religious+experience

प्रत्ययः 1 Conviction, settled belief; मूढः परप्रत्ययनेयबुद्धिः; M.1.2; संजातप्रत्ययः Pt.4.

-2 Trust, reliance, faith, confidence; रक्षन् प्रत्ययमात्मनः Rām.3.9.19; बलवदपि शिक्षितानामात्मन्यप्रत्ययं चेतः Ś.1.2; Ku.6.2; Śi.18.63; Bh.3.6; प्रत्ययार्थं हि लोकानामेवमेव मया कृतम् Abhiṣeka. 6.29.

-3 Conception, idea, notion, opinion.

-4 Surety, certainty; प्रत्ययार्थं ततः सीता विवेश ज्वलनं तदा Rām.7.45. 7.

-5 Knowledge, experience, cognition; स्थानप्रत्ययात् Ś.7 'judging by the place'; so आकृतिप्रत्ययात् M.1; Me.8.

-6 A cause, ground, means of action; स्वकर्म- प्रत्ययाँल्लोकान् मत्वा$र्जुनमब्रवीत् Mb.13.1.77; अपेक्षते प्रत्ययमुत्तमं त्वाम् Ku.3.18.

-7 Celebrity, fame, renown.

-8 A termination, an affix or suffix; केवलं दधति कर्तृवाचिनः प्रत्ययानिह न जातु कर्मणि Śi.14.66.

-9 An oath.

-1 A dependant.

-11 A usage, practice.

-12 A hole.

-13 Intellect, understanding (बुद्धि).

-14 An assistant or associate.

-15 An epithet of Viṣṇu; नामरूपे भगवती प्रत्यय- स्त्वमपाश्रयः Bhāg.6.19.14.

-16 (With Buddhists) A co-operating cause.

-17 An instrument, a means of agency.

-18 Religious contemplation.

-19 A house- holder who keeps a sacred fire.

-2 Function of the organs (इन्द्रियवृत्ति); सर्वेन्द्रियगुणद्रष्ट्रे सर्वप्रत्ययहेतवे Bhāg.8.3. 14.

-Comp. -कारकः, -कारिन् a. producing assurance, convincing. (

-णी) a seal, signet-ring.

[chos]

dharma, elements of existence (general non-critical term), factors of reality, knowable factors, phenomena, mental objects, phenomenal existents, events and meanings, what is experienced, spiritual teachings, truth, message, teaching, doctrine, law, aspects of experience (the range of yid's activity), meaning, qualities, meaning of life, make, build, gnaw off, law, order, sustenance, manifestation, presentation, prepare, make ready, -> 'cha' ba, 'cho ba, 'chos pa, draw up, religious doctrine, religion, particular doctrine, tenet, precept, system of morality, ethics, manner, method, custom, usage, thing, substance, property, 1 of gnas pa dgu

m feeling, sentiment

* * *

sentimento s.m.

1 sentiment; feeling: un sentimento di pietà, orgoglio, a feeling (o sentiment) of pity, pride; il sentimento religioso, religious sentiment; una canzone ricca di sentimento, a song oozing sentiment; questo film trabocca di sentimento, this film has too much sentiment; una donna di nobili sentimenti, a high-minded woman; nutrire nobili sentimenti, to be high-minded; agì spinto da un sentimento di vendetta, he did it out of a spirit of revenge; sentimento materno, paterno, maternal, paternal feeling; persona di gran sentimento, good-hearted person; ho offeso i suoi sentimenti, I have hurt his feelings; esprimere, controllare i propri sentimenti, to express, to control one's feelings; provare, nascondere un sentimento, to experience, to hide a feeling; lasciarsi guidare dal sentimento, to let oneself be guided by one's feelings // sentimento estetico, aesthetic feeling

2 ( opinione) sentiment, opinion, feeling, mind: esprimere i propri sentimenti su qlco., to express one's sentiments (o feelings o to speak one's mind) about sthg.

3 ( senno) senses (pl.); consciousness: uscire di sentimento, (fam.) to get carried away (o to lose control of oneself); avere poco sentimento, (fam.) to lack sense // con tutti i sentimenti, with all one's heart // perdere i sentimenti, to lose one's senses.

* * *

sostantivo maschile

1) feeling, emotion

2) (partecipazione)

3) (modo di pensare, di sentire) feeling, sentiment

* * *

sentimento

/senti'mento/

sostantivo m.

 1 feeling, emotion; un sentimento di gioia a feeling of joy; nascondere, mostrare i propri -i to hide, to show one's feelings; ferire i -i di qcn. to hurt sb.'s feelings; giocare con i -i di qcn. to play with sb.'s affections

 2 (partecipazione) con sentimento [cantare, recitare] with feeling, feelingly

 3 (modo di pensare, di sentire) feeling, sentiment; buoni -i fine sentiments; una persona di nobili -i a person of noble sentiments.

 ♦ ( ENG experience, religious)

   в самом широком смысле - пути, ведущие индивидов или группы к осознанию святости вещей или событий. Христианская теология по-разному оценивает роль опыта в теологическом понимании; нек-рые теологи придают ему главенствующую роль.

