a+cross+between+a...+and+a...

Grammatical information: adj.

Meaning: `hollow(ed)' (Il.), `polished, smooth, refined, elegant' (Ar.).

Derivatives: γλαφυρότης `neatness, elegance' (Ph.) and γλαφυρία `id.' (Plu.). - Rare γλάφυ n. `hollow, cavern' (Hes. Op. 533) and γλάφω `hollow' (Hes. Sc. 431), also διαγλάψασα, late `engrave' ( ClassRev. 12, 282; Koptos II^p).

Origin: XX [etym. unknown]

Etymology: Dissimilated from - υλός (?) acc. to Leumann ( Glotta 32, 223 A. 2), from an u-stem ( λιγυρός: λιγύς)?. Perhaps γλάφυ is old and represents this u-stem; γλάφω, a ἅπ. λεγ. `hollow', can be secondary. Later the verb means (though not quite certainly) `engrave. It looks as a cross between γλύφω and γράφω. The development to `smooth' etc. is rather surprising. - Compare Slavic words for `hollow, gnaw', e.g. Sloven. glóbati. (But Russ. globá `cross-beam' does not fit in, Vasmer Russ. et. Wb. s. v.). DELG thinks that υ stands for α (Lejeune, Phonétique 1969, 180, 315f.) or a dissimilation of *γλυφυ-. Doubtful.

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Grammatical information: adj.

Meaning: "holy", `dedicated to a god, divine', also in gen. praising `glorious, excellent, strong, quick etc.' (cf. below); ἱερόν n. `consecrated area, temple' (posthom.), ἱερά n. pl., rarely sg. `Weihgeschenk, sacrifice(animal)' (Il.).

Other forms: Dor., NWGr. ἱαρός, Ion. poet. ἰ̄ρός, Aeol. ἶρος

Dialectal forms: Myc. i-je-ro, i-je-re-u i-je-re-ja ijerowoko \/ ἱΏεροϜοργος\/

Compounds: As 1. member in many compp., not mentioned here.

Derivatives: (Dialectforms not noted): 1. ἱερεύς (Il.), Arc. Cypr. ἱερής, Ion. also ἱέρεως (hardly taken from ἀρχιέρεως, Sommer Nominalkomp. 129, Egli Heteroklisie 111f. with new explan.) m. `who performs the sacrifices (τὰ ἱερά), offerer, priest' (Schulze KZ 52, 193 = Kl. Schr. 573; after Boßhardt Die Nom. auf - ευς rather backformation from ἱερεύω; on meaning and spread E. Kretschmer Glotta 18, 81f.). From ἱερεύς: a) several feminines (cf. on βασιλεύς): ἱέρεια (Il.), Cypr. ἰερήϜιϳα, Ion. ἱερέη, -ῆ; ἱερηΐς (Megar.), ἱέρισσα (pap. II<sup>a</sup>); b) the nouns ἱερεία `priest-ship' (Thyateira; cf. Bechtel Dial. 1, 311), ἱερεῖον, -ήϊον `sacrif. animal' (Il.), ἱερ(ε)ωσύνη `priest-ship' (IA) with ἱερ(ε)ώσυνος `priesterly' (hell.); c) the adjective ἱερευτικός `priesterly (pap.); d) the denominatives ἱερεύω `offer, devote' (Il.) with ἱέρευσις (sch.) and ἱερεύσιμος (Plu. 2, 729d, besides θύσιμος; Arbenz Die Adj. auf - ιμος 94), or from ἱερός, ἱερά; ἱερεώομαι, ἱερεώσασθαι `be priest' (hell.; Schulze Symb. phil. Danielsson 304 = Kl. Schr. 325). - 2. ἱερόλας = ἱερεύς (S. Fr. 57; uncertain; on the formation Chantraine Formation 238). - 3. ἱερῖτιν καθαρμοῦ δεομένην, ἱκέτιν H. (A. Fr. 93). - 4. ἱερατικός `priesterly, hieratic' (Pl. Plt. 290d, Arist.; cf. also ἱερατεύω, ἱερατεία below). - 5. Ι῝ερυς PN (Leumann Glotta 32, 220). - 6. Several denomin.: a) ἱερεύω, cf. om ἱερεύς; b) ἱεράομαι care for the victims ( ἱερά)' (Hdt., Th.); c) ἱεράζω `id.' (Ion. islands), Boeot. ἱαρειάδδω, prob. from ἱαρεία; d) ἱερόω `consecrate' (Att., Locr. etc.) with ἱέρωμα `consecration' (Cret., Epid. etc.), ἱερωτός (Thess.); e) ἱερίζω = καθαίρω H. (s. ἁγνίτης) with ἱεριστής `who cares for the ἱερα' and ἱερισμός `holy service' (hell.); f) ἱερατεύω `be priest' with ἱερατεία, ἱεράτευμα, ἱερατεῖον; ἱεριτεύω `id.'; ἱερωτεύω `id.' with ἱερωτεία; all dialectical, hell.; on the formation Schwyzer 732, Solmsen Glotta 1, 80.

