beyond+expression

βίος, ου, ὁ (s. βιόω; Hom.+; Hermas prefers ζωή) ‘life’ in its appearance and manifestations freq. distinguished from ζωή, the condition of being alive, cp. Plotin. 3, 7, 11, 4; Schmidt, Syn. 327–30. Although there is freq. overlapping in usage, βίος may be said to denote the manner in which one’s ζωή finds expression (cp. Plut., Mor. 114d τῆς ζωῆς βίος), and the latter term may be used to connote quality of existence as such (cp. IPriene 105, 10 the birth of Augustus marked the ‘beginning of life (βίος) and living (ζωή)’; s. also line 49; cp. Od. 15, 491; X. Mem. 3, 3, 11 and Cass. Dio 69, 19 ‘Here lies Similis, alive [βιόω] for a number of years, but really living [ζάω] for seven’.). Hence, as the semantic history shows, the loss of βίος need not terminate ζωή (q.v.).

① life and activity associated w. it, life (Hdt. 6, 109, 3; cp. Aeschyl., Prom. 537 al.; pap, LXX) 2 Cl 1:6. χρόνος τοῦ βίου time of life 1 Pt 4:3 v.l. εἰσέρχεσθαι εἰς τὸν β. come to life Dg 1 of a new way of living. ἀποτάσσεσθαι τῷ βίῳ bid farewell to life (as the world knows it) IPhld 11:1; ὁ νῦν β. the present life (Ael. Aristid. 30, 20 K.=10 p. 121 D.) 2 Cl 20:2 and its ἡδοναί pleasures (cp. Jos., Ant. 4, 143) Lk 8:14; IRo 7:3. Contrasted w. it is life beyond the grave μέλλων β. (Diod S 8, 15, 1; Maximus Tyr. 41, 5f) 2 Cl 20:2 or ἄλλος β. (Sallust. 18 p. 34, 10 ἕτερος β., which involves punishment; Jos., C. Ap. 2, 218 β. ἀμείνων) IEph 9:2 (ὅλον cj.). αἱ τ. βίου πραγματεῖαι the affairs of everyday life 2 Ti 2:4. W. qualifying terms denoting personal conduct (Himerius, Or. 41 [=Or. 7], 1 ἥμερος β.; BGU 372 II, 2 ἀνδράσι πονηρὸν καὶ λῃστρικὸν βίον ποιουμένοις; Wsd 4:9; 5:4; 4 Macc 1:15; 7:7; 8:8 Ἑλληνικὸς β.) ἄνομος β. MPol 3. Opp. ἐνάρετος β. 1 Cl 62:1; β. παράσημον ἀσκεῖν lead a strange/outlandish life Dg 5:2. Pl. of the way of life of several pers. (Diod S 3, 34, 8; 3, 35, 1; Strabo 3, 3, 7; Jos., Vi. 256b) 5:10. Prob. 1 Ti 2:2 has a sim. thrust lead an orderly life (= one that does not disturb the peace) ἡσύχιον β. διάγειν (Ath. 37, 1; cp. PSI 541 ἵνα εὐσχημονῶν κ. ἀνέγκλητος … τὸν βίον ἔχω).

② (Hes. et al.; Hdt., X.) resources needed to maintain life, means of subsistence (UPZ 14, 32 [158 B.C.]; Pr 31:14) Dg 5:4. Specif. property (Eur., Suppl. 861 in Diog. L. 7, 22; Diod S 12, 40, 3; Vett. Val. index; SIG 708, 33; 762, 40; PCairPreis 2, 13; PGM 13, 636f αὔξησόν μου τὸν βίον ἐν πολλοῖς ἀγαθοῖς; SSol 8:7; 2 Esdr 7:26; Jos., Ant. 1, 326) Mk 12:44; Lk 8:43; 15:12, 30; 21:4 (Julian, Anth. Pal. 6, 25, 5f: the insignificant gift of poor Cinyres to the nymphs was his ὅλος βίος); β. τοῦ κόσμου worldly goods 1J 3:17. ἀλαζονεία τοῦ β. 2:16.—B. 285; 769. Schmidt, Syn. IV 40–53. DELG. M-M. TW. Sv.

δύναμις, εως, ἡ (Hom.+; loanw. in rabb.) gener. ‘capability’, with emphasis on function.

① potential for functioning in some way, power, might, strength, force, capability

ⓐ general, λαμβάνειν δ. receive power Ac 1:8 (cp. Epict. 1, 6, 28; 4, 1, 109; Tat. 16, 1 δραστικωτέρας δ.); ἰδίᾳ δ. by one’s own capability 3:12. Of kings τὴν δύναμιν καὶ ἐξουσίαν αὐτῶν τῷ θηρίῳ διδόασιν Rv 17:13 (cp. Just., A I, 17, 3 βασιλικῆς δ.).—Of God’s power (Nicol. Dam.: 90 Fgm. 66, 33 Jac. θεῶν δ., Diod S 1, 20, 6 τοῦ θεοῦ τὴν δύναμιν of Osiris’ function as benefactor to humanity; 5, 71, 6; 27, 12, 1; 34 + 35 Fgm. 28, 3; Dio Chrys. 11 [12], 70, 75; 84; 23 [40], 36; Herm. Wr. 14, 9 ὁ θεὸς …, ἡ [ᾧ v.l.] πᾶσα δύναμις τοῦ ποιεῖν πάντα; PGM 4, 641; 7, 582; 12, 250; LXX; Aristobulus in Eus., PE 13, 12, 4; 7 [Fgm. 4, ln. 22 p. 164; ln. 84 p. 172]; EpArist; Jos., Ant. 8, 109; 9, 15; SibOr 3, 72; Just., A I, 32, 11 al.) Mt 22:29; Mk 12:24; Lk 22:69; Ro 1:16, 20 (Jos., C. Ap. 2, 167 God is known through his δ.); 9:17 (Ex 9:16); 1 Cor 1:18, 24; 2:5; 6:14; 2 Cor 4:7; 6:7; 13:4; Eph 3:7; 2 Ti 1:8; 1 Pt 1:5; Rv 1:16; 11:17; 12:10; 15:8; cp. 2 Cor 12:9a; Rv 5:12; 1 Cl 11:2; 33:3; Dg 7:9; 9:1f; δ. ὑψίστου Lk 1:35. In doxology (1 Ch 29:11f; on the doxol. in the Lord’s Prayer HSchumaker, Cath. World 160, ’45, 342–49) Mt 6:13 v.l.; D 8:2; 9:4; 10:5. Cp. Rv 4:11; 7:12; 19:1.—IMg 3:1; ISm 1:1; Hv 3, 3, 5; m 5, 2, 1; PtK 2. Hence God is actually called δ. (Philo, Mos. 1, 111, Mut. Nom. 29; Ath. 16, 2) Mt 26:64; Mk 14:62 (cp. Wsd 1:3; 5:23 and Dalman, Worte 164f). Christ possesses a θεία δ. (this expr. in Aristot., Pol. 4 [7], 4, 1326a 32; PGM 12, 302 al.; s. Orig., C. Cels. 3, 40, 20 al.; Did., Gen. 60, 8; s. θεῖος 1a) 2 Pt 1:3; cp. 1:16 and 1 Cor 5:4; of Christ’s potential to achieve someth. through Paul 2 Cor 12:9b (cp. SEG XXXIV, 1308, 5f [50 B.C.–50 A.D.]). In Hs 9, 26, 8, the potential associated with the women in black leads to destruction. δ. leaves Christ at his death GPt 5:19 (s. LVaganay, L’Évangile de Pierre 1930, 108; 254ff). ἐν τῇ τοῦ κυρίου δ. AcPlCor 2:39.— Power of the Holy Spirit (Jos., Ant. 8, 408; Just., D. 87, 4f al.) Lk 4:14; Ac 1:8; Ro 15:13, 19 (ἐν δ. πν. [θεοῦ]); Hm 11:2, 5. ἐν ἀποδείξει πνεύματος καὶ δυνάμεως 1 Cor 2:4; cp. ἐγείρεται ἐν δ. 15:43, foll. by σῶμα πνευμάτικον. δυνάμει κραταιωθῆναι be strengthened in power (i.e. with ability to function) by the Spirit Eph 3:16. Hence the Spirit given the Christian can be called πνεῦμα δυνάμεως, i.e. in contrast to an unenterprising spirit, πνεῦμα δειλίας, God offers one that functions aggressively, 2 Ti 1:7; cp. 1 Pt 4:14 v.l.; AcPl Ha 8, 25/BMM 32f/Ox 1602, 39. The believers are ἐν πάσῃ δ. δυναμούμενοι equipped w. all power Col 1:11; cp. Eph 1:19; 3:20 (for Eph 1:19 cp. 1QH 14:23; 11:29 al.; for Eph 3:16, 6:10 cp. 1QH 7:17, 19; 12:35; 1QM 10:5; see KKuhn, NTS 7, ’61, 336); esp. the apostles and other people of God Lk 24:49; Ac 4:33; 6:8; cp. AcPl Ha 6, 21. ἐν πνεύματι καὶ δ. Ἠλίου Lk 1:17.—Of the devil’s destructive capability Lk 10:19; cp. Rv 13:2. ἡ δύναμις τῆς ἁμαρτίας ὁ νόμος what gives sin its power to function is the law 1 Cor 15:56.