   As long as the Portuguese Inquisition was active, few non-Catholics resided in the country. Any person discovered to be a Protestant—and possession of a Bible was a certain sign—could be arrested, jailed, and threatened with execution by the Inquisition, especially before 1760. After the extinction of the Inquisition by 1821, a few Protestant missions arrived during the 1840s and 1850s. Evangelical Christian missionaries became active, especially British Protestants who came to travel or reside in, as well as to distribute bibles to Portugal. These included the celebrated British writer, traveler, and missionary, George Borrow, whose book The Bible in Spain in the mid-19th century became a classic.

   Even after the Inquisition ceased operations, restrictions on non-Catholics remained. Despite the small number of initial converts, there were active denominations in the 19th century among the Plymouth Brethren, Scotch Presbyterians, Methodists, and Anglicans. Some Protestant missions were founded in Portugal, as well as in her African colonies in the 1870s and 1880s. Among the legal restrictions against Protestants and other non-Catholics were those on building edifices that physically resembled churches, limits on property-owning and hours of worship, laws that prevented non-Catholic organizations from legal recognition by the government, discrimination against Protestant denominations with pacifist convictions, and discrimination against Protestants in conscription (the draft) selection. In the 1950s and 1960s, the middle to late years of the Estado Novo regime, small groups of Pentecostals, Mormons, and Jehovah's Witnesses settled in Portugal, and the numbers of their congregations grew more rapidly than those of earlier arrivals, but traditional restrictions against freedom of worship continued.

   After the Revolution of 25 April 1974 and the 1976 Constitution, such restrictions against Protestant worship and residence ended. Protestant churches were now recognized as legal entities with the right to assemble and to worship. During the period when military conscription was in force, that is, up to 2004, those Protestants who were conscientious objectors could apply for alternative military service. Protestant missionary activity, nevertheless, continued to experience resistance from the Catholic Church. In recent decades, there has been a rapid growth among the Protestant communities, although their expansion in Portugal does not equal the growth in Protestant numbers found in Brazil and Angola. By the early 1990s, the number of Protestants was estimated to be between 50,000 and 60,000 persons, but by 2008 this figure had more than doubled. The number still remained at only 2 percent of the population with religious affiliation.

δαιμόνιον, ου, τό (substant. neut. of the adj. δαιμόνιος [s. 2 below δαιμόνιον πνεῦμα], quotable since Homer; OGI 383, 175; Herm. Wr. 10, 19; Ps.-Phoc. 101; En 19:1; TestSol; GrBar 16:3; Philo; Jos., Bell. 1, 373; 6, 429) in Gk. lit. the δαιμον-family refers in general to powerful entities that transcend ordinary experience. After Homer’s time, the adj. δαιμόνιος means anything ‘sent from heaven’ or ‘that which is divine’ and the subst. τὸ δ. comes to mean ‘divine manifestation’ or ‘heaven’, as in our expression ‘what heaven decrees’ (Hdt. 5, 87, 2; cp. SIG 601, 15; Jos., Bell. 1, 69); or simply ‘the divine’ (Eur., Bacch. 894); cp. SIG 545, 14 (of religious piety). In our lit. the subst. gener. denotes a malevolent force.

① transcendent incorporeal being w. status between humans and deities, daemon (as distinguished from demon, which in Eng. gener. connotes inimical aspect), semi-divine being, a divinity, spirit, (higher) power, without neg. connotation. The subst. was freq. used by Hellenes in a gener. sense esp. of independent numinous beings or divinities, as distinguished from a more personalized θεός, e.g. nymphs, Panes, and Sileni (Pla., Symp. 23 p. 202e πᾶν τὸ δαιμόνιον μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ=‘every δ. is between a god and a mortal’; cp. Philo, Mos. 1, 276; UPZ 144, 43; 50 [164 B.C.]; Vett. Val. 355, 15; Ps.-Lucian, Asinus 24 p. 592 οὐδὲ τὰ δ. δέδοικας; ‘aren’t you afraid of the spirits [powers]?’ The term is common in adjurations, e.g., δαιμόνιον πνεῦμα, w. ref. to the spirit of the departed as possessing extraordinary powers: lead tablet fr. Hadrumetum [Dssm., B 26, 35 (BS 271ff)]; PGM 4, 3038; 3065; 3075). ξένων δ. καταγγελεύς a preacher of strange divinities Ac 17:18 (cp. Pla., Apol. 26b; X., Mem. 1, 1, 1 καινὰ δαιμόνια εἰσφέρειν).

