called

⁺ V 132-140-98-53-89=512 Gn 1,5(bis).8.10(bis)

A: to call [τινα] Gn 3,9; id. [τι] Gn 1,5; to call to, to summon to [τινα ἐπί τινι] Nm 25,2; id. [τινα εἴς τι] 1 Kgs 12,20; to invite [τινα] Ex 34,15; to send for, to summon, to call [τινα] Nm 16,12; to proclaim [τι] 1 Kgs 20,12; to call by name, to name [τινα +pred.] Ru 1,20; id. [τι +pred.] Lv 23,21

P: to be named, to be called Gn 2,23; to be named after [ἐπί τινι] Gn 48,6; to call into existence, to call into life [τι] Wis 11,25

ὁ καλούμενος the so-called Jos 5,3; κέκλημαι to be the guest Est 5,12; ἐκάλεσεν τῷ ὀνόματι κυρίου he invoked the name of the Lord Ex 34,5; ἐκάλεσεν Αδαμ τὸ ὄνομά τῆς γυναικὸς αὐτοῦ Ζωή Adam called the name of his wife Life Gn 3,20; καλέσω ἐπὶ τῷ ὀνόματί μου I shall call out by or through my name Ex 33,19; ἐκάλεσεν Αδαμ ὀνόματα πᾶσιν κτήνεσιν Adam gave names to all creatures Gn 2,20; ἃς ἐκάλεσεν αὐτὰς ἐπ᾽ ὀνόματος which he called by name 1 Chr 6,50; ἐκλήθησαν εἰς φυλὴν τοῦ Λευι he was reckoned to the tribe of Levi 1 Chr 23,14; ἐκάλεσεν τὴν δίκην he called for judgement Am 7,4; ὅτι καλεῖ

αὐτὸν εἰς τὸν γάμον for he will invite him to a wedding Tob^S 9,5; ἐκάλεσαν αὐτοὺς εἰς εἰρήνην they

invited them to make peace Jgs 21,13; κληθέντες ὑπὲρ τῆς διαμαρτυρίας τοῦ ἔθνους being called as a witness for the nation 4 Mc 16,16; ὅτι μάχαιραν ἐγὼ καλῶ ἐπὶ τοὺς καθημένους for I shall call a sword against

*Jer 26(46),19 (Μέμφις) κληθήσεται οὐαί (Memphis) shall be called Woe corr.? καυθήσεται for MT-נצתה (נף) (Memphis) shall be laid waste, shall be burnt; *Hos 12,1 κεκλήσεται is called-נאמר for MT נאמן is faithful

Cf. CERNUDA 1975, 445-455; HARL 1986a, 189(Gn 21,12); HELBING 1928, 50-51; LARCHER 1985 695-

696(Wis 11,25); LE BOULLUEC 1989 335(Ex 33,19); WALTERS 1973 245(Ex 12,16); WEVERS 1990

177(Ex 12,16).551(Ex 33,19). 556(Ex 34,5); 1993 543; →TWNT

(→ἀνακαλέω, ἐγ-, ἐκκαλέω, ἐπικαλέω, μετακαλέω, παρακαλέω, προσκαλέω, προσπαρακαλέω, συγ-,,)

καλέω impf. ἐκάλουν; fut. καλέσω (LXX; JosAs 17:5; 20:6; Jos., Ant. 11, 266.—W-S. §13, 5; B-D-F §74, 1; Mlt-H. 242); 1 aor. ἐκάλεσα; pf. κέκληκα. Mid.: fut. 3 sg. καλέσεται (Just., D. 43, 5). Pass. 1 fut. κληθῆσομαι (W-S. §15); 2 fut. 3 sg. κεκλήσεται Lev 13:45; Hos 12:1; 1 aor. ἐκλήθην; pf. κέκλημαι (Hom.+).

① to identify by name or attribute, call, call by name, name

ⓐ call (to someone) abs., with naming implied (opp. ὑπακούειν; cp. PHamb 29, 3 [89 A.D.] κληθέντων τινῶν καὶ μὴ ὑπακουσάντων; Just., D. 136, 2 οὔτε καλοῦντος αὐτοῦ ἀνέχεσθε οὔτε λαλοῦντος ἀκούετε) of God ἐκάλουν καὶ οὐχ ὑπηκούσατε 1 Cl 57:4 (Pr 1:24); w. obj. τὰ ἴδια πρόβατα καλεῖ κατʼ ὄνομα J 10:3 v.l.

ⓑ call, address as, designate as w. double acc. (Just., D. 3, 5 θεὸν σὺ τί καλεῖς; Hippol., Ref. 6, 20, 1) αὐτὸν καλῶμεν κύριον 2 Cl 4:1; cp. Mt 22:43, 45; 23:9 (here the sense supplies the second acc.: you are to call no one your father); Lk 20:44; Ac 14:12; Ro 9:25; Hb 2:11; 1 Pt 1:17 P⁷²; 3:6. A voc. can take the place of the second acc. τί με καλεῖτε κύριε, κύριε; Lk 6:46. Pass. καλεῖσθαι ὑπὸ τῶν ἀνθρώπων ῥαββί Mt 23:7. ὑμεῖς μὴ κληθῆτε ῥαββί you are not to have people call you ‘rabbi’ vs. 8; vs. 10. Cp. Lk 22:25; Js 2:23. ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται Mt 21:13; Mk 11:17 (both Is 56:7). κληθήσονται υἱοὶ θεοῦ Ro 9:26 (Hos 2:1).

ⓒ name, provide with a name w. double acc. (Iren. 1, 1, 1 [Harv. I 8, 3]) ἐκάλουν αὐτὸ … Ζαχαρίαν they were for naming him Z. Lk 1:59 (on ἐπὶ τῷ ὀνόματι τ. πατρός after his father[’s name] cp. 1 Esdr 5:38; Sir 36:11 and s. Hs 9, 17, 4).—Pass. be given a name, be named (Jos., Ant. 1, 34) κληθήσεται Ἰωάννης his name is to be John Lk 1:60; cp. vs. 62. σὺ κληθήσῃ Κηφᾶς J 1:42. Also of localities Mt 27:8; Ac 1:19; ApcPt Rainer (s. Ἀχερουσία).—Have as a name, be called (Lucian, Jud. Voc. 7 Λυσίμαχος ἐκαλεῖτο; Just., D. 1, 3 Τρύφων…καλοῦμαι; 63, 5 Χριστιανοὶ … καλούμεθα) ὸ̔ς καλεῖται τ. ὀνόματι τούτῳ who bears this name Lk 1:61. Also of localities (Appian, Bell. Civ. 3, 70 §289; 3, 91 §374; SIG 599, 5 τὸ φρούριον ὸ̔ καλεῖται Κάριον; Just., A I, 59, 6 τὸ καλούμενον Ἔρεβος) πόλις Δαυὶδ ἥτις καλεῖται Βηθλέεμ Lk 2:4. Cp. Ac 28:1; Rv 11:8.—Lk, Ac, Rv, GPt add to a pers. or thing the name or surname which he, she, or it bears, by means of the pres. pass. ptc. (cp. SIG 685, 39 νῆσον τὴν καλουμένην Λεύκην; 826e 22; 1063, 5; PPetr II, 45 II, 20; BGU 1000, 6; PCairGoodsp 9, 4; O. Wilck II, 1210, 4). The name: ἀδελφὴ καλουμένη Μαριάμ a sister named Mary Lk 10:39 (PCairMasp 23, 16 τ. ἀδελφὴν καλουμένην Πρόκλαν; TestJob 48:1 ἡ καλουμένη Ἡμέρα). Cp. 19:2; Ac 7:58; Rv 19:11, also 12:9. πόλις καλουμένη Ν. Lk 7:11; cp. 9:10; 19:29; 21:37; 23:33; Ac 1:12; 3:11; 8:10; 9:11; 10:1; 27:8, 14, 16; Rv 1:9; 16:16; GPt 6:24. The surname (2 Macc 10:12 Πτολεμαῖος ὁ καλούμενος Μάκρων; 1 Macc 3:1; Jos., Ant. 13, 367; TestJob 1:1 Ιωβ τοῦ καλουμένου Ιωβαβ): Σίμων ὁ κ. ζηλωτής Simon the Zealot Lk 6:15. Cp. 1:36; 8:2; 22:3 (s. ἐπικαλέω 2); Ac 1:23; 13:1; 15:22 (s. ἐπικαλέω), 37.—The example of the OT (Gen 17:19; 1 Km 1:20; Hos 1:9; 1 Macc 6:17) has influenced the expr. καλεῖν τὸ ὄνομά τινος, w. the name added in the acc. καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν Mt 1:21; GJs 11:3; 14:2. Cp. Mt 1:23 (Is 7:14), 25; Lk 1:13, 31. Pass. Lk 2:21; Rv 19:13.