ⓑ specif., the power that works wonders (SEG VIII, 551, 39 [I B.C.]; POxy 1381, 206ff; PGM 4, 2449; 12, 260ff; Just., D. 49, 8 κρυφία δ.; s. JZingerle, Heiliges Recht 1926, 10f; JRöhr, D. okkulte Kraftbegriff im Altertum 1923, 14f) Mt 14:2; Mk 6:14; Hv 1, 3, 4. ἔχρισεν αὐτὸν ὁ θεός δυνάμει (God endowed him to perform miracles) Ac 10:38 (Dio Chrys. 66 [16], 10 of Jason: χρισάμενος δυνάμει τινί, λαβὼν παρὰ τῆς Μηδείας; Diod S 4, 51, 1 τ. τρίχας δυνάμεσί τισι χρίσασα=she anointed her hair with certain potions; 4, 51, 4; 17, 103, 4 ὁ σίδηρος κεχριμένος ἦν φαρμάκου δυνάμει=with a poisonous potion. Diod S 1, 97, 7 a powerful medium=φάρμακον; s. ἐξουσία 7; also RAC II 415–58). τὴν ἐξ αὐτοῦ δ. ἐξελθοῦσαν potency emanated from him Mk 5:30; cp. Lk 8:46; δ. παρʼ αὐτοῦ ἐξήρχετο 6:19; cp. 5:17; perh. also (but s. 3 below) Gal 3:5; 1 Cor 12:28f (on the pl. δυνάμεις s. X., Cyr. 8, 8, 14; Herm. Wr. 13, 8 al.; on this ADieterich, E. Mithraslit. 1903, 46f; cp. PKöhn VI, 245, 18 Athena; for parallels and lit. s. Ptocheia [=ASP 31] ’91, 55). ἐν δ. with power, powerful(ly) (TestJob 47:9; Synes., Ep. 90 p. 230d τοὺς ἐν δ.) Mk 9:1; Ro 1:4; Col 1:29; 2 Th 1:11; μετὰ δυνάμεως Mt 24:30; Mk 13:26; Lk 21:27.—κατὰ δύναμιν w. gen. (Lucian, Imag. 3) by the power of Hb 7:16. Hebraist.=δυνατός (but readily understood in the Greek world as a defining gen., e.g. λόγου ἄνοια=vocal frenzy Soph. Antig. 603; s. Judg 3:29; 20:46 [ἄνδρες δυνάμεως B =ἄνδρες δυνατοί A]; Wsd 5:23): τῷ ῥήματι τῆς δ. αὐτοῦ by his powerful word 1:3; μετʼ ἀγγέλων δυνάμεως αὐτοῦ w. messengers of his power i.e. angels who exercise Jesus’ power 2 Th 1:7 (unless this is to be rendered with KJV et al. his mighty angels) (cp. En 20:1; GrBar 1:8; 2:6); μὴ ἔχων δ. powerless Hv 3, 11, 2; m 9:12. ἰσχυρὰν δ. ἔχειν be very powerful m 5, 2, 3; cp. 9:11; ἐν ποίᾳ δ.; by what power? (s. under 5) Ac 4:7. ὕψος δυνάμεως pride in (one’s) power B 20:1.—Effectiveness in contrast to mere word or appearance 1 Cor 4:19f; 1 Th 1:5. ἔχοντες μόρφωσιν εὐσεβείας, τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι they have the outward appearance of piety, but deny its function 2 Ti 3:5 (cp. Jos., Ant. 13, 409 τὸ ὄνομα τ. βασιλείας εἶχεν, τ. δὲ δύναμιν οἱ Φαρισαῖοι=[Alexandra] bore the title queen, but the Pharisees were in control). δ. πίστεως the power of faith in contrast to verbal profession IEph 14:2. Sim. δ. w. ἐξουσία (Dio Chrys. 11 [12], 65) potent authority i.e. the word of Jesus is not only authoritative but functions effectively ἐν ἐξουσίᾳ, for the unclean spirits depart Lk 4:36; 9:1.—W. ἰσχύς 2 Pt 2:11 (Ath. 24, 2); w. ἐνέργεια Hm 6, 1, 1 (cp. Galen X, 635); τὴν δ. τῆς ἀναστάσεως the effectiveness of his (Christ’s) resurrection, which brings about the resurrection of the believers Phil 3:10.—Of the peculiar power inherent in a thing (of the healing power of medicines since Hippocr.; cp. Diod S 1, 20, 4; 1, 97, 7; 17, 103, 4; Plut., Mor. 157d al.; Dio Chrys. 25 [42], 3; Galen, Comp. Med. XIII 707 K.). δ. πυρός Hb 11:34 (Diod S 15, 50, 3 δ. τοῦ φωτός=the intensity of the light).

② ability to carry out someth., ability, capability (cp. Democrit, Fgm. B 234; Pla., Philb. 58d; cp. Aristot., Metaph. 4, 12, 1019a 26; Epict. 2, 23, 34; 4 Km 18:20; Ruth 3:11; Jos., Ant. 10, 54; Just., D. 4, 1) δύναμιν εἰς καταβολὴν σπέρματος Hb 11:11 (s. entry καταβολή). κατὰ δύναμιν according to ability (Diod S 14, 81, 6 v.l.; SIG 695, 9; 44 [129 B.C.]; PGM 4, 650; POxy 1273, 24; BGU 1050, 14; Sir 29:20; Jos., Ant. 3, 102; Just., A II, 13, 6; also ὅση δ. A I, 13, 1; 55, 8 al.; ὡς δ. μου D. 80, 5) 2 Cor 8:3a; ἑκάστῳ κατὰ τὴν ἰδίαν δ. to each according to his special capability (cp. SIG 695, 55) Mt 25:15; AcPl Ha 7, 17. Opp. beyond one’s ability ὑπὲρ δύναμιν (Demosth. 18, 193; Appian, Bell. Civ. 2, 1 §3; 2, 13 §49; POxy 282, 8; Sir 8:13) 2 Cor 1:8 or παρὰ δ. (Thu. 3, 54, 4; PPetr II, 3b, 2 [III B.C.]; POxy 1418, 3; Jos., Ant. 14, 378) 8:3b.

③ a deed that exhibits ability to function powerfully, deed of power, miracle, wonder (Ael. Aristid. 40, 12 K.=5 p. 59 D.: δυνάμεις ἐμφανεῖς; 42, 4 K.=6 p. 64 D. al.; Eutecnius 4 p. 41, 13; POxy 1381, 42; 90f τ. δυνάμεις ἀπαγγέλλειν; Steinleitner, nos. 3, 7f and 17; 8, 10 [restored] al.; Ps 117:15; Just., A I, 26, 22 al.) w. σημεῖα 2 Th 2:9; also in pl. Ac 2:22; 2 Cor 12:12; Hb 2:4; in this sense δ. stands mostly in pl. δυνάμεις Mt 7:22; 11:20f, 23; 13:54, 58; Mk 6:2; 9:39; Lk 10:13; 19:37; Ac 8:13; 19:11; 1 Cor 12:10, 28f; Gal 3:5 (on the two last pass. s. 1b above); Hb 6:5. Sg. Mk 6:5.

④ someth. that serves as an adjunct of power, resource μικρὰν ἔχειν δ. have few resources Rv 3:8. Also wealth (X., An. 7, 7, 36, Cyr. 8, 4, 34; Dt 8:17f) ἐκ τῆς δ. τοῦ στρήνους fr. the excessive wealth Rv 18:3. Esp. of military forces (Hdt. et al. very oft.; cp. OGI ind. VIII; LXX; Jos., Ant. 18, 262; Just., D 131, 3), even of the heavenly bodies thought of as armies δ. τῶν οὐρανῶν the armies of heaven (Is 34:4 v.l.; 4 Km 17:16; Da 8:10 Theod.; En 18:14) Mt 24:29; Lk 21:26; cp. Mk 13:25.

⑤ an entity or being, whether human or transcendent, that functions in a remarkable manner, power as a personal transcendent spirit or heavenly agent/angel ([cp. Pla., Crat. 438c] Aristot., Met. 4, 12, 1019a, 26 divinities δυνάμεις [likewise TestAbr A 14 p. 94, 21=Stone p. 36] λέγονται; Eth. Epic. col. 9, 16, w. θεοι; Porphyr., Abst. 2, 2 p. 133 Nauck δαίμοσιν ἢ θεοῖς ἤ τισι δυνάμεσιν θῦσαι; Sallust. 15 p. 28, 15 αἱ ἄνω δυνάμεις; Herm. Wr. 1, 26; 13, 15; Synes., Ep. 57 p. 191b; PGM 4, 3051; 4 Macc 5:13; Philo, Conf. Lingu. 171, Mut. Nom. 59) Ro 8:38; 1 Cor 15:24; Eph 1:21; 1 Pt 3:22; αἱ δ. τοῦ σατανᾶ IEph 13:1. (Cp. αἱ πονηραὶ δ., διάβολος καὶ οἱ ἄγγελοι αὐτοῦ Did., Gen. 45, 4.) θεὸς ἀγγέλων καὶ δ. MPol 14:1 (cp. the ins in FCumont, Étud. syr. 1917, p. 321, 5 ὁ θεὸς τ. δυνάμεων=BCH 26, 1902, 176; Just., D. 85, 6 ἄγγελοι … καὶ δ.)—Desig. of a personal divine being as a power (i.e. an effective intermediary or expression; s. DDD 509–16) of the most high God (Ael. Aristid. 37, 28 K.=2 p. 27 D.: Athena as δ. τοῦ Διός; Just., A I, 14, 5 δ. θεοῦ ὁ λόγος αὐτοῦ ἦν; cp. 23, 2; Tat. 5, 1) οὗτός ἐστιν ἡ δύναμις τοῦ θεοῦ ἡ καλουμένη μεγάλη this man is what is called the Great Power of God Ac 8:10 (cp. ins of Saïttaï in Lydia εἷς θεὸς ἐν οὐρανοῖς μέγας Μὴν οὐράνιος, μεγάλη δύναμις τοῦ ἀθανάτου θεοῦ: ILydiaKP 110; PGM 4, 1275ff ἐπικαλοῦμαί σε τὴν μεγίστην δύναμιν τὴν ἐν τῷ οὐρανῷ ὑπὸ κυρίου θεοῦ τεταγμένην. S. New Docs 1, 107. Cp. HKippenberg, Garizim u. Synagoge: RVV ’71, 122–24.—GWetter, ‘D. Sohn Gottes’ 1916, 8f; WSpiegelberg, Die ägypt. Gottheit der ‘Gotteskraft’: Ztschr. f. äg. Sprache 57, 1922, 145ff; FPreisigke, D. Gotteskraft der frühchristl. Zeit 1922).

⑥ the capacity to convey thought, meaning (Pla., Crat. 394b; Polyb. 20, 9, 11; Dionys. Hal. 1, 68; Dio Chrys. 19 [36], 19; Cass. Dio 55, 3; Philo, Congr. Erud. Gr. 125; Just., D. 125, 1 ἡ δ. τοῦ Ἰσραὴλ ὀνόματος; 138, 1 ὀγδόης ἡμέρας … δυνάμει … πρώτης) of language 1 Cor 14:11; of stones Hv 3, 4, 3; cp. 3, 8, 6f.—OSchmitz, D. Begriff δ. bei Pls: ADeissmann Festschr. 1927, 139–67; WGrundmann, D. Begriff d. Kraft in d. ntl. Gedankenwelt ’32; Dodd 16–20; EFascher, Dynamis Theou: ZTK n. s. 19, ’38, 82–108; LBieler, Δύναμις u. ἐξουσία: Wiener Studien 55, ’38, 182–90; AForster, The Mng. of Power for St. Paul, ATR 32, ’50, 177–85; MBarré, CBQ 42, ’80, 216–27 (contrast w. ‘weakness’ in Qumran lit.)—DELG. Lampe s.v. δύναμις VI B and VII. RAC IV 441–51. EDNT. M-M. TW.

πέραν adv. of place (Hom. [πέρην] et al.; ins, pap, LXX) marker of a position across from someth. else, with intervening space, on the other side.