② a hostile transcendent being w. status between humans and deities, spirit, power, hostile divinity, evil spirit, the neg. component may be either specific or contextual, and w. the sense commonly associated w. the loanword ‘demon’ (δ. φαῦλα: Chrysipp. [Stoic. II 338, 32, no. 1178]; Plut., Mor. 1051c. φαῦλ. δ.: Plut., Mor. 277a, Dio 2, 5. Vett. Val. 67, 5; 99, 7. Herm. Wr. 9, 3; PGM 4, 3081; 5, 120; 165; 170; LXX; En 19:1). Beings of this type are said to enter into persons and cause illness, esp. of the mental variety (GrBar 16:3 ἐν μαχαίρᾳ … ἐν δαιμονίοις as punishment; Jos., Bell. 7, 185 [of the spirits of deceased wicked people], Ant. 6, 166ff; 211; 214; 8, 45ff): δ. εἰσέρχεται εἴς τινα Lk 8:30; δ. ἔχειν Mt 11:18; Lk 7:33; 8:27; J 7:20; 8:48f, 52; 10:20. ἔχων πνεῦμα δαιμονίου ἀκαθάρτου who was under the control of an unclean power Lk 4:33. ῥῖψαν αὐτὸν τὸ δ. vs. 35; cp. ἔρρηξεν 9:42. Hence the healing of a sick person is described as the driving out of malignant forces ἐκβάλλειν (τ.) δ. (Jos., Ant. 6, 211) Mt 7:22; 9:34; 10:8; 12:24, 27f; Mk 1:34, 39; 3:15, 22; 6:13; 7:26; 9:38; 16:9, 17; Lk 9:49; 11:14f, 18ff; 13:32. Pass. Mt 9:33. ἐξουσίαν ἐπὶ πάντα τὰ δ. Lk 9:1. τὰ δʼ ὑποτάσσεται ἡμῖν 10:17. ἐξέρχεται τὸ δ. (s. ἐξέρχομαι 1aβב.—Thrasyllus [I A.D.] in Ps.-Plut., Fluv. 16, 2 ἀπέρχεται τὸ δαιμόνιον) Mt 17:18; Mk 7:29f; Lk 4:41; 8:2, 33, 35, 38. Some live in deserted places 8:29, hence a ruined city is a habitation of (malevolent) powers Rv 18:2 (cp. Is 13:21; 34:11, 14; Bar 4:35). Their ruler is βεελζεβούλ (q.v.) Mt 12:24, 27; Lk 11:15, 18f. Erroneous instruction is διδασκαλίαι δαιμονίων (subj. gen.) 1 Ti 4:1. The ability of such beings to work miracles is variously described J 10:21 and Rv 16:14. They are objects of polytheistic worship 9:20 (Dt 32:17; Bar 4:7; cp. Ps 95:5; 105:37; En 19:1; 99:7; Just., Tat.; SibOr Fgm. 1, 22. Likew. among Persians and Babylonians: Cumont³ 305, 97) 1 Cor 10:20f (w. satirical reference to the secondary status of these members of the spirit-world relative to deity); B 16:7. On Js 2:19 s. φρίσσω.—Of the evil spirit of slander Hm 2:3; of vengeance Hs 9, 23, 5; of arrogance Hs 9, 22, 3.—The δ. can appear without a tangible body, and then acts as a phantom or ghost ISm 3:2.—JGeffcken, Zwei griech. Apologeten 1907, 216ff; JTambornino, De Antiquorum Daemonismo 1909; RWünsch, D. Geisterbannung im Altertum: Festschr. Univ. Breslau 1911, 9–32; WBousset, Z. Dämonologie d. späteren Antike: ARW 18, 1915, 134–72; FAndres, Daimon: Pauly-W. Suppl. III 1918, 267–322; MPohlenz, Stoa ’49 (index).—HDuhm, D. bösen Geister im AT 1904; GBarton, EncRelEth IV 1911, 594–601; AJirku, Die Dämonen u. ihre Abwehr im AT 1912; ALods, Marti Festschr. 1925, 181–93; HKaupel, D. Dämonen im AT 1930; Bousset, Rel.³ 1926, 331ff; Billerb. IV 1928, 501–35; TCanaan, M.D., Dämonenglaube im Lande der Bibel 1929 1–20.—WAlexander, Demonic Possession in the NT 1902; JSmit, De Daemonicis in Hist. Evang. 1913; RBultmann, Gesch. d. Syn. Tradition² ’31, 223ff; HEberlein, NKZ 42, ’31, 499–509; 562–72; FFenner, D. Krankheit im NT 1930; ATitius, NBonwetsch Festschr. 1918, 25–47; GSulzer, D. Besessenheitsheilungen Jesu 1921; HSeng, D. Heilungen Jesu in med. Beleuchtung² 1926; WWrede, Z. Messiaserkenntnis d. Dämonen bei Mk: ZNW 5, 1904, 169–77; OBauernfeind, D. Worte d. Dämonen im Mk-Ev. 1928; AFridrichsen, Theology 21, ’31, 122–35; SMcCasland, By the Finger of God ’51; SEitrem, Some Notes on the Demonology in the NT: SymbOsl, Suppl. 12, ’50, 1–60; JKallas, The Satanward View (Paul), ’66; GTillesse, Le Secret Messianique dans Mk, ’68, 75–111; RAC IX 546–797; RMacMullen, VigChr 37, ’83, 174–92; G. Francois, Le polythéisme et l’emploi au singulier des mots ΘΕΟΣ ΔΑΙΜΩΝ ’57 (lit.); GRiley, Demon: DDD 445–55. S. also the lit. s.v. ἄγγελος.—B. 1488. DELG s.v. δαίμων. M-M. TW.

