a deity among the Romans

προσεύχομαι impf. προσηυχόμην; fut. προσεύξομαι; 1 aor. προσηυξάμην (on the augment s. W-H., App. 162; Tdf., Prol. 121; B-D-F §67, 1; Mlt-H. 191f) mid. dep. to petition deity, pray (Aeschyl., Hdt.+; PEdg 7 [=Sb 6713], 10 [257 B.C.]; Sb 3740 [I A.D.] Ἄττηος προσεύχεται τοῖς ἐν Ἀβύδῳ θεοῖς; LXX; pseudepigr.; Philo, Joseph.; Ar. [Milne 76, 37f]; Ath. 11, 2) abs. (Demochares [300 B.C.]: 75 Fgm. 2 Jac.; Dio Chrys. 35 [52], 1) Mt 6:5–7; 14:23; 26:36; Mk 1:35; 6:46; Lk 1:10; 5:16; Ac 1:24; 6:6; 1 Cor 11:4f (on the topic of head covering s. PTomson, Paul and the Jewish Law [CRINT III/1] ’90); 14:14b; 1 Ti 2:8 (on the topic of prayer for gentiles s. Schürer II 311f); Js 5:13, 18; MPol 5:2; 7:3; 12:3; Hv 1, 1, 4; 3, 1, 6; 5:1; Hs 9, 11, 7a; D 8:2. AcPl Ha 1, 32; 2, 12; 4, 23; 7, 19; 11, 14 (restored) and 22; AcPlCor 2:30. Followed by a prayer introduced by λέγων (Is 44:17; cp. Did., Gen. 223, 28) Mt 26:42; Lk 22:41; cp. Mt 26:39; Lk 11:2 (on the Lord’s Prayer see TManson, The Sayings of Jesus ’54, 165–71; EGrässer, D. Problem der Parusieverzögerung, ’57, 95–113; HBetz, Essays on the Sermon on the Mount ’85, SM 370–86 [lit.]). W. dat. of pers. to whom the prayer is addressed (so predom. outside our lit.; see B-D-F §187, 4; cp. Rob. 538) πρ. τῷ θεῷ pray to God (Diod S 13, 16, 7 τοῖς θεοῖς; Chariton 3, 10, 6 θεῷ; Athen. 13, 32, 573d τῇ θεῷ; Philostrat., Vi. Apollon. 5, 28 p. 186, 9 τοῖς θεοῖς; Jos., Ant. 10, 252; cp. 256; τῷ ἐπὶ πᾶσι θεῷ Orig., C. Cels. 8, 26, 17) 1 Cor 11:13; τῷ κυρίῳ πρ. (TestJos 3:3; 7:4) Hv 1, 1, 3; 2, 1, 2; τῷ πατρὶ πρ. Mt 6:6b. Also πρὸς τὸν θεόν (LXX; ParJer 6:1) Hv 1, 1, 9. πρὸς κύριον GJs 20:2 (pap, not codd.; but 2:4 codd., not pap). W. dat. of manner πρ. γλώσσῃ, τῷ πνεύματι, τῷ νοί̈ pray in a tongue, in the spirit, with understanding 1 Cor 14:14a, 15; ἐν πνεύματι πρ. Eph 6:18; cp. Jd 20 (s. Borger, GGA 140); προσευχῇ πρ. pray earnestly Js 5:17. ἀδιαλείπτως 1 Th 5:17; IEph 10:1; Hs 9, 11, 7b. ἀδεῶς MPol 7:2a. πρ. ὑπέρ τινος pray for someone or someth. (Philostrat., Vi. Apoll. 8, 26 p. 340, 5; LXX; ApcMos 36; Ath.; Hippol., Ref. 9, 23, 3) Mt 5:44 (cp. Ro 12:14 and Plut., Mor. 275d); Col 1:9; IEph 10:1; 21:2; ISm 4:1; D 1:3. Also πρ. περί τινος (LXX; s. περί 1f) Lk 6:28; Col 1:3; 1 Th 5:25; Hb 13:18; ITr 12:3; MPol 5:1; D 2:7; GJs 8:2. Foll. by ἵνα (B-D-F §392, 1c) Mt 24:20; 26:41; Mk 13:18; 14:38; Lk 22:40, 46. τοῦτο πρ. ἵνα Phil 1:9. περί τινος ἵνα Col 4:3; 2 Th 1:11; 3:1. περί τινος ὅπως Ac 8:15. ὑπέρ τινος ὅπως Js 5:16 v.l. Foll. by gen. of inf. w. art. (B-D-F §400, 7; Rob. 1094) τοῦ μὴ βρέξαι Js 5:17. πρ. ἐπί τινα (ἐπί 1cγ) vs. 14 (cp. Marinus, Vi. Procli 20b: Proclus, on his deathbed, has his friends recite hymns to him). W. acc. foll., which refers to the content or manner of the prayer (Philostrat., Vi. Apoll. 6, 18 p. 229, 32) ταῦτα πρ. Lk 18:11. μακρὰ πρ. make long prayers Mk 12:40; Lk 20:47.—W. acc. of the thing prayed for πρ. τι pray for someth. (X., Hell. 3, 2, 22 νίκην) Mk 11:24; Ro 8:26 (on the ability of the ordinary person to pray see Philosoph. Max. p. 497, 7 μόνος ὁ σοφὸς εἰδὼς εὔχεσθαι=only the wise man knows how to pray).—FHeiler, Das Gebet⁵ 1923 (lit.); FDölger, Sol Salutis: Gebet u. Gesang im christl. Altert.² 1925 (material fr. history of religions); JDöller, Das G. im AT in rel.-gesch. Beleuchtung 1914; AGreiff, Das G. im AT 1915; JHempel, G. u. Frömmigkeit im AT 1922, Gott u. Mensch im AT² ’36; Elbogen² 353ff; 498ff.—EvdGoltz, Das G. in der ältesten Christenheit 1901; IRohr, Das G. im NT 1924; JMarty, La Prière dans le NT: RHPR 10, 1930, 90–98; JNielen, G. u. Gottesdienst im NT ’37; HGreeven, G. u. Eschatologie im NT ’31. LRuppoldt, D. Theol. Grundlage des Bittgebetes im NT, diss. Leipzig ’53; AHamman, La Prière, I (NT), ’59.—JoachJeremias, D. Gebetsleben Jesu: ZNW 25, 1926, 123–40; AJuncker, Das G. bei Pls 1905, Die Ethik des Ap. Pls II 1919, 55–72; CSchneider, Αγγελος IV ’32, 11–47 (Paul); EOrphal, Das Plsgebet ’33; J-AEschlimann, La Prière dans S. Paul ’34; GHarder, Pls u. d. Gebet ’36; AKlawek, Das G. zu Jesus 1921; AFrövig, D. Anbetung Christi im NT: TTK 1, 1930, 26–44; EDelay, A qui s’adresse la prière chr.? RTP 37, ’49, 189–201.—OHoltzmann, Die tägl. Gebetsstunden im Judentum u. Urchristentum: ZNW 12, 1911, 90–107, HWagenvoort, Orare: Precari: Verbum, HWObbink Festschr., ’64, 101–11 (prayer among the Romans); RMerkelbach, MTotti, eds., Abrasax: Ausgewählte Papyri religiösen u. magischen Inhalts, I: Gebete ’90; FHickson, Roman Prayer Language ’93; JCharlesworth, ed., The Lord’s Prayer and Other Prayer Texts fr. the Greco-Roman Era ’94 (lit. 186–201); MKiley, ed., Prayer fr. Alexander to Constantine (tr. only) ’97.—B. 1471. M-M. EDNT. TW.