ⓐ funct. as adv., and subst. w. the art. τὸ πέραν the shore or land on the other side (X., An. 4, 3, 11; Sb 7252, 19) εἰς τὸ πέραν (Pla.; Polyb.; SIG 495, 84; 619, 27; 709, 6; BGU 1022, 25; 1 Macc 9:48) Mt 8:18, 28; 14:22; 16:5; Mk 4:35; 5:21; 6:45; 8:13.

ⓑ funct. as prep. w. gen. (B-D-F §184; Rob. 646)

α. answering the question ‘whither?’ ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαλάσσης Jesus went away to the other side of the lake J 6:1. ἤρχοντο πέραν τ. θαλάσσης εἰς Καφαρναούμ vs. 17. Cp. 10:40; 18:1.

β. answering the question ‘where?’ ταῦτα ἐν Βηθανίᾳ ἐγένετο πέραν τοῦ Ἰορδάνου this took place in Bethany on the other side of the Jordan J 1:28 (PParker, JBL 74, ’55, 257–61 [not ‘beyond’=west, but ‘across from’=east]). τὰ ὅρια τῆς Ἰουδαίας πέραν τοῦ Ἰορδάνου Mt 19:1. Cp. J 3:26; 6:22, 25.—πέραν w. gen. can also be used w. the art. as a subst. (X., An. 3, 5, 2 εἰς τὸ πέραν τοῦ ποταμοῦ; Jos., Ant. 7, 198) ἦλθον εἰς τὸ πέραν τῆς θαλάσσης they came to the (land on the) other side of the lake Mk 5:1. Cp. Lk 8:22.—The improper restoration τ[ὰ ὄντα]| πέρ̣αν τῶν [ἀ]κο[ῶ]ν Ox 1081, 6f fails to take account of the Coptic duplicate, s. ἀκούω 7, ἀπέραντος.

γ. In a number of places πέραν τοῦ Ἰορδάνου (Is 8:23; cp. Jos., Ant. 12, 222) functions as an indecl. name for the territory on the other (eastern) side of the Jordan, i.e. Perea ἀπὸ τ. Γαλιλαίας καὶ Ἰουδαίας καὶ πέραν τοῦ Ἰορδάνου from Galilee and Judea and Perea Mt 4:25. ἀπὸ τῆς Ἰδουμαίας καὶ πέραν τοῦ Ἰορδάνου Mk 3:8. Cp. Mt 4:15 (Is 8:23); Mk 10:1 (v.l. διὰ τοῦ πέραν τοῦ Ἰορδάνου).—Περαία, ας (oft. in Joseph.) is found in our lit. only as v.l.: Lk 6:17. (The expression is by no means limited to Palestine: ἐν τῇ περαίᾳ in Appian, Bell. Civ. 2, 42 §168 refers to the land on the other side of the river. In addition, the region of the Carian mainland opposite the island of Rhodes was called Perea: Appian, op. cit. 4, 72 §305; also Livy 32, 33; 33, 18.)—Meistermann (Καφαρναούμ, end) 93ff. DELG s.v. πέρα. M-M.

ἐν prep. w. dat. (Hom.+). For lit. s. ἀνά and εἰς, beg. For special NT uses s. AOepke, TW II 534–39. The uses of this prep. are so many and various, and oft. so easily confused, that a strictly systematic treatment is impossible. It must suffice to list the main categories, which will help establish the usage in individual cases. The earliest auditors/readers, not being inconvenienced by grammatical and lexical debates, would readily absorb the context and experience little difficulty.

① marker of a position defined as being in a location, in, among (the basic idea, Rob. 586f)

ⓐ of the space or place within which someth. is found, in: ἐν τῇ πόλει Lk 7:37. ἐν Βηθλέεμ Mt 2:1. ἐν τῇ ἐρήμῳ 3:1 (Just., D. 19, 5, cp. A I, 12, 6 ἐν ἐρημίᾳ) ἐν τῷ ἱερῷ Ac 5:42. ἐν οἴκῳ 1 Ti 3:15 and very oft. ἐν τοῖς τοῦ πατρός μου in my Father’s house Lk 2:49 and perh. Mt 20:15 (cp. Jos., Ant. 16, 302, C. Ap. 1, 118 ἐν τοῖς τοῦ Διός; PTebt 12, 3; POxy 523, 3; Tob 6:11 S; Goodsp., Probs. 81–83). ἐν τῇ ἀγορᾷ Mt 20:3. ἐν (τῷ) οὐρανῷ in heaven (Arat., Phaen. 10; Diod S 4, 61, 6; Plut., Mor. 359d τὰς ψυχὰς ἐν οὐρανῷ λάμπειν ἄστρα; Tat. 12, 2 τὰ ἄστρα τὰ ἐν αὐτῷ) Ac 2:19 (Jo 3:3); Rv 12:1; IEph 19:2.—W. quotations and accounts of the subject matter of literary works: in (Ps.-Demetr. c. 226 ὡς ἐν τῷ Εὐθυδήμῳ; Simplicius in Epict. p. 28, 37 ἐν τῷ Φαίδωνι; Ammon. Hermiae in Aristot. De Interpret. c. 9 p. 136, 20 Busse ἐν Τιμαίῳ παρειλήφαμεν=we have received as a tradition; 2 Macc 2:4; 1 Esdr 1:40; 5:48; Sir 50:27; Just., A I, 60, 1 ἐν τῷ παρὰ Πλάτωνι Τιμαίῳ) ἐν τῇ ἐπιστολῇ 1 Cor 5:9. ἐν τῷ νόμῳ Lk 24:44; J 1:45. ἐν τοῖς προφήταις Ac 13:40. ἐν Ἠλίᾳ in the story of Elijah Ro 11:2 (Just., D. 120, 3 ἐν τῷ Ἰούδα). ἐν τῷ Ὡσηέ 9:25 (Just., D. 44, 2 ἐν τῷ Ἰεζεκιήλ). ἐν Δαυίδ in the Psalter ( by David is also prob.: s. 6) Hb 4:7. ἐν ἑτέρῳ προφήτῃ in another prophet B 6:14. Of inner life φανεροῦσθαι ἐν ταῖς συνειδήσεσι be made known to (your) consciences 2 Cor 5:11. ἐν τῇ καρδίᾳ Mt 5:28; 13:19; 2 Cor 11:12 et al.

ⓑ on ἐν τῷ ὄρει (X., An. 4, 3, 31; Diod S 14, 16, 2 λόφος ἐν ᾧ=a hill on which; Jos., Ant. 12, 259; Just., D. 67, 9 ἐν ὄρει Χωρήβ) J 4:20f; Hb 8:5 (Ex 25:40). ἐν τῇ ἀγορᾷ in the market Mt 20:3. ἐν τῇ ὁδῷ on the way Mt 5:25. ἐν πλαξίν on tablets 2 Cor 3:3. ἐν ταῖς γωνίαις τῶν πλατειῶν on the street corners Mt 6:5.

ⓒ within the range of, at, near (Soph., Fgm. 37 [34 N.²] ἐν παντὶ λίθῳ=near every stone; Artem. 4, 24 p. 217, 19 ἐν Τύρῳ=near Tyre; Polyaenus 8, 24, 7 ἐν τῇ νησῖδι=near the island; Diog. L. 1, 34; 85; 97 τὰ ἐν ποσίν=what is before one’s feet; Jos., Vi. 227 ἐν Χαβωλώ) ἐν τῷ γαζοφυλακείῳ (q.v.) J 8:20. ἐν τῷ Σιλωάμ near the pool of Siloam Lk 13:4. καθίζειν ἐν τῇ δεξιᾷ τινος sit at someone’s right hand (cp. 1 Esdr 4:29) Eph 1:20; Hb 1:3; 8:1.

ⓓ among, in (Hom.+; PTebt 58, 41 [111 B.C.]; Sir 16:6; 31:9; 1 Macc 4:58; 5:2; TestAbr B 9 p. 13, 27 [Stone p. 74]; Just., A I, 5, 4 ἐν βαρβάροις) ἐν τῇ γενεᾷ ταύτῃ in the generation now living Mk 8:38. ἐν τῷ γένει μου among my people Gal 1:14 (Just., D. 51, 1 al. ἐν τῷ γένει ὑμῶν). ἐν ἡμῖν Hb 13:26. ἐν τῷ ὄχλῳ in the crowd Mk 5:30 (cp. Sir 7:7). ἐν ἀλλήλοις mutually (Thu. 1, 24, 4; Just., D. 101, 3) Ro 1:12; 15:5. ἐν τοῖς ἡγεμόσιν (=among the commanding officers: Diod S 18, 61, 2; Appian, Bell. Civ. 5, 21 §84) Ἰούδα Mt 2:6 et al. ἐν ἀνθρώποις among people (as Himerius, Or. 48 [14], 11; Just., A I, 23, 3, D. 64, 7) Lk 2:14; cp. Ac 4:12.

ⓔ before, in the presence of, etc. (cp. Od. 2, 194; Eur., Andr. 359; Pla., Leg. 9, 879b; Demosth. 24, 207; Polyb. 5, 39, 6; Epict. 3, 22, 8; Appian, Maced. 18 §2 ἐν τοῖς φίλοις=in the presence of his friends; Sir 19:8; Jdth 6:2; PPetr. II, 4 [6], 16 [255/254 B.C.] δινὸν γάρ ἐστιν ἐν ὄχλῳ ἀτιμάζεσθαι=before a crowd) σοφίαν λαλοῦμεν ἐν τοῖς τελείοις in the presence of mature (i.e. spiritually sophisticated) adults 1 Cor 2:6 (cp. Simplicius in Epict. p. 131, 20 λέγειν τὰ θεωρήματα ἐν ἰδιώταις). ἐν τ. ὠσὶν ὑμῶν in your hearing Lk 4:21 (cp. Judg 17:2; 4 Km 23:2; Bar 1:3f), where the words can go linguistically just as well w. πεπλήρωται as w. ἡ γραφὴ αὕτη (this passage of scripture read in your hearing). ἐν ὀφθαλμοῖς τινος in someone’s eyes, i.e. judgment (Wsd 3:2; Sir 8:16; Jdth 3:4; 12:14; 1 Macc 1:12) Mt 21:42 (Ps 117:23). ἔν τινι in the same mng. as early as Trag. (Soph., Oed. C. 1213 ἐν ἐμοί=in my judgment, Ant. 925 ἐν θεοῖς καλά; also Pla., Prot. 337b; 343c) ἐν ἐμοί 1 Cor 14:11; possibly J 3:21 (s. 4c below) and Jd 1 belong here.—In the ‘forensic’ sense ἔν τινι can mean in someone’s court or forum (Soph., Ant. 459; Pla., Gorg. 464d, Leg. 11, 916b; Ael. Aristid. 38, 3 K.=7 p. 71 D.; 46 p. 283, 334 D.; Diod S 19, 51, 4; Ps.-Heraclit., Ep. 4, 6; but in several of these pass. the mng. does not go significantly beyond ‘in the presence of’ [s. above]) ἐν ὑμῖν 1 Cor 6:2 ( by you is also tenable; s. 6 below).