σπουδή, ῆς, ἡ (s. three prec. entries; Hom.+)

① swiftness of movement or action, haste, speed μετὰ σπουδῆς in haste, in a hurry (Appian, Iber. 27 §105; 28 §110; Polyb. 1, 27, 8; Herodian 3, 4, 1; 6, 4, 3; PTebt 315, 8 [II A.D.]; Ex 12:11; Wsd 19:2; JosAs 28:8 cod. A [p. 83, 9 Bat.]; Jos., Ant. 7, 223) Mk 6:25; Lk 1:39 (BHospodar, CBQ 18, ’56, 14–18 [‘seriously’]); MPol 8:3 v.l.

② earnest commitment in discharge of an obligation or experience of a relationship, eagerness, earnestness, diligence, willingness, zeal oft. in Gr-Rom. lit. and ins. of extraordinary commitment to civic and religious responsibilities, which were freq. intertwined, and also of concern for personal moral excellence or optimum devotion to the interests of others (IMagnMai 53, 61; 85, 12 and 16; s. Thieme, p. 31; Larfeld I 499f; Danker, Benefactor 320f; Herm. Wr. 2, 17 σπουδὴ εὐσεβεστάτη; Jos., Ant. 13, 245; Just., D. 9, 3; Mel., HE 4, 26, 13) Ro 12:11; 2 Cor 7:11; 8:7, 8 (subj. gen.). μετὰ σπουδῆς diligently, attentively (Ps.-Aristot., De Mundo 1; SIG 611, 5; UPZ 110, 131 [164 B.C.]; 3 Macc 5:24, 27; Philo; Jos., C. Ap. 2, 42) Dg 12:1. Also ἐν σπ. Ro 12:8. σπ. ὑπέρ τινος good will toward, devotion for someone (cp. Philo, Leg. ad Gai. 242) 2 Cor 7:12; 8:16. ἐνδείκνυσθαι σπουδὴν πρός τι show earnestness in someth. Hb 6:11 (cp. Philo, Somn. 2, 67; Jos., Ant. 12, 134; Ath. 3, 2). σπουδὴν πᾶσαν παρεισενέγκαντες ἐπιχορηγήσατε make every effort to add 2 Pt 1:5 (πᾶσα σπ., a freq. formulation in civic decrees [s. the indexes in various ins. corpora]; also, inter alia, PTebt I, 33, 18f; Philo, Leg. ad Gai. 338, Sacr. Abel. 68); πᾶσαν σπ. ποιεῖσθαι (s. ποιέω 7a) be very eager w. inf. foll. (Philostrat., Ep. 1) Jd 3; πᾶσαν εἰσήγησε (=εἰσήγησαι) σπουδὴν παραγενέσθαι ἐνθάδε make every effort to come here AcPlCor 1:16. σπουδὴ τοῦ συλληφθῆναι τοιοῦτον ἄνδρα MPol 7:2.—DELG s.v. σπεύδω. M-M. TW. Spicq.

στρέφω fut. στρέψω LXX; 1 aor. ἔστρεψα. Pass.: 2 fut. στραφήσομαι LXX; 2 aor. ἐστράφν (Hom. +).

① to change the position of someth. relative to someth. by turning

ⓐ turn (SibOr 5, 497 στ. ψυχάς) τί τινι someth. to someone Mt 5:39; D 1:4.—So perh. also in a nonliteral sense ἔστρεψεν ὁ θεός God turned the Israelites toward the heavenly bodies, so that they were to serve them as their gods Ac 7:42 (s. 3 Km 18:37 σὺ ἔστρεψας τὴν καρδίαν τοῦ λαοῦ τούτου ὀπίσω. But s. 4 below).

ⓑ turn around, turn toward pass. w. act. force

α. lit. στραφείς foll. by a finite verb he turned (around) and … (X., Cyr. 3, 3, 63; TestAbr B 12 p. 116, 14 [Stone p. 80]). The purpose of the turning can be to attack someone Mt 7:6, or a desire to see or speak w. someone 9:22 (cp. Mitt-Wilck. I/2, 20 I, 6 στραφεὶς καὶ ἱδὼν Ἡλιόδωρον εἶπεν); 16:23; Lk 7:9; 9:55; 14:25; 22:61; J 1:38; 20:16; MPol 5:2. Finite verb instead of ptc. (ApcMos 19) ἐστράφη … καὶ εἶδεν GJs 15:1; 17:2ab. στρ. πρός w. acc. turn to or toward (schol. on Nicander, Ther. 677 πρὸς ἥλιον στρέφεσθαι of the heliotrope): στραφεὶς πρός τινα foll. by a finite verb (TestJob 27:1; 29:3; ApcMos 23:25, 28) Lk 7:44; 10:22 v.l., 23; 23:28. στρ. εἰς τὰ ὀπίσω turn around J 20:14; GJs 7:2 (cp. X., De Re Equ. 7, 12 στρέφεσθαι εἰς τὰ δεξιά).

