰρ σῶμα, ᾧ μὲν ἔξωθεν τὸ κινεῖσθαι, ἄψυχον, ᾧ δὲ ἔνδοθεν αὐτῷ ἐξ αὐτοῦ, ἔμψυχον,
ὡς ταύτης οὔσης φύσεως ψυχῆς· εἰδ᾽ ἔστι τοῦτο οὕτως ἔχον, μὴ ἄλλο τι εἶναι τὸ αὐτὸ αὐτὸ
κινοῦν ἡ ψυχήν, ἐξ ἀνάγκης ἀγένητόν τε καὶ ἀθάνατον ψυχὴ ἂν εἴη, and in Xen. Mem.
iv. 3. 14, ἀνθρώπου ψυχή, εἴ περ τι καὶ ἄλλο τῶν ἀνθρωπίνων, τοῦ θείου μετέχει, cf. i. 4.
13, οὐ τοίνυν μόνον ἤρκεσε τῷ θεῷ τοῦ σώματος ἐπιμεληθῆναι ἀλλ᾽, ὅπερ μέγιστόν ἐστι, καὶ
τὴν ψυχὴν κρατίστην τῷ ἀνθρώπῳ ἐνέφυσε. It is now the soul (no longer, as in Homer, the
organs of the body) which is the seat of will, disposition, desires, passions (see καρδία),
and yvyn combined with owμa serves to denote the constituent parts of humanity; cf.
Xen. Anab. iii. 2. 20, περὶ τὰς ἑαυτῶν ψυχὰς καὶ τὰ σώματα ἁμαρτάνουσι. Hence the
expression, ὅλῃ τῇ ψυχῇ φροντίζειν τινός, with all one's heart to care for any one, Xen.
αν
Ψυχή
Ψυχή
583
Mem. iii. 11. 10, ¿k Tŷs YʊXôs, from the heart, willingly, and others, see Lexicons. Men-
tion is made of two souls, the one ἀγαθή, βελτίων, κρατίστη, and the other κακή, πονηρά,
etc.; vid. Passow, s.v. Thus vxy came to denote the morally endowed individuality of
man which continues after death,-which corresponds with the pantheistic theory that the
soul (Aristotle, de anima, i. 5) is part of the oλov, which, borne upon the winds, enters
the breathing man, and that the body is a prison-house wherein the soul is incarcerated
on account of its former sins, etc. (See Nägelsbach, nachhomer. Theol. 403; and generally,
compare Nägelsbach, Homer. Theol. ii. 380 sqq.; Grotemeyer, Homers Grundansicht von
der Seele, etc., Warendorf 1853, 4; Passow, Lex. s.v.
:
T
TT
T
TT
As to the use of the word in Scripture, first in the O. T. it corresponds with way,
primarily likewise life, breath, the life which exists in every living thing, therefore life
in distinct individuality, Gen. xxxv. 18, NY; Lev. xxiv. 18, na na
wa na wa mabur; and even without the genitive of the subject it denotes the living
individual as such, a distinctiveness of life, an individual life, an individual, cf. Lev.
xxiv. 18; Num. xxxv. 11, a ; Lev. iv. 2, v. 1, et al., both of men and of
beasts; in full, w, Gen. i. 20, 21, 24, 30, ii. 7. Cf. especially ii. 7,7 277),
with ver. 19, in a man way Ding fb-wap? Accordingly, mention can be made of
God's W, Jer. li. 14, i nisa nin ya; Amos vi. 8 (cf. Judg. x. 16; Ezek. xxiii. 18;
Jer. xv. 1; Lev. xxvi. 11, 15, 30, 43; 1 Sam. ii. 35; Isa. i. 14; Prov. vi. 16; Jer.
v. 9, 29, ix. 9). The W, according to what has been above said, is the proper subject
of the life in the individual, but it is not the principle of life itself, it is the subject of
life which bears in it the life-principle, i.e. the , Tveûμa, and as such it is the outward
manifestation of the life-principle, so that and might be used together as of
kindred signification, Ps. xxxi. 6; comp. xvi. 10; 2 Sam. iv. 9, et al., cf. Gen. i. 30,
'wi, with vi. 10, Diabe, where, indeed, as in Job xii. 10,
בשר correspond to the designations נפש and רוח the words אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל־חָי וְרוּחַ כָּל־בְּשַׂר־אִישׁ
(in Gen. i. 30, cf.
and
and Num. xvi. 22, xxvii. 16, - nim. There is, however, this distinction
between them: W of itself serves to denote the individual, but does not, because
even when individualized it signifies only the principle, not the form, of life, cf. Ezek.
ii. 2, iii. 24, xxxvii. 5, 8, by means of which becomes this; and the distinction is
represents
); still cf. Lev. xvii. 11, an ; ver. 14, w,
expressed in stricter language, vxǹ Çŵoa, πveûµa (woжоlûv, 1 Cor. xv. 45.
the individual life; hence it is used in Gen. xvi. 45, Ex. i. 5, when the numbers of
persons are given; and of the deceased, in Rev. vi. 9, yuxaì tŵv ẻo payµévwv; Rev. xx. 4,
TŵV TETTEλEKIOμévwv; cf. the interchangeable expressions in Deut. xxvii. 25, P DT D,
and Jer. ii. 34, 0"p? nivel 07. In this sense we find that πveûμа also is used, Heb.
xii. 23, πνεύματα δικαίων τετελειωμένων, to denote the individual to whom the πνεῦμα
belongs, but not in the same manner as , because exists only where there is an
individual life with a material organization; and it is only with reference to this that uxý
is used even in Rev. vi. 9, cf. ver. 10, тò aîµа iµâv; Lev. xvii. 11, 7
דָּם נְקִיִּים,34 .and
T T
Ψυχή
Ψυχή
584
w
Comp. ver. 10, ο η η η vin, see πνεῦμα. Cf. Roos, psychol. scr.: « . . . ubi animae
humanae, quatenus est, aliquid tribuitur, non potest tota vis sententiae intelligi, nisi
animam corpore vestitam tibi repraesentes, sed quae de illa tanquam spiritu dicuntur plene
intelligi possunt nulla corporis habita ratione.” So also Oehler, sent. N. T. de rebus p.
mort. fut. p. 13 sqq. p. of itself does not constitute personality but only when it is
the of a human being, cf. 1 Chron. v. 21 (the usage of the word seems thus to have
become by degrees more limited, cf. Gen. xvi. 45; Ex. i. 5). Applied to man as well as
brutes, that which distinguishes any one individual life from others must be formed or
moulded in it, and the human personality derived from the spirit (see πνεῦμα must find
its expression in the or ux. Consequently the or ux of man is the sub-
ject of that personal life whose principle is η οι πνεύμα. When mention is made of
the distinctive individuality of the human soul, πνεῦμα as well as ψυχή may be used
to denote the substratum of personal life, see πνεῦμα; and hence arises the frequent
similarity of the two words when the distinction between them does not appear.
In the N. Τ. ψυχή denotes life in the distinctness of individual existence, Rev. viii. 9,
τὰ ἔχοντα ψυχάς; xvi. 3, πᾶσα ψυχὴ ζωῆς ἀπέθανεν. It is elsewhere used of man
alone, and, indeed, primarily of the life belonging to the individual, Matt. ii. 20, ζητοῦντες
τὴν ψυχὴν τοῦ παιδίου ; Rom. xi. 3, ζητοῦσιν τὴν ψυχήν μου; Luke xii. 20, τὴν ψυχήν
σου ἀπαιτοῦσιν ; Acts xx. 10, ἡ ψυχὴ αὐτοῦ ἐν αὐτῷ ἐστίν; Matt. xx. 28, δοῦναι τὴν
ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν, comp. Mark x. 45 ; John x. 11, τὴν ψυχὴν τιθέναι
ὑπέρ τινος, to lay down or give up one's life for any one, cf. vv. 15, 17, xiii. 37, 38,
xv. 13; 1 John iii. 16; Acts xv. 26, σὺν ἀνθρώποις παραδεδώκοσιν τὰς ψυχὰς αὐτῶν
ὑπὲρ τοῦ ὀνόματος κ.τ.λ.; Rev. xii. 11, οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου;
1 Thess. ii. 8, μεταδοῦναι ὑμῖν . . . καὶ τὰς ἑαυτῶν ψυχάς; Rom. xvi. 4, οἵτινες ὑπὲρ τῆς
ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν; Acts xx. 24, οὐδενὸς λόγου ποιοῦμαι τὴν
ψυχὴν τιμίαν ἐμαυτῷ; xxvii. 10, θεωρῶ ὅτι μετὰ πολλῆς ζημίας τῶν ψυχῶν ἡμῶν μέλλειν
ἔσεσθαι τὸν πλοῦν ; ver. 22, ἀποβολή ψυχῆς οὐδεμία ἔσται ἐξ ὑμῶν. The expressions
παραδιδόναι τὸ πνεῦμα, John xix. 30, cf. Matt. xxvii. 50, Luke xxiii. 46, Acts vii. 59,
and τὴν ψυχήν, Acts xv. 26, cf. John x. 11, are not quite identical, for the latter
estimates the life as simply a single individual life, and we cannot say, eg., τὸ πνεῦμα
τιθέναι ὑπέρ τινος, John x. 11; τὸ πνεῦμα δοῦναι λύτρον ἀντὶ πολλῶν, Matt. xx. 28, cf.
