Перевод: с греческого на английский

с английского на греческий

С английского на:
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С греческого на:
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(i+have+some+others)

Толкование Перевод

1 μέν

μέν affirmative particle, a weakened form of μήν (Hom.+). One of the commonest particles in Hom., Hdt. et al., but its usage declines sharply in later times. Found only 180 times in the NT. In seven of these places the editions vary (Mk 9:12; Ac 23:8; Ro 7:25; 16:19; 1 Cor 2:15; 12:20: in Ro 16:19; Gal 4:23 W-H. bracket the word). The mss. show an even greater variation. In Rv, 2 Th, 1 Ti, Tit, Phlm, 2 Pt, 1, 2, 3J it does not occur at all; Eph, Col, 1 Th, Js have only one occurrence each. It is also quite rare in 1, 2 Cl, Ign, GPt, but is common in Ac, Hb, B and esp. in Dg. It never begins a clause. Cp. Kühner-G. II p. 264ff; Schwyzer II 569f; Denniston 359–97; B-D-F §447; Rob. 1150–53; Mlt-Turner 331f.

① marker of correlation, w. other particles

ⓐ introducing a concessive clause, followed by another clause w. an adversative particle: to be sure … but, on the one hand … on the other hand, though in many cases an equivalence translation will not fit this scheme; rather, the contrast is to be emphasized in the second clause, often with but.

α. μὲν … δέ: ἐγὼ μὲν ὑμᾶς βαπτίζω … ὁ δὲ ὀπίσω μου ἐρχόμενος Mt 3:11. ὁ μὲν θερισμὸς … οἱ δὲ ἐργάται 9:37. τὸ μὲν ποτήριόν μου πίεσθε … τὸ δὲ καθίσαι 20:23. ὁ μὲν υἱὸς τοῦ ἀνθρώπου … οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ Mk 14:21. τοῦ μὲν πρώτου κατέαξαν τὰ σκέλη … ἐπὶ δὲ τὸν Ἰησοῦν ἐλθόντες J 19:32 and oft. Cp. Mt 22:8; Ac 21:39; Ro 6:11; 1 Cor 9:24; 11:14; 12:20; 2 Cor 10:10; Hb 3:5; 1 Pt 1:20.—In combination w. conjunctions: εἰ μὲν … εἰ δέ if … but if Dg 3:2 (TestJob 23:5; Ar. 13:7). εἰ μὲν οὖν … εἰ δέ if then … but if Ac 19:38; cp. 25:11. εἰ μὲν … νῦν δέ if … but now Hb 11:15. μὲν οὖν … δέ ( now) indeed … but J 19:24; 20:30; Ac 8:4; 12:5; 1 Cor 9:25. μὲν γὰρ … δέ/ἀλλά for indeed … but (Wsd 7:30; Job 28:2; 2 Macc 6:4; 7:36; 4 Macc 9:8f, 31f) Ac 13:36f; 23:8; 28:22; Ro 2:25; 1 Cor 5:3; 11:7; 2 Cor 9:1–3; 11:4; Hb 7:18, 20f; 12:10; Ac 28:22 (in reverse order): also ἀλλά for δέ in apodosis 4:16f (as 3 Macc 2:15f), s. β. κἂν μὲν …, εἰ δὲ μήγε if … but if not Lk 13:9. ἐὰν μὲν …, ἐὰν δὲ μή Mt 10:13. W. prep. εἰς μὲν … εἰς δέ Hb 9:6.

β. μὲν … ἀλλά to be sure … but (Thu. 3, 2, 1; X., Oec. 3, 6; Tetr. Iamb. 1, 2, 3; TestJob 4:1; Ath. 16, 1) Mk 9:12 (v.l. without μέν). πάντα μὲν καθαρὰ ἀλλὰ κακὸν τῷ ἀνθρώπῳ to be sure everything is clean, but … Ro 14:20. σὺ μὲν γὰρ καλῶς … ἀλλʼ ὁ ἕτερος 1 Cor 14:17. Cp. Ac 4:16 (s. α).

γ. μὲν … πλήν indeed … but (Galen, Inst. Log. c. 8, 2 Kalbfl. [1896]) Lk 22:22.

ⓑ without any real concessive sense on the part of μέν, but adversative force in δέ, so that μέν need not be translated at all: αὐτοὶ μὲν … ὑμεῖς δέ Lk 11:48; cp. Ac 13:36. ἐγὼ μὲν … ἐγὼ δέ 1 Cor 1:12. τοῖς μὲν ἀπολλυμένοις … τοῖς δὲ σῳζομένοις vs. 18. Ἰουδαίοις μὲν … ἔθνεσι δέ vs. 23. ἐμοὶ μὲν … ὑμῖν δέ Phil 3:1. εἰ μὲν … εἰ δέ Ac 18:14; Dg 2:8.

ⓒ Somet. the combination μὲν … δέ does not emphasize a contrast, but separates one thought from another in a series, so that they may be easily distinguished: πρῶτον μὲν … ἔπειτα δέ in the first place … then Hb 7:2. ὸ̔ μὲν … ὸ̔ δέ the one … the other Mt 13:8, 23 (cp. Lucian, Hermot. 66 ὁ μὲν ἑπτά, ὁ δὲ πέντε, ὁ δὲ τριάκοντα; Just., D. 35, 6; 39, 2; cp. TestAbr A 10 p. 87, 21 [Stone p. 22] ἄλλους μὲν … ἑτέρους); Ro 9:21. ὸ̔ς μὲν … ὸ̔ς δέ the one … the other Mt 21:35; 25:15; Lk 23:33; Ac 27:44; Ro 14:5; 1 Cor 11:21; Jd 22. ἃ μὲν … ἃ δέ some … others 2 Ti 2:20. ὁ μὲν … ὁ δέ the one … the other, but pl. some … others Ac 14:4; 17:32; Gal 4:23; Eph 4:11; Phil 1:16; Dg 2:2f. ἕκαστος …, ὁ μὲν οὕτως ὁ δὲ οὕτως each one …, one in one way, one in another 1 Cor 7:7. ὸ̔ς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν the one is confident about eating anything, but the weak person Ro 14:2. τινὲς μὲν … τινὲς δέ some … but still others Phil 1:15. ἄλλη μὲν …, ἄλλη δὲ …, ἄλλη δέ … 1 Cor 15:39. ἑτέρα μὲν …, ἑτέρα δέ vs. 40. οἱ μὲν …, ἄλλοι δὲ …, ἕτεροι δέ Mt 16:14. ᾧ μὲν γὰρ …, ἄλλῳ δὲ …, ἑτέρῳ 1 Cor 12:8ff. ἃ μὲν …, ἄλλα δὲ …, ἄλλα δέ Mt 13:4ff. τοῦτο μὲν …, τοῦτο δέ in part … in part (Hdt. 3, 106; Isocr. 4, 21; 22) Hb 10:33 (μέν followed by more than one δέ: two, Libanius, Or. 18, p. 251, 3f; Or. 59 p. 240, 13; four, Or. 64 p. 469, 14).

② marker of contrast or continuation without express correlation and frequently in anacolutha

ⓐ when the contrast can be supplied fr. the context, and therefore can be omitted as obvious: λόγον μὲν ἔχοντα σοφίας (sc. ὄντα δὲ ἄλογα or someth. sim.) they have the reputation of being wise (but are foolish) Col 2:23 (difft. BHollenbach, NTS 25, ’79, 254–61: a subordinate clause embedded in its main clause). τὰ μὲν σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν the signs that mark a true apostle were performed among you (but you paid no attention) 2 Cor 12:12. ἤδη μὲν οὖν ἥττημα indeed it is already a defeat for you (but you make it still worse) 1 Cor 6:7.—μέν serves to emphasize the subject in clauses which contain a report made by the speaker’s personal state of being, esp. intellectual or emotional; so ἐγὼ μ. Παῦλος 1 Th 2:18. ἡ μ. εὐδοκία τῆς ἐμῆς καρδίας Ro 10:1.

ⓑ Somet. the contrast is actually expressed, but not in adversative form (Diod S 12, 70, 6 Ἀθηναῖοι μὲν οὖν ἐπιβουλεύσαντες τοῖς Βοιωτοῖς τοιαύτῃ συμφορᾷ περιέπεσον=so the Ath., one can see, after plotting against the B., had their fortunes reversed in such a disaster; Polyaenus with dramatic effect: 4, 3, 20 οἱ μὲν …, Ἀλέξανδρος … ; 2, 3, 2) τότε μὲν … ἔπειτα (here we expect δέ) J 11:6f. ἐφʼ ὅσον μὲν οὖν εἰμι ἐγὼ ἐθνῶν ἀπόστολος in so far, then, as I am an apostle to the nations Ro 11:13 (the contrast follows in vs. 14); cp. 7:12 and 13ff.

ⓒ We notice anacoluthon in enumerations, either if they are broken off or if they are continued in some manner that is irregular in form: πρῶτον μέν in the first place Ro 1:8; 3:2; 1 Cor 11:18. πρῶτον μὲν … ἔπειτα (X., Cyr. 7, 5, 1) Js 3:17. In the prologue to Ac (s. λόγος 1b) the clause w. δέ corresponding to τὸν μὲν πρῶτον λόγον 1:1 (Diod S 11, 1, 1 ῾Η μὲν οὖν πρὸ ταύτης βίβλος … τὸ τέλος ἔσχε τῶν πράξεων … ἐν ταύτῃ δέ … The preceding book … contained … ; in this one, on the other hand …) may have been omitted through editorial activity acc. to Norden, Agn. Th. 311ff; 397.

ⓓ μέν followed by καί is not customary (Ael. Aristid. 31, 19 K.=11 p. 133 D.; IAsMinSW 325, 10ff μὲν … καί; POxy 1153, 14 [I A.D.] two armbands ἓν μὲν σανδύκινον καὶ ἓν πορφυροῦν; TestJob 40:7f; ApcMos 15) Mk 4:4ff; Lk 8:5ff; MPol 2:4.

ⓔ μὲν οὖν denotes continuation (TestJob 40:14; Just., A I, 7, 3; s. B-D-F §451, 1; Kühner-G. II 157f, but note Denniston’s caution, p. 473, n. 1; Mayser II/3, 152f; Rob. 1151; 1191) so, then Lk 3:18. Esp. in Ac: 1:6, 18; 2:41; 5:41; 8:25; 9:31; 11:19; 13:4; 14:3 (DSharp, ET 44, ’33, 528); 15:3, 30; 16:5; 17:12, 17, 30; 19:32; 23:18, 22, 31; 25:4; 26:4, 9; 28:5. Also 1 Cor 6:4 (B-D-F §450, 4); Hb 9:1; Papias (2:16). εἰ μὲν οὖν now if Hb 7:11; 8:4.

ⓕ μενοῦν, οὐμενοῦν, and μενοῦνγε s. under these entries.—JLee, Some Features of the Speech of Jesus in Mark’s Gospel: NovT 27, ’85, 1–26.—DELG s.v. 1 μήν. M-M.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > μέν
2 ὁ

ὁ, ἡ, τό pl. οἱ, αἱ, τά article, derived fr. a demonstrative pronoun, ‘the’. Since the treatment of the inclusion and omission of the art. belongs to the field of grammar, the lexicon can limit itself to exhibiting the main features of its usage. It is difficult to set hard and fast rules for the employment of the art., since the writer’s style had special freedom of play here—Kühner-G. I p. 589ff; B-D-F §249–76; Mlt. 80–84; Rob. 754–96; W-S. §17ff; Rdm.² 112–18; Abel §28–32; HKallenberg, RhM 69, 1914, 642ff; FVölker, Syntax d. griech. Papyri I, Der Artikel, Progr. d. Realgymn. Münster 1903; FEakin, AJP 37, 1916, 333ff; CMiller, ibid. 341ff; EColwell, JBL 52, ’33, 12–21 (for a critique s. Mlt-H.-Turner III 183f); ASvensson, D. Gebr. des bestimmten Art. in d. nachklass. Epik ’37; RFink, The Syntax of the Greek Article ’53; JRoberts, Exegetical Helps, The Greek Noun with and without the Article: Restoration Qtly 14, ’71, 28–44; HTeeple, The Greek Article with Personal Names in the Synoptic Gospels: NTS 19, ’73, 302–17; Mussies 186–97.

① this one, that one, the art. funct. as demonstrative pronoun

ⓐ in accordance w. epic usage (Hes., Works 450: ἡ=this [voice]) in the quot. fr. Arat., Phaenom. 5 τοῦ γὰρ καὶ γένος ἐσμέν for we are also his (lit. this One’s) offspring Ac 17:28.

ⓑ ὁ μὲν … ὁ δέ the one … the other (Polyaenus 6, 2, 1 ὁ μὲν … ὁ δὲ … ὁ δε; PSI 512, 21 [253 B.C.]); pl. οἱ μὲν … οἱ δέ (PSI 341, 9 [256 B.C.]; TestJob 29:1) some … others w. ref. to a noun preceding: ἐσχίσθη τὸ πλῆθος … οἱ μὲν ἦσαν σὺν τοῖς Ἰουδαίοις, οἱ δὲ σὺν τοῖς ἀποστόλοις Ac 14:4; 17:32; 28:24; 1 Cor 7:7; Gal 4:23; Phil 1:16f. Also without such a relationship expressed τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς Eph 4:11. οἱ μὲν … ὁ δέ Hb 7:5f, 20f. οἱ μὲν … ἄλλοι (δέ) J 7:12. οἱ μὲν … ἄλλοι δὲ … ἕτεροι δέ Mt 16:14. τινὲς … οἱ δέ Ac 17:18 (cp. Pla., Leg. 1, 627a; 2, 658 B.; Aelian, VH 2, 34; Palaeph. 6, 5).—Mt 26:67; 28:17 οἱ δέ introduces a second class; just before this, instead of the first class, the whole group is mentioned (cp. X., Hell. 1, 2, 14, Cyr. 3, 2, 12; KMcKay, JSNT 24, ’85, 71f)= but some (as Arrian, Anab. 5, 2, 7; 5, 14, 4; Lucian, Tim. 4 p. 107; Hesych. Miles. [VI A.D.]: 390 Fgm. 1, 35 end Jac.).

ⓒ To indicate the progress of the narrative, ὁ δέ, οἱ δέ but he, but they (lit. this one, they) is also used without ὁ μέν preceding (likew. Il. 1, 43; Pla., X.; also Clearchus, Fgm. 76b τὸν δὲ εἰπεῖν=but this man said; pap examples in Mayser II/1, 1926, 57f) e.g. Mt 2:9, 14; 4:4; 9:31; Mk 14:31 (cp. Just., A II, 2, 3). ὁ μὲν οὖν Ac 23:18; 28:5. οἱ μὲν οὖν 1:6; 5:41; 15:3, 30.—JO’Rourke, Paul’s Use of the Art. as a Pronoun, CBQ 34, ’72, 59–65.

② the, funct. to define or limit an entity, event, or state

ⓐ w. nouns

α. w. appellatives, or common nouns, where, as in Pla., Thu., Demosth. et al., the art. has double significance, specific or individualizing, and generic.

א. In its individualizing use it focuses attention on a single thing or single concept, as already known or otherwise more definitely limited: things and pers. that are unique in kind: ὁ ἥλιος, ἡ σελήνη, ὁ οὐρανός, ἡ γῆ, ἡ θάλασσα, ὁ κόσμος, ἡ κτίσις, ὁ θεός (BWeiss [s. on θεός, beg.]), ὁ διάβολος, ὁ λόγος (J 1:1, 14), τὸ φῶς, ἡ σκοτία, ἡ ζωή, ὁ θάνατος etc. (but somet. the art. is omitted, esp. when nouns are used w. preps.; B-D-F §253, 1–4; Rob. 791f; Mlt-Turner 171). ἐν συναγωγῇ καὶ ἐν τῷ ἱερῷ J 18:20.—Virtues, vices, etc. (contrary to Engl. usage): ἡ ἀγάπη, ἡ ἀλήθεια, ἡ ἁμαρτία, ἡ δικαιοσύνη, ἡ σοφία et al.—The individualizing art. stands before a common noun that was previously mentioned (without the art.): τοὺς πέντε ἄρτους Lk 9:16 (after πέντε ἄρτοι vs. 13). τὸ βιβλίον 4:17b (after βιβλίον, vs. 17a), τοὺς μάγους Mt 2:7 (after μάγοι, vs. 1). J 4:43 (40); 12:6 (5); 20:1 (19:41); Ac 9:17 (11); Js 2:3 (2); Rv 15:6 (1).—The individ. art. also stands before a common noun which, in a given situation, is given special attention as the only or obvious one of its kind (Hipponax [VI B.C.] 13, 2 West=D.³ 16 ὁ παῖς the [attending] slave; Diod S 18, 29, 2 ὁ ἀδελφός=his brother; Artem. 4, 71 p. 245, 19 ἡ γυνή=your wife; ApcEsdr 6:12 p. 31, 17 μετὰ Μωσῆ … ἐν τῷ ὄρει [Sinai]; Demetr. (?): 722 fgm 7 Jac. [in Eus., PE 9, 19, 4] ἐπὶ τὸ ὄρος [Moriah]) τῷ ὑπηρέτῃ to the attendant (who took care of the synagogue) Lk 4:20. εἰς τὸν νιπτῆρα into the basin (that was there for the purpose) J 13:5. ἰδοὺ ὁ ἄνθρωπο here is this (wretched) man 19:5. ἐκ τῆς παιδίσκης or ἐλευθέρας by the (well-known) slave woman or the free woman (Hagar and Sarah) Gal 4:22f. τὸν σῖτον Ac 27:38. ἐν τῇ ἐπιστολῇ 1 Cor 5:9 (s. ἐπιστολή) τὸ ὄρος the mountain (nearby) Mt 5:1; 8:1; 14:23; Mk 3:13; 6:46; Lk 6:12; 9:28 al.; ἡ πεισμονή this (kind of) persuasion Gal 5:8. ἡ μαρτυρία the (required) witness or testimony J 5:36.—The art. takes on the idea of κατʼ ἐξοχήν ‘par excellence’ (Porphyr., Abst. 24, 7 ὁ Αἰγύπτιος) ὁ ἐρχόμενος the one who is (was) to come or the coming one par excellence=The Messiah Mt 11:3; Lk 7:19. ὁ προφήτης J 1:21, 25; 7:40. ὁ διδάσκαλος τ. Ἰσραήλ 3:10 (Ps.-Clem., Hom. 5, 18 of Socrates: ὁ τῆς Ἑλλάδος διδάσκαλος); cp. MPol 12:2. With things (Stephan. Byz. s.v. Μάρπησσα: οἱ λίθοι=the famous stones [of the Parian Marble]) ἡ κρίσις the (last) judgment Mt 12:41. ἡ ἡμέρα the day of decision 1 Cor 3:13; (cp. Mi 4:6 Mt); Hb 10:25. ἡ σωτηρία (our) salvation at the consummation of the age Ro 13:11.

ב. In its generic use it singles out an individual who is typical of a class, rather than the class itself: ὁ ἀγαθὸς ἄνθρωπος Mt 12:35. κοινοῖ τὸν ἄνθρωπον 15:11. ὥσπερ ὁ ἐθνικός 18:17. ὁ ἐργάτης Lk 10:7. ἐγίνωσκεν τί ἦν ἐν τῷ ἀνθρώπῳ J 2:25. τὰ σημεῖα τοῦ ἀποστόλου 2 Cor 12:12. ὁ κληρονόμος Gal 4:1. So also in parables and allegories: ὁ οἰκοδεσπότης Mt 24:43. Cp. J 10:11b, 12. The generic art. in Gk. is often rendered in Engl. by the indef. art. or omitted entirely.

β. The use of the art. w. personal names is varied; as a general rule the presence of the art. w. a personal name indicates that the pers. is known; without the art. focus is on the name as such (s. Dssm., BPhW 22, 1902, 1467f; BWeiss, D. Gebr. des Art. b. d. Eigennamen [im NT]: StKr 86, 1913, 349–89). Nevertheless, there is an unmistakable drift in the direction of Mod. Gk. usage, in which every proper name has the art. (B-D-F §260; Rob. 759–61; Mlt-Turner 165f). The ms. tradition varies considerably. In the gospels the art. is usu. found w. Ἰησοῦς; yet it is commonly absent when Ἰ. is accompanied by an appositive that has the art. Ἰ. ὁ Γαλιλαῖος Mt 26:69; Ἰ. ὁ Ναζωραῖος vs. 71; Ἰ. ὁ λεγόμενος Χριστός 27:17, 22. Sim. Μαριὰμ ἡ μήτηρ τοῦ Ἰ. Ac 1:14. The art. somet. stands before oblique cases of indecl. proper names, apparently to indicate their case (B-D-F §260, 2; Rob. 760). But here, too, there is no hard and fast rule.—HTeeple, NTS 19, ’73, 302–17 (synopt.).

γ. The art. is customarily found w. the names of countries (B-D-F §261, 4; W-S. § 18, 5 d; Rob. 759f); less freq. w. names of cities (B-D-F §261, 1; 2; Rob. 760; Mlt-Turner 170–72). W. Ἰερουσαλήμ, Ἱεροσόλυμα it is usu. absent (s. Ἱεροσόλυμα); it is only when this name has modifiers that it must have the art. ἡ νῦν Ἰ. Gal 4:25; ἡ ἄνω Ἰ. vs. 26; ἡ καινὴ Ἰ. Rv 3:12. But even in this case it lacks the art. when the modifier follows: Hb 12:22.—Names of rivers have the art. ὁ Ἰορδάνης, ὁ Εὐφράτης, ὁ Τίβερις Hv 1, 1, 2 (B-D-F §261, 8; Rob. 760; Mlt-Turner 172). Likew. names of seas ὁ Ἀδρίας Ac 27:27.

δ. The art. comes before nouns that are accompanied by the gen. of a pronoun (μοῦ, σοῦ, ἡμῶν, ὑμῶν, αὐτοῦ, ἑαυτοῦ, αὐτῶν) Mt 1:21, 25; 5:45; 6:10–12; 12:49; Mk 9:17; Lk 6:27; 10:7; 16:6; Ro 4:19; 6:6 and very oft. (only rarely is it absent: Mt 19:28; Lk 1:72; 2:32; 2 Cor 8:23; Js 5:20 al.).

ε. When accompanied by the possessive pronouns ἐμός, σός, ἡμέτερος, ὑμέτερος the noun always has the art., and the pron. stands mostly betw. art. and noun: Mt 18:20; Mk 8:38; Lk 9:26; Ac 26:5; Ro 3:7 and oft. But only rarely so in John: J 4:42; 5:47; 7:16. He prefers to repeat the article w. the possessive following the noun ἡ κρίσις ἡ ἐμή J 5:30; cp. 7:6; 17:17; 1J 1:3 al.

ζ. Adjectives (or participles), when they modify nouns that have the art., also come either betw. the art. and noun: ἡ ἀγαθὴ μερίς Lk 10:42; τὸ ἅγιον πνεῦμα 12:10; Ac 1:8; ἡ δικαία κρίσις J 7:24 and oft., or after the noun w. the art. repeated τὸ πνεῦμα τὸ ἅγιον Mk 3:29; J 14:26; Ac 1:16; Hb 3:7; 9:8; 10:15. ἡ ζωὴ ἡ αἰώνιος 1J 1:2; 2:25. τὴν πύλην τὴν σιδηρᾶν Ac 12:10. Only rarely does an adj. without the art. stand before a noun that has an art. (s. B-D-F §270, 1; Rob. 777; Mlt-Turner 185f): ἀκατακαλύπτῳ τῇ κεφαλῇ 1 Cor 11:5. εἶπεν μεγάλῃ τῇ φωνῇ Ac 14:10 v.l.; cp. 26:24. κοιναῖς ταῖς χερσίν Mk 7:5 D.—Double modifier τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ Mt 25:41. τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου Rv 8:3; 9:13. ἡ πόρνη ἡ μεγάλη ἡ καθημένη 17:1.—Mk 5:36 τὸν λόγον λαλούμενον is prob. a wrong rdg. (B has τὸν λαλ., D τοῦτον τὸν λ. without λαλούμενον).—On the art. w. ὅλος, πᾶς, πολύς s. the words in question.

η. As in the case of the poss. pron. (ε) and adj. (ζ), so it is w. other expressions that can modify a noun: ἡ κατʼ ἐκλογὴν πρόθεσις Ro 9:11. ἡ παρʼ ἐμοῦ διαθήκη 11:27. ὁ λόγος ὁ τοῦ σταυροῦ 1 Cor 1:18. ἡ ἐντολὴ ἡ εἰς ζωήν Ro 7:10. ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν 1 Th 1:8. ἡ διακονία ἡ εἰς τοὺς ἁγίους 2 Cor 8:4.

θ. The art. precedes the noun when a demonstrative pron. (ὅδε, οὗτος, ἐκεῖνος) belonging with it comes before or after; e.g.: οὗτος ὁ ἄνθρωπος Lk 14:30; J 9:24. οὗτος ὁ λαός Mk 7:6. οὗτος ὁ υἱός μου Lk 15:24. οὗτος ὁ τελώνης 18:11 and oft. ὁ ἄνθρωπος οὗτος Mk 14:71; Lk 2:25; 23:4, 14, 47. ὁ λαὸς οὗτος Mt 15:8. ὁ υἱός σου οὗτος Lk 15:30 and oft.—ἐκείνη ἡ ἡμέρα Mt 7:22; 22:46. ἐκ. ἡ ὥρα 10:19; 18:1; 26:55. ἐκ. ὁ καιρός 11:25; 12:1; 14:1. ἐκ. ὁ πλάνος 27:63 and oft. ἡ οἰκία ἐκείνη Mt 7:25, 27. ἡ ὥρα ἐκ. 8:13; 9:22; ἡ γῆ ἐκ. 9:26, 31; ἡ ἡμέρα ἐκ. 13:1. ὁ ἀγρὸς ἐκ. vs. 44 and oft.—ὁ αὐτός s. αὐτός 3b.

ι. An art. before a nom. noun makes it a vocative (as early as Hom.; s. KBrugman⁴-AThumb, Griech. Gramm. 1913, 431; Schwyzer II 63f; B-D-F §147; Rob. 769. On the LXX Johannessohn, Kasus 14f.—ParJer 1:1 Ἰερεμία ὁ ἐκλεκτός μου; 7:2 χαῖρε Βαρούχι ὁ οἰκονόμος τῆς πίστεως) ναί, ὁ πατήρ Mt 11:26. τὸ κοράσιον, ἔγειρε Mk 5:41. Cp. Mt 7:23; 27:29 v.l.; Lk 8:54; 11:39; 18:11, 13 (Goodsp, Probs. 85–87); J 19:3 and oft.

ⓑ Adjectives become substantives by the addition of the art.

α. ὁ πονηρός Eph 6:16. οἱ σοφοί 1 Cor 1:27. οἱ ἅγιοι, οἱ πλούσιοι, οἱ πολλοί al. Likew. the neut. τὸ κρυπτόν Mt 6:4. τὸ ἅγιον 7:6. τὸ μέσον Mk 3:3. τὸ θνητόν 2 Cor 5:4. τὰ ἀδύνατα Lk 18:27. τὸ ἔλαττον Hb 7:7. Also w. gen. foll. τὰ ἀγαθά σου Lk 16:25. τὸ μωρόν, τὸ ἀσθενὲς τοῦ θεοῦ 1 Cor 1:25; cp. vs. 27f. τὸ γνωστὸν τοῦ θεοῦ Ro 1:19. τὰ ἀόρατα τοῦ θεοῦ vs. 20. τὸ ἀδύνατον τοῦ νόμου 8:3. τὰ κρυπτὰ τῆς αἰσχύνης 2 Cor 4:2.

β. Adj. attributes whose noun is customarily omitted come to have substantive force and therefore receive the art. (B-D-F §241; Rob. 652–54) ἡ περίχωρος Mt 3:5; ἡ ξηρά 23:15 (i.e. γῆ). ἡ ἀριστερά, ἡ δεξιά (sc. χείρ) 6:3. ἡ ἐπιοῦσα (sc. ἡμέρα) Ac 16:11. ἡ ἔρημος (sc. χώρα) Mt 11:7.

γ. The neut. of the adj. w. the art. can take on the mng. of an abstract noun (Thu. 1, 36, 1 τὸ δεδιός=fear; Herodian 1, 6, 9; 1, 11, 5 τὸ σεμνὸν τῆς παρθένου; M. Ant. 1, 1; Just., D. 27, 2 διὰ τὸ σκληροκάρδιον ὑμῶν καὶ ἀχάριστον εἰς αὐτόν) τὸ χρηστὸν τοῦ θεοῦ God’s kindness Ro 2:4. τὸ δυνατόν power 9:22. τὸ σύμφορον benefit 1 Cor 7:35. τὸ γνήσιον genuineness 2 Cor 8:8. τὸ ἐπιεικές Phil 4:5 al.

δ. The art. w. numerals indicates, as in Il. 5, 271f; X. et al. (HKallenberg, RhM 69, 1914, 662ff), that a part of a number already known is being mentioned (Diod S 18, 10, 2 τρεῖς μὲν φυλὰς … τὰς δὲ ἑπτά=‘but the seven others’; Plut., Cleom. 804 [8, 4] οἱ τέσσαρες=‘the other four’; Polyaenus 6, 5 οἱ τρεῖς=‘the remaining three’; Diog. L. 1, 82 Βίας προκεκριμένος τῶν ἑπτά=Bias was preferred before the others of the seven [wise men]. B-D-F §265): οἱ ἐννέα the other nine Lk 17:17. Cp. 15:4; Mt 18:12f. οἱ δέκα the other ten (disciples) 20:24; Mk 10:41; lepers Lk 17:17. οἱ πέντε … ὁ εἷς … ὁ ἄλλος five of them … one … the last one Rv 17:10.

ⓒ The ptc. w. the art. receives

α. the mng. of a subst. ὁ πειράζων the tempter Mt 4:3; 1 Th 3:5. ὁ βαπτίζων Mk 6:14. ὁ σπείρων Mt 13:3; Lk 8:5. ὁ ὀλεθρεύων Hb 11:28. τὸ ὀφειλόμενον Mt 18:30, 34. τὸ αὐλούμενον 1 Cor 14:7. τὸ λαλούμενον vs. 9 (Just., D. 32, 3 τὸ ζητούμενον). τὰ γινόμενα Lk 9:7. τὰ ἐρχόμενα J 16:13. τὰ ἐξουθενημένα 1 Cor 1:28. τὰ ὑπάρχοντα (s. ὑπάρχω 1). In Engl. usage many of these neuters are transl. by a relative clause, as in β below. B-D-F §413; Rob. 1108f.

β. the mng. of a relative clause (Ar. 4, 2 al. οἱ νομίζοντες) ὁ δεχόμενος ὑμᾶς whoever receives you Mt 10:40. τῷ τύπτοντί σε Lk 6:29. ὁ ἐμὲ μισῶν J 15:23. οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον τὸ δεδομένον (ὸ̔ δέδοται) Ac 4:12. τινές εἰσιν οἱ ταράσσοντες ὑμᾶς Gal 1:7. Cp. Lk 7:32; 18:9; J 12:12; Col 2:8; 1 Pt 1:7; 2J 7; Jd 4 al. So esp. after πᾶς: πᾶς ὁ ὀργιζόμενος everyone who becomes angry Mt 5:22. πᾶς ὁ κρίνων Ro 2:1 al. After μακάριος Mt 5:4, 6, 10. After οὐαὶ ὑμῖν Lk 6:25.

ⓓ The inf. w. neut. art. (B-D-F §398ff; Rob. 1062–68) is used in a number of ways.

α. It stands for a noun (B-D-F §399; Rob. 1062–66) τὸ (ἀνίπτοις χερσὶν) φαγεῖν Mt 15:20. τὸ (ἐκ νεκρῶν) ἀναστῆναι Mk 9:10. τὸ ἀγαπᾶν 12:33; cp. Ro 13:8. τὸ ποιῆσαι, τὸ ἐπιτελέσαι 2 Cor 8:11. τὸ καθίσαι Mt 20:23. τὸ θέλειν Ro 7:18; 2 Cor 8:10.—Freq. used w. preps. ἀντὶ τοῦ, διὰ τό, διὰ τοῦ, ἐκ τοῦ, ἐν τῷ, ἕνεκεν τοῦ, ἕως τοῦ, μετὰ τό, πρὸ τοῦ, πρὸς τό etc.; s. the preps. in question (B-D-F §402–4; Rob. 1068–75).

β. The gen. of the inf. w. the art., without a prep., is esp. frequent (B-D-F §400; Mlt. 216–18; Rob. 1066–68; DEvans, ClQ 15, 1921, 26ff). The use of this inf. is esp. common in Lk and Paul, less freq. in Mt and Mk, quite rare in other writers. The gen. stands

א. dependent on words that govern the gen.: ἄξιον 1 Cor 16:4 (s. ἄξιος 1c). ἐξαπορηθῆναι τοῦ ζῆν 2 Cor 1:8. ἔλαχε τοῦ θυμιᾶσαι Lk 1:9 (cp. 1 Km 14:47 v.l. Σαοὺλ ἔλαχεν τοῦ βασιλεύειν).

ב. dependent on a noun (B-D-F §400, 1; Rob. 1066f) ὁ χρόνος τοῦ τεκεῖν Lk 1:57. ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν 2:6. ἐξουσία τοῦ πατεῖν 10:19. εὐκαιρία τοῦ παραδοῦναι 22:6. ἐλπὶς τοῦ σῴζεσθαι Ac 27:20; τοῦ μετέχειν 1 Cor 9:10. ἐπιποθία τοῦ ἐλθεῖν Ro 15:23. χρείαν ἔχειν τοῦ διδάσκειν Hb 5:12. καιρὸς τοῦ ἄρξασθαι 1 Pt 4:17. τ. ἐνέργειαν τοῦ δύνασθαι the power that enables him Phil 3:21. ἡ προθυμία τοῦ θέλειν zeal in desiring 2 Cor 8:11.

ג. Somet. the connection w. the noun is very loose, and the transition to the consecutive sense (=result) is unmistakable (B-D-F §400, 2; Rob. 1066f): ἐπλήσθησαν ἡμέραι ὀκτὼ τοῦ περιτεμεῖν αὐτόν Lk 2:21. ὀφειλέται … τοῦ κατὰ σάρκα ζῆν Ro 8:12. εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι 1:24. ὀφθαλμοὺς τοῦ μὴ βλέπειν 11:8. τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν 1 Cor 10:13.

ד. Verbs of hindering, ceasing take the inf. w. τοῦ μή (s. Schwyzer II 372 for earlier Gk; PGen 16, 23 [207 A.D.] κωλύοντες τοῦ μὴ σπείρειν; LXX; ParJer 2:5 φύλαξαι τοῦ μὴ σχίσαι τὰ ἱμάτιά σου): καταπαύειν Ac 14:18. κατέχειν Lk 4:42. κρατεῖσθαι 24:16. κωλύειν Ac 10:47. παύειν 1 Pt 3:10 (Ps 33:14). ὑποστέλλεσθαι Ac 20:20, 27. Without μή: ἐγκόπτεσθαι τοῦ ἐλθεῖν Ro 15:22.

ה. The gen. of the inf. comes after verbs of deciding, exhorting, commanding, etc. (1 Ch 19:19; ParJer 7:37 διδάσκων αὐτοὺ τοῦ ἀπέχεσθαι) ἐγένετο γνώμης Ac 20:3. ἐντέλλεσθαι Lk 4:10 (Ps 90:11). ἐπιστέλλειν Ac 15:20. κατανεύειν Lk 5:7. κρίνειν Ac 27:1. παρακαλεῖν 21:12. προσεύχεσθαι Js 5:17. τὸ πρόσωπον στηρίζειν Lk 9:51. συντίθεσθαι Ac 23:20.

ו. The inf. w. τοῦ and τοῦ μή plainly has final (=purpose) sense (ParJer 5:2 ἐκάθισεν … τοῦ ἀναπαῆναι ὀλίγον; Soph., Lex. I 45f; B-D-F §400, 5 w. exx. fr. non-bibl. lit. and pap; Rob. 1067): ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν a sower went out to sow Mt 13:3. ζητεῖν τοῦ ἀπολέσαι = ἵνα ἀπολέσῃ 2:13. τοῦ δοῦναι γνῶσιν Lk 1:77. τοῦ κατευθῦναι τοὺς πόδας vs. 79. τοῦ σινιάσαι 22:31. τοῦ μηκέτι δουλεύειν Ro 6:6. τοῦ ποιῆσαι αὐτά Gal 3:10. τοῦ γνῶναι αὐτόν Phil 3:10. Cp. Mt 3:13; 11:1; 24:45; Lk 2:24, 27; 8:5; 24:29; Ac 3:2; 20:30; 26:18; Hb 10:7 (Ps 39:9); 11:5; GJs 2:3f; 24:1.—The apparently solecistic τοῦ πολεμῆσαι Ro 12:7 bears a Semitic tinge, cp. Hos 9:13 et al. (Mussies 96).—The combination can also express

ז. consecutive mng. (result): οὐδὲ μετεμελήθητε τοῦ πιστεῦσαι αὐτῷ you did not change your minds and believe him Mt 21:32. τοῦ μὴ εἶναι αὐτὴν μοιχαλίδα Ro 7:3. τοῦ ποιεῖν τὰ βρέφη ἔκθετα Ac 7:19. Cp. 3:12; 10:25.

ⓔ The art. is used w. prepositional expressions (Artem. 4, 33 p. 224, 7 ὁ ἐν Περγάμῳ; 4, 36 ὁ ἐν Μαγνησίᾳ; 4 [6] Esdr [POxy 1010 recto, 8–12] οἱ ἐν τοῖς πεδίοις … οἱ ἐν τοῖς ὄρεσι καὶ μετεώροις; Tat. 31, 2 οἱ μὲν περὶ Κράτητα … οἱ δὲ περὶ Ἐρατοσθένη) τῆς ἐκκλησίας τῆς ἐν Κεγχρεαῖς Ro 16:1. ταῖς ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ Rv 1:4. τῷ ἀγγέλῳ τῆς ἐν (w. place name) ἐκκλησίας 2:1, 8, 12, 18; 3:1, 7, 14 (on these pass. RBorger, TRu 52, ’87, 42–45). τοῖς ἐν τῇ οἰκίᾳ to those in the house Mt 5:15. πάτερ ἡμῶν ὁ ἐν τ. οὐρανοῖς 6:9. οἱ ἀπὸ τῆς Ἰταλίας Hb 13:24. οἱ ἐν Χριστῷ Ἰησοῦ Ro 8:1. οἱ ἐξ ἐριθείας 2:8. οἱ ἐκ νόμου 4:14; cp. vs. 16. οἱ ἐκ τῆς Καίσαρος οἰκίας Phil 4:22. οἱ ἐξ εὐωνύμων Mt 25:41. τὸ θυσιαστήριον … τὸ ἐνώπιον τοῦ θρόνου Rv 8:3; cp. 9:13. On 1:4 s. ref in B-D-F §136, 1 to restoration by Nestle. οἱ παρʼ αὐτοῦ Mk 3:21. οἱ μετʼ αὐτοῦ Mt 12:3. οἱ περὶ αὐτόν Mk 4:10; Lk 22:49 al.—Neut. τὰ ἀπὸ τοῦ πλοίου pieces of wreckage fr. the ship Ac 27:44 (difft. FZorell, BZ 9, 1911, 159f). τὰ περί τινος Lk 24:19, 27; Ac 24:10; Phil 1:27 (Tat. 32, 2 τὰ περὶ θεοῦ). τὰ περί τινα 2:23. τὰ κατʼ ἐμέ my circumstances Eph 6:21; Phil 1:12; Col 4:7. τὰ κατὰ τὸν νόμον what (was to be done) according to the law Lk 2:39. τὸ ἐξ ὑμῶν Ro 12:18. τὰ πρὸς τὸν θεόν 15:17; Hb 2:17; 5:1 (X., Resp. Lac. 13, 11 ἱερεῖ τὰ πρὸς τοὺς θεούς, στρατηγῷ δὲ τὰ πρὸς τοὺς ἀνθρώπους). τὰ παρʼ αὐτῶν Lk 10:7. τὸ ἐν ἐμοί the (child) in me GJs 12:2 al.

ⓕ w. an adv. or adverbial expr. (1 Macc 8:3) τὸ ἔμπροσθεν Lk 19:4. τὸ ἔξωθεν Mt 23:25. τὸ πέραν Mt 8:18, 28. τὰ ἄνω J 8:23; Col 3:1f. τὰ κάτω J 8:23. τὰ ὀπίσω Mk 13:16. τὰ ὧδε matters here Col 4:9. ὁ πλησίον the neighbor Mt 5:43. οἱ καθεξῆς Ac 3:24. τὸ κατὰ σάρκα Ro 9:5. τὸ ἐκ μέρους 1 Cor 13:10.—Esp. w. indications of time τό, τὰ νῦν s. νῦν 2b. τὸ πάλιν 2 Cor 13:2. τὸ λοιπόν 1 Cor 7:29; Phil 3:1. τὸ πρῶτον J 10:40; 12:16; 19:39. τὸ πρότερον 6:62; Gal 4:13. τὸ καθʼ ἡμέραν daily Lk 11:3.—τὸ πλεῖστον at the most 1 Cor 14:27.

ⓖ The art. w. the gen. foll. denotes a relation of kinship, ownership, or dependence: Ἰάκωβος ὁ τοῦ Ζεβεδαίου Mt 10:2 (Thu. 4, 104 Θουκυδίδης ὁ Ὀλόρου [sc. υἱός]; Plut., Timol. 3, 2; Appian, Syr. 26 §123 Σέλευκος ὁ Ἀντιόχου; Jos., Bell. 5, 5; 11). Μαρία ἡ Ἰακώβου Lk 24:10. ἡ τοῦ Οὐρίου the wife of Uriah Mt 1:6. οἱ Χλόης Chloë’s people 1 Cor 1:11. οἱ Ἀριστοβούλου, οἱ Ναρκίσσου Ro 16:10f. οἱ αὐτοῦ Ac 16:33. οἱ τοῦ Χριστοῦ 1 Cor 15:23; Gal 5:24. Καισάρεια ἡ Φιλίππου Caesarea Philippi i.e. the city of Philip Mk 8:27.—τό, τά τινος someone’s things, affairs, circumstances (Thu. 4, 83 τὰ τοῦ Ἀρριβαίου; Parthenius 1, 6; Appian, Syr. 16 §67 τὰ Ῥωμαίων) τὰ τοῦ θεοῦ, τῶν ἀνθρώπων Mt 16:23; 22:21; Mk 8:33; cp. 1 Cor 2:11. τὰ τῆς σαρκός, τοῦ πνεύματος Ro 8:5; cp. 14:19; 1 Cor 7:33f; 13:11. τὰ ὑμῶν 2 Cor 12:14. τὰ τῆς ἀσθενείας μου 11:30. τὰ τοῦ νόμου what the law requires Ro 2:14. τὸ τῆς συκῆς what has been done to the fig tree Mt 21:21; cp. 8:33. τὰ ἑαυτῆς its own advantage 1 Cor 13:5; cp. Phil 2:4, 21. τὸ τῆς παροιμίας what the proverb says 2 Pt 2:22 (Pla., Theaet. 183e τὸ τοῦ Ὁμήρου; Menand., Dyscolus 633 τὸ τοῦ λόγου). ἐν τοῖς τοῦ πατρός μου in my Father’s house (so Field, Notes 50–56; Goodsp. Probs. 81–83; difft., ‘interests’, PTemple, CBQ 1, ’39, 342–52.—In contrast to the other synoptists, Luke does not elsewhere show Jesus ‘at home’.) Lk 2:49 (Lysias 12, 12 εἰς τὰ τοῦ ἀδελφοῦ; Theocr. 2, 76 τὰ Λύκωνος; pap in Mayser II [1926] p. 8; POxy 523, 3 [II A.D.] an invitation to a dinner ἐν τοῖς Κλαυδίου Σαραπίωνος; PTebt 316 II, 23 [99 A.D.] ἐν τοῖς Ποτάμωνος; Esth 7:9; Job 18:19; Jos., Ant. 16, 302. Of the temple of a god Jos., C. Ap. 1, 118 ἐν τοῖς τοῦ Διός). Mt 20:15 is classified here by WHatch, ATR 26, ’44, 250–53; s. also ἐμός b.

ⓗ The neut. of the art. stands

α. before whole sentences or clauses (Epict. 4, 1, 45 τὸ Καίσαρος μὴ εἶναι φίλον; Prov. Aesopi 100 P. τὸ Οὐκ οἶδα; Jos., Ant. 10, 205; Just., D. 33, 2 τὸ γὰρ … [Ps 109:4]) τὸ Οὐ φονεύσεις, οὐ μοιχεύσεις κτλ. (quot. fr. the Decalogue) Mt 19:18; Ro 13:9. τὸ Καὶ μετὰ ἀνόμων ἐλογίσθη (quot. fr. Is 53:12) Lk 22:37. Cp. Gal 5:14. τὸ Εἰ δύνῃ as far as your words ‘If you can’ are concerned Mk 9:23. Likew. before indirect questions (Vett. Val. 291, 14 τὸ πῶς τέτακται; Ael. Aristid. 45, 15 K. τὸ ὅστις ἐστίν; ParJer 6:15 τὸ πῶς ἀποστείλης; GrBar 8:6 τὸ πῶς ἐταπεινώθη; Jos., Ant. 20, 28 ἐπὶ πείρᾳ τοῦ τί φρονοῖεν; Pel.-Leg. p. 20, 32 τὸ τί γένηται; Mel., Fgm. 8, 2 [Goodsp. p. 311] τὸ δὲ πῶς λούονται) τὸ τί ἂν θέλοι καλεῖσθαι αὐτό Lk 1:62. τὸ τίς ἂν εἴη μείζων αὐτῶν 9:46. τὸ πῶς δεῖ ὑμᾶς περιπατεῖν 1 Th 4:1. Cp. Lk 19:48; 22:2, 4, 23f; Ac 4:21; 22:30; Ro 8:26; Hs 8, 1, 4.

β. before single words which are taken fr. what precedes and hence are quoted, as it were (Epict. 1, 29, 16 τὸ Σωκράτης; 3, 23, 24; Hierocles 13 p. 448 ἐν τῷ μηδείς) τὸ ‘ἀνέβη’ Eph 4:9. τὸ ‘ἔτι ἅπαξ’ Hb 12:27. τὸ ‘Ἁγάρ’ Gal 4:25.

ⓘ Other notable uses of the art. are

α. the elliptic use, which leaves a part of a sentence accompanied by the art. to be completed fr. the context: ὁ τὰ δύο the man with the two (talents), i.e. ὁ τὰ δύο τάλαντα λαβών Mt 25:17; cp. vs. 22. τῷ τὸν φόρον Ro 13:7. ὁ τὸ πολύ, ὀλίγον the man who had much, little 2 Cor 8:15 after Ex 16:18 (cp. Lucian, Bis Accus. 9 ὁ τὴν σύριγγα [sc. ἔχων]; Arrian, Anab. 7, 8, 3 τὴν ἐπὶ θανάτῳ [sc. ὁδόν]).

β. Σαῦλος, ὁ καὶ Παῦλος Ac 13:9; s. καί 2h.

γ. the fem. art. is found in a quite singular usage ἡ οὐαί (ἡ θλῖψις or ἡ πληγή) Rv 9:12; 11:14. Sim. ὁ Ἀμήν 3:14 (here the masc. art. is evidently chosen because of the alternate name for Jesus).

ⓙ One art. can refer to several nouns connected by καί

α. when various words, sing. or pl., are brought close together by a common art.: τοὺς ἀρχιερεῖς καὶ γραμματεῖς Mt 2:4; cp. 16:21; Mk 15:1. ἐν τοῖς προφήταις κ. ψαλμοῖς Lk 24:44. τῇ Ἰουδαίᾳ καὶ Σαμαρείᾳ Ac 1:8; cp. 8:1; Lk 5:17 al.—Even nouns of different gender can be united in this way (Aristoph., Eccl. 750; Ps.-Pla., Axioch. 12 p. 37a οἱ δύο θεοί, of Apollo and Artemis; Ps.-Demetr., Eloc. c. 292; PTebt 14, 10 [114 B.C.]; En 18:14; EpArist 109) κατὰ τὰ ἐντάλματα καὶ διδασκαλίας Col 2:22. Cp. Lk 1:6. εἰς τὰς ὁδοὺς καὶ φραγμούς 14:23.

β. when one and the same person has more than one attribute applied to him: πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν J 20:17. ὁ θεὸς καὶ πατὴρ τοῦ κυρίου Ἰ. Ro 15:6; 2 Cor 1:3; 11:31; Eph 1:3; 1 Pt 1:3. ὁ θεὸς καὶ πατὴρ (ἡμῶν) Eph 5:20; Phil 4:20; 1 Th 1:3; 3:11, 13. Of Christ: τοῦ κυρίου ἡμῶν καὶ σωτῆρος 2 Pt 1:11; cp. 2:20; 3:18. τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Tit 2:13 (PGrenf II, 15 I, 6 [139 B.C.] of the deified King Ptolemy τοῦ μεγάλου θεοῦ εὐεργέτου καὶ σωτῆρος [ἐπιφανοῦς] εὐχαρίστου).

γ. On the other hand, the art. is repeated when two different persons are named: ὁ φυτεύων καὶ ὁ ποτίζων 1 Cor 3:8. ὁ βασιλεὺς καὶ ὁ ἡγεμών Ac 26:30.

ⓚ In a fixed expression, when a noun in the gen. is dependent on another noun, the art. customarily appears twice or not at all: τὸ πνεῦμα τοῦ θεοῦ 1 Cor 3:16; πνεῦμα θεοῦ Ro 8:9. ὁ λόγος τοῦ θεοῦ 2 Cor 2:17; λόγος θεοῦ 1 Th 2:13. ἡ ἡμέρα τοῦ κυρίου 2 Th 2:2; ἡμ. κ. 1 Th 5:2. ὁ υἱὸς τοῦ ἀνθρώπου Mt 8:20; υἱ. ἀ. Hb 2:6. ἡ ἀνάστασις τῶν νεκρῶν Mt 22:31; ἀ. ν. Ac 23:6. ἡ κοιλία τῆς μητρός J 3:4; κ. μ. Mt 19:12.—APerry, JBL 68, ’49, 329–34; MBlack, An Aramaic Approach³, ’67, 93–95.—DELG. M-M.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ὁ
3 ὅς

ὅς, ἥ, ὅ

① as relative pron. who, which, what, that (Hom.+). On its use s. B-D-F §293–97; 377–80; Rydbeck 98–118; W-S. §24; Rob. 711–26, and for ancient Gk. in gener. Kühner-G. II 399ff; Schwyzer II 639–41.

