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δαιμόνιον, ου, τό (substant. neut. of the adj. δαιμόνιος [s. 2 below δαιμόνιον πνεῦμα], quotable since Homer; OGI 383, 175; Herm. Wr. 10, 19; Ps.-Phoc. 101; En 19:1; TestSol; GrBar 16:3; Philo; Jos., Bell. 1, 373; 6, 429) in Gk. lit. the δαιμον-family refers in general to powerful entities that transcend ordinary experience. After Homer’s time, the adj. δαιμόνιος means anything ‘sent from heaven’ or ‘that which is divine’ and the subst. τὸ δ. comes to mean ‘divine manifestation’ or ‘heaven’, as in our expression ‘what heaven decrees’ (Hdt. 5, 87, 2; cp. SIG 601, 15; Jos., Bell. 1, 69); or simply ‘the divine’ (Eur., Bacch. 894); cp. SIG 545, 14 (of religious piety). In our lit. the subst. gener. denotes a malevolent force.

① transcendent incorporeal being w. status between humans and deities, daemon (as distinguished from demon, which in Eng. gener. connotes inimical aspect), semi-divine being, a divinity, spirit, (higher) power, without neg. connotation. The subst. was freq. used by Hellenes in a gener. sense esp. of independent numinous beings or divinities, as distinguished from a more personalized θεός, e.g. nymphs, Panes, and Sileni (Pla., Symp. 23 p. 202e πᾶν τὸ δαιμόνιον μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ=‘every δ. is between a god and a mortal’; cp. Philo, Mos. 1, 276; UPZ 144, 43; 50 [164 B.C.]; Vett. Val. 355, 15; Ps.-Lucian, Asinus 24 p. 592 οὐδὲ τὰ δ. δέδοικας; ‘aren’t you afraid of the spirits [powers]?’ The term is common in adjurations, e.g., δαιμόνιον πνεῦμα, w. ref. to the spirit of the departed as possessing extraordinary powers: lead tablet fr. Hadrumetum [Dssm., B 26, 35 (BS 271ff)]; PGM 4, 3038; 3065; 3075). ξένων δ. καταγγελεύς a preacher of strange divinities Ac 17:18 (cp. Pla., Apol. 26b; X., Mem. 1, 1, 1 καινὰ δαιμόνια εἰσφέρειν).

② a hostile transcendent being w. status between humans and deities, spirit, power, hostile divinity, evil spirit, the neg. component may be either specific or contextual, and w. the sense commonly associated w. the loanword ‘demon’ (δ. φαῦλα: Chrysipp. [Stoic. II 338, 32, no. 1178]; Plut., Mor. 1051c. φαῦλ. δ.: Plut., Mor. 277a, Dio 2, 5. Vett. Val. 67, 5; 99, 7. Herm. Wr. 9, 3; PGM 4, 3081; 5, 120; 165; 170; LXX; En 19:1). Beings of this type are said to enter into persons and cause illness, esp. of the mental variety (GrBar 16:3 ἐν μαχαίρᾳ … ἐν δαιμονίοις as punishment; Jos., Bell. 7, 185 [of the spirits of deceased wicked people], Ant. 6, 166ff; 211; 214; 8, 45ff): δ. εἰσέρχεται εἴς τινα Lk 8:30; δ. ἔχειν Mt 11:18; Lk 7:33; 8:27; J 7:20; 8:48f, 52; 10:20. ἔχων πνεῦμα δαιμονίου ἀκαθάρτου who was under the control of an unclean power Lk 4:33. ῥῖψαν αὐτὸν τὸ δ. vs. 35; cp. ἔρρηξεν 9:42. Hence the healing of a sick person is described as the driving out of malignant forces ἐκβάλλειν (τ.) δ. (Jos., Ant. 6, 211) Mt 7:22; 9:34; 10:8; 12:24, 27f; Mk 1:34, 39; 3:15, 22; 6:13; 7:26; 9:38; 16:9, 17; Lk 9:49; 11:14f, 18ff; 13:32. Pass. Mt 9:33. ἐξουσίαν ἐπὶ πάντα τὰ δ. Lk 9:1. τὰ δʼ ὑποτάσσεται ἡμῖν 10:17. ἐξέρχεται τὸ δ. (s. ἐξέρχομαι 1aβב.—Thrasyllus [I A.D.] in Ps.-Plut., Fluv. 16, 2 ἀπέρχεται τὸ δαιμόνιον) Mt 17:18; Mk 7:29f; Lk 4:41; 8:2, 33, 35, 38. Some live in deserted places 8:29, hence a ruined city is a habitation of (malevolent) powers Rv 18:2 (cp. Is 13:21; 34:11, 14; Bar 4:35). Their ruler is βεελζεβούλ (q.v.) Mt 12:24, 27; Lk 11:15, 18f. Erroneous instruction is διδασκαλίαι δαιμονίων (subj. gen.) 1 Ti 4:1. The ability of such beings to work miracles is variously described J 10:21 and Rv 16:14. They are objects of polytheistic worship 9:20 (Dt 32:17; Bar 4:7; cp. Ps 95:5; 105:37; En 19:1; 99:7; Just., Tat.; SibOr Fgm. 1, 22. Likew. among Persians and Babylonians: Cumont³ 305, 97) 1 Cor 10:20f (w. satirical reference to the secondary status of these members of the spirit-world relative to deity); B 16:7. On Js 2:19 s. φρίσσω.—Of the evil spirit of slander Hm 2:3; of vengeance Hs 9, 23, 5; of arrogance Hs 9, 22, 3.—The δ. can appear without a tangible body, and then acts as a phantom or ghost ISm 3:2.—JGeffcken, Zwei griech. Apologeten 1907, 216ff; JTambornino, De Antiquorum Daemonismo 1909; RWünsch, D. Geisterbannung im Altertum: Festschr. Univ. Breslau 1911, 9–32; WBousset, Z. Dämonologie d. späteren Antike: ARW 18, 1915, 134–72; FAndres, Daimon: Pauly-W. Suppl. III 1918, 267–322; MPohlenz, Stoa ’49 (index).—HDuhm, D. bösen Geister im AT 1904; GBarton, EncRelEth IV 1911, 594–601; AJirku, Die Dämonen u. ihre Abwehr im AT 1912; ALods, Marti Festschr. 1925, 181–93; HKaupel, D. Dämonen im AT 1930; Bousset, Rel.³ 1926, 331ff; Billerb. IV 1928, 501–35; TCanaan, M.D., Dämonenglaube im Lande der Bibel 1929 1–20.—WAlexander, Demonic Possession in the NT 1902; JSmit, De Daemonicis in Hist. Evang. 1913; RBultmann, Gesch. d. Syn. Tradition² ’31, 223ff; HEberlein, NKZ 42, ’31, 499–509; 562–72; FFenner, D. Krankheit im NT 1930; ATitius, NBonwetsch Festschr. 1918, 25–47; GSulzer, D. Besessenheitsheilungen Jesu 1921; HSeng, D. Heilungen Jesu in med. Beleuchtung² 1926; WWrede, Z. Messiaserkenntnis d. Dämonen bei Mk: ZNW 5, 1904, 169–77; OBauernfeind, D. Worte d. Dämonen im Mk-Ev. 1928; AFridrichsen, Theology 21, ’31, 122–35; SMcCasland, By the Finger of God ’51; SEitrem, Some Notes on the Demonology in the NT: SymbOsl, Suppl. 12, ’50, 1–60; JKallas, The Satanward View (Paul), ’66; GTillesse, Le Secret Messianique dans Mk, ’68, 75–111; RAC IX 546–797; RMacMullen, VigChr 37, ’83, 174–92; G. Francois, Le polythéisme et l’emploi au singulier des mots ΘΕΟΣ ΔΑΙΜΩΝ ’57 (lit.); GRiley, Demon: DDD 445–55. S. also the lit. s.v. ἄγγελος.—B. 1488. DELG s.v. δαίμων. M-M. TW.

οὐρανός, οῦ, ὁ 24:31 (Hom.+; ‘heaven’ in various senses)

① the portion or portions of the universe gener. distinguished from planet earth, heaven (so mostly in the sing.; s. B-D-F §141, 1)

ⓐ mentioned w. the earth

α. forming a unity w. it as the totality of creation (Pla., Euthyd. 296d οὐρανὸς καὶ γῆ; Gen 1:1; 14:19, 22; Tob 7:17 BA; Jdth 9:12; Bel 5; 1 Macc 2:37 al.; PsSol 8:7; ParJer 5:32; Just., D. 74, 1; PGM 13, 784 ὁ βασιλεύων τῶν οὐρανῶν κ. τῆς γῆς κ. πάντων τῶν ἐν αὐτοῖς ἐνδιατριβόντων; Orig., C. Cels. 6, 59, 6; Theoph. Ant. 1, 4 [p. 64, 13]) ὁ οὐρανὸς καὶ ἡ γῆ Mt 5:18; 11:25; 24:35; Mk 13:31; Lk 10:21; 16:17; 21:33; Ac 4:24; 14:15; 17:24 (on the absence of the art. s. B-D-F §253, 3); Rv 14:7; 20:11; Dg 3:4; AcPlCor 2:9; 19.

β. standing independently beside the earth or contrasted w. it: Mt 5:34f; Ac 7:49 (cp. on both Is 66:1). ἐν (τῷ) οὐρανῷ καὶ ἐπὶ (τῆς) γῆς Mt 6:10; 28:18; Lk 11:2 v.l.; Rv 5:13.—1 Cor 8:5; Rv 5:3; ISm 11:2. τὸ πρόσωπον τ. γῆς καὶ τ. οὐρανοῦ Lk 12:56. Cp. Hb 12:26 (Hg 2:6); Js 5:12.—τὰ ἔσχατα τ. γῆς as extreme contrast to heaven 1 Cl 28:3. By God’s creative word the heaven was fixed and the earth founded on the waters Hv 1, 3, 4. Neither heaven nor earth can be comprehended by human measure 16:2 (Is 40:12). On ἀπʼ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ Mk 13:27 s. under ἄκρον. ὁ πρῶτος οὐρ. καὶ ἡ πρώτη γῆ will give way in the last times to the οὐρ. καινός and the γῆ καινή Rv 21:1 (cp. Is 65:17; 66:22).

ⓑ as firmament or sky over the earth; out of reach for humans Hm 11:18. Hence ἕως οὐρανοῦ (ApcEsdr 4:32) Mt 11:23; Lk 10:15 or εἰς τὸν οὐρ. Hv 4, 1, 5 as an expr. denoting a great height. Likew. ἀπὸ τ. γῆς ἕως τ. οὐρανοῦ 1 Cl 8:3 (scripture quot. of unknown origin); GPt 10:40 (for a transcendent being who walks on the earth and whose head touches the sky, s. Il. 4, 443). Since the heaven extends over the whole earth, ὑπὸ τὸν οὐρ. under (the) heaven = on earth, throughout the earth (Pla., Tim. 23c, Ep. 7, 326c; UPZ 106, 14 [99 B.C.]; Eccl 1:13; 3:1; Just., A II, 5, 2) Ac 2:5; 4:12; Col 1:23; Hs 9, 17, 4; m 12, 4, 2. ὑποκάτωθεν τοῦ οὐρανοῦ throughout the earth 1 Cl 53:3 (Dt 9:14). ἐκ τῆς (i.e. χώρας) ὑπὸ τὸν οὐρ. εἰς τὴν ὑπʼ οὐρανόν from one place on earth to another Lk 17:24 (cp. Dt 29:19; Bar 5:3; 2 Macc 2:18 ἐκ τῆς ὑπὸ τὸν οὐρ. εἰς τὸν ἅγιον τόπον).—In the last days there will appear τέρατα ἐν τ. οὐρανῷ ἄνω wonders in the heaven above Ac 2:19 (Jo 3:3 v.l.). σημεῖον ἐν τῷ οὐρ. Rv 12:1, 3 (cp. Diod S 2, 30, 1 τὰ ἐν οὐρανῷ γινόμενα=what takes place in the heavens; Ael. Aristid. 50, 56 K.=26 p. 519 D., where the statue of Asclepius from Pergamum appears ἐν τῷ οὐρανῷ). The sky can even be rolled up; s. ἑλίσσω.—Rain falls fr. heaven (X., An. 4, 2, 2) and heaven is closed to bring about a drought Lk 4:25.—Rv 11:6; Js 5:18 (cp. 2 Ch 6:26; 7:13; Sir 48:3). Lightning also comes fr. heaven (Bacchylides 17, 55f ἀπʼ οὐρανοῦ … ἀστραπάν [=Attic-ήν]) Lk 10:18. Likew. of other things that come down like rain to punish sinners: fire Lk 9:54 (cp. 4 Km 1:10; TestAbr A 10 p. 88, 14 [Stone p. 24]); Rv 20:9; fire and brimstone Lk 17:29 (cp. Gen 19:24); apocalyptic hail Rv 16:21; AcPl Ha 5, 7.