ⓕ esp. to describe certain processes, inward: ἐν ἑαυτῷ to himself, i.e. in silence, διαλογίζεσθαι Mk 2:8; Lk 12:17; διαπορεῖν Ac 10:17; εἰδέναι J 6:61; λέγειν Mt 3:9; 9:21; Lk 7:49; εἰπεῖν 7:39 al.; ἐμβριμᾶσθαι J 11:38.

② marker of a state or condition, in

ⓐ of being clothed and metaphors assoc. with such condition in, with (Hdt. 2, 159; X., Mem. 3, 11, 4; Diod S 1, 12, 9; Herodian 2, 13, 3; Jdth 10:3; 1 Macc 6:35; 2 Macc 3:33) ἠμφιεσμένον ἐν μαλακοῖς dressed in soft clothes Mt 11:8. περιβάλλεσθαι ἐν ἱματίοις Rv 3:5; 4:4. ἔρχεσθαι ἐν ἐνδύμασι προβάτων come in sheep’s clothing Mt 7:15. περιπατεῖν ἐν στολαῖς walk about in long robes Mk 12:38 (Tat. 2, 1 ἐν πορφυρίδι περιπατῶν); cp. Ac 10:30; Mt 11:21; Lk 10:13. ἐν λευκοῖς in white (Artem. 2, 3; 4, 2 ἐν λευκοῖς προϊέναι; Epict. 3, 22, 1) J 20:12; Hv 4, 2, 1. Prob. corresp. ἐν σαρκί clothed in flesh (cp. Diod S 1, 12, 9 deities appear ἐν ζῴων μορφαῖς) 1 Ti 3:16; 1J 4:2; 2J 7. ἐν πάσῃ τῇ δόξῃ αὐτοῦ in all his glory Mt 6:29 (cp. 1 Macc 10:86). ἐν τ. δόξῃ τοῦ πατρός clothed in his Father’s glory 16:27; cp. 25:31; Mk 8:38; Lk 9:31.

ⓑ of other states and conditions (so freq. w. γίνομαι, εἰμί; Attic wr.; PPetr II, 11 [1], 8 [III B.C.] γράφε, ἵνα εἰδῶμεν ἐν οἷς εἶ; 39 [g], 16; UPZ 110, 176 [164 B.C.] et al.; LXX; Just., A I, 13, 2 πάλιν ἐν ἀφθαρσίᾳ γενέσθαι; 67, 6 τοῖς ἐν χρείᾳ οὖσι; Tat. 20, 1f οὐκ ἔστι γὰρ ἄπειρος ὁ οὐρανός, … πεπερασμένος δὲ καὶ ἐν τέρματι; Mel., HE 4, 26, 6 ἐν … λεηλασίᾳ ‘plundering’): ὑπάρχων ἐν βασάνοις Lk 16:23. ἐν τῷ θανάτῳ 1J 3:14. ἐν ζωῇ Ro 5:10. ἐν τοῖς δεσμοῖς Phlm 13 (Just., A II, 2, 11 ἐν δ. γενέσθαι). ἐν πειρασμοῖς 1 Pt 1:6; ἐν πολλοῖς ὢν ἀστοχήμασι AcPlCor 2:1. ἐν ὁμοιώματι σαρκός Ro 8:3. ἐν πολλῷ ἀγῶνι 1 Th 2:2. ἐν φθορᾷ in a state of corruptibility 1 Cor 15:42. ἐν ἑτοίμῳ ἔχειν 2 Cor 10:6 (cp. PEleph 10, 7 [223/222 B.C.] τ. λοιπῶν ἐν ἑτοίμῳ ὄντων; PGen 76, 8; 3 Macc 5:8); ἐν ἐκστάσει in a state of trance Ac 11:5 (opp. Just., D, 115, 3 ἐν καταστάσει ὤν). Of qualities: ἐν πίστει κ. ἀγάπῃ κ. ἁγιασμῷ 1 Ti 2:15; ἐν κακίᾳ καὶ φθόνῳ Tit 3:3; ἐν πανουργίᾳ 2 Cor 4:2; ἐν εὐσεβείᾳ καὶ σεμνότητι 1 Ti 2:2; ἐν τῇ ἀνοχῇ τοῦ θεοῦ Ro 3:26; ἐν μυστηρίῳ 1 Cor 2:7; ἐν δόξῃ Phil 4:19.

③ marker of extension toward a goal that is understood to be within an area or condition, into: ἐν is somet. used w. verbs of motion where εἰς would normally be expected (Diod S 23, 8, 1 Ἄννων ἐπέρασε ἐν Σικελίᾳ; Hero I 142, 7; 182, 4; Paus. 7, 4, 3 διαβάντες ἐν τῇ Σάμῳ; Epict. 1, 11, 32; 2, 20, 33; Aelian, VH 4, 18; Vett. Val. 210, 26; 212, 6 al., s. index; Pel.-Leg. 1, 4; 5; 2, 1; PParis 10, 2 [145 B.C.] ἀνακεχώρηκεν ἐν Ἀλεξανδρείᾳ; POxy 294, 4; BGU 22, 13; Tob 5:5 BA; 1 Macc 10:43; TestAbr B 2 p. 106, 23=Stone p. 60 [s. on the LXX Thackeray 25]; πέμψον αὐτοὺς ἐν πολέμῳ En 10:9; TestAbr A 6 p. 83, 22 [Stone p. 14] δάκρυα … ἐν τῷ νιπτῆρι πίπτοντα): εἰσέρχεσθαι Lk 9:46; Rv 11:11; ἀπάγειν GJs 6:1; ἀνάγειν 7:1; εἰσάγειν 10:1; καταβαίνειν J 5:3 (4) v.l.; ἀναβαίνειν GJs 22:13; ἀπέρχεσθαι (Diod S 23, 18, 5) Hs 1:6; ἥκειν GJs 5:1; ἀποστέλλειν 25:1. To be understood otherwise: ἐξῆλθεν ὁ λόγος ἐν ὅλῃ τῇ Ἰουδαίᾳ the word went out = spread in all Judaea Lk 7:17; likew. 1 Th 1:8. The metaphorical expr. ἐπιστρέψαι ἀπειθεῖς ἐν φρονήσει δικαίων turn the disobedient to the wisdom of the righteous Lk 1:17 is striking but consistent w. the basic sense of ἐν. S. also γίνομαι, δίδωμι, ἵστημι, καλέω, and τίθημι. ἐν μέσῳ among somet. answers to the question ‘whither’ (B-D-F §215, 3) Mt 10:16; Lk 10:3; 8:7.

④ marker of close association within a limit, in

ⓐ fig., of pers., to indicate the state of being filled w. or gripped by someth.: in someone=in one’s innermost being ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα in him dwells all the fullness Col 2:9. ἐν αὐτῷ ἐκτίσθη τὰ πάντα (prob. to be understood as local, not instrumental, since ἐν αὐ. would otherwise be identical w. διʼ αὐ. in the same vs.) everything was created in association with him 1:16 (cp. M. Ant. 4, 23 ἐν σοὶ πάντα; Herm. Wr. 5, 10; AFeuillet, NTS 12, ’65, 1–9). ἐν τῷ θεῷ κέκρυπται ἡ ζωὴ ὑμῶν your life is hid in God 3:3; cp. 2:3. Of sin in humans Ro 7:17f; cp. κατεργάζεσθαι vs. 8. Of Christ who, as a spiritual being, fills people so as to be in charge of their lives 8:10; 2 Cor 13:5, abides J 6:56, lives Gal 2:20, and takes form 4:19 in them. Of the divine word: οὐκ ἔστιν ἐν ἡμῖν 1J 1:10; μένειν ἔν τινι J 5:38; ἐνοικεῖν Col 3:16. Of God’s spirit: οἰκεῖν (ἐνοικεῖν) ἔν τινι Ro 8:9, 11; 1 Cor 3:16; 2 Ti 1:14. Of spiritual gifts 1 Ti 4:14; 2 Ti 1:6. Of miraculous powers ἐνεργεῖν ἔν τινι be at work in someone Mt 14:2; Mk 6:14; ποιεῖν ἔν τινι εὐάρεστον Hb 13:21. The same expr. of God or evil spirits, who somehow work in people: 1 Cor 12:6; Phil 2:13; Eph 2:2 al.

ⓑ of the whole, w. which the parts are closely joined: μένειν ἐν τῇ ἀμπέλῳ remain in the vine J 15:4. ἐν ἑνὶ σώματι μέλη πολλὰ ἔχομεν in one body we have many members Ro 12:4. κρέμασθαι ἔν τινι depend on someth. Mt 22:40.