Origin: IE [Indo-European] [299] * ish₁ro- `holy'

Etymology: The different meanings, partly also the variation in form induced many scholars to split ἱερός in two or even in three words. Thus one has because of the long anlaut in ἱ̄ερὸν ἰχθύν Π 407, ἱαρὸς ὄρνις (Alkm. Fr. 26) and ἱερὸς ὄρ. (AP 7, 171), which can be easily explained as metr. lengthening, assumed a special Ϝῑερός `rapid, quick', from where ἱέραξ `hawk' (s. v.). In the meaning `strong, forceful' ἱερός would however be identical with Skt. iṣirá- etwa `strong, active'; here also Celtic river names like Isara (Krahe Beitr. z. Namenforschung 4, 121f.). A third ἱερός, as `holy', would have connections with Italic and Germanic, e. g. Osc. aisusis `sacrifiis', Paelign. aisis, Umbr. erus `dis', OHG ēra ` Ehre'. Thus esp. Schulze Q. 207ff. after Ahrens Phil. 27, 585ff., Solmsen Unt. 147ff. For uniform origin, though in parts different, Kuhn KZ 2, 274, Meillet Zeitschr. celt. Phil. 10, 309, Devoto Studi etr. 5, 316, v. Wilamowitz Glaube 1, 21f., Specht in Schaeder ZDMG 94, 408, Duchesne-Guillemin Mélanges Boisacq 1, 333ff., who as support of the old comparison with Skt. iṣirá- pointed to the agreement between ἱερὸν μένος and Skt. iṣiréṇa mánasā (instr.). On which now R. Schmitt Dichtung u. Dichtersprache 111-114. - Kretschmer Glotta 11, 278ff. (s. also Glotta 30, 88) considered ἱερός as cross of Gr. * aisaros, * eiseros `divine' (with Etr. aesar `god' and Osc. aisusis etc.) and an IE word for `strong' (= Skt. iṣirá-). - See P. Wülfing von Martitz, Glotta 38 (1960) 272-307 and 39 (1961)24-43; s. also Belardi Doxa 3, 207. J.P. Locher, Unters. zυ ἱερός haupts. bei Homer (Berne 1963). The change ἱερός, ἱαρός, ἰ̄ρός (IE * iseros, *isr̥os, *isrós ?) Schwyzer 482 and 243; Ramat, Sprache 8 (1962) 4-28 connects Skt. iṣṇāti `set in movement', which gives * ish₁ro-. Lesbian ἶρος must be due to assimilation. Dot. ἱαρός is due to dev. before r. On the aspiration ibd. 219f. On the meaning (against ἅγιος, ἁγνός) Nilsson Gr. Rel. 1, 61ff.; also J. Chr. Bolkestein Ο῝σιος en εὑσεβής. diss. Amsterdam 1936, Palmer Eranos 53, 4ff., Defradas Rev. de phil. 81, 208ff. - Older lit. in Bq. García Ramón, Akten VII. Fachtagung, Innsbruck 1992, 183-205, connects 1. eis- (Pok. 299f.) `set in motion', i. e. Skt. iṣṇāti, Gr. ἰνάω (ῑ-), which gives * h₁ish₂-ro-, but assumes that between s and cons. a laryngeal was lost, giving ἰ̃ ρος etc.; - ερος and - αρος would be replacements.

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Grammatical information: adj.

Meaning: from a cross of and semantically between κάρχαρος and καρφαλέος, so `arid, senged, biting, sharp' (Φ 541 [v. l. καρφ-], Nic. Th. 691 [v. l. καρφ-], A. R.).

Etymology: Cross of κάρχαρος and καρφαλέος?

See also: - S. κάρφω and κάρχαρος.

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διέρχομαι impf. διηρχόμην; fut. διελεύσομαι; 2 aor. διῆλθον; pf. διελήλυθα, διεληλυθώς, inf. διεληλυθέναι (Just., D. 86, 2 [on διέβην Gen. 32:11]), ptc. διεληλυθώς Hb 4:14 (Hom. et al.; ins, pap, LXX, TestSol; TestAbr A 10 p. 87, 28 [Stone p. 22]; TestJud 7:7; ParJer 7:13; GrBar.; ApcEsdr 2:18 p. 26, 10 Tdf.; EpArist 131; Philo, Joseph.).

① to move within or through an area, go (through)

ⓐ to travel or move about go about fr. place to place, spread δ. κατὰ τὰς κώμας go about among the villages Lk 9:6; Ac 10:38. W. ἐν (Sir 39:4; 1 Macc 3:8): ἐν οἷς διῆλθον κηρύσσων among whom I went about proclaiming Ac 20:25. Abs. διασπαρέντες διῆλθον they were scattered and went about fr. place to place 8:4; Paul at Athens 17:23. Fig. of a report διήρχετο μᾶλλον ὁ λόγος spread even farther Lk 5:15 (cp. Thu. 6, 46, 5; X., An. 1, 4, 7 διῆλθε λόγος; Jos., Vi. 182).—W. acc. of place (EpArist 301; Jos., Bell. 2, 67) an island Ac 13:6. τὰ ἀνωτερικὰ μέρη the interior 19:1; regions 20:2.