ⓒ as starry heaven IEph 19:2. τὰ ἄστρα τοῦ οὐρ. (cp. ἄστρον and s. Eur., Phoen. 1; Diod S 6, 2, 2 ἥλιον κ. σελήνην κ. τὰ ἄλλα ἄστρα τὰ κατʼ οὐρανόν; Ael. Aristid. 43, 13 K.=1 p. 5 D.; TestAbr A 1 p. 78, 1 [Stone p. 4]; JosAs 2:11) Hb 11:12. οἱ ἀστέρες τοῦ οὐρ. 1 Cl 32:2 (Gen 22:17); cp. 10:6 (Gen 15:5). In the time of tribulation at the end of the world the stars will fall fr. heaven Mt 24:29a; Mk 13:25a; Rv 6:13; 12:4. Cp. 8:10; 9:1. ἡ στρατιὰ τοῦ οὐρ. (s. οὐράνιος) the host of heaven, of the stars, which some Israelites illicitly worshipped Ac 7:42 (worship of the στρατιὰ τοῦ οὐρ. in enmity to Yahweh also Jer 7:18; 19:13; Zeph 1:5; 2 Ch 33:3, 5). These are also meant by the δυνάμεις τῶν οὐρανῶν Mt 24:29b; Lk 21:26; cp. Mk 13:25b (cp. δύναμις 4).

ⓓ as place of atmosphere (cp. TestAbr A 9 p. 87, 15 [Stone p. 22] εἰς τὴν αἰθέρα τοῦ οὐρανοῦ); clouds hover in it, the νεφέλαι τοῦ οὐρ. (s. νεφέλη) Mt 24:30b; 26:64; Mk 14:62; D 16:8. Likew. the birds, τὰ πετεινὰ τοῦ οὐρανοῦ (Gen 1:26; Ps 8:9; Jdth 11:7; ParJer 7:3; cp. Bar 3:17) Mt 6:26; 8:20; 13:32; Mk 4:32; Lk 8:5; 9:58; Ac 10:12; 11:6; 6:12 (Gen 1:26), 18; Hs 9, 24, 1; GJs 3:2 codd.; 18:2 codd.—πυρράζει ὁ οὐρανός Mt 16:2, 3.—In connection w. τὸν σατανᾶν ἐκ τοῦ οὐρανοῦ πεσόντα Lk 10:18 the atmosphere may well be thought of as an abode of evil spirits. On Satan as the ἄρχων τῆς ἐξουσίας τοῦ ἀέρος, s. ἀήρ. Cp. also the λεγόμενοι θεοὶ εἴτε ἐν οὐρ. εἴτε ἐπὶ γῆς 1 Cor 8:5. In any case Rv 12:7f speaks of the dragon and his angels as being in heaven.

ⓔ The concept of more than one heaven (the idea is Semitic; but s. FTorm, ZNW 33, ’34, 48–50, who refers to Anaximander and Aristot. Also Ps.-Apollod. 1, 6, 1, 2 ms. and Achilles Tat. 2, 36, 4 and 37, 2 ms. have οὐρανοί; Himerius, Or. 66 [=Or. 20], 4 οὐρανοί as the abode of the gods; also Hesychius Miles. [VI A.D.] c. 66 JFlach of the ‘godless heathen’ Tribonian.—Schlatter, Mt² p. 58 on 3:2: ‘The pl. οὐρανοί is found neither in Philo nor Joseph.’ Cp. PKatz, Philo’s Bible ’50, 141–46; Mussies 84) is also found in our lit. (s. 1aα; Theoph. Ant. 1, 4 [p. 64, 15]), but it is not always possible to decide with certainty just where the idea is really alive and where it simply survives in a formula (in J’s Gospel the pl. is entirely absent; Rv has it only 12:12 [fr. LXX]. Eph always has the pl. In others the sing. and pl. are interchanged for no apparent reason [cp. Hb 9:23 w. 24 or Hv 1, 1, 4 w. 1, 2, 1; also GPt 10:40f; Ps. 113:11 lines 1 and 2; TestAbr, TestJob, Just., Tat.]): the third heaven (cp. Ps.-Lucian, Philopatris 12 ἐς τρίτον οὐρανὸν ἀεροβατήσας [s. on ἀνακαινίζω and πνεῦμα 8]; PSI 29, 2ff [IV A.D.?] ἐπικαλοῦμαί σε τὸν καθήμενον ἐν τῷ πρώτῳ οὐρανῷ … ἐν τῷ β´ οὐρ. … ἐν τῷ γ´ οὐρ.; Simplicius, In Epict. p. 100, 13 Düb. ὀκτὼ οὐρανοί; TestLevi 3:3; GrBar 11:1 εἰς πέμπτον οὐ. Combination of the third heaven and paradise, GrBar 10:1ff; ApcMos 37. S. τρίτος 1a) 2 Cor 12:2 (s. JohJeremias, Der Gottesberg 1919, 41ff; Ltzm., Hdb.⁴ ’49, exc. on 2 Cor 12:3f [lit.]). ὑπεράνω πάντων τῶν οὐρανῶν Eph 4:10. τ. πάντα ἐν τ. οὐρανοῖς κ. ἐπὶ τ. γῆς Col 1:16; cp. vs. 20. ἔργα τ. χειρῶν σού εἰσιν οἱ οὐρ. Hb 1:10 (Ps 101:26).—4:14; 7:26; 2 Pt 3:5, 7, 10, 12f (of the heavens, their destruction in the final conflagration, and their replacement by the καινοὶ οὐρ.); 1 Cl 20:1; 33:3. τακήσονταί τινες τῶν οὐρανῶν 2 Cl 16:3.—S. also Lampe s.v. 2.—From the concept of various celestial levels a transition is readily made to

② transcendent abode, heaven (the pl. is preferred for this mng.: B-D-F §141, 1; Rob. 408)

ⓐ as the dwelling-place (or throne) of God (Sappho, Fgm. 56 D.² [=Campbell 54] of Eros; Solon 1, 22 D.³ of Zeus; Hom. Hymn to Aphrodite 291 [all three οὐρ. in the sing. as the seat of the gods]; Pla., Phdr. 246e ὁ μέγας ἐν οὐρανῷ Ζεύς; Ps.-Aristot., De Mundo 2, 2; 3, 4 ὁ οὐρ. as οἰκητήριον θεοῦ or θεῶν; Dio Chrys. 19[36], 22 θεῶν μακάρων κατʼ οὐρανόν; Artem. 2, 68 p. 159, 13 ὁ οὐρανὸς θεῶν ἐστὶν οἶκος; Ael. Aristid. 43, 14 K.=1 p. 5 D.; Maximus Tyr. 11, 11b; ins from Saïtaï in Lydia [δύναμις 5]; IAndrosIsis, Cyrene 8 p. 129.—On the OT: GWestphal, Jahwes Wohnstätten 1908, 214–73) Mt 23:22; Ac 7:55f; Hb 8:1; 16:2b (Is 66:1); Dg 10:7. ὁ θεὸς ὁ ἐν τοῖς οὐρ. Hv 1, 1, 6 (cp. Tob 5:17 S). ὁ θεὸς τοῦ οὐρ. (Gen 24:3) Rv 11:13; 16:11. ὁ κύριος ἐν οὐρανοῖς Eph 6:9; cp. Col 4:1. ὁ πατὴρ ὑμῶν (μου, ἡμῶν) ὁ ἐν (τοῖς) οὐρ. (silver tablet fr. Amisos: ARW 12, 1909, 25 ἐγώ εἰμι ὁ μέγας ὁ ἐν οὐρανῷ καθήμενος) Mt 5:16, 45; 6:1, 9; 7:11, 21b; 10:33; 12:50; 16:17; 18:10b, 14, 19; Mk 11:25f; Lk 11:2 v.l.; D 8:2 (here the sing. ὁ ἐν τῷ οὐρ. Cp. PGM 12, 261 τῷ ἐν οὐρανῷ θεῷ). ὁ πατὴρ ὁ ἐξ οὐρανοῦ the Father who (gives) from heaven Lk 11:13 (Jos., Ant. 9, 73 ἐκχέαι τὸν θεὸν ἐξ οὐρανοῦ). God dwells in τὰ ὕψη τῶν οὐρ. 1 Cl 36:2. Therefore the one who prays looks up toward heaven: ἀναβλέπειν εἰς τὸν οὐρ. (s. ἀναβλέπω 1) Mt 14:19; Mk 6:41; 7:34; Lk 9:16; MPol 9:2; 14:1. ἀτενίσας εἰς τὸν οὐρ. εἶδεν δόξαν θεοῦ Ac 7:55; ἐπάρας τ. ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρ. J 17:1.—The Spirit of God comes fr. (the open) heaven Mt 3:16; Mk 1:10; Lk 3:21; J 1:32; Ac 2:2(–4); 1 Pt 1:12; AcPlCor 2:5. The voice of God resounds fr. it (Maximus Tyr. 35, 7b Διὸς ἐξ οὐρανοῦ μέγα βοῶντος, the words follow) Mt 3:17; Mk 1:11; Lk 3:22; J 12:28; Ac 11:9; MPol 9:1 (cp. Just., D. 88, 8), and it is gener. the place where divine pronouncements originate Ac 11:5 and their end vs. 10. The ὀργὴ θεοῦ reveals itself fr. heaven Ro 1:18 (s. Jos., Bell. 1, 630 τὸν ἀπʼ οὐρανοῦ δικαστήν). Also, a σημεῖον ἐκ (ἀπὸ) τοῦ οὐρ. is a sign given by God Mt 16:1; Mk 8:11; Lk 11:16; cp. 21:11.—Lampe s.v. 4.

ⓑ Christ is ἐξ οὐρανοῦ from heaven, of a heavenly nature 1 Cor 15:47 (s. ἄνθρωπος 1d. On this HKennedy, St. Paul and the Conception of the ‘Heavenly Man’: Exp. 8th ser., 7, 1913, 97–110; EGraham, CQR 113, ’32, 226) and has come down from heaven J 3:13b, 31; 6:38, 42, 50 (Ar. 15, 1 ἀπʼ οὐρανοῦ καταβάς; Mel., P. 66, 467 ἀφικόμενος ἐξ οὐρανῶν), as ὁ ἄρτος ἐκ τοῦ οὐρανοῦ (s. ἄρτος 2). Cp. Ro 10:6. He returned to heaven (τὴν ἔνσαρκον εἰς τοὺς οὐρανοὺ ἀνάληψιν Iren. 1, 10, 1 [Harv. I 91, 2]; on the ascension s. CHönn, Studien zur Geschichte der Hf. im klass. Altertum: Progr. Mannheim 1910; EPfister, Der Reliquienkult im Altertum II 1912, 480ff; HDiels, Himmels u. Höllenfahrten v. Homer bis Dante: NJklA 49, 1922, 239–53; RHolland, Zur Typik der Himmelfahrt: ARW 23, 1925, 207–20; JKroll, Gott u. Hölle ’32, 533 [ind.: Ascensus]; WMichaelis, Zur Überl. der Hf.s-geschichte: ThBl 4, 1925, 101–9; AFridrichsen, D. Hf. bei Lk: ibid. 6, 1927, 337–41; GBertram, Die Hf. Jesu vom Kreuz: Deissmann Festschr. 1927, 187–217 [UHolzmeister, ZKT 55, ’31, 44–82]; HSchlier, Christus u. d. Kirche im Eph 1930, 1ff; VLarrañaga, L’Ascension de Notre-Seigneur dans le NT ’38 [fr. Spanish]. S. also at ἀνάστασις 2 end, and διά A 2a) to live there in glory: Mk 16:19; Lk 24:51; Ac 1:10f (AZwiep, The Ascension of the Messiah in Lukan Christology ’97); 2:34; 7:55f; 9:3; 22:6; 1 Pt 3:22; 15:9. Christians await his return fr. heaven: Ac 1:11; Phil 3:20; 1 Th 1:10; 4:16; 2 Th 1:7 (Just., A I, 51, 8 al.).—When Messianic woes have come to an end, τότε φανήσεται τὸ σημεῖον τοῦ υἱοῦ τ. ἀνθρώπου ἐν οὐρανῷ then the sign of the Human One (who is) in heaven will appear; acc. to the context, the sign consists in this, that he appears visibly in heavenly glory Mt 24:30.—Lampe s.v. 10b.

ⓒ as the abode of angels (Gen 21:17; 22:11; Ps.-Clem., Hom. 8, 12; TestAbr A 4 p. 80, 34 [Stone p. 8]; ParJer 3:2; ApcMos 38; Just., D. 57, 2) Mt 18:10a; 22:30; 24:36; 28:2; Mk 12:25; 13:32; Lk 2:15; 22:43; J 1:51; Gal 1:8; Rv 10:1; 18:1; 19:14; 20:1. Cp. Eph 3:15.—Lampe s.v. 7.