ⓒ esp. in Paul. or Joh. usage, to designate a close personal relation in which the referent of the ἐν-term is viewed as the controlling influence: under the control of, under the influence of, in close association with (cp. ἐν τῷ Δαυιδ εἰμί 2 Km 19:44): of Christ εἶναι, μένειν ἐν τῷ πατρί (ἐν τῷ θεῷ) J 10:38; 14:10f (difft. CGordon, ‘In’ of Predication or Equivalence: JBL 100, ’81, 612f); and of Christians 1J 3:24; 4:13, 15f; be or abide in Christ J 14:20; 15:4f; μένειν ἐν τῷ υἱῷ καὶ ἐν τῷ πατρί 1J 2:24. ἔργα ἐν θεῷ εἰργασμένα done in communion with God J 3:21 (but s. 1e above).—In Paul the relation of the individual to Christ is very oft. expressed by such phrases as ἐν Χριστῷ, ἐν κυρίῳ etc., also vice versa (FNeugebauer, NTS 4, ’57/58, 124–38; AWedderburn, JSNT 25, ’85, 83–97) ἐν ἐμοὶ Χριστός Gal 2:20, but here in the sense of a above.—See, e.g., Dssm., D. ntl. Formel ‘in Christo Jesu’ 1892; EWeber, D. Formel ‘in Chr. Jesu’ u. d. paul. Christusmystik: NKZ 31, 1920, 213ff; LBrun, Zur Formel ‘in Chr. Jesus’ im Phil: Symbolae Arctoae 1, 1922, 19–37; MHansen, Omkring Paulus-Formeln ‘i Kristus’: TK 4/10, 1929, 135–59; HBöhlig, ʼΕν κυρίῳ: GHeinrici Festschr. 1914, 170–75; OSchmitz, D. Christusgemeinschaft d. Pls² ’56; AWikenhauser, D. Christusmystik d. Pls² ’56; KMittring, Heilswirklichkeit b. Pls; Beitrag z. Verständnis der unio cum Christo in d. Plsbriefen 1929; ASchweitzer, D. Mystik d. Ap. Pls 1930 (Eng. tr., WMontgomery, The Myst. of Paul the Ap., ’31); WSchmauch, In Christus ’35; BEaston, Pastoral Ep. ’47, 210f; FBüchsel, ‘In Chr.’ b. Pls: ZNW 42, ’49, 141–58. Also HKorn, D. Nachwirkungen d. Christusmystik d. Pls in den Apost. Vätern, diss. Berlin 1928; EAndrews, Interpretation 6, ’52, 162–77; H-LParisius, ZNW 49, ’58, 285–88 (10 ‘forensic’ passages); JAllan, NTS 5, ’58/59, 54–62 (Eph), ibid. 10, ’63, 115–21 (pastorals); FNeugebauer, In Christus, etc. ’61; MDahl, The Resurrection of the Body ( 1 Cor 15) ’62, 110–13.—Paul has the most varied expressions for this new life-principle: life in Christ Ro 6:11, 23; love in Christ 8:39; grace, which is given in Christ 1 Cor 1:4; freedom in Chr. Gal 2:4; blessing in Chr. 3:14; unity in Chr. vs. 28. στήκειν ἐν κυρίῳ stand firm in the Lord Phil 4:1; εὑρεθῆναι ἐν Χ. be found in Christ 3:9; εἶναι ἐν Χ. 1 Cor 1:30; οἱ ἐν Χ. Ro 8:1.—1 Pt 5:14; κοιμᾶσθαι ἐν Χ., ἀποθνῄσκειν ἐν κυρίῳ 1 Cor 15:18.—Rv 14:13; ζῳοποιεῖσθαι 1 Cor 15:22.—The formula is esp. common w. verbs that denote a conviction, hope, etc. πεποιθέναι Gal 5:10; Phil 1:14; 2 Th 3:4. παρρησίαν ἔχειν Phlm 8. πέπεισμαι Ro 14:14. ἐλπίζειν Phil 2:19. καύχησιν ἔχειν Ro 15:17; 1 Cor 15:31. τὸ αὐτὸ φρονεῖν Phil 4:2. ὑπακούειν Eph 6:1. λαλεῖν 2 Cor 2:17; 12:19. ἀλήθειαν λέγειν Ro 9:1. λέγειν καὶ μαρτύρεσθαι Eph 4:17. But also apart fr. such verbs, in numerous pass. it is used w. verbs and nouns of the most varied sort, often without special emphasis, to indicate the scope within which someth. takes place or has taken place, or to designate someth. as being in close assoc. w. Christ, and can be rendered, variously, in connection with, in intimate association with, keeping in mind ἁγιάζεσθαι 1 Cor 1:2, or ἅγιος ἐν Χ. Phil 1:1; ἀσπάζεσθαί τινα 1 Cor 16:19. δικαιοῦσθαι Gal 2:17. κοπιᾶν Ro 16:12. παρακαλεῖν 1 Th 4:1. προσδέχεσθαί τινα Ro 16:2; Phil 2:29. χαίρειν 3:1; 4:4, 10. γαμηθῆναι ἐν κυρίῳ marry in the Lord=marry a Christian 1 Cor 7:39. προϊστάμενοι ὑμῶν ἐν κυρίῳ your Christian leaders (in the church) 1 Th 5:12 (but s. προί̈στημι 1 and 2).—εὐάρεστος Col 3:20. νήπιος 1 Cor 3:1. φρόνιμος 4:10. παιδαγωγοί vs. 15. ὁδοί vs. 17. Hence used in periphrasis for ‘Christian’ οἱ ὄντες ἐν κυρίῳ Ro 16:11; ἄνθρωπος ἐν Χ. 2 Cor 12:2; αἱ ἐκκλησίαι αἱ ἐν Χ. Gal 1:22; 1 Th 2:14; νεκροὶ ἐν Χ. 4:16; ἐκλεκτός Ro 16:13. δόκιμος vs. 10. δέσμιος Eph 4:1. πιστὸς διάκονος 6:21; ἐν Χ. γεννᾶν τινα become someone’s parent in the Christian life 1 Cor 4:15. τὸ ἔργον μου ὑμεῖς ἐστε ἐν κυρίῳ 9:1.—The use of ἐν πνεύματι as a formulaic expression is sim.: ἐν πν. εἶναι be under the impulsion of the spirit, i.e. the new self, as opposed to ἐν σαρκί under the domination of the old self Ro 8:9; cp. ἐν νόμῳ 2:12. λαλεῖν speak under divine inspiration 1 Cor 12:3. ἐγενόμην ἐν πνεύματι I was in a state of inspiration Rv 1:10; 4:2; opp. ἐν ἑαυτῷ γενόμενος came to himself Ac 12:11 (cp. X., An. 1, 5, 17 et al.).—The expr. ἐν πν. εἶναι is also used to express the idea that someone is under the special infl. of a good or even an undesirable spirit: Mt 22:43; Mk 12:36; Lk 2:27; 1 Cor 12:3; Rv 17:3; 21:10. ἄνθρωπος ἐν πν. ἀκαθάρτῳ (ὤν) Mk 1:23 (s. GBjörck, ConNeot 7, ’42, 1–3).—ἐν τῷ πονηρῷ κεῖσθαι be in the power of the evil one 1J 5:19. οἱ ἐν νόμῳ those who are subject to the law Ro 3:19. ἐν τῷ Ἀδὰμ ἀποθνῄσκειν die because of a connection w. Adam 1 Cor 15:22.—On the formula ἐν ὀνόματι (Χριστοῦ) s. ὄνομα 1, esp. dγג. The OT is the source of the expr. ὀμνύναι ἔν τινι swear by someone or someth. (oft. LXX) Mt 5:34ff; 23:16, 18ff; Rv 10:6; παραγγέλλομέν σοι ἐν Ἰησοῦ Ac 19:14 v.l. The usage in ὁμολογεῖν ἔν τινι acknowledge someone Mt 10:32; Lk 12:8 (s. ὁμολογέω 4b) is Aramaic.

⑤ marker introducing means or instrument, with, a construction that begins w. Homer (many examples of instrumental ἐν in Radermacher’s edition of Ps.-Demetr., Eloc. p. 100; Reader, Polemo p. 258) but whose wide currency in our lit. is partly caused by the infl. of the LXX, and its similarity to the Hebr. constr. w. בְּ (B-D-F §219; Mlt. 104; Mlt-H. 463f; s. esp. M-M p. 210).

ⓐ it can serve to introduce persons or things that accompany someone to secure an objective: ‘along with’

α. pers., esp. of a military force, w. blending of associative (s. 4) and instrumental idea (1 Macc 1:17; 7:14, 28 al.): ἐν δέκα χιλιάσιν ὑπαντῆσαι meet, w. 10,000 men Lk 14:31 (cp. 1 Macc 4:6, 29 συνήντησεν αὐτοῖς Ἰούδας ἐν δέκα χιλιάσιν ἀνδρῶν). ἦλθεν ἐν μυριάσιν αὐτοῦ Jd 14 (cp. Jdth 16:3 ἦλθεν ἐν μυριάσι δυνάμεως αὐτοῦ).

β. impers. (oft. LXX; PTebt 41, 5 [c. 119 B.C.]; 16, 14 [114 B.C.]; 45, 17 al., where people rush into the village or the house ἐν μαχαίρῃ, ἐν ὅπλοις). (Just., D. 86, 6 τῆς ἀξίνης, ἐν ἧ πεπορευμένοι ἦσαν … κόψαι ξύλα) ἐν ῥάβδῳ ἔρχεσθαι come with a stick (as a means of discipline) 1 Cor 4:21 (cp. Lucian, Dial. Mort. 23, 3 Ἑρμῆν καθικόμενον ἐν τῇ ῥάβδῳ; Gen 32:11; 1 Km 17:43; 1 Ch 11:23; Dssm., B 115f [BS 120]). ἐν πληρώματι εὐλογίας with the full blessing Ro 15:29. ἐν τῇ βασιλείᾳ αὐτοῦ Mt 16:28. ἐν αἵματι Hb 9:25 (cp. Mi 6:6). ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι 1J 5:6. ἐν πνεύματι καὶ δυνάμει τοῦ Ἠλίου equipped w. the spirit and power of Elijah Lk 1:17. φθάνειν ἐν τῷ εὐαγγελίῳ come with the preaching of the gospel 2 Cor 10:14. μὴ ἐν ζύμῃ παλαιᾷ not burdened w. old leaven 1 Cor 5:8.

ⓑ it can serve to express means or instrumentality in terms of location for a specific action (cp. TestAbr A 12 p. 91, 5f [Stone p. 30] κρατῶν ἐν τῇ χειρὶ αὐτοῦ ζυγόν; Tat. 9, 2 οἱ ἐν τοῖς πεσσοῖς ἀθύροντες ‘those who play w. gaming pieces’ [as, e.g., in backgammon]): κατακαίειν ἐν πυρί Rv 17:16 (cp. Bar 1:2; 1 Esdr 1:52; 1 Macc 5:5 al.; as early as Il. 24, 38; cp. POxy 2747, 74; Aelian, HA 14, 15. Further, the ἐν Rv 17:16 is not textually certain). ἐν ἅλατι ἁλίζειν, ἀρτύειν Mt 5:13; Mk 9:50; Lk 14:34 (s. M-M p. 210; WHutton, ET 58, ’46/47, 166–68). ἐν τῷ αἵματι λευκαίνειν Rv 7:14. ἐν αἵματι καθαρίζειν Hb 9:22. ἐν ῥομφαίᾳ ἀποκτείνειν kill with the sword Rv 6:8 (1 Esdr 1:50; 1 Macc 2:9; cp. 3:3; Jdth 16:4; ἀπολεῖ ἐν ῥομφαίᾳ En 99:16; 4 [6] Esdr [POxy 1010] ἐν ῥ. πεσῇ … πεσοῦνται ἐν μαχαίρῃ; cp. Lucian, Hist. Conscrib. 12 ἐν ἀκοντίῳ φονεύειν). ἐν μαχαίρῃ πατάσσειν Lk 22:49 (διχοτομήσατε … ἐν μ. GrBar 16:3); ἐν μ. ἀπόλλυσθαι perish by the sword Mt 26:52. ποιμαίνειν ἐν ῥάβδῳ σιδηρᾷ Rv 2:27; 12:5; 19:15 (s. ποιμαίνω 2aγ and cp. PGM 36, 109). καταπατεῖν τι ἐν τοῖς ποσίν tread someth. w. the feet Mt 7:6 (cp. Sir 38:29). δύο λαοὺς βλέπω ἐν τοῖς ὀφθαλμοῖς μου I see two peoples with my eyes GJs 17:2 (ἐν ὀφθαλμοῖσιν ὀρᾶν=see with the eyes: cp. Il. 1, 587; Od. 8, 459; Callinus [VII B.C.], Fgm. 1, 20 Diehl²). ποιεῖν κράτος ἐν βραχίονι do a mighty deed w. one’s arm Lk 1:51 (cp. Sir 38:30); cp. 11:20. δικαιοῦσθαι ἐν τῷ αἵματι be justified by the blood Ro 5:9. ἐν ἁγιασμῷ πνεύματος 2 Th 2:13; 1 Pt 1:2; ἐν τ. παρακλήσει 2 Cor 7:7. εὐλογεῖν ἐν εὐλογίᾳ Eph 1:3. λαλοῦντες ἑαυτοῖς ἐν ψάλμοις 5:19. ἀσπάσασθαι … ἐν εὐχῇ greet w. prayer GJs 24:1. Of intellectual process γινώσκειν ἔν τινι know or recognize by someth. (cp. Thuc. 7, 11, 1 ἐν ἐπιστολαῖς ἴστε; Sir 4:24; 11:28; 26:29) J 13:35; 1J 3:19; cp. ἐν τῇ κλάσει τοῦ ἄρτου in the breaking of bread Lk 24:35 (s. 10c).—The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).—ἐν ᾧ whereby Ro 14:21.—The idiom ἀλλάσσειν, μεταλλάσσειν τι ἔν τινι exchange someth. for someth. else Ro 1:23, 25 (cp. Ps 105:20) is not un-Greek (Soph., Ant. 945 Danaë had to οὐράνιον φῶς ἀλλάξαι ἐν χαλκοδέτοις αὐλαῖς=change the heavenly light for brass-bound chambers).