β. in a transf. sense of 1a compounded of change of mind and direction στρεφόμεθα εἰς τὰ ἔθνη we turn to the Gentiles Ac 13:46. ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον in their hearts they turned back to Egypt 7:39.

② to carry someth. back to its previous location, bring back, return τὶ someth. τὰ τριάκοντα ἀργύρια Mt 27:3

③ to turn someth. into someth. else, turn, change (Just., A I, 59, 1 ὕλην of God) τὶ εἴς τι someth. into someth. ὕδατα εἰς αἷμα Rv 11:6 (cp. Ps 113:8; 29:12). Pass. be changed, be turned (1 Km 10:6 εἰς ἄνδρα ἄλλον) στραφήσονται τὰ πρόβατα εἰς λύκους D 16:3a. ἡ ἀγάπη στραφήσεται εἰς μῖσος D 16:3b (cp. La 5:15; 1 Macc 1:39, 40).

④ to turn away so as to dissociate oneself, turn intr. (X., An. 4, 3, 26; 32, Ages. 2, 3) so perh. ἔστρεψεν ὁ θεός God turned away from them Ac 7:42 (s. 1a above).

⑤ to experience an inward change, turn, change, pass. in act. sense. For the better: make a turn-about, turn around (SibOr 3, 625) Mt 18:3 (JDupont, MBlack Festschr., ’69, 50–60); J 12:40 (Is 6:9.—Field, Notes 99.—The Eng. term ‘conversion’ could suggest a change from one religious persuasion to another, which is not the case in these pass.). For the worse: turn to someth. evil, be perverted D 11:2.—B. 666. DELG. M-M. TW.

σῶμα, ατος, τό (Hom.+) ‘body.’

① body of a human being or animal, body

ⓐ dead body, corpse (so always in Hom. [but s. HHerter, σῶμα bei Homer: Charites, Studien zur Altertumswissenschaft, ELanglotz Festschr., ed. KvonSchauenburg ’57, 206–17] and oft. later, e.g. Memnon: 434 Fgm. 1, 3, 3 Jac. καίειν τὸ ς.=burn the corpse; ins, pap, LXX; PsSol 2:27; TestJob 52:11; ApcMos 34 al.; Philo, Abr. 258; Jos., Bell. 6, 276, Ant. 18, 236; Ar. 4, 3; Mel., P. 28, 196) Mt 14:12 v.l.; 27:59; Mk 15:45 v.l.; Lk 17:37; Ac 9:40; GPt 2:4; pl. J 19:31. W. gen. Mt 27:58; Mk 15:43; Lk 23:52, 55; 24:3, 23; J 19:38ab, 40; 20:12; Jd 9; GPt 2:3. Pl. Mt 27:52; Hb 13:11. AcPlCor 2:27.