ⓓ Very oft. the emphasis is to be placed less on the fact that names are such and such, than on the fact that the bearers of the name actually are what the name says about them. The pass. be named thus approaches closely the mng. to be, and it must be left to the sensitivity of the interpreter whether this transl. is to be attempted in any individual case (Quint. Smyrn. 14, 434 οὔτʼ ἔτι σεῖο κεκλήσομαι=I do not wish any longer to be yours, i.e. your daughter). Among such pass. are these: Ναζωραῖος κληθήσεται he is to be a Nazarene Mt 2:23. υἱοὶ θεοῦ κληθήσονται 5:9; cp. vs. 19ab. υἱὸς ὑψίστου κληθήσεται (in parallelism w. ἔσται μέγας) Lk 1:32; so GJs 11:3, but without the ref. to greatness; cp. Lk 1:35, 76; 2:23. οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου 15:19, 21. οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος 1 Cor 15:9. ἵνα τέκνα θεοῦ κληθῶμεν, καί ἐσμέν that we should be called children of God; and so we really are 1J 3:1 (sim. Eur., Ion 309 τ. θεοῦ καλοῦμαι δοῦλος εἰμί τε; cp. Just., D. 123, 9; καλεῖσθαι beside εἶναι as Plut., Demetr. 900 [25, 6]). οἱ κεκλημένοι ἐν ὀνόματι κυρίου those who are identified by the Lord’s name i.e. as Christians Hs 8, 1, 1. ἄχρις οὗ τὸ σήμερον καλεῖται as long as it is called ‘today’, as long as ‘today’ lasts Hb 3:13 (WLorimer, NTS 12, ’66, 390f, quoting Pla., Phd. 107c).—Here we may also class ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα in (through) Isaac you are to have your descendants Ro 9:7 and Hb 11:18 (Gen 21:12).

② to request the presence of someone at a social gathering, invite (Hom. et al.; pap; 2 Km 13:23; Esth 5:12; ISardRobert 1, ’64, p. 9, lines 1–4) τινά someone εἰς (τοὺς) γάμους to the wedding (Diod S 4, 70, 3; POxy 1487, 1 καλεῖ σε Θέων εἰς τοὺς γάμους) Mt 22:9; Lk 14:8, cp. vs. 10 (Syn. ἐρωτάω; s. three texts, invitations to the κλινή of Sarapis [ZPE 1, ’67, 121–26], two w. ἐ. and one w. καλέω New Docs 1, 5–9; on Luke’s compositional use of the meal context, s. XdeMeeûs, ETL 37, ’61, 847–70; cp. J 2:2; Rv 19:9. Abs. invite τινά someone 1 Cor 10:27 (Diog. L. 7, 184 of Chrysippus: ἐπὶ θυσίαν [sacrificial meal] ὑπὸ τῶν μαθητῶν κληθῆναι); priests to a child’s birthday GJs 6:2. Cp. Lk 7:39; 14:9, 12f, 16. οἱ κεκλημένοι the invited guests (Damox. Com. [IV/III B.C.] Fgm. 2, 26 K. in Athen. 3, 59, 102c τ. κεκλημένον; Jos., Ant. 6, 48; 52); Mt 22:3b (οἱ κεκλημένοι εἰς τ. γάμους as Diphilus Com. [IV/III B.C.] Fgm. 17, 1), 4, 8; Lk 14:7, 17; cp. vs. 24. ὁ κεκληκώς, the host 14:10 (s. above).—If αὐτοῦ Mk 2:15 refers to Jesus’ home, κ. in vs. 17 registers the double sense of an invitation to dinner and receipt of Messianic benefits, w. Jesus as host (s. AMcNeile, Mt ’57, 118); difft. Lk 5:27–32, s. 4 below. Of a follow-up invitation to guests upon completion of banquet preparations Mt 22:3a (cp. 3b below).

③ to use authority to have a person or group appear, summon

ⓐ call together τινάς people: Workers to be paid Mt 20:8. Slaves to receive orders 25:14; Lk 19:13. Shepherds GJs 4:3. τὰς θυγατέρας τῶν Ἑβραίων for Mary’s diversion 6:1; 7:2. τὰς παρθένους Ox 404 recto, 21 (Hs 113, 5); GJs 10:1. Guests Mt 22:3a (s. 2 end).

ⓑ summon τινά someone (Appian, Bell. Civ. 4, 82 §347; 4, 86 §362; 1 Macc 1:6) ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν they sent to him to summon him Mk 3:31. Cp. Mt 2:7; 22:3a. Of Joseph ἐκάλεσεν αὐτήν GJs 13:2 (for the context cp. Mt 1:18f). Of God: the Israelites fr. Egypt (as a type of Christ) Mt 2:15.— Call upon (Himerius, Or. 48 [=Or. 14], 10; 4 Macc 3:19) Hb 11:8.

ⓒ a legal t.t. call in, summon before a court (oft. pap) τινά someone (Jos., Ant. 14, 169) Ac 4:18; 24:2.—The transition to mng. 4 is well illustrated by Mt 4:21; Mk 1:20; Papias (8), where the summons is also a call to discipleship.

④ From the mngs. ‘summon’ and ‘invite’ there develops the extended sense choose for receipt of a special benefit or experience, call (Paus. 10, 32, 13 οὓς ἂν ἡ ῏Ισις καλέσῃ διʼ ἐνυπνίων; Ael. Aristid. 30, 9 K.=10 p. 116 D.: ὑπὸ τοῦ θεοῦ κληθείς) καλούμενος ὑπὸ τοῦ θεοῦ Hb 5:4. τινὰ εἴς τι someone to someth., in the usage of the NT, as well as that of the LXX, of the choice of pers. for salvation: God (much more rarely Christ) calls εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν 1 Th 2:12; εἰς τὴν αἰώνιον αὐτοῦ δόξαν 1 Pt 5:10. εἰς ζωὴν αἰώνιον 1 Ti 6:12. εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ to fellowship with his son 1 Cor 1:9. ἐκ σκότους εἰς τὸ αὐτοῦ φῶς from darkness to his light 1 Pt 2:9. ἀπὸ σκότους εἰς φῶς 1 Cl 59:2. διὰ τ. χάριτος αὐτοῦ Gal 1:15. for this God called you through our proclamation, namely to obtain the glory 2 Th 2:14; cp. 1 Th 2:12. καλέσαντι … εἰς τὴν μερίδα τοῦ κλήρους τῶν ἁγίων Col 1:12 v.l. (for ἱκανώσαντι). Without further modification Ro 8:30; 9:24; 1 Cor 7:17f, 20–22, 24; Eph 1:11 v.l.; 2 Cl 9:5; 10:1.—κ. κλήσει ἁγίᾳ call with a holy calling 2 Ti 1:9. ἀξίως τῆς κλήσεως ἧς (attraction, instead of ἣν) ἐκλήθητε worthily of the calling by which you were called Eph 4:1 (on the constr. s. W-S. §24, 4b; Rob. 478). Of God: ὁ καλῶν τινά Gal 5:8; 1 Th 5:24. Abs. ὁ καλῶν Ro 9:12. ὁ καλέσας τινά Gal 1:6; 1 Pt 1:15; 2 Pt 1:3. Likew. of Christ ὁ καλέσας τινά 2 Cl 5:1 (Just., A I, 15, 7). Pass. οἱ κεκλημένοι those who are called Hb 9:15. κεκλημένοι ὑπὸ τοῦ θεοῦ διʼ αὐτοῦ (=Ἰ. Χρ.) 1 Cl 65:2. οἱ κεκλημένοι ὑπʼ αὐτοῦ (=υἱοῦ τ. θεοῦ) Hs 9, 14, 5. οἱ κληθέντες Hm 4, 3, 4. S. also 1d.—More closely defined: ἐν δικαιοσύνῃ B 14:7 (Is 42:6). ἐπʼ ἐλευθερίᾳ (s. ἐλευθερία) Gal 5:13. οὐκ ἐπὶ ἀκαθαρσίᾳ ἀλλʼ ἐν ἁγιασμῷ not for impurity, but in consecration 1 Th 4:7. ἐν εἰρήνῃ in peace 1 Cor 7:15. ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν you were called in the one hope that you share in your call Eph 4:4. ἡμεῖς διὰ θελήματος αὐτου (=θεοῦ) ἐν Χριστῷ Ἰησοῦ κληθέντες 1 Cl 32:4. εἰς εἰρήνην τοῦ Χριστοῦ ἐν ἐνὶ σώματι Col 3:15. ἐν τῇ σαρκί 2 Cl 9:4. ἐν Ἰσαάκ Hb 11:18 (=Ro 9:7). πόθεν ἐκλήθημεν καὶ ὑπὸ τίνος καὶ εἰς ὸ̔ν τόπον 2 Cl 1:2. εἰς τοῦτο ἵνα for this reason, that 1 Pt 3:9; cp. 2:21. Of Christ: οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς (+ εἰς μετάνοιαν v.l.) Mt 9:13; Mk 2:17 (on a prob. double sense in this pass. s. 2); 2 Cl 2:4; cp. vs. 7 (cp. Just., A I, 40, 7 εἰς μετάνοιαν καλεῖ πάντας ὁ θεός); Lk 5:32 (ἐλήλυθα … εἰς μετάνοιαν). Of God: ἐκάλεσεν ἡμᾶς οὐκ ὄντας he called us when we did not exist 2 Cl 1:8. ὁ καλῶν τὰ μὴ ὄντα ὡς ὄντα the one who calls into being what does not exist Ro 4:17 (Philo, Spec. Leg. 4, 187 τὰ μὴ ὄντα ἐκάλεσεν εἰς τὸ εἶναι; cp. Is 41:4; 48:13).—Of the call to an office by God Hb 5:4.—JHempel, Berufung u. Bekehrung (also GBeer Festschr.) ’35; HWildberger, Jahwes Eigentumsvolk ’60.—B. 1276. DELG. EDNT. M-M. TW.