ⓓ Christians who have died also dwell in heaven (cp. Dio Chrys. 23 [40], 35 οὐρανοῦ καὶ τῶν ἐν αὐτῷ θείων κ. μακαρίων αἰώνιον τάξιν; Libanius, Or. 21 p. 459, 9 F. πόρρω τοῦ τὸν οὐρανὸν οἰκοῦντος χοροῦ; Oenomaus in Eus., PE 5, 33, 5; 12; Artem. 2, 68 p. 160, 25 τὰς ψυχὰς ἀπαλλαγείσας τῶν σωμάτων εἰς τὸν οὐρανὸν ἀνιέναι τάχει χρωμένας ὑπερβάλλοντι; Himerius, Or. 8 [=23], 23: the daemon of the dead holds the σῶμα of the dead person, τὴν ψυχὴν ὁ οὐρανός; Quintus Smyrn. 7, 88; TestAbr A 20 p. 103, 26 [Stone p. 54]; TestJob 39:13; ApcEsdr 7:3). Their life, τὸ ἀληθῶς ἐν οὐρανῷ ζῆν, stands in strong contrast to the ὄντως θάνατος, that leads to the everlasting fire Dg 10:7b. Rhoda, who greets Hermas from heaven Hv 1, 1, 4, need not have died (s. MDibelius, Hdb. ad loc.), and still she shows us that heaven is open to the devout. Furthermore, the true citizenship of Christians is in heaven (Tat. 16, 1 τὴν ἐν οὐρανοῖς πορείαν; s. πολίτευμα) Phil 3:20; cp. Dg 5:9. Their names are enrolled in heaven (s. βίβλος 2) Lk 10:20; Hb 12:23. In heaven there await them their glorified body 2 Cor 5:1f, their reward Mt 5:12; Lk 6:23, their treasure Mt 6:20; Lk 12:33, the things they hoped for Col 1:5, their inheritance 1 Pt 1:4. It is a place of peace Lk 19:38.—ἐκ τοῦ οὐρανοῦ the New Jerusalem (s. Ἱεροσόλυμα 2) will come down to earth Rv 3:12; 21:2, 10.

ⓔ The concept of a heaven in which God, attendant spirits of God, and the righteous dead abide, makes it easy to understand the taking over of certain OT expressions in which heaven is personified εὐφραίνεσθε οἱ οὐρανοί (cp. Is 44:23; 49:13; Mel., P. 98, 747) Rv 12:12; cp. 18:20; 9:3 (Is 1:2); 11:2 (Jer 2:12); 1 Cl 27:7 (Ps 18:2).

③ an indirect reference to God, God fig. ext. of 2 (s. βασιλεία 1b.—A common Hebrew practice, but not unknown among polytheists: Philippides Com. [IV/III B.C.] 27 νὴ τὸν οὐρανόν. Acc. to Clem. Al., Protr. 5, 66, 4 Θεόφραστος πῇ μὲν οὐρανὸν, πῇ δὲ πνεῦμα τὸν θεὸν ὑπονοεῖ=Theophrastus at one time thinks of God as heaven and at another time as spirit; Appian, Hann. 56 §233 σημεῖα ἐκ Διός [ln. 14 Viereck-R.]=ἐξ οὐρανοῦ [ln. 16]; JosAs 19:2; SEG XXVIII, 1251, 3 [III/IV A.D.; s. New Docs 3, 49f]). ἁμαρτάνειν εἰς τὸν οὐρ. sin against God Lk 15:18, 21. ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων Mt 21:25; Mk 11:30f; Lk 20:4f. βασιλεία τῶν οὐρ. (GrBar 11:2) in Mt=βασιλεία τοῦ θεοῦ 3:2; 4:17; 5:3, 10, 19f; 7:21; 8:11; 10:7; 11:11f; 13:11, 24, 31, 33, 44f, 47, 52; 16:19; 18:1, 3f, 23; 19:12, 14, 23; 20:1; 22:2; 23:13; 25:1: J 3:5 v.l.; AcPl Ha 8, 31 (restored)=BMM verso 3.—B. 53; 1484. DELG. M-M. DLNT 439–43. EDNT. TW. Sv.

Grammatical information: v.

Meaning: `quench, to extinguish, to be extinguished, extinct (IA.).

Other forms: - ύω (Pi., Hp. a. o.), aor. σβέσ(σ)αι (Il.), pass. σβεσθῆναι (IA.), fut. σβέσω (A., E. a. o.); midd. σβέννυμαι (Hes.), aor. σβῆναι (Il.), fut. σβήσομαι (Pl. a. o.), perf. ἔσβηκα (A.), ἔσβεσμαι (Parm. a.o.).

Compounds: Also w. prefix, esp. ἀπο- and κατα- (on the use in Hom. Graz Le feu dans l'Il. et l'Od.259ff.).

Derivatives: σβέ-σις ( ἀπό-, κατά- σβέννυμι) f. `extinction, putting out' (Arist. etc.), σβεσ-τήρ, - τῆρος m. `extinguisher' (Plu.; not quite certain), - τήριος `useful for extinguishing' (Th. etc.), - τικός `id.' (Arist. etc.); ἄ-σβεσ-τος `unextinguishable' (Hom. a.o.; σβεστός Nonn.), f. (sc. τίτανος) `unslaked lime' (Dsc., Plu. a. o.) with ἀσβεστ-ήριοι and - ωσις H. as explanation of κονιαταί resp. κονίασις. -- Deviating the aor. κατα-σβῶσαι (Herod.). -- Besides some H.glossen: ζείναμεν (- υμεν?) σβέννυμεν, ἐζίνα (for - είν-) ἐπεσβέννυεν, ἀποζίννυται (cod. - ξ-; for - ζείν-) ἀποσβέννυται; ζόασον σβέσον; ζοάσ\< εις\> σ[ε]βέσεις.

Origin: IE [Indo-European] [479] * (s)gʷes- `extinguish'

Etymology: The above formal system is as a whole built on the root σβεσ- in σβέσ-σαι and ἄ-σβεσ-τος. To the aorist σβέσ(σ)αι joined σβέννυμι from *σβέσ-νυ-μι (on the phonetics Schwyzer 697), σβέσω, σβεσθῆναι, ἔσβεσμαι. To this came as innovation ἔσβην, σβῆναι (after ἔστην, ἐκάην, ἐάγην etc.), to which came σβήσομαι, ἔσβηκα. On itself stands κατα-σβῶσαι, which may have an old lengthened grade (cf. below), but which can also with ζόασον, ζοάσεις (s. ab.) be understood as an iterativ (from *σβοῆσαι) of uncertain date. Cf. (with partly diff. view) Schwyzer 719 and 743 w. n. 1. From the byforms with ζ-, ζείναμεν etc., one can conclude for σβέσ(σ)αι, σβέννυμι to an IE * sgʷes-, which cannot be separated from other verbs for `extinguish': Lith. gęs-tù, gès-ti `extinguish, die out', caus. ges-aũ, -ýti `extinguish', Slav., e.g. OCS u-gašǫ, u-gasiti `extinguish' (IE * gʷōs-; also in - σβῶσαι?; s. ab.), Toch. AB käs- `extinguish'; prob. also Skt. jásate `is extinguished', jāsayati `exhaust'. Hitt. kišt-'be extinguished, perish' (e.g. 3. sg. kištari) is however incompatable with the labiovelar in σβέννυμι. If we posit a pure velar g, which is possible for all other languages, σβέννυμαι must be separated. -- Through the initial σ- Greek is distinguished from its cognates. Prob. it concerns a prefix (after Prellwitz s. v. a mutilated ἐξ-). Diff. Brugmann (e.g. Grundr.² I 590) and Schwyzer 743 n. 1 (to be rejected). -- Further forms from the diff. languages with uncertain hypotheses and older lit. in Bq and WP. 1, 693f. (Pok. 479f.); s. also Fraenkel Wb. s. gèsti, Vasmer s. gasítь, W.-Hofmann s. sēgnis.

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πίστις, εως, ἡ (Hes., Hdt.+; ranging in meaning from subjective confidence to objective basis for confidence).

① that which evokes trust and faith

ⓐ the state of being someone in whom confidence can be placed, faithfulness, reliability, fidelity, commitment (X., An. 1, 6, 3; 3, 3, 4; Aristot., Eth. Eud, 7, 2, 1237b, 12; Polyb. 7, 12, 9; 38, 1, 8 al.; Herodian 2, 14, 4 al.; SIG 675, 22; OGI 557, 16; PTebt 27, 6; 51 [II B.C.]; POxy 494, 9; 705, 32; other pap M-M. s.v.; Ps 32:4; Pr 12:22; Jos., Ant. 2, 61; TestAsh 7:7) w. κρίσις and ἔλεος Mt 23:23. (Opp. ἀπιστία as Hes., Op. 370) τὴν πίστιν τοῦ θεοῦ καταργεῖν nullify the faithfulness/commitment of God (cp. Ps 32:4; Hos 2:22) Ro 3:3. πᾶσαν π. ἐνδείκνυσθαι ἀγαθήν show all good faith(fulness) Tit 2:10 (cp. BGU 314, 19 μετὰ πίστεως ἀγαθῆς). W. other virtues Gal 5:22 (on πίστις, πραΰτης cp. Sir 45:4; 1:27). W. ὑπομονή 2 Th 1:4. τὴν πίστιν τετήρηκα I have remained faithful or loyal (πίστιν τηρεῖν as Polyb. 6, 56, 13; 10, 37, 5; Jos., Bell. 2, 121; 6, 345; OGI 339, 46f; IBM III, 587b, 5f [Dssm., LO 262=LAE 309, esp. note 3]) 2 Ti 4:7, though this would be classified by some under 3 below. S. also 1c below.

ⓑ a solemn promise to be faithful and loyal, assurance, oath, troth (X., Cyr. 7, 1, 44; 8, 8, 3, Hell. 1, 3, 12; Diod S 14, 9, 7; Appian, Bell. Civ. 4, 86 §362 μεγάλας πίστεις ἔδωκεν=solemn assurances; 3 Macc 3:10; Jos., Ant. 12, 382) τὴν πρώτην πίστιν ἠθέτησαν 1 Ti 5:12 (s. also ἀθετέω 1 and cp. CIA app. [Wünsch, Praef. p. xv] of a woman who πρώτη ἠθέτησεν τὴν πίστιν to her husband). Cp. Rv 2:3.

ⓒ a token offered as a guarantee of someth. promised, proof, pledge (Pla., Phd. 70b; Isocr. 3, 8; Aristot., Rhet. 1, 1; 3, 13; Epicurus in Diog. L. 10, 63; 85: πίστις βεβαία=dependable proof; Polyb. 3, 100, 3; Περὶ ὕψους 39, 3=p. 74, 20 V.; Epict. 1, 28, 3; Appian, Bell. Civ. 4, 119 §500; Jos., Ant. 15, 69) πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτόν (God has appointed a man [Jesus] to be judge of the world, and) he has furnished proof (of his fitness for this office) to all people by raising him (on πίστιν παρέχειν cp. Jos., Ant. 2, 218 πίστιν παρεῖχε; 15, 260; Polyb. 2, 52, 4 πίστιν παρέσχετο=gave a pledge, security; Vett. Val. 277, 29f) Ac 17:31. JBarton, Biblica 40, ’59, 878–84: π. in 2 Ti 4:7= bond deposited by an athlete. But see 3 below.—WSchmitz, ῾Η Πίστις in den Papyri, diss. Cologne, ’64.

② state of believing on the basis of the reliability of the one trusted, trust, confidence, faith in the active sense=‘believing’, in ref. to deity (Soph. Oed. R. 1445 νῦν γʼ ἂν τῷ θεῷ πίστιν φέροις; Pla., Leg. 12, 966de; Plut. Mor. 402e; 756b; Dio Chrys. 3, 51 παρὰ θεῶν τιμὴ κ. πίστις; Ael. Aristid. 13 p. 226 D.: πίστιν ἐν τ. θεοῖς ἔχειν; Appian, Liby. 57 §248 ἐς θεοὺς πίστις; Ep. 33 of Apollonius of Tyana [Philostrat. I 352, 14]; Herm. Wr. 9, 10 ἐπίστευσε καὶ ἐν τῇ καλῇ πίστει ἐπανεπαύσατο; Porphyr., Ad Marcellam 21 τῆς βεβαίας πίστεως, τὸ μεμαθηκέναι, ὅτι ὑπὸ τοῦ θεοῦ προνοεῖται πάντα. The divinity Πίστις in Plut., Num. 70 [16, 1] and in magic [exx. in Rtzst., Mysterienrel.³ 234f, among them Aberciusins. 12; PGM 4, 1014 ἀλήθεια καὶ πίστις; 12, 228]; Wsd 3:14; 4 Macc 15:24; 16:22; 17:2; Philo, Abr. 270; 271; 273, Mut. Nom. 182, Migr. Abr. 43f, Conf. Lingu. 31, Poster. Cai. 13 [on faith in Philo s. the lit. given under πιστεύω 2aα]; Jos, C. Ap. 2, 163; 169; Just., A I, 52, 1 πίστιν ἔχειν; 53, 11 πειθὼ καὶ πίστιν … ἐμφορῆσαι), in our lit. directed toward God and Christ, their revelations, teachings, promises, their power and readiness to aid.