ⓑ of movement through someth. go through

α. w. the force of διά retained: go or travel through w. acc. of place names (Diod S 16, 44, 4 τὴν Συρίαν; Jos., Ant. 14, 40) Jericho Lk 19:1; Pisidia Ac 14:24; cp. 15:3, 41; 16:6; 18:23; 19:21; 1 Cor 16:5.—τοὺς οὐρανούς go through the heavens Hb 4:14. W. prep. δ. διά τινος go through someth. (Hdt. 6:31, 2 al.; Philo; SibOr 2, 253) through deserts (cp. Jos., Ant. 15, 200 τὴν ἄνυδρον δ.) Mt 12:43; Lk 11:24; through a gate Hs 9, 13, 6; διὰ μέσον Σαμαρίας καὶ Γαλιλαίας prob. through the region between Samaria and Galilee Lk 17:11 (s. διά B1) cp. J 4:4; through all the places Ac 9:32; through the sea 1 Cor 10:1; διʼ ὑμῶν εἰς Μακεδονίαν through your city to M. 2 Cor 1:16; through a person GJs 6:1 κοινὸν καὶ ἀκάθαρτον οὐκ εἴα διέρχεσθαι διʼ αὐτῆς (Anna) did not permit anything common or unclean to pass through (Mary) (of food, perh. also fig. of thoughts, cp. Mt 15:17f; Mk 7:19ff).

β. of movement toward a destination come, go: εἴς τινα of death: to all people Ro 5:12. εἴς τι (Jos., Ant. 14, 414) of journeys: go over, cross over εἰς τὸ πέραν to the other side Mk 4:35; Lk 8:22; cp. Ac 18:27. εἰς τὸ πεδίον go off into the country 1 Cl 4:6 (Gen 4:8). διέλθε̣[τε διὰ τῶν] ἀφανῶν κα[ὶ εἰ]ς τ̣ὸ̣ [τέλο]ς (or: τ̣ε̣[λο]ς) τῶν φαινο[μέ]νων come out of the realm of the latent and to the end of the things that are apparent: rev. of Ox 1081, 27–30 based on the Coptic of SJCh 90, 4–7 (Till). Also ἕως τινός (1 Macc 1:3): ἕως Βηθλέεμ to B. Lk 2:15; ἕως Φοινίκης Ac 11:19, 22 v.l.; ἕως ἡμῶν 9:38. ἐνθάδε come here J 4:15.—δ. ἀπὸ τῆς Πέργης they went on fr. Perga Ac 13:14. Abs. ἐκείνης (sc. ὁδοῦ) ἤμελλεν διέρχεσθαι he was to come through that way Lk 19:4; διερχόμενος as he went through Ac 8:40

② go through someth. in one’s mind, review (Hom. Hymn Ven. 276 δ. τι μετὰ φρεσί al.) τὰς γενεάς 1 Cl 7:5 (εἰς τ. γ. is read by some mss.).—διερχ[…] AcPl BMM verso 21.

③ to pass into or through an obstacle, penetrate. Of a sword (cp. Il. 20, 263; 23, 876; Jdth 6:6; 16:9) δ. τὴν ψυχήν pierces the soul Lk 2:35 (cp. SibOr 3, 316); pass a guard Ac 12:10; through a closed room διὰ τοῦ … κοιτῶνος AcPl Ha 5, 31 (restored); διὰ μέσου αὐτῶν through the midst of them Lk 4:30; J 8:59 v.l.; through a needle’s eye Mt 19:24; Mk 10:25; Lk 18:25 v.l.—Papias (3:2) ὥστε μηδὲ ὁπόθεν ἅμαξα ῥαδίως διέρχεται ἐκεῖνον δύνασθαι διέλθειν so that he (Judas) was not able to pass through where a wagon would have no difficulty—DELG s.v. ἔρχομαι. M-M. TW. Sv.

ζωή, ῆς, ἡ (Hom.+; in Hom. ‘living’=‘substance, property’, without which there would not be life; after Hom. ‘life, existence’ opp. death, then ‘way of life’ Hdt. 4, 112)

① life in the physical sense, life ἐν σαρκὶ ζ. Orig., C. Cels. 6, 59, 8)