ⓐ As a general rule, the relative pron. agrees in gender and number w. the noun or pron. to which it refers (i.e. its antecedent); its case is determined by the verb, noun, or prep. that governs it: ὁ ἀστήρ, ὸ̔ν εἶδον Mt 2:9. ὁ Ἰησοῦς, ὅν ἐγὼ καταγγέλλω ὑμῖν Ac 17:3. Ἰουδαῖον, ᾧ (sc. ἦν) ὄνομα Βαριησοῦς 13:6. ὁ Ἰουδαῖος …, οὗ ὁ ἔπαινος Ro 2:29. Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστιν J 1:47. οὗτος, περὶ οὗ ἀκούω τοιαῦτα Lk 9:9 and very oft.

ⓑ A demonstrative pron. is freq. concealed within the relative pron.:

α. in such a way that both pronouns stand in the same case: ὅς the one who ὅς οὐ λαμβάνει Mt 10:38; sim. Mk 4:9; 9:40 (the three w. implied condition). οὗ of the one whose J 18:26. ᾧ to the one to whom Ro 6:16. ὅν the one whom (or someth. sim.) Mk 15:12; J 1:45. οἷς to those for whom Mt 20:23. οὕς those whom Mk 3:13; J 5:21. ὅ that which, what Mt 10:27.—A prep. governing the relative belongs in certain pass. to the (omitted) demonstr. pron. alone: παρʼ ὅ Ro 12:3; Gal 1:8; ὑπὲρ ὅ (ἅ) 1 Cor 10:13; 2 Cor 12:6; Phlm 21; πρὸς ἅ 2 Cor 5:10; εἰς ὅν J 6:29. In others it must be added to both pronouns: ἐν ᾧ in that in which 2 Cor 11:12; 1 Pt 2:12; 3:16 (these passages in 1 Pt may be classed under 1kγ also). ἐν οἷς Phil 4:11. ὑπὲρ οὑ because of that for which 1 Cor 10:30. ἀφʼ ὧν from the persons from whom 2 Cor 2:3.—The much disputed pass. ἑταῖρε, ἐφʼ ὸ̔ πάρει Mt 26:50 would belong here if we were to supply the words necessary to make it read about as follows: friend, (are you misusing the kiss) for that (purpose) for which you are here? (Wlh.; EKlostermann) or thus: in connection with that (=the purposes), for which (=for the realization of which) you have appeared (do you kiss me)? (Rdm.² 78). Friend, are you here for this purpose? FRehkopf, ZNW 52, ’61, 109–15. But s. βב and iβ below.

β. But the two pronouns can also stand in different cases; in such instances the demonstr. pron. is nearly always in the nom. or acc.

א. in the nom. οὗ one whose Ac 13:25. ὧν those whose Ro 4:7 (Ps 31:1). ᾧ the one to or for whom Lk 7:43; 2 Pt 1:9. οἷς those to whom Mt 19:11; Ro 15:21 (Is 52:15). ὅ that (nom.) which (acc.) Mt 13:12; 25:29; 26:13; Mk 11:23; Lk 12:3. Likew. ἅ Lk 12:20. ὅν he whom J 3:34; 4:18; Ac 10:21. ἐφʼ ὅν the one about whom Hb 7:13.

ב. in the acc. ὧν the things of which J 13:29. ᾧ the one (in) whom 2 Ti 1:12. So also w. a prep.: ἐν ᾧ anything by which Ro 14:21. ἐν οἷς things in which 2 Pt 2:12. ἐφʼ ὅ that upon which Lk 5:25. περὶ ὧν the things of which Ac 24:13. ἐφʼ οἷς from the things of which Ro 6:21 (this passage perh. uses a commercial metaphor, for pap s. Mayser II/2, 434f §121). εἰς ὸ̔ν the one in whom Ro 10:14a.—So Mt 26:50 (s. bα above), if the words to be supplied are about as follows: friend, (do that) for which you have come! (so ESchwartz, ByzZ 25, 1925, 154f; EOwen, JTS 29, 1928, 384–86; WSpiegelberg, ZNW 28, 1929, 341–43; FZorell, VD 9, 1929, 112–16; sim. PMaas, Byz.-Neugriech. Jahrb. 8, ’31, 99; 9, ’32, 64; WEltester: OCullmann Festschr., ’62, 70–91; but s. iβ end.—S. Jos., Bell. 2, 615 at πάρειμι 1a).

ג. Only in isolated instances does the demonstr. pron. to be supplied stand in another case: οὗ = τούτῳ, οὗ in him of whom Ro 10:14b. παρʼ ὧν = τούτοις, παρʼ ὧν Lk 6:34.

ⓒ Constructions peculiar in some respect

α. The pleonastic use of the pers. pron. after ὅς (Mlt. 94f; B-D-F §297) γυνὴ ἧς εἶχεν τὸ θυγάτριον αὐτῆς Mk 7:25 is found in older Gk. (Hyperid., Euxen. 3 ὧν … τούτων.—Kühner-G. II 433f), and is not unknown in later Gk. (POxy 117, 15), but above all is suggested by Semitic languages (LXX; GrBar 2:1; Thackeray 46; JHudson, ET 53, ’41/42, 266f); the omission of αὐτῆς in the v.l. is in line w. Gk. usage. οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ Mt 3:12; Lk 3:17. οὗ … τῶν ὑποδημάτων αὐτοῦ Mk 1:7; Lk 3:16. οὗ τῷ μώλωπι αὐτοῦ 1 Pt 2:24 v.l. οὗ καὶ πολλὰ αὐτοῦ συγγράματα EpilMosq 2. In a quot. ἐφʼ οὓς ἐπικέκληται … ἐπʼ αὐτούς Ac 15:17 = Am 9:12. οὗ ἡ πνοὴ αὐτοῦ 1 Cl 21:9. Esp. freq. in Rv 3:8; 7:2, 9; 9:11 v.l.; 13:8, 12; 20:8.

β. constructions ‘ad sensum’

א. a relative in the sing. refers to someth. in the pl. οὐρανοῖς … ἐξ οὗ (οὐρανοῦ) Phil 3:20.

ב. a relative in the pl. refers to a sing. (Jdth 4:8 γερουσία, οἵ) πλῆθος πολύ …, οἳ ἦλθον Lk 6:17f. κατὰ πόλιν πᾶσαν, ἐν αἷς Ac 15:36. Cp. ἤδη δευτέραν ἐπιστολήν, ἐν αἷς (i.e. ἐν ταῖς δυσὶν ἐπιστ.) 2 Pt 3:1.

ג. the relative conforms to the natural gender rather than the grammatical gender of its antecedent noun τέκνα μου, οὕς Gal 4:19; cp. 2 J 1; Phlm 10. ἔθνη, οἵ Ac 15:17 (Am 9:12); cp. 26:17. παιδάριον, ὅς J 6:9. θηρίον, ὅς Rv 13:14. ὀνόματα, οἵ 3:4 v.l. γενεᾶς σκολιᾶς, ἐν οἷς Phil 2:15. W. ref. to Christ, τὴν κεφαλήν, ἐξ οὗ Col 2:19.

ⓓ Attraction (or assimilation) of the relative. Just as in Hdt. and freq. Att., ins, pap, LXX, the simple relative ὅς, ἥ, ὅ is somet. attracted to the case of its antecedent, even though the relationship of the relative within its own clause would demand a different case.

α. In most instances it is the acc. of the rel. that is attracted to the gen. or dat. of the antecedent: περὶ πράγματος οὗ ἐὰν αἰτήσωνται Mt 18:19. τῆς διαθήκης ἧς ὁ θεὸς διέθετο Ac 3:25. Cp. Mt 24:50b; Mk 7:13; Lk 2:20; 3:19; 5:9; 9:43; 15:16; J 4:14; 7:31; 15:20; 17:5; 21:10; Ac 1:1; 2:22; 22:10; 1 Cor 6:19; 2 Cor 1:6; 10:8, 13; Eph 2:10; 2 Th 1:4; Jd 15 al.—When the antecedent is an understood but unexpressed demonstr. pron. (s. b, beg.) that would stand in the gen. or dat., the acc. of a relative pron. can be attracted to this gen. or dat.: οὐδὲν ὧν ἑώρακαν is really οὐδὲν τούτων ἃ ἑώρακαν Lk 9:36 (Schwyzer II 641); ἅ takes on the case of τούτων which, in turn, is omitted (so already Soph., Pla., et al.).—23:14, 41; Ac 8:24; 21:19, 24; 22:15; 25:11; 26:16; Ro 15:18; 1 Cor 7:1; Eph 3:20; Hb 5:8. ὧν = τούτων, οὕς J 17:9; 2 Cor 12:17. οἷς = τούτοις, ἅ Lk 24:25.

β. The dat. of the relative is less frequently attracted (B-D-F §294, 2; Rob. 717) ἕως τῆς ἡμέρας ἧς (=ᾗ) ἀνελήμφθη Ac 1:22 (cp. Lev 23:15; 25:50; Bar 1:19); Eph 1:6; 4:1; 1 Ti 4:6 v.l.; κατέναντι οὗ ἐπίστευσεν θεοῦ = κατέν. τοῦ θεοῦ ᾧ ἐπίστ. Ro 4:17. διὰ τῆς παρακλήσεως ἧς παρακαλούμεθα 2 Cor 1:4.

γ. In relative clauses that consist of subject, predicate, and copula, the relative pron. somet. agrees in gender and number not w. the noun to which it refers, but w. the predicate if it is the subj. and, conversely, w. the subj. if it is the pred. of its own clause: πνεύματι …, ὅς ἐστιν ἀρραβών Eph 1:14 v.l. τῷ σπέρματί σου, ὅς ἐστιν Χριστός Gal 3:16. τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ Eph 6:17.—Rv 4:5; 5:8.

δ. Inverse attraction occurs when the relative pronoun attracts its antecedent to its own case (as early as Hom.; also Soph., Oed. Rex 449; s. Kühner-G. II 413; Schwyzer II 641; B-D-F §295; Rob. 717f); τὸν ἄρτον ὸ̔ν κλῶμεν, οὐχὶ κοινωνία … ἐστιν; = ὁ ἄρτος ὅν … 1 Cor 10:16. λίθον, ὸ̔ν ἀπεδοκίμασαν … οὗτος ἐγενήθη (Ps 117:22) Mt 21:42; Mk 12:10; Lk 20:17; 1 Pt 2:7 v.l.—παντὶ ᾧ ἐδόθη πολύ, πολὺ ζητηθήσεται παρʼ αὐτοῦ Lk 12:48. ὅρκον, ὸ̔ν ὤμοσεν (=μνησθῆναι ὅρκου ὅν) 1:73 (s. W-S. §24, 7 note). τοὺς λίθους, οὓς εἶδες, ἀποβεβλημένους, οὗτοι … ἐφόρεσαν Hs 9, 13, 3. Cp. 1J 2:25.

ε. Attraction can, as in earlier Gk. (Thu. 2, 70, 4), fail to take place when the relative clause is more distinctly separated fr. its antecedent by additional modifiers of the noun and by the importance attaching to the content of the relative clause itself (B-D-F §294, 1; Rob. 714f): τῆς σκηνῆς τῆς ἀληθινῆς, ἣν ἔπηξεν ὁ κύριος, οὐκ ἄνθρωπος Hb 8:2. But s. also Mk 13:19; J 2:22; 4:5; Ac 8:32; 1 Ti 4:3; Tit 1:2; Phlm 10; Hb 9:7; Rv 1:20.

ⓔ The noun which is the antecedent of a relative clause can be incorporated into the latter

α. without abbreviating the constr. and without attraction of the case: ᾗ οὐ δοκεῖτε ὥρᾳ = τῇ ὥρᾳ ᾗ οὐ δοκ. Mt 24:44; cp. Lk 12:40; 17:29, 30. ἃ ἡτοίμασαν ἀρώματα 24:1. ὸ̔ ἐποίησεν σημεῖον J 6:14. ὸ̔ θέλω ἀγαθόν Ro 7:19.

β. w. abbreviation, in that a prep. normally used twice is used only once: ἐν ᾧ κρίματι κρίνετε κριθήσεσθε = ἐν τῷ κρίματι, ἐν ᾧ κρίνετε, κριθήσεσθε Mt 7:2a. Cp. vs. 2b; Mk 4:24. ἐν ᾧ ἦν τόπῳ = ἐν τῷ τόπῳ ἐν ᾧ ἦν J 11:6. καθʼ ὸ̔ν τρόπον = κατὰ τὸν τρόπον, καθʼ ὅν Ac 15:11.

γ. w. a change in case, due mostly to attraction

א. of the relative pron. περὶ πάντων ὧν ἐποίησεν πονηρῶν = περὶ πάντων πονηρῶν, ἃ ἐπ. Lk 3:19. περὶ πασῶν ὧν εἶδον δυνάμεων = περὶ πασῶν δυνάμεων, ἃς εἶδον 19:37. αἰτίαν … ὧν ἐγὼ ὑπενόουν πονηρῶν Ac 25:18.—The dat. of the relative is also attracted to other cases: ἄχρι ἧς ἡμέρας = ἄχρι τῆς ἡμέρας, ᾖ Mt 24:38; Lk 1:20; 17:27; Ac 1:2. ἀφʼ ἧς ἡμέρας Col 1:6, 9.

ב. of the noun to which the rel. refers: ὸ̔ν ἐγὼ ἀπεκεφάλισα Ἰωάννην, οὗτος ἠγέρθη = Ἰωάννης ὸ̔ν κτλ. Mk 6:16 εἰς ὸ̔ν παρεδόθητε τύπον διδαχῆς = τῷ τύπῳ τῆς διδαχῆς εἰς ὸ̔ν παρεδόθητε Ro 6:17.

δ. The analysis is doubtful in passages like περὶ ὧν κατηχήθης λόγων = περὶ τῶν λόγων οὓς κατηχήθης or τῶν λόγων, περὶ ὧν κατηχήθης Lk 1:4. ἄγοντες παρʼ ᾧ ξενισθῶμεν Μνάσωνι Ac 21:16 must acc. to the sense = ἄγοντες πρὸς Μνάσωνα, ἵνα ξενισθῶμεν παρʼ αὐτῷ. S. B-D-F §294, 5; Rob. 719.

ⓕ The prep. can be omitted before the relative pron. if it has already been used before the antecedent noun: ἐν παντὶ χρόνῳ ᾧ (=ἐν ὧ.) Ac 1:21. εἰς τὸ ἔργον ὅ (=εἰς ὅ) 13:2. ἀπὸ πάντων ὧν (=ἀφʼ ὧν) vs. 38. Cp. 26:2. ἐν τῷ ποτηρίῳ ᾧ (=ἐν ᾧ) Rv 18:6.

ⓖ The neut. is used

α. in explanations, esp. of foreign words and of allegories: ὅ ἐστιν which or that is, which means: βασιλεὺς Σαλήμ, ὅ ἐστιν βασιλεὺς εἰρήνης Hb 7:2; cp. Mt 27:33; Mk 3:17; 7:11, 34; 15:42. Also ὅ ἐστιν μεθερμηνευόμενον Mt 1:23; Mk 5:41; Ac 4:36; cp. J 1:38, 41f. ὅ ἐστιν μεθερμηνευόμενος κρανίου τόπος Mk 15:22 v.l. (for μεθερμηνευόμενον). τόπος, ὸ̔ λέγεται, Ἑβραϊστὶ Γολγοθά J 19:17.—S. also αὐλῆς, ὅ ἐστιν πραιτώριον Mk 15:16. λεπτὰ δὺο, ὅ ἐστιν κοδράντης 12:42. τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία Col 1:24. πλεονέκτης ὅ ἐστιν εἰδωλολάτρης Eph 5:5. τὴν ἀγάπην ὅ ἐστιν σύνδεσμος τῆς τελειότητος Col 3:14.—B-D-F §132, 2.

β. when the relative pron. looks back upon a whole clause: τοῦτον τ. Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμεν μάρτυρες Ac 2:32; cp. 3:15; 11:30; 26:9f; Gal 2:10; Col 1:29; 1 Pt 2:8; Rv 21:8.

γ. ὅ is to be understood as an obj. acc. and gains its content fr. what immediately follows in these places (s. W-S. §24, 9; Rob. 715): ὸ̔ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ = τὸν θάνατον, ὸ̔ν ἀπέθανεν κτλ. what he died, i.e. the death he suffered, he suffered for sin Ro 6:10a; cp. vs. 10b. ὸ̔ νῦν ζῶ ἐν σαρκί the life that I now live in the flesh Gal 2:20.

ⓗ The relative is used w. consecutive or final mng. (result or purpose): τίς ἔγνω νοῦν κυρίου, ὸ̔ς συμβιβάσει αὐτόν; who has known the mind of the Lord, so that he could instruct him? 1 Cor 2:16 (cp. Is 40:13). ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο he is worthy that you should grant him this Lk 7:4. ἀποστέλλω τὸν ἄγγελόν μου …, ὸ̔ς κατασκευάσει Mt 11:10. ἔπεμψα Τιμόθεον …, ὸ̔ς ὑμᾶς ἀναμνήσει 1 Cor 4:17. ἔχετε μεθʼ ἑαυτῶν, εἰς οὓς ἐργάσεσθε τὸ καλόν 21:2.

ⓘ taking the place of the interrogative pron.

α. in indirect questions (Soph., Oed. Rex 1068; Thu. 1, 136, 4; Attic ins of 411 B.C. in Meisterhans³-Schw.; pap [Witkowski 30, 7]; oft. Joseph. [Schmidt 369]; Just., D. 44, 4 διʼ ἧς ὁδοῦ). ὸ̔ ἐγὼ ποιῶ what I am doing J 13:7. ἃ λέγουσιν 1 Ti 1:7 (Just., D. 9, 1 οὐ γὰρ οἶδας ὸ̔ λέγεις).—J 18:21.

β. NT philology has generally dismissed the proposition that ὅς is used in direct questions (Mlt. 93; B-D-F §300, 2; Radermacher² 78; PMaas [see 1bβב above]). An unambiguous example of it is yet to be found. Even the ins on a goblet in Dssm., LO 100ff [LAE 125–31], ET 33, 1922, 491–93 leaves room for doubt. Therefore also the translation of ἐφʼ ὸ̔ πάρει Mt 26:50 as ‘what are you here for?’ (so Goodsp., Probs. 41–43; similarly, as early as Luther, later Dssm.; JWilson, ET 41, 1930, 334) has been held suspect. S. ZNW 52, ’61, 109ff.—Rob. 725 doubts the interrogative here, but Mlt-Turner 50 inclines toward it. If further proof for interrogative use of ὅς can be found, lit.-crit. considerations (s. vv. 14–16) invite attention to the v.l. (s. Tdf. app.) ἐφʼ ᾦ, a combination used in commercial documents (PGrenf II, 17, 2; 5; Mayser II/1 p. 215); the colloquial use suggests the sense: What deal did you make?—See also 1bβב above.

ⓙ combined w. particles

α. with ἄν (ἐάν), s. ἄν I. b.

β. with γέ (s. γέ aβ and cp. PFlor 370, 9) Ro 8:32.

γ. w. δήποτε whatever J 5:3(4) v.l. (the vv.ll. vary betw. οἵῳ and ᾧ, δηποτοῦν and δήποτε).

δ. w. καί who also Mk 3:19; Lk 6:13f; 7:49 al.

ε. with περ = ὅσπερ, ἥπερ, ὅπερ (TestSol, TestAbr; TestJob 7:13; JosAs 14:12; GrBar; ApcSed 2:1; Jos., Ant. 2, 277, Vi. 95; apolog. [exc. Mel.]) just the one who Mk 15:6 v.l. ὅπερ which indeed Ox 840, 35; ISm 4:1. πάντα ἅπερ whatever GPt 11:45.

ⓚ used w. preposition (s. also above: 1bα; 1bβב; 1eβ,γ; 1f, and s. Johannessohn, Präp. 382f [ind.]), whereby a kind of conjunction is formed:

α. with ἀντί: ἀνθʼ ὧν (s. ἀντί 4) because Lk 1:20; 19:44; Ac 12:23; 2 Th 2:10; therefore Lk 12:3.

β. w. εἰς: εἰς ὅ to this end 2 Th 1:11.

γ. with ἐν: ἐν οἷς connects w. the situation described in what precedes under which circumstances = under these circumstances Lk 12:1; Ac 24:18 v.l.; 26:12. So also perh. ἐν ᾧ 1 Pt 1:6; 2:12; 3:16, 19; 4:4. S. also ἐν 7 and cp. 1bα above.

δ. w. ἐπί: ἐφʼ ᾧ (normally, ‘for which’: Plut., Cimon 483 [8, 6] Cimon receives honors in requital for his generous deed [cp. the pl. ἐφʼ οἷς IPriene 114, 22 of honors heaped on a gymnasiarch for his numerous contributions]; cp. Plut., Mor. 522e and Diog. L. 7, 173. Conversely Plut., Aratus 1048 [44, 4]: A. suffers some dishonor ‘for what’ he did to one of his associates) has freq. been interpreted=ἐπὶ τούτῳ ὅτι for the reason that, because Ro 5:12 (lit. on ἁμαρτία 3a); 2 Cor 5:4; Phil 3:12; for 4:10. But a commercial metaphor may find expression in the first 3 passages cited here; s. ἐπί 6c. Difft. on Ro 5:12 JFitzmyer, NTS 39, ’93, 321–39; also comm. (Anchor), ad loc.: ‘with the result that, so that’

ε. οὗ χάριν therefore Lk 7:47.

ζ. in indications of time: ἀφʼ ἧς (s. ἀπό 2bγ and cp. BGU 252, 9 [98 A.D.]) from the time when; since Lk 7:45; Ac 24:11; 2 Pt 3:4; Hs 8, 6, 6 v.l.; as soon as, after 8, 1, 4.—ἀφʼ οὗ (s. ἀπό 2bγ) when once, since Lk 13:25; 24:21; Rv 16:18. ἄχρι οὗ (s. ἄχρι 1bα) until (the time when) Ac 7:18; Ro 11:25; 1 Cor 11:26; Gal 3:19. Also ἕως οὗ until Mt 1:25; 13:33; 14:22; 17:9; Lk 13:21; D 11:6 al. μέχρις οὗ until Mk 13:30; Gal 4:19.—On the gen. οὗ as an adv. of place s. it as a separate entry.

② Demonstrative pron. this (one) (Hom.+; prose of Hdt. et al. [Kühner-G. II 228f]; pap, LXX).

ⓐ ὸ̔ς δέ but he (Ps.-Lucian, Philopatris 22; PRyl 144, 14 [38 A.D.]) Mk 15:23; J 5:11 v.l. Mostly

ⓑ ὸ̔ς μὲν … ὸ̔ς δέ the one … the other (Hippocr.+; very oft. in later wr.; POxy 1189, 7 [c. 117 A.D.]; SibOr 3, 654) the masc. in var. cases of sing. and pl. Mt 22:5; Lk 23:33; Ac 27:44; Ro 14:5; 1 Cor 11:21; 2 Cor 2:16; Jd 22f. ὸ̔ μὲν … ὸ̔ δέ this … that Ro 9:21. ἃ μὲν … ἃ δέ (Lucian, Rhet. Praec. 15) some … others 2 Ti 2:20. ὸ̔ς μὲν … ὸ̔ς δὲ … ὸ̔ς δέ Mt 21:35; 25:15 (Lucian, Tim. 57 διδοὺς … ᾧ μὲν πέντε δραχμάς, ᾧ δέ μνᾶν, ᾧ δὲ ἡμιτάλαντον). ὸ̔ μὲν … ὸ̔ δὲ … ὸ̔ δέ Mt 13:8b, 23. ᾧ μὲν … ἄλλῳ δὲ … ἑτέρῳ (ἄλλῳ δέ is then repeated five times, and before the last one there is a second ἑτέρῳ) 1 Cor 12:8–10. ὸ̔ μὲν … καὶ ἄλλο κτλ. Mk 4:4. ὸ̔ μὲν … καὶ ἕτερον (repeated several times) Lk 8:5. ἃ μὲν … ἄλλα δέ (repeated several times) Mt 13:4–8a. In anacoluthon οὓς μέν without οὓς δέ 1 Cor 12:28. ὸ̔ς μὲν … ὁ δὲ ἀσθενῶν Ro 14:2.—B-D-F §250. MBlack, An Aramaic Approach³, ’67, 100f.—DELG 1 ὅς. M-M.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ὅς
4 πλεονεκτέω

πλεονεκτ-έω, [tense] fut.

A - ήσω Th.4.62
, etc. ( πλέον ἐκτήσεται shd. be read in Pl.La. 192e):—Prose Verb, have or claim more than one's due, mostly in bad sense, to be greedy, grasping, Hdt.8.112, X.Mem.2.6.21, Pl.Grg. 483c, etc.

2 also, gain or have some advantage, without any bad sense, δυνάμει τινὶ π. Th.4.62
, cf. 86; opp. ἐλαττοῦσθαι, Arist.Rh. 1360a3; πολὺ ἐπλεονέκτει ὁ Πελοπίδας παρὰ τῷ Πέρσῃ X. HG7.1.34
: abs., Arist.Rh. 1402b25, D.S.12.46; π. ἀπὸ τῶν μὴ καθηκόντων Plb.6.56.2
: freq. with neut. Pron., π. ταῦτα, etc., Th.4.61, etc.

3 c. gen. rei, have or claim a larger share of than others, τῶν ὠφελίμων Id.6.39
; τοῦ ἡλίου, τοῦ ψύχους, τῶν πόνων, X.Cyr.1.6.25, cf. Oec.7.26; δόξης, χάριτος, Arist.EN 1136b22, 1137a1.

II c. gen. pers., have or gain the advantage over, τῶν ἐχθρῶν Pl.R. 362b
, cf. Hyp.Lyc.8, etc.; παρά τινος X.Cyr.1.6.32
(v.l.); παρ' ἀλλήλων Arist.Pol. 1292b19
; τινι in a thing, X.Cyr.4.3.21, etc.; κατά τι Pl. Euthphr. 15a
; περί τι Id.La. 183a
; also π. τῶν νόμων gain at the expense of the laws, Id.Lg. 691a; τῆς ὑμετέρας π. εὐηθείας take advantage of your simpleness, D.Prooem.24.

2 later c. acc. pers., get or have the advantage over, D.H.9.7, Plu.Marc.29, Luc.Am.27: usu. in bad sense, overreach, defraud, πλεονεκτεῖν μηδένα Men.Mon. 259
, cf. 1 Ep.Thess.4.6, 2 Ep.Cor.7.2, D.Chr.17.8, D.C.52.37: in early writers only [voice] Pass. in this sense, ὑπό τινων X.Mem.3.5.2
; πλεονεκτεῖσθαι χιλίαις δραχμαῖς to be defrauded in or of 1, 000 drachmae, D.41.25. In Th.1.77 πλεονεκτεῖσθαι is impers., to be an act of πλεονεξία.

3 [voice] Pass., to be surpassed, excelled, τινι Apollod.Poliorc.173.5.

Greek-English dictionary (Αγγλικά Ελληνικά-λεξικό) > πλεονεκτέω
5 τε

τε, enclitic Particle, with two main uses (v. infr. A, B).

A as a Conjunction,

I τε.. τε, both.. and, joining single words, phrases, clauses, or sentences, the first τε merely pointing forward to the second, ἀνδρῶν τε θεῶν τε Il.1.544
; ἀγαθῶν τε κακῶν τε Hes.Op. 669
; δίψῃ τε λιμῷ τε A.Pers. 491
, cf. S.Aj.34,35, Ar.Ach. 370, 375; τήν τε νῆσον τήν τε ἤπειρον Th.4.8
, cf. Antipho 2.3.3, Pl. R. 373b; λυσόμενός τε θύγατρα, φέρων τ' ἀπερείσι' ἄποινα Il.1.13
; παῖδά τε σοὶ ἀγέμεν Φοίβῳ θ' ἱερὴν ἑκατόμβην ῥέξαι ib. 443; the elements joined by τε.. τε are usu. short in Hom., longer in later Gr., e.g. ἐπειδὴ πρόξενοί τέ εἰσιν Ἀθηναίων καὶ εὐεργέται.., ἔν τε τῇ στήλῃ γέγραπται IG12.103.7
; ἥ τε γὰρ γῆ.. εὔυδρός ἐστι, ποταμοί τε δι' αὐτῆς ῥέουσι Hdt.4.47
; χρὴ.. τούς τε πρεσβυτέρους ὁμοιωθῆναι τοῖς πρὶν ἔργοις, τούς τε νεωτέρους.. μὴ αἰσχῦναι κτλ. Th.4.92, cf. Pl.R. 474c, X.Cyr.1.4.25, Is.1.50; τά τε γὰρ ληφθέντα πάντ' ἂν σῴζοιτο οἵ τ' ἀδικήσαντες κατ' ἀξίαν λάβοιεν τὰ ἐπιτίμια Aen. Tact.16.8, cf. Gp.2.49.1, 12.3.2-3; τούτου γὰρ γενομένου.. τά τε ἐχφόρια Χρυσέρμῳ δυνήσομαι ἀποδοῦναι, ἐγώ τε ἔσομαι παρὰ σοῦ φιλανθρωπίας τετευχώς PEnteux.60.11
(iii B.C.); κλείειν τε τὰ βλέφαρα δεομένων ἐλπιζόντων τε κοιμηθήσεσθαι Gal.16.494
, cf. 495,501; this use is common at all times in οὔτε.. οὔτε, μήτε.. μήτε, εἴτε.. εἴτε (qq.v.); τε may be used three or more times, ἔν τ' ἄρα οἱ φῦ χειρί, ἔπος τ' ἔφατ' ἔκ τ' ὀνόμαζεν Od.15.530
, cf. Il.1.177, 2.58, A.Pr. 89sq., B.17.19sq., Lys. 19.17, X.Cyr.3.3.36:— ἑνδεκάτη τε δυωδεκάτη τε prob. means the eleventh or twelfth, Od.2.374, 4.588:—sts. τε.. τε couples alternatives, ἀπόρως εἶχε δοῦναί τε μὴ δοῦναί τε E.IA56
, cf. Heracl. 153, El. 391; hence we find τε.. ἢ.., Pl.Tht. 143c, Ion 535d; on ἢ (or ἦ) .. τε in Il.2.289 and A.Eu. 524 (lyr.) v. ἦ 1.3.

2 the first clause may be negative, the second affirmative, as ἐκκλησίαν τε οὐκ ἐποίει.., τήν τε πόλιν ἐφύλασσε Th.2.22
; but οὔτε.. τε is more freq., as οὔτε ποσίν εἰμι ταχύς.., γιγνώσκω τε X.Cyr.2.3.6
(v. οὔτε 11.4
); we also find οὐ.. τε.. , as οὐχ ἡσύχαζον.., παρεκάλουν τε τοὺς ξυμμάχους Th.1.67
; and μὴ.. τε.. , as ἵνα μή τι διαφύγῃ ἡμᾶς, εἴ τέ τι βούλει κτλ. Pl.Phd. 95e.

3 τε ( both) sts. corresponds to a following δέ ( and), or τε ( and) to a preceding μέν, e.g.

a τε.. δὲ.. , as κόμισαί τέ με, δὸς δέ μοι ἵππους Il.5.359
, cf. 7.418, S.OC 367, Tr. 285, E.Ph. 1625; ἐσθὰς ἀμφότερόν νιν ἔχεν, ἅ τε.. ἐπιχώριος.., ἀμφὶ δὲ παρδαλέᾳ στέγετο Pi.P.4.80
; διήκουέ τε.., ἔπειτα δὲ καὶ ἐπῄνεσε X.Cyr.4.4.3
; so with ἅμα δὲ καὶ.., ὡσαύτως δὲ καὶ.., Th.1.25, Pl.Smp. 186e:—so τε.., ἀτὰρ οὖν καὶ.., Id.Hp.Ma. 295e.

b μὲν.. τε.., ἄνδρα μὲν.., τρεῖς τε κασιγνήτους Il.19.291
-3, cf. Od.22.475-6, Pi.O.6.88, 7.88, A.Th. 924, Ch. 585 (lyr.), S.Ant. 963 (lyr.), E.Heracl. 337 codd., Cyc.41 (lyr.), Ar.Nu. 563(lyr.), Pl.Phdr. 266c, Lg. 927b: v. μέν A. 11.6c.

4 a single τε ( and) joins a word, phrase, or (esp. later) clause or sentence to what precedes, τελευτὴν κεφαλήν τε Pl.Ti. 69a
; θνητὰ ἀθάνατά τε ib.c; Ζεῦ ἄλλοι τε θεοί Il.6.476
; κύνεσσιν οἰωνοῖσί τε πᾶσι 1.5
; ῥίγησέν τ' ἂρ ἔπειτα ἄναξ ἀνδρῶν Ἀγαμέμνων v.l. for δ' ἂρ in 11.254; ἕν τε οὐδὲν κατέστη ἴαμα.., σῶμά τε αὔταρκες ὂν οὐδὲν διεφάνη.., Th.2.51; τά τε ἱερὰ.. νεκρῶν πλέα ἦν.. ib.52; νόμοι τε πάντες ξυνεταράχθησαν ibid.; δάκνει σ' ἀδελφὸς ὅ τε θανὼν ἴσως πατήρ E.El. 242
, cf. 253, 262, al.; εἴς τε τὰς ἄλλας.. ἀθροίζεσθαι Aen.Tact.3.5
; τῶν τε ἀρχόντων.. ib.6, cf. 10.8, al.; ὅ τε γραφεὶς κύκλος.. Archim.Spir.11
Def.7; πρός τε τούτοις φησὶν.. PEnteux.63.18
(iii B.C.); χωρίς τε τούτων Plb.2.56.13
, 61.1, 3.17.7; ταῦτά τ' ἐγίνετο.. Id.2.43.6
, cf. 3.70.4; ἀπαιτούμενός τε ὑπ' ἐμοῦ τὰ ἔρια οὐκ ἀποδίδωσί PEnteux.2.6
, cf. 8.4, al. (iii B.C.); γράψαι Ἀγαθοκλεῖ τῷ ἐπιστάτῃ διασαφῆσαί τε αὐτῷ ib.81.21 (iii B.C.); καθόλου τε.. Arr.Epict.1.19.13
, cf. 2.2.17; ἀταράχους τήν τε δύναμιν ἀκαθαιρέτους Sor.1.21
, cf. 24, al.; ὄξει βαφικῷ στυπτηρίᾳ τε PHolm. 1.4
, cf. Gem.16.6; χρὴ.. λαχάνων ἅπτεσθαι, κοιλίαν τε λύειν Gp.1.12.19
, cf. 2.2.2, al.; this τε may be used any number of times, Od.4.149- 150, 14.75, 158-9, Men.Pk.15,16,20, Hipparch.1.9.8, Act.Ap.2.43,46, 4.13, 14, al.

II τε.. καὶ.. , or τε καὶ.. , both.. and.., where τε points forward to καί, and usu. need not be translated, e.g. Ἀτρείδης τε ἄναξ ἀνδρῶν καὶ δῖος Ἀχιλλεύς Il.1.7
; εἰ δὴ ὁμοῦ πόλεμός τε δαμᾷ καὶ λοιμὸς Ἀχαιούς ib.61; δειλός τε καὶ οὐτιδανὸς καλεοίμην ib. 293; ζωόν τε καὶ ἀρτεμέα 7.308
, cf. 327, 338, al.; τῆς τε γῆς ἐούσης ἐπιτηδέης καὶ τῶν ποταμῶν ἐόντων σφι συμμάχων Hdt.4.47
; βούλεταί τε καὶ ἐπίσταται Th.2.35
; ὁ φύς τε καὶ τραφείς Pl.R. 396c
; βάσιν τε γὰρ πάλιν τὴν αὐτὴν ἔχουσι τὴν ΖΒ καὶ.. Euc.1.47
; sts. the elements joined by τε.. καὶ.. are joined in order to be compared or contrasted rather than simply joined, κάκιστος νῦν τε καὶ πάλαι δοκεῖ S.Ant. 181
; μεσαμβρίη τέ ἐστι καὶ τὸ κάρτα γίνεται ψυχρόν Hdt.4.181
; ἔτυχόν τε ὕσταται ἐξαναχθεῖσαι καί κως κατεῖδον Id.7.194
; ἐπαύσατό τε ὁ ἄνεμος καὶ τὸ κῦμα ἔστρωτο ib. 193; ταὐτὰ.. νῦν τε καὶ τότε Ar.Av. 24
; χωρὶς τό τ' εἰπεῖν πολλὰ καὶ τὰ καίρια S.OC 808
; ὅσον τό τ' ἄρχειν καὶ τὸ δουλεύειν δίχα A.Pr. 927
; sts. (like τε.. τε) even used of alternatives, διάνδιχα μερμήριξεν, ἵππους τε στρέψαι καὶ ἐναντίβιον μαχέσασθαι Il.8.168
; ἐν δίκᾳ τε καὶ παρὰ δίκαν Pi.O.2.16
; θεοῦ τε.. θέλοντος καὶ μὴ θέλοντος A.Th. 427
; πείσας τε.. καὶ μὴ τυχών Th.3.42
:—on οἵ τε ἄλλοι καὶ.. , e.g. τοῖς τε ἄλλοις ἅπασι καὶ Λακεδαιμονίοις Isoc.12.249
, and ἄλλως τε καὶ.. , v. ἄλλος 11.6, ἄλλως 1.3
.

2 in this sense τ' ἠδέ is only [dialect] Ep., σκῆπτρόν τ' ἠδὲ θέμιστας Il.9.99
, cf. 1.400, al.; also τε.., ἰδέ, χαλκόν τε ἰδὲ λόφον 6.469
, cf. 8.162.

3 καὶ.. τε, both.. and.., is occasionally found, as καὶ μητέρα πατέρα τ' E.Alc. 646.

b καὶ.. τε perh. means and.. also in καὶ ναυτικῷ τε ἅμα Th.1.9
; καὶ πρός τε τοὺς Ῥηγίνους Id.6.44
; καὶ αὐτός τε Id.8.68
; v. infr. c. 10.

4 τε.. τε or τε.. καὶ.. sts. join elements which are not syntactically parallel, esp. a part. and a finite verb, ἰοῖσίν τε τιτυσκόμενοι λάεσσί τ' ἔβαλλον (for βάλλοντες) Il.3.80; ἄλλα τε ἐπιφραζόμενος καὶ δὴ καὶ ἐπεπόμφεε Hdt.1.85
; ἀλλῳ τε τρόπῳ πειράζοντες καὶ μηχανὴν προσήγαγον Th.4.100
; τῆς τε ὥρας.. ταύτης οὔσης.., καὶ τὸ χωρίον.. χαλεπὸν ἦν Id.7.47
, cf. 4.85, 8.81, 95.

5 the copulative τε becomes rare in later Gr.; it is found about 340 times in LXX, mostly in the Pentateuch and 1-4 Ma., only 3 times in Ps.; in the NT it is found about 150 times in Act.Ap., 20 times in Ep.Hebr., and very rarely in the other books.

B In [dialect] Ep. (more rarely in other dactylic verse, v. infr. 11) τε stands in general or frequentative statements or in statements of what is well known; such statements are freq. made as justifications of a preceding particular statement or of a preceding exhortation to a particular person or persons; the sense of τε thus approaches that of τοι (cf. τοι and τε in Od.2.276-7, and cf. Il.13.115 with 15.203); although associated with numerous particles and other words of particular types (v. infr.) its meaning remains independent of these and applies to the whole sentence in which it stands: αἶψά τε φυλόπιδος πέλεται κόρος ἀνθρώποισιν Il.19.221
; οὐ γάρ τ' αἶψα θεῶν τρέπεται νόος αἰὲν ἐόντων Od.3.147
; θεοὶ δέ τε πάντα ἴσασιν 4.379
, cf. 5.79, 447, 10.306, 17.485, Il.9.497, 16.688, 17.176, 21.264; ξυνὸς Ἐνυάλιος καί τε κτανέοντα κατέκτα 18.309
, cf. Od.11.537, Il.24.526; ἤ τ' ἔβλητ' ἤ τ' ἔβαλ' ἄλλον 11.410
; οὐ μὲν γάρ τε κακὸν βασιλευέμεν Od.1.392
; οἳ φύλλοισιν ἐοικότες ἄλλοτε μέν τε ζαφλεγέες τελέθουσιν.. ἄλλοτε δὲ.. Il.21.464
; ἄλλος γάρ τ' ἄλλοισιν ἀνὴρ ἐπιτέρπεται ἔργοις Od.14.228
, cf. 8.169, 170, 15.400; τοῦ γάρ τε ξεῖνος μιμνήσκεται ἤματα πάντα, ἀνδρὸς ξεινοδόκου, ὅς κεν φιλότητα παράσχῃ ib.54, cf. 17.322; ῥεχθὲν δέ τε νήπιος ἔγνω Il.17.32
; παθὼν δέ τε νήπιος ἔγνω Hes.Op. 218
; αἰεὶ γάρ τε νεώτεροι ἀφραδέουσιν Od. 7.294
; δύσζηλοι γάρ τ' εἰμὲν ἐπὶ χθονὶ φῦλ' ἀνθρώπων ib. 307; τοῦ δέ τε πολλοὶ ἐπαυρίσκοντ' ἄνθρωποι, καί τε πολέας ἐσάωσε Il.13.733
-4; τοῦ μὲν γάρ τε κακοῦ τρέπεται χρὼς ἄλλυδις ἄλλῃ, ἐν δέ τέ οἱ κραδίη στέρνοισι πατάσσει.., πάταγος δέ τε γίγνετ' ὀδόντων ib. 279-83; ὀλίγη δέ τ' ἀνάπνευσις πολέμοιο 18.201
; νέῳ δέ τε πάντ' ἐπέοικεν.. κεῖσθαι 22.71
; κατέλεξεν ἅπαντα κήδε' ὅσ' ἀνθρώποισι πέλει, τῶν ἄστυ ἁλώῃ· ἄνδρας μὲν κτείνουσι, πόλιν δέ τε πῦρ ἀμαθύνει, τέκνα δέ τ' ἄλλοι ἄγουσι, βαθυζώνους τε γυναῖκας 9.592
-4, cf. 22.492, 495, 499; νεμεσσῶμαί γε μὲν οὐδέν· καὶ γάρ τίς τ' ἀλλοῖον ὀδύρεται ἄνδρ' ὀλέσασα.. ἢ Ὀδυσῆ' Od.19.265
; σχέτλιε, καὶ μέν τίς τε χερείονι πείθεθ' ἑταίρῳ.., αὐτὰρ ἐγὼ θεός εἰμι 20.45
, cf. 23.118, Il.2.292, 9.632; νῦν δὲ μνησώμεθα δόρπου· καὶ γάρ τ' ἠΰκομος Νιόβη ἐμνήσατο σίτου κτλ. 24.602 (where a general inference is implied); ὃν Βριάρεων καλέουσι θεοί, ἄνδρες δέ τε πάντες Αἰγαίων' 1.403
, cf. 2.814, 5.306, 10.258, 14.290; sts. of repeated action by particular persons, ἄλλοτε μέν τε γόῳ φρένα τέρπομαι Od.4.102
; οὐ μὰ γὰρ Ἀπόλλωνα Διὶ φίλον, ᾧ τε σύ, Κάλχαν, εὐχόμενος.. θεοπροπίας ἀναφαίνεις Il.1.86
; ἡ δὲ.. μ' αἰεὶ.. νεικεῖ, καί τέ μέ φησι μάχῃ Τρώεσσιν ἀρήγειν ib. 521; μήτηρ γάρ τέ μέ φησι θεά, Θέτις ἀργυρόπεζα, διχθαδίας κῆρας φερέμεν θανάτοιο τέλοσδε 9.410
.

2 in exhortations addressed to an individual, a subsidiary sentence or relative clause in which he is reminded of his special or characteristic sphere of activity is marked by τε, e.g. Ἑρμεία, σοὶ γάρ τε μάλιστά γε φίλτατόν ἐστιν ἀνδρὶ ἑταιρίσσαι καί τ' ἔκλυες ᾧ κ' ἐθέλῃσθα, βάσκ' ἴθι.. Il.24.334
; Ἀτρεΐδη, σοὶ γάρ τε μάλιστά γε λαὸς Ἀχαιῶν πείσονται μύθοισι.., νῦν δ' ἀπὸ πυρκαϊῆς σκέδασον.. 23.156
; δεῦρο δὴ ὄρσο, γρηῢ.., ἥ τε γυναικῶν δμῳάων σκοπός ἐσσι.., ἔρχεο Od. 22.395
, cf. Il.17.249.

3 similarly in general and frequentative statements consisting of two clauses (one of which may be a relative clause, freq. containing the subj. or opt.), in which the fulfilment of the condition stated in the subsidiary or subordinate clause is declared to be generally or always followed by the result stated in the principal clause, either or both clauses may contain τε:

a the principal clause alone contains τε, ὅς κε θεοῖς ἐπιπείθηται, μάλα τ' ἔκλυον αὐτοῦ Il.1.218
; ὃς δ' ἂν ἀμύμων αὐτὸς ἔῃ καὶ ἀμύμονα εἰδῇ, τοῦ μέν τε κλέος εὐρὺ διὰ ξεῖνοι φορέουσι πάντας ἐπ' ἀνθρώπους, πολλοί τέ μιν ἐσθλὸν ἔειπον Od.19.333
; εἴ περ γὰρ θυμῷ γε μενοινάᾳ πολεμίζειν, ἀλλά τε λάθρῃ γυῖα βαρύνεται.., βλάβεται δέ τε γούνατ' ἰόντι Il.19.165
-6; ᾧ μέν κ' ἀμμείξας δώῃ Ζεὺς τερπικέραυνος, ἄλλοτε μέν τε κακῷ ὅ γε κύρεται ἄλλοτε δ' ἐσθλῷ 24.530
.

b the subordinate clause alone contains τε, λάζετο δ' ἔγχος.. τῷ δάμνησι στίχας ἀνδρῶν ἡρώων οἷσίν τε κοτέσσεται ὀβριμοπάτρη 5.747
; ῥεῖα δ' ἀρίγνωτος γόνος ἀνέρος ᾧ τε Κρονίων ὄλβον ἐπικλώση Od.4.207
; ἀντί νυ πολλῶν λαῶν ἐστιν ἀνὴρ ὅν τε Ζεὺς κῆρι φιλήσῃ Il.9.117
, cf. 7.298, Od.6.287, 7.74, 8.547, 18.276; with opt., ἀλλὰ πολὺ πρώτιστος.. ἕλεσκον ἀνδρῶν δυσμενέων ὅ τέ μοι εἴξειε πόδεσσι 14.221
: it is prob. that τε has been replaced by κε in the text of Hom. in Il.1.218, 9.510 (cf. 508), and some other passages in which κε seems to be used, exceptionally, in general relative clauses.

c both clauses contain τε, ὃς μέν τ' αἰδέσεται κούρας Διὸς ἆσσον ἰούσας, τὸν δὲ μέγ' ὤνησαν καί τ' ἔκλυον εὐχομένοιο Il.9.508
-9; εἴ περ γάρ τε χόλον γε καὶ αὐτῆμαρ καταπέψῃ, ἀλλά τε καὶ μετόπισθεν ἔχει κότον 1.82
-3.

4 in the subordinate clause of a collective sentence, in which the principal clause states something to be true of all those (i.e. each individual) to whom the predicate of the subordinate clause applies, ὑπόσχωμαι.. κτήματα.. πάντα μάλ' ὅσσα τ' Ἀλέξανδρος.. ἠγάγετο Τροίηνδ'.. δωσέμεν Il.22.115
; πάντων ὅσσα τε γαῖαν ἔπι πνείει τε καὶ ἕρπει 17.447
, cf. Od.18.131, Il.19.105; βάλλειν ἄγρια πάντα τά τε τρέφει οὔρεσιν ὕλη 5.52
, cf. 18.485.

5 in relative clauses (and in parenthetic principal clauses) which indicate what is customary, ἐπεὶ οὐχ ἱερήϊον οὐδὲ βοείην ἀρνύσθην, ἅ τε ποσσὶν ἀέθλια γίγνεται ἀνδρῶν which are the usual prizes.., Il.22.160; ἔργ' ἀνδρῶν τε θεῶν τε, τά τε κλείουσιν ἀοιδοί Od.1.338
, cf. 3.435, 4.85, 13.410, 14.226, 17.423, Il.5.332; κύματος ἐξαναδύς, τά τ' ἐρεύγεται ἤπειρόνδε Od.5.438
; μολπή τ' ὀρχηστύς τε, τὰ γάρ τ' ἀναθήματα δαιτός 1.152
: similarly in clauses with οἷά τε (πολλά), κῆτος ἐπισσεύῃ μέγα δαίμων ἐξ ἁλός, οἷά τε πολλὰ τρέφει.. Ἀμφιτρίτη 5.422
; οὐ γάρ σ' οὐδέ.. δαήμονι φωτὶ ἐΐσκω ἄθλων, οἷά τε πολλὰ μετ' ἀνθρώποισι πέλονται 8.160
, cf. 11.364, 14.63, 15.324, 379.

6 in relative clauses indicating what is true of all persons or things denoted by the same word, οὐ γάρ τις νήσων ἱππήλατος οὐδ' εὐλείμων αἵ θ' ἁλὶ κεκλίαται no one of the islands which lie in the sea (as all islands do, i.e. no island at all), Od.4.608; ἡμίονον.. ἥ τ' ἀλγίστη δαμάσασθαι Il.23.655
; ἐσθλὸς ἐὼν γαμβρὸς ἢ πενθερός, οἵ τε μάλιστα κήδιστοι τελέθουσι Od.8.582
; αἰετοῦ οἴματ' ἔχων.. ὅς θ' ἅμα κάρτιστός τε καὶ ὤκιστος πετεηνῶν Il.21.252
, cf. 24.294; οὐδέ μιν εἰσοιχνεῦσι κυνηγέται, οἵ τε καθ' ὕλην ἄλγεα πάσχουσιν Od.9.120
; δικασπόλοι, οἵ τε θέμιστας πρὸς Διὸς εἰρύαται Il.1.238
, cf. Od.5.67, 101, Il.1.279, 19.31, 24.415; οἶνός σε τρώει.., ὅς τε καὶ ἄλλους βλάπτει Od.21.293
, cf. 14.464; πάρφασις, ἥ τ' ἔκλεψε νόον πύκα περ φρονεόντων Il.14.217
; οἰκωφελίη, ἥ τε τρέφει ἀγλαὰ τέκνα Od.14.223
.