κλητός, ή, όν (s. καλέω; Hom.; Aeschin. 2, 162; Aelian, NA 11, 12; PAmh 79, 5; LXX; Hippol., Ref. 5, 6, 7) pert. to being invited, called, invited to a meal (3 Km 1:41, 49; 3 Macc 5:14) in imagery of invitation to the kgdm. of God Mt 22:14 (=B 4:14); cp. 20:16 v.l.—Also without the figure consciously in the background called to God’s kgdm. κ. ἅγιοι saints who are called (by God) Ro 1:7; 1 Cor 1:2; cp. B 4:13 ὡς κλητοί.—Subst. (SibOr 8, 92) κλητοὶ Ἰησοῦ Χριστοῦ called by Jesus Christ Ro 1:6 (for the gen. cp. 3 Km 1:49 οἱ κλητοὶ τοῦ Αδωνιου). τοῖς κλητοῖς μου ApcPtRainer 1. κατὰ πρόθεσιν κ. ὄντες called in accordance w. (God’s) purpose 8:28. οἱ κλητοί those who are called 1 Cor 1:24; Jd 1. οἱ μετʼ αὐτοῦ κλητοὶ κ. ἐκλεκτοὶ κ. πιστοί Rv 17:14. κ. ἡγιασμένοι ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰ. Χρ. those who are called and consecrated acc. to God’s will through our Lord Jesus Christ 1 Cl ins.—Of calling to an office: κ. ἀπόστολος called (by God) as an apostle Ro 1:1; 1 Cor 1:1.—DELG s.v. καλέω. M-M. TW.

πατήρ, πατρός, ὁ (Hom.+) acc. somet. πατέραν (ApcEsdr 2:6 p. 25, 26 Tdf.); voc. πάτερ; for this the nom. w. the art. ὁ πατήρ Mt 11:26; Mk 14:36; Lk 10:21b; Ro 8:15; Gal 4:6.—The vv.ll. πατήρ without the art. for the voc., in J 17:11, 21, 24, and 25 is regarded by B-D-F §147, 3 as a scribal error (but as early as II A.D. BGU 423, 11 has κύριέ μου πατήρ. Perh. even PPar 51, 36 [159 B.C.]). S. also W-S. §29, 4b and Mlt-H. 136; ‘father’.

① the immediate biological ancestor, parent

ⓐ male, father (of Noah Did., Gen. 165, 6) Mt 2:22; 4:21f; 8:21; 10:21; Mk 5:40; 15:21; Lk 1:17 (after Mal 3:23); J 4:53; Ac 7:14; 1 Cor 5:1; B 13:5 al. οἱ τῆς σαρκὸς ἡμῶν πατέρες our physical fathers Hb 12:9a.

ⓑ male and female together as parents οἱ πατέρες parents (Pla., Leg. 6, 772b; Dionys. Hal. 2, 26; Diod S 21, 17, 2; X. Eph. 1, 11; 3, 3; Kaibel 227) Hb 11:23.—Eph 6:4; Col 3:21 (Apollon. Rhod. 4, 1089 of parents who are inclined to become λίην δύσζηλοι toward their children).

② one from whom one is descended and generally at least several generations removed, forefather, ancestor, progenitor, forebear: of Abraham (Jos., Ant. 14, 255 Ἀ., πάντων Ἑβραίων πατήρ; Just., D. 100, 3) Mt 3:9; Lk 1:73; 16:24; J 8:39, 53, 56; Ac 7:2b. Of Isaac Ro 9:10. Jacob J 4:12 (JosAs 22:5). David Mk 11:10; Lk 1:32. Pl. οἱ πατέρες the forefathers, ancestors (Hom. et al.; oft. LXX; En 99:14; PsSol 9:10; ParJer 4:10; Jos., Ant. 13, 297; Just., D. 57, 2 and 136, 3; Mel., P. 87, 654) Mt 23:30, 32; Lk 1:55; 6:23, 26; 11:47f; J 4:20; 6:31; Ac 3:13, 25; Hb 1:1; 8:9 (Jer 38:32); B 2:7 (Jer 7:22); 5:7; 14:1; PtK 2 p. 15, 6 (Jer 38:32).

③ one who provides moral and intellectual upbringing, father

ⓐ in a positive sense (Epict. 3, 22, 81f: the Cynic superintends the upbringing of all pers. as their πατήρ; Procop. Soph., Ep. 13; Ael. Aristid. 47 p. 425 D.: Pla. as τῶν ῥητόρων π. καὶ διδάσκαλος; Aristoxenus, Fgm. 18: Epaminondas is the ἀκροατής of the Pythagorean Lysis and calls him πατήρ; Philostrat., Vi. Soph. 1, 8 p. 10, 4 the διδάσκαλος as πατήρ) ἐὰν μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας 1 Cor 4:15 (cp. GrBar 13:4 εἰς πνευματικοὺς πατέρας; on the subject matter ADieterich, Mithraslit. 1903, 52; 146f; 151; Rtzst., Mysterienrel.³ 40: ‘he [the “mystes”] by these teachings becomes the parent of the novice. We find undoubted examples of πατήρ as a title in the Isis cult in Delos, in the Phrygian mystery communities, in the Mithras cult, in the worshipers of the θεὸς ὕψιστος and elsewh.’). Of Jesus ὡς πατὴρ υἱοὺς ἡμᾶς προσηγόρευσεν as a father he called us (his) sons 2 Cl 1:4 (cp. Ps.-Clem., Hom. 3, 19; ὁ Χριστὸς π. τῶν πιστευόντων ὑπάρχει Did., Gen. 106, 6.—ὁ Ἰησοῦς, ὁ π. [=founder] τῆς τοιαύτης διδασκαλίας Orig., C. Cels. 2, 44, 32).

ⓑ in a neg. sense of the devil (for patristic trad. s. Lampe s.v. πατήρ D)

α. as father of a group of Judeans J 8:44ab, as verdict on the sin of the opposition to God’s purpose in Jesus, not on the person (cp. descriptions of dissidents at Qumran, esp. 1QS and 1QH, w. focus on aspect of deception).