2 Cor. xii. 15, ἐγὼ δὲ ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν.
Still πveûµɑ and yvyn may be used synonymously in many cases, and especially when
the emotional life is referred to, cf. Matt. xi. 29, εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν
(cf. Jer. vi. 16, where LXX. via = ἁγνισμός), with 1 Cor. xvi. 18, ἀνέπαυσαν τὸ ἐμὸν
πνεῦμα καὶ τὸ ὑμῶν; Acts xiv. 22, ἐπιστηρίζοντες τὰς ψυχὰς τῶν μαθητών (see στηρίζειν
τὰς καρδίας, 1 Thess. iii. 13 ; Jas. v. 8). See the parallelism in Luke i. 47, μεγαλύνει
ἡ ψυχή μου τὸν κύριον, καὶ ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ κ.τ.λ.; yet both expressions
are not identical, for in Matt. xxvi. 38, Mark xiv. 34, instead of περίλυπός ἐστιν ἡ ψυχή
μου ἕως θανάτου, it could hardly have been said τὸ πνεῦμά μου, while in John xii. 27,
Ψυχή
Ψυχή
585
ΤΟ
ἡ ψυχή μου τετάρακται, as compared with xiii. 21, ἐταράχθη τῷ πνεύματι. Cf. Acts
xν. 24, ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν ; Isa. xix. 3, ταραχθήσεται
τὸ πνεῦμα τῶν Αἰγυπτίων ἐν αὐτοῖς. We find ψυχή and πνεῦμα side by side in
Heb. iv. 12, ἄχρι μερισμοῦ ψυχῆς τε καὶ πνεύματος, because the actual abnormal
relation subsisting between the soul and its divine life-principle is here brought out to
view, but elsewhere the soul is simply regarded as the receptacle and bearer of the divine
life-principle, e.g. 1 Pet. ii. 11, ἀπέχεσθε τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται
κατὰ τῆς ψυχῆς, and comp. with this the contrast between σάρξ and πνεῦμα. From this
relationship between ψυχή and πνεῦμα, as opposed to the σάρξ, according to which, on the
one hand, the ψυχή contains the πνεῦμα, and brings it into outward manifestation (see Phil.
i. 27, στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγ.), and on the
other there is also to some extent a contrast between πνεῦμα and ψυχή, no inconsiderable
part of the usage has arisen, and especially as it concerns the question whether there be
a twofold or a threefold nature ; see ψυχικός. Thus, on the one hand, in 1 Thess. v. 23,
ὁλόκληρον (unhurt, in all its parts) ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ... τηρη-
θείη; πνεῦμα is the divine life-principle (Rom. viii. 10); ἡ ψυχή, the individual life in
which the πνεῦμα is manifested; and σῶμα, the material organism vivified by the ψυχή.
In Matt. x. 28, on the other hand, σῶμα and ψυχή only are named side by side, but
never properly σῶμα and πνεῦμα, though σάρξ and πνεῦμα. Only in 1 Cor. v. 3, ἀπὼν τῷ
σώματι, παρὼν δὲ τῷ πνεύματι. The proper antithesis to πνεῦμα is σάρξ. So also ψυχή
denotes life in the body (σώμα), Matt. vi. 25, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε,
μηδὲ τῷ σώματι κ.τ.λ. ; Luke xii. 22, 23, cf. xii. 19, ἐρῶ τῇ ψυχῇ μου ψυχή,.
ἀναπαύου, φάγε, πίε, εὐφραίνου; comp. ver. 20, τὴν ψυχήν σου ἀπαιτοῦσιν ἀπό σου.
Tvxý seems to be used in a fuller and deeper sense as contrasted with oôua in Matt.
x. 28, μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀπο-
κτεῖναι, σῶμα being the material organism vivified by the ψυχή, and ψυχή being the
subject of life, the ego present in the σώμα; cf. Matt. xvi. 25, ὃς ἐὰν θέλῃ τὴν ψυχὴν
αὐτοῦ σῶσαι, ἀπολέσει αὐτήν, etc., x. 39; Mark viii. 35; Luke ix. 24, xiv. 26, μισεῖν
τὴν ἑαυτοῦ ψυχήν, comp. Matt. xvi. 24, ἀπαρνησάσθω ἑαυτόν; John xii. 25. Cf. Matt.
xvi. 26, τί ὠφεληθήσεται ἄνθρωπος, ἐὰν . . . τὴν ψυχὴν αὐτοῦ ζημιωθῇ; Mark viii. 36
with Luke ix. 25, ἑαυτὸν ἀπολέσας ἢ ζημιωθείς. In this sense ψυχή becomes a more
emphatic designation of the man himself, of the subject or ego, see John x. 24, ews tóte
τὴν ψυχὴν ὑμῶν αἴρεις; Matt. xii. 18, εἰς ὃν εὐδόκησαν ἡ ψυχή μου; Heb. x. 38, οὐκ
εὐδοκεῖ ἡ ψυχή μου; 3 John 2, εὐοδοῦταί σου ἡ ψυχή; Luke xxi. 19, ἐν τῇ ὑπομονῇ
ὑμῶν κτήσασθε τὰς ψυχὰς ὑμ.; 1 Pet. i. 22, τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς
ἀληθείας εἰς κ.τ.λ. ; iv. 19, παρατιθέσθωσαν τὰς ψυχὰς αὐτῶν ἐν ἀγαθοποιΐαις; Rev.
xviii. 14, ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς, just as it serves generally as a designa-
tion of the individual, see Acts ii. 41, 43, iii. 23, xxvii. 22, 37; Rom. xiii. 1; 1 Pet.
iii. 20; 2 Pet. ii. 8, 14. In Eph. vi. 6, ποιοῦντες τὸ θέλημα τοῦ θεοῦ ἐκ ψυχῆς; Coi.
iii. 23, ὃ ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε, ἐκ ψυχῆς corresponds with the preceding ἐν
4 E
Ψυχή
TuxiKós
586
átλótŋti kapdías, and requires that the entire subject, the whole man, should without
reserve exert himself. So also Matt. xxii. 37; Mark xii. 30, 33; Luke x. 27. Thus
yuxń is the proper subject of life, whose salvation or preservation is the thing at stake in
the presence of death; and accordingly we read, Acts ii. 27, ovк èуkataλelveis Tηv
ψυχήν μου εἰς ᾅδου; ver. 31; Rom. ii. 9, θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν
ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν ; 2 Cor. i. 23, μάρτυρα τὸν θεὸν ἐπικαλοῦμαι ἐπὶ
Tηv éµǹv fvxýv; Heb. vi. 19, x. 39, xiii. 17; Jas. i. 21, v. 20; 1 Pet. i. 9, ii. 25.
The word also occurs in Mark iii. 4; Luke ii. 35, vi. 9, xvii. 33; Matt. xvi. 26; Mark
viii. 37; Acts xiv. 2, iv. 32; Phil. ii. 30; Heb. xii. 3.
T
Tuxikós, ý, óv, occurs first in Aristotle, and signifies what pertains to the soul or
life, i.e. living, e.g. Plut. Mor. 1138 D, Yvɣikỳ ápµóvia тeoσápwv oтoixelwv. Then, in a
special sense, what pertains to the soul as the one constituent of human nature, what
springs from it, etc., e.g. Plut. Mor. 1096 E, ǹ yàp åπλôôs átokaλvyaµévovs ëdei σapko-
ποιεῖν τὸν ἄνθρωπον ὅλον, ὥσπερ ἔνιοι ποιοῦσι, τὴν ψυχικὴν οὐσίαν ἀναιροῦντες; De plac.
phil. i. 8, Θαλῆς, Πυθαγόρας, Πλάτων, οἱ Στωικοί, δαίμονας ὑπάρχειν οὐσίας ψυχικάς
εἶναι δὲ καὶ ἥρωας τὰς κεχωρισμένας ψυχὰς τῶν σωμάτων. In this sense, as we have
here fuxin ovoía, we must understand the antithesis in Mor. 1084 E, тò πνεûμа... ÈK
ἐκ
φυτικοῦ ψυχικόν γενόμενον (where others, but without warrant it would seem, read
Quσikoû instead of pUTIKOû). Hence arises the commonest use of the word as the
φυσικοῦ φυτικού).
antithesis of owμatikós (Aristotle, Plut., Polyb., and others), e.g. Yuxikǹ TÓλµA, OwµATIKǹ
ῥώμη, Polyb. vi. 5. 7; ψυχικὰ πάθη, Galen.; ψυχικαὶ . . . σωματικαὶ ἡδοναί, Aristotle,
Eth. iii. 10. So 4 Macc. i. 32, τῶν δὲ ἐπιθυμιῶν αἱ μέν εἰσι ψυχικαί, αἱ δὲ σωματικαί·
καὶ τούτων ἀμφοτέρων ὁ λογισμὸς ἐπικρατεῖν φαίνεται. Here ψυχικώς probably means
pertaining to the heart, 2 Macc. iv. 37, xiv. 24 (see kaρdia). These are the only places
where the word occurs in O. T. Greek. The application and perhaps therefore the
meaning of the word in the N. T. is somewhat different. Here it stands in contrast, not
with σώμα, σωματικός, but only with πνεῦμα, πνευματικός; and not with the πνεῦμα of
man in a general sense, but with the spirit as possessed by the renewed man. In
accordance with this it is that man as such is called yvyn (@oa, 1 Cor. xv. 45, and what
belongs to him, ¿.e. his body, is called a oŵµa yvxikóv (ver. 44), a body belonging to the
soul, which is ẻ yês xoikós. In contrast with this, Christ, the last Adam, is called
ἐκ γῆς χοϊκός.