ⓑ the living body (Hes. et al.) of animals Js 3:3.—Mostly of human beings Mt 5:29f; 6:22f; 26:12; Mk 5:29; 14:8; Lk 11:34abc; J 2:21; Ro 1:24; 1 Cor 6:18ab; IRo 5:3. τὰ τοῦ σώματος the parts of the body 4:2. Of women αἱ ἀσθενεῖς τῷ σώματι 1 Cl 6:2; cp. Hv 3, 11, 4.—W. and in contrast to πνεῦμα (4 Macc 11:11) Ro 8:10, 13; 1 Cor 5:3; 7:34; Js 2:26. W. and in contrast to ψυχή (Pla., Gorg. 47, 493a; Diod S 34 + 35 Fgm. 2, 30; Appian, Bell. Civ. 5, 112 §467; Ael. Aristid. 45, 17f K.=8 p. 88f D.; Lucian, Imag. 23; PGM 7, 589; Wsd 1:4; 8:19f; 2 Macc 7:37; 14:38; 4 Macc 1:28; ApcEsdr 7:3 p. 32, 13 Tdf.; EpArist 139; Philo; Jos., Bell. 3, 372–78; 6, 55; Just., A I, 8, 4; D. 6, 2 al.; Tat. 13, 1; Ath. 1, 4; Did., Gen. 56, 4; Theoph. Ant. 1, 5 [p. 66, 2]) Mt 6:25ab; 10:28ab; Lk 12:4 v.l., 22f; 2 Cl 5:4 (a saying of Jesus, fr. an unknown source); 12:4; MPol 14:2; AcPl Ha 1, 4. τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα (s. the Christian POxy 1161, 6 [IV A.D.]) 1 Th 5:23. W. and in contrast to its parts (ApcSed 11:13; Mel., P. 78, 563) Ro 12:4; 1 Cor 12:12abc (Ltzm. ad loc.), 14–20 (PMich 149, 4, 26 [II A.D.] ἧπαρ … ὅλον τὸ σῶμα); Js 3:6; 1 Cl 37:5abcd. The body as the seat of sexual function Ro 4:19; 1 Cor 7:4ab (rights over the σῶμα of one’s spouse as Artem. 1, 44 p. 42, 14f; Iren. 1, 13, 3 [Harv. I 119, 10]).—The body as seat of mortal life εἶναι ἐν σώματι be in the body = alive, subject to mortal ills (TestAbr A 9 p. 87, 3 [Stone p. 22]; Poryphr., Abst. 1, 38) Hb 13:3. ἐνδημεῖν ἐν τῷ σώματι 2 Cor 5:6 (s. ἐνδημέω). ἐκδημῆσαι ἐκ τοῦ σώματος vs. 8 (s. ἐκδημέω). διὰ τοῦ σώματος during the time of one’s mortal life (cp. Lucian, Menipp. 11, end, Catapl. 23) vs. 10 (s. κομίζω 3, but s. also below in this section). Paul does not know whether, in a moment of religious ecstasy, he was ἐν σώματι or ἐκτὸς (χωρὶς) τοῦ σώματος 12:2f (of Epimenides [A2: Vorsokrat.⁵ I p. 29] it was said ὡς ἐξίοι ἡ ψυχὴ ὁπόσον ἤθελε καιρὸν καὶ πάλιν εἰσῄει ἐν τῷ σώματι; Clearchus, Fgm. 7: καθάπερ ὁ Κλέαρχος ἐν τοῖς περὶ ὕπνου φησίν, περὶ τῆς ψυχῆς, ὡς ἄρα χωρίζεται τοῦ σώματος καὶ ὡς εἴσεισιν εἰς τὸ σῶμα καὶ ὡς χρῆται αὐτῷ οἷον καταγωγίῳ [a resting-place]. In Fgm. 8 Clearchus tells about Cleonymus the Athenian, who seemed to be dead, but awakened after 3 days and thereupon reported everything that he had seen and heard ἐπειδὴ χωρὶς ἦν τοῦ σώματος. His soul is said finally to have arrived εἴς τινα χῶρον ἱερὸν τῆς Ἑστίας; Maximus Tyr. 38, 3a–f Ἀριστέας ἔφασκεν τὴν ψυχὴν αὐτῷ καταλιποῦσαν τὸ σῶμα in order to wander through the universe. He finds faith everywhere. Similarly 10, 2f. See also the story of Hermotimus in Apollon. Paradox. 3 as well as Lucian, Musc. Enc. [The Fly] 7.—On the two kinds of transcendent vision [with or without the body] s. Proclus, In Pla. Rem Publ. II p. 121, 26ff Kroll: οἱ μὲν μετὰ τοῦ σώματος τῶν τοιούτων [like Ἐμπεδότιμος] ἵστορες [=eyewitnesses], οἱ δὲ ἄνευ σώματος [like Κλεώνυμος]. καὶ πλήρεις αἱ παραδόσεις τούτων.). ἀπὼν τῷ σώματι (παρὼν δὲ τῷ πνεύματι) 1 Cor 5:3. ἡ παρουσία τοῦ σώματος 2 Cor 10:10 (παρουσία 1). The body is the instrument of human experience and suffering 4:10ab; Gal 6:17 (allusion AcPlCor 2, 35); Phil 1:20; the body is the organ of a person’s activity: δοξάσατε τὸν θεὸν ἐν τῷ σώματι ὑμῶν glorify God through your body, i.e. by leading an upright life 1 Cor 6:20; cp. Ro 12:1. This may be the place (s. above in this section) for διὰ τοῦ σώματος 2 Cor 5:10 which, in that case, would be taken in an instrumental sense with or through the body (cp. Pla., Phd. 65a; Ps.-Pla., Axioch. 13, 371c; Aelian, NA 5, 26 τὰ διὰ τοῦ σώματος πραττόμενα). In some of the last-named passages (such as Ro 12:1; Phil 1:20; also Eph 5:28 w. parallel in Plut., Mor. 142e: s. HAlmqvist, Plut. u. d. NT ’46, 116f) the body is almost synonymous w. the whole personality (as Aeschin., Or. 2, 58; X., An. 1, 9, 12 τὰ ἑαυτῶν σώματα=themselves. Appian, Syr. 41 §218 παρεδίδου τὸ σῶμα τοῖς ἐθέλουσιν ἀπαγαγεῖν=[Epaminondas] gave himself up to those who wished to take him away, Mithr. 27 §107 ἐς τὸ σῶμα αὐτοῦ=against his person, Bell. Civ. 2, 106 §442 Caesar’s person [σῶμα] is ἱερὸς καὶ ἄσυλος=sacred and inviolable; 3, 39 §157 ἔργον … σῶμα=course of action … person; Mitt-Wilck. I/2, 55, 7 [III B.C.] ἑκάστου σώματος=for every person. See Wilcken’s note).—Because it is subject to sin and death, man’s mortal body as τὸ σῶμα τῆς σαρκός (σάρξ 2cα) Col 2:11 is a σῶμα τῆς ἁμαρτίας Ro 6:6 or τοῦ θανάτου 7:24; cp. 8:11. In fact, σῶμα can actually take the place of σάρξ 8:13 (cp. Herm. Wr. 4, 6b ἐὰν μὴ πρῶτον τὸ σῶμα μισήσῃς, σεαυτὸν φιλῆσαι οὐ δύνασαι; 11, 21a.—Cp. Hippol., Ref. 5, 19, 6). As a σῶμα τῆς ταπεινώσεως lowly body it stands in contrast to the σῶμα τῆς δόξης glorious body of the heavenly beings Phil 3:21. In another pass. σῶμα ψυχικόν of mortals is opposed to the σῶμα πνευματικόν after the resurrection 1 Cor 15:44abc.—Christ’s earthly body, which was subject to death (Orig., C. Cels. 2, 9, 13) Ro 7:4; Hb 10:5 (Ps 39:7 v.l.), 10; 1 Pt 2:24; AcPlCor 2:16f. τὸ σῶμα καὶ τὰ ὀστᾶ καὶ τὸ πνεῦμα Χριστοῦ 2:32. τὸ σῶμα τῆς σαρκὸς αὐτοῦ Col 1:22. Esp. in the language of the Eucharist (opp. αἷμα) Mt 26:26; Mk 14:22; Lk 22:19; 1 Cor 10:16 (GBornkamm, NTS 2, ’56, 202–6); 11:24, 27, 29. S. the lit. s.v. ἀγάπη 2 and εὐχαριστία 3, also JBonsirven, Biblica 29, ’48, 205–19.—ἓν σῶμα a single body 1 Cor 6:16 (cp. Jos., Ant. 7, 66 Δαυίδης τήν τε ἄνω πόλιν κ. τὴν ἄκραν συνάψας ἐποίησεν ἕν σῶμα; Artem. 3, 66 p. 196, 9; RKempthorne, NTS 14. ’67/68, 568–74).