7 when the antecedent is a definite group of gods or men, the relative clause with τε indicates an essential characteristic of the antecedent, Ἐρινύες, αἵ θ' ὑπὸ γαῖαν ἀνθρώπους τείνυνται Il.19.259
; Σειρῆνας.., αἵ ῥά τε πάντας ἀνθρώπους θέλγουσιν Od.12.39
; Φαίηκές μ' ἄγαγον ναυσίκλυτοι, οἵ τε καὶ ἄλλους ἀνθρώπους πέμπουσιν 16.227
, cf. 20.187; νυμφάων αἵ τ' ἄλσεα καλὰ νέμονται καὶ πηγὰς ποταμῶν Il.20.8
; Λωτοφάγων, οἵ τ' ἄνθινον εἶδαρ ἔδουσι Od.9.84
: similarly when the antecedent is an individual person (incl. god) or thing, the relative clause with τε indicates one of his or its general or essential characteristics or aspects, οὐ μὰ Ζῆν' ὅς τίς τε θεῶν ὕπατος καὶ ἄριστος Il.23.43
, cf. 2.669, Od.5.4; Ἑρμείαο ἕκητι διακτόρου, ὅς ῥά τε πάντων ἀνθρώπων ἔργοισι χάριν καὶ κῦδος ὀπάζει 15.319
; Λάμπον καὶ Φαέθονθ', οἵ τ' Ἠῶ πῶλοι ἄγουσι 23.246
; Τειρεσίαο μάντιος ἀλαοῦ, τοῦ τε φρένες ἔμπεδοί εἰσι 10.493
; τεύχεα δύνεις ἀνδρὸς ἀριστῆος, τόν τε τρομέουσι καὶ ἄλλοι Il.17.203
, cf. 7.112; κεῖται ἀνὴρ ὅν τ' (v.l. ὃν) ἶσον ἐτίομεν Ἕκτορι δίῳ, Αἰνείας 5.467
; the relative clause sts. indicates what is customary, οὐδέ σε λήθω τιμῆς ἧς τέ μ' ἔοικε τετιμῆσθαι μετ' Ἀχαιοῖς 23.649
; ἔνθα δ' ἀνὴρ ἐνίαυε πελώριος, ὅς ῥά τε μῆλα οἶος ποιμαίνεσκε Od.9.187
; τῶν πάντων οὐ τόσσον ὀδύρομαι.. ὡς ἑνός, ὅς τέ μοι ὕπνον ἀπεχθαίρει καὶ ἐδωδὴν μνωομένῳ 4.105
; σῆς ἀλόχου.. ἥ τέ τοι αὔτως ἧσται ἐνὶ μεγάροισιν 13.336
; καὶ κήρυκα Μέδοντα σαώσομεν, ὅς τέ μευ αἰεὶ.. κηδέσκετο 22.357
, cf. 346.

8 τε is used in descriptions of particular places or things when attention is called to their peculiar or characteristic features, or their position, e.g. Λιβύην, ἵνα τ' ἄρνες ἄφαρ κεραοὶ τελέθουσι Od.4.85
; ἔνθα δέ τ' ὄρνιθες τανυσίπτεροι εὐνάζοντο 5.65
, cf. 9.124, 13.99, 100, 107, 109, 244; ἓξ δέ τέ οἱ (sc. Σκύλλῃ) δειραὶ περιμήκεες 12.90
, cf. 93,99, 105; ἐν δέ τε Γοργείη κεφαλή (in Athena's αἰγίς) Il.5.741; χαλεπὸν δέ τ' ὀρύσσειν ἀνδράσι γε θνητοῖσι (sc. μῶλυ) Od. 10.305; δοιαὶ γάρ τε πύλαι ἀμενηνῶν εἰσὶν ὀνείρων 19.562
; sts. τε draws attention to a well-known custom or permanent feature, ἀρξάμενοι τοῦ χώρου, ὅθεν τέ περ οἰνοχοεύει 21.142
; ἦ μένετε Τρῶας σχεδὸν ἐλθέμεν, ἔνθα τε νῆες εἰρύατ' εὔπρυμνοι Il.4.247
, cf. Od. 6.266; ἐν ποταμῷ, ὅθι τ' ἀρδμὸς ἔην πάντεσσι βοτοῖσιν Il.18.521
, cf. Od.14.353.

9 a part of the anatomy is defined by a clause (containing τε) which indicates a feature which universally belongs to it, κατ' ἰσχίον, ἔνθα τε μηρὸς ἰσχίῳ ἐνστρέφεται Il.5.305
, cf. 8.83, 13.547, 16.481, 20.478; similarly a point of time is defined, ὥρῃ ἐν εἰαρινῇ, ὅτε τ' ἤματα μακρὰ πέλονται Od.18.367
.

10 τε is used in relative clauses which define a measurement of a particular thing or action by reference to the measurement (in general) of some thing or action well known in daily life, γεφύρωσεν δὲ κέλευθον μακρὴν ἠδ' εὐρεῖαν, ὅσον τ' ἐπὶ δουρὸς ἐρωὴ γίγνεται Il.15.358
; τοῦ δ' ἤτοι κλέος ἔσται ὅσον τ' ἐπικίδναται ἠώς 7.451
; ὅτε τόσσον ἀπῆν ὅσσον τε γέγωνε βοήσας Od.9.473
, cf. 3.321, al.; more rarely the definition is by reference to the measurement of a particular thing or action, ἤσθιε.. ἕως ὅ τ' ἀοιδὸς ἐνὶ μεγάροισιν ἄειδεν (s.v.l.) 17.358; ἥ τις δὴ τέτληκε τόσα φρεσίν, ὅσσα τ' ἐγώ περ 19.347
.

11 the freq. use of τε B in similes is to be explained under one or other of the foregoing heads, e.g. when reference is made to generally known kinds of things or natural phenomena, to human experience in daily life, or to well-known phenomena of the animal world, Il.2.456, 459, 463, 468, 470, 471, 474, 481, 3.23-5,33, 11.415-7, al.; or when universal characteristics of gods, men, animals, etc., are indicated by relative clauses introduced by ὅς τε, ὅς ῥά τε, etc., 3.61, 151, 198, al.; or by ὥς τε, ἠΰτε, ὥς τίς τε, etc., e.g. 5.136, 17.133, Od.4.535, ὡς εἴ τε 9.314
, 14.254, etc.

II in post-Hom. Gr. this use of τε is more restricted; outside of [dialect] Ep. and other early dactylic verse (Hes.Op.30, 214, 233, al., Xenoph.13.3, Thgn.148, 359, etc.) it is not found except with relatives, and with these it has scarcely any discernible sense, so that ὅς τε in Lyr. and Trag. is for the most part only = ὅς, e.g. (possibly generalizing) Μοῖρ', ἅ τε πατρώϊον τῶνδ' ἔχει τὸν εὔφρονα πότμον Pi.O.2.35
, cf. 14.2, A.Eu. 1024, E.Hec. 445 (lyr.), etc. (v. ὅστε); without generalizing force, Pi.N.9.9, A.Pers. 297, Ch. 615, etc.; Hdt. has τά πέρ τε 1.74
, ὅκως τε 2.108
codd., ὅσον τε (without a verb, as in Od.9.325, al.) 1.126, 2.96, 3.5, al., οἷά τε 1.93
codd. (adverbially 2.175, 5.11): in [dialect] Att. Prose and Com. even these uses disappear and we find only a few phrases, as ἅτε, ὥστε, ἐφ' ᾧτε, οἷός τε; in later Gr. we find exceptionally ἔνθεν τε Hp.Ep.17
; ἀφ' οὗ τε UPZ62.8
(ii B.C.); ἀπ' οὗ τε PCair.Zen.291.3
(iii B.C.); οἵ τε GDI215.23
(Erythrae, ii B.C.); ἥ τ' PMag.Par.1.2962; ὅσον τε ὀκτὼ στάδια Paus.6.26.1
; καὶ ἔστιν ἔπη Μαντικὰ ὁπόσα τε (= which) ἐπελεξάμεθα καὶ ἡμεῖς Id.9.31.5
; οἷόν τε καὶ ἐπὶ τῆς κύων φωνῆς θεωροῦμεν S.E.M.11.28
.

C in Hom. τε is also (but less freq.) used in conjunction with other particles in contexts (mainly particular statements) such as the following:

1 in assurances, statements on oath, and threats, σχέτλιος, ἦ τ' ἐκέλευον ἀπωσάμενον δήϊον πῦρ ἂψ ἐπὶ νῆας ἴμεν Il.18.13
; ἐξ αὖ νῦν ἔφυγες θάνατον, κύον· ἦ τέ τοι ἄγχι ἦλθε κακόν 11.362
; ἦ τε is similarly used in 11.391, 17.171, 236, Od.24.28, 311, al.; ἦ τ' ἄν in Il.12.69, al.; γάρ τε (s. v.l.) in οὐ γάρ τ' οἶδα 6.367
, cf. Od.10.190; νύ τε in 1.60, 347 (but τ' more prob. = τοι, v. σύ) ; δέ τε in ἀγορῇ δέ τ' ἀμείνονές εἰσι καὶ ἄλλοι Il.18.106
; σὲ δέ τ' ἐνθάδε γῦπες ἔδονται 16.836
; μέν τε in σφὼ μέν τε σαώσετε λαὸν Ἀχαιῶν 13.47
, cf. 4.341; εἴ πέρ τε in οὔ τοι ἔτι δηρόν γε φίλης ἀπὸ πατρίδος αἴης ἔσσεται, οὐδ' εἴ πέρ τε σιδήρεα δέσματ' ἔχῃσιν Od.1.204
, cf. 188, Il.12.223, 245.

2 also in commands, warnings, and admonitions, σίγα, μή τίς τ' ἄλλος Ἀχαιῶν τοῦτον ἀκούσῃ μῦθον Il.14.90
, cf. Od.19.486; ὣς ἄγαγ' ὡς μήτ' ἄρ τις ἴδῃ μήτ' ἄρ τε νοήσῃ Il.24.337
; τούσδε τ' (v.l. δ') ἐᾶν 16.96
(nisi leg. τούσδ' ἔτ') ; δὸς δέ τέ μ' ἄνδρα ἑλεῖν 5.118
; μηδέ τ' ἐρώει (nisi leg. μηδ' ἔτ') 2.179, 22.185.

3 also in passionate utterances, in clauses which indicate the cause of the speaker's passion or a circumstance which might have caused others to behave more considerately towards him, ὤ μοι ἐγὼ δειλή.. ἥ τ'.. τὸν μὲν.. θρέψασα.. ἐπιπροέηκα Il.18.55
; σχέτλιοί ἐστε, θεοί, ζηλήμονες ἔξοχον ἄλλων, οἵ τε θεαῖς ἀγάασθε.. ἤν τίς τε.. Od.5.119
, 120, cf. 21.87, Il.15.468, 17.174; ἡμεῖς δ' αὖ μαχόμεσθ', οἵ πέρ τ' ἐπίκουροι ἔνειμεν and we, who ( mark you) are only allies (not γαμβροί and κασίγνητοι), are fighting, 5.477; τρεῖς γάρ τ' ἐκ Κρόνου εἰμὲν ἀδελφεοί for we, let me tell you, are three brothers, sons of Cronos (and Zeus has no prior title to power), 15.187; ποῖόν δε ἔπος φύγεν ἕρκος ὀδόντων δεινόν τ' ἀργαλέον τε· νεμεσσῶμαι δέ τ' ἀκούων Od.21.169
; οὐ μήν οἱ τό γε κάλλιον οὐδέ τ' ἄμεινον Il.24.52
.

4 in descriptions of particular events and things where there is no general reference, κνίση μὲν ἀνήνοθεν, ἐν δέ τε φόρμιγξ ἠπύει Od.17.270
; ὥς (= so) τέ μοι ὑβρίζοντες ὑπερφιάλως δοκέουσιν δαίνυσθαι κατὰ δῶμα 1.227
; τοὺς μέν τ' ἰητροὶ πολυφάρμακοι ἀμφιπένονται.. σὺ δ' ἀμήχανος ἔπλευ, Ἀχιλλεῦ Il.16.28
; πόλιν πέρι δινηθήτην καρπαλίμοισι πόδεσσι, θεοὶ δέ τε πάντες ὁρῶντο dub. l. in 22.166; εὗρε δ' ἐνὶ σπῆϊ γλαφυρῷ Θέτιν, ἀμφὶ δέ τ' ἄλλαι εἵαθ' ὁμηγερέες ἅλιαι θεαί 24.83
(s.v.l.); ἐν δέ τε φάρμακον ἧκε Od.10.317
; νῶϊ δέ τ' ἄψορροι κίομεν Il.21.456
; πολλὰς γὰρ δὴ νύκτας.. ἄεσα καί τ' ἀνέμεινα.. Ἠῶ Od.19.342
; δέελον δ' ἐπὶ σῆμά τ' ἔθηκε Il.10.466
; ἐν δέ τε οἶνον κρητῆρσιν κερόωντο Od.20.252
; so with οὐδέ τ' (nisi leg. οὐδ' ἔτ') , τὸν καὶ ὑπέδδεισαν μάκαρες θεοὶ οὐδέ τ' ἔδησαν Il.1.406
; οὐδέ τ' ἔληγε μέγας θεός, ὦρτο δ' ἐπ' αὐτόν 21.248
; οὐδέ τ' ἄειρε 23.730
; οὐδέ τ' ἔασεν 11.437
, 21.596, cf. 15.709.

5 ὅτε τε ( when) freq. introduces a temporal clause defining a point of time in the past by means of a well-known event which occurred then, ἦ οὐ μέμνῃ ὅτε τ' ἐκρέμω ὑψόθεν; Il.15.18; ὅτε τε Κρόνον.. Ζεὺς γαίης νέρθε καθεῖσε 14.203
; ἤματι τῷ ὅτε τ' ἦλθον Ἀμαζόνες 3.189
(but ἤματι τῷ ὅτε τε is general in 13.335; so also ὅτε πέρ τε.. κέρωνται in 4.259); ὅτε τ' ἤλυθε νόσφιν Ἀχαιῶν ἄγγελος ἐς Θήβας 5.803
, cf. 10.286, 22.102, Od.7.323, 18.257.

6 in ὅ τε ( that or because) the τε has no observable meaning, χωόμενος ὅ τ' ἄριστον Ἀχαιῶν οὐδὲν ἔτισας Il.1.244
, cf. 412, 4.32, 6.126, Od.5.357, al.

7 ἐπεί τε = ἐπεί ( when) is rare in Hom., ἐπεί τ' ἐνόησε Il.12.393
, cf. ἐπείτε.

8 where τ' ἄρ occurs in questions, e.g. πῇ τ' ἂρ μέμονας καταδῦναι ὅμιλον; Il.13.307, cf. 1.8, 18.188, al., ταρ (q.v.) should prob. be read, since ἄρ ([etym.] α) usu. precedes a τε which is not copulative; so perh. ταρα should be read for τ' ἄρα in Od.1.346.

9 in ἣ θέμις ἐστὶν.. ἤ τ' ἀνδρῶν ἤ τε γυναικῶν Il.9.276
, it is not clear whether τε is copulative (τε A) or generalizing (τε B) or neither (τε C); ἤ is prob. = ἦ (accented as in ἤτοι (; ἤ τ' ἀλκῆς ἤ τε φόβοιο is dub. l. in 17.42; ἤ τ' = or is found in 19.148, = than in Od.16.216.

10 Rarer and later uses;

a also, esp. with ἄλλος, Ἑρμεία, σὺ γὰρ αὖτε τά τ' ἄλλα περ ἄγγελός ἐσσι Od.5.29
, cf. 17.273, Il.23.483; ἐπεὶ τά τε ἄλλα πράττουσιν καλῶς, ἀναθεῖναι αὐτοὺς καὶ στήλην IG22.1298.9
, cf. Lycurg.100 (s.v.l.); ἐκομισάμην τὸ παρὰ σοῦ ἐπιστόλιον, ἐν ᾧ ὑπέγραψάς μοι τήν τε παρὰ Ζήνωνος πρὸς Ἰεδδοῦν γεγραμμένην PCair.Zen.18.1
(iii B.C.); εἰ οὖν περὶ τούτων ἐπιστροφὴν μὴ ποιήσει, οἵ τε λοιποί μοι τὰς χεῖρας προσοίσουσιν (- σωσιν Pap.) PPetr.2p.10 (iii B.C.); τῶν δὲ παρὰ ταῦτα ποιησόντων τά τε κτήνη ὑπὸ στέρεσιν ἀχθήσεσθαι πρὸς τὰ ἐκφόρια PTeb.27.74
(ii B.C.); v. supr. A. 11.3b.

b with ὅδε, adding a slight emphasis to the preceding word, εἰ δὴ τήνδε τε γαῖαν ἀνείρεαι Od.13.238
, cf. 15.484.

c τε γάρ rarely = καὶ γάρ or γάρ, Arist.APo. 75b41, de An. 405a4, PA 661b28, Pol. 1318b33, 1333a2; ἐάν τε γάρ for even if, 2 Ep.Cor.10.8; τήν τε γὰρ ἐπιθυμίαν οὐκ ᾔδειν for I had not known even lust. Ep.Rom.7.7.

D Position of τε:

1 in signf. A, as an enclitic, it stands second word in the sentence, clause, or phrase, regardless of the meaning: ἐγγύθι τε Πριάμοιο καὶ Ἕκτορος near both Priam and Hector, Il.6.317; ἡμέτεραί τ' ἄλοχοι καὶ νήπια τέκνα 2.136
, cf. 4.505, 7.295; αἰεί τε δὴ νηλὴς οὺ καὶ θράσους πλέως A.Pr.42
codd., cf. 291 (anap.); ἄνευ τε δόλου καὶ ἀπάτης Hdt.1.69
; ὑπέρ τε σοῦ καὶ τῆς ἀδελφῆς PEnteux.6.6
(iii B.C.); τοῖς τε πόνοις καὶ μαθήμασι Pl.R. 537a
, cf. Ti. 70b; hence in E.Or. 897 πόλεος must be taken with what precedes (Porson ad loc.): but article + noun, preposition + noun are freq. regarded as forming a unity indivisible by τε, τοῖς κτανοῦσί τε A.Ch.41
(lyr.); πρὸς βίαν τε Id.Pr. 210
; also the order is freq. determined by the meaning, τε being placed immediately after the word (or first word of a phrase or clause) which it joins to what precedes or to what follows, πατὴρ ἀνδρῶν τε θεῶν τε Il.1.544
; ἔξω δόμων τε καὶ πάτρας A.Pr. 665
; the copulative or preparatory τε precedes many other particles, e.g. τε γάρ, τ' ἄρα, τέ τις.

2 τε is enclitic in signfs. B, C also, and stands early in its sentence, clause, or phrase (v. supr.), but many particles which follow τε in signf. A precede it in signfs. B, C, e.g. in signfs. B, C we have δέ τε, μέν τε, γάρ τε, ἀλλά τε, δ' ἄρα τε, ὅς ῥά τε, οὔτ' ἄρ τε, καὶ γάρ τίς τε, ὅς τίς τε, καί τε.

E Etymology: signf. A is found also in Skt. ca, Lat. - que; for signfs. B and c cf. Skt. ca in yá[hudot ] káś ca 'whosoever (with following verb)', Lat. - que in quisque, ubique, plerique, usque, neque, nec (= non in necopinans, etc.), Goth. ni-h 'not' (also 'and not'), Lat. namque (= nam).

Greek-English dictionary (Αγγλικά Ελληνικά-λεξικό) > τε
6 ἄνεσις

ἄνεσις, εως, ἡ (s. ἀνίημι; Hdt. 5, 28 et al.; SIG 880, 53; 884, 16; pap [e.g. PGiss 59, 7 of relief fr. liturgy]; LXX; TestSol 6:10 P; TestBenj 2:5c; ApcEsdr 5, 10 p. 30, 4 Tdf.; EpArist 284) ‘relaxing, loosening’.

① lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23 (cp. Jos., Ant. 18, 235 φυλακὴ μὲν γὰρ καὶ τήρησις ἦν, μετὰ μέντοι ἀνέσεως).

② relief from someth. onerous or troublesome, rest, relaxation, relief (Pla., Leg. 4, 724a; Strabo 10, 3, 9; M. Ant. 1, 16, 6; Philo, Rer. Div. Her. 156) ἵνα ἄλλοις ἄ. (sc. ᾖ), ὑμῖν θλῖψις that others should have relief, and you be burdened 2 Cor 8:13. ἀ. ἔχειν (Jos., Bell. 3, 319) 2:13; 7:5. ε̣ἰ̣ς [ἄ]ν̣ε̣σ̣ι̣[ν]|τὸ λοιπὸν τὰ δάκρυα αὐτοῦ γενέ[ς]θαι so that his tears finally brought relief AcPl Ha 6, 5f. ἄνεσιν διδόναι τινί (Diod S 19, 26, 10 αὑτῷ δοὺς ἄνεσιν; 2 Ch 23:15; 1 Esdr 4:62; Jos., Ant. 3, 254; 281) B 4:2. ἀνταποδοῦναι τ. θλιβομένοις ἄνεσιν grant, in turn, rest to those who are oppressed 2 Th 1:7.—DELG s.v. ἵημι. M-M. TW.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ἄνεσις
7 ἄγαλμα

ἄγαλμα ( ἄγαλμα nom., voc., acc.; ἀγάλματα acc.),

a glory, delight χαριέντα δ' ἕξει πόνον χώρας ἄγαλμα sc. ὕμνος (contra Wil., ἄγαλμα “ist die Jugend, welche singen soll, der Schmuck des Landes.”) N. 3.13 ἱκέτας Αἰακοῦ σεμνῶν γονάτων ἅπτομαι φέρων Λυδίαν μίτραν καναχηδὰ πεποικιλμέναν, Δείνιος δισσῶν σταδίων καὶ πατρὸς Μέγα Νεμεαῖον ἄγαλμα (i. e. τὸν ποικίλον ὕμνον Σ.) N. 8.16 εὐάρματε χρυσοχίτων ἱερώτατον ἄγαλμα, Θήβα (others assume Pindar to have some particular statue in mind.) fr. 195.

b statue
οὐκ ἀνδριαντοποιός εἰμ, ὥστ' ἐλινύσοντα ἐργάζεσθαι ἀγάλματ ἐπ αὐτᾶς βαθμίδος ἑσταότ N. 5.1

c monument ἔνθεν ἁρπάξαντες ἄγαλμ' Ἀίδα, ξεστὸν πέτρον i. e. tombstone N. 10.67

Lexicon to Pindar > ἄγαλμα
8 αὐτός

αὐτός, ή, ὁ (Hom.+; W-S. §22; B-D-F index) reflexive pron. ‘self’

① intensive marker, setting an item off fr. everything else through emphasis and contrast, self, used in all pers., genders, and numbers.

ⓐ used w. a subject (noun or pron.)

α. specif. named (X., Cyr. 1, 4, 6; Plut., Caes. 710 [7, 9] αὐ. Κικέρων; 2 Macc 11:12) αὐ. Δαυίδ David himself Mk 12:36f; Lk 20:42; αὐ. Ἰησοῦς Lk 24:15; J 2:24; 4:44; αὐ. ὁ Ἰησοῦς short ending of Mk.

β. or otherw. exactly designated αὐ. ὁ θεός (Jos., Bell. 7, 346) Rv 21:3; αὐ. τ. ἐπουράνια Hb 9:23 (cp. 4 Macc 17:17; Sir 46:3b; GrBar); αὐ. ἐγώ I myself Ro 15:14 (cp. 3 Macc 3:13; POxy 294, 13f [22 A.D.]); αὐ. ἐγὼ Παῦλος 2 Cor 10:1; αὐτοὶ ὑμεῖς J 3:28 (cp. 4 Macc 6:19; En 103:7); αὐτοὶ οὗτοι (Thu. 6, 33, 6) Ac 24:15; ἐν ὑμῖν αὐτοῖς among yourselves 1 Cor 11:13.

ⓑ to emphasize a subject already known: of Jesus Mt 8:24; Mk 8:29; Lk 5:16f; 9:51; 10:38; 24:36 (cp. the Pythagorean αὐτὸς ἔφα Schwyzer II 211). Of God Hb 13:5 (cp. Wsd 6:7; 7:17; Sir 15:12; 1 Macc 3:22 and oft. LXX).

ⓒ differentiating fr. other subjects or pointing out a contrast w. them αὐτὸς καὶ οἱ μετʼ αὐτοῦ Mk 2:25; J 2:12; 4:53; 18:1; Lk 24:15; 1 Cor 3:15. αὐ. οὐκ εἰσήλθατε καὶ τοὺς εἰσερχομένους ἐκωλύσατε you yourselves did not come in etc. Lk 11:52; cp. vs. 46.—J 7:9; 9:21; Mt 23:4; Lk 6:11; Ac 18:15; 1 Th 1:9; 1 Cor 2:15. αὐτὸς ἐγώ I alone 2 Cor 12:13. Ro 7:25 s. e below.—εἰ μὴ αὐ. except himself Rv 19:12. αὐ. ὄγδοός ἐστιν he is the eighth 17:11; s. also 2a. In anticipation of an incorrect inference Ἰησοῦς αὐ. οὐκ ἐβάπτιζεν Jesus did not personally baptize J 4:2 opp. ‘his disciples.’ Of bodily presence, αὐ. παραγενοῦ come in person (as opp. to letter-writing) AcPlCor 1:7; with component of surprise that the subject specified is actually present in person (Philo, De Jos. 238: Jos. to his brothers αὐ. εἰμι ἐγώ) Lk 24:36, 39.

ⓓ of one whose action is independent or significant without ref. to someth. else (Hyperid. 1, 19, 11; 3, 2) without help J 2:25; 4:42; 6:6; Ac 20:34; αὐ. ᾠκοδόμησεν he built at his own expense Lk 7:5; αὐ. ὁ πατὴρ φιλεῖ ὑμᾶς the Father personally loves you J 16:27 (i.e. they require no intermediary).

ⓔ of one viewed as a solitary figure ‘(be) by oneself, alone’ w. μόνος (cp. μόνος 1aβ) Mk 6:47; J 6:15. W. κατʼ ἰδιαν Mk 6:31.—thrown on one’s own resources αὐ. ἐγὼ τῷ νοὶ̈ δουλεύω νόμῳ θεοῦ thrown on my own resources I am enslaved in mind to God’s interests but in my flesh to the interests of sin Ro 7:25 (JWeiss, Beitr. zur Paulin. Rhetorik, in BWeiss Festschr., 1897, 233f; JKürzinger, BZ 7, ’63, 270–74).

ⓕ with climactic force in connection with one or more lexical units καὶ αὐτός even (Sir prol. line 24 καὶ αὐ. ὁ νόμος even the law; 4 Macc 17:1; GrBar 4:13; 9:4 al.) καὶ αὐ. ἡ κτίσις even the created world Ro 8:21. καὶ αὐ. Σάρρα even Sara Hb 11:11 (on the rdg. here s. Windisch ad loc. and B-D-F §194, 1; Rob. 686; Mlt-Turner 220; cp. Ps.-Callisth. 1, 10, 3 καὶ αὐτὸν τὸν Φίλιππον=and even Philip; but the text of the Hb passage is prob. corrupt; s. καταβολή). οὐδὲ ἡ φύσις αὐ. διδάσκει; does not even nature teach? 1 Cor 11:14.—Without ascensive particle, Ro 9:3 Paul expresses extraordinary devotion to his people (imagine!) I myself.

ⓖ w. attention directed to a certain pers. or thing to the exclusion of other lexical units, so that αὐ. can almost take on demonstrative sense (s. 2a, also Aeschyl., 7 against Thebes 528; Hes., Works 350): αὐ. τὰ ἔργα the very deeds J 5:36; αὐ. ὁ Ἰωάννης (POxy 745, 3 [I A.D.] αὐ. τὸν Ἀντᾶν) this very (or same) John Mt 3:4 (s. Mlt. 91); αὐτῆς τῆς Ἡρωδίαδος Mk 6:22 v.l. (s. 2bα for the rdg. αὐτοῦ W-H., N. and s. on this RBorger, TRu 52, ’87, 25f); ἐν αὐ. τ. καιρῷ (cp. Tob 3:17 BA; 2:9; SIG 1173, 1 αὐταῖς τ. ἡμέραις) just at that time Lk 13:1.—23:12; 24:13.—2:38; 10:21; 12:12.—10:7. αὐτὸ τοῦτο just this, the very same thing (Oenomaus in Eus., PE 5, 22, 3; PRyl 77, 39; POxy 1119, 11; cp. Phoenix Coloph. 6, 8 Coll. Alex. p. 235) 2 Cor 7:11; Gal 2:10; Phil 1:6; εἰς αὐ. τοῦτο Ro 9:17; 13:6; 2 Cor 5:5; Eph 6:22; Col 4:8. The phrases τοῦτο αὐ. 2 Cor 2:3 and αὐ. τοῦτο 2 Pt 1:5 are adverbial accusatives for this very reason (Pla., Prot. 310e [pl.]; X., An. 1, 9, 21; PGrenf I, 1, 14).

② a ref. to a definite person or thing, he, him, she, her, it, they, them

ⓐ αὐτός refers w. more or less emphasis, esp. in the nom., to a subject, oft. resuming one already mentioned: αὐ. παρακληθήσονται they (not others) shall be comforted Mt 5:4; cp. vs. 5ff. οὐκ αὐ. βλασφημοῦσιν; Js 2:7. αὐ. σώσει Mt 1:21 (cp. Ps 129:8). αὐ. ἀποδώσει 6:4 v.l.—Mk 1:8; 14:15 al. Freq. the emphasis is scarcely felt: Mt 14:2; Lk 4:15; 22:23; J 6:24; Ac 22:19 (cp. Gen 12:12; Tob 6:11 BA; Sir 49:7; Vett. Val. 113, 16.—JWackernagel, Syntax II² 1928, 86).—Perh. the development of αὐ. in the direction of οὗτος (which it practically replaces in Mod. Gk.) is beginning to have some influence in the NT (Pla., Phdr. 229e αὐτά=this; X., An. 4, 7, 7 αὐτό; Dio Chrys. 3, 37; 15 [32], 10 αὐτοί; Aelian, NA 6, 10; Mél. de la fac. orient … Beyrouth 1, 1906, 149 no. 18 εἰς αὐτὸ ἐγεννήθης=for this [purpose] you were born; Schmid IV 69; 616 αὐτός = οὗτος; Synes., Ep. 3, 159a; 4, 165a; Agathias [VI A.D.], Hist. 1, 3 p. 144, 17 D.) καὶ αὐ. ἦν Σαμαρίτης Lk 17:16 (cp. 3:23; 19:2 and 1g above; on 5:1 s. Mussies 169). Yet here αὐ. could mean alone (examples of this from Hom. on in many writers in WSchulze, Quaestiones epicae 1892, p. 250, 3) he alone was a Samaritan; but Luke’s thematic interest in unexpected candidates for the Kingdom (cp. 5:30–32; 15:2; 19:2 [καὶ αὐτός]; 23:43) militates against the view.

ⓑ The oblique cases of αὐ. very oft. (in a fashion customary since Hom.) take the place of the 3rd pers. personal pron.; in partic. the gen. case replaces the missing possessive pron.

α. w. ref. to a preceding noun διαφέρετε αὐτῶν Mt 6:26; καταβάντος αὐτοῦ 8:1; ἀπεκάλυψας αὐτά 11:25.—26:43f; Mk 1:10; 4:33ff; 12:19; Lk 1:22; 4:41. The gen. is sometimes put first for no special reason (Esth 1:1e) αὐτοῦ τὰ σημεῖα J 2:23, cp. 3:19, 21, 33; 4:47; 12:40. αὐτῶν τὴν συνείδησιν 1 Cor 8:12. Sim. Lk 1:36 αὐτῇ τῇ καλουμένῃ στείρᾳ w. her who was called barren. Forms of αὐ. are sometimes used without qualifiers in a series, referring to difft. pers.: φέρουσιν αὐτῷ (Jesus) τυφλόν, καὶ παρακαλοῦσιν αὐτὸν (Jesus) ἵνα αὐτοῦ (i.e. τοῦ τυφλοῦ) ἅψηται Mk 8:22. On problems related to the rdg. τῆς θυγατρὸς αὐτοῦ Ἡρωδιάδος εἰσελθούσης when his (Herod’s) daughter Herodias came in (?) Mk 6:22, s. Borger in 1g, and entry Ἡρῳδίας.

β. w. ref. to a noun to be supplied fr. the context, and without suggestion of contrast or disparagement: ἐν ταῖς συναγωγαῖς αὐτῶν (i.e. τ. Γαλιλαίων) Mt 4:23. ἐν ταῖς πόλεσιν αὐτῶν 11:1. ἐκήρυσσεν αὐτοῖς (i.e. the inhabitants) Ac 8:5. παρακαλέσας αὐτούς 20:2. ἀποταξάμενος αὐτοῖς 2 Cor 2:13. τὰ γινόμενα ὑπʼ αὐτῶν Eph 5:12. ἐδημηγόρει πρὸς αὐτούς Ac 12:21. τὸν φόβον αὐτῶν 1 Pt 3:14 (cp. 13 and s. Is 8:12). Mt 12:9 (cp. vs. 2); Lk 2:22; 18:15; 19:9; 23:51; J 8:44; 20:15; Ac 4:5; Ro 2:26; Hb 8:9.

γ. freq. used w. a verb, even though a noun in the case belonging to the verb has already preceded it (cp. Dio Chrys. 6, 23; 78 [29], 20; Epict. 3, 1, 22; POxy 299 [I A.D.] Λάμπωνι ἔδωκα αὐτῷ δραχμὰς η´; FKälker, Quaest. de Eloc. Polyb. 1880, 274) τοῖς καθημένοις ἐν σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς Mt 4:16.—5:40; 9:28; 26:71; J 15:2; 18:11; Js 4:17; Rv 2:7, 17; 6:4 al.

δ. used pleonastically after a relative, as somet. in older Gk., e.g. Soph., X., Hyperid. (B-D-F §297; Rob. 683), freq. in the LXX fr. Gen 1:11 (οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ; GrBar 2:11 ὸ̔ν οὐδεὶς δύναται πειρᾶσαι αὐτόν al.) on (Helbing, Grammatik p. iv; Thackeray 46), and quotable elsewh. in the Koine (Callim., Epigr. 43 [42], 3 ὧν … αὐτῶν; Peripl. Eryth. c. 35; POxy 117, 15f ἐξ ὧν δώσεις τοῖς παιδίοις σου ἓν ἐξ αὐτῶν): οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ Mt 3:12; Lk 3:17. οὗ οὐκ εἰμὶ ἱκανὸς … τῶν ὑποδημάτων αὐτοῦ Mk 1:7; Lk 3:16. ἧς εἶχεν τὸ θυγάτριον αὐτῆς Mk 7:25. πᾶν ὸ̔ δέδωκεν … ἀναστήσω αὐτό J 6:39; Ac 15:17. ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν Rv 3:8. οἷς ἐδόθη αὐτοῖς 7:2, cp. 13:12. οὗ ἡ πνοὴ αὐτοῦ 1 Cl 21:9.—Cp. in ref. to an anticipatory noun τὰ Ἐλισαίου ὀστᾶ … νεκροῦ βληθέντος … ἐπʼ αὐτά when a corpse was cast on the bones of Elisha AcPlCor 2:32.

ε. continuing a relative clause (an older Gk. constr.; B-D-F §297; Rob. 724): ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν 1 Cor 8:6; οἷς τὸ κρίμα … καὶ ἡ ἀπώλεια αὐτῶν (for καὶ ὧν ἡ ἀπώλεια) 2 Pt 2:3.

ζ. w. a change of pers. Lk 1:45; Rv 18:24.

η. w. a change of number and gender ἔθνη … αὐτούς Mt 28:19. τοῦ παιδίου … αὐτῇ Mk 5:41. φῶς … αὐτόν J 1:10. λαόν … αὐτῶν Mt 1:21.—14:14; Mk 6:45f; 2 Cor 5:19.

③ pert. to someth. that is identical with, or closely related to, someth., w. art. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό the same (Hom. et al.; Ps 101:28, s. Mussies 171).

ⓐ w. a noun τὸν αὐ. λόγον Mt 26:44; Mk 14:39; τὸ αὐ. φύραμα Ro 9:21; cp. Lk 23:40; 1 Cor 1:10; 10:3f; 12:4ff; 15:39; Phil 1:30.

ⓑ without a noun τὸ (τὰ) αὐ. ποιεῖν (Jos., Ant. 5, 129; 9, 271) Mt 5:46; Lk 6:33; Eph 6:9. τὰ αὐτὰ πράσσειν Ro 2:1. τὸ αὐ. λέγειν agree (not only in words; s. on λέγω 1aα) 1 Cor 1:10. ἀπαγγέλλειν τὰ αὐτά Ac 15:27. τὸ αὐ. as adv. in the same way (X., Mem. 3, 8, 5) Mt 27:44; 18:9 D.—ἐπὶ τὸ αὐ. (Hesychius: ὁμοῦ, ἐπὶ τὸν αὐ. τόπον; Iambl., Vi. Pyth. 30, 167; SIG 736, 66 [92 B.C.]; BGU 762, 9 [II A.D.] ἀπὸ τῶν ἐπὶ τὸ αὐ. καμήλων ε´ of the five camels taken together; PTebt 14, 20; 319, 9 al.; 2 Km 2:13; Ps 2:2 al.; 3 Macc 3:1; Sus 14 Theod.) of place at the same place, together (En 100:2; Jos., Bell. 2, 346; s. συνέρχομαι 1a) Mt 22:34; 1 Cor 11:20; 14:23; B 4:10; IEph 5:3; εἶναι ἐπὶ τὸ αὐ. (TestNapht 6:6) Lk 17:35; Ac 1:15; 2:1. προστιθέναι ἐπὶ τὸ αὐ. add to the total Ac 2:47 (see M-M.). κατὰ τὸ αυ. of pers. being together as a body in each other’s company, together (PEleph 1, 5 εἶναι δὲ ἡμᾶς κατὰ ταὐτό) and also with ref. to simultaneous presence at the same time (Aelian, VH 14, 8 δύο εἰκόνας εἰργάσατο Πολύκλειτος κατὰ τ. αὐ.; 3 Km 3:18) Ac 14:1; the mng. in the same way may also apply (ENestle, Acts 14:1: ET 24, 1913, 187f) as in Hs 8, 7, 1 (cod. A; s. καθά; but s. Bonner 105, n. 17, who restores κατʼ αὐ[τοὺς αἱ ῥάβ]δοι; so also Joly).—In combinations ἓν καὶ τὸ αὐ. (also Pla., Leg. 721c; Aristot., Metaph. 1039a, 28; other exx. in GKypke, Observ. II 1755, 220; Diod S 3, 63, 2 εἷς καὶ ὁ αὐτός) one and the same thing 1 Cor 11:5; cp. 12:11 (Diod S 22, 6, 3 μίαν καὶ τὴν αὐτὴν ἀπόκρισιν; Epict. 1, 19, 15 μία καὶ ἡ αὐ. ἀρχή). W. gen. foll. τὰ αὐ. τῶν παθημάτων the same sufferings as 1 Pt 5:9. Without comparison: ὁ αὐ. (Thu. 2, 61, 2; Plut., Caesar 729 [45, 7], Brutus 989 [13, 1]) εἶ thou art the same Hb 1:12 (Ps 101:28); cp. 13:8. On the variation betw. αὐτοῦ and αὑτοῦ, αὐτῶν and αὑτῶν in the mss., s. ἑαυτοῦ, beg.—WMichaelis, D. unbetonte καὶ αὐτός bei Lukas: StTh 4, ’51, 86–93; MBlack, An Aramaic Approach³, ’67, 96–100; MWilcox, The Semitisms of Ac, ’65, 93–100 (Qumran).—Mussies 168–73. DELG. M-M. Sv.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > αὐτός
9 ἄν

ἄν (A), [pron. full] [ᾰ], [dialect] Ep., Lyr., [dialect] Ion., Arc., [dialect] Att.; also κεν) [dialect] Ep., [dialect] Aeol., Thess., κᾱ [dialect] Dor., [dialect] Boeot., El.; the two combined in [dialect] Ep. (infr. D. 11.2) and Arc.,

A εἰκ ἄν IG5(2).6.2
, 15 (iv B. C.):—modal Particle used with Verbs to indicate that the action is limited by circumstances or defined by conditions. In Hom. κε is four times as common as ἄν, in Lyr. about equally common. No clear distinction can be traced, but κε as an enclitic is somewhat less emphatic; ἄν is preferred by Hom. in negative clauses, κε ([etym.] ν) with the relative.

A In Simple Sentences, and in the Apodosis of Compound Sentences; here ἄν belongs to the Verb, and denotes that the assertion made by the Verb is dependent on a condition, expressed or implied: thus ἦλθεν he came, ἦλθεν ἄν he would have come (under conditions, which may or may not be defined), and so he might have come; ἔλθοι may he come, ἔλθοι ἄν he would come (under certain conditions), and so he might come.

I WITH INDICATIVE:

1 with historical tenses, generally [tense] impf. and [tense] aor., less freq. [tense] plpf., never [tense] pf., v. infr.,

a most freq. in apodosis of conditional sentences, with protasis implying nonfulfilment of a past or present condition, and apod. expressing what would be or would have been the case if the condition were or had been fulfilled. The [tense] impf. with ἄν refers to continued action, in Hom. always in past time, exc. perh. καί κε θάμ' ἐνθάδ' ἐόντες ἐμισγόμεθ' Od.4
. 178; later also in [tense] pres. time, first in Thgn.905; πολὺ ἂν θαυμαστότερον ἦν, εἰ ἐτιμῶντο it would be far more strange if they were honoured, Pl.R. 489a; οὐκ ἂν νήσων ἐκράτει, εἰ μή τι καὶ ναυτικὸν εἶχεν he would not have been master of islands if he had not had also some naval power, Th.1.9. The [tense] aor. strictly refers only to past time, Pi.N.11.24, etc.; εἰ τότε ταύτην ἔσχε τὴν γνώμην, οὐδὲν ἂν ὧν νυνὶ πεποίηκεν ἔπραξεν if he had then come to this opinion, he would have accomplished nothing of what he has now done, D.4.5, al., but is used idiomatically with Verbs of saying, answering, etc., as we say I should have said, εἰ μὴ πατὴρ ἦσθ', εἶπον ἄν σ' οὐκ εὖ φρονεῖν S.Ant. 755
, cf. Pl.Smp. 199d, Euthphr. 12d, etc.: the [tense] plpf. refers to completed actions, as ὃ εἰ ἀπεκρίνω, ἱκανῶς ἂν ἤδη παρὰ σοῦ τὴν ὁσιότητα ἐμεμαθήκη I should have already learnt.., ib. 14c; εἰ ὁ ἀνὴρ ἀπέθανεν, δικαίως ἂν ἐτεθνήκει Antipho 4.2.3
.

b the protasis is freq. understood: ὑπό κεν ταλασίφρονά περ δέος εἷλεν fear would have seized even the stout-hearted (had he heard the sound), Il.4.421; τὸ γὰρ ἔρυμα τῷ στρατοπέδῳ οὐκ ἂν ἐτειχίσαντο they would not have built the wall (if they had not won a battle), Th.1.11; πολλοῦ γὰρ ἂν ἦν ἄξια for (if that were so) they would be worth much, Pl.R. 374d; οὐ γὰρ ἦν ὅ τι ἂν ἐποιεῖτε for there was nothing which you could have done, i. e. would have done (if you had tried), D.18.43.

c with no definite protasis understood, to express what would have been likely to happen, or might have happened in past time: ἢ γάρ μιν ζωόν γε κιχήσεαι, ἤ κεν Ὀρέστης κτεῖνεν ὑποφθάμενος for either you will find him alive, or else Orestes may already have killed him before you, Od.4.546; ὃ θεασάμενος πᾶς ἄν τις ἀνὴρ ἠράσθη δάϊος εἶναι every man who saw this (the 'Seven against Thebes') would have longed to be a warrior, Ar. Ra. 1022; esp. with τάχα, q. v., ἀλλ' ἦλθε μὲν δὴ τοῦτο τοὔνειδος τάχ' ἂν ὀργῇ βιασθὲν μᾶλλον ἢ γνώμῃ φρενῶν, i. e. it might perhaps have come, S.OT 523; τάχα ἂν δὲ καὶ ἄλλως πως ἐσπλεύσαντες (sc. διέβησαν ) and they might also perhaps have crossed by sea (to Sicily) in some other way, Th.6.2, cf. Pl.Phdr. 265b.

d ἄν is freq. omitted in apodosi with Verbs expressing obligation, propriety, or possibility, as ἔδει, ἐχρῆν, εἰκὸς ἦν, etc., and sts. for rhetorical effect, εἰ μὴ.. ᾖσμεν, φόβον παρέσχεν it had caused (for it would have caused) fear, E.Hec. 1113. This use becomes more common in later Gk.

2 with [tense] fut. ind.:

a frequently in [dialect] Ep., usu. with κεν, rarely ἄν, Il.9.167, 22.66, indicating a limitation or condition, ὁ δέ κεν κεχολώσεται ὅν κεν ἵκωμαι and he will likely be angry to whom- soever I shall come, ib.1.139; καί κέ τις ὧδ' ἐρέει and in that case men will say, 4.176; ἐγὼ δέ κέ τοι καταλέξω Od.3.80
; so in Lyr., μαθὼν δέ τις ἂν ἐρεῖ Pi.N.7.68
, cf. I.6(5).59.

b rarely in codd. of [dialect] Att. Prose writers, σαφὲς ἂν καταστήσετε Th.1.140
; οὐχ ἥκει, οὐδ' ἂν ἥξει δεῦρο Pl.R. 615d
, cf. Ap. 29c, X.An.2.5.13; dub. in Hp.Mul.2.174: in later Prose, Philostr. V A2.21, S E.M.9.225: also in Poetry, E.El. 484, Ar.Av. 1313; οὐκ ἂν προδώσω Herod.6.36
(corr. - δοίην):— for ἄν with [tense] fut. inf. and part. v. infr.

II WITH SUBJUNCTIVE, only in [dialect] Ep., the meaning being the same as with the [tense] fut. ind. (1.2a), freq. with [ per.] 1st pers., as εἰ δέ κε μὴ δώῃσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι in that case I will take her myself, Il.1.324; πείθευ, ἐγὼ δέ κέ τοι εἰδέω χάριν obey and if so I will be grateful, 14.235 (the subj. is always introduced by δέ in this usage); also with other persons, giving emphasis to the future, οὐκ ἄν τοι χραίσμῃ κίθαρις 3.54
, al.

III WITH OPTATIVE (never [tense] fut., rarely [tense] pf. πῶς ἂν λελήθοι [με]; X.Smp.3.6):

a in apodosis of conditional sentences, after protasis in opt. with εἰ or some other conditional or relative word, expressing a [tense] fut. condition: ἀλλ' εἴ μοί τι πίθοιο, τό κεν πολὺ κέρδιον εἴη Il.7.28
; οὐ πολλὴ ἂν ἀλογία εἴη, εἰ φοβοῖτο τὸν θάνατον; Pl.Phd. 68b
:—in Hom. [tense] pres. and [tense] aor. opt. with κε or ἄν are sts. used like [tense] impf. and [tense] aor. ind. with ἄν in Attic, with either regular ind. or another opt. in the protasis: καί νύ κεν ἔνθ' ἀπόλοιτο.. εἰ μὴ.. νόησε κτλ., i. e. he would have perished, had she not perceived, etc., Il.5.311, cf. 5.388, 17.70; εἰ νῦν ἐπὶ ἄλλῳ ἀεθλεύοιμεν, ἦ τ' ἂν ἐγὼ.. κλισίηνδε φεροίμην if we were now contending in another's honour, I should now carry.., ib.23.274: so rarely in Trag., οὐδ' ἂν σὺ φαίης, εἴ σε μὴ κνίζοι λέχος (for εἰ μὴ ἔκνιζε) E.Med. 568.

b with protasis in [tense] pres. or [tense] fut., the opt. with ἄν in apodosi takes a simply future sense: φρούριον δ' εἰ ποιήσονται, τῆς μὲν γῆς βλάπτοιεν ἄν τι μέρος they might perhaps damage, Th.1.142, cf. 2.60, Pl.Ap. 25b, R. 333e; ἢν οὖν μάθῃς.. οὐκ ἂν ἀποδοίην Ar.Nu. 116
, cf. D.1.26, al.

c with protasis understood: φεύγωμεν· ἔτι γάρ κεν ἀλύξαιμεν κακὸν ἦμαρ Od.10.269
; οὔτε ἐσθίουσι πλείω ἢ δύνανται φέρειν· διαρραγεῖεν γὰρ ἄν for (if they should do so) they would burst, X. Cyr.8.2.21; τὸν δ' οὔ κε δύ' ἀνέρε.. ἀπ' οὔδεος ὀχλίσσειαν two men could not heave the stone from the ground, i. e. would not, if they should try, Il.12.447; οὐδ' ἂν δικαίως ἐς κακὸν πέσοιμί τι S.Ant. 240
, cf. D.2.8: in Hom. sts. with ref. to past time, Τυδεΐδην οὐκ ἂν γνοίης ποτέροισι μετείη Il.5.85
.

d with no definite protasis implied, in potential sense: ἡδέως δ' ἂν ἐροίμην Λεπτίνην but I would gladly ask Leptines, D.20.129; βουλοίμην ἄν I should like , Lat. velim (but ἐβουλόμην ἄν I should wish, if it were of any avail, vellem); ποῖ οὖν τραποίμεθ' ἄν; which way then can we turn? Pl.Euthd. 290a; οὐκ ἂν μεθείμην τοῦ θρόνου I will not give up the throne, Ar.Ra. 830; idiomatically, referring to the past, αὗται δὲ οὐκ ἂν πολλαὶ εἶεν but these would not (on investigation) prove to be many, Th.1.9; εἴησαν δ' ἂν οὗτοι Κρῆτες these would be (i. e. would have been) Cretans, Hdt.1.2: used in order to soften assertions by giving them a less positive form, as οὐκ ἂν οὖν πάνυ γέ τι σπουδαῖον εἴη ἡ δικαιοσύνη, i.e. it would not prove to be, etc. (for, it is not, etc.), Pl.R. 333e.

e in questions, expressing a wish: τίς ἂν θεῶν.. δοίη; S.OC 1100
, cf.A.Ag. 1448; πῶς ἂν θάνοιμι; S.Aj. 389
: hence (with no question) as a mild command, exhortation, or entreaty, τλαίης κεν Μενελάῳ ἐπιπροέμεν ταχὺν ἰόν Il.4.94
; σὺ μὲν κομίζοις ἂν σεαυτὸν ᾗ θέλεις you may take yourself off (milder than κόμιζε σεαυτόν), S.Ant. 444; χωροῖς ἂν εἴσω you may go in, El. 1491; κλύοις ἂν ἤδη, Φοῖβε hear me now, Phoebus, ib. 637; φράζοις ἄν, λέγοις ἄν, Pl.Phlb. 23c, 48b.

f in a protasis which is also an apodosis: εἴπερ ἄλλῳ τῳ ἀνθρώπων πειθοίμην ἄν, καὶ σοὶ πείθομαι if I would trust any (other) man (if he gave me his word), I trust you, Id.Prt. 329b; εἰ μὴ ποιήσαιτ' ἂν τοῦτο if you would not do this (if you could), D.4.18, cf. X.Mem.1.5.3, Plot.6.4.16.

g rarely omitted with opt. in apodosis: ῥεῖα θεός γ' ἐθέλων καὶ τηλόθεν ἄνδρα σαώσαι Od.3.231
, cf. 14.123, Il.5.303; also in Trag., θᾶσσον ἢ λέγοι τις E.Hipp. 1186
; τεὰν δύνασιν τίς.. κατάσχοι; S.Ant. 605
.

h ἄν c. [tense] fut. opt. is prob. always corrupt (cf. 1.2b), as τὸν αὐτὸν ἂν ἐπαινέσοι ( ἐπαινέσαι Bekk.) Pl.Lg. 719e; εἰδὼς ὅτι οὐδέν' ἂν καταλήψοιτο ( οὐδένα Bekk.) Lys.1.22.