πνεῦμα ζωοποιοῦν, ἄνθρωπος ἐξ οὐρανοῦ, νν. 45, 47; and the σῶμα is called πνευματικόν
in the case of those who belong to the same sphere of life with Him, oi èπovpávioi,
ver. 48, who with Him are ềv πveûµa, vi. 17; for "as we bear the image of the earthly, we
shall also bear the image of the heavenly," ver. 49. The representation here given, and the
language used, must be explained by the recognised difference between the human πνeûμа
in and for itself, and the renewing or renewed πνεῦμα ; see πνεύμα, ψυχή. On account
of this difference, arising from sin and regeneration,—a difference which must be obvious to
the Christian view upon the recognition of regenerating grace,—man in and for himself, as
Ψυχικός
Ισόψυχος
587
ψυχή ζώσα, and therefore ψυχικος, is different from man as πνευματικός,—from man as
ruled by the Spirit as the renewing and renewed life-principle; and as fuxirós, man is a
stranger to τὰ τοῦ πνεύματος τοῦ θεοῦ, so that the διδακτοὶ ἀνθρωπίνης σοφίας λόγοι are
contrasted with the διδακτοὶ πνεύματος, 1 Cor. ii. 13, 14, ψυχικὸς ἄνθρωπος οὐ δύναται
γνῶναι κ.τ.λ. It is clear that yʊxikós does not designate the man simply as σapkikós or
åµaρτwλós, nor can be interchanged with these, but signifies man as he is by nature;
and because man by nature is σαρkiкós and åμµaρτwλós, he is in his natural state a
stranger to what is тоû πv., and thus vxikós comes to denote man as he now is,—man
as become sinful, estranging himself and estranged from the divine life-principle. It
cannot be more fitly rendered than as Luther rendered it, viz. the natural man.
It is a
word which may be taken physiologically, but it has also an ethical import.
How fully in keeping this view was with Christian ideas, though foreign to those of
profane Greek, is evident from Jude 19, οὗτοί εἰσιν . . . ψυχικοί, πνεῦμα μὴ ἔχοντες, i..
they are none other than what they are by nature; it is not said that they have no πveûµa, so
far as πveûμa is a constituent part of human nature, this would have been expressed by
µǹ πveûµа Éxovтes; but they are not in possession of the Spirit which they might have
possessed (against Beck, bibl. Psychol. p. 53). Πνεύμα, in antithesis with ψυχικός,
signifies the Holy Spirit of redemption. It is distinct from the Tveûμa so far as this
belongs to man by nature, and is necessary to his condition as vxǹ Çŵoa. — Again, in
Jas. iii. 15, the three predicates, éπíɣcios, fvxikós, daiµoviódns, applied to the wisdom
which cometh not from above, express a progressive enhancement resting upon an inner
sequence ; ἐπίγειος as the ft antithesis of ἄνωθεν,—because ἐπίγειος therefore ψυχικός
(see 1 Cor. xv. 48), therefore also destitute of the Spirit; and because thus destitute
of the Spirit, actually opposed to the Spirit of God, i.e. Saipµoviwdns.
Thus Christianity has enriched the meaning of this word, adding to its physiological
sense an ethical significance.
او
>
'Avxos, ov, lifeless, often in Plato contrasted with μyvxos; and in Plut. Them.
xi., as contrasted with (wa; Wisd. xiii. 18, xiv. 29, of idols. — 1 Cor. xiv. 7, Tà а↓νXа
ἄψυχα
φωνὴν διδόντα ; ver. 9, οὕτως καὶ ὑμεῖς κ.τ.λ. The opposite term, ἐμψ., does not occur
in biblical Greek. Elsewhere in profane Greek it means without character, spiritless,
cowardly.
Σ í µ ¥ v xos, ov; not in profane Greek except Anton. Polemon. ii. 54 (about A.D.
117); it occurs first in Phil. ii. 2, and afterwards in patristic Greek, as also ovµývɣéw,
συμψυχία. In Phil. ii. 2, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἓν φρονοῦντες, cf.
i. 27, μια ψυχῇ συναθλοῦντες ; Acts iv. 32; 1 Sam. xviii. 1, ἡ ψυχὴ Ἰωναθὰν συνεδέθη
τῇ ψυχῇ Δαυίδ, καὶ ἠγάπησεν αὐτὸν Ἰωναθὴν κατὰ τὴν ψυχὴν αὐτοῦ. It signifes
community of life in love.
'Ioóvxos, actuated by the same motives, of like character, like-minded; Aesch.
Ισόψυχος
'Ωδίν
588
Ag. 1479 ; Eust. 831. 52, ἰσοψύχως ἐμάχοντο ; Phil. ii. 20, οὐδένα γὰρ ἔχω ἰσόψυχον
ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει.
Δίψυχος, except in Jas. i. 8, iv. 8, occurs only in Philo and post-Christian Greek.
Cf. Εumath. xi. 437, περὶ τὴν παρθένον διψυχεῖ, ἀπιστεῖ τῇ σεμνότητι; Ignat. ad Her. 7,
μὴ γίνου δίψυχος ἐν προσευχῇ σου· μακάριος γὰρ ὁ μὴ διστάσας. Πιστεύω γὰρ κ.τ.λ. ;
Clem. Rom. 1, ad Cor. xi., οἱ δίψυχοι καὶ οἱ διστάζοντες περὶ τῆς τοῦ θεοῦ δυνάμεως ;
c. xxiii, τὰς χάριτας αὐτοῦ ἀποδιδοῖ τοῖς προσερχομένοις αὐτῷ ἁπλῇ διανοίᾳ. Διδ
μὴ διψυχῶμεν κ.τ.λ. . . . ταλαίπωροί εἰσιν οἱ δίψυχοι, οἱ διστάζοντες τὴν ψυχήν. There-
fore = doubting. So Clem. Αlex. Strom. 1, διὰ τοὺς διψύχους, τοὺς διαλογιζομένους ἐν
ταῖς καρδίαις, εἰ ἄρα ἔστι ταῦτα ἢ οὐκ ἔστιν. In St. James, in a more general sense,
an unstable disposition ; and in i. 8, of the doubter or waverer (διακρινόμενος), ἀνὴρ δίψυχος,
ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ; iv. 8, of the hypocrite, καθαρίσατε χεῖρας
ἁμαρτωλοί, καὶ ἁγνίσατε καρδίας δίψυχοι. Cf. Matt. xxiv. 51, διχοτομήσει αὐτὸν
καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει.
Ψύχω, perf. pass. ἔψυγμαι, aor. in Aristoph. ἐψύγην, and accordingly fut. ψυγήσομαι,
Matt. xxiv. 12, for which some Mss. read ψυχήσομαι. - (Ι.) Το breathe, to blow, to breathe
out, to let stream forth, Jer. ii. 6; 2 Kings xix. 24. —— (II.) To cool, to make cool, in contrast
with θερμαίνειν ; oftener in Plato, Plut. Cf. ψυχρός, cold. Passive, to wax cold, to go
out or become extinct, Herod., Plato. So Matt. xxiv. 12, ψυγήσεται ἡ ἀγάπη, cf. Song
viii. 6, 7.
Αναψύχω, to make cool, to refresh; eg. Xen. Hell. vii. 1. 19, ἀνεψύχθησαν οἱ
σύμμαχοι ; Hom. Il. v. 795, ἕλκος, to cool and dress a wound ; Eur. Hell. 1100, πόνων
τινά, to provide refreshment for a person. So in 2 Tim. i. 16. In later Greek, intransi-
tively, to refresh oneself, to come to oneself. So LXX. = mm, Judg. xv. 19, ἐπέστρεψε
τὸ πνεῦμα αὐτοῦ καὶ ἀνέψυξε, vny. Niphal, 2 Sam. xvi. 14, ἀνέψυξαν ἐκεῖ. 152, Hiphil,
aba,
Ps. xxxix. 14. Cf. 2 Macc. iv. 46, iii. 11. Cf. αναψυχή, refreshment, Plat., Eur. ; Hos.
xii. 8 ; Jer. xlix. 30.
