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  • 1 ἅδην

    Grammatical information: adv.
    Meaning: `to one's fill' (Il.).
    Other forms: In the epic with psilosis. α- may be metrically lengthened.
    Derivatives: ἅδος m. or n. `satiety' (Il.). From *ἁδη- ἀδαῖος `leading to satiety (Sophr., H.).
    Origin: IE [Indo-European] [876] * seh₂- `to satiate'
    Etymology: Acc. of a noun, seen in ἁδη-φάγος `glutton' (formation?). The root is found in several verbal forms: ἄ̄μεναι (Il.), aor. ἆσαι, ἄ̄σασθαι (ep.) `to satiate oneself', and ἄατος. OIr. sáith `fullness', *sātis. The stem ἁδ- also in Arm. at-ok` `full, full-grown' (cf. ἁδρός); wrong Clackson 1994, 170, who explains Arm. at- from * ad- `grain' (Lat. ador), which would not give `full, fat'. Other languages have a t-enlargement: Lat. satis, Goth. saÞs `satt', both * sh₂-t-, ga-soÞjan, Lith. sótis (with acute from the laryngeal).
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    Greek-English etymological dictionary (Ελληνικά-Αγγλικά ετυμολογική λεξικό) > ἅδην

  • 2 ἀθᾰρη

    ἀθᾰ́ρη
    Grammatical information: f.
    Meaning: `gruel, porridge' (Ar.).
    Other forms: also ἀθήρη, -α f. (Hellanic.); influence of ἀθήρ?)
    Origin: XX [etym. unknown]
    Etymology: Unexplained; according to Pliny, N. H. 22, 121, Egyptian. The final -η in Attic, confirmed by Moeris, would lead to *ἀθαρϜᾱ. Connection with ἀθήρ neither formally nor semantically possible. Egyptian; substr.? Not to Lat. ador (Hamp TPS 1968, 106) as this belongs to Goth. atisk and Iran. ādu `grain' (Szemerényi Studi Pisani 1969, 968f.).
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    Greek-English etymological dictionary (Ελληνικά-Αγγλικά ετυμολογική λεξικό) > ἀθᾰρη

  • 3 ἀθήρ

    ἀθήρ, - έρος
    Grammatical information: m.
    Meaning: `awn, pl. chaff, barb of a weapon, spine or prickle of a fish', also `the edge of a weapon' (Hes.),
    Other forms: With a nasal: ἀνθέριξ, - ικος m. = ἀθήρ, `ear' (Il.), ἀνθέρικος m. `stalk of asphodel, asphodel-plant' (Hp.). With - εών: ἀνθερεών, - ῶνος m. `chin' (Il.)?. From *ἀνθερο- (Bechtel Lex. s. ἀνθερεών, Krogmann Glotta 23, 220ff.) as `hervorragend'.
    Compounds: ἀθηρηλοιγός `winnowing-fan' (from `consumer of chaff'); Od. λ 128 = δ 275); the η's surprise.
    Derivatives: ἀθερίνη f., - ῖνος m. `kind of smelt, Atherina hepsetus' (Arist.), cf. Chantr. Form. 204, Thompson Fishes s. v.
    Origin: PG [a word of Pre-Greek origin]X [probably] [41]
    Etymology: No etym. IE ablaut * andh-: *n̥dh- is impossible as the (correct) forms * h₂(e)ndh- would both give Gr. ἀνθ-. The nasalized forms could be due to folk-etym., but rather point to Pre-Greek prenasalization. Fur. 296 further adduces ἀνθερίσκος = ἀνθερικ- with σκ\/κ; perhaps also ἄνθρυσκον \/ ἐ-, q.v. Not to Lat. ador because of the meaning and because this belongs to Iran. ādu, Goth. atisk, Szemerényi Studi Pisani 2, 958f. (The word has nothing to do with ἀνθρήνη, ἀνθρηδών, ἄνθρωπος.)
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    Greek-English etymological dictionary (Ελληνικά-Αγγλικά ετυμολογική λεξικό) > ἀθήρ

  • 4 ἁρπαγμός

    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.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ἁρπαγμός

См. также в других словарях:

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