ⓐ opp. θάνατος (Pind. et al.; Lucian, Tox. 38; Sir 37:18; Pr 18:21; Philo; Just., A I, 57, 3; Mel., P. 49, 355) Ro 8:38; 1 Cor 3:22; Phil 1:20. ἐν τῇ ζωῇ σου during your life Lk 16:25 (s. Sir 30:5); cp. 12:15; Ac 8:33 (Is 53:8); Js 4:14; 1 Cl 16:8 (Is 53:8); 17:4 (cp. Job 14:5); 20:10; Hm 3:3. πᾶς χρόνος τῆς ζωῆς ἡμῶν B 4:9 (cp. PsSol 17:2; JosAs 13:12). πάσας τὰς ἡμέρας τῆς ζωῆς αὐτῶν Hs 9, 29, 2; cp. GJs 4:1; τὰς λοιπὰς τῆς ζωῆς ἡμέρας Hv 4, 2, 5; cp. v 5, 2; m 12, 2; Hs 6, 3, 6. τὴν ἐσχάτην ἡμέραν τῆς ζωῆς αὐτοῦ Hv 3, 12, 2. ἐν τῇ ζ. ταύτῃ in this life 1 Cor 15:19; also ζ. ἡ νῦν (opp. ἡ μέλλουσα) 1 Ti 4:8 (Tat. 14, 2). τέλος ζωῆς end of life Hb 7:3 (TestAbr A 1 p. 78, 5 [Stone p. 4]). ζωὴ κ. πνοή life and breath Ac 17:25 (cp. Gen 2:7; 7:22). πνεῦμα ζωῆς breath of life Rv 11:11 (cp. Gen 6:17; 7:15; TestAbr A 18 p. 100, 31 [Stone p. 48]). ψυχὴ ζωῆς living thing 16:3 (cp. Gen 1:30; Just., D. 6, 1 ἡ ψυχὴ ἤτοι ζωή ἐστιν ἢ ζωὴν ἔχει). πρὸς ζωῆς necessary for life 1 Cl 20:10. Of the indestructible life of those clothed in the heavenly body 2 Cor 5:4. The life of the risen Christ also has this character Ro 5:10; 2 Cor 4:10f; ζ. ἀκατάλυτος Hb 7:16. ὁδοὶ ζωῆς Ac 2:28 (Ps 15:11). Christ is ἐν θανάτῳ ζ. ἀληθινή IEph 7:2.

ⓑ means of sustenance, livelihood (Hdt. et al.; Sir 4:1; 29:21) Hs 9, 26, 2.

ⓒ the course or mode of one’s life (cp. βίος 1) Hm 8, 4 and 9; 11, 7 and 16; Hs 9, 16, 2 al. In some of these pass. a transition to the moral aspect is apparent.

② transcendent life, life

ⓐ God and Christ

α. God as ζωή Dg 9:6b; as ζωὴ αἰώνιος 1J 5:20. Of the cross IEph 18:1. It is true of God that ἔχει ζωὴν ἐν ἑαυτῷ J 5:26a. God’s commandment is eternal life 12:50 (cp. Philo, Fug. 198 God is the πρεσβυτάτη πηγὴ ζωῆς; Herm. Wr. 11, 13; 14; 12, 15 God the πλήρωμα τ. ζωῆς; PGM 3, 602 [s. Rtzst., Mysterienrel.³ 286, ln. 11]; the deity called Νοῦς as ζωή and φῶς Herm. Wr. 1:9, 12, 17, 21, 32; 13:9, 18, 19. Cp. also Ps 35:10; 55:14; SibOr Fgm. 3, 34; JosAs 8:10f al.).

β. of Christ, who received life fr. God J 5:26b (ἡ ζωὴ τῆς πίστεως ParJer 9:14). ἐν αὐτῷ ζ. ἦν 1:4a; cp. 1J 5:11b. He is the ἀρχηγὸς τ. ζωῆς Ac 3:15, the λόγος τ. ζωῆς 1J 1:1; cp. vs. 2, the ἄρτος τ. ζωῆς J 6:35, 48; cp. vs. 33 (EJanot, Le pain de vie: Gregorianum 11, 1930, 161–70), also simply ζωή 11:25; 14:6 or ἡ ζ. ὑμῶν Col 3:4; cp. B 2, 10; IMg 9:1. Since the life in him was τὸ φῶς τ. ἀνθρώπων J 1:4b, people through following him obtain τὸ φῶς τ. ζωῆς 8:12 (on the combination of light and life cp. 1QS 3, 7 and the Orph. Hymns to Helios no. 8, 18 Qu. ζωῆς φῶς, as well as Christian ins of Rome [Ramsay, Luke the Physician 1908 p. 375, 238 A.D.], where a father calls his dead son γλυκύτερον φωτὸς καὶ ζοῆς; s. also α above).—SBartina, La vida como historia en J 1:1–18, Biblica 49, ’68, 91–96.

ⓑ The discussion now turns naturally to the life of the believers, which proceeds fr. God and Christ.