β. as father of lies (Celsus 2, 47 as π. τῆς κακίας) vs. 44c (on πατήρ in the sense of ‘originator’ cp. Caecil. Calact., Fgm. 127 ὁ π. τοῦ λόγου=the author of the book). On the view that in 44a and c there might be a statement about the father of the devil s. Hdb.³ ad loc. (NDahl, EHaenchen Festschr. ’64, 70–84 [Cain]).—LDürr, Geistige Vaterrschaft in: Herwegen Festschr. ’38, 1–30.

④ a title of respectful address, father

ⓐ as an honorary title (Diod S 21, 12, 2; 5; Ps.-Callisth. 1, 14, 2 πάτερ; 4 Km 2:12; 6:21; 13:14; Test Abr B 2 p. 106, 3 [Stone p. 60] καλὲ πάτερ; Jos., Ant. 12, 148; 13, 127; Just., D. 3, 7. Also PGen 52, 1; 5 κυρίῳ καὶ πατρὶ Ἀμινναίῳ Ἀλύπιος; UPZ 65, 3 [154 B.C.]; 70, 2; BGU 164, 2; POxy 1296, 15; 18; 1592, 3; 5; 1665, 2) Mt 23:9a; specif. in addressing the members of the High Council Ac 7:2a; cp. 22:1 (of Job in TestJob 53:3 ὁ πατὴρ τῶν ὀρφανῶν).

ⓑ as a designation of the older male members of a church (as respectful address by younger people to their elders Hom. et al. S. also a.) 1J 2:13, 14b.

⑤ revered deceased persons with whom one shares beliefs or traditions, fathers, ancestors

ⓐ generation(s) of deceased Christians 2 Pt 3:4; 1 Cl 23:3=2 Cl 11:2 (an apocryphal saying, at any rate interpreted in this way by the Christian writers). Christians of an earlier generation could also be meant in 1 Cl 30:7; 60:4; 62:2; 2 Cl 19:4. Yet it is poss. that these refer to

ⓑ the illustrious religious heroes of the OT, who are ‘ancestors’ even to gentile Christians, who are validated as Israelites (Just., D. 101, 1). In 1 Cor 10:1 Paul calls the desert generation of Israelites οἱ πατέρες ἡμῶν (the ‘philosophers’ of earlier times are so called in Cleopatra 114f). Likew. Ro 4:12b Abraham ὁ πατὴρ ἡμῶν (on this s. c below). The latter is also so referred to Js 2:21; 1 Cl 31:2; likew. the patriarch Jacob 4:8.

ⓒ the ‘fatherhood’ can also consist in the fact that the one who is called ‘father’ is the prototype of a group or the founder of a class of persons (cp. Pla., Menex. 240e οὐ μόνον τῶν σωμάτων τῶν ἡμετέρων πατέρας ἀλλὰ καὶ τῆς ἐλευθερίας; 1 Macc 2:54). Abraham who, when he was still uncircumcised, received the promise because of his faith, and then received circumcision to seal it, became thereby πατὴρ πάντων τῶν πιστευόντων διʼ ἀκροβυστίας father of all those who believe, though they are uncircumcised Ro 4:11 and likew. πατὴρ περιτομῆς father of those who are circumcised vs. 12a, insofar as they are not only circumcised physically, but are like the patriarch in faith as well. Cp. 4:16, 17 (Gen 17:5).

⑥ the supreme deity, who is responsible for the origin and care of all that exists, Father, Parent (Just., A II, 6, 2 τὸ δὲ πατὴρ καὶ θεὸς καὶ κτίστης καὶ κύριος καὶ δεσπότης οὐκ ὀνόματά ἐστιν, ἀλλʼ … προσφήσεις ‘the terms, father, god, founder, lord, and master are not names but … modes of address [in recognition of benefits and deeds])

ⓐ as the originator and ruler (Pind., O. 2, 17 Χρόνος ὁ πάντων π.; Pla., Tim. 28c; 37c; Stoa: Epict. 1, 3, 1; Diog. L. 7, 147; Maximus Tyr. 2, 10a; Galen XIX p. 179 K. ὁ τῶν ὅλων πατὴρ ἐν θεοῖς; Job 38:28; Mal 2:10; Philo, Spec. Leg. 1, 96 τῷ τοῦ κόσμου πατρί; 2, 6 τὸν ποιητὴν καὶ πατέρα τῶν ὅλων, Ebr. 30; 81, Virt. 34; 64; 179; 214; Jos., Ant. 1, 20 πάντων πατήρ; 230; 2, 152; 7, 380 πατέρα τε καὶ γένεσιν τῶν ὅλων; Herm. Wr. 1, 21 ὁ πατὴρ ὅλων … ὁ θεὸς κ. πατήρ; 30 al., also p. 476, 23 Sc. δεσπότης καὶ πατὴρ καὶ ποιητής; PGM 4, 1170; 1182; Just., A I, 45, 1 ὁ π. τῶν πάντων θεός; D. 95, 2 ὁ πατὴρ τῶν ὅλων; Ath. 27, 2; Iren.; Orig., C. Cels. 1, 46, 34; Hippolyt.; π. δὲ δὶα τὸ εἶναι πρὸ τῶν ὅλων Theoph. Ant. 1, 4 [p. 64, 8]) ὁ πατὴρ τῶν φώτων the father of the heavenly bodies Js 1:17 (cp. ApcMos 36 v.l. [MCeriani, Monumenta Sacra et Profana V/1, 1868] ἐνώπιον τοῦ φωτὸς τῶν ὅλων, τοῦ πατρὸς τῶν φώτων; 38).

ⓑ as ὁ πατὴρ τῶν πνευμάτων Hb 12:9b (cp. Num 16:22; 27:16 and in En the fixed phrase ‘Lord of the spirits’).—SeePKatz, Philo’s Bible ’50, p. 33, 1.

ⓒ as father of humankind (since Hom. Ζεύς is called πατήρ or πατὴρ ἀνδρῶν τε θεῶν τε; Diod S 5, 72, 2 πατέρα δὲ [αὐτὸν προσαγορευθῆναι] διὰ τὴν φροντίδα καὶ τὴν εὔνοιαν τὴν εἰς ἅπαντας, ἔτι δὲ καὶ τὸ δοκεῖν ὥσπερ ἀρχηγὸν εἶναι τοῦ γένους τῶν ἀνθρώπων=‘[Zeus is called] father because of his thoughtfulness and goodwill toward all humanity, and because, moreover, he is thought of as originator of the human race’, cp. 3, 61, 4; 5, 56, 4; Dio Chrys. 36 [53], 12 Zeus as π. τῶν ἀνθρώπων, not only because of his position as ruler, but also because of his love and care [ἀγαπῶν κ. προνοῶν]. Cp. Plut., Mor. 167d; Jos., Ant. 4, 262 πατὴρ τοῦ παντὸς ἀνθρώπων γένους. In the OT God is called ‘Father’ in the first place to indicate a caring relationship to the Israelite nation as a whole, or to the king as the embodiment of the nation. Only in late writers is God called the Father of the pious Israelite as an individual: Sir 23:1, 4; Tob 13:4; Wsd 2:16; 14:3; 3 Macc 5:7.—Bousset, Rel.³ 377ff; EBurton, ICC Gal 1921, 384–92; RGyllenberg, Gott d. Vater im AT u. in d. Predigt Jesu: Studia Orient. I 1925, 51–60; JLeipoldt, D. Gotteserlebnis Jesu 1927; AWilliams, ‘My Father’ in Jewish Thought of the First Century: JTS 31, 1930, 42–47; TManson, The Teaching of Jesus, ’55, 89–115; HMontefiore, NTS 3, ’56/57, 31–46 [synoptics]; BIersel, ‘D. Sohn’ in den synopt. Ev., ’61, 92–116).