Ανάψυξις, ή, recreation, refreshment ; seldom, and only in later Greek LXX.
Ex. viii. 15, ἰδὼν δὲ Φαραὼ ὅτι γέγονεν ἀνάψυξις. In the N. T. Acts iii. 19, ὅπως ἂν
ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου, cf. Isa. Ivii. 15, 16.
Ω
Ωδίν, ἡ, older form ὠδίς; usually in the plural; pains of labour, distress, woe,
1 Thess. v. 3; Isa. xxxvii. 3. Of any severe pain resembling a woman's pangs; also
affliction, grief, ὠδῖνες ψυχῆς; cf. Hom. Od. ix. 415, ὠδίνων ὀδύνῃσιν; Isa. xiii. 8, ὠδῖνες
αὐτοὺς ἕξουσιν ὡς γυναικὸς τικτούσης; Jer. viii. 21, xiii. 21; Job xxi. 17; Isa. xxvi. 17;
Ex. xv. 14, et al.; ai wdîves Toû laváтov, Acts ii. 24, as in Ps. xviii. 5, cf. ver. 6, wdîves
ᾅδου . παγίδες θανάτου; cxvi. 3, περιέσχον με ὠδῖνες θανάτου, κίνδυνοι ᾅδου εὕροσάν
.
'Ωδίν
Ωρα
589
as
µe, Oxíþız kaì ódúvηv evρov. The rendering of the LXX. is not correct, because ban,
θλίψιν ὀδύνην εὗρον.
the context shows, is to be referred to an, cords or snares, not to, pangs. On the
other hand, in Matt. xxiv. 8, ταῦτα ἀρχὴ ὠδίνων; Mark xiii. 8, ταῦτα ἀρχὴ ὠδίνων,
¿dives clearly answers to an, cf. Mic. iv. 9; Isa. xxvi. 17; Jer. iv. 31; see, Ps.
xlviii. 6; Jer. vi. 24; Ex. xv. 14. Possibly the expression is connected with the Jewish
doctrine of the non an, the distresses and misery which were to precede the coming
of the Messiah, so far as this doctrine has any sanction in Scripture. But the doctrine
itself, as connected, according to Jalk. Sim. xc. 1, 2, with Isa. liii. 4, 5, derives no sanction
from this expression, nor is it received on account of it. See the exposition of it in my
treatise on Matt. xxiv. 25, p. 244 sqq.
"pa, ǹ, according to Curtius (p. 319), properly, season, time of blossoming; &paîos,
blossoming; awpos, unseasonable; Goth., jêr; German, Jahr; Bohemian, jaro, spring. It
denotes (I.) originally the season of the year, pa eтous, then paι Ts μépas, and merely
åpa, time of the day, in accordance with such expressions as pa πоλλý, Mark vi. 35.
In Mark xi. 11, ỏ↓ías ñdn ovσns Tĥs pas. Afterwards, when reckoning by hours was
ὀψίας ἤδη οὔσης τῆς
practised, the hour. The Johannine oxáτn åpa, 1 John ii. 18, probably is a concrete
expression for the ἔσχατον τῶν ἡμερῶν, τῶν χρόνων, καιρὸς ἔσχατος, Heb. i. 2 ; 1 Pet.
i. 20, 5; 2 Tim. iii. 1 (see čσxaтos); thus expressed in order to denote the pressing
shortness of the time (cf. 1 Cor. vii. 29), Heb. ', an expression denoting the
time which immediately precedes Christ's coming, and in the N. T. the time then present,
which was looked upon as the time of His coming; see alúv, čoxaтos. It is erroneous
to associate this with ǹ éσxáτη μépa, which does not belong to the present.
pa signifies (II.) the right time, the time fixed, the time determined upon or
demanded, the fit time. Thus ☎ρа тîs кρíσews, Rev. xiv. 7; Toû epica, ver. 15; TOû
ἡ ὥρα τῆς κρίσεως, τοῦ θερίσαι, τοῦ
πειρασμοῦ, iii. 10; ἔρχεται ὥρα, ὅτε κ.τ.λ., ἐν ᾗ, ἵνα, Matt. xxvi. 45 ; John iv. 21, 23,
and often. (It cannot as a rule be proved that herein God's appointed time is set forth
in contrast with men's opinions; in John iv. 23, for instance, the time is not that fixed
by God, but that willed by Him.) In particular, ǹ pa Tivós, the time of any one, means
ý æpa
either the time which one claims for himself and employs, Luke xxii. 53, aűtη vµôv ẻotiv
ǹ wρa kaì ǹ éžovσía тоû σKÓтOUS, or the time which lays claim to any one, John xvi. 21,
Hλev ǹ wρa avтns, and thus Christ's hour is spoken of, John vii. 30, viii. 20, xiii. 1
i.e. the time of His sufferings and death; see Matt. xxvi. 18, ỏ xaipós μov éyyús čotiv.
On the contrary, John ii. 4, ovπw йкеι й йра μov, as in Luke xxii. 53, cf. John vii. 6,
ὁ καιρὸς ὁ ἐμὸς οὔπω πάρεστιν, ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν ἕτοιμος. For the
thing meant, the relation of Christ's miraculous working to His word in John ii. 4, comp.
John vii. 6, 8 with ver. 14. "pa is rarely used in this manner in profane Greek,
Plut. Them. 21, ηὔχοντο μὴ ὥραν Θεμιστοκλέους γενέσθαι.
ΟΥ ΔΥΝΑΤΑΙ ΛΥΘΗΝΑΙ Η ΓΡΑΦΗ.
。
:
INDEX.
ἀγοράζω,
Α
Ι.
WORDS ALPHABETICALLY ARRANGED.
PAGE
PAGE
60
ἄλλος, .
89
PAGE
ἄγω,
61
ἀλλοτριοεπίσκοπος,
528
α,
ἄβυσσος,
ἀγαθοεργέω,
12∞
ἀγωγή, .
61
ἀλλότριος,
94
ἀδελφός,
66
ἀλλοτριόω,
95
8
ἀδελφότης,
67
ἁμαρτάνω,
98
ἀγαθοποιέω,
8
ᾅδης,
67
ἁμάρτημα,
100
ἀγαθοποιΐα,
8
ἀγαθοποιός,
ἀγαθός, .
∞ ∞ ∞
ἀδιάκριτος
376
ἁμαρτία,
100
8
ἀδικέω,
201
ἁμαρτωλός,
102
3
ἀδικία,
201
ἀμνός,
102
ἀγαθωσύνη,
7
ἄδικος,
200
ἄμωμος, .
425
ἀγαπάω,
9
ἀδόκιμος,
212
ἀναγγέλλω,
24
ἀγάπη,
13
ἀθανασία,
285
ἀναγεννάω,
147
ἀγαπητός,
17
ἄθεος,
281
ἀναγινώσκω,
158
ἀγγελία,
18
ἀγγέλλω,
18
∞ ∞
αἷμα,
69
ἀνάγνωσις,
158
αἱματεκχυσία,
71
ἀνάθεμα,
547
ἄγγελος,
ἀγενεαλόγητος,
ἁγιάζω, .
ἁγιασμός,
ἅγιος,
18
αἰτέω, .
71
ἀνακαινίζω,
323
152
ἁγιότης,
N CO LO
LO LO GO LO
αἴτημα, .
73
ἀνακαινόω,
323
53
αιών,
74
ἀνακαίνωσις,
324
55
34
αιώνιος, .
79
ἀνακεφαλαιόω,
354
ἀκαθαρσία,
320
ἀναλογία,
397
52
ἀκαθάρτης,
321
ἀναμάρτητος,
102
ἁγιωσύνη,
52
ἀκάθαρτος,
320
ἀνανεύω,
428
ἁγνεία,
58 ἄκακος, .
327
ἀνάστασις,
307
ἁγνίζω, .
59
ἀκούω,
82
ἀνατίθημι,
546
ἁγνισμός,
59
ἀκοή,
82
ἀναψύχω,
588
ἀγνοέω,
162
ἀκολουθέω,
80
ἀνάψυξις,
588
ἀγνόημα,
163
ἄκων,
247
ἀνέλεος,
249
ἄγνοια,
163
ἀλήθεια,
86
ἀνεξίκακος,
330
ἁγνός,
57
ἀληθεύω,
89
ἀνθρώπινος,
106
ἁγνῶς,
58
ἀληθής,
84
ἄνθρωπος,
103
ἁγνότης,
58
ἀληθινός,
85
ἀνίστημι,
306
ἀγνωσία,
158 ἀλλάσσω,
89
ἀνόητος,
438
ἄγνωστος,
ἀγορά,
59
157 | αλληγορέω,
αλλογενής,
96 ἀνομία, .