ⓐ God: πίστις θεοῦ (cp. Jos., Ant. 17, 179.—Cp. π. καὶ φόβος ὁ τοῦ θεοῦ Theoph. Ant. 1, 7 [p. 72, 26]) faith, trust, confidence in God Mk 11:22; cp. Ac 19:20 D; 1 Cl 3:4; 27:3. π. θείου πνεύμαπος faith in the divine spirit Hm 11:9. ἡ π. τοῦ κυρίου Hs 6, 3, 6. π. (καὶ ἐλπὶς) εἰς θεόν 1 Pt 1:21. π. ἐπὶ θεόν Hb 6:1. ἡ πίστις ἡ πρὸς τὸν θεόν 1 Th 1:8 (on the constr. w. πρὸς τ. θ. cp. Philo, Abr. 268; 271; 273; Just., D. 121, 2 διὰ τὴν πρὸς τὸν ἥλιον π.).—πίστις can also be characterized as faith in God by the context, without the addition of specific words; so in connection w. OT personalities: Abraham Ro 4:5, 9, 11–13, 16, 19f (s. also 2dα below); 1 Cl 10:7; 31:2; of Rahab 12:1, 8; of Esther 55:6 (ἡ τελεία κατὰ πίστιν). The OT heroes of faith Hb 11:4–33, 39 (w. this catalogue of heroes cp. Il. 4, 457–538; 2 Km 23:8–39; 1 Ch 11:10–12:18; CGordon, Homer, and the Bible: HUCA 26, ’55, 83).—But in Hb it is also true that God is specifically the object of the Christian’s faith, and Christ 12:2 is ὁ τῆς πίστεως ἀρχηγὸς καὶ τελειώτης. Cp. 10:38; 11:3; 13:7. (On faith in Hb s. Schlatter, Der Glaube im NT⁴ 1927, 520ff; BHeigl, Verfasser u. Adresse des Hb 1905, 109–18; GHoennicke, Die sittl. Anschauungen des Hb: ZWT 45, 1902, 26ff; Windisch, Hdb. exc. on Hb 11; Riggenbach and Michel on Hb 11; Strathmann on 10:38. S. ὑπόστασις end.)—ἐὰν ἔχητε πίστιν Mt 17:20. Opp. doubt 21:21. αἰτεῖν ἐν πίστει μηδὲν διακρινόμενος Js 1:6. ἡ εὐχὴ τῆς πίστεως 5:15 (εὐχή 1). ἡ πίστις τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν faith in the working of God, who raised him from the dead Col 2:12.

ⓑ Christ

α. of belief and trust in the Lord’s help in physical and spiritual distress; oft. in the synopt. gospels: Mt 8:10; 9:2, 22, 29 (κατὰ τὴν πίστιν ὑμῶν); 15:28; Mk 2:5; 4:40; 5:34; 10:52; Lk 5:20; 7:9, 50; 8:25, 48; 17:19; 18:42.—Cp. ἔχει πίστιν τοῦ σωθῆναι (the lame man) had faith that he would be cured Ac 14:9.

β. of faith in Christ, designated by the addition of certain words. By the obj. gen. (s. Just., D. 52, 4 διὰ τῆς πίστεως τῆς τοῦ χριστοῦ) πίστις Ἰησοῦ Χριστοῦ faith in Jesus Christ (and sim. exprs. On interp. as obj. gen. s. AHultgren, NovT 22, ’80, 248–63 [lit.]; response SWilliams, CBQ 49, ’87, 431–47.) Ro 3:22, 26; Gal 2:16ab, 20; 3:22; Eph 3:12; Phil 3:9a; Js 2:1; Rv 14:12; cp. 2:13 (ἡ πίστις μου=faith in me, the Human One [Son of Man]); IMg 1:1. (The πίστις Χριστοῦ in Paul is taken as a subj. gen. by JHaussleiter, Der Glaube Jesu Christi 1891, Was versteht Paulus unter christlichem Glauben?: Greifswalder Studien für HCremer 1895, 161–82 and GKittel, StKr 79, 1906, 419ff. See also Schläger, ZNW 7, 1906, 356–58; BLongenecker, NTS 39, ’93, 478–80 [lit. since ’81]; DCampbell, JBL 113, ’94, 265–85; response BDodd, 114, ’95, 470–73.—ADeissmann, Paulus² 1925, 125f [Paul, tr. WWilson, 1926, 162ff], speaks of the mystical gen., ‘faith in Christ’. Likew. HWeber, Die Formel ‘in Christo Jesu’: NKZ 31, 1920, 213ff, esp. 231, 3; WWeber, Christusmystik 1924, 82. S. also LAlbrecht, Der Glaube Jesu Christi 1921; OSchmitz, Die Christusgemeinschaft des Pls im Lichte seines Genetivgebr. 1924, 91–134; OHoltzmann, D. Glaube an Jes.: Stromata 1930, 11–25; GTaylor, JBL 85, ’66, 58–76: the passages in Gal=Christ’s reliability as a trustee. Cp. GHoward, HTR 60, ’67, 459–65; MHooker, NTS 35, ’89, 321–42.)—By prepositional phrases: πίστις εἰς Χριστόν (and sim. exprs.) faith in Christ Ac 20:21; 24:24; 26:18; Col 2:5 (Just., D. 40, 1).—Also πίστις ἐν Χριστῷ (and sim.) Gal 3:26; Eph 1:15; Col 1:4; 1 Ti 3:13; 2 Ti 3:15; 1 Cl 22:1. In ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι Ro 3:25, ἐν κτλ. prob. goes not w. πίστις, but w. ἱλαστήριον (s. Ltzm., Hdb. ad loc.; W-S. §20, 5d).—πίστις, ἣν ἔχεις πρὸς τ. κύριον Ἰησοῦν Phlm 5.—πίστις διὰ τοῦ κυρίου ἡμῶν Ἰ. Χριστοῦ Ac 20:21 D; sim. ἡ πίστις ἡ διʼ αὐτοῦ 3:16b (cp. 1 Pt 1:21).—Jesus Christ is called ἡ τελεία πίστις ISm 10:2.

ⓒ πίστις can also be characterized by an objective gen. of the thing: ἡ πίστις τοῦ ὀνόματος αὐτοῦ faith in his (Jesus’) name Ac 3:16a. ἡ πίστις τοῦ εὐαγγελίου Phil 1:27. εὐαγγελίων πίστις Dg 11:6. πίστις ἀληθείας 2 Th 2:13.

ⓓ πίστις is found mostly without an obj., faith, firm commitment

α. as true piety, genuine devotion (Sextus 7a and 7; ParJer 6:7), which for our lit. means being a Christian (τὸ ἀληθινὸν πάσχα … πίστει νονούμενον Hippol., Ref. 8, 18, 1; Did., Gen. 54, 11) Lk 18:8 (s. Jülicher, Gleichn. 288); 22:32; Ac 6:5=vs. 8 v.l.; cp. 11:24.—6:7; 13:8; 14:22; 15:9; 16:5; Ro 1:5, 8, 12, 17ab (ἐκ πίστεως εἰς πίστιν does not mean a gradation [as, in a way, Appian, Mithrid. 40 §154: Sulla came upon ἕτερον ὅμοιον ἐξ ἑτέρου=one wall, i.e. fortification, after another similar one] or a transition from one kind to another [Himerius, Or.=Ecl. 10, 6 ἐκ ᾠδῆς εἰς ᾠδὴν ἄλλην μετέβαλον=they changed from one kind of song to another], but merely expresses in a rhetorical way that πίστις is the beginning and the end; s. Ltzm., Hdb. ad loc., and a grave-ins [ANock, Sallust. p. xxxiii, 94] ἐκ γῆς εἰς γῆν ὁ βίος οὗτοσ=‘dust is the beginning and the end of human life’.—AFridrichsen, ConNeot 12, ’48, 54); 17c (here and in Gal 3:11 the LXX of Hab 2:4 [DCampbell, JBL 116, ’97, 713–19] is not followed literally, since it has ἐκ πίστεώς μου=‘as a result of my faithfulness’; even in Hb 10:38, where μου does occur, it goes w. δίκαιος, not w. πίστεως); Ro 3:27f (Luther’s addition of the word ‘alone’ in vs. 28 is hard to contest linguistically. Cp., e.g., Diog. L. 9, 6: Heraclitus wrote his work in very obscure language ὅπως οἱ δυνάμενοι προσίοιεν αὐτῷ=in order that only the capable might approach it. S. also Fitzmyer, ABComm. 360–64), 30f; 4:5–20 (s. also 2a above); 5:1f; 9:30, 32; 10:6, 17; 11:20 (opp. ἀπιστία); 12:3, 6 (s. ἀναλογία; for a difft. view 3 below); 14:1, 22 (s. ἐνώπιον 2b; others would place in 2dε), 23ab (but s. ε below); 16:26; 1 Cor 2:5; 15:14, 17; 16:13; 2 Cor 1:24ab; 4:13; 10:15; 13:5; Gal 3:7–26; 5:5, 6 (s. ἐνεργέω 1b); 6:10 (οἱ οἰκεῖοι τῆς πίστεως, s. οἰκεῖος b); Eph 2:8; 3:17; 4:5, 13; 6:16; Phil 1:25 (χαρὰ τῆς πίστεως); 2:17; 3:9b; Col 1:23; 2:7; 1 Th 3:2, 5, 7, 10; 2 Th 1:3, 11; 3:2; 1 Ti 1:2, 4, 5 (π. ἀνυπόκριτος), 19ab; 4:1; 5:8; 6:10, 12, 21 (but s. 3 below); 2 Ti 1:5 (ἀνυπόκριτος π.); 2:18; 3:8; Tit 1:1, 4, 13; 3:15; Phlm 6 (s. κοινωνία 4); Hb 6:12; 10:22, 39 (opp. ὑποστολή); Js 1:3; 2:5; 1 Pt 1:5, 7, 9; 5:9; 2 Pt 1:1; 1J 5:4; 1 Cl 1:2 (ἡ πανάρετος κ. βεβαία π.); ISm 1:1 (ἀκίνητος π.); Hm 5, 2, 1; 12, 5, 4 (both πλήρης ἐν τῇ πίστει full of faith); 5, 2, 3 (π. ὁλόκληρος); 9:6 (ὁλοτελὴς ἐν τ. π.), 7 (opp. διψυχία), 12 (π. ἡ ἔχουσα δύναμιν); 12, 6, 1; Hs 9, 19, 2 (ἀπὸ τῆς π. κενοί); 9, 26, 8 (κολοβοὶ ἀπὸ τῆς π. αὐτῶν).—τὸ ῥῆμα τ. πίστεως Ro 10:8. οἱ λόγοι τῆς π. 1 Ti 4:6. τὸ μυστήριον τῆς π. 3:9. ὁ θεὸς ἤνοιξεν τοῖς ἔθνεσιν θύραν πίστεως God has opened the door of faith to the Gentiles, i.e. opened the way for them to participate in a new relationship w. God Ac 14:27 (s. also θύρα 1bγ). ἀκοὴ πίστεως Gal 3:2, 5 (s. ἀκοή 2 and 4b). (τὸ) ἔργον (τῆς) π. 1 Th 1:3; 2 Th 1:11 (s. ἔργον 1b). οἱ ἐκ πίστεως the people of faith (s. ἐκ 3b) Gal 3:7, 9. πῶς οὐν [πίστιν εὑρ]ίσκομεν; Ox 1081, 25f (but here [ταῦτα γιγν]ώ̣σκομεν is the preferable restoration w. Till after the Coptic SJCh 90, 2); 32. Of gnostics τοῦ ὄφεως πίστιν ἔχουσιν AcPlCor 2:20.—If the principal component of Christianity is faith, then π. can be understood as the Gospel in terms of the commitment it evokes (cp. SIG 932, 7 [II/I B.C.]) νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει Gal 1:23 (s. 3 below). Perh. also Ro 1:5.

β. Hb 11:1 defines πίστις as ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων. There is here no qu. about the mng. of π. as confidence or assurance (s. 2a above), but on its relation to ὑπόστασις as its predication s. under that word.—(Ps.-Aristot., De Mundo 6, 18 interprets πιστεύειν in someth. as incapability to see someth. that is apparent only to God.) Paul contrasts walking διὰ εἴδους (εἶδος 3) as the lower degree, with διὰ πίστεως περιπατεῖν 2 Cor 5:7 (s. KDeissner, Pls. u. die Mystik seiner Zeit² 1921, 101ff). On the other hand πίστις is on a higher level than merely listening to Christian preaching Hb 4:2.