⑥ marker of agency: with the help of (Diod S 19, 46, 4 ἐν τοῖς μετέχουσι τοῦ συνεδρίου=with the help of the members of the council; Philostrat., Vi. Apoll. 7, 9 p. 259, 31 ἐν ἐκείνῳ ἑαλωκότες) ἐν τῷ ἄρχοντι τ. δαιμονίων ἐκβάλλει τὰ δαιμόνια Mt 9:34. ἐν ἑτερογλώσσοις λαλεῖν 1 Cor 14:21. κρίνειν τ. οἰκουμένην ἐν ἀνδρί Ac 17:31 (cp. SIG² 850, 8 [173/172 B.C.] κριθέντω ἐν ἄνδροις τρίοις; Synes., Ep. 91 p. 231b ἐν ἀνδρί); perh. 1 Cor 6:2 (s. 1e); ἀπολύτρωσις ἐν Χρ. redemption through Christ Ro 3:24 (cp. ἐν αὐτῷ σωθήσεσθε Just., A I, 60, 3).

⑦ marker of circumstance or condition under which someth. takes place: ἐν ᾧ κρίνεις Ro 2:1 (but s. B-D-F §219, 2); ἐν ᾧ δοκιμάζει 14:22; ἐν ᾧ καυχῶνται 2 Cor 11:12; ἐν ᾧ τις τολμᾷ 11:21; ἐν ᾧ καταλαλοῦσιν whereas they slander 1 Pt 2:12, cp. 3:16 (on these Petrine pass. s. also ὅς 1k); ἐν ᾧ ξενίζονται in view of your changed attitude they consider it odd 4:4. ἐν ᾧ in 3:19 may similarly refer to a changed circumstance, i.e. from death to life (WDalton, Christ’s Proclamation to the Spirits, ’65, esp. 135–42: ‘in this sphere, under this influence’ [of the spirit]). Other possibilities: as far as this is concerned: πνεῦμα• ἐν ᾧ spirit; as which (FZimmermann, APF 11, ’35, 174 ‘meanwhile’ [indessen]; BReicke, The Disobedient Spirits and Christian Baptism, ’46, 108–15: ‘on that occasion’=when he died).—Before a substantive inf. (oft. LXX; s. KHuber, Unters. über den Sprachchar. des griech. Lev., diss. Zürich 1916, 83): in that w. pres. inf. (POxy 743, 35 [2 B.C.] ἐν τῷ δέ με περισπᾶσθαι οὐκ ἠδυνάσθην συντυχεῖν Ἀπολλωνίῳ; Just., D. 10, 3 ἐν τῷ μήτε σάββατα τηρεῖν μήτε …) βασανιζομένους ἐν τῷ ἐλαύνειν as they were having rough going in the waves=having a difficult time making headway Mk 6:48. ἐθαύμαζον ἐν τῷ χρονίζειν … αὐτόν they marveled over his delay Lk 1:21. ἐν τῷ τὴν χεῖρα ἐκτείνειν σε in that you extend your hand Ac 4:30; cp. 3:26; Hb 8:13. W. aor. inf. ἐν τῷ ὑποτάξαι αὐτῷ τὰ πάντα Hb 2:8. Somet. the circumstantial and temporal (s. 7 and 10) uses are so intermingled that it is difficult to decide between them; so in some of the pass. cited above, and also Hv 1, 1, 8 et al. (B-D-F §404, 3; Rob. 1073).—WHutton, Considerations for the Translation of ἐν, Bible Translator 9, ’58, 163–70; response by NTurner, ibid. 10, ’59, 113–20.—On ἐν w. article and inf. s. ISoisalon-Soininen, Die Infinitive in der LXX, ’65, 80ff.

⑧ marker denoting the object to which someth. happens or in which someth. shows itself, or by which someth. is recognized, to, by, in connection with: ζητεῖν τι ἔν τινι require someth. in the case of someone 1 Cor 4:2; cp. ἐν ἡμῖν μάθητε so that you might learn in connection w. us vs. 6. Cp. Phil 1:30. ἵνα οὕτως γένηται ἐν ἐμοί that this may be done in my case 1 Cor 9:15 (Just., D. 77, 3 τοῦτο γενόμενον ἐν τῷ ἡμετέρῳ Χριστῷ). ἐδόξαζον ἐν ἐμοὶ τὸν θεόν perh. they glorified God in my case Gal 1:24, though because of me and for me are also possible. μήτι ἐν ἐμοὶ ἀνεκεφαλαιώθη ἡ ἱστορία GJs 13:1 (s. ἀνακεφαλαιόω 1). ποιεῖν τι ἔν τινι do someth. to (with) someone (Epict., Ench. 33, 12; Ps.-Lucian, Philopatr. 18 μὴ ἑτεροῖόν τι ποιήσῃς ἐν ἐμοί; Gen 40:14; Jdth 7:24; 1 Macc 7:23) Mt 17:12; Lk 23:31. ἐργάζεσθαί τι ἔν τινι Mk 14:6. ἔχειν τι ἔν τινι have someth. in someone J 3:15 (but ἐν αὐτῷ is oft. constr. w. πιστεύων, cp. v.l.); cp. 14:30 (s. BNoack, Satanas u. Soteria ’48, 92). ἵνα δικαιοσύνης ναὸν ἐν τῷ ἰδίῳ σώματι ἀναδείξῃ AcPlCor 2:17 (s. ἀναδείκνυμι 1).—For the ordinary dat. (Diod S 3, 51, 4 ἐν ἀψύχῳ ἀδύνατον=it is impossible for a lifeless thing; Ael. Aristid. 49, 15 K.=25 p. 492 D.: ἐν Νηρίτῳ θαυμαστὰ ἐνεδείξατο=[God] showed wonderful things to N.; 53 p. 629 D.: οὐ γὰρ ἐν τοῖς βελτίστοις εἰσὶ παῖδες, ἐν δὲ πονηροτάτοις οὐκέτι=it is not the case that the very good have children, and the very bad have none [datives of possession]; 54 p. 653 D.: ἐν τ. φαύλοις θετέον=to the bad; EpJer 66 ἐν ἔθνεσιν; Aesop, Fab. 19, 8 and 348a, 5 v.l. Ch.) ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί Gal 1:16. φανερόν ἐστιν ἐν αὐτοῖς Ro 1:19 (Aesop 15c, 11 Ch. τ. φανερὸν ἐν πᾶσιν=evident to all). ἐν ἐμοὶ βάρβαρος (corresp. to τῷ λαλοῦντι βάρβ.) 1 Cor 14:11 (Amphis Com. [IV B.C.] 21 μάταιός ἐστιν ἐν ἐμοί). δεδομένον ἐν ἀνθρώποις Ac 4:12. θεῷ … ἐν ἀνθρώποις Lk 2:14.—Esp. w. verbs of striking against: προσκόπτω, πταίω, σκανδαλίζομαι; s. these entries.

⑨ marker of cause or reason, because of, on account of (PParis 28, 13=UPZ 48, 12f [162/161 B.C.] διαλυόμενοι ἐν τῷ λιμῷ; Ps 30:11; 1 Macc 16:3 ἐν τῷ ἐλέει; 2 Macc 7:29; Sir 33:17)

ⓐ gener. ἁγιάζεσθαι ἔν τινι Hb 10:10; 1 Cor 7:14. ἐν τ. ἐπιθυμίαις τῶν καρδιῶν Ro 1:24; perh. ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα 9:7; Hb 11:18 (both Gen 21:12). ἐν τῇ πολυλογίᾳ αὐτῶν because of their many words Mt 6:7. ἐν τούτῳ πιστεύομεν this is the reason why we believe J 16:30; cp. Ac 24:16; 1 Cor 4:4 (Just., D. 68, 7 οὐχὶ καὶ ἐν τούτῳ δυσωπήσω ὑμᾶς μὴ πείθεσθαι τοῖς διδασκάλοις ὑμῶν=‘surely you will be convinced by this [argument] to lose confidence in your teachers, won’t you?’); perh. 2 Cor 5:2. Sim., of the occasion: ἔφυγεν ἐν τῷ λόγῳ τούτῳ at this statement Ac 7:29; cp. 8:6. W. attraction ἐν ᾧ = ἐν τούτῳ ὅτι for the reason that = because Ro 8:3; Hb 2:18; 6:17.

ⓑ w. verbs that express feeling or emotion, to denote that toward which the feeling is directed; so: εὐδοκεῖν (εὐδοκία), εὐφραίνεσθαι, καυχᾶσθαι, χαίρειν et al.