IV WITH INF. and PART. (sts. ADJ. equivalent to part., τῶν δυνατῶν ἂν κρῖναι Pl.R. 577b
) representing ind. or opt.:

1 [tense] pres. inf. or part.:

a representing [tense] impf. ind., οἴεσθε τὸν πατέρα.. οὐκ ἂν φυλάττειν; do you think he would not have kept them safe? ([etym.] οὐκ ἂν ἐφύλαττεν), D.49.35; ἀδυνάτων ἂν ὄντων [ὑμῶν] ἐπιβοηθεῖν when you would have been unable, Th.1.73, cf. 4.40.

b representing [tense] pres. opt., πόλλ' ἂν ἔχων (representing ἔχοιμ' ἄν) ἕτερ' εἰπεῖν παραλείπω D. 18.258
, cf. X.An.2.3.18: with Art., τὸ ἐθέλειν ἂν ἰέναι ἄκλητος ἐπὶ δεῖπνον Pl.Smp. 174b
.

2 [tense] aor. inf. or part.:

a representing [tense] aor. ind., οὐκ ἂν ἡγεῖσθ' αὐτὸν κἂν ἐπιδραμεῖν; do you not think he would even have run thither? ([etym.] καὶ ἐπέδραμεν ἄν), D.27.56; ἴσμεν ὑμᾶς ἀναγκασθέντας ἄν we know you would have been compelled, Th.1.76, cf. 3.89; ῥᾳδίως ἂν ἀφεθείς when he might easily have been acquitted, X.Mem.4.4.4.

b representing [tense] aor. opt., οὐδ' ἂν κρατῆσαι αὐτοὺς τῆς γῆς ἡγοῦμαι I think they would not even be masters of the land ([etym.] οὐδ' ἂν κρατήσειαν), Th.6.37, cf. 2.20; ὁρῶν ῥᾳδίως ἂν αὐτὸ ληφθέν ([etym.] ληφθείη ἄν) Id.7.42; οὔτε ὄντα οὔτε ἂν γενόμενα, i.e. things which are not and never could happen ([etym.] ἃ οὔτε ἂν γένοιτο), Id.6.38.

3 [tense] pf. inf. or part. representing:

a [tense] plpf. ind., πάντα ταῦθ' ὑπὸ τῶν βαρβάρων ἂν ἑαλωκέναι ([etym.] φήσειεν ἄν ) he would say that all these would have been destroyed by the barbarians ([etym.] ἑαλώκη ἄν), D.19.312.

b [tense] pf. opt., οὐκ ἂν ἡγοῦμαι αὐτοὺς δίκην ἀξίαν δεδωκέναι, εἰ.. καταψηφίσαισθε I do not believe they would (then) have suffered ([etym.] δεδωκότες ἂν εἶεν) punishment enough, etc., Lys.27.9.

4 [tense] fut. inf.or part., never in [dialect] Ep., and prob. always corrupt in [dialect] Att., νομίζων μέγιστον ἂν σφᾶς ὠφελήσειν (leg. - ῆσαι) Th.5.82, cf. 6.66, 8.25,71; part. is still more exceptional, ὡς ἐμοῦ οὐκ ἂν ποιήσοντος ἄλλα Pl.Ap. 30c
(codd.), cf. D.19.342 (v. l.); both are found in later Gk., νομίσαντες ἂν οἰκήσειν οὕτως ἄριστα Plb.8.30.8
, cf. Plu.Marc.15, Arr.An.2.2.3; with part., Epicur. Nat.14.1, Luc.Asin.26, Lib.Or.62.21, dub. l. in Arr.An.6.6.5.

B IN DEPENDENT CLAUSES.

I In the protasis of conditional sentences with εἰ, regularly with the subjunctive. In Attic εἰ ἄν is contracted into ἐάν, ἤν, or ἄν ([etym.] ᾱ) (q. v.): Hom. has generally εἴ κε (or αἴ κε), sts. ἤν, once εἰ δ' ἄν Il.3.288
, twice εἴπερ ἄν 5.224
, 232. The protasis expresses either future condition (with apod. of [tense] fut. time) or general condition (with apod. of repeated action): εἰ δέ κεν ὣς ἔρξῃς καί τοι πείθωνται Ἀχαιοί, γνώσῃ ἔπειθ' ὅς .. if thus thou shalt do.., ib.2.364; ἢν ἐγγὺς ἔλθῃ θάνατος, οὐδεὶς βούλεται θνῄσκειν if death (ever) come near.., E.Alc. 671.

2 in relative or temporal clauses with a conditional force; here ἄν coalesces with ὅτε, ὁπότε, ἐπεί, ἐπειδή, cf. ὅταν, ὁπόταν, ἐπήν or ἐπάν ([dialect] Ion. ἐπεάν) , ἐπειδάν: Hom. has ὅτε κε (sts. ὅτ' ἄν) , ὁππότε κε (sts. ὁπότ' ἄν or ὁππότ' ἄν) , ἐπεί κε ( ἐπεὶ ἄν Il.6.412
), ἐπήν, εὖτ' ἄν; v. also εἰσόκε ([etym.] εἰς ὅ κε):—τάων ἥν κ' ἐθέλωμι φίλην ποιήσομ' ἄκοιτιν whomsoever of these I may wish.., Il.9.397; ὅταν δὴ μὴ σθένω, πεπαύσομαι when I shall have no strength.., S.Ant.91; ἐχθρὸς γάρ μοι κεῖνος.. ὅς χ' ἕτερον μὲν κεύθῃ ἐνὶ φρεσίν, ἄλλο δὲ εἴπῃ who ever conceals one thing in his mind and speaks another, Il.9.312, cf. D.4.6, Th.1.21. —Hom. uses subj. in both the above constructions (1 and 2 ) without ἄν; also Trag. and Com., S.Aj. 496, Ar.Eq. 805; μέχρι and πρίν occasionally take subj. without ἄν in prose, e.g. Th.1.137,4.16 ([etym.] μέχρι οὗ), Pl.Phd. 62c, Aeschin.3.60.

3 in final clauses introduced by relative Advbs., as ὡς, ὅπως (of Manner), ἵνα (of Place), ὄφρα, ἕως, etc. (of Time), freq. in [dialect] Ep., σαώτερος ὥς κε νέηαι Il.1.32
; ὄφρα κεν εὕδῃ Od.3.359
; ὅπως ἂν εἰδῇ.. φράσω A.Pr. 824
; ὅπως ἂν φαίνηται κάλλιστος Pl.Smp. 198e
; μηχανητέον ὅπως ἂν διαφύγῃ Grg. 481a
(where ὅπως with [tense] fut. ind. is the regular constr.); also after ὡς in Hdt., Trag., X.An.2.5.16, al., once in Th.6.91 (but [tense] fut. ind. is regular in [dialect] Att.); ἵνα final does not take ἄν or κε exc. ἵνα εἰδότες ἤ κε θάνωμεν ἤ κεν.. φύγοιμεν Od.12.156
( ἵνα = where in S.OC 405). μή, = lest, takes ἄν only with opt. in apodosis, as S.Tr. 631, Th.2.93.

II in [dialect] Ep. sts. with OPTATIVE as with subj. (always κε ([etym.] ν), exc. εἴ περ ἂν αὐταὶ Μοῦσαι ἀείδοιεν Il.2.597
), εἴ κεν Ἄρης οἴχοιτο Od.8.353
; ὥς κε.. δοίη ᾧ κ' ἐθέλοι that he might give her to whomsoever he might please, ib.2.54: so in Hdt. in final clauses, 1.75,99:—in Od.23.135 ὥς κέν τις φαίη, κέν belongs to Verb in apod., as in ὡς δ' ἂν ἥδιστα ταῦτα φαίνοιτο X.Cyr.7.5.81
.

2 rarely in oratio obliqua, where a relat. or temp. word retains an ἄν which it would have with subj. in direct form, S.Tr. 687, X.Mem.1.2.6, Isoc.17.15; ἐπειδὰν δοκιμασθείην D.30.6
:—similarly after a preceding opt., οὐκ ἀποκρίναιο ἕως ἂν.. σκέψαιο Pl.Phd. 101d
.

III rarely with εἰ and INDICATIVE in protasis, only in [dialect] Ep.:

1 with [tense] fut. ind. as with subj.: αἴ κεν Ἰλίου πεφιδήσεται Il.15.213
:—so with relat., οἵ κέ με τιμήσουσι 1.175
.

2 with εἰ and a past tense of ind., once in Hom., εἰ δέ κ' ἔτι προτέρω γένετο δρόμος Il.23.526
; so Ζεὺς γάρ κ' ἔθηκε νῆσον εἴ κ' ἐβούλετο Orac. ap. Hdt.1.174, cf. Ar.Lys. 1099 (cod. R), A.R.1.197.

IV in later Greek, ἄν with relative words is used with INDICATIVE in all tenses, as ὅπου ἂν εἰσεπορεύετο Ev.Marc.6.56
; ὅσ' ἂν πάσχετε PFay. 136
(iv A. D.); ἔνθ' ἂν πέφυκεν ἡ ὁλότης εἶναι Phlp. in Ph.436.19
; cf. ἐάν, ὅταν.

C with [tense] impf. and more rarely [tense] aor. ind. in ITERATIVE construction, to express elliptically a condilion fulfilled whenever an opportumty offered; freq. in Hdt. (not in Pi. or A.), κλαίεσκε ἂν καὶ ὀδυρέσκετο she would (i. e. used to) weep and lament, 3.119; εἶτα πῦρ ἂν οὐ παρῆν S.Ph. 295
; εἴ τινες ἴδοιεν.., ἀνεθάρσησαν ἄν whenever they saw it, on each occasion, Th.7.71; διηρώτων ἂν αὐτοὺς τί λέγοιεν Pl.Ap. 22b
: inf. representing [tense] impf. of this constr., ἀκούω Λακεδαιμονίους τότε ἐμβαλόντας ἂν.. ἀναχωρεῖν, i. e. I hear they used to retire ([etym.] ἀνεχώρουν ἄν), D.9.48.

D GENERAL REMARKS:

I POSITION OF ἄν.

1 in A, when ἄν does not coalesce with the relat. word (as in ἐάν, ὅταν), it follows directly or is separated only by other particles, as μέν, δέ, τε, ga/r, kai/, νυ, περ, etc.; as εἰ μέν κεν.. εἰ δέ κε Il.3.281
-4; rarely by τις, as ὅποι τις ἄν, οἶμαι, προσθῇ D.2.14
:—in Hom. and Hes. two such Particles may precede κε, as εἴ περ γάρ κεν Od.8.355
, cf. Il.2.123; εἰ γάρ τίς κε, ὃς μὲν γάρ κε, Hes.Op. 280, 357; rarely in Prose, ὅποι μὲν γὰρ ἄν D.4.45
; ὁπότερος οὖν ἄν Ar.Ra. 1420
: also ὁπόσῳ πλέον ἄν Pl.Lg. 647e
, cf. 850a; ὅπου τὸ πάλαι λεγόμενον ἂν γίγνηται 739c
.

2 in apodosis, ἄν may stand either next to its Verb (before or after it), or after some other emphatic word, esp. an interrog., a negative (e. g. οὐδ' ἂν εἷς, οὐκ ἂν ἔτι, etc.), or an important Adjective or Adverb; also after a participle which represents the protasis, λέγοντος ἄν τινος πιστεῦσαι οἴεσθε; do you think they would have believed it if any one had told them? ([etym.] εἴ τις ἔλεγεν, ἐπίστευσαν ἄν), D.6.20.

3 ἄν is freq. separated from its inf. by such Verbs as οἴομαι, δοκέω, φημί, οἶδα, etc., οὐκ ἂν οἴει .. ; freq. in Pl., Grg. 486d, al.; καὶ νῦν ἡδέως ἄν μοι δοκῶ κοινωνῆσαι I think that I should, X.Cyr.8.7.25; οὕτω γὰρ ἄν μοι δοκεῖ ἥ τε πόλις ἄριστα διοικεῖσθαι Aeschin.3.2
; ἃ μήτε προῄδει μηδεὶς μήτ' ἂν ᾠήθη τήμερον ῥηθῆναι (where ἄν belongs to ῥηθῆναι) D. 18.225:—in the phrase οὐκ οἶδ' ἂν εἰ, or οὐκ ἂν οἶδ' εἰ, ἄν belongs not to οἶδα, but to the Verb which follows, οὐκ οἶδ' ἂν εἰ πείσαιμι, for οὐκ οἶδα εἰ πείσαιμι ἄν, E.Med. 941, cf. Alc.48; οὐκ ἂν οἶδ' εἰ δυναίμην Pl. Ti. 26b
; οὐκ οἶδ' ἂν εἰ ἐκτησάμην X.Cyr.5.4.12
.

4 ἄν never begins a sentence, or even a clause after a comma, but may stand first after a parenthetic clause, ἀλλ', ὦ μέλ', ἄν μοι σιτίων διπλῶν ἔδει Ar. Pax
<*>37.

II REPETITION OF ἄν:—in apodosis ἄν may be used twice or even three times with the same Verb, either to make the condition felt throughout a long sentence, or to emphasize certain words, ὥστ' ἄν, εἰ σθένος λάβοιμι, δηλώσαιμ' ἄν S.El. 333
, cf. Ant.69, A.Ag. 340, Th.1.76 (fin.), 2.41, Pl.Ap. 31a, Lys.20.15; ἀφανεῖς ἂν ὄντες οὐκ ἂν ὑμνήθημεν ἄν E.Tr. 1244
, cf. S.Fr. 739; attached to a parenthetical phrase, ἔδρασ' ἄν, εὖ τοῦτ' ἴσθ' ἄν, εἰ .. Id.OT 1438.

2 ἄν is coupled with κε ([etym.] ν ) a few times in Hom., as Il.11.187, 202, Od.5.361, al.; cf. ἤν περ γάρ κ' ἐθέλωσιν v.l. ib.18.318.

III ELLIPSIS OF VERB:—sts. the Verb to which ἄν belongs must be supplied, in Hom. only εἰμί, as τάτ' ἔλδεται ὅς κ' ἐπιδευής (sc. ᾖ) Il.5.481; ἀλλ' οὐκ ἂν πρὸ τοῦ (sc. ἔρρεγκον) Ar.Nu.5; τί δ' ἂν δοκεῖ σοι Πρίαμος (sc. πρᾶξαι) , εἰ τάδ' ἤνυσεν; A.Ag. 935
:—so in phrases like πῶς γὰρ ἄν; and πῶς οὐκ ἄν (sc. εἴη); also in ὥσπερ ἂν εἰ (or ὡσπερανεί), as φοβούμενος ὥσπερ ἂν εἰ παῖς (i. e. ὥσπερ ἂν ἐφοβήθη εἰ παῖς ἦν) Pl.Grg. 479a; so τοσοῦτον ἐφρόνησαν, ὅσον περ ἂν (sc. ἐφρόνησαν) εἰ.. Isoc.10.48
:—so also when κἂν εἰ ( = καὶ ἂν εἰ) has either no Verb in the apod. or one to which ἄν cannot belong, Pl.R. 477a, Men. 72c; cf. κἄν:—so the Verb of a protasis containing ἄν may be understood, ὅποι τις ἂν προσθῇ, κἂν μικρὰν δύναμιν (i. e. καὶ ἐὰν προσθῇ) D.2.14; ὡς ἐμοῦ οὖν ἰόντος ὅπῃ ἂν καὶ ὑμεῖς (sc. ἴητε) X.An.1.3.6.

IV ELLIPSIS OF ἄν:—when an apodosis consists of several co-ordinate clauses, ἄν is generally used only in the first and understood in the others: πείθοι' ἂν εἰ πείθοι'· ἀπειθοίης δ' ἴσως A.Ag. 1049
: even when the construction is continued in a new sentence, Pl.R. 352e, cf. 439b codd.: but ἄν is repeated for the sake of clearness or emphasis, ib. 398a, cf. D.19.156 (where an opt. is implied with the third ὡς): rarely expressed with the second of two co-ordinate Verbs and understood with the first, τοῦτον ἂν.. θαρσοίην ἐγὼ καλῶς μὲν ἄρχειν, εὖ δ' ἂν ἄρχεσθαι θέλειν (i. e. καλῶς μὲν ἂν ἄρχοι, εὖ δ' ἂν θέλοι ἄρχεσθαι) S.Ant. 669.

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ἄν (B), [pron. full] [ᾱ], [dialect] Att.,

A = ἐάν, ἤν, Th.4.46 codd., al.; freq. in Pl., ἂν σωφρονῇ Phd. 61b
; ἂν θεὸς θέλῃ ib. 80d, cf. D.4.50; ἄν τ'.. ἄν τε Arist. Ath.48.4
: not common in earlier [dialect] Att. Inscrr., IG1.2a5, 2.179b49, al.: but freq. later, SIG1044.27 (iv/iii B. C.), PPetr.2p.47 (iii B. C.), PPar.32.19 (ii B. C.), PTeb.110.8 (i B. C.), Ev.Jo.20.23, etc.

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ἄν (C) or [full] ἀν, Epic form of ἀνά, q. v.

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ἄν (D), shortened from ἄνα, v. sub ἀνά G.

Greek-English dictionary (Αγγλικά Ελληνικά-λεξικό) > ἄν
10 λόγος

λόγος, ου, ὁ (verbal noun of λέγω in the sense ‘pick’; Hom.+).

① a communication whereby the mind finds expression, word

ⓐ of utterance, chiefly oral.

α. as expression, word (oratorical ability plus exceptional performance were distinguishing marks in Hellenic society, hence the frequent association of λ. and ἔργον ‘deed’; a sim. formulation as early as Il. 9, 443 μύθων τε ῥητῆρʼ ἔμεναι πρηκτῆρά τε ἔργων; Polystrat. p. 33 μὴ λόγῳ μόνον ἀλλʼ ἔργω; Just., A II, 4, 2 ἢ λόγῳ ἢ ἔργῳ and D. 35, 7 λόγον ἢ πρᾶξιν) δυνατὸς ἐν ἔργῳ κ. λόγῳ, i.e. an exceptional personage Lk 24:19; pl. of Moses Ac 7:22 (the contrast expressed w. a verb Choix 20, 6–8 ποιεῖ ἀγαθὸν ὄτι δύναται καὶ λόγῳ καὶ ἔργῳ of Apollordorus, a benefactor in Cyzicus, a flourishing city in Phrygia; sim. New Docs 7, 233, no. 10, 8f πολιτευόμενος … λόγῳ καὶ ἔργῳ; cp. IKourion 32, 8; without contrast Diod S 13, 101, 3 ἄνδρας λόγῳ δυνατούς; for sim. constructions using λέγω and πράσσω s. Danker, Benefactor 339–43). Cp. Ro 15:18; 2 Cor 10:11; Col 3:17; 2 Th 2:17; Hb 13:21 v.l.; 1J 3:18 (cp. Theognis 1, 87f Diehl³ μή μʼ ἔπεσιν μὲν στέργε κτλ.—For the contrast λόγῳ … ἀληθείᾳ cp. Diod S 13, 4, 1). In contrast to a sinful deed we also have the λόγος ἁμαρτίας sinful word Judaicon 172, 9. W. γνῶσις: ἐν παντὶ λόγῳ κ. πάσῃ γνώσει 1 Cor 1:5. ἰδιώτης τῷ λόγῳ, ἀλλʼ οὐ τῇ γνώσει 2 Cor 11:6. (Opp. δύναμις ‘revelation of power’) 1 Cor 4:19, 20. τὸ εὐαγγέλιον οὐκ ἐγενήθη ἐν λόγῳ μόνον, ἀλλὰ καὶ ἐν δυνάμει 1 Th 1:5 (cp. Ar. 13, 7 of mythical accounts οὐδέν εἰσιν εἰ μὴ μόνον λόγοι ‘they’re nothing but words’). W. ἐπιστολή: 2 Th 2:2, 15. W. ἀναστροφή: 1 Ti 4:12; 1 Pt 3:1b. Opp. ‘be silent’: IRo 2:1.—μόνον εἰπὲ λόγῳ just say the word Mt 8:8; cp. Lk 7:7 (Ath. 17, 1 ὡς λόγῳ εἰπεῖν; 29, 2; Phalaris, Ep. 121, 1 λόγῳ λέγειν; cp. schol. on Pla. 341a ἐν λόγῳ μόνον εἰπεῖν). οὐδεὶς ἐδύνατο ἀποκριθῆναι αὐτῷ λόγον no one was able to answer him a (single) word Mt 22:46; cp. 15:23 (cp. TestAbr A 16 p. 98, 11 [Stone p. 44] οὐκ ἀπεκρίθη αὐτῷ λόγον).— The (mighty) word (of one who performs miracles) ἐξέβαλεν τὰ πνεύματα λόγῳ Mt 8:16 (a rare use of λ. as ‘single utterance’, s. L-S-J-M s.v. VII).—διὰ λόγου by word of mouth (opp. ‘by letter’) Ac 15:27.—In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’; s. Conzelmann ad loc.).

β. The expression may take on a variety of formulations or topical nuances: what you say Mt 5:37; statement (PGM 4, 334) Lk 20:20; question (Sext. Emp., Math. 8, 295; 9, 133; Diog. L. 2, 116) ἐρωτήσω ὑμᾶς λόγον I will ask you a question (cp. TestJob 36:5; GrBar 5:1; ApcSed 13:6; Jos., Ant. 12, 99) Mt 21:24; cp. Mk 11:29; Lk 20:3; prayer (PGM 1, 25; 4, 90; 179; 230 al.; 5, 180; 196 al.) Mt 26:44; Mk 14:39. ἡγούμενος τοῦ λ. principal speaker Ac 14:12. W. epexeget. gen. λ. παρακλήσεως 13:15. W. κήρυγμα our manner of presentation and our proclamation 1 Cor 2:4a (but s. comm.). (W. διδασκαλία) preaching 1 Ti 5:17; prophecy (Biogr. p. 364 [Pythia]) J 2:22; 18:32. Command (Aeschyl., Pers. 363) Lk 4:36; 2 Pt 3:5, 7; via a letter 2 Th 3:14. Report, story (X., An. 1, 4, 7; Diod S 3, 40, 9; 19, 110, 1 λ. διαδιδόναι=spread a report; Appian, Iber. 80 §346, Maced. 4 §1 [both=rumor]; Diod S 32, 15, 3 ἦλθεν ὁ λ. ἐπί τινα=the report came to someone; Arrian, Anab. 7, 22, 1 λόγος λέγεται τοιόσδε=a story is told like this, Ind. 9, 2; Diod S 3, 18, 3 λ.=story, account; Jos., Ant. 19, 132; Tat. 27, 2 τοῦ καθʼ Ἡρακλέα λόγου) Mt 28:15; Mk 1:45; Lk 5:15 (λ. περί τινος as X., An. 6, 6, 13; Jos., Ant. 19, 127) 7:17; J 21:23. ἠκούσθη ὁ λόγος εἰς τὰ ὦτα τ. ἐκκλησίας the report came to the ears of the assembly in Jerusalem Ac 11:22. λόγον ἔχειν σοφίας have the appearance of wisdom, pass for wisdom Col 2:23 (cp. Pla., Epinomis 987b ἔχει λόγον; Demosth., C. Lept. 462 [20, 18] λόγον τινʼ ἔχον; but mng. 2f is possible). Proverb (Pla., Phdr. 17, 240c, Symp. 18, 195b, Gorg. 54, 499c, Leg. 6, 5, 757a; Socrat., Ep. 22, 1) J 4:37 (Ps.-Callisth. 1, 13, 7 ἀληθῶς ἐν τούτῳ ὁ λ. foll. by a proverb). Proclamation, instruction, teaching, message Lk 4:32; 10:39; J 4:41; 17:20; Ac 2:41; 4:4; 10:44; 20:7; 1 Cor 1:17; 2:1. In Ac18:15 ζητήματα περὶ λόγου καὶ ὀνομάτων καὶ νόμου the sense appears to be someth. like this: controversial issues involving disputes about words and your way of life with λ. prob. referring to the presentation of controversial subjects, which in turn arouses heated ζητήματα debates. λόγος σοφίας proclamation of wisdom, speaking wisely 1 Cor 12:8a (Ps.-Phoc. 129 τῆς θεοπνεύστου σοφίης λ.); corresp. λ. γνώσεως vs. 8b. Cp. 14:9; 15:2; 2 Cor 1:18; 6:7; 10:10. λ. μαρτυρίας word of witness Rv 12:11. ὁ κατὰ τ. διδαχὴν πιστὸς λ. the message of faith, corresponding to the teaching Tit 1:9; the opp. 2 Ti 2:17. A speech (Aristot. p. 14b, 2; Diod S 40, 5a) διὰ λόγου πολλοῦ in a long speech Ac 15:32; cp. 20:2. λ. κολακείας flattering speech 1 Th 2:5. Speaking gener. 2 Cor 8:7; Eph 6:19; Col 4:6; D 2:5. ἐν λόγῳ πταίειν make a mistake in what one says Js 3:2.—Of God’s word, command, commission (LXX; ParJer 5:19 κατηχῆσαι αὐτοὺς τὸν λόγον; SyrBar 13:2; ApcSed 14:10; Just., D. 84, 2; Ael. Aristid. hears a ἱερὸς λ. at night fr. a god: 28, 116 K.=49, p. 529 D.; Sextus 24) ἠκυρώσατε τ. λόγον τοῦ θεοῦ Mt 15:6 (v.l. νόμον, ἐντολήν); cp. Mk 7:13.—J 5:38; 8:55; 10:35; Ro 3:4 (Ps 50:6). Of God’s promise Ro 9:6, 9 (but these two vss., and Gal 5:14 below, prob. fit better under 2a), 28 (Is 10:22f). Cp. Hb 2:2; 4:2 (s. ἀκοή 4b); 7:28; 12:19. For B 15:1 see 1aδ. The whole law (as the expr. εἴ τι ἑτέρα ἐντολή indicates not limited to a narrow list of commandments), acc. to Ro 13:9. In what is prob. a play on words (s. 2a and b), Gal 5:14 (s. 2a below) is summed up in the λόγος as expressed in Lev 19:18.—That which God has created ἁγιάζεται διὰ λόγου θεοῦ 1 Ti 4:5; in line w. the context, this hardly refers to God’s creative word (so SibOr 3, 20; PtK 2; πάντα γὰρ λόγῳ ποιήσας ὁ θεός Theoph. Ant. 2, 18 [144, 8]), but to table prayers which use biblical expressions. The divine word as judge of thoughts Hb 4:12. τελεσθήσονται οἱ λ. τοῦ θεοῦ Ac 17:17; cp. 19:9.—Of the divine revelation through Christ and his messengers (Just., A I, 61, 9 λόγον … παρὰ τῶν ἀποστόλων ἐμάθομεν τοῦτον) θεὸς ἐφανέρωσεν τὸν λ. αὐτοῦ ἐν κηρύγματι Tit 1:3. δέδωκα αὐτοῖς τὸν λ. σου J 17:14; cp. vss. 6, 17; 1J 1:10; 2:14. ἵνα μὴ ὁ λ. τοῦ θεοῦ βλασφημῆται Tit 2:5. The apostles and other preachers, w. ref. to the λόγος of God, are said to: λαλεῖν Ac 4:29, 31; 13:46; Phil 1:14; Hb 13:7; καταγγέλλειν Ac 13:5; 17:13; διδάσκειν 18:11; μαρτυρεῖν Rv 1:2. Of their hearers it is said: τὸν λ. τοῦ θεοῦ ἀκούειν Ac 13:7; δέχεσθαι 8:14; 11:1. Of the λ. τοῦ θεοῦ itself we read: ηὔξανεν Ac 6:7; 12:24; 19:20; οὐ δέδεται 2 Ti 2:9. In these places and many others ὁ λόγος τοῦ θεοῦ is simply the Christian message, the gospel: Lk 5:1; 8:11, 21; 11:28 (Simplicius in Epict. p. 1, 20 μὴ μόνον ἀκουόντων ἀλλὰ πασχόντων καὶ ὑπὸ τῶν λόγων=let the message have its effect on oneself); Ac 6:2 (s. καταλείπω 7c; for prob. commercial metaph. s. 2a below); 13:44 v.l. (for κυρίου); 16:32 v.l.; 1 Cor 14:36; 2 Cor 2:17; 4:2; Col 1:25; 1 Pt 1:23; Rv 1:9; 6:9; 20:4; IPhld 11:1. Cp. 1 Th 2:13ab; 1J 2:5.—Since this ‘divine word’ is brought to humanity through Christ, his word can be used in the same sense: ὁ λόγος μου J 5:24; cp. 8:31, 37, 43, 51f; 12:48; 14:23f; 15:3, 20b; Rv 3:8. ὁ λόγος τοῦ Χριστοῦ Col 3:16; cp. Hb 6:1. ὁ λ. τοῦ κυρίου Ac 8:25; 12:24 v.l.; 13:44, 48f; 14:25 v.l.; 15:35, 36; 16:32 (cp. λ. θεοῦ); 19:10; 1 Th 1:8; 2 Th 3:1. Pl. Mk 8:38 (Lk 9:26); 1 Ti 6:3; cp. Lk 24:44; s. also 1aδ.—Or it is called simply ὁ λόγος=the ‘Word’, for no misunderstanding would be possible among Christians: Mt 13:20–23; Mk 2:2; 4:14–20, 33; 8:32 (s. 1aε below); 16:20; Lk 1:2; 8:12f, 15; Ac 6:4; 8:4; 10:36 (on the syntax s. FNeirynck, ETL 60, ’84, 118–23); 11:19; 14:25 (cp. λ. κυρίου above); 16:6; 17:11; 18:5; Gal 6:6; Phil 1:14; Col 4:3; 1 Th 1:6; 2 Ti 4:2; Js 1:21ff; 1 Pt 2:8; 3:1; 1J 2:7; AcPl Ha 7, 6 (so also Mel., HE 4, 26, 13; Ath. 2, 3).—Somet. the ‘Word’ is more closely defined by a gen.: ὁ λ. τῆς βασιλείας the word of the reign/rule (of God) Mt 13:19. τῆς σωτηρίας Ac 13:26. τῆς καταλλαγῆς 2 Cor 5:19. τοῦ σταυροῦ 1 Cor 1:18. δικαιοσύνης (q.v. 3a) Hb 5:13. ζωῆς Phil 2:16. (τῆς) ἀληθείας (Theoph. Ant. 3, 4 [p. 212, 2]; cp. περὶ ἀληθείας Hippol., Ref. 10, 6, 1) Eph 1:13; Col 1:5; 2 Ti 2:15; Js 1:18; AcPl Ha 8, 8 (Just., D. 121, 2). τῆς χάριτος αὐτοῦ (=τοῦ κυρίου) Ac 14:3; 20:32. (Differently the pl. οἱ λόγοι τ. χάριτος gracious words Lk 4:22; cp. Marcellinus, Vi. Thu. 57 Hude λόγοι εἰρωνείας.) ὁ λ. τοῦ εὐαγγελίου Ac 15:7; ὁ τοῦ Χριστιανισμοῦ λ. MPol 10:1. In Rv 3:10 the gospel is described by the ‘One who has the key of David’ as ὁ λ. τῆς ὑπομονῆς μου my word of endurance (W-S. §30, 12c). λ. τῶν ὑ[πο]μονῶν AcPl Ha 6, 11. παρελάβετε τὸν λ. ὅτι AcPl Ha 8, 25.—The pastoral letters favor the expr. πιστὸς ὁ λόγος (sc. ἐστίν, and s. πιστός 1b) 1 Ti 1:15; 3:1; 4:9; 2 Ti 2:11; Tit 3:8; cp. Rv 21:5; 22:6. λ. ὑγιής sound preaching Tit 2:8; cp. the pl. ὑγιαίνοντες λόγοι 2 Ti 1:13 (on medicinal use of words for the mind or soul s. VLeinieks, The City of Dionysos ’96, 115–22, on Eur.).—The pl. is also used gener. of Christian teachings, the words of the gospel Lk 1:4 (s. κατηχέω 2a); 1 Th 4:18. οἱ λ. τῆς πίστεως 1 Ti 4:6. On λόγοι κυριακοί for λόγια κυριακά in the title of the Papias document s. ἐξήγησις 2.—JSchniewind, Die Begriffe Wort und Evangelium bei Pls, diss. Bonn 1910; RAsting (εὐαγγέλιον, end).

γ. of an individual declaration or remark: assertion, declaration, speech ἀκούσαντες τὸν λ. when they heard the statement Mt 15:12; cp. 19:11, 22; 22:15; Mk 5:36. διὰ τοῦτον τὸν λ. because of this statement of yours 7:29 (TestAbr A 15 p. 95, 29 [Stone p. 38] τὸν λ. τοῦτον; ApcMos 25 εἰς τὸν λόγον σου κρινῶ σε). Cp. 10:22; 12:13; Lk 1:29; 22:61 v.l. (for ῥήματος); J 4:39, 50; 6:60; 7:36, 40 v.l.; 15:20a; 18:9; 19:8; Ac 6:5; 7:29; 20:38; 22:22; 1 Th 4:15. ὸ̔ς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου whoever utters a (defamatory) word against the Son of Humanity Mt 12:32 (λ. εἰπεῖν κατά τινος as Jos., Ant. 15, 81); cp. Lk 12:10. λόγος σαπρός unwholesome talk Eph 4:29. λόγον ποιεῖσθαι make a speech Ac 11:2 D (cp. Hyperid. 3, 20; Jos., Ant. 11, 86).

δ. the pl. (οἱ) λόγοι is used, on the one hand, of words uttered on various occasions, of speeches or instruction given here and there by humans or transcendent beings (TestAbr A 14 p. 94, 19 [Stone p. 36]; Jos., Ant. 4, 264; Just., D. 100, 3) ἐκ τῶν λόγων σου δικαιωθήσῃ (καταδικασθήσῃ) Mt 12:37ab; 24:35; Mk 13:31; Lk 21:33; Ac 2:40; 7:22 (ἐν λόγοις καὶ ἔργοις αὐτοῦ. On the word-deed pair cp. Dio Chrys. 4, 6 the λόγοι and ἔργα of Diogenes; s. α above). οἱ δέκα λόγοι the ten commandments (Ex 34:28; Dt 10:4; Philo, Rer. Div. Her. 168, Decal. 32; Jos., Ant. 3, 138; cp. 91f; Did., Gen. 36, 10) B 15:1. Ac 15:24; 20:35; 1 Cor 2:4b, 13; 14:19ab; κενοὶ λ. Eph 5:6; AcPl Ox 6, 13 (cp. Aa 1, 241, 14); Dg 8:2; πλαστοὶ λ. 2 Pt 2:3. λ. πονηροί 3J 10.—Also of words and exprs. that form a unity, whether it be connected discourse (Jos., Ant. 15, 126; Just., A II, 12, 6, D. 11, 5; 81, 3 al.), a conversation, or parts of one and the same teaching, or expositions on the same subject (Diod S 16, 2, 3 μετέσχε τῶν Πυθαγορίων λόγων; Dio Chrys. 37 [54], 1; Ael. Aristid. 50, 55 K.=26 p. 519 D.: οἱ Πλάτωνος λόγοι; PsSol 17:43 [words of the Messiah]; AscIs 3:12 οἱ λόγοι τοῦ Βελχειρά) πᾶς ὅστις ἀκούει μου τοὺς λόγους τούτους Mt 7:24; cp. vss. 26, 28; 10:14; 19:1; 26:1; Mk 10:24; Lk 1:20; 6:47; 9:28, 44. ἐπηρώτα αὐτὸν ἐν λόγοις ἱκανοῖς he questioned him at some length 23:9. τίνες οἱ λ. οὗτοι οὓς ἀντιβάλλετε; what is this conversation that you are holding? 24:17; J 7:40 (s. γ); 10:19; J 14:24a; 19:13; Ac 2:22; 5:5, 24; 16:36; 2 Ti 4:15; 1 Cl 13:1; 46:7. λόγοις φθοριμαίοις AcPlCor 1:2.

ε. the subject under discussion, matter, thing gener. (Theognis 1055 Diehl; Hdt. 8, 65 μηδενὶ ἄλλῳ τὸν λόγον τοῦτον εἴπῃς. Cp. Hebr. דָּבָר) τὸν λ. ἐκράτησαν they took up the subject Mk 9:10; cp. Mt. 21:24 (s. 1aβ beg.). οὐκ ἔστιν σοι μερὶς ἐν τῷ λόγῳ τούτῳ you have no share in this matter Ac 8:21. ἰδεῖν περὶ τ. λόγου τούτου look into this matter 15:6. ἔχειν πρός τινα λόγον have a complaint against someone (cp. Demosth. 35, 55 ἐμοὶ πρὸς τούτους ὁ λόγος; PIand 16, 3 δίκαιον λόγον ἔχει πρὸς σέ) 19:38. παρεκτὸς λόγου πορνείας Mt 5:32; 19:9 v.l. (2d is also prob.).—Perh. also Mk 8:32 he discussed the subject quite freely (but s. 1aβ above).

ⓑ of literary or oratorical productions: of the separate books of a work (Hdt. 5, 36 ἐν τῷ πρώτῳ τ. λόγων; Pla., Parmen. 2, 127d ὁ πρῶτος λόγος; Philo, Omn. Prob. Lib. 1 ὁ μὲν πρότερος λόγος ἦν ἡμῖν, ὦ Θεόδοτε, περὶ τοῦ …) treatise Ac 1:1 (s. on the prologue to Ac: AHilgenfeld, ZWT 41, 1898, 619ff; AGercke, Her 29, 1894, 373ff; RLaqueur, Her 46, 1911, 161ff; Norden, Agn. Th. 311ff; JCreed, JTS 35, ’34, 176–82; Goodsp., Probs. 119–21). Παπίας … πέντε λόγους κυριακῶν λογίων ἔγραψεν Papias (11:1; cp. 3:1 e; 11:2; 12:2).—περὶ οὗ πολὺς ἡμῖν ὁ λόγος about this we have much to say Hb 5:11. Hb is described as ὁ λ. τῆς παρακλήσεως a word of exhortation (in literary form) 13:22. Of writings that are part of Holy Scripture ὁ λ. Ἠσαί̈ου J 12:38. ὁ λ. ὁ ἐν τῷ νόμῳ γεγραμμένος 15:25; ὁ προφητικὸς λ. 2 Pt 1:19; 2 Cl 11:2 (quot. of unknown orig.); AcPl Ha 8, 27/BMM recto 35 (Just., D. 77, 2 al.). ὁ ἅγιος λ. the holy word 1 Cl 56:3. ὁ λ. ὁ γεγραμμένος 1 Cor 15:54 (Is 25:8 and Hos 13:14 follow). Pl. οἱ λόγοι τ. προφητῶν Ac 15:15. ὡς γέγραπται ἐν βίβλῳ λόγων Ἠσαί̈ου Lk 3:4 (Pla., 7th Epistle 335a πείθεσθαι ἀεὶ χρὴ τοῖς παλαιοῖς καὶ ἱεροῖς λόγοις; TestJob 1:1 βίβλος λόγων Ἰώβ; ParJer 9:32 v.l. τὰ λοιπὰ τῶν λόγων Ἱερεμίου; ApcEsdr 1:1 καὶ ἀποκάλυψις τοῦ … Ἐσδράμ; ApcSed prol.; Just., D. 72, 3f).—Of the content of Rv: ὁ ἀναγινώσκων τ. λόγους τῆς προφητείας 1:3. οἱ λόγοι (τ. προφητείας) τ. βιβλίου τούτου 22:7, 9f, 18f.

② computation, reckoning

ⓐ a formal accounting, esp. of one’s actions, and freq. with fig. extension of commercial terminology account, accounts, reckoning λόγον δοῦναι (Hdt. 8, 100; X., Cyr. 1, 4, 3; Diod S 3, 46, 4; SIG 1099, 16; BGU 164, 21; Jos., Ant. 16, 120; Just., D. 115, 6) give account, make an accounting ἕκαστος περὶ ἑαυτοῦ λόγον δώσει τ. θεῷ Ro 14:12. Also λ. ἀποδοῦναι abs. (Just., D. 116, 1 al.; Diod S 16, 56, 4; 19, 9, 4) Hb 13:17. τινί to someone (Diod S 16, 27, 4; Plut., Alcib. 7, 3; Chariton 7, 6, 2; SIG 631, 13 τᾷ πόλει; 2 Ch 34:28; Da 6:3 Theod.; Jos., Bell. 1, 209) τῷ ἑτοίμως ἔχοντι κρῖναι 1 Pt 4:5. τινὸς of someth. (SIG 1044, 46; 1105, 10 τοῦ ἀναλώματος; Jos., Ant. 19, 307) Lk 16:2 (here λ. w. the art.; on the subject of undergoing an audit cp. Aeschin. 3, 22). Likew. περί τινος (Diod S 18, 60, 2 δοὺς αὑτῷ περὶ τούτων λόγον=taking account [considering] with himself; BGU 98, 25 περὶ τούτου) Mt 12:36; Ac 19:40. ὑπέρ τινος concerning someone Hv 3, 9, 10.—αἰτεῖν τινα λόγον περί τινος call someone to account for someth. 1 Pt 3:15 (cp. Pla., Pol. 285e; Dio Chrys. 20 [37], 30; Apc4Esdr Fgm. b ἕκαστος ὑπὸ τοῦ οἰκείου ἔργου τὸν λόγον ἀπαιτηθήσεται; Just., A I, 17, 4. For another perspective s. d below.).—Of banking responsibility ὁ λόγος τοῦ θεοῦ (PStras 72, 10 [III A.D.] ὁ τῶν θεῶν λ.; PHerm 108 [III A.D.] λ. τοῦ Σαραπείου) in wordplay Ac 6:2 (w. τράπεζα q.v. 1c); s. also 1aβ.—Of a ledger heading (POxy 1333 [II/III A.D.] δὸς αὐτῳ λόγῳ θεωρικῶν=credit him under ‘festivals’; for others s. Preisig., Wörterbuch s.v. λ. 14; s. also Fachwörter 119) Ro 9:6 (the point is that God’s ‘list’ of Israelites is accurate; on ἐκπίπτω in the sense ‘is not deficient’ s. s.v. 4); vs. 9 (the ‘count’ is subsumed by metonymy in divine promise); Gal 5:14 (all moral obligations come under one ‘entry’: ‘you shall love your neighbor as yourself’; for commercial association of ἀναλίσκω vs. 15, which rounds out the wordplay, s. s.v.). The contexts of these three passages suggest strong probability for commercial associations; for another view s. 1aβ.

ⓑ settlement (of an account) (εἰς λόγον commercial t.t. ‘in settlement of an account’ POxy 275, 19; 21) εἰς λόγον δόσεως κ. λήμψεως in settlement of a mutual account (lit., ‘of giving and receiving’, ‘of debit and credit’) Phil 4:15 (cp. Plut., Mor. 11b λόγον δοῦναι καὶ λαβεῖν; a parallel formulation POxy 1134,10 [421 A.D.] λ. λήμματος καὶ ἐξοδιασμοῦ=ledger of income and expenditures); for the linked accounting terms δόσις and λήμψις s. PCairMasp 151, 208 [VI A.D.]. The same ideas are in the background of εἰς λόγον ὑμῶν credited to your account vs 17.—συναίρειν λόγον settle accounts (BGU 775, 18f. The mid. in the same mng. PFay109, 6 [I A.D.]; POxy 113, 27f.—Dssm., LO 94 [LAE 118f]) μετά τινος Mt 18:23; 25:19.

ⓒ reflection, respect, regard εἰς λόγον τινός with regard to, for the sake of (Thu. 3, 46, 4; Demosth. 19, 142 εἰς ἀρετῆς λόγον; Polyb. 11, 28, 8; Ath. 31, 1; Ael. Aristid. 39 p. 743 D.: εἰς δεινότητος λ.) εἰς λ. τιμῆς IPhld 11:2. εἰς λ. θεοῦ ISm 10:1.

ⓓ reason for or cause of someth., reason, ground, motive (Just., D. 94, 3 δότε μοι λόγον, ὅτου χάριν … ; Ath. 30, 3 τὶς γὰρ … λόγος; Dio Chrys. 64 [14], 18 ἐκ τούτου τ. λόγου; Appian, Hann. 29 §126 τῷ αὐτῷ λόγῳ; Iambl., Vi. Pyth. 28, 155) τίνι λόγω; for what reason? Ac 10:29 (cp. Pla., Gorg. 512c τίνι δικαίῳ λ.; Appian, Mithrid. 57 §232 τίνι λόγῳ;). λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος 1 Pt 3:15 (but s. a above); κατὰ λόγον Ac 18:14 (s. κατά B 5bβ). παρεκτὸς λόγου πορνείας Mt 5:32; 19:9 v.l. (though 1aε is also poss.).

ⓔ πρὸς ὸ̔ν ἡμῖν ὁ λόγος (ἐστίν) with whom we have to do (i.e. to reckon) (Dio Chrys. 31, 123; other exx. in FBleek, Hb II/1, 1836, 590ff), in his capacity as judge (Libanius, Legat. Ulixis [=Declamatio IV] 2 F. τοῖς δὲ ἀδίκως ἀποκτενοῦσι καὶ πρὸς θεοὺς καὶ πρὸς ἀνθρώπους ὁ λόγος γίγνεται) Hb 4:13. οὐ πρὸς σάρκα ὁ λόγος, ἀλλὰ πρὸς θεόν he has to do not with flesh, but with God IMg 3:2.

ⓕ In Col 2:23 (s. 1aβ) λόγον μὲν ἔχοντα σοφίας may= make a case for wisdom (cp. λόγος ἡμῖν οὐδείς Plut., Mor. 870b).

③ the independent personified expression of God, the Logos. Our lit. shows traces of a way of thinking that was widespread in contemporary syncretism, as well as in Jewish wisdom lit. and Philo, the most prominent feature of which is the concept of the Logos, the independent, personified ‘Word’ (of God): GJs 11:2 (word of the angel to Mary) συνλήμψῃ ἐκ Λόγου αὐτοῦ (sc. τοῦ πάντων Δεσπότου). J 1:1abc, 14 (cp. Just., A I, 23, 2; Mel., P. 9, 61 and oft. by all apolog., exc.. Ar.). It is the distinctive teaching of the Fourth Gospel that this divine ‘Word’ took on human form in a historical person, that is, in Jesus (s. RSeeberg, Festgabe für AvHarnack ’21, 263–81.—Λόγος w. ζωή in gnostic speculation: Iren.1, 1, 1 [Harv. 1, 10, 4]; Aelian, VH 4, 20 ἐκάλουν τὸν Πρωταγόραν Λόγον. Similarly Favorinus [II A.D.]: Vorsokr. 80 A 1 ln. 22 [in Diog. L. 9, 50] of Democritus: ἐκαλεῖτο Σοφία. Equating a divinity with an abstraction that she personifies: Artem. 5, 18 φρόνησις εἶναι νομίζεται ἡ θεός [Athena]). Cp. 1J 1:1; Rv 19:13. εἷς θεός ἐστιν, ὁ φανερώσας ἑαυτὸν διὰ Ἰ. Χριστοῦ τοῦ υἱοῦ αὐτοῦ, ὅς ἐστιν αὐτοῦ λόγος, ἀπὸ σιγῆς προελθών there is one God, who has revealed himself through Jesus Christ his Son, who is his ‘Word’ proceeding from silence (i.e., without an oral pronouncement: in a transcendent manner) IMg 8:2 (s. σιγή). The Lord as νόμος κ. λόγος PtK 1. Cp. Dg 11:2, 3, 7, 8; 12:9.—HClavier, TManson memorial vol., ’59, 81–93: the Alexandrian eternal λόγος is also implied in Hb 4:12; 13:7.—S. also the ‘Comma Johanneum’ (to the bibliography in RGG³ I, ’54 [HGreeven] add AJülicher, GGA 1905, 930–35; AvHarnack, SBBerlAk 1915, 572f [=Studien I ’31, 151f]; MMeinertz, Einl. in d. NT⁴ ’33, 309–11; AGreiff, TQ 114, ’33, 465–80; CDodd, The Joh. Epistles ’46; WThiele, ZNW 50, ’59, 61–73) ὁ πατήρ, ὁ λόγος καὶ τὸ ἅγιον πνεῦμα 1J 5:7 v.l. (s. N. app.; Borger, TRu 52, ’87, 57f). (Such interpolations were not unheard of. According to Diog. L. 1, 48 some people maintain that Solon inserted the verse mentioning the Athenians after Il. 2, 557.—τῆς τριάδος, τοῦ θεοῦ καὶ τοῦ λόγου αὐτοῦ καὶ τῆς σοφίας αὐτοῦ Theoph. Ant. 2, 15 [p. 138, 19].)—On the Logos: EZeller, D. Philosophie der Griechen III 2⁴ 1903, 417–34; MHeinze, D. Lehre v. Logos in d. griech. Philosophie 1872; PWendland, Philo u. d. kynisch-stoische Diatribe (Beiträge z. Gesch. der griech. Philosophie u. Religion by Wendl. and OKern 1895, 1–75); AAall, Gesch. d. Logosidee 1896, 1899; MPohlenz, D. Stoa ’48f, I 482; 490 (index); LDürr, D. Wertung des göttl. Wortes im AT u. im ant. Orient ’38 (§9 of the Joh. Logos); EBréhier, Les idées philosophiques et religieuses de Philon d’Alexandrie 1907, 83–111; (² ’25); JLebreton, Les théories du Logos au début de l’ère chrétienne 1907; ESchwartz, NGG 1908, 537–56; GVos, The Range of the Logos-Title in the Prologue of the Fourth Gospel: PTR 11, 1913, 365–419; 557–602; RHarris, The Origin of the Prologue to St. John’s Gospel 1917, Athena, Sophia and the Logos: BJRL 7, 1, 1922 p. 56–72; M-JLagrange, Vers le Logos de S. Jean: RB 32, 1923, 161–84, Le Logos de Philon: ibid. 321–71; HLeisegang, Logos: Pauly-W. XIII 1926, 1035–81; TGlasson, Heraclitus’ Alleged Logos Doctr., JTS 3, ’52, 231–38.—NWeinstein, Z. Genesis d. Agada 1901, 29–90; Billerb. II 302–33.—Rtzst., Zwei religionsgeschichtl. Fragen 1901, 47–132, Mysterienrel.³ 1927, 428 index; WBousset, Kyrios Christos² 1921, 304ff; 316f; JKroll, D. Lehren d. Hermes Trismegistos1914, 418 index.—RBultmann, D. religionsgesch. Hintergrund des Prol. z. Joh.: HGunkel Festschr., 1923, II 1–26, Comm. ’41, 5ff; AAlexander, The Johannine Doctrine of the Logos: ET 36, 1925, 394–99; 467–72; (Rtzst. and) HSchaeder, Studien z. antiken Synkretismus 1926, 306–37; 350; GAvdBerghvanEysinga, In den beginne was de Logos: NThT 23, ’34, 105–23; JDillersberger, Das Wort von Logos ’35; RBury, The 4th Gosp. and the Logos-Doctrine ’40; EMay, CBQ 8, ’46, 438–47; GKnight, From Moses to Paul ’49, 120–29. TW IV 76–89; 126–40 (on this s. SLyonnet, Biblica 26, ’45, 126–31); CStange, ZST 21, ’50, 120–41; MBoismard, Le Prologue de St. Jean ’53; HLangkammer, BZ 9, ’65, 91–94; HRinggren, Word and Wisdom [hypostatization in Near East] ’47; WEltester, Haenchen Festschr., ’64, 109–34; HWeiss, Untersuchungen zur Kosmologie etc., TU 97, ’66, 216–82; MRissi, Die Logoslieder im Prolog des vierten Evangeliums, TZ 31, ’75, 321–36; HLausberg, NAWG, Ph. ’87, 1 pp. 1–7.—B. 1262. DELG s.v. λέγω B 1. M-M. EDNT. TW.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > λόγος
11 ποιέω

ποιέω (Hom.+) impf. ἐποίουν; fut. ποιήσω; 1 aor. ἐποίησα; pf. πεποίηκα; plpf. πεποιήκειν Mk 15:7 (as IMagnMai 93b, 24; on the omission of the augment s. B-D-F §66, 1; Mlt-H. 190). Mid.: impf. ἐποιούμην; 1 aor. ἐποιησάμην; pf. πεποίημαι 1 Cl 1:1. Pass. (has disappeared almost entirely; B-D-F §315): 1 fut. ποιηθήσομαι; 1 aor. 3 pl. ἐποιήθησαν (En 22:9); pf. 3 sg. πεποίηται (Ec 8:14; Tat. 11, 2), ptc. πεποιημένος (Ec 1:14 al.) Hb 12:27. A multivalent term, often without pointed semantic significance, used in ref. to a broad range of activity involving such matters as bringing someth. into being, bringing someth. to pass, or simply interacting in some way with a variety of entities.