α. without (clear) eschatol. implications, of the life of grace and holiness ἐν καινότητι ζωῆς περιπατεῖν walk in (i.e. live) a new life Ro 6:4; cp. IEph 19:3. ἀπηλλοτριωμένοι τ. ζωῆς τ. θεοῦ estranged fr. the life of God Eph 4:18 (cp. Philo, Post. Cai. 69 τῆς θεοῦ ζωῆς ἀπεσχοινίσθαι). ἡ ζωὴ τ. ἀνθρώπων the (true) life of persons (in God) Hm 2:1.—Of the life of salvation and of glory. It is ζ. κυρίου B 1:4 (cp. PGM 12, 255 κύριε τ. ζωῆς; 13, 783) or ζ. ἐν Χρ. Ἰησοῦ 2 Ti 1:1; cp. ζωὴν ὑμῖν ὁ κύριος χαρίζεται Hs 9, 28, 6; effected by his words or by the proclamation of the gospel: ῥήματα ζ. αἰωνίου J 6:68; cp. vs. 63. τὰ ῥήματα τῆς ζ. ταύτης Ac 5:20. λόγος ζωῆς word of life Phil 2:16; cp. 2 Ti 1:10; 2 Cor 4:12. Hence the apostle, proclaiming the gospel, can term himself the bearer of the ‘fragrance of Christ’, leading those appointed to this bliss, the rescued ἐκ ζωῆς εἰς ζωήν from life to life (i.e., as it seems, ever more deeply into the divine life) 2 Cor 2:16.—The Spirit stands w. Christ as the power of life πνεῦμα τῆς ζωῆς ἐν Χρ. Ἰησοῦ the spirit of life in Chr. J. Ro 8:2; cp. vss. 6, 10 and J 6:63.—Like the words of Christ, the divine ἐντολή is also to bring life Ro 7:10; Hm 7:5; Hs 8, 7, 6. This ζ. is regarded as God’s gift ζ. ἐν ἀθανασίᾳ 1 Cl 35:2. W. ἀφθαρσία 2 Ti 1:10; 2 Cl 14:5; IPol 2:3. W. γνῶσις D 9:3; Dg 12:3–7. W. εὐσέβεια 2 Pt 1:3. W. εἰρήνη Ro 8:6. W. σωτηρία 2 Cl 19:1. ἀγάπην ἥτις ἐστὶν ἀρχὴ ζωὴς καὶ τέλος IEph 14:1. Christians, who truly belong to the ἐκκλησία τῆς ζωῆς 2 Cl 14:1, are heirs of life, the gift of grace 1 Pt 3:7. This life, as long as they are in the body, κέκρυπται σὺν τ. Χριστῷ ἐν τῷ θεῷ is hidden with Christ in God Col 3:3. Those who forfeit their ζ. (=their real life in contrast to their physical existence as ψυχή) are excluded fr. the life of glory Hv 1, 1, 9; Hs 6, 2, 3; 8, 6, 4; 6; 8, 8, 2f; 5; 9, 21, 4.—Cp. also Ac 11:18 (s. 1QS 3, 1); 13:46, 48. ἡ ὁδὸς τῆς ζ. D 1:2; 4:14. τὰς τρίβους τῆς ζ. Hs 5, 6, 3. Esp. in Johannine usage the term ζ. is copiously employed, as a rule to designate the result of faith in Christ; in most cases it is stated expressly that the follower of Jesus possesses life even in this world: ἔχειν ζωήν (Theophr. in a scholion on Pla. 631c εἰ ζωὴν εἶχεν ὁ πλοῦτος=‘had life, were alive’) J 3:15f, 36a; 5:24a, 40; 6:40, 47, 51, 53f; 10:10; 20:31; 1J 3:15; 5:12ab, 13. διδόναι ζωήν (cp. Sb 8202, 3 [105 B.C.]) J 10:28; 17:2; 1J 5:11.—Cp. 5:16. ὁρᾶν ζωήν J 3:36b. μεταβεβηκέναι ἐκ τ. θανάτου εἰς τ. ζωήν to have passed fr. death into life J 5:24; 1J 3:14. Hence in the eschatol. pass. J 5:29 ἀνάστασις ζωῆς means not a resurrection to enter life (cp. 2 Macc 7:14 and MPol 14:2, where ἀνάστασις ζωῆς αἰ., it seems, is res. to everlasting life), but a resurrection which corresponds to the Christian’s possession of life here and now, a resurrection proceeding from life. J is fond of calling this Life ζ. αἰώνιος, as in many pass. just cited (s. αἰώνιος 3) J 3:15f, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2f; 1J 1:2; 2:25; 3:15; 5:11, 13, 20. But the use of this expr. in our lit. is by no means limited to J and 1J; it is also found in Mt, Mk, Lk, Ac, Ro, Gal, 1 Ti, Tit, Jd, 2 Cl, Ign, MPol, Hermas, Didache (Just., Mel., Ath.; Orig., C. Cels. 2, 77, 31 [w. ἀνάστασις]; cp. αἴδιος ζ. Tat. 14, 2) w. unmistakable eschatol. connotation.