α. as a saying of Jesus ὁ πατήρ σου Mt 6:4, 6b, 18b. ὁ πατὴρ ὑμῶν Mt 6:15; 10:20, 29; 23:9b; Lk 6:36; 12:30, 32; J 20:17c. ὁ πατὴρ αὐτῶν (=τῶν δικαίων) Mt 13:43. ὁ πατὴρ ὑμῶν ὁ ἐν (τοῖς) οὐρανοῖς (the synagogue also spoke of God as ‘Father in Heaven’; Bousset, Rel.³ 378) Mt 5:16, 45; 6:1; 7:11; Mk 11:25. ὁ πατὴρ ὑμῶν ὁ οὐράνιος Mt 5:48; 6:14, 26, 32. Cp. 23:9b. ὁ πατὴρ ὁ ἐξ οὐρανοῦ Lk 11:13. ὁ πατήρ σου ὁ ἐν τῷ κρυπτῷ (or κρυφαίῳ) Mt 6:6a, 18a.—For the evangelist the words πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς Mt 6:9 refer only to the relation betw. God and humans, though Jesus perh. included himself in this part of the prayer. The same is true of πάτερ ἁγιασθήτω τὸ ὄνομά σου Lk 11:2 (for invocation in prayer cp. Simonides, Fgm. 13, 20 Ζεῦ πάτερ).—ELohmeyer, D. Vaterunser erkl. ’46 (Eng. tr. JBowden, ’65); TManson, The Sayings of Jesus, ’54, 165–71; EGraesser, Das Problem der Parusieverzögerung in den synopt. Ev. usw., Beih. ZNW 22, ’57, 95–113; AHamman, La Prière I, Le NT, ’59, 94–134; JJeremias, Das Vaterunser im Lichte der neueren Forschung, ’62 (Eng. tr., The Lord’s Prayer, JReumann, ’64); WMarchel, Abba, Père! La Prière ’63; also bibl. in JCharlesworth, ed., The Lord’s Prayer and Other Prayer Texts fr. the Greco-Roman Era ’94, 186–201.

β. as said by Christians (Sextus 59=222; 225 God as π. of the pious. The servant of Sarapis addresses God in this way: Sb 1046; 3731, 7) in introductions of letters ἀπὸ θεοῦ πατρὸς ἡμῶν: Ro 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3, cp. vs. 4; Eph 1:2; Phil 1:2; Col 1:2; Phlm 3; 2 Th 1:2 (v.l. without ἡμῶν); without ἡμῶν 1 Ti 1:2 (v.l. with ἡμῶν); 2 Ti 1:2; Tit 1:4; 2J 3a (here vs 3b shows plainly that it is not ‘our’ father, but the Father of Jesus Christ who is meant).—πατὴρ ἡμῶν also Phil 4:20; 1 Th 1:3; 3:11, 13; 2 Th 2:16; D 8:2; 9:2f. τὸν ἐπιεικῆ καὶ εὔσπλαγχνον πατέρα ἡμῶν 1 Cl 29:1. Likew. we have the Father of the believers Ro 8:15 (w. αββα, s. JBarr, Abba Isn’t Daddy: JTS 39, ’88, 28–47; s. also JFitzmyer, Ro [AB] ad loc.); 2 Cor 1:3b (ὁ πατὴρ τῶν οἰκτιρμῶν; s. οἰκτιρμός); 6:18 (cp. 2 Km 7:14); Gal 4:6; Eph 4:6 (πατὴρ πάντων, as Herm. Wr. 5, 10); 1 Pt 1:17. ὁ οἰκτίρμων καὶ εὐεργετικὸς πατήρ 1 Cl 23:1. Cp. 8:3 (perh. fr. an unknown apocryphal book). πάτερ ἅγιε D 10:2 (cp. 8:2; 9:2f).

γ. as said by Judeans ἕνα πατέρα ἔχομεν τὸν θεόν J 8:41b. Cp. vs. 42.

ⓓ as Father of Jesus Christ

α. in Jesus’ witness concerning himself ὁ πατήρ μου Mt 11:27a; 20:23; 25:34; 26:29, 39, 42, 53; Lk 2:49 (see ὁ 2g and Goodsp., Probs. 81–83); 10:22a; 22:29; 24:49; J 2:16; 5:17, 43; 6:40 and oft. in J; Rv 2:28; 3:5, 21. ἡ βασιλεία τοῦ πατρός μου 2 Cl 12:6 in an apocryphal saying of Jesus. ὁ πατήρ μου ὁ ἐν (τοῖς) οὐρανοῖς Mt 7:21; 10:32, 33; 12:50; 16:17; 18:10, 19. ὁ πατήρ μου ὁ οὐράνιος 15:13; 18:35 (Just., A I, 15, 8). Jesus calls himself the Human One (Son of Man), who will come ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ 16:27; Mk 8:38. Abs. ὁ πατήρ, πάτερ Mt 11:25, 26; Mk 14:36 (s. GSchelbert, FZPhT 40, ’93, 259–81; response ERuckstuhl, ibid. 41, ’94, 515–25; response Schelbert, ibid. 526–31); Lk 10:21ab; 22:42; 23:34, 46 (all voc.); J 4:21, 23ab; 5:36ab, 37, 45; 6:27, 37, 45, 46a, 65 and oft. in J. Father and Son stand side by side or in contrast Mt 11:27bc; 24:36; 28:19; Mk 13:32; Lk 10:22bc; J 5:19–23, 26; 1J 1:3; 2:22–24; 2J 9; B 12:8. WLofthouse, Vater u. Sohn im J: ThBl 11, ’32, 290–300.

β. in the confession of the Christians π. τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ Ro 15:6; 2 Cor 1:3a; Eph 1:3; Col 1:3; 1 Pt 1:3. π. τοῦ κυρίου Ἰησοῦ 2 Cor 11:31. Cp. 1 Cor 15:24; Hb 1:5 (2 Km 7:14); Rv 1:6; 1 Cl 7:4; IEph 2:1; ITr ins 12:2; MPol 14:1; AcPl Ha 2, 33; 6, 34; AcPlCor 2:7 (cp. Just., D. 30, 3; 129, 1 al.).

ⓔ Oft. God is simply called (ὁ) πατήρ (the) Father (e.g. TestJob 33:9, s. DRahnenführer, ZNW 62, ’71, 77; ApcMos 35 τοῦ ἀοράτου πατρός; Just., D. 76, 3 al. On the presence or absence of the art. s. B-D-F §257, 3; Rob. 795) Eph 2:18; 3:14; 5:20; 6:23; 1J 1:2; 2:1, 15; 3:1; B 14:6; Hv 3, 9, 10; IEph 3:2; 4:2; IMg 13:2; ITr 12:2; 13:3; IRo 2:2; 3:3; 7:2; 8:2; IPhld 9:1; ISm 3:3; 7:1; 8:1; D 1:5; Dg 12:9; 13:1; AcPlCor 2:5, 19; MPol 22:3; EpilMosq 5. θεὸς π. Gal 1:1 (for the formulation Ἰ. Χρ. καὶ θεὸς πατήρ cp. Diod S 4, 11, 1: Heracles must obey τῷ Διὶ καὶ πατρί; Oenomaus in Eus., PE 5, 35, 3 Λοξίας [=Apollo] καὶ Ζεὺς πατήρ); Phil 2:11; Col 3:17; 1 Th 1:1, 2 v.l.; 2 Pt 1:17; Jd 1; IEph ins a; ISm ins; IPol ins; MPol ins. ὁ θεὸς καὶ π. Js 1:27; Col 3:17 v.l.; MPol 22:1; ὁ κύριος καὶ π. Js 3:9.—Attributes are also ascribed to the πατήρ (Zoroaster acc. to Philo Bybl.: 790 Fgm. 4, 52 Jac. [in Eus., PE 1, 10, 52] God is π. εὐνομίας κ. δικαιοσύνης) ὁ πατὴρ τῆς δόξης Eph 1:17. πατὴρ ὕψιστος IRo ins. ὁ θεὸς καὶ πατὴρ παντοκράτωρ MPol 19:2.—B. 103. DELG. M-M. EDNT. TW. Sv.