γ. πίστις abs., as a Christian virtue, is often coupled w. others of the same kind, esp. oft. w. ἀγάπη: 1 Th 3:6; 5:8; 1 Ti 1:14; 2 Ti 1:13; Phlm 5; B 11:8; IEph 1:1; 9:1; 14:1; 20:1; IMg 1:2; 13:1; IRo ins; ISm ins; 6:1; 13:2; AcPl Ha 8, 35. W. ἀγάπη and other abstracts 2 Cor 8:7; Gal 5:22; Eph 6:23; 1 Ti 2:15; 4:12; 6:11: 2 Ti 2:22; 3:10; Tit 2:2; Rv 2:19; IPhld 11:2; Pol 4:2; Hm 8:9; cp. v 3, 8, 2–5. The triad πίστις, ἐλπίς, ἀγάπη 1 Cor 13:13; cp. also Col 1:4f; 1 Th 1:3; 5:8; B 1:4 (on this triad see s.v. ἀγάπη 1aα). W. ἐλπίς only (cp. 1 Pt 1:21) 1 Cl 58:2. The ζωῆς ἐλπίς is called ἀρχὴ καὶ τέλος πίστεως ἡμῶν B 1:6.—W. ἀλήθεια (TestLevi 8:2) 1 Ti 2:7 (cp. the combination POxy 70, 4f [III A.D.]); 1 Cl 60:4. W. δικαιοσύνη Pol 9:2. W. ὑπομονή Rv 13:10; w. ὑπομ. and other abstracts 2 Pt 1:5f; Pol 13:2 (cp. also the following passages already referred to in this section: 1 Ti 6:11; 2 Ti 3:10; Tit 2:2 and Js 1:3 [α above]). W. γνῶσις (Just., D. 69, 1) et al. 2 Pt 1:5f [s. above]; D 10:2. ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν B 1:5. W. φόβος and ἐγκράτεια Hm 6, 1, 1.—(Distinguished from θεία σοφία: Orig., C. Cels. 6, 13, 23.)

δ. faith as fidelity to Christian teaching. This point of view calls for ἔργα as well as the kind of πίστις that represents only one side of true piety: Js 2:14ab, 17, 18abc, 20, 22ab, 24, 26 (ἔργον 1a); Hv 3, 6, 5; Hs 8, 9, 1ab.

ε. Ro 14:22 and 23 π. as freedom or strength in faith, conviction (s. Ltzm., Hdb. ad loc.; but s. α above).

ζ. In addition to the πίστις that every Christian possesses (s. 2dα above) Paul speaks of a special gift of faith that belongs to a select few 1 Cor 12:9. Here he understands π. as an unquestioning belief in God’s power to aid people with miracles, the faith that ‘moves mountains’ 13:2 (cp. Mt 17:20.—21:21; s. 2a above). This special kind of faith may be what the disciples had in mind when they asked πρόσθες ἡμῖν πίστιν Lk 17:5; cp. vs. 6. τῇ πίστει φερόμενος ὁ Παυλος AcPl Ha 5, 1.

③ that which is believed, body of faith/belief/teaching (Diod S 1, 23, 8 ἰσχυρὰν πίστιν καὶ ἀμετάθετον=an article of faith that was firm and unshakable [concerning Orpheus and Dionysus]; Mel., HE 4, 26, 13; Ath. 8, 1; Iren., 1, 10, 2 [Harv. I, 92, 1]; Orig., C. Cels., 1, 42, 26; Did., Gen. 156, 23). So clearly Jd 3 (τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει), 20 (τῇ ἁγιωτάτῃ ὑμῶν πίστει.—ἅγιος 1aα). πίστις θεοῦ=that which, acc. to God’s will, is to be believed IEph 16:2.—This objectivizing of the term πίστις is found as early as Paul: Ro 1:5; Gal 1:23 (s. 2dα end) and perh. Gal 3:23–25 (s. Ltzm., Hdb. ad loc.). ASeeberg, D. Katechismus der Urchristenheit 1903, 110f, understands 1 Ti 1:19; 4:1, 6; 6:10, cp. 21; 2 Ti 2:18 in this manner. Ro 12:6 (but s. ἀναλογία) and 2 Ti 4:7 are also interpreted in this way by many.—EBurton, ICC Gal 1921, 475–86; ASchlatter, D. Glaube im NT⁴ 1927; APott, Das Hoffen im NT in seiner Beziehung zum Glauben1915; ANairne, The Faith of the NT 1920; RGyllenberg, Pistis 1922; WKümmel, D. Glaube im NT: ThBl 16, ’38, 209–21; Dodd 65–68; TTorrance, ET 68, ’57, 111–14; CMoule, ibid. 157.—Synoptics: TShearer, ET 69, ’57, 3–6.—Esp. for Paul: BBartmann, Pls, die Grundzüge seiner Lehre u. die moderne Religionsgeschichte 1914; WMorgan, The Religion and Theology of Paul 1917; WHatch, The Pauline Idea of Faith in Its Relation to Jewish and Hellenistic Religion 1917; Ltzm., Hdb. exc. after Ro 4:25; FKnoke, Der christl. Glaube nach Pls 1922; ERohde, Gottesglaube u. Kyriosglaube bei Pls: ZNW 22, 1923, 43–57; EWissmann, Das Verh. v. πίστις und Christusfrömmigkeit bei Pls 1926; MDibelius, Glaube u. Mystik b. Pls: Neue Jahrb. f. Wissensch. u. Jugendbildg. 7, ’31, 683–99; WMundle, D. Glaubensbegriff des Pls ’32 (p. xi–xvi extensive bibliog.); RGyllenberg, Glaube b. Pls: ZWT 13, ’37, 612–30; MHansen, Om Trosbegrebet hos Pls ’37; LMarshall, Challenge of NT Ethics, ’47, 270–77; 298–300; RBultmann, Theologie des NT ’48, 310–26 (Engl. tr. KGrobel I ’51, 314–30; for the Johannines II, 70–92, ’55); MMassinger, BiblSacra 107, ’50, 181–94 et al. S. also δικαιοσύνη 3a.—For the Fourth Gosp.: JBuswell, The Ethics of ‘Believe’ in the Fourth Gospel: BiblSacra 80, 1923, 28–37; JHuby, De la connaissance de foi chez S. Jean: RSR 21, ’31, 385–421; RSchnackenburg, D. Glaube im 4. Ev., diss. Breslau ’37; WHatch, The Idea of Faith in Christ. Lit. fr. the Death of St. Paul to the Close of the Second Century 1926.—EGraesser, D. Glaube im Hebräerbrief, ’65.—ABaumeister, D. Ethik des Pastor Hermae, 1912, 61–140.—ESeidl, π. in d. griech. Lit. (to Peripatetics), diss. Innsbruck, ’53; HLjungman, Pistis, ’64; DLührmann, Pistis im Judent., ZNW 64, ’73, 19–38. On faith in late Judaism s. Bousset, Rel.³ 534a (index); also DHay, JBL 108, ’89, 4611–76; DLindsay, Josephus and Faith ’93. On the Hellenistic concept πίστις Rtzst., Mysterienrel.³ 234–36.—DELG s.v. πείθομαι. M-M. EDNT. TW. Spicq. Sv.

Grammatical information: v.

Meaning: `to rob, to pillage, to destroy, to damage' (ep. Od., Sapph., Ion., X., hell. a. late, also Argos, Crete, Herakleia; Hdt., Hp. also - έομαι; not in Att..

Other forms: very rare in aor.: ἐσίναντο (Hdt.), ἐπεσίνατο (Nic.), προσίναντες βλάψαντες H.

Dialectal forms: rarely with ἐπι-, κατα-, προ-.

Compounds: As 1. member in σιν-όδων, - όδους, - οντος m. name of a fish (Arist., Dorio a. o.), folketymol. for συν- σίνομαι (s. Strömberg 45). Unclear however σινάμωρος approx. `harmful, baneful, wicked, mischievous, sweet-toothed, lustful' with - ία, - έω, - ευμα (Ion., com., Arist. a. o.); because of the short ι not to the verb, but to the noun σίνος; the final fits badly with μωρός, perh. better to ἐγχεσί-μωρος, if taken as `spear-happy' (cf. Leumann Hom. Wörter 272 n. 18).

Derivatives: 1. σίνος n. `damage, harm, disaster' (Ion., A., Arist. a. o.) with ἀ-σινής `unharmed, harmless' (λ 110, Sapph., Ion., A., Pl., X., hell. a. late), opposite ἐπι-σινής (Thphr. a. o.). 2. σίντης m. `destroyer, robber', mostly of beasts of prey, `thief' (Il., hell. a. late epic); σίντωρ m. `id.' (Crete IV<sup>a</sup>, AP; Fraenkel Nom. ag. 1, 123 a. 131); uncertain Σίντιες m. pl. name of the old population of Lemnos (Hom. a.o.), after Kretschmer Glotta 30, 117 prop. "the robbers" and to be distinguished from the Thracian Σιντοι. 3. Σίνις, - ιδος m. name of a mythical robber (B., E., X. a. o.), also appellat. `robber, destroyer' (A. Ag. 217 [gener. changed to ἶνις], Call., Lyc.). 4. σιναρός `damaged' (Hp., as ῥυπαρός a. o.). 5. σινότης f. `damage, flaw' (gloss.). 6. ἐπισίνιος ἐπίβουλος H. 7. σινόω ( προ- σίνομαι) = σίνομαι (Man., Vett. Val. a. o.) with σινωτικός `harmful' (late). 8. σίνδρων = πονηρός (Phot.), also `slave born of a slave' (Seleukos ap. Ath.), also as PN; cf. Masson on Hipponax 121 w. n. 3; gen. pl. σινδρῶν πονηρῶν, βλαπτικῶν H.

Origin: XX [etym. unknown]

Etymology: The present σίνομαι (second. - έομαι; cf. Schwyzer 721) wit generalized length of the ι (on the unclear σίνονται Sapph. 26, 4 s. Hamm Gramm. $217a) can be best understood as yotformation *σίν-ι̯ομαι (Schwyzer 694). If inherited, σίνομαι must like κλίνω, κρίνω contain a present-forming ν, which spread not only to the sporadic aoristforms but also to the nouns σίνος, σίντης a. o. -- Not certainly explained. PGr. *τϜι-ν- can on itself be connected with σής (if from *τϜη[ι̯]-ς) and with Germ. Þwi- in OE Þwīnan `become weak, disappear' a. o. (Wood Mod. Phil. 5, 268); apart from the semant. polyinterpretability of the relevant words, there are both for σής and for Þwīnan other explanations, s. on σής and WP. 1, 702 f. (Pok. 1054) w. lit. To be rejected explanations of σίνομαι in W.-Hofmann s. sine and sonium; older lit. in Bq and Lidén IF 19, 351 w. n. 2. -- Cf. σιφλός.

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στόμα, τό, [dialect] Aeol. [full] στύμα Theoc.29.25; gen. στόματος, but

A

στομάτοιο Hymn.Mag.2(2).10

,28:— mouth, Il.14.467, etc.;

σύν τε στόμ' ἐρεῖσαι Od.11.426

; ἱμείρων γλυκεροῦ ς. Sol.25; of animals, Hes.Sc. 146, 389, S.Ph. 1156 (lyr.), etc.:—pl. is sts. used for sg., ἀμφιπίπτων στόμασιν, of kissing, Id.Tr. 938, cf. E.Alc. 403 (lyr.), and freq. in later Poets, A.R. 4.1607, Nic.Al. 210, 240, etc.: metaph., πτολέμοιο, ὑσμίνης στόμα, the very jaws of the battle, as of a devouring monster, Il.10.8, 20.359 (but cf. infr. 111.1).

2 esp. the mouth as the organ of speech,

δέκα μὲν γλῶσσαι, δέκα δὲ στόματ' 2.489

, cf. Thgn.18;

βραχύ μοι σ. πάντ' ἀνᾱγήσασθαι Pi.N.10.19

; freq. in Trag., σ. τὸ Δῖον the mouth of Zeus, A.Pr. 1032; τὸ Φοίβου θεῖον ἀψευδὲς ς. Id.Fr.350.5, cf. S.OC 603;

τοῦ στόματος τὸ στρογγύλον Ar.Fr. 471

; Μοισᾶν καπυρὸν ς. their mouthpiece, organ, Theoc.7.37, cf. Mosch.3.72; Πιερίδων τὸ σοφὸν ς., of Homer, AP7.4 (Paul. Sil.), cf. 7.6 (Antip. Sid.), 7.75 (Antip.), 9.184;

τὸ μισόχρηστον σ. τῆς κωμῳδίας Phld. Piet.p.93G.

; speech, utterance, S.OT 426, 706, OC 132 (lyr.), etc.; εἰς τόδ' ἐξελθόντος ἀνόσιον ς. ib. 981; κἂν καλὸν φορῇ ς. Id.Fr. 930;

τὸ σὸν.. σ. ἐλεινόν Id.OT 671

;

διδόναι σ. καὶ σοφίαν Ev.Luc.21.15

: in pl. of a single speaker, S.OT 1220 (lyr.):—special phrases: οἴγειν ς. A. Pr. 611; τοὐμὸν οὐ λύω ς. E.Hipp. 1060, cf. Isoc.12.96; διᾶραι τὸ ς. D. 19.112; κοίμησον ς. keep silence, A.Ag. 1247; δάκνειν ς., i.e. to keep a stern silence (cf. ὀδάξ), Id.Fr. 397;

ἴσχε δακὼν σ. σόν S.Tr. 977

(anap.); ὀδόντι πρῖε τὸ ς. Id.Fr. 897; so κλῄσας ς. E.Ph. 865; οὐκ ἐφέξετε ς.; Id.Hec. 1283; σῖγ' ἕξομεν ς. Id.Hipp. 660; εὖ ἔχειν σ.,= εὐφημεῖν, Eup. 381; συγκλῄειν ς. Ar.Th.40(anap.):—of style, τὸ Λυσιακὸν ς. D.H.Lys. 12.

