Roman Christians

Ῥωμαῖος, α, ον pert. to the city of Rome or the Roman Empire, Roman subst. ὁ Ῥ. (Polyb.+) the Roman, the Roman citizen, pl. the Romans as a people or Roman citizens (Appian, Bell. Civ. 2, 26 §98 Ῥωμαίων πολῖται and Ῥωμαῖοι alternate) J 11:48; Ac 2:10; 16:21, 37f; 22:25–27, 29; 23:27 (on Rom. citizenship s. FSchulz, Rom. Registry of Births, JRS 32, ’42, 78–91; 33, ’43, 55–64 HTajra, The Trial of St Paul ’89, 81–89); 25:16; 28:17 (on Ac 16:37f; 22:25 s. μαστίζω). Phlm subscr. In the sense Roman Christians Ro ins. χωρίον Ῥωμαίων IRo ins (s. Hdb. ad loc.). ἡ Ῥωμαίων πόλις Rome (Jos., C. Ap. 1, 66, Ant. 19, 7) EpilMosq 4. ἡ Ῥωμαίων ἡγεμωνία the Roman empire AcPl Ha 9, 3 (cp. τὸ Ῥωμαίων κράτος).—RAC II, 779–86; BHHW III 1610f; EDNT.

χρῶμα, ατος, τό (cp. χρώννυμι ‘to tinge, color’)

① color as hue, color (Eur., Hdt. et al.; pap, LXX; En 18:7; 98:2; TestSol 21:2; EpArist 97; Philo, Jos; loanw. in rabb.) Hv 4, 1, 10; 4, 3, 1. τῷ χρώματι in color Hs 6, 1, 5. In imagery, of the complete purity of faith among Roman Christians ἀποδιϋλισμένοι ἀπὸ παντὸς ἀλλοτρίου χρώματος filtered clear of every alien color IRo ins.

② musical tone, tone-color, key, mode (Pla., Plut. et al.; Philo, Congr. Erud. Gr. 76) of singing in unison χρῶμα θεοῦ λαβόντες ᾂδετε get the key from God and sing IEph 4:2 (cp. Lghtf. ad loc.).—B. 1050. DELG s.v. χρώς 3.

ἀξιοπρεπής, ές (s. ἄξιος, πρέπω; X., Symp. 8, 40; Sym. Ps 89:16) worthy of honor of Roman Christians IRo ins; ἀξιοπρεπέστατος ἐπίσκοπος most esteemed superintendent (bishop) IMg 13:1.

ναός, οῦ, ὁ (Hom.+; s. B-D-F §44, 1; Mlt-H. 71; 121) a place or structure specifically associated with or set apart for a deity, who is frequently perceived to be using it as a dwelling, temple.

ⓐ of temples gener. (Diod S 5, 15, 2 θεῶν ναούς; Ar. 3:2; Just., A I, 9, 1; Hippol., Ref. 5, 26, 33) Ac 17:24. Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24 (Tat. 3:1); but here, near ἱερόν vs. 27 (cp. OGI 90, 34 [196 B.C.]; Sb 8745, 6 [pap 171/72 A.D.] ἐν τῷ ἱερῷ Σοκνοβραίσεως ναὸς ξύλινος περικεχρυσωμένος. Likew. 8747, 5; 3 Macc 1:10; Philo, Leg. ad Gai. 139 ἱερὰ κ. ναοί, Decal. 7; Jos., Ant. 16, 106), ναός can be understood in the more restricted sense shrine, where the image of the goddess stood (so Hdt. et al.; Diod S 1, 97, 9; 20, 14, 3; UPZ 5, 27=6, 22 [163 B.C.], s. the editor’s note; BGU 1210, 191 ἐν παντὶ ἱερῷ, ὅπου ναός ἐστιν; 211; PErlang 21 [II A.D.]: APF 14, ’41, 100f, a shrine w. a ξόανον of Isis).

ⓑ of the temple at Jerusalem (3 Km 6:5, 17 al.; Jos., Ant. 8, 62ff; Just., D. 36, 6 al; SibOr 3, 575; 657; 702; Stephan. Byz. s.v. Σόλυμα: ὁ ναὸς ὁ ἐν Ἱεροσολύμοις.—ναός [νεώς] of Herod’s temple: Philo, In Flacc. 46, Leg. ad Gai. 278 al.; Jos., Bell. 5, 185; 207; 215, Ant. 15, 380; Orig., C. Cels. 1, 47, 11; Did., Gen. 135, 17; 192, 23; also of the entire temple precinct: Jos., Bell. 6, 293, C. Ap. 2, 119) Mt 23:17, 35; 27:5, 40; Mk 14:58 (on this saying s. RHoffmann, Heinrici Festschr. 1914, 130–39 and MGoguel, Congr. d’Hist. du Christ. I 1928, 117–36. More generally DPlooij, Jes. and the Temple: ET 42, ’31, 36–39); 15:29; Lk 1:21f; J 2:20; Ac 7:48 v.l.; Rv 11:2; 1 Cl 41:2; 16:1ff; GPt 7:26. ὁ ν. καὶ ὁ λαὸς Ἰσραήλ 16:5; οἱ ἱερεῖς τ. ναοῦ 7:3. τὸ καταπέτασμα τοῦ ναοῦ the curtain of the temple that separated the Holy of Holies fr. the holy place Mt 27:51; Mk 15:38; Lk 23:45; τ. κ. τ. ναοῦ τῆς Ἰερουσαλήμ GPt 5:20. τὰ παθνώματα τοῦ ναοῦ the paneled ceiling of the temple GJs 24:3. An oath by the temple Mt 23:16, 21. More fully ὁ ναὸς τοῦ θεοῦ (as ParJer 4:4; Jos., Ant. 15, 380; cp. Artem. 2, 26 νεὼς θεοῦ) Mt 26:61; 2 Th 2:4 (on this s. WWrede, Die Echtheit des 2 Th 1903, 96ff); Rv 11:1 (on the prophecy of the rescue of the temple fr. the general destruction cp. Jos., Bell. 6, 285). ὁ ναὸς τοῦ κυρίου Lk 1:9; cp. 1 Cl 23:5 (Mal 3:1). ναὸς κυρίου GJs (16 times), also τῷ ν. αὐτοῦ 23:1.

ⓒ of a heavenly sanctuary (cp. Ps 10:4; 17:7; Wsd 3:14 ν. κυρίου; Philo, Spec. Leg. 1, 66; TestLevi 5:1) of Rv: ὁ ναός 14:15; 15:6, 8ab; 16:1, 17. ὁ ναὸς αὐτοῦ (=τοῦ θεοῦ) 7:15; 11:19b. ὁ ναὸς ὁ ἐν τ. οὐρανῷ 14:17. ὁ ναὸς τοῦ θεοῦ ὁ ἐν τ. οὐρανῷ 11:19a. ὁ ναὸς τῆς σκηνῆς τ. μαρτυρίου ἐν τ. οὐρανῷ 15:5. S. also 3:12. Yet there will be no temple in the New Jerusalem 21:22a; God in person is the sanctuary of the eternal city vs. 22b.

ⓓ of a human body or part thereof, in imagery (Philo, Op. M. 136f of the σῶμα as the νεὼς ἱερὸς ψυχῆς; Tat. 15, 2).—Of the spirit-filled body of Christians, which is said to be a habitation of God, therefore a temple (Iren. 5, 9, 4 [PJena]; Hippol., Ref. 5, 19, 15; cp. Sextus 35), which is not to be contaminated by sinful indulgence (on Greco-Roman purity regulations for entry into temples, s. for example SIG 983 and note 3): τὸ σῶμα ὑμῶν ν. τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν your body is a temple of the Holy Spirit (dwelling) within you 1 Cor 6:19. The habitation of the heart is a ν. ἅγιος τῷ κυρίῳ 6:15; cp. the development of this thought 16:6–10 (Pythagorean saying in HSchenkl, Wiener Stud 8, 1886, 273 no. 66 νεὼς θεοῦ σοφὸς νοῦς, ὸ̔ν ἀεὶ χρὴ παρασκευάζειν κ. κατακοσμεῖν εἰς παραδοχὴν θεοῦ. Cp. Sextus 46a; Synes., Dio 9 p. 49c νεὼς οὗτος [i.e., the νοῦς οἰκεῖος θεῷ=the Νοῦς is the real temple of God]). Of spirit-filled Christians γίνεσθαι ν. τέλειον τῷ θεῷ 4:11. φυλάσσειν τὴν σάρκα ὡς ν. θεοῦ 2 Cl 9:3; τηρεῖν τὴν σάρκα ὡς ν. θεοῦ IPhld 7:2. Hence individual Christians are called αὐτοῦ (=θεοῦ) ναοί IEph 15:3. Of a Christian congregation 1 Cor 3:16, 17ab; 2 Cor 6:16ab. αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ Eph 2:21. The Christians are λίθοι ναοῦ πατρός stones for the Father’s temple IEph 9:1. To place great emphasis on the oneness of the Christian community (which permits no division) Christians are challenged thus: πάντες ὡς εἰς ἕνα ναὸν συντρέχετε θεοῦ come together, all of you, as to one temple of God IMg 7:2.—(Cp.: ναοῦ τοῦ θεοῦ ὄντος τοῦ παντὸς κόσμου ‘the entire world is God’s temple’ Orig., C. Cels. 7, 44, 38).—S. ἱερόν b.—KBaltzer, HTR 58, ’65, 263–77 (Luke); BGärtner, The Temple and the Community in Qumran and in the NT ’65; RClements, God and Temple ’65 (OT).

ⓔ The uses in J 2:19, 20, 21 call for special attention. Jesus, standing in Jersualem’s temple exclaims, λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισίν ἡμέραις ἐγερῶ αὐτόν destroy this temple, and in three days I will raise it (vs. 19), which some persons in the narrative understand as a ref. to the physical structure (vs. 20), but the narrator interprets it as a reference to the ναὸς τοῦ σώματος αὐτοῦ temple of his body (vs. 21) (AMDubarle, Le signe du Temple [J 2:19]: RB 48, ’39, 21–44; OCullmann, TZ 4, ’48, 367). Cp. the description of Christ’s body δικαιοσύνης ν. AcPlCor 2:17.—B. 1465. DELG. M-M. DLNT 1159–66. EDNT. TW. Sv.

πατήρ, πατρός, ὁ (Hom.+) acc. somet. πατέραν (ApcEsdr 2:6 p. 25, 26 Tdf.); voc. πάτερ; for this the nom. w. the art. ὁ πατήρ Mt 11:26; Mk 14:36; Lk 10:21b; Ro 8:15; Gal 4:6.—The vv.ll. πατήρ without the art. for the voc., in J 17:11, 21, 24, and 25 is regarded by B-D-F §147, 3 as a scribal error (but as early as II A.D. BGU 423, 11 has κύριέ μου πατήρ. Perh. even PPar 51, 36 [159 B.C.]). S. also W-S. §29, 4b and Mlt-H. 136; ‘father’.

① the immediate biological ancestor, parent

ⓐ male, father (of Noah Did., Gen. 165, 6) Mt 2:22; 4:21f; 8:21; 10:21; Mk 5:40; 15:21; Lk 1:17 (after Mal 3:23); J 4:53; Ac 7:14; 1 Cor 5:1; B 13:5 al. οἱ τῆς σαρκὸς ἡμῶν πατέρες our physical fathers Hb 12:9a.

ⓑ male and female together as parents οἱ πατέρες parents (Pla., Leg. 6, 772b; Dionys. Hal. 2, 26; Diod S 21, 17, 2; X. Eph. 1, 11; 3, 3; Kaibel 227) Hb 11:23.—Eph 6:4; Col 3:21 (Apollon. Rhod. 4, 1089 of parents who are inclined to become λίην δύσζηλοι toward their children).

② one from whom one is descended and generally at least several generations removed, forefather, ancestor, progenitor, forebear: of Abraham (Jos., Ant. 14, 255 Ἀ., πάντων Ἑβραίων πατήρ; Just., D. 100, 3) Mt 3:9; Lk 1:73; 16:24; J 8:39, 53, 56; Ac 7:2b. Of Isaac Ro 9:10. Jacob J 4:12 (JosAs 22:5). David Mk 11:10; Lk 1:32. Pl. οἱ πατέρες the forefathers, ancestors (Hom. et al.; oft. LXX; En 99:14; PsSol 9:10; ParJer 4:10; Jos., Ant. 13, 297; Just., D. 57, 2 and 136, 3; Mel., P. 87, 654) Mt 23:30, 32; Lk 1:55; 6:23, 26; 11:47f; J 4:20; 6:31; Ac 3:13, 25; Hb 1:1; 8:9 (Jer 38:32); B 2:7 (Jer 7:22); 5:7; 14:1; PtK 2 p. 15, 6 (Jer 38:32).

③ one who provides moral and intellectual upbringing, father

ⓐ in a positive sense (Epict. 3, 22, 81f: the Cynic superintends the upbringing of all pers. as their πατήρ; Procop. Soph., Ep. 13; Ael. Aristid. 47 p. 425 D.: Pla. as τῶν ῥητόρων π. καὶ διδάσκαλος; Aristoxenus, Fgm. 18: Epaminondas is the ἀκροατής of the Pythagorean Lysis and calls him πατήρ; Philostrat., Vi. Soph. 1, 8 p. 10, 4 the διδάσκαλος as πατήρ) ἐὰν μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας 1 Cor 4:15 (cp. GrBar 13:4 εἰς πνευματικοὺς πατέρας; on the subject matter ADieterich, Mithraslit. 1903, 52; 146f; 151; Rtzst., Mysterienrel.³ 40: ‘he [the “mystes”] by these teachings becomes the parent of the novice. We find undoubted examples of πατήρ as a title in the Isis cult in Delos, in the Phrygian mystery communities, in the Mithras cult, in the worshipers of the θεὸς ὕψιστος and elsewh.’). Of Jesus ὡς πατὴρ υἱοὺς ἡμᾶς προσηγόρευσεν as a father he called us (his) sons 2 Cl 1:4 (cp. Ps.-Clem., Hom. 3, 19; ὁ Χριστὸς π. τῶν πιστευόντων ὑπάρχει Did., Gen. 106, 6.—ὁ Ἰησοῦς, ὁ π. [=founder] τῆς τοιαύτης διδασκαλίας Orig., C. Cels. 2, 44, 32).

ⓑ in a neg. sense of the devil (for patristic trad. s. Lampe s.v. πατήρ D)

α. as father of a group of Judeans J 8:44ab, as verdict on the sin of the opposition to God’s purpose in Jesus, not on the person (cp. descriptions of dissidents at Qumran, esp. 1QS and 1QH, w. focus on aspect of deception).

β. as father of lies (Celsus 2, 47 as π. τῆς κακίας) vs. 44c (on πατήρ in the sense of ‘originator’ cp. Caecil. Calact., Fgm. 127 ὁ π. τοῦ λόγου=the author of the book). On the view that in 44a and c there might be a statement about the father of the devil s. Hdb.³ ad loc. (NDahl, EHaenchen Festschr. ’64, 70–84 [Cain]).—LDürr, Geistige Vaterrschaft in: Herwegen Festschr. ’38, 1–30.

④ a title of respectful address, father

ⓐ as an honorary title (Diod S 21, 12, 2; 5; Ps.-Callisth. 1, 14, 2 πάτερ; 4 Km 2:12; 6:21; 13:14; Test Abr B 2 p. 106, 3 [Stone p. 60] καλὲ πάτερ; Jos., Ant. 12, 148; 13, 127; Just., D. 3, 7. Also PGen 52, 1; 5 κυρίῳ καὶ πατρὶ Ἀμινναίῳ Ἀλύπιος; UPZ 65, 3 [154 B.C.]; 70, 2; BGU 164, 2; POxy 1296, 15; 18; 1592, 3; 5; 1665, 2) Mt 23:9a; specif. in addressing the members of the High Council Ac 7:2a; cp. 22:1 (of Job in TestJob 53:3 ὁ πατὴρ τῶν ὀρφανῶν).

ⓑ as a designation of the older male members of a church (as respectful address by younger people to their elders Hom. et al. S. also a.) 1J 2:13, 14b.

⑤ revered deceased persons with whom one shares beliefs or traditions, fathers, ancestors

ⓐ generation(s) of deceased Christians 2 Pt 3:4; 1 Cl 23:3=2 Cl 11:2 (an apocryphal saying, at any rate interpreted in this way by the Christian writers). Christians of an earlier generation could also be meant in 1 Cl 30:7; 60:4; 62:2; 2 Cl 19:4. Yet it is poss. that these refer to

ⓑ the illustrious religious heroes of the OT, who are ‘ancestors’ even to gentile Christians, who are validated as Israelites (Just., D. 101, 1). In 1 Cor 10:1 Paul calls the desert generation of Israelites οἱ πατέρες ἡμῶν (the ‘philosophers’ of earlier times are so called in Cleopatra 114f). Likew. Ro 4:12b Abraham ὁ πατὴρ ἡμῶν (on this s. c below). The latter is also so referred to Js 2:21; 1 Cl 31:2; likew. the patriarch Jacob 4:8.

ⓒ the ‘fatherhood’ can also consist in the fact that the one who is called ‘father’ is the prototype of a group or the founder of a class of persons (cp. Pla., Menex. 240e οὐ μόνον τῶν σωμάτων τῶν ἡμετέρων πατέρας ἀλλὰ καὶ τῆς ἐλευθερίας; 1 Macc 2:54). Abraham who, when he was still uncircumcised, received the promise because of his faith, and then received circumcision to seal it, became thereby πατὴρ πάντων τῶν πιστευόντων διʼ ἀκροβυστίας father of all those who believe, though they are uncircumcised Ro 4:11 and likew. πατὴρ περιτομῆς father of those who are circumcised vs. 12a, insofar as they are not only circumcised physically, but are like the patriarch in faith as well. Cp. 4:16, 17 (Gen 17:5).