434
150
ἄνομος,
433
591
592
INDEX.
PAGE
PAGE
PAGE
ἀνόσιος,
464
ἀπολύτρωσις,
410
•
βάπτω, .
126
ἀντάλλαγμα,
90
ἀποστασία,
308
βασιλεία,
132
ἀνταποκρίνομαι,
375
ἀποστέλλω,
529
Βασίλειος,
132
ἀντιλαμβάνω,
386 αποστολή,
530
βασιλεύς,
131
ἀντίληψις,
386
ἀπόστολος,
530
βασιλεύω,
137
ἀντίλυτρον,
409
αποσυνάγωγος,
64 βδέλυγμα,
138
ἀντίτυπος,
557
ἀπώλεια,
453
βδελυκτός,
137
ἀντίχριστος,
581 ἀρά,
108
βδελύσσω,
137
ἀνυπόκριτος,
380 ἀργέω,
260
βέβαιος,
138
ἄνω,
106 | ἀργός,
259
βεβαιόω,
139
ἄνωθεν,
106
ἀρετή,
109
βεβαίωσις,
140
ἀπαγγέλλω,
25
ἀρνέομαι,
110
βέβηλος,
140
ἀπαιτέω,
73
αρνίον,
112
βεβηλόω,
141
ἀπαλλάσσω,
90
ἀῤῥαβών,
113
βιάζω,
141
ἀπαλλοτριόω, .
95
ἀρχάγγελος,
24
βλασφημέω,
570
ἀπαρνέομαι,
111
ἀρχαῖος,
116
βλασφημία,
570
ἀπαρχή,
117
ἄρχειν, .
113
βλάσφημος,
570
απαύγασμα,
118
ἀρχή,
113
βουλή,
145
απείθεια,
476 | ἀρχηγός,
117
βούλημα,
145
ἀπειθέω,
475 ἀρχιερεύς,
294
βούλομαι,
143
ἀπειθής,
475 ἀσέβεια,
523
ἀπείραστος,
497 | ἀσεβέω,
523
Γ
ἀπεκδέχομαι,
175 ἀσεβής,
523 γεέννα,
146
ἀπελεύθερος,
ἀπιστέω
252 ἀσθένεια,
492 ἀσθενέω,
526 γενεά,
148
527
γενεαλογέω,
151
ἀπιστία,
492
ἀσθενημα,
527
γενεαλογία,
151
ἄπιστος,
491 ἀσθενής,
525
γεννάω, .
146
ἁπλότης,
108
ἀσύνετος,
300
γεννητός,
147
ἁπλοῦς,
107
αὐγάζω,
118
γεύω,
148
ἀπογίνομαι,
149
αὐγή,
118 γῆ,
152
ἀπόδεκτος,
176
αὐτοκατάκριτος,
377
γίγνομαι,
148
ἀποθνήσκω,
286
ἄφεσις, .
297
γινώσκω,
153
ἀποκαθίστημι,
312
ἀφίημι,
296
γλώσσα,
163
ἀποκαλύπτω, .
342
ἀφίστημι,
308
γνώσις,
156
ἀποκάλυψις,
343
ἄψυχος,
587
γνωστός,
155
ἀποκαραδοκία,
177
γράμμα,
166
ἀποκαταλλάσσω,
93
γραμματεύς,
167
B
ἀποκατάστασις,
312
γραφή, .
165
ἀπόκριμα,
375
βαίνω,
119
γράφω,
165
ἀποκρίνω,
374 | βάλλω,
120
γρηγορέω,
226
ἀπόκρισις,
375 βαπτίζω,
126
γυμνός,
168
ἀπόλλυμι,
451 βάπτισμα,
130
ἀπολλύων,
ἀπολούω,
453 βαπτισμός,
129
Δ
406 βαπτιστής,
130 δαιμονίζομαι, .
171
INDEX.
593
PAGE
PAGE
PAGE
δαιμόνιον,
148
δοκιμή, .
212
ἔκστασις,
310
δαιμονιώδης,
171
δοκίμιον,
212
ἑκούσιος,
247
δαίμων, .
168
δόκιμος,
212
ἑκουσίως,
247
δεισιδαιμονία,
172
δόξα,
206
ἑκών,
246
δεισιδαίμων,
172
δοξάζω, .
210
ἔλεγχος,
248
δέησις,
174
δουλεία,
218
ἐλέγχω,.
248
δεκτός,
176
δουλεύω,
217
ἐλεέω,
249
δεξιός,
172
δοῦλος, .
215
ἔλεος,
248
δέομαι,
173
δουλόω, .
217
ἐλευθερία,
251
δέχομαι,
174
δύναμις,
218
ἐλεύθερος,
249
διαβάλλω,
120
δυναμόω,
221
ἐλευθερίω,
251
διαβεβαιόομαι,
140
δυνάστης,
221
ἔλευσις, .
265
διάβολος,
121
ἐλλογέω,
400
διαγγέλλω,
26
ἐλπίζω, .
255
E
διαθήκη,
549
ἐλπίς,
252
διακονέω,
179 ἐγγίζω,
224
ἔνδικος, .
204
διακονία,
179 ἔγγυος,
222
ἐνδοξάζω,
211
διάκονος,
177 | εγγύς,
223
ἔνδοξος, .
211
διακρίνω,
375 ἐγείρω,
224
ἐνδυναμόω,
221
διάκρισις,
376
ἔγερσις,.
225
ἐνεργεία,
261
διαλλάσσω,
91
ἐγκαινίζω,
323
ἐνεργέω,
262
διαλογίζομαι,
400
•
ἐγκακέω,
329
ἐνέργημα,
262
διαλογισμός,
400
ἐθνικός, .
228
ἐνεργής, .
261
διαμαρτύρομαι,
415
ἔθνος,
226
ἐνίστημι,
309-
διάνοια, .
438
εἶδον,
229
ἐν κρίνω,
376
διατίθημι,
548
εἶδος,
230
ἔννοια,
439
διδακτικός,
181
εἰδωλολατρεία,
390
ἔννομος,
435
διδασκαλία,
182
εἰκών,
235
ἐξαγγέλλω,
29
διδάσκαλος,
181
ειλικρινής,
378
ἐξαγοράζω,
60
διδάσκω,
180
εἰμί,
236
ἐξαιτέω,
73
διδαχή,
181
εἰρηνεύω,
246
ἐξανάστασις,
308
•
δικάζω,
199
εἰρήνη,
244
ἐξίστημι,
309
δίκαιος, .
183
εἰρηνικός,
245
ἐξουσία,
236
δικαιοσύνη,
190
ειρηνοποιέω,
246
ἐπαγγελία,
27
δικαιόω,
193
εἰρηνοποιός,
246
ἐπαγγέλλω,
26
δικαίωμα,
198
ἐκδικέω,
203
ἐπάγγελμα,
29
δικαίως,
190
ἐκδίκησις,
203
ἐπαιτέω,
74
δικαίωσις,
199
ἔκδικος,.
202
ἐπάρατος,
108
δικαστής,
200
ἐκκακέω,
330
ἐπίγειος,
153
δίκη,
183
ἐκκλησία,
332
ἐπιγινώσκω,
159
δίψυχος,
588
ἐκλέγω, .
402
ἐπίγνωσις,
159
δόγμα,
205
ἐκλεκτός,
405
ἐπιθυμέω,
287
δογματίζω,
206
ἐκλογή, .
405
ἐπιθυμία,
288
δοκέω,
204
ἐκπειράζω,
497
ἐπικαλέω,
335
4 F
594
INDEX.
PAGE
PAGE
PAGE
ἐπικατάρατος,
109
ζώον,
274
καθαρίζω,
317
ἐπιμαρτυρέω, :
417
ζωοποιέω,
275
καθαρισμός,
319
ἐπιούσιος,
239
κάθαρμα,
319
ἐπισκοπέω,
527
Η
καθαρός,
315
ἐπισκοπή,
528
καθαρότης,
319
ἐπίσκοπος,
527
ἡμέρα,
275
καθίστημι,
311
ἐπιστρέφω,
531
καινίζω,
322
Θ
ἐπιστροφή,
532
καινός,
321
ἐπισυνάγω,
65
θάνατος,
283
καινότης,
322
ἐπισυναγωγή,
65
θείος,
281
καινόω, .
323
ἐπισύστασις,
314
θειότης, .
281
καιρός,
324
ἐπιφαίνω,
567
θεοδίδακτος,
281
κακία,
328
ἐπιφάνεια,
567
θεομαχέω,
282
κακοήθεια,
329
ἐπιφανής,
567
θεόμαχος,
282
κακοποιέω,
329
ἐποικοδομέω,.
449
θεόπνευστος,
282
κακοποιός,
329
ἐπουράνιος,
468
θεός,
277
κακός,
325
ἐργάζομαι,
258
θεοσεβής,
282
κακούργος,
328
ἔργον,
256
θεοστυγής,
282
κακόω,
328
•
ἐριθεία, .