λέγω (Hom.+; on the mng. of the word ADebrunner, TW IV 71–73) impf. ἔλεγον (3 pl. ἔλεγαν s. B-D-F §82 app.; Mlt-H. 194; KBuresch, RhM 46, 1891, 224). Only pres. and impf. are in use; the other tenses are supplied by εἶπον (q.v., also B-D-F §101 p. 46; Mlt-H. 247), but the foll. pass. forms occur: fut. 3 sg. λεχθήσεται; aor. ptc. fem. sg. λεχθεῖσα (SyrBar 14:1), neut. pl. τὰ λεχθέντα (Jos. 24, 27; Esth 1:18; Papias, Just.), 3 sg. ἐλέχθη and pl. ἐλέχθησαν; pf. 3 sg. λέλεκται; plupf. ἐλέλεκτο; pf. ptc. λελεγμένος (all Just.; B-D-F §101) ‘say’ (beginning w. Hes. [Hom. uses the word in the senses ‘gather, collect’, as Il. 11, 755 al., and mid. ‘select’, as Il. 21, 27, and esp. of stories that one elects to ‘tell over’ or ‘recount’, as Od. 14, 197] and more freq. in Pind.; the usual word since the Attic writers; ins, pap, LXX, pseudepigr., Philo, Joseph., apolog.).

① to express oneself orally or in written form, utter in words, say, tell, give expression to, the gener. sense (not in Hom., for this εἶπον, ἐν[ν]έπω, et al.)

ⓐ w. an indication of what is said

α. in the acc. ταύτην τ. παραβολήν Lk 13:6. (τὴν) ἀλήθειαν (Teles p. 4, 14; TestAbr A 16 p. 97, 27 [Stone p. 42]) J 8:45f; Ro 9:1; 1 Ti 2:7. ἀληθῆ (cp. Herodian 4, 14, 4) J 19:35. παροιμίαν οὐδεμίαν 16:29. τὶ καινότερον Ac 17:21 (w. ἀκούω as Pla., Prot. 310a; Dio Chrys. 3, 28; 4, 37). τί λέγουσιν what they say Mt 21:16; cp. Lk 18:6; 1 Cor 14:16. τί λέγω; what shall I say? Hb 11:32. ὸ̔ λέγει Lk 9:33; cp. 2 Ti 2:7; Phlm 21. ἃ λέγουσιν 1 Ti 1:7; AcPlCor 1:9. ταῦτα (τοῦτο) λ. (Jos., Vi. 291) Lk 9:34; 11:45b; 13:17; J 2:22; τοιαῦτα λ. Hb 11:14. τὸ αὐτὸ λέγειν be in agreement (not only in words: Thu. 4, 20, 4; 5, 31, 6; Polyb. 2, 62, 4; 5, 104, 1; Jos., Ant. 18, 375; 378) 1 Cor 1:10.—Also τινί τι tell someone someth. παραβολὴν αὐτοῖς Lk 18:1. μυστήριον ὑμῖν 1 Cor 15:51. τ. ἀλήθειαν ὑμῖν J 16:7. ὸ̔ λέγω ὑμῖν Mt 10:27. μηδενὶ λ. τοῦτο Lk 9:21. οὐδὲν αὐτῷ λέγουσιν they say nothing to him J 7:26. ταῦτα ἔλεγον ὑμῖν 2 Th 2:5.—τὶ πρός τινα (Pla, Gorg. 465a) παραβολὴν πρὸς αὐτούς Lk 5:36; cp. 14:7; 20:9.—24:10; 11:53 v.l. W. double acc. ἀδύνατα ταῦτα εἴρηκας Hm 11:19.

β. by direct discourse or direct question foll., mostly abs. (extremely freq.) Mt 9:34; 12:44; Mk 3:30; Lk 5:39; J 1:29, 36; 1 Cor l2:3; Js 4:13. Also oft. introduced by recitative ὅτι Mt 9:18; Mk 1:15; 2:12; 3:21f; 5:28; 6:14f (on the textual problem s. FNeirynck, ETL 65, ’89, 110–18), 35; 7:20; Lk 1:24; 4:41; 17:10; 21:8 v.l.; J 6:14; 7:12; 8:33; Ac 2:13; 11:3 and oft.—καὶ ἔλεγεν Mk 4:21, 24, 26, 30 may = he used to say (so that they might memorize): WEssame, ET 77, ’66, 121.

γ. by indirect discourse or indirect question foll.; abs. Mt 21:27; Mk 11:33c; Lk 20:8.—Introduced by ὅτι (Diod S 11, 4, 3; 11, 6, 2; 14, 4, 3; Petosiris, Fgm. 14c; Jos., Bell. 4, 543) Lk 22:70; Ac 20:23.—In acc. w. inf. τίνα λέγουσιν οἱ ἄνθρωποι εἶναι τ. υἱὸν τ. ἀνθρώπου; Mt 16:13; cp. vs. 15; Lk 9:20; 11:18; 23:2b; 24:23b; J 12:29a; Ac 4:32; 8:9; 17:7.—W. the inf. only Lk 24:23a; Js 2:14; 1J 2:6, 9.

ⓑ w. indication of the pers. or thing about which someth. is said, or that is meant by someth.

α. by a prep. περί τινος (Soph., Thu. et al.) οἱ Φαρισαῖοι ἔγνωσαν ὅτι περὶ αὐτῶν λέγει the Pharisees perceived that he was talking about them Mt 21:45. λέγει περὶ αὐτοῦ he said concerning him J 1:47; cp. 2:21; 11:13; 13:18, 22. εἴς τινα (Eur., Med. 453; X., Mem. 1, 5, 1) Ac 2:25; Eph 5:32. ἐπί τινα Hb 7:13. πρός τινα Lk 12:41; Hb 1:7.

β. by the acc. alone mean someone or someth. (Demosth. 18, 88; Diod S 15, 23, 5; Phalaris, Ep. 142, 1 ἣν λέγω; Ael. Aristid. 48, 35 K.=24 p. 474 D.: τὸν Φιλάδελφον λέγων; Aelian, NA 8, 3 ὸ̔ δὲ λέγω, τοιοῦτόν ἐστιν, VH 3, 36; Lucian, Dial. Deor. 3; 10, 2; 2 Macc 14:7; Jos., Ant. 6, 86; TestSol 4:6 D τὸν δύστηνον λέγω γέροντα; Just., D. 130, 2 μετὰ τοῦ λαοῦ αὐτοῦ, λέγω Ἀβραὰμ καὶ Ἰσαὰκ …) τ. ἄνθρωπον τοῦτον ὸ̔ν λέγετε this man whom you mean Mk 14:71. ἔλεγεν τὸν Ἰούδαν J 6:71. συνείδησιν λέγω οὐχὶ τὴν ἑαυτοῦ I mean not your own conscience 1 Cor 10:29. τοῦτο δὲ λέγω but this is what I mean Gal 3:17; cp. 1 Cor 1:12a (Ptolem., Apotel. 2, 3, 12; 2, 11, 1 λέγω δέ … but I mean).—Mt 26:70; Mk 14:68; Lk 22:60. Cp. 4 end.

γ. w. an indication of the one to whom someth. is said (on the synoptics and Ac s. WLarfeld, Die ntl. Ev. 1925, 237f); mostly in dat. (Aeschyl., Ag. 103; Herodas 4, 42 σοί; POxy 413, 99; s. also 1aα above) Mt 8:7; Mk 2:8, 17f; Lk 3:7; 5:24; J 1:39, 41, 43 and oft.—πρός τινα (Epict. 2, 17, 34 πρὸς ἄλλους ἐρεῖς; TestSol 1:6 D λέγει Νάθαν πρὸς τὸν ἄγγελον; ApcEsdr 6:16; s. also 1aα above) Mk 4:41; 16:3; Lk 4:21; 8:25 (λ. πρὸς ἀλλήλους as Jos., Ant. 2, 108; 9, 239); 9:23; 12:1; 16:1; J 2:3; 3:4; Ac 2:12; 28:4. μετά τινος: ἔλεγον μετʼ ἀλλήλων they said to each other J 11:56.

δ. in other (s. 1aα, 1bα, 1bγ) prep. uses ἀφʼ ἑαυτοῦ (=ἀπὸ σεαυτοῦ v.l.) σὺ τοῦτο λέγεις; do you say this of your own accord? J 18:34 (TestAbr A 15 p. 95, 26 [Stone p. 38] al.). εἴς τινα against someone Lk 22:65. τὶ περί τινος say someth. about or concerning someone J 1:22; Ac 8:34; Tit 2:8. λ. περὶ τοῦ ἱεροῦ, ὅτι say, with reference to the temple, that Lk 21:5. τί σὺ λέγεις περὶ αὐτοῦ, ὅτι; what have you to say about him, since? J 9:17b (λ. τι περί τινος, ὅτι as Jos., Bell. 7, 215). τινὶ περί τινος say to someone about someone w. direct discourse foll. Mt 11:7. Also πρός τινα περί τινος (Jos., C. Ap. 1, 279 πρὸς αὐτὸν περὶ Μωϋσέως) Lk 7:24. πρός τινα ἐπί τινος bring charges against someone before someone Ac 23:30 (λ. ἐπί τινος as Jos., Vi. 258). λ. περί (v.l. ὑπέρ) τινος say (someth.), speak in someone’s defense 26:1.