② pl. σώματα slaves (Herodas 2, 87 δοῦλα σώματα; Polyb. et al.; oft. Vett. Val.; ins, pap; Gen 36:6; Tob 10:10; Bel 32; 2 Macc 8:11; Jos., Ant. 14, 321; cp. our colloq. ‘get some bodies for the job’) Rv 18:13 (cp. Ezk 27:13; the abs. usage rejected by Atticists, s. Phryn. 378 Lob.).

③ plant and seed structure, body. In order to gain an answer to his own question in 1 Cor 15:35 ποίῳ σώματι ἔρχονται; (i.e. the dead after the resurrection), Paul speaks of bodies of plants (which are different in kind fr. the ‘body’ of the seed which is planted.—Maximus Tyr. 40, 60e makes a distinction betw. the σώματα of the plants, which grow old and pass away, and their σπέρματα, which endure.—σώματα of plants also in Apollon. Paradox. 7 [after Aristot.]) vs. 37f, and of σώματα ἐπουράνια of the heavenly bodies vs. 40 (cp. Ps.-Aristot., De Mundo 2, 2 the stars as σώματα θεῖα; Maximus Tyr. 21, 8b οὐρανὸς κ. τὰ ἐν αὐτῷ σώματα, acc. to 11, 12a οἱ ἀστέρες; 40, 4h; Sallust. 9 p. 18, 5).

④ substantive reality, the thing itself, the reality in imagery of a body that casts a shadow, in contrast to σκιά (q.v. 3) Col 2:17.

⑤ a unified group of people, body fig. ext. of 1, of the Christian community or church (cp. Cyr. Ins. 58, ‘body of the Hellenes’; Polyaenus, Exc. 18, 4 of the phalanx; Libanius, Or. 1 p. 176, 25 F. τὸ τῆς πόλεως ς.; Plut., Philop. 360 [8, 2]), esp. as the body of Christ, which he fills or enlivens as its Spirit (in this case the head belongs with the body, as Appian, Bell. Civ. 3, 26 §101, where a severed head is differentiated from τὸ ἄλλο σῶμα=the rest of the body), or crowns as its Head (Hdt. 7, 140; Quint. Smyrn. 11, 58; SIG 1169, 3; 15 κεφαλή w. σῶμα as someth. equally independent; Orig., C. Cels. 6, 79, 27): οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ Ro 12:5. Cp. 1 Cor 10:17; 12:13, 27; Eph (s. Schlier s.v. ἐκκλησία 3c) 1:23; 2:16; 4:12, 16; 5:23, 30; Col 1:18, 24; 2:19; 3:15; ISm 1:2; Hs 9, 17, 5; 9, 18, 3f. ἓν σῶμα καὶ ἓν πνεῦμα Eph 4:4; cp. Hs 9, 13, 5; 7 (Iambl., Vi. Pyth. 30, 167: all as ἓν σῶμα κ. μία ψυχή; also Just., D. 42, 3) διέλκομεν τὰ μέλη τοῦ Χριστοῦ καὶ στασιάζομεν πρὸς τὸ σῶμα τὸ ἴδιον 1 Cl 46:7.—T Schmidt, Der Leib Christi (σῶμα Χριστοῦ) 1919; EKäsemann, Leib u. Leib Christi ’33 (for a critique s. SHanson, Unity of the Church in the NT ’46, 113–16); ÉMersch, Le Corps mystique du Christ² ’36; AWikenhauser, D. Kirche als d. myst. Leib Christi, nach dem Ap. Pls² ’40; EPercy, D. Leib Christi in d. paulin. Homologumena u. Antilegomena ’42; RHirzel, Die Person: SBMünAk 1914 H. 10 p. 6–28 (semantic history of σῶμα); WKnox, Parallels to the NT use of σῶμα: JTS 39, ’38, 243–46; FDillistone, How Is the Church Christ’s Body?: Theology Today 2, ’45/46, 56–68; WGoossens, L’Église corps de Christ d’après St. Paul² ’49; CCraig, Soma Christou: The Joy of Study ’51, 73–85; JRobinson, The Body: A Study in Pauline Theol. ’52; RBultmann, Theol. of the NT, tr. KGrobel ’51, 192–203; HClavier, CHDodd Festschr. ’56, 342–62; CColpe, Zur Leib-Christi Vorstellung im Eph, ’60, 172–87; KGrobel, Bultmann Festschr. ’54, 52–59; HHegermann, TLZ 85, ’60, 839–42; ESchweizer, ibid. 86, ’61, 161–74; 241–56; JMeuzelaar, D. Leib des Messias, ’61; MDahl, The Resurrection of the Body, ’62; RJewett, Paul’s Anthropological Terms, ’71, 201–304; JZiegler, NovT 25, ’83, 133–45 (LXX); JDunn: JSNT Suppl. 100, ’94, 163–81 (Col.).—B. 198. New Docs 4, 38f. DELG. M-M. TW. Sv.