⑩ marker of a period of time, in, while, when

ⓐ indicating an occurrence or action within which, at a certain point, someth. occurs Mt 2:1. ἐν ταῖς ἡμέραις ἐκείναις 3:1. ἐν τῷ ἑξῆς afterward Lk 7:11. ἐν τῷ μεταξύ meanwhile (PTebt 72, 190; PFlor 36, 5) J 4:31. in the course of, within ἐν τρισὶν ἡμέραις (X., Ages. 1, 34; Diod S 13, 14, 2; 20, 83, 4; Arrian, Anab. 4, 6, 4 ἐν τρισὶν ἡμέραις; Aelian, VH 1, 6; IPriene 9, 29; GDI 1222, 4 [Arcadia] ἰν ἁμέραις τρισί; EpArist 24; Demetr.: 722 Fgm. 1:3 Jac.) Mt 27:40; J 2:19f.

ⓑ point of time when someth. occurs ἐν ἡμέρᾳ κρίσεως Mt 11:22 (En 10:6; Just., D. 38, 2; Tat. 12, 4). ἐν τῇ ἐσχάτῃ ἡμέρᾳ J 6:44; 11:24; 12:48; cp. 7:37. ἐν ἐκείνῃ τῇ ὥρᾳ Mt 8:13; 10:19; cp. 7:22; J 4:53. ἐν σαββάτῳ 12:2; J 7:23. ἐν τῇ ἡμέρᾳ J 11:9 (opp. ἐν τῇ νυκτί vs. 10). ἐν τῷ δευτέρῳ on the second visit Ac 7:13. ἐν τῇ παλιγγενεσίᾳ in the new age Mt 19:28. ἐν τῇ παρουσίᾳ 1 Cor 15:23; 1 Th 2:19; 3:13; Phil 2:12 (here, in contrast to the other pass., there is no reference to the second coming of Christ.—Just., D. 31, 1 ἐν τῇ ἐνδόξῳ γινομένῃ αὐτοῦ παρουσίᾳ; 35, 8; 54, 1 al.); 1J 2:28. ἐν τῇ ἀναστάσει in the resurrection Mt 22:28; Mk 12:23; Lk 14:14; 20:33; J 11:24 (Just., D. 45, 2 ἐν τῇ τῶν νεκρῶν ἀναστάσει). ἐν τῇ ἐσχάτῃ σάλπιγγι at the last trumpet-call 1 Cor 15:52. ἐν τῇ ἀποκαλύψει at the appearance of Jesus/Christ (in the last days) 2 Th 1:7; 1 Pt 1:7, 13; 4:13.

ⓒ to introduce an activity whose time is given when, while, during (Diod S 23, 12, 1 ἐν τοῖς τοιούτοις=in the case of this kind of behavior) ἐν τῇ προσευχῇ when (you) pray Mt 21:22. ἐν τῇ στάσει during the revolt Mk 15:7. ἐν τῇ διδαχῇ in the course of his teaching Mk 4:2; 12:38. If Lk 24:35 belongs here, the sense would be on the occasion of, when (but s. 5b). ἐν αὐτῷ in it (the preaching of the gospel) Eph 6:20. γρηγοροῦντες ἐν αὐτῇ (τῇ προσευχῇ) while you are watchful in it Col 4:2. Esp. w. the pres. inf. used substantively: ἐν τῷ σπείρειν while (he) sowed Mt 13:4; Mk 4:4; cp. 6:48 (s. 7 above and βασανίζω); ἐν τῷ καθεύδειν τοὺς ἀνθρώπους while people were asleep Mt 13:25; ἐν τῷ κατηγορεῖσθαι αὐτόν during the accusations against him 27:12. W. the aor. inf. the meaning is likewise when. Owing to the fundamental significance of the aor. the action is the focal point (s. Rob. 1073, opp. B-D-F §404) ἐν τῷ γενέσθαι τὴν φωνήν Lk 9:36. ἐν τῷ ἐπανελθεῖν αὐτόν 19:15. ἐν τῷ εἰσελθεῖν αὐτούς 9:34.—W. ἐν ᾦ while, as long as (Soph., Trach. 929; Cleanthes [IV/III B.C.] Stoic. I p. 135, 1 [Diog. L. 7, 171]; Demetr.: 722 Fgm. 1, 11 Jac.; Plut., Mor. 356c; Arrian, Anab. 6, 12, 1; Pamprepios of Panopolis [V A.D.] 1, 22 [ed. HGerstinger, SBWienAk 208/3, 1928]) Mk 2:19; Lk 5:34; 24:44 D; J 5:7.

⑪ marker denoting kind and manner, esp. functioning as an auxiliary in periphrasis for adverbs (Kühner-G. I 466): ἐν δυνάμει w. power, powerfully Mk 9:1; Ro 1:4; Col 1:29; 2 Th 1:11; ἐν δικαιοσύνῃ justly Ac 17:31; Rv 19:11 (cp. Just., A II, 4, 3 and D. 16, 3; 19, 2 ἐν δίκῃ). ἐν χαρᾷ joyfully Ro 15:32. ἐν ἐκτενείᾳ earnestly Ac 26:7. ἐν σπουδῇ zealously Ro 12:8. ἐν χάριτι graciously Gal 1:6; 2 Th 2:16. ἐν (πάσῃ) παρρησίᾳ freely, openly J 7:4; 16:29; Phil 1:20. ἐν πάσῃ ἀσφαλείᾳ Ac 5:23. ἐν τάχει (PHib 47, 35 [256 B.C.] ἀπόστειλον ἐν τάχει) Lk 18:8; Ro 16:20; Rv 1:1; 22:6. ἐν μυστηρίῳ 1 Cor 2:7 (belongs prob. not to σοφία, but to λαλοῦμεν: in the form of a secret; cp. Polyb. 23, 3, 4; 26, 7, 5; Just., D. 63, 2 Μωυσῆς … ἐν παραβολῇ λέγων; 68, 6 εἰρήμενον … ἐν μυστηρίῳ; Diod S 17, 8, 5 ἐν δωρεαῖς λαβόντες=as gifts; 2 Macc 4:30 ἐν δωρεᾷ=as a gift; Sir 26:3; Polyb. 28, 17, 9 λαμβάνειν τι ἐν φερνῇ). Of the norm: ἐν μέτρῳ ἑνὸς ἑκάστου μέρους acc. to the measure of each individual part Eph 4:16. On 1 Cor 1:21 s. AWedderburn, ZNW 64, ’73, 132–34.

⑫ marker of specification or substance: w. adj. πλούσιος ἐν ἐλέει Eph 2:4; cp. Tit 2:3; Js 1:8.—of substance consisting in (BGU 72, 11 [191 A.D.] ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε) τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν Eph 2:15. ἐν μηδενὶ λειπόμενοι Js 1:4 (contrast Just., A I, 67, 6 τοῖς ἐν χρείᾳ οὖσι). Hb 13:21a.— amounting to (BGU 970, 14=Mitt-Wilck. II/2, 242, 14f [177 A.D.] προσηνενκάμην αὐτῷ προοῖκα ἐν δραχμαῖς ἐννακοσίαις) πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε Ac 7:14.—Very rarely for the genitive (Philo Mech. 75, 29 τὸ ἐν τῷ κυλίνδρῳ κοίλασμα; EpArist 31 ἡ ἐν αὐτοῖς θεωρία = ἡ αὐτῶν θ.; cp. 29; Tat. 18, 1 πᾶν τὸ ἐν αὐτῇ εἶδος) ἡ δωρεὰ ἐν χάριτι the free gift in beneficence or grace Ro 5:15.—DELG. LfgrE s.v. ἐν col. 569 (lit. esp. early Greek). M-M. TW.

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

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

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

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

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

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

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

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

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

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

   1) I Am a Thinking Thing

   But what then am I? A thing which thinks. What is a thing which thinks? It is a thing which doubts, understands, [conceives], affirms, denies, wills, refuses, which also imagines and feels. (Descartes, 1951, p. 153)

   2) Thinking Is Not Independent of the Expression of Thought

   I have been trying in all this to remove the temptation to think that there "must be" a mental process of thinking, hoping, wishing, believing, etc., independent of the process of expressing a thought, a hope, a wish, etc.... If we scrutinize the usages which we make of "thinking," "meaning," "wishing," etc., going through this process rids us of the temptation to look for a peculiar act of thinking, independent of the act of expressing our thoughts, and stowed away in some particular medium. (Wittgenstein, 1958, pp. 41-43)

   3) The Experimental Differentiation of Concrete and Propositional Operations

   Analyse the proofs employed by the subject. If they do not go beyond observation of empirical correspondences, they can be fully explained in terms of concrete operations, and nothing would warrant our assuming that more complex thought mechanisms are operating. If, on the other hand, the subject interprets a given correspondence as the result of any one of several possible combinations, and this leads him to verify his hypotheses by observing their consequences, we know that propositional operations are involved. (Inhelder & Piaget, 1958, p. 279)

   4) In Every Age, Philosophical Thinking Exploits Some Dominant Concepts

   In every age, philosophical thinking exploits some dominant concepts and makes its greatest headway in solving problems conceived in terms of them. The seventeenth- and eighteenth-century philosophers construed knowledge, knower, and known in terms of sense data and their association. Descartes' self-examination gave classical psychology the mind and its contents as a starting point. Locke set up sensory immediacy as the new criterion of the real... Hobbes provided the genetic method of building up complex ideas from simple ones... and, in another quarter, still true to the Hobbesian method, Pavlov built intellect out of conditioned reflexes and Loeb built life out of tropisms. (S. Langer, 1962, p. 54)

   5) The Experimental Differentiation of Deductive and Inductive Reasoning

   Experiments on deductive reasoning show that subjects are influenced sufficiently by their experience for their reasoning to differ from that described by a purely deductive system, whilst experiments on inductive reasoning lead to the view that an understanding of the strategies used by adult subjects in attaining concepts involves reference to higher-order concepts of a logical and deductive nature. (Bolton, 1972, p. 154)

   6) The Power of Machine Thought

   There are now machines in the world that think, that learn and create. Moreover, their ability to do these things is going to increase rapidly until-in the visible future-the range of problems they can handle will be coextensive with the range to which the human mind has been applied. (Newell & Simon, quoted in Weizenbaum, 1976, p. 138)

   7) Thinking Is Sometimes Accompanied by Action and Sometimes Not

   But how does it happen that thinking is sometimes accompanied by action and sometimes not, sometimes by motion, and sometimes not? It looks as if almost the same thing happens as in the case of reasoning and making inferences about unchanging objects. But in that case the end is a speculative proposition... whereas here the conclusion which results from the two premises is an action.... I need covering; a cloak is a covering. I need a cloak. What I need, I have to make; I need a cloak. I have to make a cloak. And the conclusion, the "I have to make a cloak," is an action. (Nussbaum, 1978, p. 40)