262
θεότης,
281
καλέω,
330
ἔρχομαι,
263
θνήσκω,
282
καλός,
339
ἔρω,
266 θνητός,
283 καλύπτω,
342
ἔσχατος,
268
θυμός,
287 καραδοκέω,
176
ἑτεροδιδασκαλέω,
182
θυσία,
291
καραδοκία,
177
εὐαγγελίζω,
33
θυσιαστήριον,
292
καρδία,
343
εὐαγγέλιον,
31
θύω,
290
καρδιογνώστης,
350
εὐαγγελιστής,.
34
καρτερέω,
351
εὐδοκέω,
213
1
καταβάλλω,
122
εὐδοκία,
214
καταβολή,
122
εὐλάβεια,
387
ἱερεύς,
293
εὐλαβέομαι,
ἱεροπρεπής,
καταγγελεύς,
30
295
388
καταγγέλλω,
30
ἱερός,
292
εὐλαβής,
386
καταδικάζω,
202
εὐπρόσδεκτος,
ἱεροσυλέω,
295
176
καταδική,
202
εὐσέβεια,
ἱερουργέω,
295
524
κατακληρονομέω,
361
ἵημι,
296
εὐσεβέω,
525
κατάκριμα,
377
ἱλάσκομαι,
301
εὐσεβής,
ἔχω,
524
κατακρίνω,
377
ἱλασμός,
304
268
κατάκρισις,
377
ἱλαστήριον,
305
καταλλαγή,
93
ἵλεως, .
301
καταλλάσσω,
91
Ν
ἰσάγγελος,
24
κατάρα,
108
ζάω,
ζέω,
ζεστός,
ζωή,
270
ἰσόψυχος,
587
καταράομαι,
109
ἵστημι,
306
275
καταργέω,
260
275
κατέχω,
268
K
272
κενός,
351
ζωογονέω,
274 καθαίρω,
316
κενοφωνία,
353
INDEX.
595
PAGE
PAGE
PAGE
κενόω,
352
λατρεύω,
389
μορφή,
422
κεφαλή,
354
λέγω,
390 μορφόω,
423
Κήρυγμα,
356
λογίζομαι,
398
μόρφωσις,
423
κήρυξ,
355
λογικός,
396
μυστήριον,
424
κηρύσσω,
355
λόγιον,
397
μῶμος,
425
κλάσις,
357
λογισμός,
399
κλάσμα,
357
λόγος,
390
N
κλάω,
356
λουτρόν,
406
κλῆμα, .
357
λούω,
406
νεκρός,
426
κληρονομέω,
360
λύτρον,
408
νέκρωσις,
427
κληρονομία,
360
λυτρόω,
408
νέος,
428
κληρονόμος,
κλῆρος,
κληρόω,
359
λύτρωσις,
409
νεόφυτος,
571
357
·
λυτρωτής,
409
νεόω,
428
358 λύω,
406
νοέω,
437
κλήσις,
332
νόημα,
438
·
κλητός,
332
νόμος,
428
M
κοινός,
361
νουθεσία,
442
κοινόω, .
362 μαθητεύω,
412
νουθετέω,
441
κοινωνέω,
362
μαθητής,
411 νοῦς,
435
κοινωνία,
363
μαθήτρια,
412
κοινωνικός,
364
μακροθυμέω,
289
Ο
κοινωνός,
363
μακροθυμία,
289
κοσμικός,
369
μακρόθυμος,
288
οδός,
442
κοσμοκράτωρ,
369
μανθάνω,
410 οἶδα,
229
κόσμος,
364 | μαρτυρέω,
416
οἰκεῖος,
446
κρείσσων,
6
μαρτυρία,
414
οἰκέω,
446
κρίμα,
372
μαρτύριον,
414
οἰκοδομέω,
448
κρίνω,
369
μαρτύρομαι,
415
οἰκοδομή,
449
κρίσις,
371
μάρτυς,
412
οἰκοδόμος,
448
κριτήριον,
374
ματαιολόγος,
419
οἰκονομία,
450
κριτής, .
373
μάταιος,
418
οἰκονόμος,
449
κριτικός,
374
ματαιότης,
419
οἶκος,
445
κτίζω,
380
ματαιόω,
419
ὀλιγόπιστος,
492
κτίσις,
381 μάτην,
417
ὄλλυμι,
451
κτίσμα,
381
μεθοδεία,
444
ὁλόκληρος,
359
κτίστης,
382
μένω,
419
ὁμολογέω,
402
κυριακός,
385
μεσιτεύω,
422
ὁμολογία,
402
κύριος,
382
μεσίτης,
421
ὁμολογουμένως,
402
κυριότης,
385
μέσος,
420
ὄνομα,
453
μεταλλάσσω,
91
ὀργή,
460
Λ
μεταμορφόω,
423
ὁρίζω,
461
μετανοέω,
440
ὅσιος,
462
λαμβάνω,
λατρεία,
386
μετάνοια,
441
ὁσιότης,
464
390 μονογενής,
150
οὐράνιος,
467
596
INDEX.
PAGE
PAGE
PAGE
οὐρανός,
464
πλήρης,.
499 ῥῆμα,
266
ὀφειλέτης,
469
πληροφορέω,
502 ῥητός,
266
ὀφείλημα,
468
πληροφορία,
502
ῥύομαι, .
515
ὀφείλω,
468
πληρόω,
499
πλήρωμα,
501
πλησίον,
502
Σ
Π
πνεῦμα,.
503
παλιγγενεσία,
150
πνευματικές,
509
σαρκικός,
521
παραβαίνω,
119
πνέω,
503
σάρκινος,
521
παραβάλλω,
123
πονηρία,
513
σάρξ,
517
παράβασις,
120
πονηρές,
510
σεβάζομαι,
523
παραβάτης,
120
πρέσβυς,
513
σέβασμα,
523
παραβολή,
123
πρεσβυτέριον,
514
σέβω,
522
παραγγελία,
31
πρεσβύτερος,
513
σθενέω, .
525
παραγγέλλω,
30
προγινώσκω,
160
σκληροκαρδία,
350
παραδέχομαι,
175
πρόγνωσις,
161
σκοπέω,
527
παραιτέομαι,
74
προεπαγγέλλω,
27
στέλλα,
528
παρακαλέω,
336
προευαγγελίζομαι,
34
στρέφω,
530
παράκλησις,
338
πρόθεσις,
553
συγκληρονόμος,
361
παράκλητος,
337
προκαταγγέλλω,
30
συγκοινωνέω, .
364
παρακοή,
82
πρόκριμα,
378
συγκοινωνός,
364
παραπίπτω,
497
προορίζω,
462
σύμφυτος,
571
παράπτωμα,
498
προσάγω,
61
σύμψυχος,
587
πάρεσις,
298
προσαγωγή,
62
συνάγω,
63
παρίημι,
298
προσαιτέω,
74
συναγωγή,
63
πάροικος,
447
προσαιτής,
74
σύνδουλος,
217
παρουσία,
238
προσδέχομαι,
175
συνεγείρω,
225
παρρησία,
267
προσέρχομαι,
265
συνείδησις,
233
παρρησίαζεσθαι,
267
προσήλυτος,
265
συνείδον,
232
πατήρ,
469
προσκαλέω,
339
σύνεσις, .
300
πατριά, .
473
προσκαρτερέω,
351
συνετός,
300
πείθω,
474
προσκαρτέρησις,
351
συνίημι,
299
πείρα,
492
προσωπολημψία,
459
συνίστημι,
313
πειράζω,
494
πρόσωπον,
458
συνκρίνω,
378
πειρασμός,
496
προτίθημι,
553
σύνοιδα,
232
πειράω, .
πεποίθησις,
περικάθαρμα,
493
προφητεία,
569
συντέλεια,
546
475
προφητεύω,
569
συντελέω,
546
.
320 προφήτης,
567
συσσωμα,
539
περιούσιος,
242
πρωτότοκος,
555
σώζω,
532
πίπτω,
515
σώμα,
536
πιστεύω,
485
σωματικός,
539
Ρ
πίστις,
477
σωτήρ, .
534
πιστός,
476
ῥαντίζω,
514
σωτηρία,
535
πιστόω,.
477
αντισμός,
515
σωτήριος,
535
INDEX.
597
PAGE
T
υιός,
558
X
PAGE
ὑπακοή, .
83
PAGE
ταπεινός,
539
ὑπακούω,
83
χαίρω,
572
ταπεινόφρων,
541
ὑπήκοος,
83
χαρακτήρ,
578
ταπεινοφροσύνη,
541
ὑπογραμμός,
167
χαρίζομαι,
576
ταπεινόω,
541
ὑπόδικος,
204
χάρις,
572
ταπείνωσις,
541
ὑποκρίνω,
378
χάρισμα,
577
τέκνον,
554
ὑπόκρισις,
379
χαριτόω,
576
τέλειος,
543
ὑποκριτής,
379
χρίσμα,.