ἰδιώτης, ου, ὁ (s. ἴδιος; Hdt.+; loanw. in rabb.).

① a person who is relatively unskilled or inexperienced in some activity or field of knowledge, layperson, amateur in contrast to an expert or specialist of any kind (the uncrowned person in contrast to the king [Hdt. 2, 81; 7, 199; EpArist 288f; Philo, Decal. 40; Jos., Bell. 1, 665]; private soldier in contrast to an officer [Polyb. 1, 69, 11]; in contrast to a physician [Thu. 2, 48, 3; Philo, Conf. Lingu. 22], philosopher [Plut., Mor. 776e; Epict., index Sch.; Philo, Omn. Prob. Lib. 3; Just., A II, 10, 8], orator [Isocr. 4, 11; Lucian, Jupp. Trag. 27], the μάντις [Paus. 2, 13, 7], poet [Alexis Com. 269; Pla., Laws 890a], priest [OGI 90, 52; Philo, Spec. Leg. 3, 134], educated person [Lucian, Lexiph. 25]: any person who does not belong to any one of these groups. Civilian in contrast to soldier [Jos., Bell. 2, 178], private citizen in contrast to an official [Sb 3924, 9; 25; POxy 1409, 14]) ἰ. τῷ λόγῳ unskilled in speaking (cp. Jos., Ant. 2, 271 of Moses: ἰ. … λόγοις) 2 Cor 11:6 (WGemoll, PhilolWoch 52, ’32, 28; cp. WRoberts, Longinus on the Sublime 1899, 200 s.v. ἰδιώτης). (W. ἄνθρωπος ἀγράμματος) an untrained person Ac 4:13 (Just., A I, 39, 3; 60, 11; Ath. II, 3).

② one who is not knowledgeable about some particular group’s experience, one not in the know, outsider. In 1 Cor 14:23f ἰδιῶται and ἄπιστοι together form a contrast to the Christian congregation. The ἰ. are neither similar to the ἄπιστοι (against Ltzm., Hdb. ad loc.), nor are they full-fledged Christians, but stand betw. the two groups, prob. as prospects for membership and are therefore relatively outsiders (ἰδιώτης as a t.t. of religious life e.g. OGI 90, 52 [196 B.C.], SIG 1013, 6; mystery ins fr. Andania [92 B.C.]: SIG 736, 16–19 αἱ μὲν ἰδιώτιες … αἱ δὲ ἱεραί. In relig. associations the term is used for nonmembers who may participate in the sacrifices: FPoland, Gesch. des griech. Vereinswesens 1909, 247*; 422.—Cp. also Cratin. Iun. Com. [IV B.C.] Fgm. 7 vol. II 291 K. of the Pythagoreans: ἔθος ἐστὶν αὐτοῖς, ἂν τινʼ ἰδιώτην ποθὲν λάβωσιν εἰσελθόντα κτλ.). The closer relation which they, in contrast to the ἄπιστοι, held w. the Christian group (so as early as Severian of Gabala [died after 409 A.D.]: KStaab, Pauluskommentare aus. d. griech. Kirche ’33, p. xxxv; 268) is clearly shown by the fact that they had a special place in the room where the Christians assembled 1 Cor 14:16 (PTomson, Paul and the Jewish Law [CRINT III/1] ’90, 142–44; ἀναπληρόω 4).—DELG s.v. ἴδιος. M-M. TW. Spicq. Sv.