ε. in connection w. adverbs and adv. exprs.: Λυκαονιστὶ λ. say in (the) Lycaonian (language) Ac 14:11. καλῶς correctly (X., Mem. 2, 7, 11; 3, 3, 4; TestJob 7:8; EpArist 125; 196) J 8:48; 13:13. ὡσαύτως in the same way Mk 14:31. ἀληθῶς λέγω ὑμῖν truly, I tell you Lk 12:44; 21:3. κατὰ ἄνθρωπον (s. ἄνθρωπος 2b) Ro 3:5; Gal 3:15. κατὰ συγγνώμην, οὐ κατʼ ἐπιταγήν (s. ἐπιταγή) 1 Cor 7:6; cp. 2 Cor 8:8. καθʼ ὑστέρησιν Phil 4:11.

ζ. w. emphasis on a certain kind of saying: φωνῇ μεγάλῃ in a loud voice Rv 5:12; 8:13 (cp. TestSol 16:1). Also ἐν φωνῇ μεγάλῃ 14:7; 9. ἄγγελος ἐν φωνῇ λέγων GJs 20:4 (pap, s. deStrycker p. 387f). Opp. ἐν τῇ καρδίᾳ (cp. Ps 13:1) 18:7. Also ἐν ἑαυτῷ (TestAbr B 3 p. 107, 11 [Stone p. 62]; TestJob 23:8) Mt 3:9; 9:21; Lk 3:8; 7:39, 49; GJs 1:1,4; 3:1; 5:1; cp. 1:3 (codd.); 2:1 v.l.; 14:1 v.l.

η. in quotations fr. scripture (but s. also Epict. 1, 28, 4 ὡς λέγει Πλάτων with a quotation) Ἠσαί̈ας λέγει Isaiah says Ro 10:16, 20; 15:12. Μωϋσῆς λέγει 10:19. Δαυὶδ λέγει 11:9. ἡ γραφὴ λέγει (Just., D. 56, 17; cp. Paus. 2, 16, 4 τὰ ἔπη λέγει=the epic poets say) 4:3; 10:11; Gal 4:30; 1 Ti 5:18; Js 4:5; cp. 2:23; J 19:24; 2 Cl 14:2. In the case of the quot. formula λέγει without the subj. expressed, ἡ γραφή or ὁ θεός is easily understood (B-D-F §130, 3; Rob. 392.—On the omission of the subj. [Just., D. 101, 1 al.] cp. Epict. 1, 24, 12 λέγει σοι ‘θὲς κτλ.’=someone says to you ‘lay aside [this and that sign of prestige]’). It could prob. be translated indefinitely it says: Ro 15:10; 2 Cor 6:2; Gal 3:16; Eph 4:8; 5:14. ὁ θεός is obviously the subj. (Clearch., Fgm. 69c; Epict. 1, 1, 10 λέγει ὁ Ζεύς, followed by a divine revelation to Epictetus) Hb 5:6. λέγει ὁ κύριος 2 Cl 13:2; cp. Hb 8:8–10 (λέγει κύριος Am 5:27; Is 1:18; Jer 9:24; ParJer 6:16 al.). W. the passage more definitely indicated (schol. on Pind., O. 7, 66 ἐν τοῖς Μουσαίου λέγεται; schol. on Apollon. Rhod. 3, 1179 Wendel v.l. ἐν τῇ γ´ τῆς Μουσαίου Τιτανογραφίας λέγεται ὡς) ἐν Ἠλίᾳ τί λέγει ἡ γραφή Ro 11:2 (Epict. 2, 17, 34 τί λέγει Χρύσιππος ἐν τοῖς περὶ τοῦ ψευδομένου). Δαυὶδ λέγει ἐν βίβλῳ ψαλμῶν Lk 20:42 (Epict. 2, 19, 14 Ἑλλάνικος λέγει ἐν τοῖς Αἰγυπτιακοῖς with quot.). ἐν τ. Ὡσηὲ λέγει Ro 9:25. λέγει ἐν τῷ Ἠσαί̈ᾳ 2 Cl 3:5 (Just., D. 123, 8); cp. ἐν Δαυίδ Hb 4:7. ὁ νόμος λέγει (cp. Pla., Crito 12, 50c; Epict. 3, 24, 43 τί γὰρ λέγει; [i.e. ὁ νόμος θεῖος]) 1 Cor 14:34. λέγει τὸ πνεῦμα τὸ ἅγιον Hb 3:7 (Just., D. 124, 1). Of words of Jesus: λέγει ὁ κύριος ἐν τῷ εὐαγγελίῳ 2 Cl 8:5. λέγει ὁ κύριος 5:2; 6:1. λέγει αὐτός (i.e. ὁ Χριστός 2:7) 3:2. λέγει 4:2.

θ. Hebraistic, though by no means limited to the OT (s. EKieckers, IndogF 35, 1915, 34ff; B-D-F §420; Mlt-H. 454), is the freq. use of λ. to introduce

א. direct discourse (like לֵאמֹר), even though it is preceded by a verb of saying, or one that includes the idea of saying. Esp. λέγων is so used, as in the LXX, e.g. after ἀναβοᾶν, ἀνακράζειν Mk 1:23 (cp. Phlegon: 257 Fgm. 36, 3, 9 Jac. ἀνεκεκράγει λέγων), ἀπαγγέλλειν, ἀποκρίνεσθαι, ἀρνεῖσθαι, βοᾶν, γογγύζειν, διαγογγύζειν, διαλογίζεσθαι, διαμαρτύρεσθαι, διαστέλλεσθαι, διδάσκειν, δοξάζειν, εἰπεῖν Mt 22:1; Lk 12:16; 20:2 (s. B-D-F §101, p. 46; s. Rob. 882f; Kieckers, loc. cit. 36f), ἐμβριμᾶσθαι, ἐντέλλεσθαι, ἐπερωτᾶν, ἐπιτιμᾶν, ἐπιφωνεῖν, ἐρωτᾶν, κατηγορεῖν, κηρύσσειν, κράζειν, κραυγάζειν, λαλεῖν, μαρτυρεῖν, μεριμνᾶν, παραινεῖν, παρακαλεῖν, παρατιθέναι παραβολήν, προσεύχεσθαι, προσφωνεῖν, προφητεύειν, συζητεῖν, συλλαλεῖν, φωνεῖν, ψευδομαρτυρεῖν; s. these entries. Also after such verbs as denote an action accompanied by a statement of some kind: ἄγγελος κυρίου … ἐφάνη αὐτῷ λέγων appeared to him and said Mt 1:20; cp. 2:13; προσεκύνει αὐτῷ λ. fell before him and said 8:2; 9:18; cp. 14:33. ἅπτεσθαι 8:3; 9:29. ἔρχεσθαι Mk 5:35; Lk 18:3; 19:18 al.; cp. Lk 1:66; 5:8; 8:38; 15:9; Ac 8:10, 19; 12:7; 27:23f; 1 Cor 11:25 al.

ב. the content of a written document (2 Km 11:15; 4 Km 10:6.—1 Macc 8:31; 11:57; Jos., Ant. 11, 26) ἔγραψεν λέγων (=יִכְתֹּב לֵאמֹר) he wrote as follows Lk 1:63.

ג. orders or instructions to be carried out by other persons: ἔπεμψεν λέγων he sent and had them say Lk 7:19. ἀπέστειλεν λ. (Judg 11:14f; Jdth 3:1; JosAs 3:2; ParJer 3:21 al.) Mt 22:16; 27:19; Lk 7:20; 19:14; J 11:3. If the persons carrying out the orders are named, the ptc. can refer to them Mt 22:16 v.l.