⑥ the supreme deity, who is responsible for the origin and care of all that exists, Father, Parent (Just., A II, 6, 2 τὸ δὲ πατὴρ καὶ θεὸς καὶ κτίστης καὶ κύριος καὶ δεσπότης οὐκ ὀνόματά ἐστιν, ἀλλʼ … προσφήσεις ‘the terms, father, god, founder, lord, and master are not names but … modes of address [in recognition of benefits and deeds])

ⓐ as the originator and ruler (Pind., O. 2, 17 Χρόνος ὁ πάντων π.; Pla., Tim. 28c; 37c; Stoa: Epict. 1, 3, 1; Diog. L. 7, 147; Maximus Tyr. 2, 10a; Galen XIX p. 179 K. ὁ τῶν ὅλων πατὴρ ἐν θεοῖς; Job 38:28; Mal 2:10; Philo, Spec. Leg. 1, 96 τῷ τοῦ κόσμου πατρί; 2, 6 τὸν ποιητὴν καὶ πατέρα τῶν ὅλων, Ebr. 30; 81, Virt. 34; 64; 179; 214; Jos., Ant. 1, 20 πάντων πατήρ; 230; 2, 152; 7, 380 πατέρα τε καὶ γένεσιν τῶν ὅλων; Herm. Wr. 1, 21 ὁ πατὴρ ὅλων … ὁ θεὸς κ. πατήρ; 30 al., also p. 476, 23 Sc. δεσπότης καὶ πατὴρ καὶ ποιητής; PGM 4, 1170; 1182; Just., A I, 45, 1 ὁ π. τῶν πάντων θεός; D. 95, 2 ὁ πατὴρ τῶν ὅλων; Ath. 27, 2; Iren.; Orig., C. Cels. 1, 46, 34; Hippolyt.; π. δὲ δὶα τὸ εἶναι πρὸ τῶν ὅλων Theoph. Ant. 1, 4 [p. 64, 8]) ὁ πατὴρ τῶν φώτων the father of the heavenly bodies Js 1:17 (cp. ApcMos 36 v.l. [MCeriani, Monumenta Sacra et Profana V/1, 1868] ἐνώπιον τοῦ φωτὸς τῶν ὅλων, τοῦ πατρὸς τῶν φώτων; 38).

ⓑ as ὁ πατὴρ τῶν πνευμάτων Hb 12:9b (cp. Num 16:22; 27:16 and in En the fixed phrase ‘Lord of the spirits’).—SeePKatz, Philo’s Bible ’50, p. 33, 1.

ⓒ as father of humankind (since Hom. Ζεύς is called πατήρ or πατὴρ ἀνδρῶν τε θεῶν τε; Diod S 5, 72, 2 πατέρα δὲ [αὐτὸν προσαγορευθῆναι] διὰ τὴν φροντίδα καὶ τὴν εὔνοιαν τὴν εἰς ἅπαντας, ἔτι δὲ καὶ τὸ δοκεῖν ὥσπερ ἀρχηγὸν εἶναι τοῦ γένους τῶν ἀνθρώπων=‘[Zeus is called] father because of his thoughtfulness and goodwill toward all humanity, and because, moreover, he is thought of as originator of the human race’, cp. 3, 61, 4; 5, 56, 4; Dio Chrys. 36 [53], 12 Zeus as π. τῶν ἀνθρώπων, not only because of his position as ruler, but also because of his love and care [ἀγαπῶν κ. προνοῶν]. Cp. Plut., Mor. 167d; Jos., Ant. 4, 262 πατὴρ τοῦ παντὸς ἀνθρώπων γένους. In the OT God is called ‘Father’ in the first place to indicate a caring relationship to the Israelite nation as a whole, or to the king as the embodiment of the nation. Only in late writers is God called the Father of the pious Israelite as an individual: Sir 23:1, 4; Tob 13:4; Wsd 2:16; 14:3; 3 Macc 5:7.—Bousset, Rel.³ 377ff; EBurton, ICC Gal 1921, 384–92; RGyllenberg, Gott d. Vater im AT u. in d. Predigt Jesu: Studia Orient. I 1925, 51–60; JLeipoldt, D. Gotteserlebnis Jesu 1927; AWilliams, ‘My Father’ in Jewish Thought of the First Century: JTS 31, 1930, 42–47; TManson, The Teaching of Jesus, ’55, 89–115; HMontefiore, NTS 3, ’56/57, 31–46 [synoptics]; BIersel, ‘D. Sohn’ in den synopt. Ev., ’61, 92–116).

α. as a saying of Jesus ὁ πατήρ σου Mt 6:4, 6b, 18b. ὁ πατὴρ ὑμῶν Mt 6:15; 10:20, 29; 23:9b; Lk 6:36; 12:30, 32; J 20:17c. ὁ πατὴρ αὐτῶν (=τῶν δικαίων) Mt 13:43. ὁ πατὴρ ὑμῶν ὁ ἐν (τοῖς) οὐρανοῖς (the synagogue also spoke of God as ‘Father in Heaven’; Bousset, Rel.³ 378) Mt 5:16, 45; 6:1; 7:11; Mk 11:25. ὁ πατὴρ ὑμῶν ὁ οὐράνιος Mt 5:48; 6:14, 26, 32. Cp. 23:9b. ὁ πατὴρ ὁ ἐξ οὐρανοῦ Lk 11:13. ὁ πατήρ σου ὁ ἐν τῷ κρυπτῷ (or κρυφαίῳ) Mt 6:6a, 18a.—For the evangelist the words πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς Mt 6:9 refer only to the relation betw. God and humans, though Jesus perh. included himself in this part of the prayer. The same is true of πάτερ ἁγιασθήτω τὸ ὄνομά σου Lk 11:2 (for invocation in prayer cp. Simonides, Fgm. 13, 20 Ζεῦ πάτερ).—ELohmeyer, D. Vaterunser erkl. ’46 (Eng. tr. JBowden, ’65); TManson, The Sayings of Jesus, ’54, 165–71; EGraesser, Das Problem der Parusieverzögerung in den synopt. Ev. usw., Beih. ZNW 22, ’57, 95–113; AHamman, La Prière I, Le NT, ’59, 94–134; JJeremias, Das Vaterunser im Lichte der neueren Forschung, ’62 (Eng. tr., The Lord’s Prayer, JReumann, ’64); WMarchel, Abba, Père! La Prière ’63; also bibl. in JCharlesworth, ed., The Lord’s Prayer and Other Prayer Texts fr. the Greco-Roman Era ’94, 186–201.

β. as said by Christians (Sextus 59=222; 225 God as π. of the pious. The servant of Sarapis addresses God in this way: Sb 1046; 3731, 7) in introductions of letters ἀπὸ θεοῦ πατρὸς ἡμῶν: Ro 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3, cp. vs. 4; Eph 1:2; Phil 1:2; Col 1:2; Phlm 3; 2 Th 1:2 (v.l. without ἡμῶν); without ἡμῶν 1 Ti 1:2 (v.l. with ἡμῶν); 2 Ti 1:2; Tit 1:4; 2J 3a (here vs 3b shows plainly that it is not ‘our’ father, but the Father of Jesus Christ who is meant).—πατὴρ ἡμῶν also Phil 4:20; 1 Th 1:3; 3:11, 13; 2 Th 2:16; D 8:2; 9:2f. τὸν ἐπιεικῆ καὶ εὔσπλαγχνον πατέρα ἡμῶν 1 Cl 29:1. Likew. we have the Father of the believers Ro 8:15 (w. αββα, s. JBarr, Abba Isn’t Daddy: JTS 39, ’88, 28–47; s. also JFitzmyer, Ro [AB] ad loc.); 2 Cor 1:3b (ὁ πατὴρ τῶν οἰκτιρμῶν; s. οἰκτιρμός); 6:18 (cp. 2 Km 7:14); Gal 4:6; Eph 4:6 (πατὴρ πάντων, as Herm. Wr. 5, 10); 1 Pt 1:17. ὁ οἰκτίρμων καὶ εὐεργετικὸς πατήρ 1 Cl 23:1. Cp. 8:3 (perh. fr. an unknown apocryphal book). πάτερ ἅγιε D 10:2 (cp. 8:2; 9:2f).

γ. as said by Judeans ἕνα πατέρα ἔχομεν τὸν θεόν J 8:41b. Cp. vs. 42.

ⓓ as Father of Jesus Christ

α. in Jesus’ witness concerning himself ὁ πατήρ μου Mt 11:27a; 20:23; 25:34; 26:29, 39, 42, 53; Lk 2:49 (see ὁ 2g and Goodsp., Probs. 81–83); 10:22a; 22:29; 24:49; J 2:16; 5:17, 43; 6:40 and oft. in J; Rv 2:28; 3:5, 21. ἡ βασιλεία τοῦ πατρός μου 2 Cl 12:6 in an apocryphal saying of Jesus. ὁ πατήρ μου ὁ ἐν (τοῖς) οὐρανοῖς Mt 7:21; 10:32, 33; 12:50; 16:17; 18:10, 19. ὁ πατήρ μου ὁ οὐράνιος 15:13; 18:35 (Just., A I, 15, 8). Jesus calls himself the Human One (Son of Man), who will come ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ 16:27; Mk 8:38. Abs. ὁ πατήρ, πάτερ Mt 11:25, 26; Mk 14:36 (s. GSchelbert, FZPhT 40, ’93, 259–81; response ERuckstuhl, ibid. 41, ’94, 515–25; response Schelbert, ibid. 526–31); Lk 10:21ab; 22:42; 23:34, 46 (all voc.); J 4:21, 23ab; 5:36ab, 37, 45; 6:27, 37, 45, 46a, 65 and oft. in J. Father and Son stand side by side or in contrast Mt 11:27bc; 24:36; 28:19; Mk 13:32; Lk 10:22bc; J 5:19–23, 26; 1J 1:3; 2:22–24; 2J 9; B 12:8. WLofthouse, Vater u. Sohn im J: ThBl 11, ’32, 290–300.

β. in the confession of the Christians π. τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ Ro 15:6; 2 Cor 1:3a; Eph 1:3; Col 1:3; 1 Pt 1:3. π. τοῦ κυρίου Ἰησοῦ 2 Cor 11:31. Cp. 1 Cor 15:24; Hb 1:5 (2 Km 7:14); Rv 1:6; 1 Cl 7:4; IEph 2:1; ITr ins 12:2; MPol 14:1; AcPl Ha 2, 33; 6, 34; AcPlCor 2:7 (cp. Just., D. 30, 3; 129, 1 al.).

ⓔ Oft. God is simply called (ὁ) πατήρ (the) Father (e.g. TestJob 33:9, s. DRahnenführer, ZNW 62, ’71, 77; ApcMos 35 τοῦ ἀοράτου πατρός; Just., D. 76, 3 al. On the presence or absence of the art. s. B-D-F §257, 3; Rob. 795) Eph 2:18; 3:14; 5:20; 6:23; 1J 1:2; 2:1, 15; 3:1; B 14:6; Hv 3, 9, 10; IEph 3:2; 4:2; IMg 13:2; ITr 12:2; 13:3; IRo 2:2; 3:3; 7:2; 8:2; IPhld 9:1; ISm 3:3; 7:1; 8:1; D 1:5; Dg 12:9; 13:1; AcPlCor 2:5, 19; MPol 22:3; EpilMosq 5. θεὸς π. Gal 1:1 (for the formulation Ἰ. Χρ. καὶ θεὸς πατήρ cp. Diod S 4, 11, 1: Heracles must obey τῷ Διὶ καὶ πατρί; Oenomaus in Eus., PE 5, 35, 3 Λοξίας [=Apollo] καὶ Ζεὺς πατήρ); Phil 2:11; Col 3:17; 1 Th 1:1, 2 v.l.; 2 Pt 1:17; Jd 1; IEph ins a; ISm ins; IPol ins; MPol ins. ὁ θεὸς καὶ π. Js 1:27; Col 3:17 v.l.; MPol 22:1; ὁ κύριος καὶ π. Js 3:9.—Attributes are also ascribed to the πατήρ (Zoroaster acc. to Philo Bybl.: 790 Fgm. 4, 52 Jac. [in Eus., PE 1, 10, 52] God is π. εὐνομίας κ. δικαιοσύνης) ὁ πατὴρ τῆς δόξης Eph 1:17. πατὴρ ὕψιστος IRo ins. ὁ θεὸς καὶ πατὴρ παντοκράτωρ MPol 19:2.—B. 103. DELG. M-M. EDNT. TW. Sv.

Ἰουδαῖος, αία, αῖον (Clearchus, the pupil of Aristotle, Fgm. 6 [in Jos., C. Ap. 1, 179]; Theophr., Fgm. 151 W. [WJaeger, Diokles v. Karystos ’38, 134–53: Theophrastus and the earliest Gk. report concerning the Judeans or Jews]; Hecataeus of Abdera [300 B.C.]: 264 Fgm. 25, 28, 2a Jac. [in Diod S 1, 28, 2] al.; Polyb.; Diod S; Strabo; Plut.; Epict. 1, 11, 12f, al.; Appian, Syr. 50 §252f, Mithrid. 106 §498, Bell. Civ. 2, 90 §380; Artem. 4, 24 p. 217, 13; Diog. L. 1, 9; OGI 73, 4; 74, 3; 726, 8; CIG 3418; CB I/2, 538 no. 399b τ. νόμον τῶν Εἰουδέων [on Ἰ. in ins s. RKraemer, HTR 82, ’89, 35–53]; Mitt-Wilck. I/2, 55; 56 [both III B.C.]; 57 [II B.C.]; BGU 1079, 25 [41 A.D.]; PFay 123, 16 [100 A.D.]; POxy 1189, 9; LXX; TestSol; AscIs 2:7; EpArist; SibOr; Philo, Joseph., Ar., Just., Tat. For a variety of synonyms s. Schürer III 87–91.). Gener. as description of ‘one who identifies with beliefs, rites, and customs of adherents of Israel’s Mosaic and prophetic tradition’ (the standard term in the Mishnah is ‘Israelite’). (Since the term ‘Judaism’ suggests a monolithic entity that fails to take account of the many varieties of thought and social expression associated with such adherents, the calque or loanword ‘Judean’ is used in this and other entries where Ἰ. is treated. Complicating the semantic problem is the existence side by side of persons who had genealogy on their side and those who became proselytes [on the latter cp. Cass. Dio 37, 17, 1; 67, 14, 2; 68, 1, 2]; also of adherents of Moses who recognized Jesus as Messiah [s. Gal 2:13 in 2d below; s. also 2eα] and those who did not do so. Incalculable harm has been caused by simply glossing Ἰ. with ‘Jew’, for many readers or auditors of Bible translations do not practice the historical judgment necessary to distinguish between circumstances and events of an ancient time and contemporary ethnic-religious-social realities, with the result that anti-Judaism in the modern sense of the term is needlessly fostered through biblical texts.)

① pert. to being Judean (Jewish), with focus on adherence to Mosaic tradition, Judean, as a real adj. (Philo, In Flacc. 29; Jos., Ant. 10, 265) ἀνὴρ Ἰ. (1 Macc 2:23; 14:33) Judean Ac 10:28; 22:3. ἄνθρωπος 21:39. ἀρχιερεύς 19:14. ψευδοπροφήτης 13:6. ἐξορκισταί 19:13. γυνή (Jos., Ant. 11, 185) 16:1. χώρα Mk 1:5.—But γῆ J 3:22 is to be taken of Judea in the narrower sense (s. Ἰουδαία 1), and means the Judean countryside in contrast to the capital city. Of Drusilla, described as οὔσα Ἰουδαία being Judean or Jewish, but for the view that Ἰ. is here a noun s. 2b.

② one who is Judean (Jewish), with focus on adherence to Mosaic tradition, a Judean, Ἰουδαῖος as noun (so predom.). Since Jerusalem sets the standard for fidelity to Israel’s tradition, and since Jerusalem is located in Judea, Ἰ. frequently suggests conformity to Israel’s ancestral belief and practice. In turn, the geographical name provided outsiders with a term that applied to all, including followers of Jesus, who practiced customs variously associated with Judea (note the Roman perception Ac 18:15 [‘Judeans’ at Corinth]; 23:28).

ⓐ (ὁ) Ἰ. Judean (w. respect to birth, nationality, or cult) J 3:25; (Mitt-Wilck. I/2, 57, 5 [II B.C.] παρʼ Ἰουδαίου=from a Judean) 4:9; 18:35; Ac 18:2, 24; 19:34; Ro 1:16; 2:9f, 17, 28f (on the ‘genuine’ Judean cp. Epict. 2, 9, 20f τῷ ὄντι Ἰουδαῖος … λόγῳ μὲν Ἰουδαῖοι, ἔργῳ δʼ ἄλλο τι); 10:12; Gal 2:14; 3:28; Col 3:11.—Collective sing. (Thu. 6, 78, 1 ὁ Ἀθηναῖος, ὁ Συρακόσιος; EpArist 13 ὁ Πέρσης; B-D-F §139; Rob. 408) Ro 3:1.

ⓑ of Drusilla οὔσα Ἰουδαία being a Judean Ac 24:24, but for the simple adjectival sense s. 1 end.