579
τελειότης,
544
ὑπομένω,
419
χριστιανός,
582
τελειόω,
544
ὑπομονή,
420
χριστός,
580
τελείωσις,
545
ὑπόστασις,
314
χρίω,
579
τελειώτης,
545 ὑποτύπωσις,
558
τελέω,
542
τέλος,
541
Φ
τίθημι,
546 φαίνω,
563
ψυχή,
τίκτω,
554
φανερός,
566
ψυχικός,
τύπος,
557
φανερόω,
566 ψύχω,
582
586
588
τύπτω,
557
φανέρωσις,
566
φημί,
567
Ω
Υ
φιλάγαθος,
9
φύω,
571
ὠδίν,
588
υιοθεσία,
563
φως,
564
ὥρα,
589
:
598
INDEX.
II.
SYNONYMS COMPARED.
PAGE
437
Αγαθός - δίκαιος (see also καλός), 3, 183 διαλογίζομαι -- διαλέγομαι,
·
ἀγαπάω — φιλέω, ἐράω,
ἅγιος
ἱερός, ὅσιος, σεμνός, ἁγνός,
ἅγνος, see ἅγιος.
ἄδικος, see κακός and ἄνομος.
αἱρετίζω, see εὐδοκέω.
αἰτέω — δέομαι, ἐρωτάω, ἐπιθυμέω,
ἄλλος — ἕτερος,
ἀλλογενής — ἀλλόφυλος,
-
αλλόφυλος, see ἀλλογενής.
ἄνομος — ἄδικος, ἀνόσιος, ἀσεβής,
παράνομος,
ἀνίσιος, see ἄνομος.
ανωφελής, see μάταιος.
10 διδασκαλία — διδαχή,
PAGE
400
182
36
διδάσκω, see κηρύσσω.
δίκαιος, see ἀγαθός, ἔνδικος, and καλός.
δικαιόω, see καθαρίζω.
71 δικαστής
κριτής,
200
διδαχή, see διδασκαλία.
89 | δόγμα, see νόμος.
150 δοκιμάζω, see πειράζω.
δοῦλος, see διάκονος.
δύναμις, see ἐξουσία.
Ἔγγυος — μεσίτης,
222
ἔθνος — λαός,
227
ἀπαγγέλλω, see μαρτυρέω.
ἀποκαλύπτω, see φανερόω.
ἀπολούω - βαπτίζω,
ἀπόστολος, see κήρυξ.
ἀσεβής, see ἄνομος.
ἀφίημι, see παρίημι.
Βαπτίζω, see λούω and ἀπολούω.
βασιλεύς - τύραννος,
εἶδος — μορφή (see also μορφή),
ἐκκλησία συναγωγή,
230
333
406 | ἐκλεγομαι, see εὐδοκέω.
ἔλεος — χάρις,
ἐλπίς — ὑπομονή,
ἔνδικος - δίκαιος,
ἐντολή, see νόμος.
248, 579
253
204
ἐξουσία — δύναμις,
236
131
ἐπιθυμέω, see αἰτέω.
βέβηλος — κοινός,
140, 49, 362 | ἐπισ
ἐπιστρέφω μετανοέω,
535
βίος, see ζωή.
ἐράω, see ἀγαπάω.
βούλη — θέλημα, βούλημα,
145
ἐρωτάω, see αἰτέω.
βούλομαι - θέλω,
143
ἔσω ἄνθρωπος — νοῦς, πνεῦμα,
Γνῶσις — σοφία,
156
καρδία,
104
ἕτερος, see ἄλλος.
Δέομαι, see αιτέω.
δεσπότης, see κύριος.
καλος, .
διάκονος — δοῦλος, ὑπηρέτης, θερά
πων (see also λατρεύω),
εὐαγγελιστής - προφήτης, διδάσ
εὐδοκέω θέλω, ἐκλέγομαι, αἱρετίζω, 213
34
διαλέγομαι, see διαλογίζομαι.
177
Ζωή - βίος,
272
INDEX.
599
Θέλω, see βούλομαι and εὐδοκέω.
θέλημα, see βούλη.
θειότης, see θεότης.
θεότης — θειότης,
θεράπων, see διάκονος.
θεσμός, see νόμος.
PAGE
νουθετέω - κολάζω,
νοῦς, see ἔσω ἄνθρωπος.
281 Οίκος, see πατριά
ὁμολογέω — συμφωνέω,
ὀργή — θυμός,
PAGE
441
402
460
θυμός, see ὀργή.
ὅσιος, see ἅγιος.
Ιδέα, see μορφή.
ἱερός, see ἅγιος.
Παλαιὸς ἄνθρωπος
σάρξ,
103
παράβασις, see παρακοή and παράπτωμα.
ἱλάσκομαι, see καταλλάσσω.
παρακοή - παράβασις,
82
παράνομος, see ἄνομος.
Καθαρίζω - δικαιόω, .
317 παράπτωμα παράβασις,
498
καινός - νέος,
321 παρίημι ἀφίημι,
298
Π
καινὸς ἄνθρωπος
πνεύμα,
103 πατριά — οἶκος, φυλή, .
473
κακός — ἄδικος, πονηρός,
325
πειράζω - δοκιμάζω,
494
καλός - ἀγαθός, δίκαιος,
καρδία, see ἔσω ἄνθρωπος.
καταλλάσσω ἱλάσκομαι,
·
κήρυξ — ἀπόστολος,
κηρύσσω - διδάσκω,
κοινός, see βέβηλος.
κολάζω, see νουθετέω.
91, 301 πονηρός, see κακός.
339
πλύνω, see λούω.
πνεῦμα, see καινὸς ἄνθρωπος.
355
355, 180
πρόκριμα — πρόσκλισις,
πρόσκλισις, see πρόκριμα.
378
Σάρξ, see παλαιὸς ἄνθρωπος.
σεμνός, see ἅγιος.
382
σοφία, see γνώσις.
κριτής, see δικαστής.
κύριος — δεσπότης,
συμφωνέω, see ὁμολογέω.
Λαός, see ἔθνος.
συναγωγή, see ἐκκλησία.
λούω — νίπτω, πλύνω, βαπτίζω,
συνείδησις - σύνεσις,
233
406
σύνεσις, see συνείδησις.
Μαρτυρέω - ἀπαγγέλλω,
418
σχῆμα, see μορφή.
μάταιος — ἀνωφελής,
418
Τύραννος, see βασιλεύς.
είδος),
μεσέγγυος, see μεσίτης.
μεσίτης -- μεσέγγυος (see also ἔγγυος), 421
μετανοέω, see ἐπιστρέφω.
μορφή — εἶδος, ἰδέα, σχῆμα (see also
Νέος, see καινός.
νίπτω, see λούω, βαπτίζω.
Υπηρέτης, see διάκονος.
ὑπομονή, see ἐλπίς.
422
Φανερόω — ἀποκαλύπτω,
φιλέω, see αγαπάω.
566
φυλή, see πατριά.
νόμος — ἐντολή, θεσμός, δόγμα,
428 | Χώρις — ἔλεος,
-
575, 249
600
INDEX.
III.
INDEX OF TEXTS IN THE N. T. SPECIALLY REFERRED TO.
PAGE
PAGE
PAGE
Matt. i. 19,
189
John i. 25,
127
Rom. v. 16,
373
"
iii. 11,.
127, 128
""
i. 29,
102 sq.
v. 19,
311
"
v. 9,
246
"
iii. 3, 5,.
229
vi. 5,
571
""
""
v. 21, 33,
116
iii. 3, 7,.
106
vi. 20,
251
""
"
"
vi. 11, .
vi. 13,
"
239 sqq.
496, 511,
iii. 12,
153
vii. 6,
217
">
>>
iv. 24,
509
viii. 3,
377
""
""
510
vi. 28, 29,
256
viii. 19, 22,
381
">
""
vi. 23,
564
viii. 23,.
106
viii. 19,
177
""
""
viii. 22,
418
""
""
viii. 25,.
114
viii. 23,
118,537
""
"">
33
35
""
x. 32,
xi. 12,
xi. 19, .
xii. 32,
142 sq.
196, 555
401
.
""
viii. 32-36,
viii. 56, 126, 229
250
viii. 30,
211
""
""
ix. 3,
547
">
x. 36,
54, 562
ix. 4,
209
""
50
xix. 28,.
543
ix. 22,
461
"
""
xii. 33,.
300
xxi. 15 f.,
12
ix.—xi.,
404
""
xii. 36,.
259
Acts ii. 39,
339
x. 1,
215
"
xiii. 52,
412
iii. 16,
484
"
x. 4,
542
"
""
xvi. 19,.
407
"
""
iii. 21, 174, 312 sq.
x. 17,
82
23
xvii. 11,
312
vii. 6,
94
xii. 1,
396 sq.