3 with Preps.,

a ἀνὰ στόμα ἔχειν have always in one's mouth, whether for good or ill, E.El.80;

ἀνὰ σ. καὶ διὰ γλώσσης ἔχειν Id.Andr.95

.

b ἀπὸ στόματος εἰπεῖν speak from memory (cf. ἀπὸ γλώσσης), Pl.Tht. 142d, X.Mem.3.6.9, Philem.48, Plu.Sol.8, etc.

c

διὰ στόμα λέγειν A.Th. 579

, cf. E.Or. 103 (so

κατὰ τὸ σ. ᾄδειν Ar.Nu. 158

);

διὰ στόμα ἔχειν Id.Lys. 855

;

οἶκτος οὔτις ἦν διὰ στόμα A.Th.51

; πᾶσι διὰ στόματος 'tis the common talk, Theoc.12.21.

d

ἐν στόμασι εἶχον Hdt.3.157

, 6.136;

πολλῶν κείμενος ἐν στόμασιν Thgn.240

;

ἐν τῷ σ. λέγειν Ar.Ach. 198

.

e ἐξ ἑνὸς σ. with one voice, Id.Eq. 670. Pl.R. 364a, PGiss.36.13 (ii B.C.), Gal.15.763; so ὡς ἀφ' ἑνὸς ς. AP11.159 (Lucill.).

f ἐπὶ στόμα on one's face, face-foremost, ἐξεκυλίσθη πρηνὴς.. ἐπὶ ς. Il.6.43, cf. 16.410;

ὡς κύων ἐπὶ σ. κείμενος Archil.Supp.2.9

; ὗς ἔκειτ' ἐπὶ ς. Men.21; ἐπὶ σ. κεῖται lies prone, of the right ventricle, Hp.Cord.4; ἐπὶ ς.,= pronus, Gloss.;

ἐπὶ σ. πεσόντα Plu.Art.29

;

ἐπὶ σ. φερόμενον ἐν πᾶσι Timae.

ap.Plb.12.8.4; also ὅ τι νῦν ἦλθ' ἐπὶ ς. whatever came uppermost, A.Fr. 351; ἐπὶ στόματος Φαραώ by the command of P., LXX 4 Ki.23.35.

g κατὰ στόμα face to face, Hdt.8.11, E.Heracl. 801, Rh. 409, X.An.5.2.26; οἱ κατὰ σ. θεοί (cf. ἀντήλιοι) E.Fr.781.33; κατὰ σ. τινός confronted with him, Pl.Lg. 855d;

στόμα κατὰ στόμα λαλήσω αὐτῷ LXXNu.12.8

;

στόμα πρὸς στόμα 2 Ep.Jo.12

, 3 Ep.Jo.14, PMag.Berol.1.39.

II mouth of a river, Il.12.24, Od.5.441, A.Pr. 847, Hdt.2.17, etc.; so ἠϊόνος σ. μακρόν the wide mouth of the bay, Il.14.36, cf. Od.10.90;

σ. τοῦ Πόντου Th.4.75

; κόλπου ib.49;

τὸ σ. τῆς ἐσβολῆς Ar.Ec. 1107

; τὸ ἄνω σ. [τῆς διώρυχος] the width of the trench at top, Hdt.7.23 (but τὰ σ. τ. δ. mouths, ib.37).

2 any outlet or entrance,

ἀργαλέον σ. λαύρης Od.22.137

;

σ. τῆς ἀγυιᾶς X.Cyr.2.4.4

;

σ. φρέατος Id.An.4.5.25

;

καδίσκου Ar.Fr. 581

, cf. AP6.251 (Phil.); χθόνιον Ἄιδα ς. Pi.P.4.44; τὰ τῶν διεξόδων ς. Pl.Phdr. 251d; ἑπτάπυλον ς. the seven gates of Thebes, S.Ant. 119 (lyr.): Medic., τῶν μητρέων, τῶν ὑστερέων,= os uteri (not distinguished from the cervix), Hp.Mul.1.36, Aph.5.46;

τῆς κοιλίας Arist.APo. 94b15

, Sor.1.50;

γαστρός Nic.Al.20

, Gal.5.274; [ ἕλκους] Arist.Pr. 863a11.

III foremost part, face, front:

1 of weapons, point,

κατὰ στόμα εἱμένα χαλκῷ Il.15.389

; [

ὁ κριὸς] ἔχει σ. σιδηροῦν Ath.

Mech.24.2;

τὸ σ. τῆς αἰχμῆς Philostr.Her.19.4

; edge of a sword,

μαχαίρας Ascl.Tact.3.5

, Ev.Luc.21.24, etc.: metaph., ἐθηλύνθην ς. S.Aj. 651.

b the front ranks of the battle, the front, ἀπὸ στόματος (opp. ἀπὸ τῆς οὐρᾶς) X.An.3.4.42, cf. HG4.3.4;

τὸ σ. τοῦ πλαισίου Id.An.3.4.43

, cf. 5.4.22, Plb.10.12.7 (so perh. σ. πολέμοιο, ὑσμίνης in Hom., v. supr.1.1).

c

τὸ τῶν λοχαγῶν τάγμα σ. καλεῖται Ascl.Tact.2.5

.

2 ἄκρον σ. πύργων the edge or top of the towers, E.Ph. 1166; πρὸς τῷ σ. τοῦ βίου at the very verge of life, X.Ages.11.15.

3 = ὀμφαλός 111.3, Ael.Tact.7.3. (Cf. Avest. staman-, m. 'mouth (of dog)', Welsh safn 'mouth'.)

Grammatical information: m.

Meaning: `erected pillar, post, mark, fixed target', also `suspicion' (after στοχάζομαι)? (very rare, partly in the transmission blurred attestations in A., E., X., Poll., Att. inscr.).

Compounds: Compp. ἄ-στοχος `missing the target', εὔ-στοχος `aiming well, hitting well' (Att., hell. a. late) with ἀ-, εὑ-στοχ-ία, - έω.

Derivatives: στοχ-άς, - άδος f. `raising for the poles of fixing-nets' (Poll.); also adj. of unclear meaning (E. Hel. 1480 [lyr.], prob. false v. l. for στολάδες); - ανδόν adv. `by conjecture' (Theognost.). Normal denom. στοχάζομαι, also w. κατα- a.o., `to target at sthing, to shoot, to seek to achieve, to guess, to conjecture, to explore' (Hp., Att., hell. a. late) with ( κατα-) στοχασμός, - ασις, - αστής, - αστικός; also στόχασμα n. `instrument for aiming' = `javelin' (E. Ba. 1205; cf. Chantraine Form. 145).

Origin: IE [Indo-European]X [probably] [1014] * stegh- `sting, bar'

Etymology: Without certain non-Greek agreement. As the original meaning seems to have been `erected pillar, post', we can compare some Balt.-Slav. and Germ. words. Thus Russ. stóg m. `heap, heap of hay', Bulg. stéžer `post to bind horses to, bar (Germ. Schoberstange)', Russ. dial. stož-á, -ará, -erá `supporting pillar of a haystack', čech. stožár `mast(tree)', Lith. stãgaras `thin long stalk of a plant', Latv. stę̄ga `long bar' etc. Because of Germ., e.g. OE staca, NEngl. stake, OWNo. staki m. `bar, javelin' (PGm. * stak-an-) for stóg etc. IE * steg- is also possible [no, the short vowel requires an aspirate: Winter-Kortlandt's law]. Beside the words mentioned Germ. presents also another group, which cannot be well be distinguished from it, which goes back on IE * stegh- (\> Slav. steg-), mostly in the nasalized form ste-n-gh-: Swed. stagg `stiff and standing grass, sholder, stickleback' (-gg express. gemin.), ODan. stag `point, germ'; OHG stanga, OWNo. stǫng f. ' Stange, stick, pole' (with OWNo. stinga, OE stingan `sting') etc. (Not from here with zero grade (IE *stn̥gh-) στάχυς?)

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δεισιδαιμονία, ας, ἡ In the ancient Mediterranean world δ. refers to concern about one’s relations to the transcendent realm (e.g. Polyb. 6, 56, 7; Dio Chrys. 44 [61], 9) exhibited especially in time of war; also viewed as a motivating force (Diod S 1, 70, 8; 11, 89, 6; 8; Jos. Ant. 10, 42). Because such concern is ordinarily expressed in observance of specific religious rites or customs, δ. can denote ‘rite’ or ‘ceremony’ (OGI 455, 11).

① When fear of offending divinity expresses itself in extraordinary ways, δ. denotes religious scruple, religiosity (e.g., Jos., Ant. 14, 228; 15, 277; Jos., Bell. 2, 174). To Romans, for whom public order was of primary interest, and to Hellenes, who valued moderation, excessive anxiety could be prejudicial to the interests of the State, and was described through qualified use of the term δ. (Polyb. 12, 24, 5; Plut., Sol. 12, 4 [84], Alex. 75, 1 [706], Mor. 66c, s. his work Περί τῆς δεισιδαιμονίας; Agatharchides in Jos., Ant. 12, 5f ‘ill-timed religious scruples or piety’; idem C. Ap. 1, 208; Herm. Wr. 9, 9; extreme forms of δ. are satirized as ‘superstition’ Theophr., Char. 16, and distinguished from εὐσέβεια Philo, Spec. Leg. 4, 147; s. also Tatian’s contemptuous description: 22, 1). Such negative viewpoint (gener. expressed in the Lat. ‘superstitio’; in ref. to Christians cp. Pliny, Ep. Traj. 10, 96 [97], 9; Suetonius, Nero 16, 2) is reflected Dg 1:1; 4:1 (cp. M. Ant. 6, 30 θεοσεβὴς χωρὶς δεισιδαιμονίας ‘god-fearing without fussy piety’).

② system of cultic belief or practice, religion (OGI 455, 11; Jos., Ant. 14, 228; 19, 290 on Rom. religious tolerance; reciprocity is expected from others: Jews are forbidden by Claudius τὰς τ. ἄλλων ἐθνῶν δεισιδαιμονίας ἐξουθενίζειν=‘to ridicule the religious practices of other nationalities’; cp. Ac 19:37; Ro 9:22) ζητήματα περὶ τῆς ἰδίας δεισιδαιμονίας εἶχον they had some points of dispute about their religion Ac 25:19 (because of the author’s apparent appreciation of Rom. religious tolerance it is not prob. that satire is to be inferred here).—HBolkestein, Theophrastos’ Charakter der Δεισιδαιμονία als religionsgesch. Urkunde 1929; PKoets, Δεισιδαιμονία, diss. Utrecht 1929; SEitrem, SymbOsl 31, ’55, 155–69; HMoellering, Plutarch on Superstition ’63; MSmith, Superstitio: SBLSP 20, ’81, 349–55.—B. 1492f. EDNT. M-M. DELG. s.v. δαίμων. TW. Spicq. Sv. S. next entry.

δόξα, ης, ἡ (s. δοξάζω; in var. mngs. Hom.+; in Ath. ‘meaning’). In many of the passages in our lit. the OT and Gr-Rom. perceptions of dependence of fame and honor on extraordinary performance deserve further exploration. SIG 456, 15 is typical: concern for others leads to enhancement of one’s δόξα or reputation. The Common Gk. usage of δ. in sense of ‘notion, opinion’ is not found in the NT.

① the condition of being bright or shining, brightness, splendor, radiance (a distinctive aspect of Hb. כָּבוֹד).

ⓐ of physical phenomena (PGM 13, 189 τὴν δόξαν τοῦ φωτός, cp. 298ff. On this Rtzst., Mysterienrel.³ 357ff, also 314 δόξα ἐκ τ. πυρός [cp. Just., D. 128]; 315 φῶς κ. δόξαν θεῖαν [=Cleopatra 150]; LXX; TestJob 43:6 τῆ λαμπάδα αὐτοῦ) οὐκ ἐνέβλεπον ἀπὸ τῆς δ. τοῦ φωτός I could not see because of the brightness of the light Ac 22:11; ὁρᾶν τὴν δ. see the radiance Lk 9:32; cp. vs. 31. Everything in heaven has this radiance: the radiant bodies in the sky 1 Cor 15:40f (cp. PGM 13, 64 σὺ ἔδωκας ἡλίῳ τὴν δόξαν κ. δύναμιν; 448; Sir 43:9, 12; 50:7).