β. ζ. (and ζ. αἰώνιος; cp. 1QS 4:7 and s. J 3:15 al.; opp. ἀπώλεια TestAbr B 8 p. 113, 2 [Stone p. 74]) is used of life in the blessed period of final consummation, in the foll. pass.: ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζ. αἰ. in the coming age eternal life Mk 10:30; Lk 18:30; cp. Mt 19:29 (Ar. 15, 3 ζ. τοῦ μέλλοντος αἰώνος). τί ποιήσω ἵνα ζ. αἰ. κληρονομήσω; Mk 10:17; cp. Lk 18:18; 10:25; Mt 19:16f (PsSol 14:10). As a result of the Last Judgment ἀπελεύσονται οἱ δίκαιοι εἰς ζ. αἰ. Mt 25:46 (cp. PsSol 13:11); s. also Ro 2:7 (cp. 1QS 4:6–8).—Cp. also Mt 7:14; 18:8f; Mk 9:43, 45; Ro 5:17f, 21; 6:22f; ζ. ἐκ νεκρῶν life for those who have come out of the state of death 11:15.—Gal 6:8; 1 Ti 1:16; 6:12, 19; 1 Pt 3:10 (Ps 33:13); Jd 21; 2 Cl 8:4, 6; Dg 9:1, 6a. For 2 Cor 5:4 s. 1a. Of martyrs τὴν αἰώνιον ζ. ἐξαγοραζόμενοι purchasing eternal life for themselves MPol 2:3 (Mosquensis, other Gk. codd. κόλασιν). W. ἀνάπαυσις τ. μελλούσης βασιλείας 2 Cl 5:5. This life is called ἡ ὄντως ζ. the real, true life (the redundancy may derive from awareness of a distinction sometimes made in the Gr-Rom. world between real living ζωή and biological existence βίος; s., e.g., IPriene 105, 10=OGI 458, 10; cp. Cass. Dio 69, 19) 1 Ti 6:19; ζωῆς ἀληθοῦς Dg 12:4; ἡ ἐπουράνιος ζ. 2 Cl 20:5; ἀί̈διος ζ. IEph 19:3 (s. ἀί̈διος). Hope is directed toward it, ζωῆς ἐλπίς B 1:6; cp. Tit 1:2; 3:7; Hs 9, 26, 2.—The references to future glory include the foll. expressions: βίβλος or βιβλίον (τῆς) ζωῆς (s. βίβλος 2) Phil 4:3; Rv 3:5; 13:8; 17:8; 20:12, 15; 21:27; Hv 1, 3, 2. τὸ ξύλον (τῆς) ζωῆς the tree of life (4 Macc 18:16; cp. Pr 3:18; Gen 2:9; PsSol 14:3; ParJer 9:16 [δένδρον]; ApcEsdr 2:11; ApcMos 19 al.; Philo.—ξύλον 3) Rv 2:7; 22:2, 14, 19; Dg 12:3f. στέφανος τ. ζωῆς (s. Bousset, Rel.³ 277f; MDibelius on Js 1:12; FCumont, Études syriennes 1917, 63–69; s. στέφανος) Js 1:12; Rv 2:10. ὕδωρ (τῆς) ζωῆς (Just., D. 19, 2 βάπτισμα; cp. ὕδωρ 2) 21:6; 22:1, 17. πηγὴ ζωῆς B 11:2 (cp. Jer 2:13; Ps 35:10; OdeSol 11:6). ζωῆς πηγαὶ ὑδάτων springs of living water Rv 7:17. For ἄρτος τῆς ζωῆς s. ἄρτος 2 end.—FBurkitt, ZNW 12, 1911, 228–30; RCharles, A Critical Hist. of the Doctrine of a Fut. Life in Israel, in Judaism and in Christianity² 1913; FLindblom, D. ewige Leben 1914; Bousset, Rel.³ 269–95; JFrey, Biblica 13, ’32, 129–68.—EvDobschütz, D. Gewissheit des ew. Leb. nach d. NT: ‘Dienet einander’ 29, 1920/21, 1–8; 43–52; 65–71; 97–101; JUbbink, Het eeuwige leven bij Pls 1917; ESommerlath, D. Ursprung d. neuen Lebens nach Pls² 1926; JMüller, D. Lebensbegr. d. Hl. Pls ’40; NvArseniew, D. neue Leben nach dem Eph: Internat. Kirchl. Ztschr. 20, 1930, 230–36; EvSchrenk, D. joh. Anschauung vom ‘Leben’ 1898; JFrey, ‘Vie’ dans l’Év. de St. Jean: Biblica 1, 1920, 37–58; 211–39; RBultmann, D. Eschatol. d. Joh Ev.: Zwischen d. Zeiten 6, 1928, 1ff; HPribnow, D. joh. Anschauung v. ‘Leben’ ’34; DLyons, The Concept of Eternal Life in J ’38; JKoole, Diorama Johanneum. Ζωή: GereformTT 43, ’42, 276–84; FMussner, ΖΩΗ (Joh. lit.), diss. Munich ’52; DHill, Gk. Words and Hebrew Mngs. ’67, 163–201.—B. 285. S. βίος and Schmidt, Syn. IV 40–53. DELG s.v. ζώω 1. EDNT. M-M. TW. Sv.

ἁρπαγμός, οῦ, ὁ (rare in nonbibl. Gk.; not found at all in the Gk. transl. of the OT; in our lit. only in Phil 2:6).