(dat. Óðni), m. Odin.

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m., dat. Óðni; [A. S. Wodan; O. H. G. Wodan, in the Old High German song Phol ende Wodan vuoron zi holza; in the Norse the w is dropped, whence Odinn]:—Odin, Wodan, the name of the founder of the ancient Northern and Teutonic religion, who was afterwards worshipped as the supreme god, the fountain-head of wisdom, the founder of culture, writing, and poetry, the progenitor of kings, the lord of battle and victory; so that his name and that of Allföðr (Allfather, the father of gods and men) were blended together. For Odin as an historical person see esp. Yngl. S., the first chapters of which were originally written by Ari the historian, who himself traced his pedigree back to Odin. For the various tales of Odin as a deity see the Edda and the old poems; for the legends explaining how Odin came by his wisdom, how he was inspired, how he pawned his eye in the well of Mimir, see Vsp. 22; how he hung in the world-tree Yggdrasil, Hm. 139 sqq.; and the most popular account, how he carried away the poetical mead from the giant Suptung, etc., see Hm. 104–110. and Edda 47–49; for his travelling in disguise in search of wisdom among giants and Norns, Vþm., Gm., Vsp. For Odin’s many names and attributes see Edda (Gl.) The greatest families, the Ynglings in Sweden, Skjöldungs in Denmark, and the Háleygir in Norway, traced their pedigrees back to Odin, see the poems Ýt., Ht., Langfeðgatal. In translations from the Latin, Odin was, strangely enough, taken to represent Mercury; thus, kölluðu þeir Pál Óðin, en Barnabas Þór, they called Paul Odin, but Barnabas they called Thor, is an ancient rendering of Acts xiv. 12, cp. Clem., Bret., and passim. This seems to have originated with the Romans themselves; for Tacitus says, ‘deorum maxime Mercurium colunt,’ by which he can only mean Wodan; the Romans may have heard the German tales of Wodan’s wonderful travels, his many assumed names and disguises, his changes of shape, his eloquence, his magical power,—tales such as abound in the Edda,—and these might make the Romans think of the Greek legends of Hermes: accordingly, when the planetary week days were adopted from the Lat., ‘dies Mercurii’ was rendered into A. S. by Wodansdäg, in Engl. Wednesday, in Dan. Onsdag, in Norse Óðins-dagr, Orkn. 386, Fms. ix. 282: Óðins-nótt, f. Wednesday night, N. G. L. i. 17. Óðins-hani, a, m. a bird, tringa hyperborea, or the phalaropus cinereus, or the red phalarope, see Fjölnir viii, Faber, Edda (Gl.)

II. Northern local names, Óðins-vé, n. the sanctuary of Odin = Odense in Fünen in Denmark, Knytl. S.: Óðins-salr, m. in Norway. Munch’s Norg. Beskr. 79: Óðins-lundr, m. Odin’s grove. In a single instance Athens is rendered by Óðins-borg, and the Athenians by Óðins-borgar-menn, Post. 645. 90; the name can only have been formed from the Greek name pronounced with the th sound, perhaps by the Northmen at Constantinople, who may have associated the name, thus sounded, with Odin’s supposed travels from the east to Sweden, and his halts at various places, which were afterwards called after him, as recorded in Yngl. S. As a pr. name, Othen villicus, Dipl. Arna-Magn. (Thorkelin) i. 23; Oden Throndsson, D. N. iv. 756, 764; Ódin-dís, f., Baut., but very rare. It is noteworthy that the name of Odin is, in the old poets, hardly ever used as appellative in poët. circumlocutions of a ‘man;’ málm-Óðinn is a απ. λεγ. = warrior.