ⓑ of humans involved in transcendent circumstances, and also transcendent beings: cherubim (Sir 49:8; Ezk 10:4) Hb 9:5; angels Lk 2:9; Rv 18:1. Esp. of God’s self (Ex 24:17; 40:34; Num 14:10; Bar 5:9 τὸ φῶς τῆς δόξης αὐτου; Tob 12:15; 13:16 BA; 2 Macc 2:8; SibOr 5, 427) ὁ θεὸς τῆς δ. (En 25:7) Ac 7:2 (Ps 28:3); cp. J 12:41 (Is 6:1); Ac 7:55; 2 Th 1:9; 2 Pt 1:17b; Rv 15:8; 19:1; 21:11, 23. ὁ πατὴρ τῆς δ. Eph 1:17; βασιλεὺς τῆς δ. AcPl BMM verso 24 and 26. But also of those who appear before God: Moses 2 Cor 3:7–11, 18 (Just., D. 127, 3; cp. Ἀδὰμ τῆς δ. θεοῦ ἐγυμνώθη GrBar 4:16); Christians in the next life 1 Cor 15:43; Col 3:4. The δόξα τοῦ θεοῦ as it relates to the final judgment Ro 3:23; 5:2 (but s. 3); Jesus himself has a σῶμα τῆς δ. radiant, glorious body Phil 3:21; cp. 2 Cl 17:5. Christ is the κύριος τ. δόξης 1 Cor 2:8 (cp. En 22:14; 27:3, 5; 36:4; 40:3 of God; PGM 7, 713 κύριοι δόξης of deities).—The concept has been widened to denote the glory, majesty, sublimity of God in general (PGM 4, 1202 ἐφώνησά σου τ. ἀνυπέρβλητον δόξαν; Orig., C. Cels. 4, 1, 24 οἰκοδομεῖν … ναὸν δόξης θεοῦ) ἀλλάσσειν τὴν δ. τοῦ θεοῦ exchange the majesty of God Ro 1:23; κατενώπιον τῆς δόξης αὐτοῦ Jd 24 (cp. En 104:1)=before himself. Christ was raised fr. the dead διὰ τῆς δ. τοῦ πατρός by the majesty (here, as in J 2:11, the thought of power, might is also present; cp. Rtzst., Mysterienrel.³ 344, 359 and PGM 4, 1650 δὸς δόξαν καὶ χάριν τῷ φυλακτηρίῳ τούτῳ; Wsd 9:11 φυλάξει με ἐν τ. δόξῃ; Philo, Spec. Leg. 1, 45.—JVogel, Het sanscrit woord tejas [=gloedvuur] in de beteekenis van magische Kracht 1930) of the Father Ro 6:4; cp. Mt 16:27; Mk 8:38; AcPl Ha 10, 9; ὄψῃ τὴν δ. τοῦ θεοῦ J 11:40; κράτος τῆς δ. majestic power Col 1:11; πλοῦτος τῆς δ. the wealth of his glory Ro 9:23; Eph 1:18; cp. Eph 3:16; Phil 4:19; Col 1:27; δ. τῆς χάριτος (PGM 4, 1650, s. above) Eph 1:6; w. ἀρετή 2 Pt 1:3 (τῆς ἐπʼ ἀρετῇ καὶ δόξῃ διαλήψεως, ins at Aphrodisias II, 14: ZPE 8, ’71, 186); ἀπαύγασμα τῆς δ. Hb 1:3; τὴν ἐπιφάνειαν τῆς δ. τοῦ μεγάλου θεοῦ Tit 2:13. Some would classify Ro 2:7, 10 here, but these and related pass. w. the formulation δόξα καὶ τιμή prob. are better placed in 3 below because of their focus on honor and prestige. Doxol. σοῦ ἐστιν ἡ δ. εἰς τ. αἰῶνας, ἀμήν (Odes 12:15 [Prayer of Manasseh]) Mt 6:13 v.l.; AcPl Ha 2, 33; εἰς ἔπαινον τῆς δ. αὐτοῦ Eph 1:12, 14; cp. 1:6.—1 Th 2:12; 1 Pt 5:10. Pl. Hv 1, 3, 3. κατὰ τὸ εὐαγγέλιον τῆς δ. τοῦ μακαρίου θεοῦ 1 Ti 1:11. Transferred to Christ: Mt 19:28; 24:30; 25:31; Mk 10:37; 13:26; Lk 9:26; 21:27; J 1:14; 2:11; Js 2:1 (AMeyer, D. Rätsel d. Js 1930, 118ff); B 12:7; AcPl Ha 7:7. τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δ. τοῦ χριστοῦ the news that shines with the greatness of Christ 2 Cor 4:4; cp. 4:6 (cp. Just., A I, 51, 8 παραγίνεσθαι μετὰ δόξης μέλλει). Of Christ’s prestige promoted by Paul’s associates 2 Cor 8:23 (but s. d and 3 below).

ⓒ The state of being in the next life is thus described as participation in the radiance or glory

α. w. ref. to Christ: εἰσελθεῖν εἰς τὴν δ. αὐτοῦ enter into his glory Lk 24:26 (βασιλείαν P⁷⁵ first hand); ἀνελήμφθη ἐν δ. 1 Ti 3:16; cp. τὰς μετὰ ταῦτα δ.1 Pt 1:11 (but s. β below; pl. because of the παθήματα; cp. also Wsd 18:24; Isocr. 4, 51; POslo 85, 13 [III A.D.]), 21. ἐν τῇ ἀποκαλύψει τῆς δ. αὐτοῦ 4:13. Also of Christ’s preëxistence: J 17:5, 22, 24.

β. w. ref. to his followers (cp. Da 12:13; Herm. Wr. 10, 7): Ro 8:18, 21; 1 Cor 2:7; 2 Cor 4:17; 1 Th 2:12; 2 Th 2:14; 2 Ti 2:10; Hb 2:10; 1 Pt 5:1, 4 (στέφανος τ. δόξης; on this expr. cp. Jer 13:18; TestBenj 4:1); εἰς … δ. καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ 1 Pt 1:7 (perh. 1:11 belongs here, in ref. to sufferings that are endured in behalf of Christ). πνεῦμα τῆς δ. w. πν. τοῦ θεοῦ 4:14. ἵνα πνευματικὴν καὶ ἄφθαρτον τῆς δικαιοσύνης δόξαν κληρονομήσωσιν ending of Mk 16:14 v.l. (Freer ms. ln. 11f) (Cleopatra 146f ἐνέδυσεν αὐτοὺς θείαν δόξαν πνευματικήν); ἥτις ἐστὶν δ. ὑμῶν (my troubles) promote your glory Eph 3:13 (s. MDibelius, comm. on Col 1:24ff) τόπος τῆς δ.=the hereafter 1 Cl 5:4.

ⓓ of reflected radiance reflection ἀνὴρ … εἰκὼν καὶ δόξα θεοῦ man (as distinguished from woman) is the image and reflection of God 1 Cor 11:7 (perh. this thought finds expression Ro 3:23; 5:2, but s. 3, below); also γυνὴ δόξα ἀνδρός ibid. (cp. the formal similarity but difft. mng. in the Jewish ins in Lietzmann comm. ad loc.: ἡ δόξα Σωφρονίου Λούκιλλα εὐλογημένη; s. also AFeuillet, RB 81, ’74, 161–82). Some interpret δ. Χριστοῦ 2 Cor 8:23 in ref. to Paul’s associates (but s. 1b).

② a state of being magnificent, greatness, splendor, anything that catches the eye (1 Esdr 6:9; 1 Macc 10:60, 86; 2 Macc 5:20): fine clothing (Sir 6:31; 27:8; 45:7; 50:11) of a king Mt 6:29; Lk 12:27; of royal splendor gener. (Bar 5:6; 1 Macc 10:58; Jos., Ant. 8, 166) Mt 4:8; Lk 4:6; Rv 21:24, 26. Gener. of human splendor of any sort 1 Pt 1:24 (Is 40:6).

③ honor as enhancement or recognition of status or performance, fame, recognition, renown, honor, prestige (s. s.v. ἀγαθός and δικαιο-entries; Diod S 15, 61, 5 abs. δόξα= good reputation; Appian, Bell. Civ. 2, 89 §376 δ. ἀγαθή good reputation, esteem; Polyaenus 8 Prooem. δόξα ἀθάνατος=eternal renown; Herm. Wr. 14, 7; PsSol 1:4; 17:6; Jos., Ant. 4, 14, Vi. 274; Just., A II, 10, 8 δόξης … καταφρονήσαντος) of public approbation (cp. Orig., C. Cels. 7, 24, 1; Did., Gen. 238, 25) ἐνώπιον πάντων τῶν συνανακειμένων σοι Lk 14:10; δ. λαμβάνειν (En 99:1; Diog. L. 9, 37 of Democr. οὐκ ἐκ τόπου δόξαν λαβεῖν βουλόμενος) J 5:41, 44a al.; sim. of God Rv 4:11 and the Lamb 5:12 receiving honor. J 8:54 (=make high claims for myself); 12:43a (cp. 8:50); Ro 9:4; 2 Cor 6:8 (opp. ἀτιμία); 1 Th 2:6; 1 Cl 3:1; B 19:3; Hv 1, 1, 8. Gener. γυνὴ … ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν, i.e. she enjoys a favorable reputation 1 Cor 11:15 (opp. ἀτιμία). Oxymoron ὧν … ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν whose prestige is in their disgrace Phil 3:19. Of enhancement of divine prestige as an objective J 7:18; Lazarus’ illness redounds to God’s honor 11:4; Ro 15:7. Of divine approbation of pers. δ. τοῦ θεοῦ J 5:44b; 12:43b (cp. 1QH 17:15; 1QS 4:23); Ro 3:23; 5:2. Here also belong pass. w. the form δὸξα καὶ τιμή / τιμὴ καὶ δόξα (LXX; ins, e.g. OGI 223, 12; 244, 19f; 763, 37; Welles 42, 6; also PGM 4, 1616f δὸς δ. καὶ τιμὴν κ. χάριν; Just., D. 42, 1) Ro 2:7, 10; 1 Ti 1:17; Hb 2:7, 9 (Ps 8:6); cp. 3:3; 1 Pt 1:7; 2 Pt 1:17; Rv 4:9, 11; 5:12, 13; 21:26. Of pers. who bestow renown through their excellence: of Jesus Lk 2:32 (cp. Ro 9:4); of Paul’s epistolary recipients ὑμεῖς ἡ δ. ἡμῶν you bring us renown 1 Th 2:20 (cp. the Jewish ins in Lietzmann, 1d above: Loucilla brings renown to Sophronius).—Israel’s liturgy furnishes the pattern for the liturg. formula δ. θεῷ praise is (BWeiss; HHoltzmann; Harnack; Zahn; EKlostermann; ASchlatter; Rengstorf) or be (Weizsäcker; JWeiss; OHoltzmann) to God Lk 2:14. Cp. 19:38; Ro 11:36; 16:27; Gal 1:5; Eph 3:21; Phil 4:20; 2 Ti 4:18 (perh. Christ as referent); Hb 13:21; 1 Pt 4:11; 1 Cl 20:12; 50:7 al.; τιμὴ καὶ δ. 1 Ti 1:17 (s. also above as extra-biblical formulation, esp. OGI 223, 12; 244, 19f; 763, 37); cp. Jd 25 v.l.; Rv 5:13; 7:12. Doxologies to Christ 2 Pt 3:18; Rv 1:6; εἰς (τὴν) δ. (τοῦ) θεοῦ to the praise of God Ro 15:7; 1 Cor 10:31; 2 Cor 4:15; Phil 1:11; 2:11; cp. Ro 3:7. Also πρὸ δ. 2 Cor 1:20; πρὸ τὴν αὐτοῦ τοῦ κυρίου (Christ) δ. 8:19. Hence the expr. δ. διδόναι τῷ θεῷ praise God (Bar 2:17f; 1 Esdr 9:8; 4 Macc 1:12): in thanksgiving Lk 17:18; Rv 19:7; as a form of relig. devotion: Ac 12:23; Ro 4:20; Rv 4:9; 11:13; 14:7; 16:9; as an adjuration δὸς δ. τῷ θεῷ give God the praise by telling the truth J 9:24.—GBoobyer, ‘Thanksgiving’ and the ‘Glory of God’ in Paul, diss. Leipzig 1929; LChampion, Benedictions and Doxologies in the Epistles of Paul ’35; MPamment, The Meaning of δόξα in the Fourth Gospel: ZNW 74, ’83, 12–16, God’s glory is manifested through the gift of Jesus’ voluntary self-surrender on the cross.