ⓒ (οἱ) Ἰουδαῖοι (on the use of the art. B-D-F §262, 1; 3) the Judeans οἱ Φαρισαῖοι κ. πάντες οἱ Ἰ. Mk 7:3; τὸ πάσχα τῶν Ἰ. J 2:13; cp. 5:1; 6:4; 7:2; ὁ βασιλεὺς τῶν Ἰ. (Appian, Mithrid. 117 §573 Ἰουδαίων βασιλεὺς Ἀριστόβουλος) Mt 2:2; 27:11, 29 (in these three last pass., Ἰ. is used by non-Israelites; Mt’s preferred term is Ἰσραήλ); Mk 15:2 and oft. πόλις τῶν Ἰ. Lk 23:51; ἔθνος τῶν Ἰ. Ac 10:22; λαὸς τῶν Ἰ. 12:11. χώρα τῶν Ἰ. 10:39 (Just., A I, 34, 2; cp. A I, 32, 4 ἡ γῆ Ἰουδαίων). ἄρχων τῶν Ἰ. J 3:1; συναγωγὴ τῶν Ἰ. Ac 14:1a. Cp. J 2:6; 4:22; 18:20. Ἰ. καὶ Ἕλληνες (on the combination of the two words s. B-D-F §444, 2: w. τε … καί) Judeans and Hellenes Ac 14:1b; 18:4; 19:10; 20:21; 1 Cor 1:24; 10:32; 12:13; PtK 2 p. 15, 7; ἔθνη τε καὶ Ἰ.= non-Judeans and Judeans Ac 14:5; cp. ISm 1:2. Ἰ. τε καὶ προσήλυτοι Judeans and proselytes Ac 2:11; cp. 13:43; οἱ κατὰ τὰ ἔθνη Ἰ. the Judeans who live among the nations (in the Diaspora) 21:21. Judeans and non-Judeans as persecutors of Christians MPol 12:2; cp. also 13:1; 17:2; 18:1; 1 Th 2:14 (Polytheists, Jews, and Christians Ar. 2, 1).—Dg 1.—Without the art. (cp. 19:3 φαρισαῖοι) Mt 28:15, suggesting that not all ‘Judeans’ are meant, and without ref. to Israel, or Jews, as an entity.

ⓓ a Mosaic adherent who identifies with Jesus Christ Judean Gal 2:13; cp. Ac 21:20 and eα below. On Rv 2:9; 3:9 s. Mussies 195.

ⓔ in J Ἰουδαῖοι or ‘Judeans’ for the most part (for exceptions s. a and c) constitute two groups

α. those who in various degrees identify with Jesus and his teaching J 8:52; 10:19–21; 11:45; 12:11 al.

β. those who are in opposition to Jesus, with special focus on hostility emanating from leaders in Jerusalem, center of Israelite belief and cult; there is no indication that John uses the term in the general ethnic sense suggested in modern use of the word ‘Jew’, which covers diversities of belief and practice that were not envisaged by biblical writers, who concern themselves with intra-Judean (intra-Israelite) differences and conflicts: 1:19; 2:18, 20; 5:10, 15f; 6:41, 52 (a debate); 7:1, 11, 13; 9:18, 22; 10:24, 31, 33 (in contrast to the πολλοί from ‘beyond the Jordan’, 10:40–42, who are certainly Israelites) 11:8; 13:33; 18:14. S. Hdb. exc. on J 1:19 and, fr. another viewpoint, JBelser, TQ 84, 1902, 265ff; WLütgert, Heinrici Festschr. 1914, 147ff, Schlatter Festschr. 1922, 137–48; GBoccaccini, Multiple Judaisms: BRev XI/1 ’95, 38–41, 46.—J 18:20 affirms that Jesus did not engage in sectarian activity. Further on anti-Judean feeling in J, s. EGraesser, NTS 11, ’64, 74–90; DHare, RSR, July, ’76, 15–22 (lit.); Hdb. exc. on J 1:19; BHHW II 906–11, 901f, 905.—LFeldman, Jew and Gentile in the Ancient World ’93.—MLowe, Who Were the Ἰουδαῖοι?: NovT 18, ’76, 101–30; idem Ἰουδαῖοι of the Apocrypha [NT]: NovT 23, ’81, 56–90; UvonWahlde, The Johannine ‘Jews’—A Critical Survey: NTS 28, ’82, 33–60; JAshton, ibid. 27, ’85, 40–75 (J).—For impact of Ἰουδαῖοι on gentiles s. ESmallwood, The Jews under Roman Rule fr. Pompey to Diocletian ’81; SCohen, Crossing the Boundary and Becoming a Jew: HTR 82, ’89, 13–33; PvanderHorst, NedTTs 43, ’89, 106–21 (c. 200 A.D.); PSchäfer, Judeophobia, Attitudes toward the Jews in the Ancient World ’97.—On the whole word s. Ἱσραήλ end. For Ἰουδαῖοι in ins s. SEG XXXIX, 1839. M-M. EDNT. TW.

Παῦλος, ου, ὁ Paul, a Roman surname (never a praenomen), found in lit. (e.g. Diod S 14, 44, 1; 15, 76, 1), ins, pap; Mel., HE 4, 26, 3)

① Sergius Paulus s. Σέργιος.

② Paul, the apostle of Jesus Christ; fr. the beginning he bore the Israelite name Saul as well as the Graeco-Roman Paul (difft. e.g. HDessau, Her 45, 1910, 347–68 and EMeyer III 197; s. GHarrer, HTR 33, ’40, 19–33.—Σαούλ 2 and Σαῦλος), prob. born in Tarsus (s. Ταρσός), and perh. brought up there (but s. WvUnnik, Tarsus or Jerusalem, ’62), born a Roman citizen. He was educated in Mosaic tradition, but was not untouched by the syncretistic thought-world in which he lived. At first he was a zealous Pharisee and as such a vehement foe of Christians, but his perspective was changed by a vision of Jesus Christ (OKietzig, D. Bekehrg. d. Pls ’32; EPfaff, Die Bekehrg. d. hl. Pls in d. Exegese des 20. Jahrh. ’42; CBurchard, Der Dreizehnte Zeuge, ’70, 126 n. 278 [lit. since ’54]). Most prominent of the apostles to the nations/gentiles. As such he worked in Nabataean Arabia, Syria, and Cilicia, traveled through Cyprus, Asia Minor, Macedonia, and Greece, and planned a missionary journey via Italy to Spain (s. Σπανία). He was prevented fr. carrying out this plan (at least at this time) by his subsequent arrest in Jerusalem and the lawsuit connected w. it (NVeldhoen, Het Proces van den Ap. Pls 1924; ESpringer, D. Proz. des Ap. Pls: PJ 218, 1929, 182–96; HCadbury, Roman Law and the Trial of Paul: Beginn. I/5, ’33, 297–338). He reached Rome only as a prisoner (on the journey FDavies, St. Paul’s Voyage to Rome ’31), and was prob. executed there: Ac 9 and 13–28; Ro 1:1; 1 Cor 1:1, 12f; 3:4f, 22; 16:21; 2 Cor 1:1; 10:1; Gal 1:1; 5:2; Eph 1:1; 3:1; Phil 1:1; Col 1:1, 23; 4:18; 1 Th 1:1; 2:18; 2 Th 1:1; 3:17; 1 Ti 1:1; 2 Ti 1:1; Tit 1:1; Phlm 1, 9, 19; 2 Pt 3:15; Pol 9:1; (11:2, 3). AcPl Ant 13, 9 recto and 15 verso (= Aa I 237, 1f) and 66 times AcPl Ha, including once ὁ μακάριος Π. AcPl Ha 3, 27; the same 4 times in AcPlCor. ὁ μακάριος Π. ὁ ἀπόστολος 1 Cl 47:1. Π. ὁ ἡγιασμένος, ὁ μεμαρτυρημένος, ἀξιομακάριστος IEph 12:2. ὁ μακάριος καὶ ἔνδοξος Π. Pol 3:2. Mentioned w. Peter 1 Cl 5:5; IRo 4:3.—S. also ApcEsdr 5:22 p. 30, 24 Tdf.; with John ApcEsdr 1:19 p. 25, 13 Tdf.—CClemen, Paulus 1904, where the older lit. is given. Other lit. in RBultmann, TRu n.s. 6, ’34, 229–46; 8, ’36, 1–22; WLyons and MParvis, NT Literature 1943–45, ’48, 225–39; GBornkamm, RGG³ V, ’61, 189f; ABD s.v.—ADeissmann, Pls² 1925 (Eng. tr. WWilson 1926); EvDobschütz, Der Ap. Pls I 1926; LMurillo, Paulus 1926; KPieper, Pls., Seine missionarische Persönlichkeit u. Wirksamkeit^2,3 1929; EBaumann, Der hl. Pls 1927; PFeine, Der Ap. Pls 1927; RLiechtenhan, Pls 1928; HLietzmann, Gesch. d. Alten Kirche I ’32, 102–31; JStewart, A Man in Christ ’36; CScott, St. Paul, the Man and the Teacher ’36; ANock, St. Paul ’38; TGlover, Paul of Tarsus ’38; CYver, S. Paul ’39; VGrÿnbech, Paulus ’40; WvLoewenich, Pls ’40; DRiddle, Paul, Man of Conflict ’40; EBuonaiuti, San Paolo ’41; JBover, San Pablo ’41; EAllo, Paul ’42; JKlausner, Fr. Jesus to Paul ’43; EGoodspeed, Paul ’47; JKnox, Chapters in a Life of Paul ’50; MDibelius, Paulus ’51; ²’56, with WKümmel (Eng. tr. FClarke ’53); EFascher, Pauly-W. Suppl. VIII 431–66, ’57.—FPrat, La théologie de S. Paul 1924f (Eng. tr. JStoddard ’57); CScott, Christianity Acc. to St. Paul 1928; OMoe, Apostolen Pls’ Forkyndelse og Laere 1928; AKristoffersen, Åpenbaringstanke og misjonsforkynnelse hos Pls, diss. Upps. ’38; RGuardini, Jes. Chr. I (in Paul) ’40; ChGuignebert, Le Christ ’43, 3 (Paulinisme).—A Schweitzer, D. Mystik des Ap. Pls 1930 (Eng. tr. WMontgomery ’31); MGoguel, La Mystique Paulin.: RHPhr 11, ’31, 185–210; MDibelius, Pls u. d. Mystik ’41; AFaux, L’ Orphisme et St. Paul: RHE 27, ’31, 245–92; 751–91; HWindisch, Pls u. Christus, E. bibl.-rel. gesch. Vergleich ’34.—EEidem, Det kristna Livet enligt Pls I 1927; MEnslin, The Ethics of Paul 1930; LMarshall, The Challenge of NT Ethics ’46; DWhiteley, The Theol. of St. Paul, ’64.—APuukko, Pls u. d. Judentum: Studia Orientalia 2, 1928, 1–86; HWindisch, Pls u. d. Judentum ’35; NMansson, Paul and the Jews ’47; WKnox, St. Paul and the Church of the Gentiles ’39.—ASteinmann, Z. Werdegang des Pls. Die Jugendzeit in Tarsus 1928; EBarnikol, D. vorchristl. u. früchristl. Zeit des Pls 1929; AOepke, Probleme d. vorchristl. Zeit des Pls: StKr 105, ’33, 387–424; GBornkamm, D. Ende des Gesetzes, Paulusstudien ’52.—WKümmel, Jes. u. Pls: ThBl 19, ’40, 209–31; ASchlatter, Jes. u. Pls ’40; WDavies, Paul and Rabbinic Judaism ⁴’80.—GRicciotti, Paul the Apostle (Eng. tr. AlZizzamia) ’53; JSevenster, Paul and Seneca, ’61; H-JSchoeps, Paulus ’59 (Engl. tr. HKnight, ’61); BMetzger, Index to Periodical Lit. on Paul ’60; Wv Loewenich, Paul: His Life and Works (transl. GHarris), ’60; WSchmithals, Paul and James (transl. DBarton), ’65; EGüttgemanns, D. Leidende Apostel, ’66; HBraun, Qumran u. d. NT ’66, 165–80; SPorter, The Paul of Acts ’99; additional lit. HBetz, ABD V 199–201.—LGPN I. M-M. EDNT. TW.

γεννάω fut. γεννήσω; 1 aor. ἐγέννησα; pf. γεγέννηκα. Pass.: fut. pl. γεννηθήσεσθε Sir 41:9; 1 aor. ἐγεννήθην; pf. γεγέννημαι (Pind., Hdt.+).—See ARahlfs, Genesis 1926, 39. Gener., to cause someth. to come into existence, primarily through procreation or parturition.

① become the parent of, beget

ⓐ by procreation (oft. LXX, fr. Gen 4:18 on) Mt 1:2–20 (cp. Diod S 4, 67, 2–68, 6, the genealogy of the Aeolians: 67, 4 Ἄρνη ἐγέννησεν Αἰόλον κ. Βοιωτόν; 67, 7 Ἱππάλκιμος ἐγέννησε Πηνέλεων; 68:1 Σαλμωνεὺς ἐγέννησε θυγατέρα … Τυρώ; 68, 3 Ποσειδῶν ἐγέννησε Πελίαν κ. Νηλέα; 68, 6 Νηλεὺς παῖδας ἐγέννησε δώδεκα. Interchanged with ἐγέννησε are ἐτέκνωσε, ἦν υἱός, παῖδες ἐγένοντο, etc.; cp. PMich 155, 7. The continuity is not formalized to the degree in Mt, but in Diod S 4, 69, 1–3 ἐγέννησε is repeated six times in a short space, and 4, 75, 4f ἐγέννησε occurs four times with the names of fathers and sons; Did., Gen. 144, 27); Ac 7:8, 29. ἐκ w. gen. of the mother (Hdt. 1, 108, 2; Diod S 4, 2, 1; 4, 62, 1; Palaeph. 44; PLond V, 1730, 10 οἱ ἐξ αὐτῆς γεννηθέντες υἱοί; Tob 1:9; 2 Esdr 10:44; Demetr.: 722 Fgm. 2, 2 Jac.; TestJob 1:6; Jos, Ant. 12, 189) Mt 1:3, 5f.—Pass. be fathered (Orig., C. Cels. 8, 66, 23) ἐκ τῆς παιδίσκης κατὰ σάρκα w. the slave-woman, according to the flesh (i.e. in line with human devising; opp. διʼ ἐπαγγελίας) Gal 4:23. ὁ κατὰ σάρκα γεννηθείς he that was fathered by human design, opp. ὁ κατὰ πνεῦμα he that was fathered by the Spirit’s design, i.e. in keeping with the divine promise, vs. 23) vs. 29. τὸ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν that which is conceived in her is of the Spirit Mt 1:20 (τὸ γεννηθέν of that which is yet unborn: Diod S 17, 77, 3). Here the male principle is introduced by ἐκ (Lucian, Dial. Deor. 20, 14 ἐκ κύκνου γεγεννημένη; Phlegon: 257 Fgm. 36, 2, 4 Jac.; Ps-Callisth. 1, 30, 3 ἐξ Ἄμμωνος ἐγεννήθη; TestSim 2:2) as J 1:13 (ἐγενήθ. P75et al.); but in 3:6 the imagery is complex, involving a maternal aspect in vs. 4. W. ἀπό (En 15:8 οἱ γίγαντες οἱ γεννηθέντες ἀπὸ τ. πνευμάτων κ. σαρκός) ἀφʼ ἑνὸς ἐγεννήθησαν they were fathered by one man Hb 11:12 (numerous edd. ἐγενήθησαν). ἐκ πορνείας οὐ γεγεννήμεθα (v.l. ἐγεννήθημεν) J 8:41 (cp. StudPal XX, 4, 30 ἐξ ἀγράφων γάμων γεγεννῆσθαι). ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος you’re a born sinner, totally! 9:34.—Lk 1:35 (where mng. 2 is also prob. [as in τὸ γεννώμενον Philo, Plant. 15]. S. AFridrichsen, SymbOsl 6, 1928, 33–36; HAlmqvist, Plut. u. d. NT ’46, 60f).

ⓑ by exercising the role of a parental figure, ext. of 1a (Philo, Leg. ad Gai. 58 μᾶλλον αὐτὸν τῶν γονέων γεγέννηκα), of a teacher on pupils ἐν Χ. Ἰ. διὰ τοῦ εὐαγγελίου ὑμᾶς ἐγέννησα I became your father as Christians through the gospel 1 Cor 4:15; Phlm 10 (s. Ltzm. and JWeiss on 1 Cor 4:15; ADieterich, Mithraslit. 1903, 146ff).—Pass. ἐκ (τοῦ) θεοῦ γεννᾶσθαι J 1:13 (on the rdg. of the Lat. ms. b, s. JPryor, NovT 27, ’85, 296–318); 1J 2:29; 3:9; 4:7; 5:1, 4, 18. On γεννᾶσθαι ἐξ ὕδατος κ. πνεύματος J 3:5 cp. 1QS 4:20–22 and s. YYadin, JBL 74, ’55, 40–43. Also ἄνωθεν γ. J 3:3, 7. πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ τὸν γεγεννημένον ἐξ αὐτοῦ everyone who loves the father (=God) loves the child (=Christ or one’s fellow Christian) 1J 5:1 (on γεννᾶσθαι ἐκ θεοῦ s. Hdb. on J 3:3 and 1J 3:9 and the sources and lit. listed there; s. also παλιγγενεσία). Cp. σήμερον γεγέννηκά σε (Ps 2:7) 1 Cl 36:4; GEb 18, 37; Ac 13:33 (held by some to have been the orig. rdg. Lk 3:22 v.l.; s. JHillmann, Die Kindheitsgesch. Jesu nach Lucas: Jahrbücher f. Protestantische Theologie 17/2, 1891, 192–261; HUsener, D. Weihnachtsfest² 1911, 38ff); Hb 1:5; 5:5.