33
"
xviii. 18,
407
xvii. 21,.
99
""
""
xx. 28,.
408
xvii. 23,.
321 sq.
157
""
xii. 2,
325
xii. 6,
399
""
xxiv. 29,
219
xviii. 25,
275
xii. 11,.
218, 275
""
""
>>
xxiv. 34,
149
xix. 1,
412
xiv. 1,
376
""
""
Mark ix. 12, .
312
Rom. i. 3,
52, 462
""
xv. 16, .
295
x. 45,
408
i. 17,
271
1 Cor. iii. 22..
137
""
Luke ii. 14,
215
i. 19,
156
iv. 8,
137
""
ii. 32,
343
i. 30,
282
v. 7,
290
""
ii. 35,
196, 555
ii. 15,
258
vi. 2, 4,
374
""
دو
"
xi. 3,
239
ii. 22,
295
vi. 18,.
537
""
دو
""
xii. 8,
401
iii. 23,
207
vii. 14,
55
>>
دو
>>
xvi. 8,
201
iii. 25,.
298, 306
""
""
35
vii. 20,
332
xvi. 10, 11,
200
iv. 4, 5,
""
""
258 sq.
"
x. 4,
510
xvi. 16,
141 sqq.
v. 5,
16
x. 13,
106
"
xviii. 7,
289
""
""
v. 6,
324, 526
xi. 10,.
237
"}
xxii. 37,
542
""
v. 7,
3
xii. 1,
510
>>
John i. 1,
14, 393 sqq.
v. 10,
91
xii. 28,
386
""
""
INDEX.
601
PAGE
PAGE
PAGE
1 Cor. xii. 31,
443
Col. ii. 12,
484
Heb. xi. 39,
29
xiv. 6,
343
ii. 14,
205
xii. 1,
413
>>
""
>>
xv. 29,
128
ii. 17,
539
xii. 2,
117
""
""
2 Cor. i. 11,
459
iii. 10,
160
xii. 23, .
556
""
i. 21,
140
1 Thess. v. 22,
231
Jas. i. 17,
565
>>
""
v. 3,
168
2 Thess. i. 11,
215
""
i. 25,
433
353
225
v. 7,
231
ii. 6, 7,
268 sq.
""
""
ii. 12,
433
vi. 9,
159
1 Tim. i. 4,
450
>>
ii. 19 sqq.,
485
xi. 23,
283
""
ii. 6,
409
ii. 20,
352
دو
وو
xii. 2,
467
v. 8,
446
وو
""
ii. 22 sqq.,
257, 544
دو
""
xii. 9,.
543
v. 17,.
182
iii. 17,
376
""
""
Gal. i. 4,
309
vi. 18,
8
دو
iv. 5,
166
>>
ii. 14,
229
2 Tim. ii. 13,
477
1 Pet. i. 20,
161
iii. 11,
271
Tit. ii. 13,
279
ii. 2,
396
iii. 19, 20,
421
Heb. i. 3,
118
""
ii. 5,
510
>>
>>
iv. 5,
60
i. 6,
556
""
"
ii. 9,
132
">
iv. 20,
89
ii. 5,
447
ii. 19,
234
""
>>
"
iv. 22 sqq.,
97
ii. 15,
218
iii. 12,
130
""
iv. 22-31,
250
>>
>>
v. 2,
162
iii. 18,
61
""
33
v. 5,
Eph. i. 4,
i. 10,
i. 11,
254
v. 7,
387
iv. 11,
179
دو
""
404
v. 13,
191
iv. 15,
528
""
""
450
vi. 1,
427, 544
""
v. 3,
358
358, 462
vi. 2,
129
2 Pet. i. 1,
193
""
i. 17, 18,
439
vi. 11,
220
i. 3,
110
"
""
i. 23,
501
vi. 12,
29
""
وو
"
ii. 12, .
162
ii. 2,
238
vii. 19, .
253
iii. 9,.
28
""
""
""
ii. 3,
""
460 sq.
vii. 22,
222
iii. 18,
78
""
>">
ii. 6,
226
""
""
vii. 26, .
327
1 John i. 5,
565
>>
ii. 12,
281
>>
viii. 6,
422
i. 7, 9,
319
""
ii. 13, 17,
223
ix. 9,
125
ii. 8, .
565
دو
ور
ii. 15,
205
ix. 10, 13,
520
""
دو
33
iii. 5,
102
iii. 13,
73
བ
39
ix. 14,
427
iii. 9,
99
""
>>
iv. 20,
""
iv. 23,
iii. 14, 15,
410 sq.
428
473 sq.
ix. 22,
""
x. 10,
71
538
v. 6, .
515
""
""
""
v. 16, 17,
285
x. 15,
416
v. 18,
99
>>
">
iv. 29,
572
""
x. 25,
65
""
v. 19,
512
دو
v. 26,
54, 266
x. 26,
100, 247
Rev. i. 9,
420
Phil. i. 15,
215
x. 38,
271
ii. 11,
285
""
ii. 6, 7,
423
•
xi. 1,
248
iii. 1,
418
""
"
ii. 7,
216, 353 sq.
xi. 11,
123
iii. 14,
115
"}
>>
iv. 6,
73
xi. 13,
175
xii. 14,
325
""
""
""
Col. i. 15,
556
>>
xi. 19,
125
xiv. 8,
287
""
34
"
33
i. 25,
ii. 9,
450
xi. 27,
351
xviii. 3, .
287
""
""
539
xi. 29, 36,
492 sq.
xx. 5, 6,
307
""
35
ii.
10,
503
";
xi. 35,
308
xx. 6,
285
4 G
602
INDEX.
IV.
BIBLICO-THEOLOGICAL SUBJECTS.
530
302 sqq.
Allegory,
Analogy of faith,
Anathema,
PAGE
•
96 Following Christ,
397 Freedom, Christian,
547 Gehenna,
Angel of Jehovah, .
21 Gentiles and Jews,
Angel of the seven churches,
19 Gift of tongues,
Angels,
20 sqq., 115 Grace,
Apocatastasis,
Apostolate,
312 | Guilt, see παράβασις, ἄγνοια, ὑπόδικος,
ὀφείλημα, παράπτωμα.
Archangel,
Atonement,
•
PAGE
81
251
146
223, 227
164
574
24
Hades,
2, 67 sq.
Heart,
343 sqq., 504 sq.
See also κατάρα, ὑπόδικος, ἔγγυος,
Heaven,
465 sqq.
ἀποθνήσκω, λύτρον, ἀντίλυτρον,
ἀντάλλαγμα, ὀφείλημα, ῥαντίζω.
Holiness,
35 sqq., see pôs.
its relation to righteousness,
45
Ban, .
64, 547
to love,
47
Baptism of John,
127
of God in the N. T.,
50 sqq.
Blasphemy against the Holy Ghost,.
50
Holy Spirit,
48 sq.,
337 sq.,
Blood of Christ,
69, 515
Hope,
•
Church,
333 sq.
Inner man,
Conscience,
233, 341, 6
Inspiration,
•
Conversion, .
531
Jehovah,
Corporeity and its import,
536 sqq.
Justice, judgment,
507 sq.
252 sqq., 420
104
397, 393
473, 382 sq.
199 sq.
Daemoniacal possession,
169 sqq.
Justification,
193 sqq., 318, 55
Day of the Lord,
276
Lamb of God,
Death,
283 sqq.
Law,
Diaconate,
179 Letter and spirit,
Earth, its relation to heaven,
152
Life,
Ecstasy,
Edification,
Election,
Excommunication,
Faith,
in the O. T.,
310, 397
Logos, The,.
448
Lord's Supper,
403 sqq., 214, 175
Miracle of Pentecost,
102, 112
429 sqq.
166
272 sqq.
393 sqq.
536
163 sq.
64, 547
Name of God,
455 sqq., 277 sqq.
478 sqq.
New man, The,
105
480 sq.
Office, .
180
Father as the name of God,
472
Old man, The,
105
Flesh,.
518 sqq., 101, 69
Parables of Christ,
125
INDEX.
603
PAGE
Paraclete,
337
Son of Man,
PAGE
560
Peace, Christian,
244 sq.
Soul,
584 sqq.
Presbyter,
Priesthood,
513, 529 sq.
293 sq.
Spirit, .
503 sqq.
its relation to the soul, .
506, 583
Propitiation (see Atonement),
92
to the heart and conscience,
504, 104
Regeneration,
148, 150, 225, 506
Resurrection,
307
Substitution of Christ,
Temptation,
284, 291
496
Righteousness,
Righteousness of God,
191 sqq. Threefold division of human nature,.
191 Twofold or threefold nature of man,
585
505,
Sacrifice,
Saint, a designation of Christians,
Sanctification,
Scribe,
Scripture, Holy,
Second death,
291 sq.
51 Word of God,
56 Works,
167 World,
165 sq.
Wrath of God,
285
536, 585
393, 397
256 sqq.
366 sqq., 450
460, 303
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