① a violent seizure of property, robbery (s. ἁρπάζω; Plut., Mor. 12a; Vett. Val. 122, 1; Phryn., Appar. Soph.: Anecd. Gr. I 36. Also Plut., Mor. 644a ἁρπασμός), which is next to impossible in Phil 2:6 (W-S. §28, 3: the state of being equal w. God cannot be equated w. the act of robbery).

② As equal to ἅρπαγμα, someth. to which one can claim or assert title by gripping or grasping, someth. claimed w. change fr. abstr. to concr. (as θερισμός Rv 14:15, cp. J 4:35; ἱματισμός J 19:24). This mng. cannot be quoted fr. non-Christian lit., but is grammatically justifiable (Kühner-Bl. II p. 272; RLipsius, Hand-Comment. ad loc.). Christian exx. are Eus., In Luc. 6 (AMai, Nova Patrum Bibliotheca IV 165), where Peter regards death on the cross as ἁρπαγμός ‘a prize to be grasped eagerly’, and Cyrill. Alex., De Ador. 1, 25 (MPG, LXVIII 172c), Lot does not regard the angels’ demand (Gen 19:15ff) as a ἁρπαγμός ‘prize’.—Acc. to FVokes, on Phil 2:5–11 in Studia Evangelica 2, ’64, 670–75, forms in-μα may approach-μος forms in mng., but not vice versa, cp. πορισμός 1 Ti 6:5 (for rejoinder s. RMartin, Carmen Christi ’67, 137).

ⓐ If ἁρπαγμός approaches ἅρπαγμα in mng., it can be taken ‘sensu malo’ to mean booty, (a) grab (so for ἅρπαγμα LXX), and only the context and an understanding of Paul’s thought in general can decide whether it means holding fast to someth. already obtained (ἁ.=‘res rapta’; so the Gk fathers, s. Lampe, s.v. B 1) or the appropriation to oneself of someth. that is sought after (ἁ.=‘res rapienda’).

ⓑ But a good sense is also poss., a piece of good fortune, windfall, prize, gain (Heliod., 7, 11, 7; 7, 20, 2 [=ἕρμαιον]; 8, 7, 1; Plut., Mor. 330d; Nägeli 43f)=ἕρμαιον (Isid. Pelus., Ep. 4, 22); again it remains an open question whether the windfall has already been seized and is waiting to be used, or whether it has not yet been appropriated. In favor of the former is the contrast between Adam (implied as a dramatic foil) and his anxiety about death and equality w. God and Jesus’ majestic freedom from such anxiety, with culmination in the ultimate vindication of Jesus, whose destiny contrasts with Adam’s implied fate: οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ did not consider equality w. God a prize to be tenaciously grasped. (Cp. the fortunes of Zeus: Diod S 3, 61, 4–6.)

③ Another, and less probable, mng. is (mystical) rapture, s. ἁρπάζω 2b and LHammerich, An Ancient Misunderstanding (Phil. 2:6 ‘robbery’), ’66, who would translate the phrase ‘considered that to be like God was no rapture’; a similar view was expressed by PFlorensky (1915), quoted in Dictionnaire de la Bible, Suppl. V, ’57, col. 24 s.v. kénose.—LSaint-Paul, RB n.s. 8, 1911, 550ff (pretext, opportunity); WJaeger, Her. 50, 1915, 537–53 (w. further support, RHoover, HTR 64, ’71, 95–119); AJülicher, ZNW 17, 1916, 1–17; PSchmidt, PM 20, 1916, 171–86; HSchumacher, Christus in s. Präexistenz u. Kenose nach Phil 2:5–8, I 1914, II 1921; FLoofs, StKr 100, 1927/28, 1–102; ELohmeyer, Kyrios Jesus: SBHeidAk 1927/28, 4 Abh.; WFoerster, ZNW 29, 1930, 115–28; FKattenbusch, StKr 104, ’32, 373–420; EBarnikol, Mensch u. Messias ’32, Philipper 2, ’32; KBornhäuser, NKZ 44, ’33, 428–34; 453–62; SMowinckel, NorTT 40, ’39, 208–11; AStephenson, CBQ 1, ’39, 301–8; AFeuillet, Vivre et Penser, Sér. 2, ’42, 61f; AFridrichsen: AKaritz Festschr. ’46, 197ff; HAlmqvist, Plut. u. d. NT, ’46, 117f; JHering, D. bibl. Grundlagen des Christl. Humanismus ’46, 31f; AEhrhardt, JTS 46, ’45, 49–51 (cp. Plut., Mor. 330d; Diod S 3, 61, 6); EKäsemann, ZTK 47, ’50, 313–60; HKruse, Verbum Domini 27, ’49, 355–60; 29, ’51, 206–14; LBouyer, RSR 39, ’51, 281–88; DGriffiths, ET 69, ’57/58, 237–39; RMartin, Carmen Christi (Phil 2:5–11) ’67, esp. 134–64; 320–39 (lit.). NWright, JTS 37, ’86, 321–52; SVollenweider, NTS 45, ’99, 413–33 (surveys of debate).—S. also s.v. κενόω 1b.—EDNT. DELG s.v. ἁρπάζω. M-M. TW. Sv.