② to give birth to, bear (Aeschyl., Suppl. 48; X., De Rep. Lac. 1, 3; Lucian, Sacrif. 6; Plut., Mor., 3c; Ps.-Callisth. 1, 9, 2 ἐκ θεοῦ γεννήσασα παῖδα=a woman who has borne a child to a god; BGU 132 II, 5; Judg 11:1 B; Is 66:9; 4 Macc 10:2) Lk 1:13, 57; 23:29; J 16:21 w. τίκτειν; AcPl Ha 8, 28 εἰς δουλείαν γεννῶσα who bears children for slavery Gal 4:24. Pass. be born (ἐκ παρθένου Did., Gen. 96, 13) ἐγεννήθη Μωϋσῆς Ac 7:20; cp. Hb 11:23. γεγεννημένος ἐν Ταρσῷ Ac 22:3; μήπω … γεννηθέντων Ro 9:11; πρὶν ἡμᾶς γεννηθῆναι before we were born 1 Cl 38:3. εἰς τὸν κόσμον come into the world J 16:21; Mt 2:1, 4; 19:12; 26:24 (=1 Cl 46:8); Mk 14:21 (cp. En 38:2); Lk 1:35 (1a is also prob.; a v.l. adds ἐκ σοῦ, which can be rendered ‘the child to whom you give birth’). ἐκ Μαρίας ἐγεννήθη AcPlCor 1:14; 2:5 (cp. Mt 1:16); J 3:4; 9:2, 19f, 32; IEph 18:2; ITr 11:2; ἀληθῶς γ. be in fact born (in opp. to Docetism) 9:1. γεγεννημένα (v.l. γεγενημένα) εἰς ἅλωσιν 2 Pt 2:12. εἰς τοῦτο for this purpose J 18:37. διάλεκτος ἐν ᾑ ἐγεννήθημεν the language in which we were born i.e., which we have spoken fr. infancy Ac 2:8. ἐγὼ δὲ καὶ γεγέννημαι but I was actually born a Roman citizen 22:28. οὗτος ἐγεννήθη βασιλεύς born a king GJs 20:4 codd. γεννῶνται και γεννῶσιν Lk 20:34 v.l.

③ to cause someth. to happen, bring forth, produce, cause, fig. of various kinds of production (Pla. et al.; Polyb. 1, 67, 2 στάσις ἐγεννᾶτο; Philo, De Jos. 254; Jos., Ant. 6, 144) 2 Ti 2:23.—γ. καρπόν produce fruit (Philo, Op. M. 113) ITr 11:1. Forged writing γεγεννημένον for γεγενημένον GJs 24:3.—B. 280. DELG s.v. γίγνομαι p. 222. M-M. TW.

Μαρία, ας, ἡ (vase ins fr. Samaria-Sebaste: SEG VIII, 110 [I B.C./I A.D.]; two ostraca: PMeyer, nos. 33 and 56 [both II A.D.]; s. Dssm., LO 97f; 302; a third ostracon in Dssm., LO 260 [s. LAE² 121, n. 11; 122; 306, n. 6: the addition of the mother’s name is regular in magical texts]; Jos., Bell. 6, 201; Just., Mel.) and Μαριάμ indecl. (מִרְיָם, Miriam [prophet and sister of Moses Ex 15:20f; Demetr.: 722 Fgm. 2, 3 Jac.; Ezech. Trag. 5, 18 and 23 in Clem. of Al., Strom. 1, 23, 155, 4; Philo; Just., D. 78, 3] 1 Cl 4:11) and Μαριάμμη (GMary 463, 3; GJs 16:3; 17:2f.—Joseph. writes the name Μαριά[μ]μη, ης [Ant. 3, 54].—On the name and its various forms s. B-D-F §53, 3; Mlt-H. 144f; OBardenhewer, Der Name Maria 1895; HvSoden, Die Schriften des NTs I 1906, 1373f; FZorell, ZKT 30, 1906, 356ff; EKönig, ZNW 17, 1916, 257–63; MNoth, D. isr. Personennamen 1929; WvonSoden, Bibel u. Alter Orient: ZAW Beih. 162, 129–33; MGörg, BZ ’79, 285–89) Mary.

① the mother of Jesus. The foll. forms of the name are attested in the var. cases: Μαρία as nom. Lk 2:19, otherw. only occasionally as v.l. (D Lk 1:30, 39, 56; cp. vss. 34, 38, 46). Gen. Μαρίας Mt 1:16, 18; 2:11; Mk 6:3; Lk 1:41; IEph 7:2; 18:2; 19:1; ITr 9:1; AcPlCor 1:14; 2:5. Acc. Μαρίαν Mt 1:20 (v.l.-άμ); AcPl Ha 8, 26; Μ. τὴν Γαλιλαίαν AcPlCor 2:14.—Μαριάμ as nom. Mt 1:16 v.l.; 13:55; Lk 1:27, 34, 38f, 46, 56; 2:19 (v.l.-ρία); as acc. Mt 1:20 v.l.; Lk 2:16; GJs 6:3 (not Bodmer); as voc. Lk 1:30; σὺν Μαριάμ Lk 2:5; Ac 1:14; πρὸς Μαριάμ Lk 2:34. Little is known about the life of this Mary; in the infancy narratives Mt 1f; Lk 1f and esp. in the apocryphal gospels (29 times GJs; s. AFuchs, Konkordanz) she plays a great role; s. WBauer, D. Leben Jesu im Zeitalter d. ntl. Apokryphen 1909; HUsener, ZNW 4, 1903, 1ff. In Mk 3:31f and parallels, where she and the brothers and sisters of Jesus are prominently mentioned, no indication of any interest in his movement is given. But Ac 1:14 mentions Mary and his brothers (brothers and sisters? s. ἀδελφός 1) among the members of the early church. The mother of Jesus is also mentioned in the Fourth Gospel, though not by name.—RSeeberg, Die Herkunft der Mutter Jesu: Bonwetsch Festschr. 1918, 13ff; JBlinzler, Jes. u. s. Mutter nach dem Zeugn. der Evv.: Klerusblatt 23, ’42; 24, ’43; UHolzmeister, De anno mortis Deip. Virg.: Marianum 4, ’42, 167–82; FWillam, D. Leb. Marias³ ’42; HRäisänen, D. Mutter Jesu im NT, ’69; JMcHugh, The Mother of Jesus in the NT ’75; RBrown, KDornfried et al., Mary in the NT ’78; RBrown, The Birth of the Messiah ’77.—ABD IV 586 (lit.). LexThK VII 25–28. TRE XXII 115–19. EDNT. II 386f.

② Mary Magdalene (s. Μαγδαληνή). Forms of her name: Μαρία Mt 27:56; 61 v.l.; 28:1 v.l.; Mk 15:40, 47; 16:1, 9 (Μαρίᾳ); Lk 8:2; 24:10; J 19:25; 20:1, 11, 16 v.l., 18 v.l. Μαριάμ Mt 27:56 v.l., 61; 28:1; Mk 15:40 v.l.; J 19:25 v.l.; 20:1 v.l., 11 v.l., 16 (voc.), 18; GPt 12:50. Acc. to the gospels this woman, one of Jesus’ most faithful followers, was cured by Jesus of possession by seven hostile spirits (Mk 16:9; Lk 8:2). She appears in the Passion Narrative w. women companions; also in the synoptic account of Easter morning. In J she is the only one mentioned at the grave, and sees the resurrected Lord (likew. in the long ending of Mk). Later ecclesiastical gossip identified her without warrant w. the sinful woman who anointed Jesus in the house of the Pharisee (Lk 7:37, 39). CLattey: Exp 7th ser., 8, 1909, 55–63; UHolzmeister, Die Magdalenenfrage in der kirchl. Überl.: ZKT 46, 1922, 402ff; JSickenberger, Ist die Magdalenenfrage wirklich unlösbar? BZ 17, 1926, 63ff; PKetter, D. Magdalenenfrage 1929; RBruckberger, M. Magdalena, ’54; MHengel, M. Magdalena u. d. Frauen als Zeugen: FMichel, ’63, 243–56; AMarjanen, The Woman Jesus Loved ’96 (Nag Hammadi); HMelzer-Keller, Geist und Leben 72, ’99, 97–111. LexThK VII 39f; BHHW II 1151. S. Simpson and Burkitt under 5 below.

③ the ‘other’ Mary, mother of James (s. Ἰάκωβος 3) and Joses (s. Ἰωσῆς 2). Form of the name Μαρία Mt 27:56, 61 (ἡ ἄλλη Μαρία; cp. PPetr III, 59); 28:1 (ἡ ἄλλ. Μ.—JMackay, The Other M.: ET 40, 1929, 319–21); Mk 15:40, 47; 16:1; Lk 24:10. She was one of the followers of Jesus present as a spectator at the events on Golgotha. Hence she could be identical with

④ Μαρία (v.l. Μαριάμ) ἡ τοῦ Κλωπᾶ Μ., the wife of Clopas J 19:25.

⑤ Mary, acc. to Lk 10:39, 42 sister of Martha, acc. to J 11:1f, 19f, 28, 31f, 45; 12:3 also sister of Lazarus, resident in Bethany. Forms of the name: Μαρία Lk 10:39 v.l., 42 v.l.; J 11:2 v.l., 20 v.l., 32 v.l.; 12:3 v.l.; Μαρίας J 11:1; Μαρίαν J 11:19 v.l., 28 v.l., 31 v.l., 45 v.l. Μαριάμ Lk 10:39, 42; J 11:2, 20, 32; 12:3; as acc. J 11:19, 28, 31, 45.—ASimpson, M. of Bethany, M. of Magdala, and Anonyma: ET 20, 1909, 307–18; FBurkitt, M. Magd. and M., Sister of Martha: ET 42, ’31, 157–59.

⑥ the mother of John Mark, owner of a house in Jerusalem (οἰκία τῆς Μαρίας), who placed it at the disposal of Christians for meetings Ac 12:12.

⑦ an otherw. unknown Christian, probably of Jewish descent (yet Μαρία appears in CB I/2, 557f nos. 439 and 440 as the fem. form of the Roman name Marius), who is greeted Ro 16:6 (ἀσπάσασθε Μαρίαν; v.l. Μαριάμ [as early as P⁴⁶]), w. the additional note that she rendered outstanding service to the receivers of the letter.—EDNT. M-M.

μόνος, η, ον (Pind.+ [as μοῦνος as early as Hom.])

① pert. to being the only entity in a class, only, alone adj.

ⓐ with focus on being the only one

α. used w. verbs like εἶναι, εὑρίσκεσθαι, καταλείπειν: μόνος ἦν ἐκεῖ Mt 14:23; cp. J 8:16. Λουκᾶς ἐστιν μόνος μετʼ ἐμοῦ 2 Ti 4:11. εὑρέθη Ἰησοῦς μόνος Lk 9:36. μόνην με κατέλειπεν 10:40 (w. inf. foll.); pass. κατελείφθη μόνος J 8:9; cp. 1 Th 3:1. κἀγὼ ὑπελείφθην μόνος I am the only one left (Theseus Hist. [Roman times]: 453 Fgm. 2 Jac. μόνος περιλειφθείς of the only survivor of a battle) Ro 11:3 (cp. 3 Km 19:10, 14; Job 1:15 al.).—Ac 15:33 [34] v.l.

β. used w. a noun (TestJob 10:1 τοῖς ξένοις μόνοις; AssMos Fgm. d p. 64 λόγῳ μόνῳ) τὰ ὀθόνια μόνα Lk 24:12. μόνοι οἱ μαθηταὶ ἀπῆλθον J 6:22. μόνος ὁ ἀρχιερεύς Hb 9:7.—Cp. Mt 12:4 (Jos., Ant. 15, 419 τ. ἱερεῦσιν ἐξὸν ἦν μόνοις). οὗτοι μόνοι συνεργοί Col 4:11. μόνῳ πνεύματι AcPl Ant 13, 18 (μόνον πνεύματι Aa I 237, 3). Papias (3:2) αὐτὸν μόνον τῆς κεφαλῆς ὄγκον.—Used w. pronouns (μόνος αὐτός: Nicol. Dam.: 90 Fgm. 130, 23 p. 407, 21 Jac.; Ps.-Demetr., De Eloc. 97; 2 Macc 7:37; Philo, Agr. 39; Jos., Ant. 8, 405, C. Ap. 1, 49); αὐτῷ μόνῳ λατρεύσεις (Dt 6:13 v.l.; cp. Jos., Ant. 3, 91 τοῦτον μ.) Mt 4:10; Lk 4:8.—Mt 18:15; Mk 6:47; 9:2; J 6:15. εἰς ἑαυτὸν μόνον Gal 6:4. σὺ μόνος … ; (1 Km 21:2; TestZeb 4:12; cp. σὺ μόνος ApcSed 15:1) are you the only one? (Field, Notes 82) Lk 24:18; ἐγὼ μ. (En 6:3; TestJud 3:1; ApcMos 27) Ac 26:14 v.l.; 1 Cor 9:6; GJs 1:3; ὑμεῖς μόνοι 1 Cor 14:36 (cp. Just., D. 19, 2).

γ. w. a negative and w. ἀλλά foll.: οὐκ ἐπʼ ἄρτῳ μόνῳ …, ἀλλʼ … (Dt 8:3) Mt 4:4=Lk 4:4. οὐ μόνον τὸ σῶμα … ἀλλὰ πολλοστόν AcPlCor 2:27 οὐκ ἐγὼ μ. …, ἀλλὰ καί … Ro 16:4; 2J 1. οὐκ ἐγράφη δὲ διʼ αὐτὸν μόνον, ἀλλὰ καί Ro 4:23. οὐκ αὐτὸν δὲ μόνον, ἀλλὰ καί Phil 2:27. Pleonast. w. εἰ μή after a neg. not … except … alone (Lydus, Magist. 1, 18 p. 22, 22) Mt 12:4; 17:8; 24:36; Mk 9:8 v.l. (for ἀλλὰ … μόνον); Lk 5:21; 6:4; Phil 4:15; Rv 9:4 v.l.

δ. μόνος θεός (cp. Simonides, Fgm. 4, 7 Diehl θεὸς μόνος; Da 3:45; SibOr 3, 629; PGM 13, 983) the only God 1 Ti 1:17; Jd 25 (GDelling, TLZ 77, ’52, 469–76). W. article preceding ὁ μόνος θ. (EpArist 139; Philo, Fuga 71; Just., D. 126, 2 τοῦ μόνου καὶ ἀγεννήτου θεοῦ υἱόν; ὁ θεὸς μόνος 4 Km 19:15, 19; Ps 85:10; Is 37:20. Cp. ENorden, Agn. Theos 1913, 245, 1) J 5:44 (without θεοῦ v.l.). ὁ μ. ἀληθινὸς θεός the only true God 17:3 (Demochares [c. 300 B.C.]: 75 Fgm. 2 Jac. τὸν Δημήτριον οἱ Ἀθηναῖοι ἐδέχοντο … ἐπᾴδοντες ὡς εἴη μόνος θεὸς ἀληθινός, οἱ δʼ ἄλλοι καθεύδουσιν ἢ ἀποδημοῦσιν ἢ οὐκ εἰσίν. γεγονὼς δʼ εἴη ἐκ Ποσειδῶνος καὶ Ἀφροδίτης ‘the Athenians welcomed Demetrius … adulating him with the surmise that he was the only real god, whereas others were slumbering, or taking a trip, or simply did not exist; and that he was probably a descendant of Poseidon and Aphrodite’). τὸ ὄνομα τ. ἀληθινοῦ καὶ μόνου κυρίου 1 Cl 43:6 (cp. Just., D. 55, 2 κύριος μ.). μ. σοφὸς θεός the only wise God Ro 16:27 (Philo, Fuga 47 ὁ μ. σοφός; Heraclitus, Fgm. 32 ἓν τὸ σοφὸν μοῦνον). ὁ μ. δεσπότης the only one who is master Jd 4 (cp. Jos., Bell. 7, 323; 410). ὁ μακάριος καὶ μόνος δυνάστης 1 Ti 6:15.—Vs. 16; Rv 15:4.

ⓑ with focus on being helplessly alone: alone, deserted, helpless (Hom. et al.; BGU 180, 23 [172 A.D.] ἄνθρωπος πρεσβύτης καὶ μόνος τυγχάνων; 385, 4; Wsd 10:1; TestJos 1:6; La 1:1) οὐκ ἀφῆκέν με μόνον J 8:29; 16:32ab (ἀφ. μόν. as Dio Chrys. 46 [63], 2).

ⓒ with focus on isolation: isolated, by itself (cp. Bar 4:16; En 28:1; TestJud 5:3; JosAs 2:16; Ar. 11:2) ἐὰν μὴ ὁ κόκκος τ. σίτου … ἀποθάνῃ, αὐτὸς μόνος μένει J 12:24. In Hv 3, 9, 2 μ. refers to selfish Christians who isolate themselves fr. the needs of the hungry.

② a marker of limitation, only, alone, the neut. μόνον being used as an adv. (Aeschyl., Hdt. et al.)

ⓐ limiting the action or state to the one designated by the verb (TestAbr A 4 p. 81, 25 [Stone p. 10]; TestJos 16:4; JosAs 24:10) Mt 9:21; 14:36; Mk 5:36; Lk 8:50; 1 Cor 7:39; 15:19; Gal 1:23; Phil 1:27; 2 Th 2:7; Hv 3, 2, 1.—οὐκ ἀλλὰ μ. Mt 8:8.

ⓑ w. a noun (Just., A I, 22, 1 μ. ἄνθρωπος) or pron., to separate one pers. or thing fr. others: Mt 5:47; 10:42; Ac 18:25; Ro 3:29; Gal 2:10; Hb 9:10; Hm 12, 4, 7; τοῦτο μ. Gal 3:2.