① to produce someth. material, make, manufacture, produce τὶ someth. (Gen 6:14ff; 33:17 al.; JosAs 16:8; GrBar 3:5 ‘build’; ApcMos 20; Mel., P. 38, 261).

ⓐ of human activity: σκεῦος 2 Cl 8:2. χιτῶνας, ἱμάτια Ac 9:39. εἰκόνα Rv 13:14b. θεούς make gods Ac 7:40 (Ex 32:1). ναοὺς ἀργυροῦς 19:24. ἀνθρακιάν J 18:18. τέσσαρα μέρη 19:23 (s. μέρος 1a). πηλόν 9:11, 14. σκηνὰς pitch tents, build huts (1 Ch 15:1; 2 Esdr 18: 16f; Jdth 8:5; Jos., Ant. 3, 79; Just., D. 127, 3 σκηνήν) Mt 17:4; Mk 9:5; Lk 9:33. ἁγίασμα GJs 6:1; καταπέτασμα τῷ ναῷ 10:1; τὴν πορφύραν καὶ τὸ κόκκινον 12:1.—Used w. prepositional expressions ποιῆσαι αὐτὴν (i.e. τὴν σκηνὴν τοῦ μαρτυρίου) κατὰ τὸν τύπον to make it (the tent of testimony) according to the model (Ex 25:40) Ac 7:44; cp. Hb 8:5. ποιεῖν τι ἔκ τινος make someth. from or out of someth. (i.e. fr. a certain material; Hdt. 2, 96; cp. X., An. 4, 5, 14; Theophr., HP 4, 2, 5; Ex 20:24f; 28:15; 29:2) J 2:15; 9:6; Ro 9:21.

ⓑ of divine activity, specifically of God’s creative activity create (Hes., Op. 109; Heraclitus, Fgm. 30 κόσμον οὔτε τις θεῶν οὔτε ἀνθρώπων ἐποίησεν, ἀλλʼ ἦν ἀεὶ καὶ ἔστιν καὶ ἔσται; Pla., Tim. 76c ὁ ποιῶν ‘the Creator’; Epict. 1, 6, 5; 1, 14, 10; 2, 8, 19 σε ὁ Ζεὺς πεποίηκε; 4, 1, 102; 107; 4, 7, 6 ὁ θεὸς πάντα πεποίηκεν; Ael. Aristid. 43, 7 K.=1 p. 2 D.: Ζεὺς τὰ πάντα ἐποίησεν; Herm. Wr. 4, 1. In LXX oft. for בָּרָא also Wsd 1:13; 9:9; Sir 7:30; 32:13; Tob 8:6; Jdth 8:14; Bar 3:35; 4:7; 2 Macc 7:28; Aristobulus in Eus., PE13, 12, 12 [pp. 182 and 184 Holladay]; JosAs 9:5; Philo, Sacr. Abel. 65 and oft.; SibOr 3, 28 and Fgm. 3, 3; 16; Just., A II, 5, 2 al.) w. acc. ἡ χείρ μου ἐποίησεν ταῦτα πάντα Ac 7:50 (Is 66:2). τοὺς αἰῶνας Hb 1:2 (s. αἰών 3). τὸν κόσμον (Epict. 4, 7, 6 ὁ θεὸς πάντα πεποίηκεν τὰ ἐν τῷ κόσμῳ καὶ αὐτὸν τὸν κόσμον ὅλον; Sallust. 5 p. 10, 29; Wsd 9:9; TestAbr A 10 p. 88, 21 [Stone p. 24]) Ac 17:24. τὸν οὐρανὸν καὶ τὴν γῆν (cp. Ael. Aristid. above; Gen 1:1; Ex 20:11; Ps 120:2; 145:6; Is 37:16; Jer 39:17 et al.; TestJob 2:4; Jos., C. Ap. 2, 121; Aristobulus above) Ac 4:24; 14:15b; cp. Rv 14:7. τὰ πάντα PtK 2 p. 13, 26 (JosAs 12, 2; Just., D. 55, 2; also s. Ael. Aristid. above). Lk 11:40 is classed here by many. Of the relation of Jesus to God Ἰησοῦν, πιστὸν ὄντα τῷ ποιήσαντι αὐτόν= appointed him Hb 3:2 (cp. Is 17:7).—W. a second acc., that of the predicate (PSI 435, 19 [258 B.C.] ὅπως ἂν ὁ Σάραπις πολλῷ σὲ μείζω ποιήσῃ) ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς (God) created them male and female Mt 19:4b; Mk 10:6 (both Gen 1:27c).—Pass. Hb 12:27.—ὁ ποιήσας the Creator Mt 19:4a v.l.

② to undertake or do someth. that brings about an event, state, or condition, do, cause, bring about, accomplish, prepare, etc.

ⓐ ἔργα π. do deeds, also in sg. (as JosAs 29:3 μὴ ποιήσῃς τὸ ἔργον τοῦτο) τὰ ἔργα τοῦ Ἀβραὰμ π. do as Abraham did J 8:39. τὰ ἔργα τοῦ πατρὸς ὑμῶν vs. 41; cp. 10:37. τὰ πρῶτα ἔργα Rv 2:5. ἔργον commit a deed 1 Cor 5:2 v.l. ἔργον ποίησον εὐαγγελιστοῦ 2 Ti 4:5 (s. ἔργον 2).—ἔργον or ἔργα somet. refer to wondrous deeds: ἓν ἔργον ἐποίησα I have done just one (wondrous) deed J 7:21. Pl. 14:12a; cp. vs. 12bc. This illustrates the transition to

ⓑ do, perform miracles δυνάμεις Mt 7:22; 13:58; Ac 19:11 (Just., A I, 26, 2 al.); sg. Mk 6:5; 9:39. θαυμάσια Mt 21:15 (cp. Sir 31:9). μεγάλα καὶ θαυμάσια AcPl Ha 8, 33=BMM verso 5f (Just., A I, 62, 4). σημεῖα (Ex 4:17) J 2:23; 3:2; 7:31; 9:16; 11:47b; 20:30; Rv 13:13a; 16:14; 19:20. Sing. J 6:30; 10:41. τέρατα καὶ σημεῖα Ac 6:8; 7:36. ὅσα Mk 3:8; 6:30; Lk 9:10.—Ac 10:39; 14:11.

ⓒ of conditions bring about, etc.: εἰρήνην make, establish peace Eph 2:15; Js 3:18 (cp. 2 Macc 1:4). τὴν ἔκβασιν provide a way out 1 Cor 10:13 (on the foll. gen. of the inf. w. the art. s. B-D-F §400, 2; Rob. 1067). ἐπίστασιν ὄχλου cause a disturbance among the people Ac 24:12. τὰ σκάνδαλα create difficulties Ro 16:17. On Mk 6:20 v.l. KRomaniuk, ETL 69, ’93, 140f.—W. dat. of advantage ἐποίουν χαρὰν τοῖς ἀδελφοῖς they brought joy to the members Ac 15:3 (s. ἀδελφός 2a).

ⓓ used w. a noun as a periphrasis for a simple verb of doing (s. 7a below; B-D-F §310, 1.—ποιέω in such combinations as early as IPriene 8, 63 [c. 328 B.C.], also Plut., Crass. 551 [13, 6]; s. ἑορτή, end). ἐποίησεν ᾆσμα GJs 6:3. διαθήκην π. Hb 8:9 (Jer 38:32 cod. Q; cp. Is 28:15; TestAbr A 8 p. 86, 6 [Stone p. 20] διάταξιν). π. τὴν ἐκδίκησιν Lk 18:7f; cp. Ac 7:24 (s. ἐκδίκησις 1). ἐνέδραν 25:3. κοπετόν 8:2. κρίσιν (s. κρίσις 1aα and β) J 5:27; Jd 15. θρῆνον GJs 3:1. κυνηγίαν AcPl Ha 1, 33. λύτρωσιν Lk 1:68. ὁδὸν ποιεῖν (v.l. ὁδοποιεῖν) Mk 2:23 (ὁδός 2). π. (τὸν) πόλεμον (μετά τινος) wage war (on someone) Rv 11:7; 12:17; 13:7 (Da 7:8 LXX; 7:21 Theod.; Gen 14:2). πρόθεσιν Eph 3:11; συμβούλιον π. Mk 3:6 v.l.; 15:1; συστροφήν Ac 23:12; cp. vs. 13. φόνον Mk 15:7 (cp. Dt 22:8; Callinicus, Vi. Hyp. 98, 21 Bonn; TestAbr B 10 p. 115, 4 [Stone p. 78, 4]).—τὸ ἱκανὸν ποιεῖν τινι vs. 15 s. ἱκανός 1.

ⓔ what is done is indicated by the neut. of an adj. or pron.: τὸ ἀγαθὸν π. do what is good Ro 13:3; τὰ ἀγαθὰ π. J 5:29; ἀγαθὸν π. do good Mk 3:4; 1 Pt 3:11 (Ps 33:15). τὸ καλὸν Ro 7:21; 2 Cor 13:7b; Gal 6:9. τὰ καλὰ (καὶ εὐάρεστα ἐνώπιον αὐτοῦ) 1 Cl 21:1. καλόν Js 4:17. τὸ κακόν Ro 13:4. τὰ κακά 3:8. κακόν 2 Cor 13:7a (κακὸν μηδέν; cp. SIG 1175, 20 κακόν τι ποιῆσαι). κακά 1 Pt 3:12 (Ps 33:17). τὰ ἀρεστὰ αὐτῷ (=τῷ θεῷ) J 8:29; cp. Hb 13:21b; 1J 3:22 (TestAbr A 15 p. 96, 12 [Stone p. 40] πάντα τὰ ἀρεστὰ ἐνώπιον σου ἐποίησεν). πάντα 1 Cor 9:23; 10:31b; IEph 15:3.—ὅ Mt 26:13; Mk 14:9; J 13:7, 27a. τοῦτο Mt 13:28; Mk 5:32; Lk 5:6; J 14:13, 14 v.l.; AcPl Ha 9, 27; Ro 7:15f, 20 (cp. Epict. 2, 26, 4 ὸ̔ θέλει οὐ ποιεῖ καὶ ὸ̔ μὴ θέλει ποιεῖ); 1 Cor 11:24f (the specific sense ‘sacrifice’ in this passage is opposed by TAbbott [JBL 9, 1890, 137–52], but favored by FMozley [ET 7, 1896, 370–86], AAndersen [D. Abendmahl in d. ersten zwei Jahrh. 1904], and K Goetz [D. Abendmahlsfrage² 1907]). αὐτὸ τοῦτο Gal 2:10. ταῦτα Mt 21:23; 23:23; Gal 5:17; 2 Pt 1:10b. αὐτά J 13:17; Ro 1:32; 2:3. τὸ αὐτό Mt 5:46, 47b.—τί ποιήσω; Mk 10:17; cp. J 18:35 (TestAbr A 4 p. 81, 19 [Stone p. 10]; ParJer 6:14 τί ποιήσωμεν; ApcEsdr 7:4 p. 32, 14 Tdf.). τί ἀγαθὸν ποιήσω; Mt 19:16. τί κακὸν ἐποίησεν; Mt 27:23; Lk 23:22; Mk 15:14. τί περισσὸν ποιεῖτε; Mt 5:47a. τί ποιεῖτε τοῦτο; what is this that you are doing? or why are you doing this? Mk 11:3 (GrBar 2:2 τί ἐποίησας τοῦτο; s. B-D-F §299, 1; Rob. 736; 738; Rdm.² 25f). τί ταῦτα ποιεῖτε; Ac 14:15a (as Demosth. 55, 5). τί σὺ ὧδε ποιεῖς; Hv 1, 1, 5. W. ptc. foll. (B-D-F §414, 5; Rob. 1121) τί ποιεῖτε λύοντες; what are you doing, untying? Mk 11:5. τί ποιεῖτε κλαίοντες; what are you doing, weeping? or what do you mean by weeping? Ac 21:13. τί ποιήσουσιν οἱ βαπτιζόμενοι; what are they to do, who have themselves baptized? 1 Cor 15:29.—A statement of what is to be done follows in an indirect question ὸ̔ ποιεῖς ποίησον do what you must do J 13:27 (as Epict. 3, 21, 24 ποίει ἃ ποιεῖς; 3, 23, 1; 4, 9, 18; TestJob 7:13).

ⓕ of meals or banquets, and of festivities of which a banquet is the principal part give ἄριστον Lk 14:12. δεῖπνον (q.v. bα) Mk 6:21; Lk 14:12, 16; J 12:2; Hs 5, 2, 9. δοχήν (s. δοχή) Lk 5:29; 14:13; GJs 6:2. γάμους (s. γάμος 1a) Mt 22:2 (JosAs 20:6).—Keep, celebrate (PFay 117, 12) the Passover (feast) Mt 26:18; Hb 11:28 (s. πάσχα 3). Also in connection w. τὴν ἑορτὴν ποιῆσαι Ac 18:21 D the Passover is surely meant. But π. is also used of festivals in general (cp. X., Hell. 4, 5, 2 ποιεῖν Ἴσθμια; 7, 4, 28 τὰ Ὀλύμπια).

ⓖ of the natural processes of growth; in plant life send out, produce, bear, yield καρπόν, καρπούς (Aristot., Plant. 1, 4, 819b, 31; 2, 10, 829a, 41; LXX [καρπός 1aα]) Mt 3:10; 7:17ab, 18, 19; 13:26; Lk 3:9; 6:43ab; 8:8; 13:9; Rv 22:2; also in imagery Mt 3:8; 21:43; Lk 3:8. κλάδους Mk 4:32. ἐλαίας Js 3:12a (cp. Jos., Ant. 11, 50 ἄμπελοι, αἳ ποιοῦσιν τὸν οἶνον). π. ὕδωρ produce water vs. 12b (but s. ἁλυκός).—Of capital yielding a return ἡ μνᾶ ἐποίησεν πέντε μνᾶς the mina has made five minas Lk 19:18. Also of a person who operates w. capital make money (Ps.-Demosth. 10, 76; Polyb. 2, 62, 12) ἐποίησεν ἄλλα πέντε τάλαντα Mt 25:16 v.l.

ⓗ with focus on causality

α. The result of the action is indicated by the acc. and inf.; make (to), cause (someone) to, bring it about that (Hom. et al.; also ins [SIG IV p. 510a index], pap, LXX; TestJob 3:7; 42:6; ParJer 9:16f; ApcMos 16; Just., A I, 26, 5, D. 69, 6; 114, 1; Ath. 13, 2) ποιεῖ αὐτὴν μοιχευθῆναι Mt 5:32. ποιήσω ὑμᾶς γενέσθαι ἁλεεῖς ἀνθρώπων Mk 1:17. Cp. 7:37b; Lk 5:34 ( force someone to fast); J 6:10; Ac 17:26; Rv 13:13b.—ἵνα takes the place of the inf.: ποιήσω αὐτοὺς ἵνα ἥξουσιν Rv 3:9; cp. 13:12b, 16. ἵνα without acc. (TestAbr B 6 p. 110, 20 [Stone p. 68] ποίησον ἵνα φαγῶμεν) J 11:37; Col 4:16; Rv 13:15.—ἡμῖν ὡς πεποιηκόσιν τοῦ περιπατεῖν αὐτόν us, as though we had caused him to walk Ac 3:12 (s. B-D-F §400, 7).

β. w. a double accusative, of the obj. and the pred. (Hom. et al.; LXX; ApcEsdr 4:27 p. 38, 32 Tdf. λίθους ἄρτους ποιήσας; Mel., P. 68, 494 ποιήσας ἡμᾶς ἱεράτευμα καινόν), make someone or someth. (into) someth. W. noun as predicate acc.: ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων Mt 4:19. ὑμεῖς αὐτὸν (i.e. τὸν οἶκον τοῦ θεοῦ) ποιεῖτε σπήλαιον λῃστῶν 21:13; Mk 11:17; Lk 19:46. Cp. Mt 23:15b; J 2:16; 4:46, 54; cp. 2:11; Ac 2:36; 2 Cor 5:21; Hb 1:7 (Ps 103:4); Rv 1:6; 3:12 al. ποίησόν με ὡς ἕνα τ. μισθίων σου Lk 15:19, 21 v.l. (cp. Gen 45:8; 48:20 and s. B-D-F §453, 4; Rob. 481). If the obj. acc. is missing, it may be supplied fr. the context as self-evident ἁρπάζειν αὐτὸν ἵνα ποιήσωσιν βασιλέα take him by force, in order to make (him) king J 6:15.—1 Cor 6:15. Claim that someone is someth., pretend that someone is someth. J 8:53; 10:33; 19:7, 12; 1J 1:10; 5:10. Cp. 5b.—W. adj. as predicate acc.: εὐθείας ποιεῖτε τὰς τρίβους (Is 40:3) make the paths straight Mt 3:3; Mk 1:3; Lk 3:4. τρίχα λευκὴν π. Mt 5:36. Cp. 12:16; 20:12b; 26:73; 28:14; Mk 3:12; J 5:11, 15; 7:23; 16:2; Ac 7:19; Eph 2:14 ὁ ποιήσας τὰ ἀμφότερα ἕν; Rv 12:15; 21:5. ἴσον ἑαυτὸν ποιῶν τῷ θεῷ (thereby) declaring that he was equal to God or making himself equal to God J 5:18.—Cp. use of the mid. 7b below.

γ. w. adv. of place send outside ἔξω ποιεῖν τινα put someone out (=send outside; cp. X., Cyr. 4, 1, 3 ἔξω βελῶν ποιεῖν=‘put outside bowshot’) Ac 5:34.

③ to carry out an obligation of a moral or social nature, do, keep, carry out, practice, commit

ⓐ do, keep the will or law obediently τὸ θέλημα τοῦ θεοῦ etc. (JosAs 12:3; s. θέλημα 1cγ) Mt 7:21; 12:50; Mk 3:35; J 4:34; 6:38; 7:17; 9:31; Eph 6:6; Hb 10:7, 9 (both Ps 39:9), 36; 13:21; 1J 2:17; Pol 2:2; τὰ θελήματα Mk 3:35 v.l.; Ac 13:22; GEb 121, 34. π. τὰ θελήματα τῆς σαρκός Eph 2:3. Cp. Mt 21:31.—π. τὸν νόμον J 7:19; Gal 5:3; cp. Mt 5:19; Ro 2:14; Gal 3:10 (Dt 27:26); vs. 12 (cp. Lev 18:5).—Mt 7:24, 26; Lk 6:46; J 2:5; 8:44. ἐκεῖνο τὸ προσταχθὲν ἡμῖν ποιήσωμεν let us do what has been commanded us GMary 463, 27f (ParJer 6:9).—ὸ̔ ἐὰν φανηρώσῃ … ὁ θεός, τοῦτο ποιήσομεν GJs 8:2.—ἐξουσίαν ποιεῖν exercise authority Rv 13:12a.

ⓑ do, practice virtues (cp. SIG 304, 41f τὰ δίκαια): π. τὴν ἀλήθειαν (ἀλήθεια 2b) live the truth J 3:21 (cp. 1QS 1:5 al.); 1J 1:6. (τὴν) δικαιοσύνην (δικαιοσύνη 3a) 1J 2:29; 3:7, 10; Rv 22:11; 2 Cl 4:2; 11:7. τὰ ἐντολά Ro 22:14 v.l. (SGoranson, NTS 43, ’97, 154–57). Differently Mt 6:1 (δικαιοσύνη 3b), which belongs with ποιεῖν ἐλεημοσύνην vs. 2a and 3a (s. ἐλεημοσύνη 1); cp. Ac 9:36; 10:2; 24:17. π. ἐγκράτειαν 2 Cl 15:1. π. χρηστότητα Ro 3:12 (Ps 13:1, 3; 52:4 v.l.). π. ἔλεος show mercy Js 2:13; μετά τινος to someone Lk 1:72; 10:37a (JosAs 23:4; s. ἔλεος a and μετά A2γג).

ⓒ do, commit, be guilty of sins and vices (τὴν) ἁμαρτίαν (ἁμαρτία 1a) J 8:34; 2 Cor 11:7; 1 Pt 2:22; 1J 3:4a, 8, 9; pl. Js 5:15 (TestAbr B 10 p. 115, 10 [Stone p. 78, 10]). ἁμάρτημα (TestJob 11:3; ParJer 2:2; s. ἁμάρτημα) 1 Cor 6:18. (τὴν) ἀνομίαν (ἀνομία 2) Mt 13:41; 1J 3:4b; 1 Cl 16:10 (Is 53:9). βδέλυγμα καὶ ψεῦδος Rv 21:27. τὸ πονηρὸν τοῦτο GJs 13:1; cp. 13:2; 15:3f; ταῦτα 15:2. τὰ μὴ καθήκοντα Ro 1:28. ὸ̔ οὐκ ἔξεστιν Mk 2:24; cp. Mt 12:2.

ⓓ The manner of action is more definitely indicated by means of an adv. (Jos., C. Ap. 2, 51). καλῶς ποιεῖν do good or well Mt 12:12; 1 Cor 7:37, 38a (ApcMos 17). κρεῖσσον π. 7:38b; Js 2:8 (s. 5d below), 19; φρονίμως π. act wisely Lk 16:8; π. οὕτως do so (Chariton 8, 6, 4 ποιήσομεν οὕτως=this is the way we will proceed; JosAs 10:20; ApcMos 40; Mel., P. 13, 82) Mt 24:46; Lk 9:15; 12:43; J 14:31 (καθὼς … οὕτως π.); Ac 12:8; 1 Cor 16:1; Js 2:12; B 12:7; GJs 7:2. π. ὡσαύτως proceed in the same way Mt 20:5; ὁμοίως π. Lk 3:11; 10:37b. ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν as the dissemblers do Mt 6:2b. καθὼς ποιεῖτε 1 Th 5:11.—ποιεῖν foll. by a clause beginning w. ὡς: ἐποίησεν ὡς προσέταξεν he did as (the angel) had ordered Mt 1:24; cp. 26:19. Or the clause begins w. καθώς Mt 21:6; J 13:15b (TestJob 7:9). For GJs 17:1 s. 5e.

ⓔ The manner of the action is more definitely indicated by a prepositional expr. ποιεῖν κατά τι do or act in accordance w. someth. (SIG 915, 13 π. κατὰ τὰς συνθήκας; 1016, 6; PLille 4, 6; 22 [III B.C.]; BGU 998 II, 12 [II B.C.] π. κατὰ τὰ προγεγραμμένα) κατὰ τὰ ἔργα αὐτῶν as they do Mt 23:3b.—Lk 2:27. Also π. πρός τι: πρὸς τὸ θέλημα 12:47.

④ to do someth. to others or someth., do someth. to/with, of behavior involving others, π. τι w. some indication of the pers. (or thing) with whom someth. is done; the action may result to the advantage or disadvantage of this person:

ⓐ neutral π. τί τινα do someth. with someone (double acc. as Demosth. 23, 194 τὶ ποιεῖν ἀγαθὸν τὴν πόλιν) τί ποιήσω Ἰησοῦν; what shall I do with Jesus? Mt 27:22. τί οὖν αὐτὴν ποιήσωμεν; what, then, shall I do about (Mary)? GJs 8:2; cp. 14:1; 17:1. τί ποιήσεις τὸν ἀγρόν; what will you do with the land? Hs 1:4 (ParJer 3:9 τί θέλει ποιήσω τὰ ἅγια σκεύη). Cp. Mk 15:12.—B-D-F §157, 1; Rob. 484.—Neutral is also the expr. π. τί τινι do someth. to someone J 9:26; 12:16; 13:12; Ac 4:16. Likew. the passive form of the familiar saying of Jesus ὡς ποιεῖτε, οὕτω ποιηθήσεται ὑμῖν as you do (whether it be good or ill), it will be done to you 1 Cl 13:2.

ⓑ to someone’s advantage: π. τί τινι (Diod S 18, 51, 3; TestAbr B 12 p. 116, 19 [Stone p. 80]; ParJer 3:12; ApcMos 3): ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι Mt 7:12a. τί θέλετε ποιήσω ὑμῖν; what do you want me to do for you? Mt 20:32.—25:40; cp. vs. 45; Mk 5:19f; 7:12; 10:35f, 51; Lk 1:49; 8:39ab; J 13:15a.—π. τι εἴς τινα 1 Th 4:10. π. τι μετά τινος (B-D-F §227, 3, add. reff. B-D-R) Ac 14:27; 15:4 (TestJob 1:4; on the constr. w. μετά s. 3b above and cp. BGU 798, 7; 948, 8).

ⓒ to someone’s disadvantage: π. τί τινι (Gen 20:9; JosAs 28:10 μὴ ποιήσητε αὐτοῖς κακόν; ApcMos 42) τί ποιήσει τοῖς γεωργοῖς; what will he do to the vine-dressers? Mt 21:40.—Mk 9:13; Lk 6:11; 20:15; Ac 9:13; Hb 13:6 (Ps 117:6); GJs 9:2.—π. τι εἴς τινα (PSI 64, 20; 22 [I B.C.] μηδὲ ποιήσειν εἰς σὲ φάρμακα) J 15:21. π. τι ἔν τινι Mt 17:12; Lk 23:31.

ⓓ w. dat. and adv. ἐποίησαν αὐτοῖς ὡσαύτως they treated them in the same way Mt 21:36. οὕτως μοι πεποίηκεν κύριος the Lord has dealt thus with me Lk 1:25; cp. 2:48; Mt 18:35. εὖ ποιεῖν τινι Mk 14:7. καλῶς π. τινι Mt 5:44 v.l.; Lk 6:27. ὁμοίως π. τινι 6:31b.—In a condensed colloquialism (ποιεῖν) καθὼς ἐποίει αὐτοῖς (to do) as he was accustomed to do for them Mk 15:8 (s. εὐποιί̈α 1).

ⓔ w. dat. and prep. κατὰ τὰ αὐτὰ ἐποίουν τοῖς προφήταις οἱ πατέρες αὐτῶν Lk 6:23; cp. vs. 26.

⑤ do, make, with variations in specialized expressions

ⓐ get or gain someth. for oneself, provide oneself with someth. ποιήσατε ἑαυτοῖς βαλλάντια Lk 12:33; φίλους 16:9 (cp. X., An. 5, 5, 12 φίλον ποιεῖσθαί τινα).—Without a dat. Ἰησοῦς μαθητὰς ποιεῖ Jesus was gaining disciples J 4:1.

ⓑ of mental construction assume, suppose, take as an example (Hdt. et al.) w. double acc. (Pla., Theaet. 197d) ποιήσατε τὸ δένδρον καλόν suppose the tree is good Mt 12:33a; cp. vs. 33b.

ⓒ w. an acc. of time spend, stay (Anth. 11, 330; PSI 362, 15 [251/250 B.C.]; UPZ 70, 21; PFlor 137, 7 [III A.D.] ἡμέραν, ἥν ποιεῖ ἐκεῖ; PGen 54, 18 τρεῖς ἡμέρας; Pr 13:23; Ec 6:12; Tob. 10:7 BA; TestJob 20:5; 31:4; ParJer 6:16; ApcMos 37 ὥρας τρεῖς; Jos. Ant. 6, 18 μῆνας τέσσαρας; cp. our colloquial ‘do time’. Demosth. 19, 163 and Pla., Phileb. 50d are wrongly cited in this connection, as shown by WSchulze, Graeca Latina 1901, 23f) χρόνον (Dionys. Hal. 4, 66; ParJer 7:33; ApcMos 31) Ac 15:33; 18:23. μῆνας τρεῖς 20:3. τρεῖς μῆνας GJs 12:3. νυχθήμερον 2 Cor 11:25. ἐνιαυτόν Js 4:13 (TestJob 21:1 ἔτη).

ⓓ καλῶς ποιεῖν w. ptc. foll. do well if, do well to, as a formula somet.= please (s. καλῶς 4a and cp. SIG 561, 6f καλῶς ποιήσειν τοὺς πολίτας προσδεξαμένους; UPZ 110, 11 [164 B.C.]; POxy 300, 5 [I A.D.]; 525, 7; Hdt. 5, 24 εὖ ἐποίησας ἀφικόμενος; SIG 598e, 8f) Ac 10:33; Phil 4:14; 2 Pt 1:19; 3J 6; GEg 252, 53.—Sim. καλῶς ποιεῖν, εἰ … Js 2:8 (cp. PPetr II, 11 [1], 1 καλῶς ποιεῖς εἰ ἔρρωσαι).

ⓔ αὕτη ἡ ἡμέρα κυρίου ποιήσει ὡς βούλεται this day of the Lord will turn out as (the Lord) wills GJs 17:1 (deStrycker cites Mt 6:34 for the construction); if the accentuation αὐτή is adopted, render: the day of the Lord shall itself bring things about as (the Lord) wills.

⑥ to be active in some way, work, be active, abs. (X., An. 1, 5, 8; Ruth 2:19) w. acc. of time (Socrat., Ep. 14, 8 ποιήσας ἡμέρας τριάκοντα) μίαν ὥραν ἐποίησαν they have worked for only one hour Mt 20:12a. ποιῆσαι μῆνας be active for months Rv 13:5.—Somet. it is not a general action or activity that is meant, but the doing of someth. quite definite. The acc. belonging to it is easily supplied fr. the context: λέγουσιν καὶ οὐ ποιοῦσιν they say (it), but do not do or keep (it) Mt 23:3c (the contrast is not betw. speaking [λαλεῖν] and acting in general).—2 Cor 8:10f (s. Betz, 2 Cor p. 64); 1 Th 5:24.

⑦ make/do someth. for oneself or of oneself mid.

ⓐ mostly as a periphrasis of the simple verbal idea (s. 2d) ἀναβολὴν ποιεῖσθαι Ac 25:17 (s. ἀναβολή). ἐκβολὴν ποιεῖσθαι 27:18 (s. ἐκβολή); αὔξησιν π. Eph 4:16; δέησιν or δεήσεις π. Lk 5:33; Phil 1:4; 1 Ti 2:1 (s. δέησις). διαλογισμοὺς π. 1 Cl 21:3; τὰς διδασκαλίας Papias (2:15); τὴν ἕνωσιν π. IPol 5:2; ἐπιστροφὴν π. 1 Cl 1:1 (ἐπιστροφή 1); καθαρισμὸν π. Hb 1:3 (καθαρισμός 2). κοινωνίαν Ro 15:26. κοπετόν Ac 8:2 v.l.; λόγον (Isocr., Ep. 2, 2; Just., D. 1, 3 al.) 1:1; 11:2 D; 20:24 v.l. (on these three passages s. λόγος: 1b; 1aγ and 1aα, end). μνείαν Ro 1:9; Eph 1:16; 1 Th 1:2; Phlm 4 (μνεία 2). μνήμην 2 Pt 1:15 (s. μνήμη 1). μονήν J 14:23 (μονή 1). νουθέτησιν 1 Cl 56:2 (Just., A I, 67, 4). ὁμιλίαν IPol 5:1 (ὁμιλία 2). ποιεῖσθαι τὴν παραβολήν AcPlCor 2:28. πορείαν π. (=πορεύεσθαι; cp. X., An. 5, 6, 11, Cyr. 5, 2, 31; Plut., Mor. 571e; Jos., Vi. 57; 2 Macc 3:8; 12:10; Ar. 4, 2) Lk 13:22. πρόνοιαν π. make provision, care (Isocr. 4, 2 and 136; Demosth., Prooem. 16; Ps.-Demosth. 47, 80; Polyb. 4, 6, 11; Dion. Hal. 5, 46; Aelian, VH 12, 56. Oft. in ins and pap [esp. of civic-minded people]; Da 6:19 προν. ποιούμενος αὐτοῦ; Jos., Bell. 4, 317, C. Ap. 1, 9; Ar. 13, 2) Ro 13:14; Papias (2:15). προσκλίσεις π. 1 Cl 47:3; σπουδὴν π. be eager (Hdt. 1, 4; 5, 30 πᾶσαν σπουδὴν ποιούμενος; 9, 8; Pla., Euthyd. 304e, Leg. 1, 628e; Isocr. 5, 45 πᾶσαν τὴν σπ.̀ περὶ τούτου ποιεῖσθαι; Polyb. 1, 46, 2 al.; Diod S 1, 75, 1; Plut., Mor. 4e; SIG 539A, 15f; 545, 14 τὴν πᾶσαν σπ.̀ ποιούμενος; PHib 71, 9 [III B.C.] τ. πᾶσαν σπ. ποίησαι; 44, 8) Jd 3. συνελεύσεις ποιεῖσθαι come together, meet 1 Cl 20:10 (Just., A I, 67, 7). συνωμοσίαν ποιεῖσθαι form a conspiracy (Polyb. 1, 70, 6; Herodian 7, 4, 3; SIG 526, 16) Ac 23:13.—Cp. use of the act. 2d.

ⓑ w. double acc., of the obj. and pred. (Lucian, Prom. Es in Verb. 6 σεμνοτάτας ἐποιεῖτο τὰς συνουσίας; GDI 4629, II, 22; 25 [Laconia]; Jos., Ant. 2, 263; s. 2hβ) βεβαίαν τὴν κλῆσιν ποιεῖσθαι make the calling certain 2 Pt 1:10. οὐδενὸς λόγου ποιοῦμαι τὴν ψυχὴν τιμίαν ἐμαυτῷ I don’t consider my life as something of value for myself Ac 20:24. Cp. use of the act. 2hβ.—B. 538. Cp. πράσσω. Schmidt, Syn. I 397–423. DELG. M-M. EDNT. TW. Sv.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ποιέω
12 τις

τις, [full] τι, Indef. Pron.

A any one, any thing, enclitic through all cases (for exceptions v. infr.):—but τίς; τί; Interrog. Pron. who? what?, oxyt. in the monosyll. cases, parox. in the others:—Dialectal forms: Cypr. σις ( si se) Inscr.Cypr.135.10 H.; Arc. σις (with <*> for ς) IG5(2).262.25 (Mantinea, v B.C.); Thess. κις ib.9(2).515.12 ([place name] Larissa), 1226.4, 1229.27 ([place name] Phalanna), pl. κινες ib.517.41 ([place name] Larissa), neut. κι in διεκί, ποκκί (qq.v.); neut. pl. [dialect] Dor. σά, [dialect] Boeot. τά, [dialect] Aeol. dat. τίω, τίοισι (v. infr. B). (I.-E. q[uglide]i-, cf. Lat. quis, quid, etc.; for σά, τά, v. ἄσσα, σά μάν; with τέο (v. infr. B) cf. OSlav. gen. c<*>eso.)

A Indef. Pron. τις, τι, gen. [dialect] Ion. τεο Od.16.305, Hdt.1.58; more freq. τευ Il.2.388, al., Hdt.4.30, al., Meliss.7, etc.; Trag. and [dialect] Att. του A.Pr.21, Ar.Ach. 329, Th.1.70, etc. (sts. fem., S.Aj. 290, OT 1107 (lyr.), E.Hec. 370, etc.); του is rare after 300 B.C., never in LXX or NT, but found in IG12(5).798.17 (Tenos, iii B.C.), PCair.Zen.250.6, 647.23 (iii B.C.), Plb.3.23.3, revived by the Atticists, D.H.8.29, Plu.Fab.20, etc.; τινος Pi.P.2.90, IG12.16.17, 65.41, A.Eu. 5, Ch. 102, S.Ant. 698, al., Hdt.2.109, al. (Rh.Mus.72.483), etc.; dat. [dialect] Ion. τεῳ Il.16.227
, Od.11.502, Hdt.2.48, 5.86; Trag. and [dialect] Att. τῳ (also in Hom., Il.1.299, 12.328, Od.13.308, 20.297, al., always in masc.) A.Th. 1045, IG12.39.54, D.S.18.45; as fem., A.Th. 472, S. OT80, etc.; τινι (Hom. in the form οὔ τινι Il.17.68
, Od.14.96) Pi. O.9.26, al., B.17.12, Hdt.1.114 (elsewh. fem., 2.62, 3.69, 83, 4.113), A.Th. 1041, S.Aj. 443, 495, etc.; acc. τινα Il.1.62, 5.761, etc., neut. τι 2.122, etc.: dual τινε Od.4.26, Pl.Sph. 237d, Prm. 143c, 149e: pl. τινες (Hom. only in οὔ τινες Od.6.279
, 17.587 and οἵτινες (v. ὅστις)); [dialect] Dor. τινεν SIG527.127 (Drerus, iii B.C.); nom. and acc. neut. τινα ( ὅτινα Il.22.450
), never in Trag., Ar., Th., or Hdt., f.l. in Isoc.4.74, first in Pl.Chrm. 163d, Ep. 325a, D.47.63, Hyp.Ath.19, Alex.110, Sotad.Com.1.22, Arist.EN 1094a5, IG42(1).121.35 (Epid., iv B.C.), etc.; ἄσσα (q.v.) Od.19.218, never in Trag. or Hdt.; [dialect] Att. ἄττα first in Th.1.113, 2.100, Ar.Ra. 173, al., Pl.R. 400a, etc., never in LXX, Plb., D.S., Str., revived by the Atticists, D.H.Comp.3, etc.; gen. [dialect] Ion. τεων Hdt.2.175, 5.57, τεῶν cj. for γε ῶν in 4.76; τινων not in Hdt., first in Ar.Eq. 977 (lyr.); dat. τισι, τισιν, first in Hdt. 9.113, X.Ath.1.18; N.-W. [dialect] Dor. τινοις GDI1409.5 (Delph., iii B.C.); [dialect] Ion. τεοισι Hdt.8.113, 9.27 (for τεοις and τεον v. τεός); acc. τινας Il.15.735, Od.11.371 (also in οὕστινας, ὅτινας, v. ὅστις), etc.; neut. τινα (v. supr.):—any one, any thing, some one, some thing; and as Adj. any, some, and serving as the Indef. Art. a, an; θεός νύ τίς ἐστι κοτήεις Il.5.191
; καί τις θεὸς ἡγεμόνευεν Od.9.142
; οὐδέ τις αὐτὸν ἠείδη δμώων ib. 205; ἤ τι ὀϊσάμενος, ἢ.. ib. 339; μή τίς μοι ὑποδείσας ἀναδύη ib. 377, cf. 405- 410; εἴ τινά που μετ' ὄεσσι λάβοι ib. 418, cf. 421, al.; τις θεός construed as if τις θεῶν, 19.40, cf. 11.502, IG12.94.19, E.Hel. 1039.

II special usages:

1 some one (of many), i.e. many a one, ὧδε δέ τις εἴπεσκεν Il.7.201
, etc.: sts. with meiosis, implying all or men, 13.638, Od.3.224; so in Prose, Hdt.5.49 fin., Th.2.37, etc.

2 any one concerned, every one, εὖ μέν τις δόρυ θηξάσθω Il.2.382
; ἀλλά τις αὐτὸς ἴτω let every man come himself, 17.254; ἵνα τις στυγέῃσι καὶ ἄλλος 8.515
, cf. 16.209, 17.227, al.; so in Trag. and [dialect] Att., even with the imper., τοῦτό τις.. ἴστω S Aj.417 (lyr.), cf. E.Ba. 346, Ar.Av. 1187; ἀγορεύω τινὶ ἐμὲ μὴ βασανίζειν Id.Ra. 628
; τοὺς ξυμμάχους αὐτόν τινα κολάζειν that every man should himself chastise his own allies, Th.1.40, cf. 6.77; ὅ τί τις ἐδύνατο Id.7.75
; ἄμεινόν τινος better than any others, D.21.66, cf. 19.35:—this is more fully expressed by adding other pronominal words, τις ἕκαστος Od.9.65
, Th.6.31, etc.; πᾶς τις A.Ag. 1205
, Hdt.6.80, Th.8.94, etc.; ἅπας τις Hdt.3.113
, etc.; οὐδέν τι μᾶλλον Id.4.118
. In these senses, τις is freq. combined with pl. words, οἱ κακοὶ.. οὐκ ἴσασι, πρίν τις ἐκβάλῃ, for πρὶν ἐκβάλωσι, S.Aj. 965; οἷς ἂν ἐπίω, ἧσσόν τις πρόσεισι, for ἧσσον προσίασι, Th.4.85; ἐτόλμα τις.., ὁρῶντες Id.2.53
, cf. 7.75; esp. after εἴ or ἤν τις, X. Mem.1.2.62, al.

3 in reference to a definite person, whom one wishes to avoid naming, οὐκ ἔφασαν ἰέναι, ἐὰν μή τις χρήματα διδῷ (i.e. Cyrus) Id.An.1.4.12, cf. Ar.Ra. 552, Theoc.5.122; so also euphem. for something bad, ἤν τι ποιῶμεν Th.2.74
; ἂν οὗτός τι πάθῃ D.4.11
: hence for the [ per.] 1st or [ per.] 2nd pers. Pron., ἅ τιν' οὐ πείσεσθαι ὀΐω Il.1.289
, cf. S.Ant. 751; ποῖ τις τρέψεται; for ποῖ τρέψομαι; Ar.Th. 603, cf. S.Aj. 245 (lyr.), 1138, Th.4.59, X.An.3.4.40, 5.7.31, etc.

4 indefinitely, where we say they, French on, sts. with an ironical force, φοβεῖταί τις A.Ch.59
(lyr.); μισεῖ τις ἐκεῖνον D.4.8
; as voc., τὸν Πλοῦτον ἔξω τις κάλει call P. out, somebody, Ar.Pl. 1196.

5 τις, τι may be opposed, expressly or by implication, to οὐδείς, οὐδέν, and mean somebody, something, by meiosis for some great one, some great thing, ηὔχεις τις εἶναι you boasted that you were somebody, E.El. 939; εἰσὶν ὅμως τινὲς οἱ εὐδοκιμοῦντες Arist.Pol. 1293b13
; τὸ δοκεῖν τιν' εἶναι Men.156
; τὸ δοκεῖν τινὲς εἶναι D.21.213
; ὡς σὲ μὲν ἐν τῇ πόλει δεῖ τινὰ φαίνεσθαι, τὴν πόλιν δ' ἐν τοῖς Ἕλλησι μηδενὸς ἀξίαν εἶναι Id.10.71
; κἠγών τις φαίνομαι ἦμεν after all I too am somebody, Theoc.11.79, cf. Act.Ap.5.36; also in neut., οἴονταί τι εἶναι ὄντες οὐδενὸς ἄξιοι Pl.Ap. 41e
, cf.Phd. 63c, Phdr. 243a, Euthd. 303c, etc.:— so τι λέγειν to be near the mark, opp. οὐδὲν λέγειν, Id.Prt. 339c, R. 329e, Phdr. 260a, etc.; ἵνα καὶ εἰδῶμεν εἴ τι ὅδε λέγει Id.Cra. 407e
; οἴεσθέ τι ποιεῖν, οὐδὲν ποιοῦντες Id.Smp. 173c
.

b τις is sts. opp. to another word, ἀελλοπόδων μέν τιν' εὐφραίνοισιν ἵππων τιμαί.., τέρπεται δὲ καί τις.. Pi.Fr. 221
; τισὶ τῶν πολιτῶν ἀποροῦσι συνεξέδωκε θυγατέρας.., τοὺς δ' ἐλύσατο ἐκ τῶν πολεμίων Lys.19.59
; μέρος μέν τι σιδήρου, μέρος δέ τι ὀστράκινον LXX Da.2.33
(more freq. with the Article, v. infr. 10 c); ἔστιν οὖν οὐ πᾶν τὸ ταχύ, ἀλλά τι (sic codd. BT) αὐτοῦ ἀγαστόν Pl.Cra. 412c
; ἀναγκαῖον ἤτοι πᾶσι τοῖς πολίταις ἀποδίδοσθαι πάσας ταύτας τὰς κρίσεις ἢ τισὶ πάσας.. ἢ τινὰς μὲν αὐτῶν πᾶσι τινὰς δὲ τισίν Arist.Pol. 1298a9
, cf. 1277a23; τὸ μεῖζον τοῦθ' ὅπερ ἐστὶν ἑτέρου λέγεται· τινὸς γὰρ λέγεται μεῖζον greater than something, Id.Cat. 6a38; τὸ πρώτως ὂν καὶ οὐ τὶ ὂν ἀλλ' ὂν ἁπλῶς Id.Metaph. 1028a30
; πότερον τῷ τυχόντι ἢ τισίν; Id.Pol. 1269a26.

6 with pr. names τις commonly signifies one named so-and-so, ἦν δέ τις ἐν Τρώεσσι Δάρης Il.5.9
, cf. X.An.3.1.4, etc.; with a sense of contempt, Θερσίτης τις ἦν there was one Thersites, S.Ph. 442.

b one of the same sort, converting the pr. name into an appellative, ἤ τις Ἀπόλλων ἢ Πάν an Apollo or a Pan, A.Ag.55 (anap.); [πόλιες] ταὶ μέλονται πρός τινος ἢ Διὸς ἢ γλαυκᾶς Ἀθάνας Lyr.in PVat.11v xi7; Σκύλλαν τινά A.Ag. 1233
, cf.Ar.V. 181, Av. 512, Ra. 912: so also ὥς τις ἥλιος A.Ag. 288
; ἰσθμόν τιν' Ar. Th. 647.

7 with Adjs. τις combines to express the idea of a Subst. used as predicate, ὥς τις θαρσαλέος καὶ ἀναιδής ἐσσι προΐκτης a bold and impudent beggar, Od.17.449, cf. 18.382, 20.140, Il.3.220; ἐγώ τις, ὡς ἔοικε, δυσμαθής a dull ard, Pl.R. 358a, cf. Prt. 340e; φόβου πλέα τις εἶ a cow ard, A.Pr. 696, cf. Th. 979(lyr.), Ag. 1140 (lyr.); ὡς ταχεῖά τις.. χάρις διαρρεῖ in what swift fashion ( = ταχέως πως), S.Aj. 1266, cf. OT 618, Hdt.4.198; δεινόν τι ποιεύμενος thinking it a terrible thing, Id.3.155, 5.33.

8 with numerals and Adjs. expressing number, size, or the like , εἷς δέ τις ἀρχὸς ἀνὴρ.. ἔστω some one man, Il.1.144; ἕνα τιν' ἂν καθεῖσεν Ar.Ra. 911
; δώσει δέ τι ἕν γε φέρεσθαι Od.15.83
; τινὰ μίαν νύκτα Th.6.61
; προσκαλεσάμενός τινας δύο τῶν ἑκατονταρχῶν Act.Ap.23.23
; sts. the τις softens the definiteness of the numeral, ἑπτά τινες some seven, seven or so, Th.7.34; ἐς διακοσίους τινάς Id.3.111
, cf. 7.87, 8.21; so without an actual numeral, ἡμέρας τινάς some days, i.e. several, Id.3.52; στρατῷ τινι of a certain amount, considerable, Id.8.3; ἐνιαυτόν τινα a year or so, Id.3.68; so οὐ πολλοί τινες, τινὲς οὐ πολλοί, A.Pers. 510, Th. 6.94, etc.; ὀλίγοι τινές or τινὲς ὀλίγοι Id.2.17
, 3.7; οὔ τινα πολλὸν χρόνον no very long time, Hdt.5.48; τις στρατιὰ οὐ πολλή Th.6.61
; so also ὅσσος τις χρυσός what a store of gold, Od.10.45, cf. Hdt. 1.193, 2.18, etc.; κόσοι τινές Id.7.234
; πηλίκαι τινὲς τιμωρίαι Isoc. 20.3
; πολλὸς γάρ τις ἔκειτο Il.7.156
; ἐκ πολλοῦ τευ χρόνου Hdt. 2.58
.

9 with Pronominal words, ἀλλά τί μοι τόδε θυμὸς.. μερμηρίζει something, namely this, Od.20.38, cf. 380; οἷός τις what sort of a man, Il.5.638 (dub. l.), cf. Od.9.348, 20.377, Pl.Prt. 313a, etc.; ποῖός τις S.Ant.42
, OC 1163, Hdt.3.34, X.An.7.6.24, etc.; ὁποῖός τις Id.Cyr.2.2.2
, al.; εὐτυχίη τις τοιήδε Hdt.3.139
, cf. X.Mem.1.1.1, etc.; τοιοῦτός τις Id.An.5.8.7
.