   8) The Growth of Philosophy

   It is well to remember that when philosophy emerged in Greece in the sixth century, B.C., it did not burst suddenly out of the Mediterranean blue. The development of societies of reasoning creatures-what we call civilization-had been a process to be measured not in thousands but in millions of years. Human beings became civilized as they became reasonable, and for an animal to begin to reason and to learn how to improve its reasoning is a long, slow process. So thinking had been going on for ages before Greece-slowly improving itself, uncovering the pitfalls to be avoided by forethought, endeavoring to weigh alternative sets of consequences intellectually. What happened in the sixth century, B.C., is that thinking turned round on itself; people began to think about thinking, and the momentous event, the culmination of the long process to that point, was in fact the birth of philosophy. (Lipman, Sharp & Oscanyan, 1980, p. xi)

   9) Thought Is, in Great Part, a Public Activity

   The way to look at thought is not to assume that there is a parallel thread of correlated affects or internal experiences that go with it in some regular way. It's not of course that people don't have internal experiences, of course they do; but that when you ask what is the state of mind of someone, say while he or she is performing a ritual, it's hard to believe that such experiences are the same for all people involved.... The thinking, and indeed the feeling in an odd sort of way, is really going on in public. They are really saying what they're saying, doing what they're doing, meaning what they're meaning. Thought is, in great part anyway, a public activity. (Geertz, quoted in J. Miller, 1983, pp. 202-203)

    10) In Thinking, Everything Needs to Be Made as Simple as Possible

   Everything should be made as simple as possible, but not simpler. (Einstein, quoted in Minsky, 1986, p. 17)

    11) The Conditions for the Construction of Formal Thought

   What, in effect, are the conditions for the construction of formal thought? The child must not only apply operations to objects-in other words, mentally execute possible actions on them-he must also "reflect" those operations in the absence of the objects which are replaced by pure propositions. Thus, "reflection" is thought raised to the second power. Concrete thinking is the representation of a possible action, and formal thinking is the representation of a representation of possible action.... It is not surprising, therefore, that the system of concrete operations must be completed during the last years of childhood before it can be "reflected" by formal operations. In terms of their function, formal operations do not differ from concrete operations except that they are applied to hypotheses or propositions [whose logic is] an abstract translation of the system of "inference" that governs concrete operations. (Piaget, quoted in Minsky, 1986, p. 237)

    12) Language Enables the Rehearsal of Thought and, Thereby, Commitment to Long- Term Memory

   [E]ven a human being today (hence, a fortiori, a remote ancestor of contemporary human beings) cannot easily or ordinarily maintain uninterrupted attention on a single problem for more than a few tens of seconds. Yet we work on problems that require vastly more time. The way we do that (as we can observe by watching ourselves) requires periods of mulling to be followed by periods of recapitulation, describing to ourselves what seems to have gone on during the mulling, leading to whatever intermediate results we have reached. This has an obvious function: namely, by rehearsing these interim results... we commit them to memory, for the immediate contents of the stream of consciousness are very quickly lost unless rehearsed.... Given language, we can describe to ourselves what seemed to occur during the mulling that led to a judgment, produce a rehearsable version of the reaching-a-judgment process, and commit that to long-term memory by in fact rehearsing it. (Margolis, 1987, p. 60)

"1. air, atmosphere. 2. weather. 3. climate. 4. the sky. 5. law air rights. 6. wind, breeze. 7. melody, tune, air. 8. mus. pitch of a note. 9. one´s pleasure, whim; mood, humor, state of mind. 10. atmosphere, prevailing emotional state. 11. style, style of expression. 12. environment, social environment. 13. nothing, bosh. 14. airs, affectation. -dan 1. free, for nothing, without any effort, as a windfall, out of the blue. 2. empty, worthless. -ya 1. upward, up. 2. uselessly, to no avail, in vain. - açmak/açılmak for the sky to clear. - akımı draft, draught, current of air in an enclosed space. - akını air raid, air attack. - almak 1. to breathe fresh air. 2. to absorb air, take in air. 3. slang to end up getting nothing, go home empty-handed. - atışı basketball jump ball. - atmak slang 1. to put on airs. 2. to speak claptrap. - basıncı atmospheric pressure. - basmak 1. /a/ to blow up, inflate. 2. slang to give oneself airs, blow oneself up. 3. slang to speak claptrap. - boşaltma makinesi vacuum pump. - boşluğu 1. air pocket, air hole, downdraft (as felt in an airplane). 2. air shaft, air well (in a building). - bozmak for the weather to turn stormy or rainy. -yı bozmak to dampen the spirits of a group. - bulanmak for the weather to turn rainy. -sını bulmak to begin to feel happy, get into a good mood. - cereyanı draft, draught, current of air in an enclosed space. - çarpmak /ı/ for the wind or weather to affect (someone), cause (someone) discomfort. - çekici pneumatic hammer, air hammer. - değişimi 1. change of air, moving to another climate for medical reasons. 2. change in the weather; climatic change. - değiştirmek to move to another climate for medical reasons. - deliği 1. ventilation hole. 2. ventilation conduit (in a building). - durumu weather conditions. - düzenleyicisi air conditioner. - filosu air fleet. - freni air brake, pneumatic brake. - geçirmez airtight, airproof, hermetically sealed. - gemisi airship, dirigible. -ya gitmek to be in vain, be wasted. -nın gözü yaşlı olmak to threaten rain. - haznesi mech. air chamber. (birine göre) - hoş olmak (for something) not to matter (to someone). - hukuku air law. - iyi/fena esmek for things to be going well/badly. - kabarcığı air bubble, bubble. - kaçırmak to lose air. -da kalmak 1. to be up too high. 2. to be up in the air, be left in suspense, not to come to a conclusion. 3. to be left unsupported or unproved. - kanalı air conduit. - kapağı air valve. - kapanmak for the sky to be overcast. - kararmak 1. for night to fall; to get dark. 2. for the sky to become heavily overcast, get dark. - kesesi zool. 1. air bladder, gas bladder, swim bladder. 2. air sac (in birds and insects). - keşfi mil. air reconnaissance. - kırılmak for cold weather to break; for weather to begin to warm up. - kirliliği/kirlenmesi air pollution. - korsanı skyjacker, air pirate. - köprüsü airlift. - kuvvetleri air force. - meydanı airfield, landing field; airport. -sı olmak (for someone) to have a warm, attractive personality. (birinde bir kimsenin) -sı olmak to have something about (her/him) which reminds one of (someone else), resemble (someone). - oyunu futures, speculative trading in futures. -ya pala/kılıç sallamak to waste one´s energy. - parası 1. key money, cash payment demanded of a new renter before he takes possession. 2. money paid beyond what can be shown on a receipt. - patlamak for a storm to break. - payı margin of safety. - raporu weather report. -ya savurmak /ı/ 1. to throw (something) up into the air. 2. to spend (money) foolishly, throw (money) to the winds. - sıkmak slang to be a bore; to be a pain. -dan sudan 1. at random, randomly, of this and that. 2. random, of a random nature. - tahmini weather forecast. - tahmin raporu weather report. - tebdili change of climate (necessitated by ill health). -ya uçmak to be blown up, be blown sky-high. -ya uçurmak /ı/ to blow (something) up. -sına uymak /ın/ to adap

"1. remark, utterance; expression; statement; word. 2. promise. 3. rumor. -ü açılmak to be brought up in conversation, be mentioned, be spoken of. - açmak /dan/ to bring (something) up in conversation. -ü ağzında bırakmak /ın/ not to let (someone) finish what he´s saying. -ü ağzına tıkamak /ın/ to squelch, silence. - ağzından dirhemle çıkmak to be very taciturn, be very sparing in one´s speech. -ü ağzında gevelemek not to come to the point, to beat around the bush. - almak 1. to start to talk (after obtaining permission). 2. /dan/ to get a promise out of (someone). - altında kalmamak to give as good as one gets (in an argument). - anlamak to understand what one is told and act on it. - anlamaz (someone) who refuses to understand what´s told him, who won´t listen to reason. - anlayan beri gelsin. colloq. None of you understand me. - aramızda.... Between you and me./Don´t tell anyone else. - arasında in the course of the conversation. - atmak /a/ 1. to make a rude remark about (someone) within his hearing. 2. to make an improper innuendo or suggestion to (a woman), proposition. -e atılmak to enter a conversation suddenly, suddenly to come forth with some remarks. - ayağa düşmek for a matter to be talked about by people who have no right to do so. -ü bağlamak to conclude one´s remarks. -ünü/-ünüzü balla kestim. colloq. Excuse me for interrupting you. -ünü bilmek to speak tactfully. -ünü bilmez tactless. - bir, Allah bir. You can rely on me completely; I am a man of my word. - bir etmek to unite with others (against someone or something). - birliği etmek (for people) to agree beforehand as to what they will say or do; to agree to tell the same story or act in the same way. -e boğmak /ı/ to drown (a subject) in a flood of words. -ü çevirmek to change the subject. - çıkmak for a piece of news to be going around/be bruited about. -ünden çıkmamak /ın/ never to think of bucking (someone), never to think of going against (someone´s) wishes or orders. -ü çiğnemek to beat around the bush. - dağarcığı vocabulary. - dinlemek to heed what one is told, follow advice. -ünden dönmek to go back on one´s word. -ünde durmak to keep one´s word. - düşmemek /a/ to have no right to voice an opinion. - ebesi 1. garrulous, talkative. 2. quick at repartee. - ehli eloquent (person). - eri 1. eloquent (person). 2. (someone) who knows how to talk people into doing what he wants. -ünün eri man of his word; woman of her word. -ünü esirgememek to be very plainspoken, not to mince words, to call a spade a spade. - etmek /dan/ to talk about (someone, something). -ünü etmek /ın/ to talk about (something). -ü geçen the aforementioned, the aforesaid (person, thing). - geçirmek /a/ to make (someone) do what one says. -ü geçmek 1. to be influential. 2. to be mentioned, be spoken of. - gelmek /a/ to be the object of criticism, be criticized. -üne gelmek /ın/ to come round to (someone´s) point of view, finally to agree that (someone) is right. -ünü geri almak 1. to take back what one has said (apologetically). 2. to withdraw one´s promise. - getirmek /a/ to cause unfavorable comments to be made about. -ü (bir şeye) getirmek to say (something) indirectly, say (something) in so many words. - götürmez beyond doubt, indisputable. - gümüşse sükût altındır. proverb Speech is silver, but silence is golden. - işitmek to get a dressing down. - kaldırmamak to be quick to retort to a slighting or insulting remark. -de kalmak not to be carried out, not to be realized. - kavafı garrulous, (someone) who´s a chatterbox. - kesmek /a/ (for the bride´s family) to agree to give (their daughter) in marriage. -ü kesmek to stop speaking in midsentence. -ünü kesmek /ın/ to interrupt (someone who is speaking). -ün kısası.... in short.../the long and the short of it is that.... - konusu 1. person or thing being talked of. 2. (person, thing) being talked of, under consideration. - konusu etmek /ı/ to discuss. - konusu olma