ⓒ used w. negatives

α. μ. μή only not, not only (POxy 2153, 22; TestJob 45:1) Gal 5:13. οὐ (μὴ) μ. 4:18; Js 1:22; 2:24 (s. β below). οὐ μ. … ἀλλά (without καί when the second member includes the first. X., Cyr. 1, 6, 16; Diod S 4, 15, 1; Dio Chrys. 1, 22; 62; 64 [14], 7; Just., A I, 2, 1; B-D-F §448, 1) Ac 19:26 (but some mss. add καί); 1 Th 1:8; 1J 5:6. οὐ (or μὴ) μ. …, ἀλλὰ καί not only …, but also (PMich 209, 12 [c. 200 A.D.]; TestJos 10:3; Jos., Bell. 3, 102; Just., A I, 5, 4 al.) Mt 21:21; J 5:18; Ac 21:13; 26:29; 27:10; Ro 1:32; 9:24; 13:5; 2 Cor 8:10, 21; 9:12; Eph 1:21; Phil 1:29; 1 Th 2:8; 2 Ti 2:20; Hb 12:26; 1 Pt 2:18; Qua. οὐ (μὴ) … μ., ἀλλὰ καί J 11:52; 12:9; 13:9; 17:20; Ro 4:12, 16; Phil 2:27; 1 Th 1:5 al. οὐ … μόνον ἀλλὰ καί 1J 2:2. οὐδέπω …, μ. δέ not yet …, but … only Ac 8:16. οὐ μ. δέ, ἀλλὰ καί not only this, but also (ellipsis w. supplementation of what immediately precedes; Mitt-Wilck. II/2, 26, 9=27, 9 [108 B.C.]; cp. Sb 7616 [II A.D.]; Wsd 19:15; TestJob 35:1; Just., A I, 49, 5; B-D-F §479, 1; s. Rob. 1201ff) Ro 5:3, 11; 8:23; 9:10; 2 Cor 8:19. οὐ μόνον δὲ … ἀλλὰ καί (TestZeb 3:7) Ac 19:27; 2 Cor 7:7; 1 Ti 5:13. μὴ μ., ἀλλὰ πολλῷ μᾶλλον not only, … but much more Phil 2:12. οὐδὲν (μηδὲν) … εἰ μὴ … μόνον (TestAbr B 11 p. 116, 3 [Stone p. 80]; TestJob 11:7; Ar 13, 7) Mt 21:9; Mk 6:8. μηδενὶ … εἰ μὴ μ. Ac 11:19. On 1–2c s. KBeyer, Semitische Syntax im NT ’62, 126–29.

β. in isolation οὐκ ἐκ πίστεως μόνον not by faith viewed in isolation Js 2:24 (NEB: ‘not by faith in itself’; Goodsp.: ‘not simply by having faith’; sim. Moffatt; s. Athanasius Alexandrinus, De Virginitate PGM 28, 260c; cp. Clem., Strom. 3, 15 οὐ γὰρ μόνον ἡ εὐνουχία δικαιοῖ=being a eunuch does not of itself justify. S. also πίστις 2dδ.)

ⓓ ἵνα μόνον solely in order that 12:8; μόνον ἵνα Gal 6:12.

③ κατὰ μόνας (Thu. 1, 32, 5; X., Mem. 3, 7, 4; Menand., Epitr. 988 S. [658 Kö.], Fgm. 146 Kö.; Polyb. 4, 15, 11; Diod S 4, 51, 16; Gen 32:16; Ps 4:9; Jer 15:17; 1 Macc 12:36; TestJos 4:1; Jos., Vi. 326, Ant. 17, 336 al.—Also written καταμόνας; cp. BGU 813, 15 in APF 2, 1903, 97) alone γίνεσθαι κ. μ. be alone (Syntipas p. 9, 16) Mk 4:10.—Lk 9:18; Hm 11:8.—B-D-F §241, 6.—B. 937. DELG. Schmidt, Syn. IV 535–39. M-M. EDNT. Sv.

νόμος, ου, ὁ (νέμω; [Zenodotus reads ν. in Od. 1, 3] Hes.+; loanw. in rabb.—On the history of the word MPohlenz, Nomos: Philol 97, ’48, 135–42; GShipp, Nomos ‘Law’ ’78; MOstwald, Nomos and the Beginnings of Athenian Democracy ’69). The primary mng. relates to that which is conceived as standard or generally recognized rules of civilized conduct esp. as sanctioned by tradition (Pind., Fgm. 152, 1=169 Schr. νόμος ὁ πάντων βασιλεύς; cp. SEG XVII, 755, 16: Domitian is concerned about oppressive practices hardening into ‘custom’; MGigante, ΝΟΜΟΣ ΒΑΣΙΛΕΥΣ [Richerche filologiche 1] ’56). The synonym ἔθος (cp. συνήθεια) denotes that which is habitual or customary, especially in reference to personal behavior. In addition to rules that take hold through tradition, the state or other legislating body may enact ordinances that are recognized by all concerned and in turn become legal tradition. A special semantic problem for modern readers encountering the term ν. is the general tendency to confine the usage of the term ‘law’ to codified statutes. Such limitation has led to much fruitless debate in the history of NT interpretation.—HRemus, Sciences Religieuses/Studies in Religion 13, ’84, 5–18; ASegal, Torah and Nomos in Recent Scholarly Discussion, ibid., 19–27.

① a procedure or practice that has taken hold, a custom, rule, principle, norm (Alcman [VII B.C.], Fgm. 93 D² of the tune that the bird sings; Ocellus [II B.C.] c. 49 Harder [1926] τῆς φύσεως νόμος; Appian, Basil. 1 §2 πολέμου ν., Bell. Civ. 5, 44 §186 ἐκ τοῦδε τοῦ σοῦ νόμου=under this rule of yours that governs action; Polyaenus 5, 5, 3 ν. πόμπης; 7, 11, 6 ν. φιλίας; Sextus 123 τοῦ βίου νόμος; Just., A II, 2, 4 παρὰ τὸν τῆς φύσεως ν.; Ath. 3, 1 νόμῳ φύσεως; 13, 1 θυσιῶν νόμῳ)

ⓐ gener. κατὰ νόμον ἐντολῆς σαρκίνης in accordance w. the rule of an external commandment Hb 7:16. εὑρίσκω τὸν νόμον I observe an established procedure or principle or system Ro 7:21 (ν. as ‘principle’, i.e. an unwritten rightness of things Soph., Ant. 908). According to Bauer, Paul uses the expression νόμος (which dominates this context) in cases in which he prob. would have preferred another word. But it is also prob. that Paul purposely engages in wordplay to heighten the predicament of those who do not rely on the gospel of liberation from legal constraint: the Apostle speaks of a principle that obligates one to observe a code of conduct that any sensible pers. would recognize as sound and valid ὁ νόμος τ. νοός μου vs. 23b (s. νοῦς 1a). Engaged in a bitter struggle w. this νόμος there is a ἕτερος νόμος which, in contrast to the νοῦς, dwells ἐν τοῖς μέλεσίν μου in my (physical) members vs. 23a, and hence is a νόμος τῆς ἁμαρτίας vs. 23c and 25b or a νόμος τ. ἁμαρτίας καὶ τ. θανάτου 8:2b. This sense prepares the way for the specific perspective

ⓑ of life under the lordship of Jesus Christ as a ‘new law’ or ‘system’ of conduct that constitutes an unwritten tradition ὁ καινὸς ν. τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ 2:6; in brief ν. Ἰησοῦ Χριστοῦ IMg 2 (cp. Just., D. 11, 4; 43, 1; Mel., P. 7, 46). Beginnings of this terminology as early as Paul: ὁ ν. τοῦ Χριστοῦ =the standard set by Christ Gal 6:2 (as vs. 3 intimates, Christ permitted himself to be reduced to nothing, thereby setting the standard for not thinking oneself to be someth.). The gospel is a νόμος πίστεως a law or system requiring faith Ro 3:27b (FGerhard, TZ 10, ’54, 401–17) or ὁ ν. τοῦ πνεύματος τῆς ζωῆς ἐν Χρ. Ἰ. the law of the spirit (=the spirit-code) of life in Chr. J. 8:2a. In the same sense Js speaks of a ν. βασιλικός (s. βασιλικός) 2:8 or ν. ἐλευθερίας vs. 12 (λόγος ἐλ. P⁷⁴), ν. τέλειος ὁ τῆς ἐλευθερίας 1:25 (association w. 1QS 10:6, 8, 11 made by EStauffer, TLZ 77, ’52, 527–32, is rejected by SNötscher, Biblica 34, ’53, 193f. On the theme of spontaneous moral achievement cp. Pind., Fgm. 152 [169 Schr.] 1f νόμος ὁ πάντων βασιλεὺς | θνατῶν τε καὶ ἀθανάτων | ἄγει δικαιῶν τὸ βιαιότατον| ὑπερτάτᾳ χειρί=custom is lord of all, of mortals and immortals both, and with strong hand directs the utmost power of the just. Plut., Mor. 780c interprets Pindar’s use of νόμος: ‘not written externally in books or on some wooden tablets, but as lively reason functioning within him’ ἔμψυχος ὢν ἐν αὐτῷ λόγῳ; Aristot., EN 4, 8, 10 οἷον ν. ὢν ἑαυτῷ; Diod S 1, 94, 1 ν. ἔγγραπτος; cp. also Ovid, Met. 1, 90 sponte sua sine lege fidem rectumque colebat; Mayor, comm. ‘Notes’ 73.—RHirzel, ΑΓΡΑΦΟΣ ΝΟΜΟΣ 1903.). Some would put ὁ νόμος Js 2:9 here (s. LAllevi, Scuola Cattol. 67, ’39, 529–42), but s. 2b below.—Hermas too, who in part interprets Israel’s legal tradition as referring to Christians, sees the gospel, exhibited in Christ’s life and words, as the ultimate expression of God’s will or ‘law’. He says of Christ δοὺς αὐτοῖς (i.e. the believers) τὸν ν., ὅν ἔλαβε παρὰ τοῦ πατρὸς αὐτοῦ Hs 5, 6, 3, cp. Hs 8, 3, 3. Or he sees in the υἱὸς θεοῦ κηρυχθεὶς εἰς τὰ πέρατα τῆς γῆς, i.e. the preaching about the Son of God to the ends of the earth, the νόμος θεοῦ ὁ δοθεὶς εἰς ὅλον. τ. κόσμον 8, 3, 2. Similarly to be understood are τηρεῖν τὸν ν. 8, 3, 4. ὑπὲρ τοῦ ν. παθεῖν 8, 3, 6. ὑπὲρ τοῦ ν. θλίβεσθαι 8, 3, 7. ἀρνησάμενοι τὸν νόμον ibid. βλασφημεῖν τὸν ν. 8, 6, 2.

② constitutional or statutory legal system, law

ⓐ gener.: by what kind of law? Ro 3:27. ν. τῆς πόλεως the law of the city enforced by the ruler of the city (ν. ἐν ταῖς πόλεσι γραπτός Orig., C. Cels. 5, 37, 2); the penalty for breaking it is banishment Hs 1:5f. τοῖς ν. χρῆσθαι observe the laws 1:3; πείθεσθαι τοῖς ὡρισμένοις ν. obey the established laws Dg 5:10; νικᾶν τοὺς ν. ibid. (νικάω 3). Ro 7:1f, as well as the gnomic saying Ro 4:15b and 5:13b, have been thought by some (e.g. BWeiss, Jülicher) to refer to Roman law, but more likely the Mosaic law is meant (s. 3 below).

ⓑ specifically: of the law that Moses received from God and is the standard according to which membership in the people of Israel is determined (Diod S 1, 94, 1; 2: the lawgiver Mneves receives the law from Hermes, Minos from Zeus, Lycurgus from Apollo, Zarathustra from the ἀγαθὸς δαίμων, Zalmoxis from Hestia; παρὰ δὲ τοῖς Ἰουδαίοις, Μωϋσῆς receives the law from the Ἰαὼ ἐπικαλούμενος θεός) ὁ ν. Μωϋσέως Lk 2:22; J 7:23; Ac 15:5. ν. Μωϋσέως Ac 13:38; Hb 10:28. Also ὁ ν. κυρίου Lk 2:23f, 39; GJs 14:1. ὁ ν. τοῦ θεοῦ (Theoph. Ant. 2, 14 [p. 136, 4]) Mt 15:6 v.l.; Ro 8:7 (cp. Tat. 7, 2; 32, 1; Ath. 3:2). ὁ ν. ἡμῶν, ὑμῶν, αὐτῶν etc. J 18:31; 19:7b v.l.; Ac 25:8. κατὰ τὸν ἡμέτερον ν. 24:6 v.l. (cp. Jos., Ant. 7, 131). ὁ πατρῷος ν. 22:3. τὸν ν. τῶν ἐντολῶν Eph 2:15. Since the context of Ac 23:29 ἐγκαλούμενον περὶ ζητημάτων τοῦ νόμου αὐτῶν points to the intimate connection between belief, cult, and communal solidarity in Judean tradition, the term νόμος is best rendered with an hendiadys: (charged in matters) relating to their belief and custom; cp. ν. ὁ καθʼ ὑμᾶς 18:15. Ro 9:31 (CRhyne, Νόμος Δικαιοσύνης and the meaning of Ro 10:4: CBQ 47, ’85, 486–99).—Abs., without further qualification ὁ ν. Mt 22:36; 23:23; Lk 2:27; J 1:17; Ac 6:13; 7:53; 21:20, 28; Ro 2:15 (τὸ ἔργον τοῦ νόμου the work of the law [=the moral product that the Mosaic code requires] is written in the heart; difft. Diod S 1, 94, 1 ν. ἔγγραπτος, s. 1b, above), 18, 20, 23b, 26; 4:15a, 16; 7:1b, 4–7, 12, 14, 16; 8:3f; 1 Cor 15:56; Gal 3:12f, 17, 19, 21a, 24; 5:3, 14; 1 Ti 1:8 (GRudberg, ConNeot 7, ’42, 15); Hb 7:19 (s. Windisch, Hdb. exc. ad loc.), 28a; 10:1; cp. Js 2:9 (s. 1b above); μετὰ τὸν ν. Hb 7:28b; οἱ ἐν τῷ ν. Ro 3:19; κατὰ τὸν ν. according to the (Mosaic) law (Jos., Ant. 14, 173; 15, 51 al.; Just., D. 10, 1) J 19:7b; Ac 22:12; 23:3; Hb 7:5; 9:22. παρὰ τ. νόμον contrary to the law (Jos., Ant. 17, 151, C. Ap. 2, 219; Ath. 1, 3 παρὰ πάντα ν.) Ac 18:13.—νόμος without the art. in the same sense (on the attempt, beginning w. Origen, In Ep. ad Ro 3:7 ed. Lomm. VI 201, to establish a difference in mng. betw. Paul’s use of ὁ νόμος and νόμος s. B-D-F §258, 2; Rob. 796; Mlt-Turner 177; Grafe [s. 3b below] 7–11) Ro 2:13ab, 17, 23a, * 25a; 3:31ab; 5:13, 20; 7:1a (s. above); Gal 2:19b; 5:23 (JRobb, ET 56, ’45, 279f compares κατὰ δὲ τῶν τοιούτων οὐκ ἔστι νόμος Aristot., Pol. 1284a). δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ … 1 Ti 1:9. Cp. ἑαυτοῖς εἰσιν νόμος Ro 2:14 (in Pla., Pol. and in Stoic thought the wise person needed no commandment [Stoic. III 519], the bad one did; MPohlenz, Stoa ’48/49 I 133; II 75). Used w. prepositions: ἐκ ν. Ro 4:14; Gal 3:18, 21c (v.l. ἐν ν.); Phil 3:9 (ἐκ νόμου can also mean corresponding to or in conformity with the law: PRev 15, 11 ἐκ τῶν νόμων); cp. ἐκ τοῦ νόμου Ro 10:5. διὰ νόμου Ro 2:12b; 3:20b; 4:13; 7:7b; Gal 2:19a, 21; ἐν ν. (ἐν τῷ ν. Iren. 3, 11, 8 [Harv. II 49, 9]) Ro 2:12a, 23; Gal 3:11, 21c v.l.; 5:4; Phil 3:6. κατὰ νόμον 3:5; Hb 8:4; 10:8 (make an offering κατὰ νόμον as Arrian, Anab. 2, 26, 4; 5, 8, 2); χωρὶς ν. Ro 3:21a; 7:8f; ἄχρι ν. 5:13a. ὑπὸ νόμον 6:14f; 1 Cor 9:20; Gal 3:23; 4:4f, 21a; 5:18 (cp. Just., D. 45, 3 οἱ ὑπὸ τὸν ν.).—Dependent on an anarthrous noun παραβάτης νόμου a law-breaker Ro 2:25b ( 27b w. art.); Js 2:11. ποιητὴς ν. one who keeps the law 4:11d (w. art. Ro 2:13b). τέλος ν. the end of the law Ro 10:4 (RBultmann and HSchlier, Christus des Ges. Ende ’40). πλήρωμα ν. fulfilment of the law 13:10. ν. μετάθεσις a change in the law Hb 7:12. ἔργα ν. Ro 3:20a, 28; 9:32 v.l.; Gal 2:16; 3:2, 5, 10a.—(ὁ) ν. (τοῦ) θεοῦ Ro 7:22, 25a; 8:7 because it was given by God and accords w. his will. Lasting Mt 5:18; Lk 16:17 (cp. Bar 4:1; PsSol 10:4; Philo, Mos. 2, 14; Jos., C. Ap. 2, 277).—Used w. verbs, w. or without the art.: ν. ἔχειν J 19:7a; Ro 2:14 (ApcSed 14:5). πληροῦν ν. fulfill the law Ro 13:8; pass. Gal 5:14 (Mel., P. 42, 291). πληροῦν τὸ δικαίωμα τοῦ ν. fulfill the requirement of the law Ro 8:4. φυλάσσειν τὸν ν. observe the law Ac 21:24; Gal 6:13. τὰ δικαιώματα τοῦ ν. φυλάσσειν observe the precepts of the law Ro 2:26; διώκειν ν. δικαιοσύνης 9:31a; πράσσειν ν. 2:25a. ποιεῖν τὸν ν. J 7:19b; Gal 5:3; Ro 2:14b, s. below; τὸν ν. τηρεῖν Js 2:10. τὸν ν. τελεῖν Ro 2:27. φθάνειν εἰς ν. 9:31b. κατὰ ν. Ἰουδαϊσμὸν ζῆν IMg 8:1 v.l. is prob. a textual error (Pearson, Lghtf., Funk, Bihlmeyer, Hilgenfeld; Zahn, Ign. v. Ant. 1873 p. 354, 1 [difft. in Zahn’s edition] all omit νόμον as a gloss and are supported by the Latin versions; s. Hdb. ad loc.). τὰ τοῦ ν. ποιεῖν carry out the requirements of the law Ro 2:14b (ApcSed 14:5; FFlückiger, TZ 8, ’52, 17–42). καταλαλεῖν νόμου, κρίνειν ν. Js 4:11abc. ἐδόθη ν. Gal 3:21a.—Pl. διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν Hb 8:10; cp. 10:16 (both Jer 38:33).—Of an individual stipulation of the law ὁ νόμος τοῦ ἀνδρός the law insofar as it concerns the husband (Aristot., Fgm. 184 R. νόμοι ἀνδρὸς καὶ γαμετῆς.—SIG 1198, 14 κατὰ τὸν νόμον τῶν ἐρανιστῶν; Num 9:12 ὁ ν. τοῦ πάσχα; Philo, Sobr. 49 ὁ ν. τῆς λέπρας) Ro 7:2b; cp. 7:3 and δέδεται νόμῳ vs. 2a (on the imagery Straub 94f); 1 Cor 7:39 v.l.—The law is personified, as it were (Demosth. 43, 59; Aeschin. 1, 18; Herm. Wr. 12, 4 [the law of punishment]; IMagnMai 92a, 11 ὁ ν. συντάσσει; b, 16 ὁ ν. ἀγορεύει; Jos., Ant. 3, 274) J 7:51; Ro 3:19.