10 with the Article,

a when a noun with the Art. is in appos. with τις, as ὅταν δ' ὁ κύριος παρῇ τις when the person in authority, whoever he be, is here, S.OC 289; τοὺς αὐτοέντας.. τιμωρεῖν τινας (v.l. τινα) Id.OT 107.

b in Philosophic writers, τις is added to the Art. to show that the Art. is used to denote a particular individual who is not specified in the general formula, although he would be in the particular case, ὁ τὶς ἄνθρωπος the individual man (whoever he may be), this or that man, opp. ἄνθρωπος (man in general), ὁ τὶς ἵππος, ἡ τὶς γραμματική, Arist.Cat. 1b4, 8; τὸ τὶ μέγεθος, opp. ὅλως τὸ μέγεθος, Id.Pol. 1283a4, cf. S.E.P.2.223; but in ἑνὸς γὰρ τό γε τὶ φήσεις σημεῖον εἶναι Pl.Sph. 237d
, the Art. is used as in Il. cc. s.v. ὁ, ἡ, τό B.1.5
: later ὅ τις (or ὁ τὶς ) much like ὁ δεῖνα, δεῦρο ὅ τις θεός, ὄφθητί μοι in a general formula of invocation, PMag.Par.1.236; αἴρω σε, ἥ τις βοτάνη ib.287; εἰς τήν τινα κρείαν (leg. χρείαν) ib.289.

c freq. in opposed clauses, ὁ μέν τις.., ὁ δὲ.. E.Med. 1141
, Hec. 624, Pl.Phd. 99b, etc.; ὁ μέν τις.., ἄλλος δὲ.. E.IT 1407
; ὁ μὲν.., ὁ δέ τις.. X.Cyr.1.4.15
: pl., οἱ μέν τινες.., οἱ δὲ.. Hdt.1.127
, cf. Th.2.91; οἱ μέν τινες.., οἱ δὲ.., οἱ δέ τινες X.Cyr.3.2.10
, etc.; οἱ μὲν.., οἱ δέ τινες.. ib.6.1.26, etc.: also combined with other alternative words, ὁ μέν τις.., ὁ δέ τις.., ἕτερος δέ τις.. Id.Smp.2.6
; ὁ μὲν.., ἕτερος δέ τις.., ὁ δὲ.. , etc., Ar. Pl. 162 sq.: also in neut., τὸ μέν τι.., τὸ δέ τι.. Pl.Ep. 358a
; τὸ μέν τι.., τὸ δὲ.. Hdt.3.40
; in adverb. sense, τὸ μὲν.., τὸ δέ τι.. partly.., partly.., Plb.1.73.4; and τι remains unaltered even when the Art. is pl., τὰ μέν τι μαχόμενοι, τὰ δὲ καὶ ἀναπαυόμενοι X.An.4.1.14
, cf. HG7.1.46; also τὸ δέ τι.. but in some measure.., without τὸ μέν preceding, Th.1.107, cf. 118, 7.48.

d later τις is used as in b supr. but without the Art., γράψον.. ὅτι τι καί τι εἴληφας that you have received such and such things, POxy.937.22 (iii A.D.); κληρονόμους καταλείπω τὴν θυγατέρα μού τινα καὶ τὸν σύντροφον αὐτῆς τινα καί τινα ib.1034.2 (ii A.D.); τίς τινι χαίρειν A to B greeting (in a draft letter), ib. 509 (ii A.D.).

II the neut. τι is used,

a collectively, ἦν τι καὶ ἐν ταῖς Συρακούσαις there was a party.., Th.7.48; so perh. τῶν ἄλλων οὔ πέρ τι πεφυγμένον ἐστ' Ἀφροδίτην, οὔτε θεῶν, οὔτ' ἀνθρώπων no class, h.Ven.34 (but masc. τις in h.Merc. 143).

b euphem. for something bad, v. supr. 3.

c joined with Verbs, somewhat, in any degree, at all, ἦ ῥά τί μοι κεχολώσεαι Il.5.421
; παρεθάρρυνέ τι αὐτούς X.HG6.4.7
, etc.: with Adjs. or Adverbs, οὕτω δή τι ἰσχυραί, οὕτω δή τι πολύγονον, etc., Hdt.3.12, 108, cf. 4.52; so also ὀλίγον τι ἧσσον Od.15.365
; οὐδέ τι μᾶλλον Hdt.6.123
, etc.; ἧσσόν τι Th.3.75
, etc.; οὐ πάνυ τι, πολύ τι, σχεδόν τι, v. πάνυ 1.3, πολύς 111.1a
, 2a, σχεδόν IV; also in conjunction with οὐδέν, μηδέν, οὐδέν τι πάντως Hdt.6.3
; οὐδέν, μηδέν τι μᾶλλον, E.Alc. 522, S.Aj. 280; μηδέν τι λίαν E.Andr. 1234
:—also καί τι καὶ.. ὑποψίᾳ in part also from suspicion, Th.1.107; καί πού τι καί Pi.O.1.28
.

12 τίς τε freq. in Hom., ὡς ὅτε τίς τε Il.3.33
, 4.141, v. τε B.

13 ἤ τις ἢ οὐδείς few or none, next to none, Hdt.3.140, X.Cyr.7.5.45, D.C.47.5, 48.4; ἤ τι ἢ οὐδέν little or nothing, Pl.Ap. 17b; ἢ οὐδεὶς ἤ τις D.C.41.62
(s. v.l.).

14 τις is pleonast. in such phrases as οὐδέν τι or μηδέν τι, v. supr. 11c.

b repeated in successive clauses, ὅσα λέγει τις ἢ πράσσειτις ἢψέγειν ἔχει S.Ant. 689
; εἴ τις δύο ἢ καὶ πλέους τις ἡμέρας λογίζεται Id.Tr. 944
(where however κἄτι πλείους is prob. cj.), cf. E.Or. 1218 (whereas τις is sts. omitted in the first clause, οὔτε φωνὴν οὔτε του μορφὴν βροτῶν A.Pr.21
, cf. S.Tr.3): but in E.Andr. 734, ἔστι γάρ τις οὐ πρόσω.. πόλις τις, the repetition is pleonastic, as also in A.Supp.57 sq. (lyr., s. v.l.).

15 τις is sts. omitted, οὐδέ κεν ἔνθα τεόν γε μένος καὶ χεῖρας ὄνοιτο (sc. τις) Il.13.287; ὡς δ' ἐν ὀνείρῳ οὐ δύναται (sc. τις) φεύγοντα διώκειν 22.199
, cf. S.OC 1226 (lyr.), Leg.Gort.2.2, X.Smp.5.2, Pl.Grg. 456d: τις must often be supplied from what goes before, ib. 478c, Prt. 319d.

b sts. also τις is omitted before a gen. case which must depend upon it, as ἢ [τις] τᾶς ἀσώτου Σισυφιδᾶν γενεᾶς S.Aj. 189
(lyr.); ἢν γαμῇ ποτ' αὐτὸς ἢ [τις] τῶν ξυγγενῶν Ar.Nu. 1128
; ἐν τῶν πόλεων IG12.56.14
.--Cf. ὅστις, οὔτις, μήτις, ἄλλο τι.

III Accentuation and position of τις:

1 accentuation: τις is normally enclitic, but in certain uses is orthotone, i.e. theoretically oxytone (τίς, τινά, τινές, τινῶν, etc., cf. Choerob. in Theod.1.373 H.) and barytone when followed by another word ( τὶς or τις, τινὰ, τινὲς, τινῶν, etc.). According to Sch. D.T.p.240 H. its orthotone accent is τίς (not τὶς) , τίνα, τίνες, etc. The orthotone form is used in codd.:

a at the beginning of a sentence, τίς ἔνδον.. ; is any one within? A.Ch. 654 ( τὶς cj. Hermann); τί φημι; = λέγω τι; am I saying anything? S.Tr. 865, OT 1471; <τίς ἦλθε;> ἦλθέ τις has anybody come? Somebody has come, Sch.D.T. l.c.; τὶς κάθηται, τὶς περιπατεῖ, so and so is sitting (walking), S.E.M.8.97; τὶς αἰπόλος καλούμενος Κομάτας Sch.Theoc.7.78; τίς ποτε οἰκοδεσπότης.. ἐκοπία Aesop.
in Gloss. iii p.41; or after a pause, πῶς γὰρ ἄν, ἔφην ἐγώ, ὦ βέλτιστε, τὶς ἀποκρίναιτο Pl.R. 337e
; τι οὖν ([etym.] τὶς ἂν εἴποι) ταῦτα λέγεις; D.1.14 (v.l.); ἔντοσθεν δὲ γυνά, τι θεῶν δαίδαλμα Theoc.1.32
; οὐ γυμνὸν τὸ φίλαμα, τι δ' ὦ ξένε καὶ πλέον ἑξεῖς Mosch.1.5
(v.l. for τὺ).

b when τις is opp. to another τις or to some other word, τισὶ μὲν συμφέρει, τισὶ δ' οὐ συμφέρει Arist.Pol. 1284b40
, cf. Th.2.92, Pl.Cri. 49a, D. 9.2; τινὲς μὲν οὖν.., ἡμεῖς δὲ.. Sor.1.1
; τὸ τὶ μὲν ψεῦδος ἔχον, τὶ δὲ ἀληθές S.E.M.8.127
; ἀλλὰ τινὰ μὲν.., τινὰ δὲ.. Gem.14.6
; ποτὲ μὲν πρὸς πάντα, ποτὲ δὲ πρὸς τινά Sor.1.48
: without such opposition, τοῦτ' εἰς ἀνίαν τοὔπος ἔρχεται τινί for a certain person, S.Aj. 1138. Codd. are not consistent; in signf.11.5a, 10c, 13 they make it enclitic; in signf. 11.5b sts. enclitic, sts. orthotone (v. supr.); sts. enclitic and orthotone in the same sentence, πάντα δὲ τὰ γιγνόμενα ὑπό τέ τινος γίγνεται καὶ ἔκ τινος καὶ τί Arist.Metaph. 1032a14
, cf. Pl.Chrm. 165c.

2 position:

a τις is rarely first word in the sentence, and rarely follows a pause (v. supr. 111.1a, b); it may stand second word, ἔσκε τις ἐνθάδε μάντις ἀνήρ Od.9.508
, cf. Il.8.515, 23.331; but in general its position is not far before or after the word to which it belongs in sense, ἀλλ' ἄγε δή τινα μάντιν ἐρείομεν 1.62
; φυλακὴ δέ τις ἔμπεδος ἔστω 8.521
.

b in [dialect] Ion. Prose it sts. stands between its genitive and the Article of that genitive, τῶν τις Περσέων Hdt.1.85
; τῶν τις ἱρέων Id.2.38
; τῶν τινες Φοινίκων Id.8.90
; ἐς τῶν τι ἄλλο στομάτων τοῦ Νείλου Id.2.179
; so also in late Prose, Ath.3.108d, Eust.1402.18, 1659.27, 1676.1.

c it stands between the Art. and Subst. in signf.11.10b.

d τίς τι is the correct order, not τί τις, IG12.110.46, Th.7.10, X.An.4.1.14 (codd. dett.), D.22.22, etc.

e whereas in [dialect] Att. the order ἐάν τις is compulsory, in [dialect] Dor. the usual order is αἴ τίς κα, Leg.Gort.9.43, al., Tab.Heracl.1.105, al. (but αἴ κά τις Epich.35
, 159; αἰ δέ κα μή τις Leg.Gort.5.13
): later [dialect] Dor. εἴ τί κα GDI2101.3
, al.; καἴ τι ἂν ( = καὶ εἴ τι ἂν) IG5(1).1390.50 (Andania, i B.C., v. infr. B.11.1b):—this [dialect] Dor. order influenced the Koine, as in the rare εἴ τις ἂν Plu.TG15
.

Greek-English dictionary (Αγγλικά Ελληνικά-λεξικό) > τις
13 πνεῦμα

πνεῦμα, ατος, τό (πνέω; Aeschyl., Pre-Socr., Hdt.+. On the history of the word s. Rtzst., Mysterienrel.³ 308ff).

① air in movement, blowing, breathing (even the glowing exhalations of a volcanic crater: Diod S 5, 7, 3)

ⓐ wind (Aeschyl. et al.; LXX, EpArist, Philo; Jos., Ant. 2, 343; 349; SibOr 8, 297) in wordplay τὸ πνεῦμα πνεῖ the wind blows J 3:8a (EpJer 60 πνεῦμα ἐν πάσῃ χώρᾳ πνεῖ. But s. TDonn, ET 66, ’54f, 32; JThomas, Restoration Qtrly 24, ’81, 219–24). ὀθόνη πλοίου ὑπὸ πνεύματος πληρουμένη MPol 15:2. Of God ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα who makes his angels winds Hb 1:7; 1 Cl 36:3 (both Ps 103:4).

ⓑ the breathing out of air, blowing, breath (Aeschyl. et al.; Pla., Tim. 79b; LXX) ὁ ἄνομος, ὅν ὁ κύριος Ἰησοῦς ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ 2 Th 2:8 (cp. Is 11:4; Ps 32:6).

② that which animates or gives life to the body, breath, (life-)spirit (Aeschyl. et al.; Phoenix of Colophon 1, 16 [Coll. Alex. p. 231] πν.=a breathing entity [in contrast to becoming earth in death]; Polyb. 31, 10, 4; Ps.-Aristot., De Mundo 4 p. 394b, 8ff; PHib 5, 54 [III B.C.]; PGM 4, 538; 658; 2499; LXX; TestAbr A 17 p. 98, 19 [Stone p. 44] al.; JosAs 19:3; SibOr 4, 46; Tat. 4:2) ἀφιέναι τὸ πνεῦμα give up one’s spirit, breathe one’s last (Eur., Hec. 571; Porphyr., Vi. Plotini 2) Mt 27:50. J says for this παραδιδόναι τὸ πν. 19:3 (cp. ApcMos 31 ἀποδῶ τὸ πν.; Just., D. 105, 5). Of the return of the (life-)spirit of a deceased person into her dead body ἐπέστρεψεν τὸ πν. αὐτῆς Lk 8:55 (cp. Jdg 15:19). εἰς χεῖράς σου παρατίθεμαι τὸ πν. μου into your hands I entrust my spirit 23:46 (Ps 30:6; for alleged focus on ἐλπίζειν s. EBons, BZ 38, ’94, 93–101). κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου Ac 7:59; composite of both passages AcPl Ha 10, 23 (cp. ApcMos 42). τὸ πν. μου ὁ δεσπότης δέξεται GJs 23:3 (on the pneuma flying upward after death cp. Epicharm. in Vorsokrat. 23 [=13, 4th ed.], B 9 and 22; Eur., Suppl. 533 πνεῦμα μὲν πρὸς αἰθέρα, τὸ σῶμα δʼ ἐς γῆν; PGM 1, 177ff τελευτήσαντός σου τὸ σῶμα περιστελεῖ, σοῦ δὲ τὸ πνεῦμα … εἰς ἀέρα ἄξει σὺν αὑτῷ ‘when you are dead [the angel] will wrap your body … and take your spirit with him into the sky’). τὸ σῶμα χωρὶς πν. νεκρόν ἐστιν Js 2:26. πν. ζωῆς ἐκ τ. θεοῦ εἰσῆλθεν ἐν αὐτοῖς (i.e. the prophet-witnesses who have been martyred) Rv 11:11 (cp. Ezk 37:10 v.l. εἰσῆλθεν εἰς αὐτοὺς πνεῦμα ζωῆς; vs. 5). Of the spirit that animated the image of a beast, and enabled it to speak and to have Christians put to death 13:15.—After a person’s death, the πν. lives on as an independent being, in heaven πνεύματα δικαὶων τετελειωμένων Hb 12:23 (cp. Da 3:86 εὐλογεῖτε, πνεύματα καὶ ψυχαὶ δικαίων, τὸν κύριον). According to non-biblical sources, the πν. are in the netherworld (cp. En 22:3–13; Sib Or 7, 127) or in the air (PGM 1, 178), where evil spirits can prevent them from ascending higher (s. ἀήρ2b). τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν 1 Pt 3:19 belongs here if it refers to Jesus’ preaching to the spirits of the dead confined in Hades (so Usteri et al.; s. also JMcCulloch, The Harrowing of Hell, 1930), whether it be when he descended into Hades, or when he returned to heaven (so RBultmann, Bekenntnis u. Liedfragmente im 1 Pt: ConNeot11, ’47, 1–14).—CClemen, Niedergefahren zu den Toten 1900; JTurmel, La Descente du Christ aux enfers 1905; JMonnier, La Descente aux enfers 1906; HHoltzmann, ARW 11, 1908, 285–97; KGschwind, Die Niederfahrt Christi in die Unterwelt 1911; DPlooij, De Descensus in 1 Pt 3:19 en 4:6: TT 47, 1913, 145–62; JBernard, The Descent into Hades a Christian Baptism (on 1 Pt 3:19ff): Exp. 8th ser., 11, 1916, 241–74; CSchmidt, Gespräche Jesu mit seinen Jüngern: TU 43, 1919, 452ff; JFrings, BZ 17, 1926, 75–88; JKroll, Gott u. Hölle ’32; RGanschinietz, Katabasis: Pauly-W. X/2, 1919, 2359–449; Clemen² 89–96; WBieder, Die Vorstellung v. d. Höllenfahrt Jesu Chr. ’49; SJohnson, JBL 79, ’60, 48–51; WDalton, Christ’s Proclamation to the Spirits ’65. S. also the lit. in Windisch, Hdb.² 1930, exc. on 1 Pt 3:20; ESelwyn, The First Ep. of St. Peter ’46 and 4c below.—This is prob. also the place for θανατωθεὶς μὲν σαρκὶ ζωοποιηθεὶς δὲ πνεύματι• ἐν ᾧ καὶ … 1 Pt 3:18f (some mss. read πνεύματι instead of πνεύμασιν in vs. 19, evidently in ref. to the manner of Jesus’ movement; πνεῦμα is that part of Christ which, in contrast to σάρξ, did not pass away in death, but survived as an individual entity after death; s. ἐν 7). Likew. the contrast κατὰ σάρκα … κατὰ πνεῦμα Ro 1:3f. Cp. 1 Ti 3:16.

③ a part of human personality, spirit

ⓐ when used with σάρξ, the flesh, it denotes the immaterial part 2 Cor 7:1; Col 2:5. Flesh and spirit=the whole personality, in its outer and inner aspects, oft. in Ign.: IMg 1:2; 13:1a; ITr ins; 12:1; IRo ins; ISm 1:1; IPol 5:1; AcPl Ant 13, 18 (=Aa I 237, 3).—In the same sense beside σῶμα, the body (Simplicius, In Epict. p. 50, 1; Ps.-Phoc. 106f; PGM 1, 178) 1 Cor 5:3–5; 7:34.—The inner life of humans is divided into ψυχὴ καὶ πνεῦμα (cp. Ps.-Pla., Axioch. 10 p. 370c τὶ θεῖον ὄντως ἐνῆν πνεῦμα τῇ ψυχῇ=a divine spirit was actually in the soul; Wsd 15:11; Jos., Ant. 1, 34; Tat. 13, 2; 15, 1 et al.; Ath. 27, 1. S. also Herm. Wr. 10, 13; 16f; PGM 4, 627; 630. ἐκ τριῶν συνεστάναι λέγουσι τὸν ἄνθρωπον ἐκ ψυχῆς καὶ σώματος καὶ πνεύματος Did., Gen. 55, 14) Hb 4:12. Cp. Phil 1:27. τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα 1 Th 5:23 (s. GMilligan, Thess. 1908, 78f; EvDobschütz in Meyer X⁷ 1909, 230ff; EBurton, Spirit, Soul, and Flesh 1918; AFestugière, La Trichotomie des 1 Th 5:23 et la Philos. gr.: RSR 20, 1930, 385–415; CMasson, RTP 33, ’45, 97–102; FGrant, An Introd. to NT Thought ’50, 161–66). σαρκί, ψυχῇ, πνεύματι IPhld 11:2.

ⓑ as the source and seat of insight, feeling, and will, gener. as the representative part of human inner life (cp. PGM 4, 627; 3 Km 20:5; Sir 9:9 al.; Just., D. 30, 1; Did., Gen. 232, 5) ἐπιγνοὺς ὁ Ἰησοῦς τῷ πν. αὐτοῦ Mk 2:8. ἀναστενάξας τῷ πν. αὐτοῦ λέγει 8:12 (s. ἀναστενάζω). ἠγαλλίασεν τὸ πν. μου Lk 1:47 (in parallelism w. ψυχή vs. 46, as Sir 9:9). ἠγαλλιάσατο τῷ πν. 10:21 v.l., Ἰησοῦς ἐνεβριμήσατο τῷ πν. J 11:33 (s. ἐμβριμάομαι 3); Ἰης. ἐταράχθη τῷ πν. 13:21. παρωξύνετο τὸ πν. αὐτοῦ ἐν αὐτῷ Ac 17:16; ζέων τῷ πν. with spirit-fervor 18:25 (s. ζέω). τὸ παιδίον ἐκραταιοῦτο πνεύματι Lk 1:80; 2:40 v.l.; ἔθετο ὁ Παῦλος ἐν τῷ πν. Paul made up his mind Ac 19:21 (some would put this pass. in 6c, but cp. Lk 1:66 and analogous formulations Hom. et al. in L-S-J-M s.v. τίθημι A6). προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι of the spiritual, i.e. the pure, inner worship of God, that has nothing to do w. holy times, places, appurtenances, or ceremonies J 4:23; cp. vs. 24b. πν. συντετριμμένον (Ps 50:19) 1 Cl 18:17; 52:4.—2 Cl 20:4; Hv 3, 12, 2; 3, 13, 2.—This usage is also found in Paul. His conviction (s. 5 below) that the Christian possesses the (divine) πνεῦμα and thus is different fr. all other people, leads him to choose this word in preference to others, in order to characterize a believer’s inner being gener. ᾧ λατρεύω ἐν τῷ πν. μου Ro 1:9. οὐκ ἔσχηκα ἄνεσιν τῷ πν. μου 2 Cor 2:13. Cp. 7:13. As a matter of fact, it can mean simply a person’s very self or ego: τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν the Spirit (of God) bears witness to our very self Ro 8:16 (cp. PGM 12, 327 ἠκούσθη μου τὸ πνεῦμα ὑπὸ πνεύματος οὐρανοῦ). ἀνέπαυσαν τὸ ἐμὸν πν. καὶ τὸ ὑμῶν they have refreshed both me and you 1 Cor 16:18. ἡ χάρις τοῦ κυρίου ἡμῶν Ἰ. Χρ. μετά τοῦ πν. (ὑμῶν) Gal 6:18; Phil 4:23; Phlm 25. Cp. 2 Ti 4:22. Likew. in Ign. τὸ ἐμὸν πν. my (unworthy) self IEph 18:1; IRo 9:3; cp. 1 Cor 2:11a—On the relation of the divine Spirit to the believer’s spiritual self, s. SWollenweider, Der Geist Gottes als Selbst der Glaubenden: ZTK 93, ’96, 163–92.—Only a part of the inner life, i.e. that which concerns the will, is meant in τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής Mt 26:41; Mk 14:38; Pol 7:2. That which is inferior, anxiety, fear of suffering, etc. is attributed to the σάρξ.—The mng. of the expr. οἱ πτωχοὶ τῷ πνεύματι Mt 5:3 is difficult to determine w. certainty (cp. Pla., Ep. 7, 335a πένης ἀνὴρ τὴν ψυχήν. The dat. as τῇ ψυχῇ M. Ant. 6, 52; 8, 51). The sense is prob. those who are poor in their inner life, because they do not have a misdirected pride in their own spiritual riches (s. AKlöpper, Über den Sinn u. die ursprgl. Form der ersten Seligpreisung der Bergpredigt bei Mt: ZWT 37, 1894, 175–91; RKabisch, Die erste Seligpreisung: StKr 69, 1896, 195–215; KKöhler, Die ursprgl. Form der Seligpreisungen: StKr 91, 1918, 157–92; JBoehmer, De Schatkamer 17, 1923, 11–16, TT [Copenhagen] 4, 1924, 195–207, JBL 45, 1926, 298–304; WMacgregor, ET 39, 1928, 293–97; VMacchioro, JR 12, ’32, 40–49; EEvans, Theology 47, ’44, 55–60; HLeisegang, Pneuma Hagion 1922, 134ff; Betz, SM 116 n. 178 for Qumran reff.).

ⓒ spiritual state, state of mind, disposition ἐν ἀγάπῃ πνεύματί τε πραΰτητος with love and a gentle spirit 1 Cor 4:21; cp. Gal 6:1. τὸ πν. τοῦ νοὸς ὑμῶν Eph 4:23 (s. νοῦς 2a). ἐν τῷ ἀφθάρτῳ τοῦ ἡσυχίου πνεύματος with the imperishable (gift) of a quiet disposition 1 Pt 3:4.

④ an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses, spirit (ELangton, Good and Evil Spirits ’42).

ⓐ God personally: πνεῦμα ὁ θεός J 4:24a (Ath. 16, 2; on God as a spirit, esp. in the Stoa, s. MPohlenz, D. Stoa ’48/49. Hdb. ad loc. Also Celsus 6, 71 [Stoic]; Herm. Wr. 18, 3 ἀκάματον μέν ἐστι πνεῦμα ὁ θεός).

ⓑ good, or at least not expressly evil spirits or spirit-beings (cp. CIG III, 5858b δαίμονες καὶ πνεύματα; Proclus on Pla., Cratyl. p. 69, 6; 12 Pasqu.; En 15:4; 6; 8; 10; TestAbr A 4 p. 81, 15f [Stone p. 10, 15f] πάντα τὰ ἐπουράνια πνεύματα; TestAbr B 13 p. 117, 26 [Stone p. 82] ὑψηλὸν πν.; PGM 3, 8 ἐπικαλοῦμαί σε, ἱερὸν πνεῦμα; 4, 1448; 3080; 12, 249) πνεῦμα w. ἄγγελος (cp. Jos., Ant. 4, 108; Ps.-Clem., Hom. 3, 33; 8, 12) Ac 23:8f. God is ὁ παντὸς πνεύματος κτίστης καὶ ἐπίσκοπος 1 Cl 59:3b.—Pl., God the μόνος εὐεργέτης πνεύματων 1 Cl 59:3a. Cp. 64 (s. on this Num 16:22; 27:16. Prayers for vengeance fr. Rheneia [Dssm., LO 351–55=LAE 423ff=SIG 1181, 2] τὸν θεὸν τὸν κύριον τῶν πνευμάτων; PGM 5, 467 θεὸς θεῶν, ὁ κύριος τῶν πν.; sim. the magic pap PWarr 21, 24; 26 [III A.D.]); the πατὴρ τῶν πνευμάτων Hb 12:9. Intermediary beings (in polytheistic terminology: δαίμονες) that serve God are called λειτουργικὰ πνεύματα Hb 1:14. In Rv we read of the ἑπτὰ πνεύματα (τοῦ θεοῦ) 1:4; 3:1; 4:5; 5:6; s. ASkrinjar, Biblica 16, ’35, 1–24; 113–40.— Ghost Lk 24:37, 39.

ⓒ evil spirits (PGM 13, 798; 36, 160; TestJob 27, 2; ApcSed [both Satan]; AscIs 3:28; Just., D. 39, 6 al.; Ath. 25, 3), esp. in accounts of healing in the Synoptics: (τὸ) πνεῦμα (τὸ) ἀκάθαρτον (Just., D. 82, 3) Mt 12:43; Mk 1:23, 26; 3:30; 5:2, 8; 7:25; 9:25a; Lk 8:29; 9:42; 11:24; Rv 18:2. Pl. (TestBenj 5:2) Mt 10:1; Mk 1:27; 3:11; 5:13; 6:7; Lk 4:36; 6:18; Ac 5:16; 8:7; Rv 16:13; ending of Mk in the Freer ms.—τὸ πν. τὸ πονηρόν Ac 19:15f. Pl. (En 99:7; TestSim 4:9; 6:6, TestJud 16:1; Just., D. 76, 6) Lk 7:21; 8:2; Ac 19:12f.—πν. ἄλαλον Mk 9:17; cp. vs. 25b (s. ἄλαλος). πν. πύθων Ac 16:16 (s. πύθων). πν. ἀσθενείας Lk 13:11. Cp. 1 Ti 4:1b. πνεῦμα δαιμονίου ἀκαθάρτου (s. δαιμόνιον 2) Lk 4:33. πνεύματα δαιμονίων Rv 16:14 (in effect = personified ‘exhalations’ of evil powers; for the combination of πν. and δαιμ. cp. the love spell Sb 4324, 16f τὰ πνεύματα τῶν δαιμόνων τούτων).—Abs. of a harmful spirit Mk 9:20; Lk 9:39; Ac 16:18. Pl. Mt 8:16; 12:45; Lk 10:20; 11:26.—1 Pt 3:19 (s. 2 above) belongs here if the πνεύματα refer to hostile spirit-powers, evil spirits, fallen angels (so FSpitta, Christi Predigt an die Geister 1890; HGunkel, Zum religionsgesch. Verständnis des NT 1903, 72f; WBousset, ZNW 19, 1920, 50–66; Rtzst., Herr der Grösse 1919, 25ff; Knopf, Windisch, FHauck ad loc.; BReicke, The Disobedient Spirits and Christian Baptism ’46, esp. 54–56, 69).—Hermas also has the concept of evil spirits that lead an independent existence, and live and reign within the inner life of a pers.; the Holy Spirit, who also lives or would like to live there, is forced out by them (cp. TestDan 4) Hm 5, 1, 2–4; 5, 2, 5–8; 10, 1, 2. τὸ πν. τὸ ἅγιον … ἕτερον πονηρὸν πν. 5, 1, 2. These πνεύματα are ὀξυχολία 5, 1, 3; 5, 2, 8 (τὸ πονηρότατον πν.); 10, 1, 2; διψυχία 9:11 (ἐπίγειον πν. ἐστι παρὰ τοῦ διαβόλου); 10, 1, 2; λύπη 10, 1, 2 (πάντων τῶν πνευμάτων πονηροτέρα) and other vices. On the complicated pneuma-concept of the Mandates of Hermas s. MDibelius, Hdb. exc. on Hm 5, 2, 7; cp. Leutzsch, Hermas 453f n. 133.

⑤ God’s being as controlling influence, with focus on association with humans, Spirit, spirit as that which differentiates God fr. everything that is not God, as the divine power that produces all divine existence, as the divine element in which all divine life is carried on, as the bearer of every application of the divine will. All those who belong to God possess or receive this spirit and hence have a share in God’s life. This spirit also serves to distinguish Christians fr. all unbelievers (cp. PGM 4, 1121ff, where the spirit is greeted as one who enters devotees and, in accordance w. God’s will, separates them fr. themselves, i.e. fr. the purely human part of their nature); for this latter aspect s. esp. 6 below.

ⓐ the Spirit of God, of the Lord (=God) etc. (LXX; TestSim 4:4; JosAs 8:11; ApcSed 14:6; 15:6; ApcMos 43; SibOr 3, 701; Ps.-Phoc. 106; Philo; Joseph. [s. c below]; apolog. Cp. Plut., Numa 4, 6 πνεῦμα θεοῦ, capable of begetting children; s. παρθένος a) τὸ πν. τοῦ θεοῦ 1 Cor 2:11b, 14; 3:16; 6:11; 1J 4:2a (Just., D. 49, 3; Tat. 13, 3; Ath. 22, 3). τὸ τοῦ θεοῦ πν. 1 Pt 4:14 (Just., A I, 60, 6). τὸ πν. τὸ ἐκ τοῦ θεοῦ 1 Cor 2:12b. τὸ πν. κυρίου Ac 5:9; B 6:14; B 9:2 (cp. Mel., P. 32, 222). τὸ πνεῦμά μου or αὐτοῦ: Mt 12:18 (Is 42:1); Ac 2:17f (Jo 3:1f.—Cp. 1QS 4:21); 1 Cor 2:10a v.l.; Eph 3:16; 1 Th 4:8 (where τὸ ἅγιον is added); 1J 4:13.—τὸ πν. τοῦ πατρὸς ὑμῶν Mt 10:20. τὸ πν. τοῦ ἐγείραντος τὸν Ἰησοῦν Ro 8:11a.—Without the art. πν. θεοῦ (JosAs 4:9; Tat. 15:3; Theoph. Ant. 1, 5 [p. 66, 18]) the Spirit of God Mt 3:16; 12:28; Ro 8:9b, 14, 19; 1 Cor 7:40; 12:3a; 2 Cor 3:3 (πν. θεοῦ ζῶντος); Phil 3:3. πν. κυρίου Lk 4:18 (Is 61:1); Ac 8:39 (like J 3:8; 20:22; Ac 2:4, this pass. belongs on the borderline betw. the mngs. ‘wind’ and ‘spirit’; cp. Diod S 3, 60, 3 Ἕσπερον ἐξαίφνης ὑπὸ πνευμάτων συναρπαγέντα μεγάλων ἄφαντον γενέσθαι ‘Hesperus [a son of Atlas] was suddenly snatched by strong winds and vanished fr. sight’. S. HLeisegang, Der Hl. Geist I 1, 1919, 19ff; OCullmann, TZ. 4, ’48, 364); 1 Cl 21:2.

ⓑ the Spirit of Christ, of the Lord (=Christ) etc. τὸ πν. Ἰησοῦ Ac 16:7. τὸ πν. Χριστοῦ AcPlCor 2:32. τὸ ἐν αὐτοῖς πν. Χριστοῦ 1 Pt 1:11. πν. Χριστοῦ Ro 8:9c. πν. τοῦ Χριστοῦ AcPl Ha 8, 18. ἀπὸ τοῦ πν. τοῦ χριστοῦ AcPlCor 2:10. τὸ πν. Ἰης. Χριστοῦ Phil 1:19. τὸ πν. κυρίου 2 Cor 3:17b (JHermann, Kyrios und Pneuma, ’61). τὸ πν. τοῦ υἱοῦ αὐτοῦ (=θεοῦ) Gal 4:6. As possessor of the divine Spirit, and at the same time controlling its distribution among humans, Christ is called κύριος πνεύματος Lord of the Spirit 2 Cor 3:18 (s. Windisch ad loc.); but many prefer to transl. from the Lord who is the Spirit.—CMoule, OCullmann Festschr., ’72, 231–37.

ⓒ Because of its heavenly origin and nature this Spirit is called (the) Holy Spirit (cp. PGM 4, 510 ἵνα πνεύσῃ ἐν ἐμοὶ τὸ ἱερὸν πνεῦμα.—Neither Philo nor Josephus called the Spirit πν. ἅγιον; the former used θεῖον or θεοῦ πν., the latter πν. θεῖον: Ant. 4, 118; 8, 408; 10, 239; but ἅγιον πνεῦμα Orig. C. Cels 1, 40, 16).

α. w. the art. τὸ πνεῦμα τὸ ἅγιον (Is 63:10f; Ps 50:13; 142:10 v.l.; cp. Sus 45 Theod.; TestAbr A 4 p. 81, 10 [Stone p. 10]; JosAs 8:11 [codd. ADE]; AscIs 3, 15, 26; Just., D. 36, 6 al.) Mt 12:32 = Mk 3:29 = Lk 12:10 (τὸ ἅγιον πνεῦμα; on the ‘sin against the Holy Spirit’ s. HLeisegang, Pneuma Hagion 1922, 96–112; AFridrichsen, Le péché contre le Saint-Esprit: RHPR 3, 1923, 367–72). Mk 12:36; 13:11; Lk 2:26; 3:22; 10:21; J 14:26; Ac 1:16; 2:33; 5:3, 32; 7:51; 8:18 v.l.; 10:44, 47; 11:15; 13:2; 15:8, 28; 19:6; 20:23, 28; 21:11; 28:25; Eph 1:13 (τὸ πν. τῆς ἐπαγγελίας τὸ ἅγιον); 4:30 (τὸ πν. τὸ ἅγιον τοῦ θεοῦ); Hb 3:7; 9:8; 10:15; 1 Cl 13:1; 16:2; 18:11 (Ps 50:13); 22:1; IEph 9:1; Hs 5, 5, 2; 5, 6, 5–7 (on the relationship of the Holy Spirit to the Son in Hermas s. ALink, Christi Person u. Werk im Hirten des Hermas 1886; JvWalter, ZNW 14, 1913, 133–44; MDibelius, Hdb. exc. following Hs 5, 6, 8 p. 572–76).—τὸ ἅγιον πνεῦμα (Wsd 9:17; OdeSol 11:2; TestJob 51:2; ApcEsdr 7:16; Just. D. 25, 1 al.) Mt 28:19; Lk 12:10 (s. above), 12; Ac 1:8; 2:38 (epexegetic gen.); 4:31; 9:31; 10:45; 13:4; 16:6; 1 Cor 6:19; 2 Cor 13:13; 1J 5:7 v.l. (on the Comma Johanneum s. λόγο 3); GJs 24:4 (s. χρηματίζω 1bα). As the mother of Jesus GHb 20, 61 (HLeisegang, Pneuma Hagion 1922, 64ff; SHirsch, D. Vorstellg. v. e. weibl. πνεῦμα ἅγ. im NT u. in d. ältesten christl. Lit. 1927. Also WBousset, Hauptprobleme der Gnosis 1907, 9ff).

β. without the art. (s. B-D-F §257, 2; Rob. 761; 795) πνεῦμα ἅγιον (PGM 3, 289; Da 5:12 LXX; PsSol 17:37; AssMos Fgm. b; Just., D. 4, 1 al.; Ath. 24, 1. S. also Da Theod. 4:8, 9, 18 θεοῦ πνεῦμα ἅγιον or πνεῦμα θεοῦ ἅγιον) Mk 1:8; Lk 1:15, 35, 41, 67; 2:25; 4:1; 11:13; J 20:22 (Cassien, La pentecôte johannique [J 20:19–23] ’39.—See also 1QS 4:20f); Ac 2:4a; 4:8; 7:55; 8:15, 17, 19; 9:17; 10:38; 11:24; 13:9; 19:2ab; Hb 2:4; 6:4; 1 Pt 1:12 v.l.; 1 Cl 2:2; AcPl 6:18; 9:4 (restored after Aa I 110, 11); AcPlCor 2:5.—So oft. in combination w. a prep.: διὰ πνεύματος ἁγίου Ac 1:2; 4:25; Ro 5:5; 2 Ti 1:14; 1 Cl 8:1 (cp. διὰ πν. αἰωνίου Hb 9:14). διὰ φωνῆς πν. ἁγίου AcPl Ha 11, 6. ἐκ πνεύματος ἁγίου (Eus., PE 3, 12, 3 of the Egyptians: ἐκ τ. πνεύματος οἴονται συλλαμβάνειν τὸν γῦπα. Here πνεῦμα= ‘wind’; s. Horapollo 1, 11 p. 14f. The same of other birds since Aristot.—On the neut. πνεῦμα as a masc. principle cp. Aristoxenus, Fgm. 13 of the two original principles: πατέρα μὲν φῶς, μητέρα δὲ σκότος) Mt 1:18, 20; IEph 18:2; GJs 14:2; 19:1 (pap). ἐν πνεύματι ἁγίῳ (PsSol 17:37; ApcZeph; Ar. 15, 1) Mt 3:11; Mk 1:8 v.l.; Lk 3:16; J 1:33b; Ac 1:5 (cp. 1QS 3:7f); 11:16; Ro 9:1; 14:17; 15:16; 1 Cor 12:3b; 2 Cor 6:6; 1 Th 1:5; 1 Pt 1:12 (without ἐν v.l.); Jd 20. ὑπὸ πνεύματος ἁγίου 2 Pt 1:21. Cp. ἐν δυνάμει πνεύματος ἁγίου Ro 15:13, 19 v.l. (for πνεύματος θεοῦ). μετὰ χαρᾶς πνεύματος ἁγίου 1 Th 1:6. διὰ ἀνακαινώσεως πνεύματος ἁγίου Tit 3:5.

ⓓ abs.

α. w. the art. τὸ πνεῦμα. In this connection the art. is perh. used anaphorically at times, w. the second mention of a word (s. B-D-F §252; Rob. 762); perh. Mt 12:31 (looking back to vs. 28 πν. θεοῦ); Mk 1:10, 12 (cp. vs. 8 πν. ἅγιον); Lk 4:1b, 14 (cp. vs. 1a); Ac 2:4b (cp. vs. 4a).—As a rule it is not possible to assume that anaphora is present: Mt 4:1; J 1:32, 33a; 3:6a, 8b (in wordplay), 34; 7:39a; Ac 8:29; 10:19; 11:12, 28; 19:1 D; 20:3 D, 22; 21:4; Ro 8:23 (ἀπαρχή 1bβ; 2), 26a, 27; 12:11; 15:30; 2 Cor 1:22 and 5:5 (KErlemann, ZNW 83, ’92, 202–23, and s. ἀρραβών); 12:18 (τῷ αὐτῷ πν.); Gal 3:2, 5, 14 (ἐπαγγελία 1bβ); Eph 4:3 (gen. of the author); 6:17 (perh. epexegetic gen.); 1 Ti 4:1a; Js 4:5; 1J 3:24; 5:6ab (some mss. add καὶ πνεύματος to the words διʼ ὕδατος κ. αἵματος at the beg. of the verse; this is approved by HvSoden, Moffatt, Vogels, Merk, and w. reservations by CDodd, The Joh. Epistles ’46, TManson, JTS 48, ’47, 25–33), vs. 8; Rv 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17; B 19:2, B 7= D 4:10 (s. ἐτοιμάζω b). ἐν τῷ πνεύματι (led) by the Spirit Lk 2:27.—Paul links this Spirit of God, known to every Christian, with Christ as liberating agent in contrast to legal constraint ὁ κύριος τὸ πνεῦμα ἐστιν the Lord means Spirit 2 Cor 3:17a (UHolzmeister, 2 Cor 3:17 Dominus autem Spiritus est 1908; JNisius, Zur Erklärung v. 2 Cor 3:16ff: ZKT 40, 1916, 617–75; JKögel, Ὁ κύριος τὸ πνεῦμά ἐστιν: ASchlatter Festschr. 1922, 35–46; C Guignebert, Congr. d’Hist. du Christ. II 1928, 7–22; EFuchs, Christus u. d. Geist b. Pls ’32; HHughes, ET 45, ’34, 235f; CLattey, Verb. Dom. 20, ’40, 187–89; DGriffiths ET 55, ’43, 81–83; HIngo, Kyrios und Pneuma, ’61 [Paul]; JDunn, JTS 21, ’70, 309–20).

β. without the art. πνεῦμα B 1:3. κοινωνία πνεύματος Phil 2:1 (κοινωνία 1 and 2). πνεύματι in the Spirit or through the Spirit Gal 3:3; 5:5, 16, 18; 1 Pt 4:6. εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν if we live by the Spirit, let us also walk by the Spirit Gal 5:25. Freq. used w. a prep.: διὰ πνεύματος 1 Pt 1:22 v.l. ἐξ (ὕδατος καὶ) πνεύματος J 3:5. ἐν πνεύματι in, by, through the Spirit Mt 22:43; Eph 2:22; 3:5; 5:18; 6:18; Col 1:8 (ἀγάπη ἐν πνεύματι love called forth by the Spirit); B 9:7. κατὰ πνεῦμα Ro 8:4f; Gal 4:29. ἐν ἁγιασμῷ πνεύματος 2 Th 2:13; 1 Pt 1:2 (s. ἁγιασμός).—In neg. expressions: οὔπω ἧν πνεῦμα the Spirit had not yet come J 7:39b. ψυχικοὶ πνεῦμα μὴ ἔχοντες worldly people, who do not have the Spirit Jd 19.—ἓν πνεῦμα one and the same Spirit 1 Cor 12:13; Eph 2:18; 4:4; one (in) Spirit 1 Cor 6:17.

ⓔ The Spirit is more closely defined by a gen. of thing: τὸ πν. τῆς ἀληθείας (TestJud 20:5) J 14:17; 15:26; 16:13 (in these three places the Spirit of Truth is the Paraclete promised by Jesus upon his departure); 1J 4:6 (opp. τὸ πνεῦμα τῆς πλάνης, as TestJud 20:1; PsSol 8:14 πλ. πλανήσεως; Just., D. 7, 3 πλάνου καὶ ἀκαθάρτου πνεύματος; cp. 1QS 4:23); τὸ τῆς δόξης πν. 1 Pt 4:14. τὸ πν. τῆς ζωῆς the Spirit of life Ro 8:2. το πν. τῆς πίστεως 2 Cor 4:13. πν. σοφίας καὶ ἀποκαλύψεως Eph 1:17 (cp. Just., D. 87, 4). πν. υἱοθεσίας Ro 8:15b (opp. πν. δουλείας vs. 15a). πν. δυνάμεως AcPl Ha 8, 25. πν. δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ 2 Ti 1:7 (opp. πν. δειλίας). τὸ πν. τῆς χάριτος (s. TestJud 24:2) Hb 10:29 (Zech 12:10); cp. 1 Cl 46:6.

ⓕ Of Christ ‘it is written’ in Scripture: (ἐγένετο) ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν 1 Cor 15:45. The scripture pass. upon which the first part of this verse is based is Gen 2:7, where Wsd 15:11 also substitutes the words πνεῦμα ζωτικόν for πνοὴν ζωῆς (cp. Just., D. 6, 2). On the other hand, s. Philo, Leg. All. 1, 42 and s. the lit. s.v. Ἀδάμ ad loc.

ⓖ The (divine) Pneuma stands in contrast to everything that characterizes this age or the finite world gener.: οὐ τὸ πν. τοῦ κόσμου ἀλλὰ τὸ πν. τὸ ἐκ τοῦ θεοῦ 1 Cor 2:12; cp. Eph 2:2 and 1 Ti 4:1ab.

α. in contrast to σάρξ, which is more closely connected w. sin than any other earthly material (Just., D. 135, 6): J 3:6; Ro 8:4–6, 9a, 13; Gal 3:3; 5:17ab; 6:8. Cp. B 10:9. πᾶσα ἐπιθυμία κατὰ τοῦ πνεύματος στρατεύεται Pol 5:3.

β. in contrast to σῶμα (=σάρξ) Ro 8:10 and to σάρξ (=σῶμα, as many hold) J 6:63a (for τὸ πν. ἐστιν τὸ ζῳοποιοῦν cp. Philo, Op. Mund. 30; Herm. Wr. in Cyrill., C. Jul. I 556c=542, 24 Sc. the pneuma τὰ πάντα ζῳοποιεῖ καὶ τρέφει. S. also f above). Cp. Ro 8:11b.

γ. in contrast to γράμμα, which is the characteristic quality of God’s older declaration of the divine will in the law: Ro 2:29; 7:6; 2 Cor 3:6ab, 8 (cp. vs. 7).

δ. in contrast to the wisdom of humans 1 Cor 2:13.

⑥ the Spirit of God as exhibited in the character or activity of God’s people or selected agents, Spirit, spirit (s. HPreisker, Geist u. Leben ’33).

ⓐ πνεῦμα is accompanied by another noun, which characterizes the working of the Spirit more definitely: πνεῦμα καὶ δύναμις spirit and power Lk 1:17; 1 Cor 2:4. Cp. Ac 10:38; 1 Th 1:5. πνεῦμα καὶ ζωή J 6:63b. πνεῦμα κ. σοφία Ac 6:3; cp. vs. 10 (cp. TestReub 2:6 πνεῦμα λαλίας). πίστις κ. πνεῦμα ἅγιον 6:5 (cp. Just., D. 135, 6). χαρὰ καὶ πνεῦμα ἅγ. 13:52.

ⓑ Unless frustrated by humans in their natural condition, the Spirit of God produces a spiritual type of conduct Gal 5:16, 25 and produces the καρπὸς τοῦ πνεύματος vs. 22 (s. Vögtle under πλεονεξία).

ⓒ The Spirit inspires certain people of God B 12:2; B 13:5, above all, in their capacity as proclaimers of a divine revelation (Strabo 9, 3, 5 the πνεῦμα ἐνθουσιαστικόν, that inspired the Pythia; Περὶ ὕψους 13, 2; 33, 5 of the divine πν. that impels prophets and poets to express themselves; schol. on Pla. 856e of a μάντις: ἄνωθεν λαμβάνειν τὸ πνεῦμα καὶ πληροῦσθαι τοῦ θεοῦ; Aristobulus in Eus., PE 8, 10, 4 [=Fgm. 2, 4 p. 136 Holladay] τὸ θεῖον πν., καθʼ ὸ̔ καὶ προφήτης ἀνακεκήρυκται ‘[Moses possessed] the Divine Spirit with the result that he was proclaimed a prophet’; AscIs 1:7 τὸ πν. τὸ λαλοῦν ἐν ἐμοί; AssMos Fgm. f εἶδεν πνεύματι ἐπαρθείς; Just., A I, 38, 1 al.; Ath. 10, 3 τὸ προφητικὸν πν. Cp. Marinus, Vi. Procli 23 of Proclus: οὐ γὰρ ἄνευ θείας ἐπινοίας … διαλέγεσθαι; Orig., C. Cels. 3, 28, 23). προφητεία came into being only as ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι 2 Pt 1:21; cp. Ac 15:29 v.l.; cp. 1 Cl 8:1. David Mt 22:43; Mk 12:36; cp. Ac 1:16; 4:25. Isaiah Ac 28:25. Moses B 10:2, B 9; the Spirit was also active in giving the tables of the law to Moses 14:2. Christ himself spoke in the OT διὰ τοῦ πνεύματος τοῦ ἁγίου 1 Cl 22:1. The ἱεραὶ γραφαί are called αἱ διὰ τοῦ πν. τοῦ ἁγίου 45:2.—The Christian prophet Agabus also ἐσήμαινεν διὰ τοῦ πν. Ac 11:28; cp. Ac 21:11. Likew. Ign. IPhld 7:2. In general the Spirit reveals the most profound secrets to those who believe 1 Cor 2:10ab.—1 Cl claims to be written διὰ τοῦ ἁγ. πν. 63:2. On Ac 19:21 s. 3b.

ⓓ The Spirit of God, being one, shows the variety and richness of its life in the different kinds of spiritual gifts which are granted to certain Christians 1 Cor 12:4, 7, 11; cp. vs. 13ab.—Vss. 8–10 enumerate the individual gifts of the Spirit, using various prepositions: διὰ τοὺ πν. vs. 8a; κατὰ τὸ πν. vs. 8b; ἐν τῷ πν. vs. 9ab. τὸ πν. μὴ σβέννυτε do not quench the Spirit 1 Th 5:19 refers to the gift of prophecy, acc. to vs. 20.—The use of the pl. πνεύματα is explained in 1 Cor 14:12 by the varied nature of the Spirit’s working; in vs. 32 by the number of persons who possess the prophetic spirit; on the latter s. Rv 22:6 and 19:10.

ⓔ One special type of spiritual gift is represented by ecstatic speaking. Of those who ‘speak in tongues’ that no earthly person can understand: πνεύματι λαλεῖ μυστήρια expresses secret things in a spiritual way 1 Cor 14:2. Cp. vss. 14–16 and s. νοῦς 1b. τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις the Spirit pleads in our behalf with groans beyond words Ro 8:26b. Of speech that is ecstatic, but expressed in words that can be understood λαλεῖν ἐν πνεύματι D 11:7, 8; cp. vs. 9 (on the subject-matter 1 Cor 12:3; Jos., Ant. 4, 118f; TestJob 43:2 ἀναλαβὼν Ἐλιφᾶς πν. εἶπεν ὕμνον). Of the state of mind of the seer of the Apocalypse: ἐν πνεύματι Rv 17:3; 21:10; γενέσθαι ἐν πν. 1:10; 4:2 (s. γίνομαι 5c, ἐν 4c and EMoering, StKr 92, 1920, 148–54; RJeske, NTS 31, ’85, 452–66); AcPl Ha 6, 27. On the Spirit at Pentecost Ac 2:4 s. KLake: Beginn. I 5, ’33, 111–21. κατασταλέντος τοῦ πν. τοῦ ἐν Μύρτῃ when the Spirit (of prophecy) that was in Myrta ceased speaking AcPl Ha 7, 9.