τέρμα, ατος, τό,

A end, boundary, chiefly poet.:

I goal round which horses and chariots had to turn at races,

περὶ τέρμαθ' ἑλισσέμεν Il.23.309

; περὶ τ. βαλούσας, εὖ σχεθέειν περὶ τέρμα, ib. 462, 466; τέρματα θεῖναι or σημῆναι, ib. 333, 358;

ἔστασεν ἐν τέρμασιν ἀγῶνος Pi.P. 9.114

; τ. δωδεκάγναμπτον, i.e. doubled twelve times, Id.O.3.33; δρόμου τέρματα dub. l. in S.El. 686; ἐξωτέρω ἀποκάμπτειν τοῦ τ. Arist. Rh. 1409b23.

2 mark set to show how far a quoit was thrown,

ἔθηκε δὲ τέρματ' Ἀθήνη Od.8.193

.

3 metaph., issue, event, A. Ag. 781, 1177 (both lyr.).

II generally, end, limit,

δολιχῆς τ. κελεύθου Id.Pr. 286

(anap.), cf. 706, 823; ποῦ τὸ τ. τῆς φυγῆς; Id.Eu. 422: pl.,

ὁδοῦ τέρματα Thgn.1166

; ἐπὶ τέρμασι τοῖσι ἐκείνης (sc. τῆς Εὐρώπης) Hdt.7.54; συνάγουσι τὰ τέρματα (oftwo rivers) they contract their bounds, i.e. draw together and so contract the space between them, Id.4.52: metaph., πλούτου τέρμα a limit to wealth, Thgn. 227.

2 end, in point of time or distance, ἐπὶ τέρμ' ἀφίκετο reached the limit, was at the end, S.Aj.48; Ἑρμῆς σφ' ἄγει.. πρὸς αὐτὸτ. Id.El. 1397 (lyr.); βιότουτ. the term or end of life, death, Simon. 85.13; τ. βίου or τοῦ βίου, A.Fr. 362, S.OT 1530 (troch.), E.Alc. 643; γήρως ἐσχάτοις πρὸς τ. Id.Andr. 1081; τ. μόχθων, πόνων, ἄθλου, A.Pr. 100 (anap.), 186 (lyr.), 259;

Σισύφου πέτρος ἀνήνυτος, οὗ τὰ τέρματα αὖθις ἄρχει πόνων Pl.Ax. 371e

; ἐπὶ τέρματι at last, A.Eu. 633: also τέρμα abs., like τέλος, Ps.-Phoc.138.

3 culmination, highest point, goal, τ. ἀέθλων prize, Pi.I.4(3).85(67);

κακῶν E.Supp. 369

(lyr.);

πρὸς τέρμασιν ὥρας Ar.Av. 705

;

τέρματα νίκης Archestr. Fr.34.10

;

τ. τέχνης Parrhas. 2

; ὑγιείας ἀκόρεστον τ. the bounds of health are insatiable, A.Ag. 1002 (lyr.);

ἀγχόνης τέρματα Id.Eu. 746

; θανάτου τ. E.Hipp. 140 (lyr.).

4 highest power, supremacy, τ. Κορίνθου ἔχειν to be sovereign of Corinth, Simon.112;

θεοὶ.. πάντων τέρμ' ἔχοντες E.Supp. 617

(lyr.); σωτηρίας γὰρ τέρμ' ἔχεις ἡμῖν μόνη you are the arbiter.., Id.Or. 1343; τ. τῆς σωτηρίας final pledge.., S.OC 725;

δαίμονες οἳ φιλίης τέρματ'.. ἔχετε AP12.170

(Diosc.). (Cf. τέρμων, τέρθρον, Skt. tárati, tiráti 'cross, win through, overcome', Lat. terminus, trans, in-trare.)

διατείχ-ισμα, ατος, τό,

A place walled off and fortified, Th.3.34; cross-wall, Id.7.60.

2 wall between two places, SIG421.46 (Thermon, iii B.C.), Plb.8.34.9: metaph., wall of partition, Luc. DMeretr.11.4.

διαπεράω fut. διαπεράσω; 1 aor. διεπέρασα (περάω ‘traverse’; Eur., X.+; PFlor 247, 8; PBrem 18, 9; TestSol 25:7; ParJer 8:3; Joseph.; Ar. [Milne 76, 47] τὸν κόσμον τοῦτον) in our lit. movement across the area between two sides of a geographical object, cross (over) abs. (Jos., Bell. 1, 613) Mt 9:1; 14:34. W. the destination given (Jos., Vi. 153) Mk 5:21 (cp. Dt 30:13 δ. εἰς τὸ πέραν; PGM 13, 287); 6:53; εἰς Φοινίκην to Ph. Ac 21:2 (Aristot., Fgm. 485 Rose εἰς Ἰταλίαν). W. point of departure and goal ἐκεῖθεν πρὸς ἡμᾶς δ. Lk 16:26.—DELG s.v. πέρα. M-M.