③ a collection of holy writings precious to God’s people, sacred ordinance

ⓐ in the strict sense the law=the Pentateuch, the work of Moses the lawgiver (Diod S 40, 3, 6 προσγέγραπται τοῖς νόμοις ἐπὶ τελευτῆς ὅτι Μωσῆς ἀκούσας τοῦ θεοῦ τάδε λέγει τ. Ἰουδαίοις=at the end of the laws this is appended: this is what Moses heard from God and is telling to the Jews. ὁ διὰ τοῦ ν. μεταξὺ καθαρῶν καὶ ἀκαθάρτων διαστείλας θεός Iren. 3, 12, 7 [Harv. II 60, 3]; cp. Hippol., Ref. 7, 34, 1) τὸ βιβλίον τοῦ νόμου Gal 3:10b (cp. Dt 27:26). Also simply ὁ νόμος (Jos., Bell. 7, 162 ὁ ν. or 2, 229 ὁ ἱερὸς ν. of the holy book in a concrete sense) Mt 12:5 (Num 28:9f is meant); J 8:5; 1 Cor 9:8 (cp. Dt 25:4); 14:34 (cp. Gen 3:16); Gal 4:21b (the story of Abraham); Hb 9:19. ὁ ν. ὁ ὑμέτερος J 8:17 (cp. Jos., Bell. 5, 402; Tat. 40, 1 κατὰ τοὺς ἡμετέρους ν.). ἐν Μωϋσέως νόμῳ γέγραπται 1 Cor 9:9. καθὼς γέγραπται ἐν νόμῳ κυρίου Lk 2:23 (γέγραπται ἐν νόμῳ as Athen. 6, 27, 23c; IMagnMai 52, 35 [III B.C.]; Mel., P. 11, 71; cp. Just., D. 8, 4 τὰ ἐν τῷ ν. γεγραμμένα); cp. vs. 24. ἔγραψεν Μωϋσῆς ἐν τῷ νόμῳ J 1:45 (cp. Cercidas [III B.C.], Fgm. 1, 18f Diehl² [=Coll. Alex. p. 204, 29=Knox p. 196] καὶ τοῦθʼ Ὅμηρος εἶπεν ἐν Ἰλιάδι).—The Sacred Scriptures (OT) referred to as a whole in the phrase ὁ ν. καὶ οἱ προφῆται (Orig., C. Cels. 2, 6, 4; cp. Hippol., Ref. 8, 19, 1) the law (הַתּוֹרָה) and the prophets (הַנְּבִיאִים) Mt 5:17; 7:12; 11:13; 22:40; Lk 16:16; Ac 13:15; 24:14; 28:23; Ro 3:21b; cp. Dg 11:6; J 1:45. τὰ γεγραμμένα ἐν τῷ ν. Μωϋσέως καὶ τοῖς προφήταις καὶ ψαλμοῖς Lk 24:44.

ⓑ In a wider sense=Holy Scripture gener., on the principle that the most authoritative part gives its name to the whole (ὁ ν. ὁ τοῦ θεοῦ Theoph. Ant. 1, 11 [p. 82, 15]): J 10:34 (Ps 81:6); 12:34 (Ps 109:4; Is 9:6; Da 7:14); 15:25 (Ps 34:19; 68:5); 1 Cor 14:21 (Is 28:11f); Ro 3:19 (preceded by a cluster of quotations fr. Psalms and prophets).—Mt 5:18; Lk 10:26; 16:17; J 7:49.—JHänel, Der Schriftbegriff Jesu 1919; OMichel, Pls u. s. Bibel 1929; SWesterholm, Studies in Religion 15, ’86, 327–36.—JMeinhold, Jesus u. das AT 1896; MKähler, Jesus u. das AT² 1896; AKlöpper, Z. Stellung Jesu gegenüber d. Mos. Gesetz, Mt 5:17–48: ZWT 39, 1896, 1–23; EKlostermann, Jesu Stellung z. AT 1904; AvHarnack, Hat Jesus das atl. Gesetz abgeschafft?: Aus Wissenschaft u. Leben II 1911, 225–36, SBBerlAk 1912, 184–207; KBenz, D. Stellung Jesu zum atl. Gesetz 1914; MGoguel, RHPR 7, 1927, 160ff; BBacon, Jesus and the Law: JBL 47, 1928, 203–31; BBranscomb, Jes. and the Law of Moses 1930; WKümmel, Jes. u. d. jüd. Traditionsged.: ZNW 33, ’34, 105–30; JHempel, D. synopt. Jesus u. d. AT: ZAW 56, ’38, 1–34.—Lk-Ac: JJervell, HTR 64, ’71, 21–36.—EGrafe, D. paulin. Lehre vom Gesetz² 1893; HCremer, D. paulin. Rechtfertigungslehre 1896, 84ff; 363ff; FSieffert, D. Entwicklungslinie d. paul. Gesetzeslehre: BWeiss Festschr. 1897, 332–57; WSlaten, The Qualitative Use of νόμος in the Pauline Ep.: AJT 23, 1919, 213ff; HMosbech, Pls’ Laere om Loven: TT 4/3, 1922, 108–37; 177–221; EBurton, ICC, Gal 1921, 443–60; PFeine, Theol. des NT⁶ ’34, 208–15 (lit.); PBenoit, La Loi et la Croix d’après S. Paul (Ro 7:7–8:4): RB 47, ’38, 481–509; CMaurer, D. Gesetzeslehre des Pls ’41; PBläser, D. Gesetz b. Pls ’41; BReicke, JBL 70, ’51, 259–76; GBornkamm, Das Ende d. Gesetzes ’63; HRaisänen, Paul and the Law² ’87; PRichardson/SWesterholm, et al., Law in Religious Communities in the Rom. Period, ’91 (Torah and Nomos); MNobile, La Torà al tempo di Paolo, alcune ri-flessioni: Atti del IV simposio di Tarso su S. Paolo Apostolo, ed. LPadovese ’96, 93–106 (lit. 93f, n. 1).—Dodd 25–41.—B. 1358; 1419; 1421. DELG s.v. νέμω Ic. Schmidt, Syn. I 333–47. M-M. EDNT. TW. Sv.

πάθος, ους, τό (πάσχω; Trag., Hdt.+)

① that which is endured or experienced, suffering (Trag., Hdt. et al.; Diod S 1, 97, 4 τὰ πάθη τῶν θεῶν [various painful experiences of the gods: the battle against the Titans, etc.]; Jos., Ant. 15, 57; 16, 315; Just., A I, 22, 4; Ath. 30, 4), so in our lit. only in B 6:7 and in Ign. (but freq. in his wr.), and always in the sing., w. ref. to the physical sufferings of Christ (so also B 6:7; cp. Just., D. 97, 3 εἰς τὸ πάθος καὶ τὸν σταυρόν; Iren. 3, 18, 3 [Harv. II 97, 3]; Orig., C. Cels. 1, 54, 2). IEph 20:1; IMg 5:2; ITr ins; 11:2; IPhld 9:2. τὸ θεομακάριστον π. ISm 1:2. τὸ π. τοῦ θεοῦ μου IRo 6:3. By his own baptism and by his suffering Christ consecrated the baptismal water for the Christians IEph 18:2. ἀγαλλιᾶσθαι ἐν τῷ π. τοῦ κυρίου rejoice in the Passion of the Lord IPhld ins. μετανοεῖν εἰς τὸ π. change the mind about the suffering ISm 5:3. Of the church ἐκλελεγμένη ἐν πάθει ἀληθινῷ chosen by the real Passion IEph ins. Used beside ἀνάστασις, so that it is equivalent to θάνατος (Appian, Bell. Civ. 1, 28 §129 the death of Nonius; 1, 38 §169 of Drusus; 5, 59 §250. S. πάσχω 3aα) IMg 11: ISm 7:2; 12:2. τῷ π. συγκατατίθεσθαι agree with, have a share in the Passion (of Christ) IPhld 3:3.

② experience of strong desire, passion (Pla. et al.; oft. 4 Macc; Philo; Jos., C. Ap. 1, 214; Ar. 8, 2; Just., A I, 53, 12; Tat. 19, 3; Ath.; οὐ π. τοῦ θεοῦ ἐστιν ἡ ὀργή Orig., C. Cels. 4, 72, 1), esp. of a sexual nature (Pla.; PMich 149 VI, 30 [II A.D.] π. αἰσχρόν; Ps.-Phoc. 194; Jos., Ant. 2, 53; Did., Gen. 138, 1) ἐν πάθει ἐπιθυμίας in lustful passion 1 Th 4:5 (Ath. 21, 1 πάθη ὀργῆς καὶ ἐπιθυμίας). Abs. (w. other vices, some of which are also sexual in character) Col 3:5. Of an adulterous woman: ἐπιμένειν τῷ π. τούτῳ persist in this passion Hm 4, 1, 6. Pl. πάθη ἀτιμίας disgraceful passions Ro 1:26.—Also of the passion of anger Hs 6, 5, 5 v.l. (Cp. τὸ τῆς φιλαργυρίας π. Did., Gen. 126, 15.)—RRabel, Diseases of the Soul in Stoic Psychology: Greek, Roman, and Byzantine Studies 22, ’81, 385–93. S. on πάσχω, end.—B. 1089f. DELG s.v. πάσχω. M-M. TW. Sv.

Ποτίολοι, ων, οἱ (Strabo 5, 4, 6; Porphyr., Vi. Plot. 2; Jos., Ant. 18, 161, Vi. 16; ins [OGI II, index p. 595]; on the sp. s. B-D-F §41, 1; Mlt-H. 76) Puteoli, a highly cosmopolitian city on the Gulf of Naples in Italy, 12 km. fr. Naples. Paul landed there on his journey to Rome, and spent a week w. the Christians there Ac 28:13.—MRostovtzeff, The Social and Economic History of the Roman Empire² ’57, II 610 n. 25 (reff.); Hemer, Acts 155; Pauly-W. XXIII 2036–60; Kl. Pauly IV 1244f; DACL XIV 1673–87; BHHW III 1533; PECS 743f; Haenchen ad loc.

πρεσβύτερος, α, ον (Hom.+; comp. of πρέσβυς)

① pert. to being relatively advanced in age, older, old

ⓐ of an individual person older of two ὁ υἱὸς ὁ πρ. (cp. Aelian, VH 9, 42; TestJob 15:2 τῷ ἀδελφῷ τῷ πρεσβυτέρῳ; JosAs; Just., A II, 6, 1) Lk 15:25; of Manasseh (w. Ephraim) B 13:5. In contrast to the younger generation οἱ πρεσβύτεροι the older ones J 8:9. Opp. οἱ νεανίσκοι Ac 2:17 (Jo 3:1). Opp. νεώτεροι (s. νεός 3aβ) 1 Ti 5:1 (similar advice, containing a contrast betw. πρ. and νεώτ., from ins and lit. in MDibelius, Hdb. ad loc.); 1 Pt 5:5 (though here the πρεσβύτεροι are not only the older people, but at the same time, the ‘elders’; s. 2bβ). The same double mng. is found for πρεσβύτεροι in 1 Cl 1:3 beside νέοι, while in 3:3; 21:6, beside the same word, the concept of being old is the dominant one (as Jos., C. Ap. 2, 206). On the disputed pass. Hv 3, 1, 8 (οἱ νεανίσκοι … οἱ πρεσβύτεροι) cp. MDibelius, Hdb. ad loc.—Fem. πρεσβυτέρα old(er) woman (opp. νεωτέρα, as Gen 19:31) 1 Ti 5:2.—With no ref. to younger persons, w. complete disappearance of the comparative aspect: πρεσβύτερος an old man (Jos., Ant. 13, 226; 292 [as a witness of events in the past, as Ps.-Pla., Virt. 3, 377b; 4, 377c]) Hv 3, 12, 2; cp. 3, 11, 3. The personified church is called λίαν πρεσβυτέρα very old 3, 10, 3; cp. 3, 11, 2. She appears as ἡ πρ. the elderly woman 2, 1, 3; 3, 1, 2; 3, 10, 6; 9 and has τὰς τρίχας πρεσβυτέρας the hair of an old woman 3, 10, 4; 5; 3, 12, 1.

ⓑ of a period of time (Petosiris, Fgm. 3 and 4 mention οἱ πρεσβύτεροι and οἱ νεώτεροι. In both instances the context shows that the reference is to astrologers from earlier and more recent times) οἱ πρεσβύτεροι the men of old, our ancestors Hb 11:2. ἡ παράδοσις τῶν πρεσβυτέρων the tradition of the ancients (cp. Iambl., Vi. Pyth. 35, 253 τῶν π. συγγράμματα) Mt 15:2; Mk 7:3, 5 (ELohse, D. Ordination im Spätjudentum u. NT, ’51, 50–56: scholars).

② an official (cp. Lat. senator), elder, presbyter

ⓐ among the Jews (the congregation of a synagogue in Jerusalem used πρεσβύτεροι to denote its officers before 70 A.D.: SEG VIII, 170, 9; cp. Dssm., LO 378–80 [LAE 439–41]).

α. for members of local councils in individual cities (cp. Josh 20:4; Ruth 4:2; 2 Esdr 10:14; Jdth 8:10; 10:6) Lk 7:3; 1 Cl 55:4.—Schürer II, 185.

β. for members of a group in the Sanhedrin (Schürer II, 206–8; JJeremias, Jerusalem z. Zt. Jesu II B 1: Die gesellschaftl. Oberschicht 1929, 88ff). They are mentioned together w. (the) other groups: ἀρχιερεῖς (Ac 4:5 has ἄρχοντες for this), γραμματεῖς, πρεσβύτεροι (the order is not always the same) Mt 16:21; 26:3 v.l.; 27:41; Mk 8:31; 11:27; 14:43, 53; 15:1; Lk 9:22; 20:1.—Only ἀρχιερεῖς (Ac 4:8 has for this ἄρχοντες τοῦ λαοῦ) and πρεσβύτεροι (τοῦ λαοῦ: cp. Ex 19:7; Num 11:16b, 24; 1 Macc 7:33; 12:35; Just., D. 40, 4 al.) Mt 21:23; 26:3, 47, 59 v.l.; 27:1, 3, 12, 20; 28:(11), 12; Lk 22:52 (here, as an exception, οἱ στρατηγοὶ τοῦ ἱεροῦ); Ac 4:23; 23:14; 25:15; cp. 24:1. Also οἱ πρεσβύτεροι καὶ οἱ ἱερεῖς GPt 7:25 (for this combination cp. Jos., Ant. 11, 83; 12, 406).—Only πρεσβύτεροι and γραμματεῖς Mt 26:57; Ac 6:12.—The use of πρεσβύτερος as a title among the Jews of the Diaspora appears quite late, except for the allusions in the LXX (cp. Schürer III/1, 102; MAMA III [Cilicia], 344; 448 [cp. ZNW 31, ’32, 313f]. Whether πρεσβύτερος is to be understood in the older Roman inscriptions [CIJ 378] as a title [so CIJ p. lxxxvi], remains doubtful).