④ a transcendent being deserving of honor, majestic being, by metonymy (cp. Diod S 15, 58, 1 of citizens who stood out from among all others in ἐξουσίαι καὶ δόξαι=offices and honors) of angelic beings (s. Philo, Spec. Leg. 1, 45; PGM 1, 199) δόξαι majestic (heavenly) beings Jd 8; 2 Pt 2:10 (s. also Ex 15:11 LXX; TestJud 25:2 αἱ δυνάμεις τ. δόξης. Also the magical text in Rtzst., Poim. p. 28 [VI 17] χαιρέτωσάν σου αἱ δόξαι (practically = δυνάμει) εἰς αἰῶνα, κύριε). Cp. JSickenberger, Engelsoder Teufelslästerer? Festschrift zur Jahrhundertfeier d. Univers. Breslau 1911, 621ff. The mng. majesties and by metonymy illustrious persons is also prob.—On the whole word Rtzst., Mysterienrel.³ 289; 314f; 344; 355ff; AvGall, D. Herrlichkeit Gottes 1900; IAbrahams, The Glory of God 1925.—AForster, The Mng. of Δόξα in the Greek Bible: ATR 12, 1929/1930, 311ff; EOwen, Δόξα and Cognate Words: JTS 33, ’32, 139–50; 265–79; CMohrmann, Note sur doxa: ADebrunner Festschr. ’54, 321–28; LBrockington, LXX Background to the NT Use of δ., Studies in the Gospels in memory of RLightfoot ’55, 1–8.—HBöhlig, D. Geisteskultur v. Tarsos 1913, 97ff; GWetter, D. Verherrlichung im Joh.-ev.: Beitr. z. Rel.-wiss. II 1915, 32–113, Phos 1915; RLloyd, The Word ‘Glory’ in the Fourth Gospel: ET 43, ’32, 546–48; BBotte, La gloire du Christ dans l’Evangile de S. Jean: Quest. liturgiques 12, 1927, 65ff; HPass, The Glory of the Father; a Study in St John 13–17, ’35; WThüsing, Die Erhöhung u. Verherrlichung Jesu im J, ’60.—GKittel, D. Rel. gesch. u. d. Urchristentum ’32, 82ff; JSchneider, Doxa ’32; HKittel, D. Herrlichkeit Gottes ’34; MGreindl, Κλεος, Κυδος, Ευχος, Τιμη, Φατις, Δοξα, diss. Munich ’38; AVermeulen, Semantic Development of Gloria in Early-Christian Latin ’56.—RAC IV 210–16; XI 196–225.—B. 1144f. DELG s.v. δοκάω etc. II p. 291. Schmidt, Syn. I 321–28, s. δοκέω. M-M. EDNT. TW. Spicq. Sv.

πέτρα, ας, ἡ (Hom. [πέτρη as ‘massive stone’ Il. 15, 273; Od. 10, 87f]+; loanw. in rabb.).

① bedrock or massive rock formations, rock as distinguished from stones (s. 2 below)

ⓐ lit., of the rock in which a tomb is hewn (s. λατομέω 1) Mt 27:60; Mk 15:46. The rocks split apart during an earthquake Mt 27:51 (cp. PGM 12, 242). αἱ πέτραι w. τὰ ὄρη (PGM 13, 872; all the elements are in disorder) Rv 6:16; likew. vs. 15, where πέτρα rather takes on the mng. rocky grotto (as Il. 2, 88; 4, 107; Soph., Phil. 16 al.; Judg 15:13; 1 Km 13:6; Is 2:10; Pr 30:26. Cp. Diod S 5, 39, 5 ἐν ταῖς κοίλαις πέτραις καὶ σπηλαίοις). πέτρα rocky ground with a thin layer of topsoil Lk 8:6, 13 (Maximus Tyr. 20, 9g ἐπὶ πετρῶν σπείρεις; Pla., Leg. 8, 838e; Ael. Aristid. 46 p. 302 D.; PSI 433, 6 [260 B.C.] οὐκ ἐφυτεύθη ἐπὶ τῆς πέτρας). It forms a suitable foundation for the building of a house Mt 7:24f; Lk 6:48ab v.l.—Used w. an adj.: of Sinai π. ἔρημος a barren rock B 11:3 (Is 16:1). στερεὰ πέτρα 5:14; 6:3 (both Is 50:7; cp. En 22:1; 26:5; OdeSol 11:5). π. ἰσχυρά 11:5 (Is 33:16). π. ἀκίνητος IPol 1:1.—The rock in the vision of Hermas: Hs 9, 2, 1f; 9, 3, 1; 9, 4, 2; 9, 5, 3; 9, 9, 7; 9, 12, 1 (the interpretation); 9, 13, 5; 9, 14, 4.—The rock at various places in the desert fr. which Moses drew water by striking it (Ex 17:6; Num 20:8ff; Ps 77:15f, 20; Philo, Mos. 1, 210; Jos., Ant. 3, 86; Just., D. 86, 1; Mel.—Apollon. Rhod. 4, 1444–46: Heracles, when thirsty, struck a πέτρη at the suggestion of a divinity, and a great stream of water gushed forth at once). Paul calls it πνευματικὴ πέτρα 1 Cor 10:4a and identifies it w. the preexistent Christ vs. 4b (EEllis, JBL 76, ’57, 53–56; Philo, Leg. All. 2, 86 πέτρα = σοφία, Det. Pot. Ins. 118=λόγος θεῖος).

ⓑ in wordplay (as symbol of firmness Reader, Polemo p. 265) w. the name Πέτρος (GGander, RTP n.s. 29, ’41, 5–29). The apostle so named, or the affirmation he has just made, is the rock on which Christ will build his church (for the figure s. Od. 17, 463: Antinous fails to shake Odysseus, who stands firm as rock.—Arrian, Anab. 4, 18, 4ff; 4, 21, 1ff; 4, 28, 1ff πέτρα is a rocky district [so also Antig. Car. 165] as the foundation of an impregnable position or a rocky fortress; 4, 28, 1; 2 this kind of πέτρα could not be conquered even by Heracles.—Diod S 19, 95, 2 and 4; 19, 96, 1; 19, 97, 1 and 2; 19, 98, 1 al. ἡ πέτρα [always with the article] is the rock [Petra] that keeps the Nabataeans safe from all enemy attacks; Stephan. Byz. s.v. Στάσις: πόλις ἐπὶ πέτρης μεγάλης of a city that cannot be taken) Mt 16:18 (s. ADell, ZNW 15, 1914, 1–49; 17, 1916, 27–32; OImmisch, ibid. 17, 1916, 18–26; Harnack, SBBerlAk 1918, 637–54; 1927, 139–52; RBultmann, ZNW 19, 1920, 165–74, ThBl 20, ’41, 265–79; FKattenbusch, Der Quellort der Kirchenidee: Festgabe für Harnack 1921, 143–72, Der Spruch über Pt. u. d. Kirche bei Mt: StKr 94, 1922, 96–131; SEuringer, D. Locus Classicus des Primates: AEhrhard Festschr. 1922, 141–79; HDieckmann, Die Verfassung der Urkirche 1923; JJeremias, Αγγελος II 1926, 108–17; ECaspar, Primatus Petri 1927; KGoetz, Pt. als Gründer u. Oberhaupt der Kirche 1927; JGeiselmann, D. petrin. Primat (Mt 16:17ff) 1927; BBartmann, ThGl 20, 1928, 1–17; HKoch, Cathedra Petri 1930; TEngert, ‘Tu es Pt’: Ricerche relig. 6, 1930, 222–60; FSeppelt, Gesch. d. Papsttums I ’31, 9–46; JTurmel, La papauté ’33, 101ff; VBurch, JBL 52, ’33, 147–52; JHaller, D. Papsttum I ’34, 1–31; ACotter, CBQ 4, ’42, 304–10; WKümmel, Kirchenbegr. u. Gesch.-bewusstsein in d. Urgem. u. b. Jesus: SymbBUps 1, ’43; OSeitz, JBL 69, ’50, 329–40. OCullmann, TManson mem. vol., ’59, 94–105; OBetz, ZNW 48, ’57, 49–77; cp. 1QH 6:26–28; HClavier, Bultmann Festschr., ’54, 94–107.—OCullmann, TW VI 94–99: πέτρα. S. also the lit. under Πέτρος, end).

② a piece of rock, rock (in an OT quot., where πέτρα is used in parallelism w. λίθος) π. σκανδάλου Ro 9:33; 1 Pt 2:8 (both Is 8:14).—B. 51. DELG. M-M. TW.

ἀντιδιεσταλμένως

as distinguished from: indeclform (adverb)

ἀντιδιεσταλμένως

as distinguished from: indeclform (adverb)

⁺ ἡ N 3 58-15-40-51-51=215 Gn 2,21.23(bis).24; 6,3

flesh, meat (food for men) Dn 10,3 (stereotypical rendition of רשׂב); flesh (of the human body, distinguished from the spirit or life-giving breath) Gn 2,21; body Ex 30,32; male member, penis Ez 23,20; living being Gn 8,17; σάρκες portions of meat, meat Gn 40,19; body 2 Mc 9,9

πᾶσα σάρξ everybody, all humankind Gn 6,12; εἰς σάρκα μίαν to one body (of a married couple) Gn 2,24; σὰρξ καὶ αἷμα flesh and blood, human being (in contrast to God) Sir 17,31; τῶν τῆς σαρκὸς παθῶν the weakness of the flesh 4 Mc 7,18; σὰρξ ἡμῶν ἐστιν he is our flesh, he is our relative Gn 37,27

*Nm 16,22 θεὸς τῶν πνευμάτων καὶ πάσης σαρκός god of the spirits and of all flesh-רשׂב וכל הרוחת אלהי for MT הרוחת אלהי רשׂב לכל god of the spirits of all flesh, see also Nm 27,16; *Hos 9,12 σάρξ μου my flesh-רישׂב for MT ורישׂ/ב when I depart; *Mi 3,3 ὡς σάρκας like meat-ארשׁכ for MT רשׁכא as, like; *Ps 27(28),7 ἡ σάρξ μου my body-רישׂב? for MT ירישׁומ and with my song

see κρέας, σῶμα, χρώς

Cf. BARR 1961 35.37.159(n.1); HARL 1986a, 60-61. 105.106.130; LYS 1983 47-70; 1986 163-204;

SCHARBERT 1972 121-124. 136; SPICQ 1982, 591-602; TOV 1976b, 543-544; →NIDNTT; TWNT

-ου ⁺ ὁ N 2 0-2-13-14-21=50 2 Sm 12,30; 1 Chr 20,2; Is 22,18.21; 28,1

crown, sign of distinction Is 22,21; royal crown (as distinguished from the priestly κίδαρις? Ez 21,31) Ps 20(21),4 (most often translation of עטרה); garland (sign of joy) Jdt 3,7; crown, reward (metaph.) Prv 17,6; sign of distinction (metaph. of old age) Prv 16,31; οἱ στέφανοι crown taxes 1 Mc 10,29

*Is 22,18 τὸν στέφανον the crown-צניף for MT צנוף (inf.) wind around; *Ps 64(65),12 τὸν στέφανον the crown-עטרת (subst.) for MT עטרת (verb) you crown

Cf. DELCOR 1967a, 161-163; DE TROYER 1997, 355-367; HORSLEY 1982, 50; LUST 1985 188-190 (Ez

21,31); MONSENGWO PASINYA 1980, 369-375; →NIDNTT; TWNT

αἰγιᾰλός, ὁ,

A sea-shore, beach, Il.4.422, Od.22.385, Hdt.7.50, al., Th. 1.7 (pl.), X.An.6.4.4, Thphr.HP7.13.8 (pl.), etc.; distinguished from ἀκτή, Arist.HA 547a10; also in E.(lyr.), IT 425, IA 210; αἰγιαλὸν ἔνδον τρέφει a whole beach of voting-pelbles, Ar.V. 110: prov., αἰγιαλῷ λαλεῖς, of deaf persons, Suid., Zen.1.38. (Prob. connected with αἰγίς II, αἴξ IV.)

γενέσι-ος, ον,

A = γενέθλιος, θεός Plu.2. 402a; epith. of Posidon, Paus.2.38.4.

II Γενέσιον, τό, shrine of Posidon Γ., Paus.l.c.

III γενέσια, τά, day kept in memory of the birthday of the dead, Hdt.4.26, cf. Ammon.p.36V., Phryn.83; to be distinguished from γενέθλια birthday-feast, though used for it in Pl.Lg. 784d (s. v. l.) and later Gk., POxy.736.56 (i B. C./i A. D.), PFay.114.20 (i/ii A. D.), etc., Alciphr.3.18 and 55, Ev.Matt.14.6, Ev.Marc.6.21, D.C.47.18; so ἡ γ. ἡμέρα, = ἡ γενέθλιος, CIG 2883c ([place name] Branchidae); ἡ γ. alone, OGI583.14 ([place name] Cyprus);

τῇ τοῦ Σεβαστοῦ ἐμμήνῳ γ. IGRom.4.353b

(Pergam., ii A. D.).

πτωμᾰτ-ισμός, ὁ,

A epilepsy, Ptol.Tetr. 153, Cat.Cod.Astr.2.179 (pl., but in both places perh. distinguished from epilepsy).

σάνδᾰλ-ον, τό,

A sandal, Eup.295; mostly in pl., sandals, h.Merc. 79,83,139, etc.; [dialect] Aeol. [full] σάμβᾰλον Eumel.13 K., Sapph.98, AP6.267 (Diotim.).

II a flat fish, Matro Conv.76; also [full] σανδάλιον, identified by Hsch. with ψῆττα, but distinguished from it by Alciphr.1.7.

Σῐκελ-ιώτης, ου, ὁ,

A a Sicilian Greek, as distinguished from a native Σικελός, Th.7.32, etc.:—Adj. [suff] Σῐκελ-ιωτικός, ή, όν, Dsc.3.24; neut. -κόν, τό,= ψύλλιον, Ps.-Dsc.4.69; fem. [suff] Σῐκελ-ιῶτις, ιδος, συγγραφή, title of work by Antiochus of Syracuse, Paus.10.11.3.