ⓕ The Spirit leads and directs Christian missionaries in their journeys (Aelian, NA 11, 16 the young women are led blindfolded to the cave of the holy serpent; they are guided by a πνεῦμα θεῖον) Ac 16:6, 7 (by dreams, among other methods; cp. vs. 9f and s. Marinus, Vi. Procli 27: Proclus ἔφασκεν προθυμηθῆναι μὲν πολλάκις γράψαι, κωλυθῆναι δὲ ἐναργῶς ἔκ τινων ἐνυπνίων). In Ac 16:6–7 τὸ ἅγιον πν. and τὸ πν. Ἰησοῦ are distinguished.

⑦ an activating spirit that is not fr. God, spirit: πν. ἔτερον a different (kind of) spirit 2 Cor 11:4. Cp. 2 Th 2:2; 1J 4:1–3. Because there are persons activated by such spirits, it is necessary to test the var. kinds of spirits (the same problem Artem. 3, 20 περὶ διαφορᾶς μάντεων, οἷς δεῖ προσέχειν καὶ οἷς μή) 1 Cor 12:10; 1J 4:1b. ὁ διάβολος πληροῖ αὐτὸν αὐτοῦ πν. Hm 11:3. Also οὐκ οἴδατε ποίου πνεύματός ἐστε Lk 9:55 v.l. distinguishes betw. the spirit shown by Jesus’ disciples, and another kind of spirit.—Even more rarely a spirit divinely given that is not God’s own; so (in a quot. fr. Is 29:10) a πνεῦμα κατανύξεως Ro 11:8.

⑧ an independent transcendent personality, the Spirit, which appears in formulas that became more and more fixed and distinct (cp. Ath. 12, 2; Hippol., Ref. 7, 26, 2.—Ps.-Lucian, Philopatr. 12 θεόν, υἱόν πατρός, πνεῦμα ἐκ πατρὸς ἐκπορευόμενον ἓν ἐκ τριῶν καὶ ἐξ ἑνὸς τρία, ταῦτα νόμιζε Ζῆνα, τόνδʼ ἡγοῦ θεόν=‘God, son of the father, spirit proceeding from the father, one from three and three from one, consider these as Zeus, think of this one as God’. The entire context bears a Christian impress.—As Aion in gnostic speculation Iren. 1, 2, 5 [Harv. I 21, 2]): βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος Mt 28:19 (on the text s. βαπτίζω 2c; on the subject-matter GWalther, Die Entstehung des Taufsymbols aus dem Taufritus: StKr 95, 1924, 256ff); D 7:1, 3. Cp. 2 Cor 13:13; 1 Cl 58:2; IEph 9:1; IMg 13:1b, 2; MPol 14:3; 22:1, 3; Epil Mosq 5. On this s. HUsener, Dreiheit: RhM 58, 1903, 1ff; 161ff; 321ff; esp. 36ff; EvDobschütz, Zwei-u. dreigliedrige Formeln: JBL 50, ’31, 116–47 (also Heinrici Festschr. 1914, 92–100); Norden, Agn. Th. 228ff; JMainz, Die Bed. der Dreizahl im Judentum 1922; Clemen² 125–28; NSöderblom, Vater, Sohn u. Geist 1909; DNielsen, Der dreieinige Gott I 1922; GKrüger, Das Dogma v. der Dreieinigkeit 1905, 46ff; AHarnack, Entstehung u. Entwicklung der Kirchenverfassung 1910, 187ff; JHaussleiter, Trinitarischer Glaube u. Christusbekenntnis in der alten Kirche: BFCT XXV 4, 1920; JLebreton, Histoire du dogme de la Trinité I: Les origines⁶ 1927; RBlümel, Pls u. d. dreieinige Gott 1929.—On the whole word FRüsche, D. Seelenpneuma ’33; HLeisegang, Der Hl. Geist I 1, 1919; EBurton, ICC Gal 1921, 486–95; PVolz, Der Geist Gottes u. d. verwandten Erscheinungen im AT 1910; JHehn, Zum Problem des Geistes im alten Orient u. im AT: ZAW n.s. 2, 1925, 210–25; SLinder, Studier till Gamla Testamentets föreställningar om anden 1926; AMarmorstein, Der Hl. Geist in der rabb. Legende: ARW 28, 1930, 286–303; NSnaith, The Distinctive Ideas of the OT ’46, 229–37; FDillistone, Bibl. Doctrine of the Holy Spirit: Theology Today 3, ’46/47, 486–97; TNicklin, Gospel Gleanings ’50, 341–46; ESchweizer, CDodd Festschr., ’56, 482–508; DLys, Rûach, Le Souffle dans l’AT, ’62; DHill, Gk. Words and Hebr. Mngs. ’67, 202–93.—HGunkel, Die Wirkungen des Hl. Geistes² 1899; HWeinel, Die Wirkungen des Geistes u. der Geister im nachap. Zeitalter 1899; EWinstanley, The Spirit in the NT 1908; HSwete, The Holy Spirit in the NT 1909, The Holy Spirit in the Ancient Church 1912; EScott, The Spirit in the NT 1923; FBüchsel, Der Geist Gottes im NT 1926; EvDobschütz, Der Geistbesitz des Christen im Urchristentum: Monatsschr. für Pastoral-theol. 20, 1924, 228ff; FBadcock, ‘The Spirit’ and Spirit in the NT: ET 45, ’34, 218–21; RBultmann, Theologie des NT ’48, 151–62 (Eng. tr. KGrobel, ’51, I 153–64); ESchweizer, Geist u. Gemeinde im NT ’52, Int 6, ’52, 259–78.—WTosetti, Der Hl. Geist als göttliche Pers. in den Evangelien 1918; HLeisegang, Pneuma Hagion. Der Ursprung des Geistbegriffs der Syn. Ev. aus der griech. Mystik 1922; AFrövig, Das Sendungsbewusstsein Jesu u. der Geist 1924; HWindisch, Jes. u. d. Geist nach Syn. Überl.: Studies in Early Christianity, presented to FCPorter and BWBacon 1928, 209–36; FSynge, The Holy Spirit in the Gospels and Acts: CQR 120, ’35, 205–17; CBarrett, The Holy Spirit and the Gospel Trad. ’47.—ESokolowski, Die Begriffe Geist u. Leben bei Pls 1903; KDeissner, Auferstehungshoffnung u. Pneumagedanke bei Pls 1912; GVos, The Eschatological Aspect of the Pauline Conception of the Spirit: Bibl. and Theol. Studies by the Faculty of Princeton Theol. Sem. 1912, 209–59; HBertrams, Das Wesen des Geistes nach d. Anschauung des Ap. Pls 1913; WReinhard, Das Wirken des Hl. Geistes im Menschen nach den Briefen des Ap. Pls 1918; HHoyle, The Holy Spirit in St. Paul 1928; PGächter, Z. Pneumabegriff des hl. Pls: ZKT 53, 1929, 345–408; ASchweitzer, D. Mystik des Ap. Pls 1930, 159–74 al. [Mysticism of Paul the Apostle, tr. WMontgomery ’31, 160–76 al.]; E-BAllo, RB 43, ’34, 321–46 [1 Cor]; Ltzm., Hdb. exc. after Ro 8:11; Synge [s. above], CQR 119, ’35, 79–93 [Pauline epp.]; NWaaning, Onderzoek naar het gebruik van πνεῦμα bij Pls, diss. Amsterd. ’39; RJewett, Paul’s Anthropological Terms, ’71, 167–200.—HvBaer, Der Hl. Geist in den Lukasschriften 1926; MGoguel, La Notion joh. de l’Esprit 1902; JSimpson, The Holy Spirit in the Fourth Gospel: Exp., 9th ser., 4, 1925, 292–99; HWindisch, Jes. u. d. Geist im J.: Amicitiae Corolla (RHarris Festschr.) ’33, 303–18; WLofthouse, The Holy Spirit in Ac and J: ET 52, ’40/41, 334–36; CBarrett, The Holy Spirit in the Fourth Gospel: JTS 1 n.s., ’50, 1–15; FCrump, Pneuma in the Gospels, diss. Catholic Univ. of America, ’54; GLampe, Studies in the Gospels (RHLightfoot memorial vol.) ’55, 159–200; NHamilton, The Holy Spirit and Eschatology in Paul, ’57; WDavies, Paul and the Dead Sea Scrolls, Flesh and Spirit: The Scrolls and the NT, ed. KStendahl, ’57, 157–82.—GJohnston, ‘Spirit’ and ‘Holy Spirit’ in the Qumran Lit.: NT Sidelights (ACPurdy Festschr.) ’60, 27–42; JPryke, ‘Spirit’ and ‘Flesh’ in Qumran and NT, RevQ 5, ’65, 346–60; HBraun, Qumran und d. NT II, ’66, 150–64; DHill, Greek Words and Hebrew Meanings, ’67, 202–93; WBieder, Pneumatolog. Aspekte im Hb, OCullmann Festschr. ’72, 251–59; KEasley, The Pauline Usage of πνεύματι as a Reference to the Spirit of God: JETS 27, ’84, 299–313 (statistics).—B. 260; 1087. Pauly-W. XIV 387–412. BHHW I 534–37. Schmidt, Syn. II 218–50. New Docs 4, 38f. DELG s.v. πνέω. M-M. Dict. de la Bible XI 126–398. EDNT. TW. Sv.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > πνεῦμα
14 ἀκούω

ἀκούω fut. ἀκούσω SibOr 4, 175; Mt 12:19; 13:14 (Is 6:9); J 5:25, 28; 10:16, ἀκούσομαι EpArist 5; Ac 3:22 (Dt 18:15); 28:28 (freq. w. vv.ll.); 1 aor. ἤκουσα; pf. ἀκήκοα; ptc. ἠκουκώς Hs 5, 4, 2. Pass.: fut. ἀκουσθήσομαι; 1 aor. ἠκούσθην; pf. 3 sg. ἤκουσται Dt 4:32 (Hom.+) ‘hear’, as a passive respondent to λέγω.

① lit. to have or exercise the faculty of hearing, hear

ⓐ abs. τὰ ὦτα ἀκούουσιν Mt 13:16; κωφοὶ ἀ. 11:5; cp. Mk 7:37; Lk 7:22; τοῖς ὠσὶν βαρέως ἀ. be hard of hearing Mt 13:15 (Is 6:10); ἀκοῇ ἀ. Mt 13:14; Ac 28:26 (both Is 6:9). ἀκούοντες οὐκ ἀκούουσιν they hear and yet do not hear Mt 13:13 (s. Aeschyl., Prom. 448 κλύοντες οὐκ ἤκουον; Demosth. 25 [Against Aristogeiton 1], 89, citing the maxim ὁρῶντας μὴ ὁρᾶν καὶ ἀκούοντας μὴ ἀκούειν), cp. Mk 8:18 (Ezk 12:2) and s. 7 below. In the protasis of a challenge to hearers, by which their attention is drawn to a special difficulty: ὁ ἔχων ὦτα (οὖς) ἀκούειν ἀκουέτω, w. variations (Arrian, Ind. 5, 1 ὅστις ἐθέλει φράζειν …, φραζέτω) Mt 11:15 v.l.; 13:9 v.l., 43 v.l.; Mk 4:9, 23; 7:15 [16] v.l.; Lk 8:8; 14:35 (EBishop, BT 7, ’56, 38–40); Rv 2:7, 11, 17, 29; 3:6, 13, 22; 13:9. Cp. Ox 1081 verso, 6–8; s. 7 below for the restored text. For the sense of the impv. in these challenges also s. 7. S. οὖς 2.

ⓑ w. obj. (on the syntax B-D-F §173; 416, 1; Rob. 506f; on the LXX s. Johannessohn, Kasus, 36; Helbing, Kasussyntax 150ff).

α. foll. by a thing as obj. in acc. (Diod S 8, 32, 1 τὶ something) Mt 11:4; 13:17ff; Lk 7:22; 1J 1:1, 3. τὴν φωνήν (UPZ 77 I, 25) Mt 12:19; J 3:8; Ac 22:9 (but see 7 below); 1 Cl 39:3 (Job 4:16); (pass. Mt 2:18 [Jer 38:15]; Rv 18:22). τὸν λόγον Mt 13:20ff; J 5:24. τοὺς λόγους, τὰ ῥήματα Mt 10:14; J 8:47 s. 4 below; Ac 2:22. πολέμους καὶ ἀκοὰς πολέμων Mt 24:6. τὴν βλασφημίαν 26:65. τὸν ἀσπασμόν Lk 1:41. ἄρρητα ῥήματα 2 Cor 12:4. τὸν ἀριθμόν Rv 9:16. τὴν ἀποκάλυψιν Hv 3, 12, 2. Pass. τὰ ἀκουσθέντα what has been heard i.e. the message Hb 2:1. ἠκούσθη ὁ λόγος εἰς τὰ ὦτα τῆς ἐκκλησίας … ἐν Ἰερουσαλήμ the report reached the ears of the church in Jerusalem Ac 11:22. Oft. the obj. is to be supplied fr. context Mt 13:17; Mk 4:15; J 6:60a; Ac 2:37; 8:30; 9:21; Ro 10:14. καθὼς ἀκούω = ἃ ἀ. J 5:30.

β. τί τινος hear someth. fr. someone τὴν ἐπαγγελίαν, ἣν ἠκούσατέ μου the promise which you heard from me Ac 1:4. Still other constrs. occur, which are also poss. when the hearing is not directly fr. the mouth of the informant, but involves a report which one has received fr. the pers. in any way at all (s. below 3d). τὶ ἔκ τινος (Od. 15, 374; Hdt. 3, 62 ἐκ τοῦ κήρυκος) 2 Cor 12:6. τὶ παρά τινος (Soph., Oed. R. 7 παρʼ ἀγγέλων; Pla., Rep. 6, 506d; Demosth. 6, 26; Jer 30:8; Jos., Bell. 1, 529) J 8:26, 40 (τὴν ἀλήθειαν ἀ. as Diod S 16, 50, 2); 15:15; Ac 10:22; 28:22; 2 Ti 2:2; w. attraction of the relative λόγων ὧν παρʼ ἐμοῦ ἤκουσας teachings which you have heard from me 1:13; τὶ ἀπό τινος (Thu. 1, 125, 1) 1J 1:5. Hebraistically ἀπὸ τ. στόματός τινος Lk 22:71 (cp. ἐκ τ. στόμ. τ. Ex 23:13; Ezk 3:17; 33:7).

γ. foll. by a thing as obj. in gen. (Hdt. 8, 135; X., Cyr. 3, 1, 8; Demosth. 18, 3; B-D-F §173, 2; Rob. 507) hear someth. τῆς βλασφημίας (= τὴν βλ. Mt 26:65) Mk 14:64. συμφωνίας καὶ χορῶν Lk 15:25; τῆς φωνῆς (BGU 1007, 11 [III B.C.] ἀκούσαντες φωνῆς) J 5:25, 28; Ac 9:7 (on the experience of Paul and his companions cp. Maximus Tyr. 9, 7d–f: some see a divine figure, others see nothing but hear a voice, still others both see and hear); 11:7; 22:7 (HMoehring, NovT 3, ’59, 80–99; s. Rob. 506). τῶν λόγων Lk 6:47. τῶν ῥημάτων J 12:47.

ⓒ hear, listen to w. gen. of the pers. and a ptc. (Pla., Prot. 320b; X., Symp. 3, 13; Herm. Wr. 12, 8; Jos., Ant. 10, 105 ἤκουσε τοῦ προφήτου ταῦτα λέγοντος): ἠκούσαμεν αὐτοῦ λέγοντος we have heard him say Mk 14:58; ἀκοῦσαι προσευχομένου Παύλου AcPl Ha 2, 12. ἤκουον εἷς ἕκαστος … λαλούντων αὐτῶν each one heard them speaking Ac 2:6, 11; Rv 16:5, 7 (in vs. 7 the altar speaks); Hv 1, 3, 3. W. acc. instead of gen. πᾶν κτίσμα … καὶ τὰ ἐν αὐτοῖς πάντα ἤκουσα λέγοντας (v.l. λέγοντα) Rv 5:13. Used without ptc. w. pronoun only: μου (Dio Chrys. 79 [28], 14) Mk 7:14; Ac 26:3. αὐτῶν Lk 2:46. αὐτοῦ vs. 47; 15:1; 19:48; 21:38; J 3:29 etc. ἡμῶν Ac 24:4.—ἀ. τινὸς περί τινος (since Hdt. 7, 209; IG II, 168 [338 B.C.]) hear someone (speak) about someth. Ac 17:32. ἤκουσεν αὐτοῦ περὶ τῆς … πίστεως he heard him speak about faith Ac 24:24, cp. Hm 11:7.—W. ὅτι foll. (X., Cyr. 3, 3, 18) J 14:28; Ac 22:2.—Abs. οἱ ἀκούοντες the hearers (Diod S 4, 7, 4) Lk 6:27; MPol 7:3. Esp. impv. ἄκουε listen! Mk 12:29 (Dt 6:4); Hs 5, 1, 3; pl. Mk 4:3. ἀκούσατε Ac 7:2; 13:16; AcPl Ha 8, 10. W. συνίετε listen and try to understand Mt 15:10.

② legal t.t. to hear a legal case, grant a hearing to someone (X., Hell. 1, 7, 9 al.; PAmh 135, 14; PIand 9, 10; 15; BGU 511 II, 2; POxy 1032, 59) w. παρά τινος: ἐὰν μὴ ἀκούσῃ πρῶτον παρʼ αὐτοῦ without first giving him a hearing J 7:51 (SPancaro, Biblica 53, ’72, 340–61).—Ac 25:22.

③ to receive news or information about someth., learn about someth.

ⓐ abs. ἀκούσας δὲ ὁ Ἰησοῦς when Jesus learned about it (the death of J. Bapt.) Mt 14:13.—Mk 3:21; 6:14 (s. HLjungvik, ZNW 33, ’34, 90–92); Ro 10:18. W. ἀναγγέλλειν 15:21 (Is 52:15).

ⓑ w. gen. of person οὗ οὐκ ἤκουσαν of whom they have not heard Ro 10:14a.—W. acc. of thing (X., Cyr. 1, 1, 4; Diod S 19, 8, 4; Chion, Ep. 12 ἀκ. τὴν τυραννίδα; Herodian 4, 4, 8) learn of τὴν ἀγάπην Phlm 5. τὴν ἀναστροφήν Gal 1:13. τὰ ἔργα τοῦ Χριστοῦ Mt 11:2. τὴν ἐνέδραν the ambush Ac 23:16: Χριστιανισμὸν ἀ. hear Christianity IPhld 6:1; τὴν οἰκονομίαν Eph 3:2. τὴν πίστιν 1:15; Col 1:4. τὴν ὑπομονήν Js 5:11.—Pass. ἀκούεται ἐν ὑμῖν πορνεία it is reported that there is immorality among you 1 Cor 5:1 (schol. on Nicander, Ther. 139 τοῦτο ἐξακούεται=this report is heard). ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος if this should come to the prefect’s ears Mt 28:14.

ⓒ ἀ. τι περί τινος (since Hdt. 2, 43) learn someth. about someone Lk 9:9; 16:2.—ἀ. περί τινος (Jos., Vi. 246) Lk 7:3.

ⓓ w. prep., to denote the author or source of the information (s. 1bβ) ἀ. τι παρά τινος: τῶν ἀκουσάντων παρὰ Ἰωάννου who had learned fr. John (who Jesus was) J 1:40, cp. 6:45 (Simplicius in Epict. p. 110, 35 τὸ ἀκοῦσαι παρὰ θεοῦ, ὅτι ἀθάνατός ἐστιν ἡ ψυχή); ἀ. τι ἔκ τινος: ἠκούσαμεν ἐκ τοῦ νόμου we have heard from the law (when it was read in the synagogue) J 12:34, where ἀ. approaches the technical sense learn (a body of authoritative teaching), as 1J 1:5 (s. above); 2:7, 24 et al. (OPiper, JBL 66, ’47, 437 n. 1). ἀ. ἀπό τινος περί τινος Ac 9:13.

ⓔ w. ὅτι foll. (SIG 370, 21; PTebt 416, 8; BGU 246, 19; Josh l0:1; Da 5:14 Theod.; 1 Macc 6:55; 4 Macc 4:22; cp. the constr. ἀ. τινὰ ὅτι Od. 3, 193; X., Mem. 4, 2, 33) Mt 2:22; 4:12 al.—Pass. ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν it became known that he was in the house Mk 2:1 (s. B-D-F §405, 2). οὐκ ἠκούσθη ὅτι it is unheard of that J 9:32.

ⓕ w. acc. and inf. foll. (Hom. et al.; Jos., Ant. 11, 165; 13, 292) J 12:18; 1 Cor 11:18. W. acc. and ptc. (X., Cyr. 2, 4, 12; Herodian 2, 12, 4) Ac 7:12; 3J 4.

④ to give careful attention to, listen to, heed ἀ. τινός someone (Hom. et al.) ἀκούετε αὐτοῦ Mt 17:5; Lk 9:35; Ac 3:22 (all three Dt 18:15); cp. Mt 18:15; Lk 16:29, 31; J 10:8; Ac 4:19. W. acc. of thing J 8:47 (s. 1bα); PEg² 53f (restored).—Abs. (PsSol 2:8) obey, listen αὐτοὶ καὶ ἀκούσονται Ac 28:28; cp. Mt 18:16; J 5:25b; agree 9:27a.

⑤ to pay attention to by listening, listen to ἀ. τινός someone/someth. (Mitt-Wilck. I/2, 14 I, 18; 461, 6) Mk 6:11; J 6:60b. Of God (Hom.+) Ac 7:34 (Ex 3:7); J 9:31; 11:41f; 1J 5:14f; AcPt Ox 849, 27.—Abs. καθὼς ἠδύναντο ἀ. as they were able to listen Mk 4:33 (EMolland, SymbOsl 8, 1929, 83–91; s. also 7 below).

⑥ to be given a nickname or other identifying label, be called (Demosth. 18, 46 κόλακες ἀκούουσι; Diog. L. 2, 111 a derisive nickname; 2, 140) ἤκουσαν προδόται γονέων they were called betrayers of their parents Hv 2, 2, 2.

⑦ to hear and understand a message, understand (Teles p. 47, 12; Galen: CMG Suppl. I p. 12, 29; Aelian, VH 13, 46; Apollon. Dysc., Syntax p. 295, 25 [Gramm. Gr. II/2 p. 424, 5 U.] ἀκούειν= συνιέναι τῶν ἠκουσμένων; Sext. Emp., Math. 1, 37 τὸ μὴ πάντας πάντων ἀκούειν; Julian, Orat. 4 p. 147a; PGM 3, 453 ἀκούσεις τὰ ὄρνεα λαλοῦντα; Philo, Leg. All. 2, 35) abs. (Is 36:11) 1 Cor 14:2. Perh. also Mk 4:33 (s. 5 above, and cp. Epict. 1, 29, 66 τ. δυναμένοις αὐτὰ ἀκοῦσαι). On the form of Lk 6:27a cp. Cleopatra 16, 57 ὑμῖν δὲ λέγω τοῖς εὖ φρονοῦσιν. W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14 (s. 1bα above) belong here. Cp. also the play on words (1a above) ἀκούοντες οὐκ ἀκούουσιν Mt 13:13; cp. Mk 8:18. Here belong also the imperatives in Mt 11:15; 13:9, 43; Mk 4:9, 23; 7:15 [16] v.l.; Lk 8:8; 14:35; Rv 2:7, 11, 17, 29; 3:6, 13, 22; 13:9; also ὁ ἔχων ὦ[τ]α τ[ῶν ἀ]|περάντων [ἀ]κο[ύει?]ν ἀ|κουέτω one who has ears to hear the things that are without limits let him hear Ox 1081, 6–8, rev. on the basis of the Coptic, s. SJCh 89, 5f; cp. Borger, GGA 122.—ἀκούω is occasionally used as a perfective present: I hear= I have heard (so as early as Il. 24, 543; Aristoph., Frogs 426; X., An. 2, 5, 13, Mem. 2, 4, 1; 3, 5, 26; Pla., Rep. 583d; Theocr. 15, 23) Lk 9:9; 1 Cor 11:18; 2 Th 3:11. B-D-F §322.—B. 1037; 1339. DELG. M-M. TW. Sv.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ἀκούω
15 φύσις

φύσις, εως, ἡ (φύω; Hom.+)

① condition or circumstance as determined by birth, natural endowment/condition, nature, esp. as inherited fr. one’s ancestors, in contrast to status or characteristics that are acquired after birth (Isocr. 4, 105 φύσει πολίτης; Isaeus 6, 28 φύσει υἱός; Pla., Menex. 245d φύσει βάρβαροι, νόμῳ Ἕλληνες; Just., A I, 1, 1 Καίσαρος φύσει υἱῷ; SIG 720, 3; OGI 472, 4; 558, 6 al.; PFay 19, 11.—Theoph. Ant. 1, 13 [p. 86, 16]) ἡμεῖς φύσει Ἰουδαῖοι Gal 2:15 (cp. Ptolemaeus, Περὶ Ἡρῴδου τ. βασιλέως: no. 199 Jac. [I A.D.] Ἰουδαῖοι … ἐξ ἀρχῆς φυσικοί; Jos., Ant. 7, 130; φύσει Λιμναίου IK XXXVII, 15, 3 of the birth daughter of L. in contrast to her adoptive relationship w. one named Arsas). ἡ ἐκ φύσεως ἀκροβυστία the uncircumcision that is so by nature (a ref. to non-Israelites, who lack the moral cultivation of those who are circumcised and yet ‘observe the upright requirements of the law’ [Ro 2:26]. Israelites who violate their responsibilities to God, despite their privileged position indicated by receipt of circumcision and special revelation, run the risk of placing themselves in the condition of the uncircumcised) Ro 2:27. ἤμεθα τέκνα φύσει ὀργῆς we were, in our natural condition (as descendants of Adam), subject to (God’s) wrath Eph 2:3 (the position of φύσει betw. the two words as Plut., Mor. 701a; DTurner, Grace Theological Journal 1, ’80, 195–219). The Christians of Tralles have a blameless disposition οὐ κατὰ χρῆσιν, ἀλλὰ κατὰ φύσιν not from habit, but by nature ITr 1:1 (here the contrast is between perfunctory virtue and spontaneous or instinctive behavior; Pindar sim. extolled the virtues of athletes who, in contrast to those w. mere acquired learning, reflected their ancestral breeding for excellence: O. 7, 90–92; P. 10, 11–14; N. 3, 40–42; 6, 8–16). οἱ κατὰ φύσιν κλάδοι the natural branches Ro 11:21, 24c. ἡ κατὰ φύσιν ἀγριέλαιος a tree which by nature is a wild olive vs. 24a; opp. παρὰ φύσιν contrary to nature vs. 24b; s. lit. s.v. ἀγριέλαιος and ἐλαία 1. On κατὰ and παρὰ φύσιν s. MPohlenz, Die Stoa I ’48, 488c.

② the natural character of an entity, natural characteristic/disposition (χρυσὸς … τὴν ἰδίαν φ. διαφυλάττει Iren. 1, 6, 2 [Harv. I 55, 2]; Hippol., Ref. 5, 8, 12) ἡ φύσις ἡ ἀνθρωπίνη human nature (Pla., Tht. 149b, Tim. 90c; Aristot. 1286b, 27; Epict. 2, 20, 18; Philo, Ebr. 166 al.; Aelian, VH 8, 11 τῶν ἀνθρώπων φύσις θνητή; TestJob 3:3 ἡ ἀνθρωπίνη φ.; Orig., C. Cels. 1, 52, 13; Just., A II, 6, 3 τῇ φύσει τῶν ἀνθρώπων) Js 3:7b (unless the sense should be humankind, s. 4 below). Euphemistically: παρθένος ἐγέννησεν, ἃ οὐ χωρεῖ ἡ φύσις αὐτῆς while remaining a virgin, a virgin has had a child or a virgin has given birth, something that does not accord w. her natural condition (as a virgin) GJs 19:3. τὸ ἀδύνατον τῆς ἡμετέρας φύσεως the weakness of our nature Dg 9:6. θείας κοινωνοὶ φύσεως sharers in the divine nature 2 Pt 1:4 (cp. ὅσοι φύσεως κοινωνοῦντες ἀνθρω[πίν]ης IReisenKN, p. 371, 46f; Jos., C. Ap. 1, 232 θείας μετεσχηκέναι φύσεως; Himerius, Or. 48 [=Or. 14], 26 of Dionysus: πρὶν εἰς θεῶν φύσιν ἐλθεῖν=before he attained to the nature of the gods; Ar. 13, 5 μία φ. τῶν θεῶν. Difft. AWolters, Calvin Theological Journal 25, ’90, 28–44 ‘partners of the Deity’).—Also specif. of sexual characteristics (Diod S 16, 26, 6 originally παρθένοι prophesied in Delphi διὰ τὸ τῆς φύσεως ἀδιάφθορον=because their sexuality was uncorrupted. φύσις of sex and its change Dicaearchus, Fgm. 37 W.; ἑρμαφροδίτου φ. Iren. 1, 11, 5 [Harv. I 108, 8]. Obviously φ. also has the concrete mng. ‘sex organ’: Nicander, Fgm. 107; Diod S 32, 10, 7 φ. ἄρρενος corresponding to φ. θηλείας following immediately; Anton. Lib. 41, 5; Phlegon: 257 Fgm. 36, 2, 1 Jac.). In the context of Mary’s virginal delivery ἐραυνήσω τὴν φύσιν αὐτῆς= I will examine whether she remains a virgin GJs 19:3b; 20:1 (where Tdf. with codd. reads ἔβαλε Σαλώμη τὸν δάκτυλον αὐτῆς εἰς τὴν φύσιν αὐτῆς [cp. J 20:25]). The hyena παρʼ ἐνιαυτὸν ἀλλάσσει τὴν φύσιν changes its nature every year, fr. male to female and vice versa B 10:7 (s. ὕαινα). Polytheists worship τοῖς φύσει μὴ οὖσιν θεοῖς beings that are by nature no gods at all Gal 4:8 (s. CLanger, Euhemeros u. die Theorie der φύσει u. θέσει θεοί: Αγγελος II 1926, 53–59; Mel., P. 8, 58 φύσει θεὸς ὢν καὶ ἄνθρωπος; Synes., Prov. 1, 9 p. 97c τοῖς φύσει θεοῖς; Diod S 3, 9, 1 differentiates between two kinds of gods: some αἰώνιον ἔχειν κ. ἄφθαρτον τὴν φύσιν, others θνητῆς φύσεως κεκοινωνηκέναι κ. διʼ ἀρετὴν … τετευχέναι τιμῶν ἀθανάτων=some ‘have an everlasting and incorruptible nature’, others ‘share mortal nature and then, because of their personal excellence, … attain immortal honors’).—ὅταν ἔθνη φύσει τὰ τοῦ νόμου ποιῶσιν when gentiles spontaneously (i.e. without extraneous legal instruction; cp. the prophetic ideal Jer 31:32–34) fulfill the demands of the (Mosaic) law Ro 2:14 (s. WMundle, Theol. Blätter 13, ’34, 249–56 [the gentile as Christian under direction of the πνεῦμα]; difft. s. 3 below).

③ the regular or established order of things, nature (Ar. 4, 2 κατὰ ἀπαραίτητον φύσεως ἀνάγκην=in accordance with the non-negotiable order of things; Ath. 3, 1 νόμῳ φύσεως) μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν they exchanged the natural function for one contrary to nature Ro 1:26 (Diod S 32, 11, 1 παρὰ φύσιν ὁμιλία; Appian, Bell. Civ. 1, 109 §511; Athen. 13, 605d οἱ παρὰ φύσιν τῇ Ἀφροδίτῃ χρώμενοι=those who indulge in Aphrodite contrary to nature; TestNapht 3:4; Philo, Spec. Leg. 3, 39 ὁ παιδεραστὴς τὴν παρὰ φύσιν ἡδονὴν διώκει=a lover of boys pursues unnatural pleasure; Jos., C. Ap. 2, 273; Tat. 3:4; Ath. 26, 2; on φ. as definer of order s. JKube, ΤΕΧΝΗ und ΑΡΕΤΗ ’69, esp. 44–46; on relation to κτίσι in Paul, s. OWischmeyer, ZTK 93, ’96, 352–75). ὅταν ἔθνη φύσει τὰ τοῦ νόμου ποιῶσιν when gentiles fulfil the law’s demands by following the natural order (of things) Ro 2:14 (cp. Ltzm., Hdb., exc. on Ro 2:14–16; but s. 2 above). ἡ φύσις διδάσκει ὑμᾶς 1 Cor 11:14 (Epict. 1, 16, 9f; Plut., Mor. 478d; Synes., Calv. [Baldhead] 14 p. 78c φύσις as well as νόμος prescribes long hair for women, short hair for men.—Ltzm., Hdb. ad loc.). τὸ ὄνομα, ὸ̔ κέκτησθε φύσει δικαίᾳ the name which you bear because of a just natural order IEph 1:1 (s. Hdb. ad loc.—τῇ φ. τὸ ἀγαθὸν ἀνώφορόν ἐστιν Did., Gen. 21, 5.—JKleist, transl. ’46, 119 n. 2 suggests ‘natural disposition’).—RGrant, Miracle and Natural Law ’52, 4–18.

④ an entity as a product of nature, natural being, creature (X., Cyr. 6, 2, 29 πᾶσα φύσις=every creature; 3 Macc 3:29.—Diod S 2, 49, 4 plants are called φύσεις καρποφοροῦσαι; 3, 6, 2 θνητὴ φ.= a mortal creature. Ps.-Callisth. 1, 10, 1 ἀνθρωπίνη φ. = a human creature. It can also mean species [X. et al.; 4 Macc 1:20; Philo] and then at times disappear in translation: Ps.-Pla, Epin. 948d ἡ τῶν ἄστρων φύσις=the stars; X., Lac. 3, 4 ἡ τῶν θηλειῶν φύσις=the women; Aristot., Part. An. 1, 5 περὶ τῆς ζῳϊκῆς φ.=on animals) πᾶσα φύσις θηρίων κτλ. Js 3:7a. Also prob. ἡ φ. ἡ ἀνθρωπίνη humankind 3:7b; s. 2 above.—Kl. Pauly IV 841–44 (lit.).—DELG s.v. φύομαι C 6. M-M. EDNT. TW. Sv.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > φύσις
16 ἐκεῖνος

ἐκεῖνος, η, ο demonstr. pron. (Hom.+) pert. to an entity mentioned or understood and viewed as relatively remote in the discourse setting, that person, that thing, that (‘that over there’; opp. οὗτος ‘this’)

ⓐ abs.

α. denoting contrast to another entity Lk 18:14 (Just., A I, 43, 2, D. 85, 1). τοῦτο ἢ ἐκεῖνο this or that Js 4:15. ἡμῖν … ἐκείνοις Mt 13:11; Mk 4:11; cp. 2 Cor 8:14. ἐκεῖνον … ἐμέ J 3:30. ἐκεῖνοι … ἡμεῖς 1 Cor 9:25; Hb 12:25; 1J 4:17. ἄλλοι … ἐκεῖνος J 9:9. Opp. a certain pers.: Jesus Mk 16:19f; the Judeans J 2:20f et al.

β. referring back to and resuming a word immediately preceding, oft. weakened to he, she, it (X., An. 4, 3, 20; Just., D. 1, 3 al.) Mk 16:10f. Esp. oft. so in J: 5:37; 8:44; 10:6; 11:29; 12:48; 13:6 v.l.; 14:21, 26; 16:14 al. Hence 19:35 perh. the eyewitness (just mentioned) is meant, who then, to be sure, would be vouching for his own credibility and love of the truth (s. aγ).—Interchanging w. αὐτός (cp. Thu. 1, 32, 5; X., Cyr. 4, 5, 20; Lysias 14, 28; Kühner-G. I 649) ἐζωγρημένοι ὑπʼ αὐτοῦ εἰς τὸ ἐκείνου θέλημα under the spell of his will 2 Ti 2:26. ἐκεῖνος for ἀυτός Lk 9:34 v.l.; 23:12 v.l. Used to produce greater emphasis: ἐκεῖνον λαβών take that one Mt 17:27; cp. J 5:43. τῇ ἐκείνου χάριτι by his grace Tit 3:7. Sim. after a participial subj. (X., Cyr. 6, 2, 33 ὁ γὰρ λόγχην ἀκονῶν, ἐκεῖνος καὶ τὴν ψυχήν τι παρακονᾷ=the one who sharpens his spear, he is the one who sharpens his inner self) τὸ ἐκπορευόμενον ἐκεῖνο κοινοῖ Mk 7:20. ὁ πέμψας ἐκεῖνος J 1:33; cp 5:37 v.l. (for αὐτός) ὁ ποιήσας με ὑγιῆ ἐκεῖνος 5:11. ὁ λαλῶν ἐκεῖνός ἐστιν 9:37. ὁ εἰσερχόμενος ἐκεῖνος κλέπτης ἐστίν 10:1. τῷ λογιζομένῳ … ἐκείνῳ κοινόν Ro 14:14 al.

γ. w. ref. to well-known or notorious personalities (Just., A I, 4 ὡς ἐκεῖνος [Πλάτων] ἔφη; Kühner-G. I 650; Arrian, Periplus 1, 1 ὁ Ξενοφῶν ἐκεῖνος) Jesus (cp. Mel., P. 80, 593 σὺ ἐχόρευες, ἐκεῖνος δὲ ἐθάπτετο): J 7:11; 9:12, 28; 1J 2:6; 3:3, 5, 7, 16; 4:17. The ἐ. J 19:35 appears to refer to ὁ ἑωρακώς, the eyewitness mentioned at the beginning of the vs. (Some scholars refer to the Johannine writer [cp. Jos., Bell. 3, 7, 16–202], who allegedly seeks to corroborate another’s statement, and support has been offered in the use of ἐ. in indirect discourse in which speakers refer to themselves as ἐ. [Isaeus 8, 22a; Polyb. 3, 44, 10; 12, 16, 5] on the ground that the narrator of the 4th Gospel could no more use the I-form than could the speaker in indirect discourse. But contexts of the passages cited contain some indication of the referent. Some refer to Jesus [Erasmus, Zahn; ESchwartz, NGG 1907, 361; Lagrange; others cited RBrown, comm. ad loc.—Acc. to Iambl., Vi. Pyth. 35, 255, as well as Aristoxenus, Fgm. 33 p. 17, 3 οἱ Πυθαγόρειοι παρʼ ἐκείνου μαθόντες, the Pythagoreans called their master after his death simply ἐκεῖνος]. Yet how much more clearly this idea might have been conveyed in J by simply using ὁ κύριος!). S. FBlass, StKr 75, 1902, 128–33.—W. an unfavorable connotation (Themistocles, Ep. 16 p. 755, 14; 27; Lucian, Pereg. 13 of Jesus; Julian, Letter 60 p. 379a of the Christians; Just., D. 67, 2 of Jews by Hellenes) of the Jews B 2:9; 3:6; 4:6; 8:7 al.

δ. w. relative foll. (cp. Just., D. 128, 4 ἀναλυόμενοι εἰς ἐκεῖνο ἐξ οὗπερ γεγόνασιν): ἐκεῖνός ἐστιν ᾧ ἐγὼ βάψω J 13:26. ἐκεῖνον … ὑπὲρ οὗ Ro 14:15. ἐκείνης ἀφʼ ἧς Hb 11:15. W. ὅτι foll. (Ael. Aristid. 39 p. 747 D.; Just., A I, 19, 5) Mt 24:43.

ⓑ used w. nouns

α. to differentiate pers. or things already named, fr. others: τῇ οἰκίᾳ ἐκείνῃ that (particular) house Mt 7:25; cp. vs. 27. τῇ πόλει ἐκείνῃ that city (just mentioned) 10:15; 18:32; Mk 3:24f; Lk 6:48f; J 18:15; Ac 1:19; 3:23 (Dt 18:19); 8:8; 14:21; 16:3 and oft. (cp. Just., D. 4, 2 αὐτοῦ ἐκείνου τοῦ βασιλικοῦ νοῦ μέρος ‘a portion of that same governing mind’).

β. of time

א. of the past, when the time cannot (or is not to) be given w. exactness: ἐν τ. ἡμέραις ἐκείναις in those days (Ex 2:11; Judg 18:1; 1 Km 28:1; Jdth 1:5; PsSol 17:44; 18:6; AscIs 3, 20; 23; 27) Mt 3:1, cp. 24:38; Mk 1:9; 8:1; Lk 2:1. Of a definite period (1 Macc 1:11; 9:24; 11:20) Lk 4:2; 9:36.

ב. of the future (ἐκείνη ἡ ἡμέρα; Plut., Gai. Marc. 231 [35, 6]; Epict. 3, 17, 4; Ael. Aristid. 19, 8 K.=41 p. 765 D.) Mt 24:22ab, 29; ἐν ἐκ. τ. ἡμέραις 24:19; Ac 2:18 (Jo 3:2); Rv 9:6. Also in sg. ἐν ἐκείνῃ τ. ἡμέρᾳ (Jdth 11:15) Lk 17:31; J 16:23, 26; AcPlCor 2:32; esp. of God’s climactic judgment day Mt 7:22; Lk 6:23; 10:12; 2 Th 1:10; 2 Ti 1:12, 18; cp. Rv 16:14 v.l. ὁ αἰὼν ἐ. (opp. αἰὼν οὗτος) the age to come Lk 20:35 (s. αἰών 2b).

ג. of a period ascertainable fr. the context Mt 13:1; Mk 4:35; J 1:39 (Jos., Ant. 7, 134 μεῖναι τὴν ἡμέραν ἐκείνην) al. ἀπʼ ἐκείνης τ. ἡμέρας (Jos., Bell. 4, 318, Ant. 7, 382; Mel. HE 4, 26, 3 ἐν ἐκείναις ταῖς ἡμέραις) Mt 22:46. κατὰ τὸν καιρὸν ἐ. at that time Ac 19:23. κατʼ ἐ. τὸν καιρόν (Jos., Ant. 1, 171 al.; Just., A I, 26, 3 al.: κατʼ ἐκεῖνο τοῦ καιροῦ, D. 103, 3 ἐκείνου τοῦ καιροῦ) 12:1. ἐν ἐ. τῇ ὥρᾳ Rv 11:13.

ⓒ For ἐκείνης, the adverbial gen. of ἐκεῖνος, s. the preceding entry.—IndogF 19, 1906, 83ff. S. κἀκεῖνος. M-M.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ἐκεῖνος
17 ἴδιος

ἴδιος, ία, ον (Hom.+; s. B-D-F §286; W-S. §22, 17; Rob. 691f; Mlt-Turner 191f.—For the spelling ἵδιος s. on ὀλίγος.)

① pert. to belonging or being related to oneself, one’s own

ⓐ in contrast to what is public property or belongs to another: private, one’s own (exclusively) (opp. κοινός, as Pla., Pol. 7, 535b; Appian, Bell. Civ. 5, 41 §171; Ath. 25, 4) οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι nor did anyone claim that anything the person had was private property or nor did anyone claim ownership of private possessions Ac 4:32; cp. D 4:8.

ⓑ in respect to circumstance or condition belonging to an individual (opp. ἀλλότριος) κατὰ τὴν ἰδίαν δύναμιν according to each one’s capability (in contrast to that of others) Mt 25:15. τὴν δόξαν τὴν ἰ. ζητεῖ J 7:18; cp. 5:18, 43. ἕκαστος εἰς τὴν ἰδίαν πόλιν Lk 2:3 v.l. (for ἑαυτοῦ); sim. Mt 9:1 (noting the departure of Jesus to his home territory); cp. Dg 5:2. Christ ἐλευθερώσῃ πᾶσαν σάρκα διὰ τῆς ἰδίας σαρκός AcPlCor 2:6; cp. vs. 16 ἕκαστος τῇ ἰ. διαλέκτῳ ἡμῶν Ac 2:8; cp. 1:19 τῇ ἰ. διαλέκτῳ αὐτῶν, without pron. 2:6 (Tat. 26, 1 τὴν ἰ. αὐτῆς … λέξιν); ἰδίᾳ δυνάμει 3:12; cp. 28:30; τἡν ἰ. (δικαιοσύνην) Ro 10:3; cp. 11:24; 14:4f. ἕκαστος τ. ἴ. μισθὸν λήμψεται κατὰ τ. ἴ. κόπον each will receive wages in proportion to each one’s labor 1 Cor 3:8. ἑκάστη τὸν ἴδιον ἄνδρα her own husband 7:2 (Diog. L. 8, 43 πρὸς τὸν ἴδιον ἄνδρα πορεύεσθαι). ἕκαστος ἴδιον ἔχει χάρισμα 7:7. ἕκαστος τὸ ἴδιον δεῖπνον προλαμβάνει (s. προλαμβάνω 1c) 1 Cor 11:21 (Eratosth.: 241 Fgm. 16 Jac. of the festival known as Lagynophoria τὰ κομισθέντα αὑτοῖς δειπνοῦσι κατακλιθέντες … κ. ἐξ ἰδίας ἕκαστος λαγύνου παρʼ αὑτῶν φέροντες πίνουσιν ‘they dine on the things brought them … and they each drink from a flagon they have personally brought’. Evaluation: συνοίκια ταῦτα ῥυπαρά• ἀνάγκη γὰρ τὴν σύνοδον γίνεσθαι παμμιγοῦς ὄχλου ‘that’s some crummy banquet; it’s certainly a meeting of a motley crew’); cp. 1 Cor 9:7; 15:38. ἕκαστος τὸ ἴ. φορτίον βαστάσει Gal 6:5.—Tit 1:12; Hb 4:10; 7:27; 9:12; 13:12.—J 4:44 s. 2 and 3b.

② pert. to a striking connection or an exclusive relationship, own (with emphasis when expressed orally, or italicized in written form) κοπιῶμεν ταῖς ἰ. χερσίν with our own hands 1 Cor 4:12 (first pers., cp. UPZ 13, 14 [158 B.C.] εἰμὶ μετὰ τ. ἀδελφοῦ ἰδίου=w. my brother; TestJob 34:3 ἀναχωρήσωμεν εἰς τὰς ἰδίας χώρας). ἐν τῷ ἰ. ὀφθαλμῷ in your own eye Lk 6:41; 1 Th 2:14; 2 Pt 3:17 (here the stability of the orthodox is contrasted with loss of direction by those who are misled by error). Ac 1:7 (God’s authority in sharp contrast to the apostles’ interest in determining a schedule of events). ἰ. θέλημα own will and ἰδία καρδία own heart or mind 1 Cor 7:37ab contrast with μὴ ἔχων ἀνάγκην ‘not being under compulsion’; hence ἰ. is not simply equivalent to the possessive gen. in the phrase ἐν τῇ καρδίᾳ αὐτοῦ. 1 Cor 6:18, ἰ. heightens the absurdity of sinning against one’s own body. Lk 10:34 (apparently the storyteller suggests that the wealthy Samaritan had more than one animal, but put his own at the service of the injured traveler). ἐπὶ τὸ ἴδιον ἐξέραμα 2 Pt 2:22 (cp. ἐπὶ τὸν ἑαυτοῦ ἔμετον Pr 26:11), with heightening of disgust. Some would put J 4:44 here (s. 1 end). εἰς τὸν ἴδιον ἀγρόν Mt 22:5 (the rude guest prefers the amenities of his own estate). Mk 4:34b (Jesus’ close followers in contrast to a large crowd). Ac 25:19 (emphasizing the esoteric nature of sectarian disputes). Js 1:14 (a contrast, not between types of desire but of sources of temptation: those who succumb have only themselves to blame). διὰ τοῦ αἵματος τοῦ ἰδίου through his own blood Ac 20:28 (so NRSV mg.; cp. the phrase SIG 547, 37; 1068, 16 ἐκ τῶν ἰδίων commonly associated with the gifts of generous officials, s. 4b. That the ‘blood’ would be associated with Jesus would be quite apparent to Luke’s publics).

③ pert. to a person, through substitution for a pronoun, own. Some of the passages cited in 2 may belong here. ἴ. is used for the gen. of αὐτός or the possess. pron., or for the possess. gen. ἑαυτοῦ, ἑαυτῶν (this use found in Hellenistic wr. [Schmidt 369], in Attic [Meisterhans³-Schw. 235] and Magnesian [Thieme 28f] ins; pap [Kuhring—s. ἀνά beg.—14; Mayser II/2, 73f]. S. also Dssm., B 120f [BS 123f], and against him Mlt. 87–91. LXX oft. uses ἴ. without emphasis to render the simple Hebr. personal suffix [Gen 47:18; Dt 15:2; Job 2:11; 7:10, 13; Pr 6:2 al.], but somet. also employs it without any basis for it in the original text [Job 24:12; Pr 9:12; 22:7; 27:15]. Da 1:10, where LXX has ἴ., Theod. uses μου. 1 Esdr 5:8 εἰς τὴν ἰδίαν πόλιν=2 Esdr 2:1 εἰς πόλιν αὐτοῦ; Mt 9:1 is formally sim., but its position in the narrative suggests placement in 1)

ⓐ with the second pers. (Jos., Bell. 6, 346 ἰδίαις χερσίν=w. your own hands). Eph 5:22 (cp. vs. 28 τὰς ἑαυτῶν γυναῖκας); 1 Th 4:11; 1 Pt 3:1.

ⓑ with the third pers. ἐν τῇ ἰδίᾳ πατρίδι J 4:44 (cp. ἐν τῇ πατρίδι αὐτοῦ: Mt 13:57; Mk 6:4; Lk 4:24, but J 4:44 is expressed in a slightly difft. form and may therefore belong in 1b above); Mt 25:14; 15:20 v.l.; J 1:41 (UPZ 13, s. 2 above: ἀδ. ἴ.); Ac 1:19; 24:24; 1 Ti 6:1; Tit 2:5, 9; 1 Pt 3:5; MPol 17:3; AcPl Ha 3, 21; 4, 27 (context uncertain); τὸ ἴδιον πλάσμα AcPlCor 2:12, 1; ἴδιον χωρίον Papias (3:3).

④ as subst., person or thing associated with an entity

ⓐ associates, relations οἱ ἴδιοι (comrades in battle: Polyaenus, Exc. 14, 20; SIG 709, 19; 22; 2 Macc 12:22; Jos., Bell. 1, 42, Ant. 12, 405; compatriots: ViHab 5 [p. 86, 7 Sch.]; Philo, Mos. 1, 177) fellow-Christians Ac 4:23; 24:23 (Just., D. 121, 3). The disciples (e.g., of a philosopher: Epict. 3, 8, 7) J 13:1. Relatives (BGU 37; POxy 932; PFay 110; 111; 112; 116; 122 al.; Vett. Val. 70, 5 ὑπὸ ἰδίων κ. φίλων; Sir 11:34; Just., A II, 7, 2 σὺν τοῖς ἰδίοις … Νῶε and D. 138, 2 Νῶε … μετὰ τῶν ἰδίων) 1 Ti 5:8; J 1:11b (the worshipers of a god are also so called: Herm. Wr. 1, 31).—Sg. τὸν ἴδιον J 15:19 v.l. (s. b below).