ⓑ among the Christians (for their use of the word as a title one must bear in mind not only the Jewish custom, but also its use as a t.t. among the ἔθνη, in connection w. associations of the ‘old ones’ [FPoland, Geschichte des griech. Vereinswesens 1909, 98ff] and to designate civic as well as religious officials [Dssm., B 153ff=BS 154–57, NB 60ff=BS 233–35, also LO 315, 5; HHausschildt, ZNW 4, 1903, 235ff; MStrack, ibid. 213ff; HLietzmann, ZWT 55, 1914, 116–32 [=Kl. Schr. I ’58, 156–69]; MDibelius, exc. on 1 Ti 5:17ff; RAlastair-Campbell, The Elders, Seniority within Earliest Christianity ’94.].—BGU 16, 6 [159 A.D.] πρεσβύτεροι ἱερεῖς θεοῦ Σοκνοπαίου; 347, 6; PVindBosw 1, 31 [87 A.D.].—As honorary title: Iren. 4, 26, 5 [Harv. II 238, 3]. The Engl. word ‘priest’ comes fr. πρεσβύτερος via Lat. presbyter; later Christian usage is largely, if not entirely, responsible for this development; s. OED s.v. ‘priest’ B).

α. Ac 11:30; 14:23; 15:2, 4, 6, 22f; 16:4 (in all the places in Ac 15 and 16 mention is made of οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι in the Jerusalem church); 20:17; 21:18; 1 Ti 5:17, 19 (Nicol. Dam.: 90 Fgm. 103a Jac. νεωτέρῳ πρεσβυτέρου καταμαρτυρεῖν οὐκ ἔξεστι); Tit 1:5; Js 5:14; 1 Pt 5:1, 5 (s. 1a above); 1 Cl 44:5; 47:6; 54:2; 57:1. WWrede, Untersuchungen zum 1 Cl 1891, 8ff.—Acc. to 2 Cl 17:3, 5 exhortation and preaching in the church services were among their duties.—In Ign. the πρεσβύτεροι come after the bishop, to whom they are subordinate IMg 2; 3:1; 6:1, or betw. the bishop and the deacons IPhld inscr.; 10:2; IPol 6:1, or the higher rank of the bishop in comparison to them is made plain in some other way ITr 3:1; 12:2 (s. πρεσβυτέριον b; cp. Hippol., Ref. 9, 12, 22).—Polycarp—an ἐπίσκοπος, accord. to the title of the Ep. bearing his name—groups himself w. πρεσβύτεροι in Pol inscr., and further takes the presence of presbyters in Philippi for granted (beside deacons, though no ἐπίσκοπος is mentioned; cp. Hdb. on Pol inscr.) Pol 5:3.

β. Just how we are to understand the words ὁ πρεσβύτερος, applied to himself by the author of the two smallest Johannine letters 2J 1; 3J 1, remains in doubt. But in any case it is meant to indicate a position of great dignity the elder.—HWindisch, exc. on 3J, end; ESchwartz, Über den Tod der Söhne Zebedaei 1904, 47; 51; HWendt, ZNW 23, 1924, 19; EKäsemann, ZTK 48, ’51, 292–311; DWatson, NTS 35, ’89, 104–30, rhetorical analysis of 2J.—ὁ πρ. and οἱ πρ. are mentioned by Papias in these much-discussed passages: 2:3, 4, 5, 7, 14, 15. For some of the lit. s. the note on JKleist’s transl. ’48, p. 207 n. 18.

γ. In Rv there are 24 elders sitting on thrones about the throne of God; they form a heavenly council of elders (cp. Is 24:23) 4:4, 10; 5:5–14; 7:11, 13; 11:16; 14:3; 19:4. The elders have been understood as glorified human beings of some kind or astral deities (or angels) (for the var. views s. RCharles, ICC Rv I 128–33; JMichl, D. 24 Ältesten in d. Apk. d. hl. J. ’38); the number 24 has been referred to the following: the 24 priestly classes of the Jews (1 Ch 24:7–18; Jos., Ant. 7, 365–67) whose heads were called ‘elders’ (Yoma 1, 5; Tamid 1, 1; Middoth 1, 8); the 24 stars which, according to Babylonian belief, stood half on the north and half on the south of the zodiac (Diod S 2, 31, 4; POsl 4, 19: HGunkel, Z. religionsgesch. Verständnis des NT 1903, 42f; Boll 35f); the 24 hours of the day, represented as old men w. shining garments and w. crowns (acc. to the Test. of Adam [ed. CBezold, TNöldeke Festschr. 1906, 893–912]: JWellhausen, Analyse der Offb. Joh. 1907, p. 9, 1; NMorosof, Offb. Joh. 1912, 32); the 24 Yazatas in the state of the gods in heaven, acc. to Persian thought (Bousset). It is certainly an open question whether, or how far, the writer of Rv had any of these things in mind.—On the presbyters, and esp. on the question how ἐπίσκοπος and πρεσβύτερος were originally related to each other (a question which is raised particularly in the pastorals; cp. MDibelius, Hdb. exc. after 1 Ti 3:7 section 2 [w. lit.] and before 5:17), s. the lit. s.v. ἐπίσκοπος.—BEaston, Pastoral Epistles ’47, 188–97; WMichaelis, Das Ältestenamt ’53; GBornkamm, πρεσβύτερος; RCampbell, The Elders ’94.—B. 1472. DELG s.v. πρέσβυς. M-M. EDNT. TW.

σπέρμα, ατος, τό (σπείρω; Hom.+)

① the source from which someth. is propagated, seed

ⓐ seed of plants pl. seeds 1 Cl 24:5; AcPlCor 2:26, 28 (Ath. 33, 1); (kinds of) seeds (ApcMos 29; Mel., P. 48, 341) Mt 13:32; Mk 4:31; 1 Cor 15:38 (MDahl, The Resurrection of the Body [ 1 Cor 15], ’62, 121–25). Sing., collective (POslo 32, 15 [1 A.D.] τὸ εἰς τ. γῆν σπέρμα) Mt 13:24, 27, 37f; 2 Cor 9:10 v.l. (Is 55:10). See Papias (1:3, Lat.).

ⓑ male seed or semen (Pind. et al.; ApcEsdr 5:12 p. 30, 7 Tdf.; Just., A I, 19, 1 al.; Ath. 21, 1; 22, 4), so perh. Hb 11:11 (s. καταβολή 2 and s. 2b below, also Cadbury [αἷμα 1a]) and J 7:42; Ro 1:3; 2 Ti 2:8; IEph 18:2; IRo 7:3 (s. also 2a below on these passages). Then, by metonymy

② the product of insemination, posterity, descendants

ⓐ descendants, children, posterity (in Pind. and Trag., but mostly of an individual descendant; Pla., Leg. 9, 853c ἄνθρωποί τε καὶ ἀνθρώπων σπέρμασιν νομοθετοῦμεν. The pl. also 4 Macc 18:1; Ps.-Phoc. 18; Jos., Ant. 8, 200) in our lit. (as well as Aeschyl.; Soph., Trach. 1147; Eur., Med. 669 and, above all, LXX; TestAbr A 8 p. 85, 21 [Stone 18, 21]; ApcEsdr 3:10 p. 27, 19 Tdf.; ApcMos 41; Just., A I, 32, 14 al.) collective τῷ Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ Lk 1:55. See J 8:33, 37; Ac 7:5, 6 (Gen 15:13); 13:23; Ro 4:13; 11:1; 2 Cor 11:22; Hb 2:16; 11:18 (Gen 21:12); 1 Cl 10:4–6 (Gen 13:15f; 15:5); 16:11 (Is 53:10); 32:2 (cp. Gen 22:17); 56:14 (Job 5:25); B 3:3 (Is 58:7); Hv 2, 2, 2; Hs 9, 24. Of Salome σπ. εἰμὶ ʼ Αβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ GJs 20:2.—ἀνιστάναι σπ. τινί raise up children for someone Mt 22:24 (s. ἀνίστημι 3 and Dt 25:5); GJs 1:3b. Also ἐξανιστάναι σπ. Mk 12:19; Lk 20:28 (s. ἐξανίστημι 2). ἔχειν σπ. Mt 22:25; ἀφιέναι σπ. Mk 12:20, 22; also καταλείπειν σπ. vs. 21. ποιεῖν σπ. (Is 37:31) GJs 1:2f. ὅπως εὐλογηθῇ τὸ σπ. σου so that your posterity may be blessed 15:4.—Hb 11:11 may belong here (s. καταβολή 1 and s. 1b above); ἐκ (τοῦ) σπέρματος Δαυίδ w. ref. to Jesus may be classed here (s. Ps 88:5 and s. 1b above) J 7:42; Ro 1:3; 2 Ti 2:8; IEph 18:2; IRo 7:3; AcPlCor 2:5.—In imagistic use of metonymy σπ. is also used w. ref. to Abraham’s spiritual descendants, i.e. those who have faith like his Ro 4:16, 18 (Gen 15:5); 9:8; cp. vs. 7ab (Gen 21:12); Gal 3:29.—It is contrary to normal OT usage (for, even if Gen 4:25; 1 Km 1:11 σπέρμα is used w. ref. to a single individual, he stands as the representative of all the descendants) when one person, i.e. the Messiah, is called σπέρμα and thus is exalted above the mass of Abraham’s descendants (s. MWilcox, JSNT 5, 79, 2–20 on Targumim and rabbinic sources for application to individuals). In Ac 3:25 the promise of Gen 22:18 is referred to him, and s. esp. Gal 3:16, 19 (EBurton, ICC Gal 1921, 505–10).—In Rv 12:17 the Christians are called οἱ λοιποὶ τοῦ σπέρματος αὐτῆς the rest (in addition to the son just born to her) of her (the heavenly woman’s) children.

ⓑ of a few survivors, fr. whom a new generation will arise (cp. Wsd 14:6; 1 Esdr 8:85; Jos., Ant. 11, 144; 12, 303; also Pla., Tim. 23c; Phlegon: 257 Fgm. 36 II, 3, 8 vs. 21 Jac. [p. 1174] ὅ τί που καὶ σπέρμα λίποιτο) Ro 9:29 (Is 1:9). Then

③ genetic character, nature, disposition, character, of the divine σπέρμα (acc. to BWeiss = the word of God; acc. to EHaupt, Westcott, HHoltzmann, OBaumgarten, OHoltzmann, HHWendt, FHauck = the beginning or germ of a new life, planted in us by the Spirit of God; acc. to HWindisch and THaering, who are uncertain, = word or spirit; acc. to WWrede = the grace that makes us holy; RSV et al. ‘nature’) that dwells in one who is γεγεννημένος ἐκ τοῦ θεοῦ (γεννάω 1b) and makes it ‘impossible for such a pers. to sin’ 1J 3:9 (JPainter, NTS 32, ’86, 48–71). The imagery suggests a person of exceptional merit, in Greco-Roman circles a model citizen, possesser of ἀρετή (q.v.; on the importance of ancestral virtue s. Pind., O. 7, 90–92; P. 10, 11–14; N. 3, 40–42; 6, 8–16; cp. Epict. 1, 13, 3: the slave has, just as you do, τὸν Δία πρόγονον, ὥσπερ υἱὸς ἐκ τῶν αὐτῶν σπερμάτων γέγονεν; s. also Herm. Wr. 9, 3; 4a; 6 ἀπὸ τ. θεοῦ λαβὼν τὰ σπέρματα; Philo, Ebr. 30 τὰ τοῦ θεοῦ σπέρματα al.; Synes., Ep. 151 p. 289b τὸ σπ. τὸ θεῖον; Just. A I, 32, 8 τὸ παρὰ τοῦ θεοῦ σπέρμα, ὁ λόγο.—Musonius p. 8, 1 ἀρετῆς σπ. Maximus Tyr. 10, 4g σπ. ψυχῆς.—Pind., P. 3, 15 σπέρμα θεοῦ καθαρόν refers to Asclepius, Apollo’s son by Coronis.).—B. 505. DELG s.v. σπείρω. M-M. EDNT. TW.

Φίλιπποι, ων, οἱ (s. prec. entry; Diod S 16, 3, 8; Appian, Bell. Civ. 4, 105 §438; Strabo 7 Fgm. 34; 41; 43; Jos., Bell. 1, 242, Ant. 14, 301; 310f; ins) Philippi, a city in Macedonia, founded on the site of the older Κρηνῖδες by Philip of Macedonia (Diod S 16, 8, 6). Under Roman rule fr. about 167 B.C.. In Ac 16:12 Ph. is called πρώτης τῆς μερίδος Μακεδονίας πόλις, κολωνία (s. μερίς 1). (On the history of Philippi: PCollart, Philippes, ville de Macédoine ’37; LBormann, Philippi [NovT Suppl 78] ’95; Pauly-W. XIX 2206–44; PLemerle, Philippes et la Macédoine orientale á l’ époque Chretienne et Byzantine ’45; Kl. Pauly IV, 742f; BHHW III 1453; PECS 704f). Here Paul founded the first congregation on European soil 16:12ff; cp. 1 Th 2:2. Ac also mentions Philippi 20:6, where Paul touched at the city on his last journey to Jerusalem. ἐγράφη ἀπὸ Φ. (τῆς Μακεδονίας v.l.) 1 and 2 Cor subscr. The author of AcPl Ha traces Paul’s trip from Philippi to Corinth, where the apostle tells of his compulsory labor in Philippi AcPl Ha 6, 1–5. As a prisoner the apostle sent a letter to the Christians at Phil.: Phil 1:1 (among the treatments of the circumstances under which this letter was written, esp. the place of its writing: PFeine, Die Abfassung des Philipper-briefes in Ephesus 1916; ADeissmann, Zur ephesin. Gefangenschaft des Ap. Pls: Anatolian Studies for Ramsay 1923, 121–27; WMichaelis, D. Datierung des Phil ’33; Dibelius, Hdb. exc. on Phil, end; GDuncan, St. Paul’s Ephesian Ministry 1930; JSchmid, Zeit u. Ort. d. paulin. Gefangenschaftsbriefe ’31; TManson, BJRL 23, ’39, 182–200; ELohmeyer, Phil 1930, 3; 41, 5; 43, 3; 47).—The name of the city also occurs in the letter of Polycarp to the congregation/church at Philippi (on this PHarrison, Polycarp’s Two Epistles to the Philippians ’36 [p. 337–51 lit.]; WKümmel, Einltg.²⁰ ’80, 280–329; 501 [lit. and comm.]; ABD V 318–26), Pol ins.—S. also ESchweizer, Der 2 Th ein Phil.-brief: TZ 1, ’45, 90–105.—DELG s.v. ἵππος. M-M.

χάρις, ιτος, ἡ (Hom.+) acc. quite predom. χάριν, but χάριτα Ac 24:27; 25:9 v.l.; Jd 4 and pl. χάριτας Ac 24:27 v.l.; 1 Cl 23:1 (Eur., Hel. 1378; Hdt. 6, 41; X., Hell. 3, 5, 16; ins, pap; Zech 4:7; 6:14; EpArist 272, pl. 230.—B-D-F §47, 3; W-S. §9, 7; Mayser 271f; Thackeray 150; Helbing 40f; Mlt-H. 132.—It seems that χάρις is not always clearly differentiated in mng. fr. χαρά; Apollodorus [II B.C.]: 244 Fgm. 90 Jac. says in the second book περὶ θεῶν: κληθῆναι δὲ αὐτὰς ἀπὸ μὲν τ. χαρᾶς Χάριτας• καὶ γὰρ πολλάκις … οἱ ποιηταὶ τ. χάριν χαρὰν καλοῦσιν ‘the [deities] Charites are so called from χαρά [joy], for poets freq. equate χάρις with χαρά’. Cp. the wordplay AcPl Ha 8, 7 χαρᾶς καὶ χάριτος the house was filled with gaiety and gratitude.).

① a winning quality or attractiveness that invites a favorable reaction, graciousness, attractiveness, charm, winsomeness (Hom.+; Jos., Ant. 2, 231) of human form and appearance παῖς λίαν εὐειδής ἐν χάριτι an exceptionally fine-looking and winsome youth AcPl Ha 3, 13. Of speech (Demosth. 51, 9; Ps.-Demetr. [I A.D.], Eloc. §127; 133; 135 al.; Eccl 10:12; Sir 21:16; Jos., Ant. 18, 208) οἱ λόγοι τῆς χάριτος (gen. of quality) the gracious words Lk 4:22. ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι let your conversation always be winsome Col 4:6 (cp. Plut., Mor. 514f; s. also HAlmqvist, Plut. u. das NT ’46, 121f; Epict. 3, 22, 90). τὸ πρόσωπον αὐτοῦ χάριτος ἐπληροῦτο MPol 12:1 can also be placed here in case χάρις means nothing more than graciousness (s. 4 below); prob. also GJs 7:3 (s. 3b).