ⓑ home, possessions τὰ ἴδια home (Polyb. 2, 57, 5; 3, 99, 4; Appian, Iber. 23; Peripl. Eryth. 65 εἰς τὰ ἴδια; POxy 4, 9f ἡ ἀνωτέρα ψυχὴ τ. ἴδια γεινώσκει; 487, 18; Esth 5:10; 6:12; 1 Esdr 6:31 [τὰ ἴδια αὐτοῦ=2 Esdr 6:11 ἡ οἰκία αὐτοῦ]; 3 Macc 6:27, 37; 7:8; Jos., Ant. 8, 405; 416, Bell. 1, 666; 4, 528) J 16:32 (EFascher, ZNW 39, ’41, 171–230); 19:27; Ac 5:18 D; 14:18 v.l.; 21:6; AcPl Ha 8, 5. Many (e.g. Goodsp, Probs. 87f; 94–96; Field, Notes 84; RSV; but not Bultmann 34f; NRSV) prefer this sense for J 1:11a and Lk 18:28; another probability in both these pass. is property, possessions (POxy 489, 4; 490, 3; 491, 3; 492, 4 al.). ἐκ τῶν ἰδίων from his own well-stocked supply (oft. in ins e.g. fr. Magn. and Priene, also SIG 547, 37; 1068, 16 [in such ins the focus is on the generosity of public-spirited officals who use their own resources to meet public needs]; Jos., Ant. 12, 158) J 8:44. The sg. can also be used in this way τὸ ἴδιον (SIG 1257, 3; BGU 1118, 31 [22 B.C.]) J 15:19 (v.l. τὸν ἴδιον, s. a above).—τὰ ἴδια one’s own affairs (X., Mem. 3, 4, 12; 2 Macc 9:20; 11:23 v.l., 26, 29) 1 Th 4:11, here πράσσειν τὰ ἴδια=mind your own business.— Jd 6 of one’s proper sphere.

⑤ pert. to a particular individual, by oneself, privately, adv. ἰδίᾳ (Aristoph., Thu.; Diod S 20, 21, 5 et al.; ins, pap, 2 Macc 4:34; Philo; Jos., Bell. 4, 224, C. Ap. 1, 225; Ath. 8, 1f) 1 Cor 12:11; IMg 7:1.—κατʼ ἰδίαν (Machon, Fgm. 11 vs. 121 [in Athen. 8, 349b]; Polyb. 4, 84, 8; Diod S 1, 21, 6; also ins [SIG 1157, 12 καὶ κατὰ κοινὸν καὶ κατʼ ἰδίαν ἑκάστῳ al.]; 2 Macc 4:5; 14:21; JosAs 7:1; Philo, Sacr. Abel. 136; Just., D. 5, 2) privately, by oneself (opp. κοινῇ: Jos., Ant. 4, 310) Mt 14:13, 23; 17:1, 19; 20:17; 24:3; Mk 4:34a; 6:31f; 7:33 (Diod S 18, 49, 2 ἕκαστον ἐκλαμβάνων κατʼ ἰδίαν=‘he took each one aside’); 9:2 (w. μόνος added), 28; 13:3; Lk 9:10; 10:23; Ac 23:19; Gal 2:2 (on the separate meeting cp. Jos., Bell. 2, 199 τ. δυνατοὺς κατʼ ἰδίαν κ. τὸ πλῆθος ἐν κοινῷ συλλέγων; Appian, Bell. Civ. 5, 40 §170); ISm 7:2.

⑥ pert. to being distinctively characteristic of some entity, belonging to/peculiar to an individual ἕκαστον δένδρον ἐκ τ. ἰδίου καρποῦ γινώσκεται every tree is known by its own fruit Lk 6:44. τὰ ἴδια πρόβατα his (own) sheep J 10:3f. εἰς τὸν τόπον τ. ἴδιον to his own place (= the place where he belonged) Ac 1:25; cp. 20:28. The expression τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο Ro 8:32 emphasizes the extraordinary nature of God’s gift: did not spare his very own Son (Paul’s association here with the ref. to pandemic generosity, ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτο͂ν, contributes a semantic component to ἰ. in this pass.; for the pandemic theme see e.g. OGI 339, 29f; for donation of one’s own resources, ibid. 104; IGR 739, II, 59–62. For the term ὁ ἴδιος υἱός, but in difft. thematic contexts, see e.g. Diod S 17, 80, 1 of Parmenio; 17, 118, 1 of Antipater. In relating an instance in which a son was not spared Polyaenus 8, 13 has υἱὸς αὐτοῦ, evidently without emphasis, but Exc. 3, 7 inserts ἴδιος υἱός to emphasize the gravity of an officer’s own son violating an order.). 1 Cor 7:4ab. ἕκαστος ἐν. τ. ἰδίῳ τάγματι each one in his (own) turn 15:23 (cp. En 2:1 τ. ἰ. τάξιν). καιροὶ ἴδιοι the proper time (cp. Diod S 1, 50, 7 ἐν τοῖς ἰδίοις χρόνοις; likew. 5, 80, 3; Jos., Ant. 11, 171; Ps.-Clemens, Hom. 3, 16; TestSol 6:3 ἐν καιρῷ ἰ.; Just., D. 131, 4 πρὸ τῶν ἰ. καιρῶν; Mel., P. 38, 258ff) 1 Ti 2:6; 6:15; Tit 1:3; 1 Cl 20:4; cp. 1 Ti 3:4f, 12; 4:2; 5:4. ἴδιαι λειτουργίαι … ἴδιος ὁ τόπος … ἴδιαι διακονίαι in each case proper: ministrations, … place, … services 1 Cl 40:5.—In ἰδία ἐπίλυσις 2 Pt 1:20 one’s own private interpretation is contrasted with the meaning intended by the author himself or with the interpretation of another person who is authorized or competent (s. ἐπίλυσις and WWeeda, NThSt 2, 1919, 129–35).—All these pass. are close to mng. 3; it is esp. difficult to fix the boundaries here.—DELG. M-M. EDNT. TW. Spicq. Sv.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ἴδιος
18 κοινωνία

κοινωνία, ας, ἡ (s. prec. entry; Pind.+; ins, pap, LXX; JosAs 7:6 cod. A; Philo [Mos. 1, 158 of communion w. God]; Joseph.; loanw. in rabb.; Just.; Tat. 18, 2; Ath.; Iren. 4, 18, 5 [Harv. II 205, 4] w. ἕνωσις).

① close association involving mutual interests and sharing, association, communion, fellowship, close relationship (hence a favorite expr. for the marital relationship as the most intimate betw. human beings Isocr. 3, 40; BGU 1051, 9 [I A.D.]; 1052, 7; POxy 1473, 33; 3 Macc 4:6; Jos., Ant. 1, 304; Did., Gen 235, 18. But s. also Diod S 10, 8, 2 ἡ τοῦ βίου κ.=the common type or bond of life that unites the Pythagoreans) τινός with or to someone (Amphis Com. [IV B.C.] 20, 3; Herodian 1, 10, 1; τοῦ θεοῦ Orig., C. Cels. 3, 56, 6); hence there is linguistic warrant to transl.: κ. τοῦ υἱοῦ αὐτοῦ fellowship with God’s Son 1 Cor 1:9 (s. 4 below) and κ. τοῦ ἁγίου πνεύματος fellowship w. the Holy Spirit 2 Cor 13:13 (so JSickenberger comm. [Bonnerbibel 1919; 4th ed. ’32] ad loc. in the Trinitarian sense but s. WKümmel, appendix to HLtzm. comm. [Hdb]). Others take the latter gen. as a subjective gen. or gen. of quality fellowship brought about by the Holy Spirit (APlummer, w. reservations, comm. 2 Cor [ICC] et al.; TSchmidt, D. Leib Christi 1919, 135; s. 4 below). Corresp. κ. πνεύματος fellowship w. the Spirit Phil 2:1 (Synes., Prov. 1, 15 p. 108c κ. γνώμης=community of will and s. 2 below).—κοινωνία(ν ἔχειν) μετά τινος ( have) fellowship w. someone (cp. Job 34:8) w. God 1J 1:3b, 6 (cp. Epict. 2, 19, 27 περὶ τῆς πρὸς τὸν Δία κοινωνίας βουλευόμενον; Jos., Bell. 7, 264, C. Ap. 1, 35 [both πρός w. acc.]); w. fellow Christians vss. 3a, 7. εἴς τι (POxf 5f) ἡ κ. εἰς τὸ εὐαγγέλιον close relationship w. the gospel Phil 1:5. ηὐδόκησαν κ. τινὰ ποιήσασθαι εἰς τοὺς πτωχούς they have undertaken to establish a rather close relation w. the poor Ro 15:26 (sim. GPeterman, Make a Contribution or Establish Fellowship: NTS 40, ’94, 457–63; but some prefer 3 below).—κ. πρός w. acc. connection with, relation to (Pla., Symp. 188c; Galen, Protr. 9 p. 28, 7 J.; SIG 646, 54 [170 B.C.]; Philo, Leg. ad Gai. 110 τίς οὖν κοινωνία πρὸς Ἀπόλλωνα τῷ μηδὲν οἰκεῖον ἐπιτετηδευκότι; cp. Jos., C. Ap. 2, 208; τοῦ πατρὸς πρὸς τὸν υἱὸν κ. Ath. 12, 2; πρὸς τὸ θειότερον κ. Orig., C. Cels. 3, 28, 47) τίς κ. φωτὶ πρὸς σκότος; what does darkness have in common with light? 2 Cor 6:14 (cp. Sir 13:2, 17f; Aristoph., Thes. 140 τίς κατόπτρου καὶ ξίφους κοινωνία;).—Abs. fellowship, (harmonious) unity (Hippol., Ref. 9, 12, 26) Ac 2:42 (s. JFitzmyer, PSchubert Festschr. ’66, 242–44 [Acts-Qumran] suggests that ‘community of goods’ [יחד] may be meant here, as 1QS 1, 11–13; 6, 17. On the problem of this term s. HBraun, Qumran u. d. NT, I, ’66; 143–50; s. also ACarr, The Fellowship of Ac 2:42 and Cognate Words: Exp. 8th ser., 5, 1913, 458ff). δεξιὰς κοινωνίας διδόναι τινί give someone the right hand of fellowship Gal 2:9 (JSampley, Pauline Partnership in Christ ’80, argues for a legal notion of ‘consensual societas’ but s. New Docs 3, 19).—κ. also has the concrete mng. society, brotherhood as a closely knit majority, naturally belonging together: Maximus Tyr. 15, 4b τί ἐστὶν τὸ τῆς κοινωνίας συμβόλαιον; what is the contribution (i.e., of the philosopher) to the community or (human) society? 16, 2m δημώδεις κοινωνίαι=meetings of the common people.—On ancient clubs and associations s. Poland; also JWaltzing, Étude historique sur les corporations professionnelles chez les Romaine, 4 vols. 1895–1900; EZiebarth, Das griechische Vereinswesen 1896.

② attitude of good will that manifests an interest in a close relationship, generosity, fellow-feeling, altruism (Epict. in Stob. 43 Sch. χρηστότητι κοινωνίας; Arrian, Anab. 7, 11, 9 κ. beside ὁμόνοια; Herm. Wr. 13, 9 [opp. πλεονεξία]) ἁπλότης τῆς κ. εἴς τινα 2 Cor 9:13. W. εὐποιί̈α Hb 13:16. The context permits this mng. also Phil 2:1 (s. 1 above). The transition to the next mng. is easy.

③ abstr. for concr. sign of fellowship, proof of brotherly unity, even gift, contribution (Lev 5:21; ins of Asia Minor: κ.=‘subsidy’ [Rdm.² 10]) Ro 15:26 (s. 1 above). Under this head we may perh. classify κοινωνία τ. αἵματος (σώματος) τοῦ Χριστοῦ a means for attaining a close relationship with the blood (body) of Christ 1 Cor 10:16ab (s. 4 below).

④ participation, sharing τινός in someth. (Appian, Bell. Civ. 1, 67 §306 κ. τῶν παρόντων=in the present undertakings; 5, 71 §299 κ. τῆς ἀρχῆς in the rule; Polyaenus 6, 7, 2 κ. τοῦ μιάσματος in the foul deed; Maximus Tyr. 19, 3b τῆς ἀρετῆς; Synes., Kgdm. 13 p. 12c. κ. τῶν ἔργων=in the deeds of others; Wsd 8:18; Jos., Ant. 2, 62) ὅπως ἡ κ. τῆς πίστεώς σου ἐνεργὴς γένηται that your participation in the faith may be made known through your deeds Phlm 6. γνῶναι κοινωνίαν παθημάτων αὐτοῦ become aware of sharing his sufferings Phil 3:10. ἡ κ. τῆς διακονίας τῆς εἰς τοὺς ἁγίους taking part in the relief of God’s people 2 Cor 8:4. Perh. this is the place for 1 Cor 1:9 (s. 1 above); 2 Cor 13:13 ( participation in the Holy Spirit: Ltzm., Kümmel in appendix to Ltzm. comm., Windisch, Seesemann [s. below] 70; Goodsp., Probs. 169f; s. 1 above.—Cp. τοῦ ἁγίου πνεύματος κ. of ecstasy Did., Gen. 230, 16); 1 Cor 10:16 (participation in the blood [body] of Christ. So ASchlatter, Pls der Bote Jesu ’34, 295f et al.; s. 3 above. But perh. here κοινωνία w. gen. means the common possession or enjoyment of someth. [Diod S 8, 5, 1 ἀγελῶν κ.= of the flocks; Maximus Tyr. 19, 3b ἐπὶ κοινωνίᾳ τῆς ἀρετῆς=for the common possession of excellence; Diog. L. 7, 124; Synes., Kgdm. 20 p. 24b; Hierocles 6, 428: we are to choose the best man as friend and unite ourselves with him πρὸς τὴν τῶν ἀρετῶν κοινωνίαν=for the common possession or enjoyment of virtues; 7, 429 τῶν καλῶν τὴν κ.]. Then 1 Cor 10:16 would be: Do not the cup and the bread mean the common partaking of the body and blood of Christ? After all, we all partake of one and the same bread). Eph 3:9 v.l. (for οἰκονομία)—JCampbell, Κοινωνία and Its Cognates in the NT: JBL 51, ’32, 352–80; EGroenewald, Κοινωνία (gemeenskap) bij Pls, diss. Amst. ’32; HSeesemann, D. Begriff Κοινωνία im NT ’33; PEndenburg, Koinoonia … bij de Grieken in den klass. tijd ’37; HFord, The NT Conception of Fellowship: Shane Quarterly 6, ’45, 188–215; GJourdan, Κοινωνία in 1 Cor 10:16: JBL 67, ’48, 111–24; KNickle, The Collection, A Study in Paul’s Strategy, ’66.—EDNT additional bibl. S. also RAC IX 1100–1145.—DELG s.v. κοινός. M-M. TW. Sv.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > κοινωνία
19 μανθάνω

μανθάνω fut. μαθήσομαι LXX; 2 aor. ἔμαθον; impv. pl. μάθετε, ptc. μαθών; perf. 3 sg. μεμάθηκεν Jer 9:4, ptc. pl. μεμαθηκότες Jer 13:23; inf. μεμαθηκέναι Ps 118:7 (Hom.+)

① to gain knowledge or skill by instruction, learn abs. 1 Cor 14:31; 1 Ti 2:11; 2 Ti 3:7. παρά τινος learn from someone as teacher (X., Cyr. 2, 2, 6; Appian, Iber. 23 §89 παρὰ τοῦ θεοῦ μ.; Sextus 353 μ. παρὰ θεοῦ; Philo, Deus Imm. 4; Just., D. 32, 5; 78, 1; Ath. 7:2) vs. 14b; be someone’s disciple (μαθητής) EpilMosq 2. ἀπό τινος from someone (Theognis 1, 28f: Theognis teaches what ‘I myself as a παῖς ἔμαθον ἀπὸ τῶν ἀγαθῶν’; 1, 35; Jos., Ant. 8, 317) Mt 11:29; Col 1:7. W. acc. of the thing learned τὶ someth. 1 Cor 14:35. ταῦτα AcPl Ha 1, 26. πάντα Hs 9, 1, 3 v.l. Teaching Ro 16:17. τὴν θεοσέβειαν τ. Χριστιανῶν Dg 1; cp. 11:2. τὰ δικαιώματα τ. κυρίου the ordinances of the Lord 21:1. τὸν Χριστόν=Christian teaching Eph 4:20 (Chion, Ep. 16, 8 θεὸν ἔμαθες=you have learned to know God; Tat. 2:2 ἕνα τὸν ἀπλανῆ δεσπότην μεμαθήκαμεν). W. attraction of a relative μένε ἐν οἷς (=ἐν τούτοις ἃ) ἔμαθες stick to what you have learned 2 Ti 3:14a. W. obj. to be supplied fr. the context (γράμματα) J 7:15 (Goodsp., Probs. 102–4). μ. τι ἀπό τινος learn someth. from someone 9:9. μ. περὶ πάντων receive instruction concerning all things vs. 7 (περί τινος as Philo, Spec. Leg. 1, 42; Just., D. 87, 1; Ath. 7, 2). μ. τι ἔν τινι learn fr. someone’s example 1 Cor 4:6 (B-D-F §220, 2; Rob. 587).—μ. τι ἀπό τινος learn someth. fr. someth.: ἀπὸ τ. συκῆς μάθετε τ. παραβολήν Mt 24:32; Mk 13:28.—W. ὅτι foll. (Philo, Leg. All. 3, 51) 9:8. W. inf. foll. (Aristoxenus, Fgm. 96 αὐλεῖν) 1 Cl 8:4 (Is 1:17); 57:2. W. indirect question foll. (Just., A I, 40, 5 and D. 32, 2 al.; Mel., P. 46, 328) 1 Cl 21:8. τί ἐστιν what this means Mt 9:13. W. the question preceding (Just., A I, 56, 1) B 5:5; 6:9; 14:4; 16:2, 7; Dg 4:6. Used w. other verbs: ἀκούειν κ. μ. (Pla., Ap. 33b, 7, Ep. 344d; Theocr. 5, 39; Ael. Aristid. 45 p. 33 D. p. 40; cp. Polyb. 3, 32, 9 ὅσῳ διαφέρει τὸ μαθεῖν τοῦ μόνον ἀκούειν, τοσούτῳ …) J 6:45. μ. καὶ παραλαμβάνειν Phil 4:9. οὐδεὶς ἐδύνατο μαθεῖν τ. ᾠδήν no one was able to learn the song (so e.g. Bousset; Allo; REB; NRSV) Rv 14:3; others prefer the related sense understand (as Lysias 10, 15; Pla., Meno 84d, Tht. 174b, Euthyd. 277e); for mng. hear, s. 4 below.

② make the acquaintance of someth., learn

ⓐ learn about, come to know τὸν τοῦ Χριστιανισμοῦ λόγον Christian teaching MPol 10:1. τὶ παρά τινος someth. fr. someone (Sir 8:8f; EpArist 198; Philo, Fuga 8, Leg. All. 3, 194; Jos., Vi. 62; Just., D. 2, 2; 78, 10; Tat. 36, 2) Dg 4:1; Papias (2:3). Take note τὶ of someth. MPol 20:1.

ⓑ find out, ascertain (Trag., X.; PRyl 77, 42; POxy 1067, 6; 1671, 20; LXX) τὶ ἀπό τινος find someth. out fr. someone Gal 3:2. W. ὅτι foll. (Arrian, Anab. 2, 5, 7; Esth 1:1n; Jos., Ant. 12, 208) Ac 23:27. Abs. 16:8.

③ to come to a realization, with implication of taking place less through instruction than through experience or practice, learn, appropriate to oneself: ἔμαθεν ἀφʼ ὧν ἔπαθεν τὴν ὑπακοήν he learned obedience through what he suffered = he realized obedience through suffering Hb 5:8 (for the consonance cp. Aeschyl., Agam. 177 τῷ πάθει μάθος; Hdt. 1, 207, 1 τὰ δέ μοι παθήματα … μαθήματα; schol. on Pla. 222b ἐὰν μὴ πάθῃς, οὐ μὴ μάθῃς; Philo, Fuga 138 ἔμαθον μὲν ὸ̔ ἔπαθον. Further exx. in HWindisch ad loc. and CSpicq, RB 56, ’49, 551.—A similar play on words in Theognis 369f μωμεῖσθαι … μιμεῖσθαι=[they can] find fault [with me, but not] do as I do]).—W. inf. foll. (X., Cyr. 1, 6, 6; Lucian, Dial. Deor. 14, 2; Dt 14:23; Is 2:4; Just., D 15, 1; Ath. 1, 4) τ. ἴδιον οἶκον εὐσεβεῖν 1 Ti 5:4; cp. Tit 3:14. μ. κατὰ Χριστιανισμὸν ζῆν IMg 10:1, cp. IRo 4:3. ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι I have learned, in whatever state I am, to be content (s. αὐτάρκης) Phil 4:11. ἀργαὶ μανθάνουσιν περιερχόμεναι τὰς οἰκίας 1 Ti 5:13 presents many difficulties fr. a linguistic point of view. Perh. εἶναι or ζῆν is to be inserted after ἀργαί (X., An. 3, 2, 25 ἂν ἅπαξ μάθωμεν ἀργοὶ ζῆν; so B-D-F §416, 2; Mlt. 229; Dibelius, Hdb./Hermeneia ad loc.). Others substitute λανθάνουσιν by conjecture (e.g. PSchmiedel, ThBl 1, 1922, 222, Zürcher Bibelübers. ’31, appendix to NT, note 12).

④ hear οὐδεὶς ἐδύνατο μαθεῖν τ. ᾠδήν Rv 14:3 according to some this means no one was able to hear the song (Boll 18ff; Lohmeyer; Behm). But s. 1 end.—B. 1222. M-M. TW. Sv.

Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > μανθάνω
20 ὅς

ὅς [(A)], ἥ, ὅ, gen. οὗ, ἧς, οὗ, etc. ; dat. pl. οἷς, αἷς, οἷς, etc.: [dialect] Ep. forms, gen. ὅου (prob. replacing Οο) in the phrases

A ὅου κλέος οὔ ποτ' ὀλεῖται Il.2.325
, h.Ap. 156 ; ὅου κράτος ἐστὶ μέγιστον Od.1.70
(elsewh. οὗ Il. 7.325
, al., never οἷο); fem. ἕης Il.16.208
(perh. imitation of ὅου; elsewh. only ἧς 5.265
, al.); dat. pl. οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in Hom.):—Pron. used,

A as demonstr. by the side of οὗτος, ὅδε, and the Art. ὁ, ἡ, τό : in post-Homeric Gr. this use survived only in a few special phrases.

B as a Relat. by the side of the Art. ὅ, ἥ, τό (v. ὁ, ἡ, τό, c):—this demonstr. and Relat. Pron. must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Skt. Relat. yas, yā, yad, Lith. jis, ji (he, she), Oslav. i, ja, je (he, she, it).)

A DEMONSTR. PRON., = οὗτος, ὅδε, this, that; also, he, she, it:

I Homeric usage: this form only occurs in the nom. masc. and neut. ὅς, ὅ, and perh. nom. fem. ἥ and nom. pl. οἵ, the other cases being supplied by ὁ, ἡ, τό ([etym.] ὅ, ἡ, τό); most codd. have ἥ in Il.17.551, Od. 24.255, al., and this (as also οἵ ) can be referred equally to either (on the accent v. ὁ, ἡ, τό): with γάρ or καί, ὃς γὰρ δεύτατος ἦλθεν 1.286
; ἀλλὰ καὶ ὃς δείδοικε Il.21.198
; ὃ γὰρ γέρας ἐστὶ θανόντων Od.24.190
, Il.23.9, cf. 12.344 : freq. used emphatically in apodosi, mostly with οὐδέ or μηδέ before it, μηδ' ὅν τινα γαστέρι μήτηρ κοῦρον ἐόντα φέροι, μηδ' ὃς φύγοι Il.6.59
, cf. 7.160, Od.4.653 : after a part., εἰς ἕτερον γάρ τίς τε ἰδών.., ὃς σπεύδει (for ὅστις ἂν ἴδῃ, ὃς σπεύδει) Hes.Op.22.

II in later Gr. this usage remained in a few forms:

1 at the beginning of a clause, καὶ ὅς and he, Hdt.7.18, X.Smp.1.15, Pl. Phd. 118, Prt. 310d ; καὶ ἥ and she, καὶ οἵ and they, Hdt.8.56,87, Pl. Smp. 201e, X.An.7.6.4.

2 ὃς καὶ ὅς
such and such a person, Hdt.4.68
:—here also the Art. supplied the obl. cases.

3 ἦ δ' ὅς, ἦ δ' ἥ, said he, said she, v. ἠμί.

4 in oppositions, where it sts. answers to the Art., Λέριοι κακοί· οὐχ ὁ μέν, ὃς δ' οὔ.. Phoc.1
; ὃς μὲν.., ὃ δὲ.. Mosch.3.76
; ὃ μὲν.., ὃς δὲ.., ὃ δὲ.., ὃς δὲ.. Bion 1.81
; so τῷ μὲν.., ᾧ δὲ.., ᾧ δὲ.. AP6.187
(Alph.); ὃ μὲν.., ὃ δὲ.., ὃ δὲ.. (neut.) Ev.Matt.13.8 ; ἂ μὲν.., ἃ δὲ.. Heraclit.102
, Archyt. ap. Stob.3.1.110 ; ὧν μὲν.., ὧν δὲ.. Philem.99
; πόλεις ἃς μὲν.., ἃς δὲ.. D.18.71
(as v. l.): so in [dialect] Dor. dat. fem. as Adv., ᾇ μὲν.., ᾇ δὲ.. Tab.Heracl.1.81
; ἐφ' ὧν μὲν.., ἐφ' ὧν δὲ.. Arist.EN 1109a1
: very freq. in late Prose, Arr.Epict.3.25.1, etc.: also answering to other Prons., ἑτέρων.., ὧν δὲ.. Philem.31.6
; ἐφ' ᾧ μὲν.., ἐπὶ θατέρῳ δὲ.. Arist. HA 564a21
, etc.

B RELAT. PRON., who, which.—By the side of the simple Relat., ὅς, ἥ, ὅ (in Hom. also ὁ, ἡ, τό), we find in common use the compd. forms ὅστε, ὅστις and ὅτις, ὅσπερ and ὅπερ, ὅς γε (q. v.).

0-0USAGE of the Relat. Pron. (the foll. remarks apply to ὅς γε, ὅσπερ, ὅστε, ὅστις, as well as to ὅς, and to ὁ, ἡ, τό as relat.):

I in respect of CONCORD.—Prop. it agrees in gender and number with the Noun or Pron. in the antec. clause.—But this rule admits of many exceptions:

1 the Relat. mayagree with the gender implied, not expressed, in the antec., φίλον θάλος, ὃν τέκον αὐτή Il.22.87
; τέκνων, οὓς ἤγαγε E.Supp.12
: so after collective Nouns, the Relat. is freq. put in pl. in the gender implied in the Noun, λαόν.., οὕς.. Il.16.369
; στρατιάν.. τοιαύτην.., οἵ τινες.., τὸ ναυτικόν, οἵ.., Th.6.91,3.4 ; πλήθει, οἵπερ.. Pl.Phdr. 260a
; esp. after the names of countries or cities, Τηλέπυλον Λαιστρυγονίην ἀφίκανεν, οἳ.. (i. e. to Telepylos of the Laestrygonians, who..) Od.23.319 ; τὰς Ἀθήνας, οἵ γε.. Hdt.7.8
.
β' ; Μέγαρα.., οὓς.. Th.6.94
: it also may agree with the Noun or Pron. implied in an Adj., Θηβαίας ἐπισκοποῦντ' ἀγυιάς, τάν.. the streets of Thebes, which.., S.Ant. 1137 (lyr.); τοὺς Ἡρακλείους παῖδας, ὃς.. the children of Heracles, who.., E.HF 157;
τῆς ἐμῆς ἐπεισόδου, ὅν..
of me whom.., S.OC 731
; τὸν ἥμισύν ἐστ' ἀτελὴς τοῦ χρόνου· εἶθ' ἧς πᾶσι μέτεστι.., where ἧς agrees with ἀτελείας implied in ἀτελής, D.20.8.

2 when the antec. Noun in sg. implies a class, the Relat. is sts. in pl., ἦ μάλα τις θεὸς ἔνδον, οἳ.. ἔχουσιν (for τις θεῶν, οἵ.. ) Od.19.40 ;
κῆτος, ἃ μυρία βόσκει.. Ἀμφιτρίτη
one of the thousands, which..,
12.97
;
αὐτουργός, οἵπερ..
one of those who.., E.Or. 920
: rare in Prose, ἀνὴρ καλός τε κἀγαθός, ἐν οἷς οὐδαμοῦ σὺ φανήσει γεγονώς D.18.310
, cf. Lys.1.32.

3 reversely, the sg. Relat. may follow a pl. antec., where the relat. clause refers to each individual ; but in this case ὅστις or ὃς ἄν is mostly used, ἀνθρώπους τίνυσθον, ὅ τις κ' ἐπίορκον ὀμόσσῃ, for ἀνθρώπων τινά, ὅς κε.., Il.3.279 ; πάντα.., ὅ τι νοοίης, i.e. anything which.., Ar.Nu. 1381 : rarely ὅς alone, τὰ λίνεα [ ὅπλα], τοῦ τάλαντον ὁ πῆχυς εἷλκε a cubit's length where of.., Hdt.7.36.

4 the Relat. is sts. in the neut., agreeing rather with the notion implied in the antec. than with the Noun itself, διὰ τὴν πλεονεξίαν, ὃ πᾶσα φύσις διώκειν πέφυκεν for profit's sake—a thing which.., Pl.R. 359c, cf. Lg. 849d;
τοὺς Φωκέας, ὃ σιωπᾶν εἰκὸς ἦν
a name which.., D.19.44
; γυναῖκας, ἐφ' ὅπερ.. women, for dealings with whom, E.Ba. 454.

5 with Verbs of naming, the Relat. freq. agrees with the name added as a predicate, rather than with the antec., ξίφος, τὸν ἀκινάκην καλέουσι Hdt.7.54
; τὴν ἄκρην, αἳ καλεῦνται Κληΐδες Id.5.108
, cf. 2.17, 124, etc.

II in respect of CONSTRUCTION.—Prop., the Relat. is governed by the Noun or Verb in its own clause.—But it is freq. thrown by attraction into the case of the antec. (prob. not in Hom., ἧς in Il.5.265, cf. 23.649, can be expld. otherwise), ἀπὸ παιδεύσιος, τῆς ἐπεπαίδευτο (for τῇ or τήν) Hdt.4.78; freq. in [dialect] Att., Th.7.21, etc.: esp. where a Demonstr. Pron. is unexpressed, while the Relat. takes its case, οὐδὲν ὧν λέγω (for οὐδὲν τούτων ἃ λ.) S.El. 1048, 1220, etc.; ξὺν ᾧπερ εἶχον οἰκετῶν (for ξὺν τούτῳ ὅνπερ) Id.OC 334 ; ἀνθ' ὧν ἂν ἐμοὶ δανείσῃς (for ἀντὶ τούτων ἅ.. ) X.Cyr.3.1.34 ; πρὸς οἷς ἐκτήσαντο (for πρὸς τούτοις ἅ.. ) Pl.Grg. 519a, etc.: the Demonstr. Pron. sts follows, ἀφ' ὧν ἐγένεσθε ἀγαθοί, ἀπὸ τούτων ὠφελεῖσθαι Th.3.64
, cf. D.8.23,26.—This attraction is rare, exc. when the acc. passes into the gen. or dat. (v. supr.): sts. nom. is so attracted, οὐδὲν εἰδότες τῶν ἦν (for τούτων ἃ ἦν) Hdt.1.78; ἀφ' ὧν παρεσκεύασται (for ἀπὸ τούτων ἃ π.) Th.7.67: also dat., ὧν ἐγὼ ἐντετύχηκα οὐδείς (for τούτων οἷς.. ) Pl.Grg. 509a.

b reversely the antec. passes into the case of the Relat., φυλακὰς δ' ἃς εἴρεαι.., οὔτις (for φυλακῶν.. οὔτις) Il.10.416; τὰς στήλας, τὰς ἵστα, αἱ πλεῦνες.. (for τῶν στηλῶν.. αἱ πλεῦνες) Hdt.2.106: so also when the Noun follows the Relat. clause, it may be put in apposition with the Relat., Κύκλωπος κεχόλωται, ὃν ὀφθαλμοῦ ἀλάωσεν, ἀντίθεον Πολύφημον Od.1.69
, cf. 4.11, Il.3.123, A.Th. 553, E.Hec. 771, 986, Hipp. 101, etc.

2 the Demonstr. Pron. or the Noun with an Art. is sts. transferred to the Relat. clause, Ἰνδὸν ποταμόν, ὃς κροκοδείλους δεύτερος οὗτος.. παρέχεται the river Indus, being the second river which.., Hdt.4.44; σφραγῖδα.., ἣν ἐπὶ δέλτῳ τήνδε κομίζεις E.IA 156
(anap.); φοβούμεθα δέ γε.. δόξαν.., ὃν δὴ καὶ καλοῦμεν τὸν φόβον ἡμεῖς γε αἰσχύνην Pl.Lg. 647a
.

3 the Relat. in all cases may govern a partit. gen., ἀθανάτων ὅς τίς σε.. any one of the immortals who.., Od.15.35, cf. 25,5.448, etc.; οἳ.. τῶν ἀστῶν Hdt.7.170
; οὓς.. βαρβάρων A.Pers. 475
; ᾧ.. τῶν ἡνιόχων Pl. Phdr. 247b
: freq. in neut., ἐς ὃ δυνάμιος to what a height of power, Hdt.7.50 ; οἶσθ' οὖν ὃ κάμνει τοῦ λόγου; what part of thy speech, E. Ion 363; ᾧπερ τῆς τέχνης ἐπίστευον in which particular of their art.., Th. 7.36 ; τὰ μακρὰ τείχη, ἃ σφῶν.. εἶχον which portion of their territory, Id.4.109, etc.: rarely in such forms as ἕξουσι δ' ἣν λάβωσιν ἐν ταφῇ χθονός (for ὃ χθονός) A.Th. 819 ( χθόνα cj. Brunck).

III in respect of the Moods which follow the Relat.:

1 when the Relat. is equivalent to καί + demonstr. (ὅς = and he..) any mood may follow which may be found in independent clauses: ἦλθε τὸ ναυτικὸν τὸ τῶν βαρβάρων, ὃ τίς οὐκ ἂν ἰδὼν ἐφοβήθη; Lys.2.34 ; ὁ δ' εἰς τὸ σῶφρον ἐπ' ἀρετήν τ' ἄγων ἔρως ζηλωτὸς ἀνθρώποισιν· ὧν εἴην ἐγώ E.Fr. 672
; ἐλπίς, ᾗ μόνῃ σωθεῖμεν ἄν Id.Hel. 815
; εἰς καλὸν ἡμῖν Ἄνυτος ὅδε παρεκαθέζετο, ᾧ μεταδῶμεν τῆς σκέψεως to whom let us.., Pl.Men. 89e ; ὃν ὑμεῖς.. νομίσατε which I would have you think.., Lys.19.61: so the inf. in orat. obliq., ἔτι δὲ.. προσετίθει χρήματα οὐκ ὀλίγα, οἷς χρήσεσθαι αὐτούς (sc. ἔφη) Th.2.13: for the inf. after ἐφ' ᾧ τε, v. ἐπί B. 111.3.

2 after ὅς, ὅστις, = whoever, in collective hypothetical sense (= if A + if B + if C..), the same moods are used as after εἰ:

a [tense] pres. ind., τῷδ' ἔφες ἀνδρὶ βέλος.. ὅς τις ὅδε κρατέει Il.5.175
; κλῦθι, ἄναξ, ὅτις ἐσσί Od.5.445
; δουληΐην.., ἥτις ἐστί (as we say) whatever it is, Hdt.6.12 ; ὅ τι ἀνὴρ καὶ γυνή ἐστι πλὴν παιδίων all that are man and woman, Id.2.60 ; Ζεύς, ὅστις ποτ' ἐστίν A.Ag. 160
(lyr.): also after ὅς, ἐχθρὸς γάρ μοι κεῖνος.. ὃς πενίῃ εἴκων ἀπατήλια βάζει Od.14.157
, etc.

b subj. with ἄν ([etym.] κεν) or, in poetry, without ἄν: ξυνίει ἔπος ὅττι κεν εἴπω 19.378
; οὐ δηναιὸς ὃς ἀθανάτοισι μάχηται Il.5.407
:—in such cases the opt. is used after secondary tenses, Τρῶας ἄμυνε νεῶν, ὅς τις φέροι ἀκάματον πῦρ 15.731
, cf. Hes.Sc. 480 ; πάντας ἑξῆς, ὅτῳ ἐντύχοιεν,.. κτείνοντες Th.7.29
, cf. Pl.Ap. 21a, etc.

c sts. opt. without ἄν after a primary tense, ὃν πόλις στήσειε, τοῦδε χρὴ κλύειν S.Ant. 666
; after an opt., ἔρδοι τις ἣν ἕκαστος εἰδείη τέχνην Ar.V. 1431
.

IV peculiar Idioms:

1 in Homer and correct writers, when two coordinate Relat. clauses were joined by καί or δέ, the Relat. Pron. was freq. replaced in the second clause by the demonstr. even though the case was changed, ἄνδρα.., ὃς μέγα πάντων Ἀργείων κρατέει καί οἱ πείθονται Ἀχαιοί (for καὶ ᾧ) Il.1.78 ; ὅου κράτος ἐστὶ μέγιστον.. · Θόωσα δέ μιν τέκε νύμφη (for ὃν τέκε) Od.1.70, cf. 14.85, etc. ; and this sts. even without the demonstr. being expressed, δοίη δ' ᾧ κ' ἐθέλοι καί οἱ κεχαρισμένος ἔλθοι (for καὶ ὅς οἱ) 2.54, cf. 114 ; οὕς κεν ἐΰ γνοίην καί τ' οὔνομα μυθησαίμην (for καὶ ὧν) Il.3.235 ; ᾗ χαλκὸς μὲν ὑπέστρωται, χαλκὸν δ' ἐπίεσται (nom. supplied) Orac. ap. Hdt.1.47 ; ἃς ἐπιστήμας μὲν προσείπομεν.., δέονται δὲ ὀνόματος ἄλλου Pl.R. 533d
.

2 the neut. of the Relat. is used in [dialect] Att. to introduce a clause qualifying the whole of the principal clause which follows: the latter clause is commonly introduced by γάρ, ὅτι, εἰ, ἐπειδή, etc., ὃ δὲ δεινότατόν γ' ἐστὶν ἁπάντων, ὁ Ζεὺς γὰρ.. ἕστηκεν κτλ. Ar.Av. 514
, cf. D.19.211, etc.; ὃ δὲ πάντων σχετλιώτατον, εἰ.. βουλευσόμεθα Isoc.6.56
; ὃ μὲν πάντων θαυμαστότατον ἀκοῦσαι, ὅτι.. Pl. R. 491b
, cf.Ap. 18c: also without any Conj., ὃ δὲ πάντων δεινότατόν ἐστι, τοιοῦτος ὢν κτλ. And.4.16
; ὃ δ' ἠπάτα σε πλεῖστον.., ηὔχεις κτλ. E.El. 938
: c. inf., ὃ δὲ πάντων δεινότατον, τὴν ἀδελφὴν ὑποδέξασθαι Lys.19.33
(but ὑποδέξασθαι < δεῖ> is prob. cj.), etc.:—so also the neut. pl. ἅ may mean with reference to that which, ἃ δ'.. ἐστί σοι λελεγμένα, πᾶν κέρδος ἡγοῦ.. as to what has been said.., E.Med. 453, cf. Hdt.3.81, S.OT 216, Ar.Eq. 512, etc.

3 in many instances the Gr. Relat. must be resolved into a Conj. and Pron., θαυμαστὸν ποιεῖς, ὃς ἡμῖν οὐδὲν δίδως (= ὅτι σὺ) X.Mem.2.7.13, cf. Lys.7.23 codd., Pl.Smp. 204b, etc.: very freq. in conditional clauses, for εἴ or ἐάν τις, βέλτερον ὃς... προφύγῃ κακόν, ἠὲ ἁλώῃ Il.14.81
, cf. Hes.Op. 327 ; συμφορὰ δ', ὃς ἂν τύχῃ κακῆς γυναικός E.Fr. 1056
; τὸ δ' εὐτυχές, οἳ ἂν.. λάχωσι κτλ. Th.2.44
; τὸ καλῶς ἄρξαι τοῦτ' εἶναι, ὃς ἂν τὴν πατρίδα ὠφελήσῃ Id.6.14
.

4 the Relat. freq. stands where we should use a final Conj. or the inf., ἄγγελον ἧκαν, ὃς ἀγγείλειε sent a messenger to tell.., Od. 15.458 ;
κλητοὺς ὀτρύνομεν, οἵ κε τάχιστα ἔλθωσ'
that they may.., Il. 9.165
: and freq. with [tense] fut. ind., πρέσβεις ἄγουσα, οἵπερ φράσουσι (v.l. φράσωσι) to tell.., Th.7.25 ; πέμψον τιν', ὅστις σημανεῖ E.IT 1209
(troch.), cf. X.HG2.3.2, Mem.2.1.14: so with [tense] fut. opt., ὀργάνου, ᾧ τὴν τροφὴν δέξοιτο Pl.Ti. 33c
: also for ὥστε, after οὕτω, ὧδε, etc., οὐκ ἔστιν οὕτω μῶρος, ὃς θανεῖν ἐρᾷ (for ὥστε ἐρᾶν) S.Ant. 220, cf. Hdt.4.52, E.Alc. 198, Ar.Ach. 737, etc.

5 ὅς is freq. used where we should expect οἷος, as μαθὼν ὃς εἶ φύσιν what thou art, S.Aj. 1259, cf. E.Alc. 640, Pl. Euthd. 283d, etc.

6 ὅς is sts. = ὅστις or τις in indirect clauses, γνώσῃ.. ὅς.. ἡγεμόνων κακὸς ἠδ' ὅς κ' ἐσθλὸς ἔῃσι Il.2.365
(perh. felt as Relat.); ὃς ἦν ὁ ἀναδέξας, οὐκ ἔχω εἰπεῖν I cannot tell who it was that.., Hdt.6.124 ; γενομένης λέσχης ὃς γένοιτο.. ἄριστος Id.9.71
(in 4.131,6.37,7.37, τί θέλει ([etym.] θέλοι ) has been conjectured for τὸ of the Mss.); so in [dialect] Att., ἐγῷδ' ὅς ἐστι, Κλεισθένης ὁ Σιβυρτίου Ar.Ach. 118
, cf. 442, Av. 804, Pl.59, 369, S.OT 1068, OC 1171 ; πέμπει πρὸς τὸν Κῦρον, εἰπὼν ὃς ἦν X.Cyr.6.1.46
, cf. D.52.7; δηλώσας ὃς ἦν Arist.Po. 1452a26
; γράψας παρ' οὗ κομιούμεθα PCair.Zen.150.11
(iii B. C.).

b later ὅς = τίς even in direct questions, ἐφ' ὃ πάρει ; Ev.Matt.26.50 ; ἣν δοκεῖς; Arr.Epict.4.1.120 (both dub.).

7 in exclamations, ὦ Ἡράκλεις, ἃ πέπονθα Men.Epit. 146
. 0-1A a. the Relat. Pron. joined with Particles or Conjs.:

I ὅς γε, v. ὅσγε.

II ὃς δή, v. δή 11.2 ; ὃν δήποτε τρόπον in some way or other, Arist.Metaph. 1090a6 ; ὁδήποτε, ἁδήποτε, anything or things whatever, Id.EN 1167a35, 1164a25 ; [full] ὁσδηποτοῦν, Euc.Phaen.p.10 M., Dsc.5.10, Jul.Or.1.18c, IG22.1121.30 (iv A. D.); [full] ὁσδηποτεοῦν, IGRom. 4.915 (Cibyra, i A. D.), IG22.1368.133 (ii A. D.); [full] ὁσδητισοῦν (in [dialect] Boeot. form ὁσδειτισῶν), ib.7.3081.5 (Lebad.) ; [full] ὁσποτοῦν, Dicaearch.2.4.

III ὃς καί, v. καί B. 6; but καὶ ὅς and who (which), D.23.68.

2 Ἀπολλώνιον ὃν καὶ Φᾶβι A.
, called also Ph., Wilcken Chr.11 A52 (ii B. C.), etc.: for nom. sg. masc. v. καί B. 2.

IV ὅς κε or κεν, [dialect] Att. ὃς ἄν, whosoever, who if any.., v. ἄν B. 1.2.

2 ὅς κε is also used so as to contain the antec. in itself, much like εἴ τις as νεμεσσῶμαί γε μὲν οὐδὲν κλαίειν, ὅς κε θάνῃσι I am not wroth that men should weep for whoever be dead, Od.4.196: ὅστις is also used in this way, cf. ὅστις 1
.

V ὅσπερ, ὅστε, ὅστις, v. sub vocc. 0-2A b. abs. usages of certain Cases of the Relat. Pron.:

I gen. sg. οὗ, of Place,

1 like ὅπου, where, A.Pers. 486, S.OC 158 (lyr.), etc.; οὗ δή A.Pr. 814
, v.l. in Pl.Phdr. 248b, etc.; οὗπερ A.Th. 1016
, S. Aj. 1237, OC77, etc.; also of circumstances, οὗ γὰρ τοιούτων δεῖ, τοιοῦτός εἰμ' ἐγώ Id.Ph. 1049
; εἰ γένοιο οὗ νῦν εἰμί Pl.Smp. 194a
, etc.;
ἔστιν οὗ
in some places, E.Or. 638
;
οὗ μέν.., οὗ δέ..
in some places.., in others.., Arist.Oec. 1345b34
: c. gen., οὐκ εἶδεν οὗ γῆς εἰσέδυ in what part of the earth, E.IA[ 1583]; ἐννοεῖς οὗ ἐστὶ.. τοῦ ἀναμιμνήσκεσθαι Pl.Men. 84a
; συνιδὼν οὗ κακῶν ἦν Luc.Tox.17
.

2 in pregnant phrases, μικρὸν προϊόντες..,οὗ ἡ μάχη ἐγένετο (for ἐκεῖσε οὗ) X.An.2.1.6 ; so οὗπερ προσβεβοηθήκει Th.2.86
, cf. 1.134 ; ἀπιὼν ἐκ τῆς πόλεως, οὗ κατέφυγε (for οἷ κατέφυγε καὶ οὗ ἦν) X.Cyr.5.4.14 (dub. l.); ἐπειδὰν ἱζήσωμεν οὗ ἄγεις Philostr.Her.Prooem.13
: in later Gr. οὗ was used simply for οἷ, οὗπερ ἂν ἔλθῃ Tim069, cf. Ev.Luc.10.1, etc.: but in early writers this is f. l., as in D.21.74, etc.

II dat. fem. ᾗ, [dialect] Dor. ᾇ, of Place, where, or Manner, as, v. ᾗ.

III old loc. οἷ, as Adv., v. οἷ.

2 old abl. (?) ὧ, in [dialect] Dor. (cf. ϝοίκω), τηνῶθε καθεῖλον, ὧ ( whence) μ' ἐκέλευ καθελεῖν τυ Theoc.3.11
; ἐν τᾷ πόλι, ὧ κ' ᾖ, καρῡξαι ἐν τἀγορᾷ IG9(1).334.21
([dialect] Locr., v B. C.).

IV acc. sg. neut. ὅ, very freq. = ὅτι, that, how that, λεύσσετε γὰρ τό γε πάντες ὅ μοι γέρας ἔρχεται ἄλλῃ Il.1.120
, al.; and so also, because, ταρβήσας ὅ οἱ ἄγχι πάγη βέλος 20.283
,al.

2 in [dialect] Att. ὅ, for which reason, E.Hec.13, Ph. 155, 263, Ar.Ec. 338: also acc. neut. pl. ἅ in this sense, S.Tr. 137 (lyr.), Isoc.8.122.

3 whereas, Th.2.40,3.12, Ep.Rom.6.10, Ep.Gal.2.20.

V ἀφ' οὗπερ
from the time that.., A.Pers. 177
.

VI ἐφ' ᾧ, v. ἐπί B. 111.3.

------------------------------------

ὅς [(B)], ἥ, ὅν (not ὅ, v. Il.1.609,21.305, Od.11.515), gen.

A οἷο Il.3.333
, Od.1.330, al., οὗ 23.150
, al. ; Cret. [full] ϝός Leg.Gort.1.18,al., SIG 1183 ; so in [dialect] Aeol., Sapph.Supp.1.6, Lyr.Adesp.32, cf. A.D.Pron. 107.11 :—POSSESS. PRON.:

I of the 3 pers., his, her, put either before or after its Noun, ᾧ πενθερῷ, ὃν θυμόν, etc., Il.6.170, 202, etc. ; ἧς ἀρχῆς IG12.761
; πόσιος οὗ, πατέρι ᾧ, Od.23.150,3.39, etc.: sts. also with Art., τὰ ἃ κῆλα Il.12.280
; τὰ ἃ δώματα Od.14.153
, etc.; also in Lyr., Pi.O.5.8, P.6.36 (elsewh. Pi. prefers ἑός), B.5.47: sts. in Trag., λέσχας ἇς A.Eu. 367
(lyr.); ὧν παίδων S.OC 1639
(iamb.); ἐκγόνοισιν οἷς E.Med. 955
(iamb.): with Art., λιτῶν τῶν ὧν A.Th. 641
; ὅπλων τῶν ὧν S.Aj. 442
; τῶν ὧν τέκνων Id.Tr. 266
, cf. 525 (lyr.); τοῖς οἷσιν αὐτοῦ Id.OT 1248
: so in Cret. Prose, τὰ ϝὰ αὐτᾶς Leg.Gort. 2.46
; in Thgn.1009, ὧν αὐτοῦ κτεάνων is to be restd. for τῶν.. from IG12.499 ; once in Hdt., γυναῖκα ἥν 1.205
; never in [dialect] Att. Prose.

II of the 2 pers., for σός, thy, thine, Hes.Op. 381, AP7.539 (Pers.), Mosch.4.77(dub. in Hom., v. infr.); and

III of the I pers., for ἐμός, my, mine, Od.9.28,13.320, A.R.4.1015, 1036.—Signfs. II and III were denied for Homer by Aristarch., see esp. A.D.Pron.109.20 ; in Od.9.28 and 34 he (or at least A. D. l.c.) rendered ἧς γαίης and πατρίδος 'a man's own fatherland', and athetized Od.13.320: in Il.14.221, 264,16.36,19.174, al., φρεσὶ σῇσιν has better Ms. authority than φρεσὶν ᾗσιν; and in Od.15.542, cf. 1.402, δώμασι σοῖσιν than δώμασιν οἷσιν; v. ἑός. (Cogn. with Skt. σϝάς 'his (my, thy) own', Slav. stem. svo- (used of all 3 persons, as in Skt.): I.-E. swo- was related to I.-E. sewo-, v. ἑός.)

Greek-English dictionary (Αγγλικά Ελληνικά-λεξικό) > ὅς

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