② a beneficent disposition toward someone, favor, grace, gracious care/help, goodwill (almost a t.t. in the reciprocity-oriented world dominated by Hellenic influence [cp. e.g. OGI 669, 29] as well as by the Semitic sense of social obligation expressed in the term חֶסֶד [NGlueck, Das Wort ḥesed in alttestamentlichen Sprachgebrauche etc. 1927]. Of a different order and spirit is the subset of reciprocity known as Roman patronage, in which superiority of the donor over the client is clearly maintained)

ⓐ act., that which one grants to another, the action of one who volunteers to do someth. not otherwise obligatory χάρις θεοῦ ἦν ἐπʼ αὐτό Lk 2:40. ἡ χάρις τοῦ θεοῦ (cp. τῇ τοῦ θεοῦ Κλαυδίου χάριτι OGI 669, 29) Ac 11:2 D; 14:26. τοῦ κυρίου 15:40.—Esp. of the beneficent intention of God (cp. χ. in reference to God: Apollon. Rhod. 3, 1005 σοὶ θεόθεν χάρις ἔσσεται; Dio Chrys. 80 [30], 40 χ. τῶν θεῶν; Ael. Aristid. 13 p. 320 D.; 53 p. 620; Sextus 436b; likew. in LXX, Philo, Joseph.; SibOr 4, 46=189; 5, 330; Ezk. Trag. 162 [Eus., PE 9, 29, 12].—χ. to denote beneficent dispensations of the emperor: OGI 669, 44 [I A.D.]; BGU 19 I, 21 [II A.D.] χάρ. τοῦ θεοῦ Αὐτοκράτορος; 1085 II, 4) and of Christ, who give (undeserved) gifts to people; God: δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι Ro 3:24. Cp. 5:15a, 20f; 6:1; 11:5 (ἐκλογή 1), 6abc; Gal 1:15 (διά A 3e); Eph 1:6f (KKuhn, NTS 7, ’61, 337 [reff. to Qumran lit.]); 2:5, 7, 8; cp. Pol 1:3; 2 Th 1:12; 2:16; 2 Ti 1:9; Tit 2:11 (ἡ χάρ. τοῦ θεοῦ σωτήριος; s. Dibelius, Hdb. exc. after Tit 2:14); 3:7; Hb 2:9 (χωρίς 2aα); 4:16a (DdeSilva, JBL 115, ’96, 100–103); 1 Cl 50:3; ISm 9:2; IPol 7:3. ἐν χάρ[ιτι θεοῦ] AcPl Ha 7, 23 (restoration uncertain). κατὰ χάριν as a favor, out of goodwill (cp. Pla., Leg. 740c; schol. on Soph., Oed. Col. 1751 p. 468 Papag.) Ro 4:4 (opp. κατὰ ὀφείλημα), 16.—The beneficence or favor of Christ: διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι Ac 15:11. Cp. Ro 5:15b; 2 Cor 8:9; 1 Ti 1:14; IPhld 8:1. On Ac 2:47 in this sense s. TAnderson, NTS 34, ’88, 604–10.

ⓑ pass., that which one experiences fr. another (Arrian, Anab. Alex. 3, 26, 4) χάριν ἔχειν have favor 3J 4 v.l. πρός τινα with someone=win his respect Ac 2:47 (cp. 2a end; cp. Pind., O. 7, 89f χάριν καὶ ποτʼ ἀστῶν καὶ ποτὶ ξείνων grant him respect in the presence of his townfolk as well as strangers); παρά τινι (Appian, Bell. Civ. 2, 89 §376) Hm 10, 3, 1, cp. 5, 1, 5. εὑρεῖν χάριν παρά τινι (Philo, Leg. All. 3, 77, end) Lk 1:30; Hs 5, 2, 10; ἐνώπιόν τινος Ac 7:46; GJs 11:2 (JosAs 15:14). ἐν τοῖς μέλλουσι μετανοεῖν among those who are about to repent Hm 12, 3, 3. Ἰησοῦς προέκοπτεν χάριτι παρὰ θεῷ καὶ ἀνθρώποις Lk 2:52 (an indication of exceptional ἀρετή, cp. Pind. above). Cp. Ac 4:33; 7:10 (ἐναντίον Φαραώ); Hb 4:16b.—ποία ὑμῖν χάρις ἐστίν; what credit is that to you? Lk 6:32–34; s. D 1:3; 2 Cl 13:4. Cp. 1 Cor 9:16 v.l. In these passages the mng. comes close to reward (s. Wetter [5 below] 209ff w. reff.).—Also by metonymy that which brings someone (God’s) favor or wins a favorable response fr. God 1 Pt 2:19, 20.

ⓒ In Christian epistolary lit. fr. the time of Paul χάρις is found w. the sense (divine) favor in fixed formulas at the beginning and end of letters (Zahn on Gal 1:3; vDobschütz on 1 Th 1:1; ELohmeyer, ZNW 26, 1927, 158ff; APujol, De Salutat. Apost. ‘Gratia vobis et pax’: Verb. Dom. 12, ’32, 38–40; 76–82; WFoerster, TW II ’34, 409ff; Goodsp., Probs. 141f. S. also the lit. s.v. χαίρω 2b). At the beginning of a letter χάρις ὑμῖν καὶ εἰρήνη (sc. εἴη; New Docs 8, 127f) Ro 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; 1 Th 1:1; 2 Th 1:2; Phlm 3; Rv 1:4; without ὑμῖν Tit 1:4. χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη 1 Pt 1:2; 2 Pt 1:2; 1 Cl ins. χάρις, ἔλεος, εἰρήνη 1 Ti 1:2; 2 Ti 1:2; 2J 3 (on the triplet cp. En 5:7 φῶς καὶ χάρις καὶ εἰρήνη).—At the end ἡ χάρις (τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ etc.) μεθʼ ὑμῶν (or μετὰ πάντων ὑμῶν etc.) Ro 16:20, 23 (24) v.l.; 1 Cor 16:23; 2 Cor 13:13; Gal 6:18; Eph 6:24; Phil 4:23; Col 4:18; 1 Th 5:28; 2 Th 3:18; 1 Ti 6:21; 2 Ti 4:22; Tit 3:15; Phlm 25; Hb 13:25; Rv 22:21; 1 Cl 65:2. ἔσται ἡ χάρις μετὰ πάντων τῶν φοβουμένων τὸν Κύριον GJs 25:2. ὁ κύριος τῆς δόξης καὶ πάσης χάριτος μετὰ τοῦ πνεύματος ὑμῶν B 21:9. χάρις ὑμῖν, ἔλεος, εἰρήνη, ὑπομονὴ διὰ παντός ISm 12:2. ἔρρωσθε ἐν χάριτι θεοῦ 13:2.

③ practical application of goodwill, (a sign of) favor, gracious deed/gift, benefaction

ⓐ on the part of humans (X., Symp. 8, 36, Ages. 4, 3; Appian, Bell. Civ. 1, 49 §213; Dionys. Hal. 2, 15, 4) χάριν (-ιτα) καταθέσθαι τινί (κατατίθημι 2) Ac 24:27; 25:9. αἰτεῖσθαι χάριν 25:3 (in these passages from Ac χ. suggests [political] favor, someth. one does for another within a reciprocity system. Cp. Appian, Bell. Civ. 1, 108 §506 ἐς χάριν Σύλλα=as a favor to Sulla; ApcSed 8:1 οὐκ ἐποίησάς μοι χάριν=you did me no favor). ἵνα δευτέραν χάριν σχῆτε that you might have a second proof of my goodwill 2 Cor 1:15 (unless χάρις here means delight [so in poetry, Pind. et al., but also Pla., Isocr.; L-S-J-M s.v. χάρις IV; cp. also the quot. fr. Apollodorus at the beg. of the present entry, and the fact that χαρά is v.l. in 2 Cor 1:15]; in that case δευτέρα means double; but s. comm.). Of the collection for Jerusalem (cp. Appian, Bell. Civ. 3, 42 §173 χάριτας λαμβάνειν=receive gifts) 1 Cor 16:3; 2 Cor 8:4, 6f, 19 (DdeSilva, JBL 115, ’96, 101). Cp. B 21:7.—Eph 4:29 may suggest a demonstration of human favor (cp. Plut., Mor. 514e χάριν παρασκευάζοντες ἀλλήλοις), but a ref. to the means by which divine grace is mediated is not to be ruled out (s. b below).

ⓑ on the part of God and Christ; the context will show whether the emphasis is upon the possession of divine favor as a source of blessings for the believer, or upon a store of favor that is dispensed, or a favored status (i.e. standing in God’s favor) that is brought about, or a gracious deed wrought by God in Christ, or a gracious work that grows fr. more to more (so in contrast to the old covenant Mel., P. 3, 16 al.). God is called ὁ θεὸς πάσης χάριτος 1 Pt 5:10, i.e. God, who is noted for any conceivable benefit or favor; cp. B 21:9.—χάριν διδόναι τινί show favor to someone (Anacr. 110 Diehl; Appian, Ital. 5 §10): τὸν δόντα αὐτῷ τὴν χάριν GJs 14:2. ταπεινοῖς δίδωσι χάριν (Pr 3:34) Js 4:6b; 1 Pt 5:5; 1 Cl 30:2; without a dat. Js 4:6a (Menand., Epitr. 231 S. [55 Kö.]). Perh. καὶ ἔβαλλε κύριος … χάριν ἐπʼ αὐτήν GJs 7:3 (but s. 1 above). The Logos is πλήρης χάριτος J 1:14. Those who belong to him receive of the fullness of his grace, χάριν ἀντὶ χάριτος vs. 16 (ἀντί 2). Cp. vs. 17. τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν this favor (of God) we now enjoy Ro 5:2 (Goodsp.).—5:17; 1 Cor 1:4; 2 Cor 4:15 (divine beneficence in conversion); cp. Ac 11:23; 6:1; Gal 1:6 (by Christ’s gracious deed); 2:21; 5:4; Col 1:6; 2 Ti 2:1; Hb 12:15; 13:9; 1 Pt 1:10, 13; 3:7 (συνκληρονόμοι χάριτος ζωῆς fellow-heirs of the gift that spells life; s. ζωή 2bα); 5:12; 2 Pt 3:18; Jd 4; IPhld 11:1; ISm 6:2. Christians stand ὑπὸ χάριν under God’s gracious will as expressed in their release from legal constraint Ro 6:14f, or they come ὑπὸ τὸν ζυγὸν τῆς χάριτος αὐτοῦ 1 Cl 16:17 (ζυγός 1). The proclamation of salvation is the message of divine beneficence τὸ εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ Ac 20:24 or ὁ λόγος τῆς χάριτος αὐτοῦ (=τοῦ κυρίου) 14:3; 20:32. Even the gospel message can be called ἡ χάρις τοῦ θεοῦ 13:43; cp. 18:27; MPol 2:3. τὸ πνεῦμα τῆς χάριτος the Spirit from or through whom (God’s) favor is shown Hb 10:29 (AArgyle, Grace and the Covenant: ET 60, ’48/49, 26f).—Pl. benefits, favors (Diod S 3, 2, 4; 3, 73, 6; Sb 8139, 4 [ins of I B.C.] of Isis; Jos., C. Ap. 2, 190) 1 Cl 23:1.—Nelson Glueck, Das Wort ḥesed etc. 1927, but s. FAndersen, ‘Yahweh, the Kind and Sensitive God’: God Who is Rich in Mercy, ed. PO’Brien/DPeterson ’86.

④ exceptional effect produced by generosity, favor. Of effects produced by divine beneficence which go beyond those associated with a specific Christian’s status (ins μεγάλαι χάριτες τοῦ θεου: FCumont, Syria 7, 1926, 347ff), in the congregations of Macedonia 2 Cor 8:1 and Corinth 9:14; cp. vs. 8; in Rome AcPl Ha 7, 8. The Christian confessor is in full possession of divine grace ISm 11:1. Paul knows that through the χάρις of God he has been called to be an apostle, and that he has been fitted out w. the powers and capabilities requisite for this office fr. the same source: Ro 1:5; 12:3; 15:15; 1 Cor 3:10; 15:10ab (for the subject matter cp. Polyb. 12, 12b, 3 αὐτὸν [Alex. the Great] ὑπὸ τοῦ δαιμονίου τετευχέναι τούτων ὧν ἔτυχεν=whatever he has received he has received from what is divine. [For this reason he does not deserve any divine honors.]); 2 Cor 12:9; Gal 2:9; Eph 3:2, 7f; Phil 1:7.—The χάρις of God manifests itself in various χαρίσματα: Ro 12:6; Eph 4:7; 1 Pt 4:10. This brings into view a number of passages in which χάρις is evidently to be understood in a very concrete sense. It is hardly to be differentiated fr. δύναμις (θεοῦ) or fr. γνῶσις or δόξα (q.v. 1b. On this subj. s. Wetter [5 below] p. 94ff; esp. 130ff; pap in the GLumbroso Festschr. 1925, 212ff: χάρις, δύναμις, πνεῦμα w. essentially the same mng.; PGM 4, 2438; 3165; Herm. Wr. 1, 32; Just., D. 87, 5 ἀπὸ χάριτος τῆς δυνάμεως τοῦ πνεύματος). οὐκ ἐν σοφίᾳ σαρκικῇ ἀλλʼ ἐν χάριτι θεοῦ 2 Cor 1:12. οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ σὺν ἐμοί 1 Cor 15:10c. αὐξάνετε ἐν χάριτι καὶ γνώσει τοῦ κυρίου 2 Pt 3:18; cp. 1 Cl 55:3; B 1:2 (τῆς δωρεᾶς πνευματικῆς χάρις). Stephen is said to be πλήρης χάριτος καὶ δυνάμεως Ac 6:8. Divine power fills the Christian confessor or martyr w. a radiant glow MPol 12:1 (but s. 1 above). As the typical quality of the age to come, contrasted w. the κόσμος D 10:6.

⑤ response to generosity or beneficence, thanks, gratitude (a fundamental component in the Gr-Rom. reciprocity system; exx. fr. later times: Diod S 11, 71, 4 [χάριτες=proofs of gratitude]; Appian, Syr. 3, 12; 13. Cp. Wetter [below] p. 206f) χάριν ἔχειν τινί be grateful to someone (Eur., Hec. 767; X., An. 2, 5, 14; Pla., Phlb. 54d; Ath. 2, 1; PLips 104, 14 [I B.C.] χάριν σοι ἔχω) foll. by ὅτι (Epict. 3, 5, 10; Jos., C. Ap. 1, 270; 2, 49) Lk 17:9 (ERiggenbach, NKZ 34, 1923, 439–43); mostly of gratitude to God or Christ; χάρις in our lit. as a whole, in the sense gratitude, refers to appropriate respone to the Deity for benefits conferred (Hom., Pind., Thu. et al.; ins, pap, LXX; Jos., Ant. 7, 208) χάριν ἔχω τῷ θεῷ (POxy 113, 13 [II A.D.] χάριν ἔχω θεοῖς πᾶσιν.—Epict. 4, 7, 9) 2 Ti 1:3; foll. by ὅτι because 1 Ti 1:12 (Herm. Wr. 6, 4 κἀγὼ χάριν ἔχω τῷ θεῷ …, ὅτι; Jos., Ant. 4, 316); χάριν ἔχειν ἐπί τινι be grateful for someth. Phlm 7 v.l. (to humans). ἔχωμεν χάριν let us be thankful (to God) Hb 12:28 (the reason for it is given by the preceding ptc. παραλαμβάνοντες). Elliptically (B-D-F §128, 6; cp. Rob. 1201f) χάρις (ἔστω) τῷ θεῷ (X., Oec. 8, 16 πολλὴ χάρις τοῖς θεοῖς; Epict. 4, 4, 7 χάρις τῷ θεῳ; BGU 843, 6 [I/II A.D.] χάρις τοῖς θεοῖς al. in pap since III B.C..—Philo, Rer. Div. Her. 309) Ro 7:25; MPol 3:1. Foll. by ὅτι (X., An. 3, 3, 14 τοῖς θεοῖς χάρις ὅτι; PFay 124, 16 τοῖς θεοῖς ἐστιν χάρις ὅτι; Epict. 4, 5, 9) Ro 6:17. Foll. by ἐπί τινι for someth. (UPZ 108, 30 [99 B.C.]) 2 Cor 9:15. The reason for the thanks is given in the ptc. agreeing w. τῷ θεῷ 2:14; 8:16; 1 Cor 15:57 (cp. Jos., Ant. 6, 145; Philo, Somn. 2, 213). Thankfulness (Appian, Bell. Civ. 3, 15 §51 πρός τινα=toward someone) χάριτι in thankfulness 10:30. So prob. also ἐν τῇ χάριτι in a thankful spirit Col 3:16 (Dibelius, Hdb. ad loc.). πλησθῆναι χαρᾶς καὶ χάριτος AcPl Ha 8, 7. S. εὐχαριστέω, end. Also PSchubert, Form and Function of the Pauline Thanksgivings ’39.—OLoew, Χάρις, diss., Marburg 1908; GWetter, Charis 1913; AvHarnack, Sanftmut, Huld u. Demut in der alten Kirche: JKaftan Festschr. 1920, 113ff; NBonwetsch, Zur Geschichte des Begriffs Gnade in der alten Kirche: Harnack Festgabe 1921, 93–101; EBurton, Gal ICC 1921, 423f; WWhitley, The Doctrine of Grace ’32; JMoffatt, Grace in the NT ’31; RWinkler, D. Gnade im NT: ZST 10, ’33, 642–80; RHomann, D. Gnade in d. Syn. Ev.: ibid. 328–48; JWobbe, D. Charisgedanke b. Pls ’32; RBultmann, Theologie des NT ’48, 283–310 (Paul); HBoers, Ἀγάπη and Χάρις in Paul’s Thought: CBQ 59, ’97, 693–713; on 2 Cor 8: FDanker, Augsburg Comm. 2 Cor, 116–34; PRousselot, La Grâce d’après St. Jean et d’après St. Paul: SR 18, 1928, 87–108, Christent. u. Wissensch. 8, ’32, 402–30; JMontgomery, Hebrew Hesed and Gk. Charis: HTR 32, ’39, 97–102; Dodd 61f; TTorrance, The Doctrine of Grace in the Apost. Fathers, ’48; JRenié, Studia Anselmiana 27f, ’51, 340–50; CRSmith, The Bible Doctrine of Grace, ’56; EFlack, The Concept of Grace in Bibl. Thought: Bibl. Studies in Memory of HAlleman, ed. Myers, ’60, 137–54; DDoughty, NTS 19, ’73, 163–80.—B. 1166. DELG. M-M. EDNT. TW. Spicq. Sv.

ψευδώνυμος, ον (ψευδής, ὄνομα [on the lengthening of the vowel s. DELG s.v. ὄνομα]; Aeschyl. et al.; Plut., Mor. 479e; Aelian, NA 9, 18; Philo, Mos. 2, 171 of Greco-Roman deities; Kaibel 42, 4) pert. to using a membership name falsely, falsely bearing a name, falsely called of the γνῶσις of heterodox Christians 1 Ti 6:20.—M-M. TW.