ד. When it is used w. the ptc. λ. appears in its finite forms ἐμπαίζοντες ἔλεγον they mocked and said Mt 27:41. προσελθὼν αὐτῷ λέγει he approached him and said Mk 14:45. διαρρήξας … λέγει he tore his clothes as he said vs. 63; cp. vs. 67; 15:35; Lk 6:20; J 1:36; Hb 8:8a al.—Also pleonastically (TestSol 2:2; TestJob 23:4; cp. Homeric ἀμειβόμενος προσέειπε Il. 3, 437 al., προσηύδα 14, 270 al.) ἀποκριθεὶς λέγει he answered Mk 8:29b; 9:5, 19; 10:24; 11:22; Lk 3:11; 11:45; 13:8. κράξας λέγει he cried out Mk 5:7; 9:24 (cp. TestAbr B 6 p. 109, 29 [Stone p. 66] κράζων καὶ λέγων; ApcEsdr 1:2 κράξας λέγων).

ι. Now and then short exprs. with λ. are inserted as parentheses (B-D-F §465, 2; Rob. 434): πολλοί, λέγω ὑμῖν, ζητήσουσιν many, I tell you, will seek Lk 13:24. ἐν ἀφροσύνῃ λέγω 2 Cor 11:21b. ὡς τέκνοις λέγω 6:13.

κ. ptc. w. the article τὰ λεγόμενα what was said (EpArist 215, 298; TestSol 15:13; ApcEsdr 2:15; Jos., Ant. 3, 85; 207; Just., D. 46, 4; 115, 1) Lk 18:34. προσεῖχον τ. λεγομένοις ὑπὸ τ. Φιλίππου (προσέχω 2b) Ac 8:6 (προσέχ. τοῖς λεγ. as Jos., Ant. 13, 303; τὰ λ. ὑπό τινος as Bell. 7, 56; 423; Esth 3:3, also Nicol. Dam.: 90 Fgm. 24, p. 408, 19 ὑπὸ τῶν μάντεων; Fgm. 30 p. 417, 23 Jac.; Epict. 1, 18, 1; SIG 679, 87). τὰ ἢ λεχθέντα ἢ πραχθέντα (Ps.-Libanius, Charact. Ep. p. 48, 18; 64, 18; Jos., C. Ap. 1, 55) Papias (2:15) in Eus., HE 3, 39, 15 (=Geb., Harn., Zahn 15, p. 72, 17).

② to express oneself in a specific way, say

ⓐ ask w. direct question foll: Mt 9:14; 15:1; 18:1; Mk 5:30f. ὁ διδάσκαλος λέγει the Master asks 14:14. W. dat. of pers. and a direct question foll.: Mt 9:28a; 15:34; 16:15; 20:6.

ⓑ answer (Lucian, Syr. Dea 18; TestSol 5:8 al.; ApcMos 5) Mt 17:25; Mk 8:24; J 1:21; 18:17b. W. dat. of pers. and direct discourse: Mt 4:10; 8:26; 9:28b; 14:17; 15:33; 18:22; 19:7, 20 al. W. dat of pers. and direct discourse introduced by ὅτι Mt 19:8.

ⓒ order, command, direct, enjoin, recommend more or less emphatically (Syntipas p. 9, 4; Num 32:27; TestSol 4:7 D; TestAbr A 17 p. 98, 21 [Stone p. 44]) τὶ someth. 2 Cl 6:4. ἃ λέγω Lk 6:46. τί τινι command someone (to do) someth. ὅ τι ἂν λέγῃ ὑμῖν J 2:5b (TestAbr A 4 p. 81, 8 [Stone p. 10]); cp. Ac 21:23 (s. Num 32:31). ὅ ὑμῖν λέγω, πᾶσιν λέγω, γρηγορεῖτε the order I give to you I give to everyone: be on your guard! Mk 13:37 (for the formal nuance cp. reff. at end of this parag.). Gener. w. dat. of pers. and direct discourse foll.: Mt 5:44; 6:25; 8:4, 9; 26:52; Mk 3:3, 5; 5:8; 6:10; Lk 6:27; 7:8; J 2:7f. W. dat. of pers. and inf. foll.: Rv 10:9; 13:14; w. an inf. and a negative forbid (X., An. 7, 1, 40) Mt 5:34, 39.—Here belongs χαίρειν τινὶ λέγειν (Epict. 3, 22, 64) extend a greeting to someone, since the greeting consists in saying χαῖρε=‘may you prosper’ 2J 10f. W. ἵνα foll. recommend that, tell to τῷ λαῷ λέγων … ἵνα πιστεύσωσιν Ac 19:4. οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ I do not recommend that anyone should pray about that (sin) 1J 5:16. W. inf. foll.: Ro 2:22.—τάδε λέγει is the formal style of one who is giving an order (introductory formula for the edicts of the Persian kings [IMagnMai 115, 4]; in the OT a favorite method of introducing a prophetic statement [Thackeray p. 11]) Ac 21:11, 8, 12, 18; 3:1, 7, 14 (s. Gerhard, Philol. 64, 1905, 27ff; Thieme 23; GRudberg, Eranos 11, 1911, 177f; LLafoscade, De epistulis imperatorum 1902, 63 and 77. Roman edicts gener. use the simple λέγει as in the praescriptio of SEG IX, 8 I, 1–3 αὐτοκράτωρ Καίσαρ Σεβαστὸς … λέγει; also by Augustus: Jos., Ant., 16, 162; s. MBenner, The Emperor Says ’75).

ⓓ assure, assert; w. direct discourse foll. Esp. in the formulas λέγω σοι, λ. ὑμῖν, ἀμὴν (ἀμὴν) λ. ὑμῖν (TestAbr A 8 p. 85, 19f [Stone p. 18]) Mt 11:22; 12:31; 19:24; 23:39; Mk 11:24; Lk 4:25; 7:9, 28; 9:27.—Mt 5:26; 6:2, 5; 8:10; Mk 3:28; 9:41; 10:15; Lk 4:24; 18:17, 29; 23:43; J 1:51; 3:3, 5, 11; 5:19, 24f; 6:26, 32 al.

ⓔ maintain, declare, proclaim as teaching, w. direct discourse foll.: Gal 4:1; 1J 2:4. Foll. by acc. and inf. (X., Symp. 5, 5) Mt 22:23; Mk 12:18; Lk 20:41; 23:2b; Ro 15:8; 2 Ti 2:18. Foll. by ὅτι and direct discourse Mk 12:35b; 1 Cor 15:12. W. dat. of pers. and direct discourse after ὅτι Mt 5:20, 22, 28, 32; 8:11 al. Someth. like interpret εἰς w. ref. to Eph 5:32.—σὺ λέγεις (that is what) you maintain Mt 27:11; Mk 15:2; Lk 23:3 (cp. σὺ εἶπας Mt 26:25 and s. εἶπον 1a). Cp. also Lk 22:70; J 18:37 (s. OMerlier, RevÉtGr 46, ’33, 204–19; Goodsp., Probs. 64–68 [strong affirmative, yes]; MSmith, JBL 64, ’45, 506–10 [intentionally ambiguous, so you say, Tannaitic Parallels to the Gospels, ’51, 27–30]; DCatchpole, NTS 17, ’70/71, 213–26). τί λέγει ἡ γνῶσις; what does Gnosis teach about this? With the answer in direct discourse B 6:9 (cp. Epict. 3, 13, 11 καὶ τί λέγει [i.e., ὁ λόγος ὁ τῶν φιλοσόφων=philosophy]; direct discourse follows).

ⓕ of written communications (Hdt. 3, 40; 122; 8, 140; UPZ 68, 5 [152 B.C.]; Jos., Ant. 13, 80) 1 Cor 6:5; 7:6; 15:51; 2 Cor 6:13; 8:8; Gal 5:2; Phil 4:11; Col 2:4; Phlm 21, al. in Paul.

③ to inform about / tell of someth., speak, report (Diog. L. 1, 31) τινί to someone Mk 7:36. τὶ about someth. (X., Cyr. 1, 2, 16 νῦν λέξομεν τὰς Κύρου πράξεις) τὴν ἔξοδον αὐτοῦ of his death (lit., departure) Lk 9:31. τὰ περὶ τ. βασιλείας Ac 1:3. τὰ γινόμενα ὑπʼ αὐτῶν αἰσχρόν ἐστιν καὶ λέγειν it is a disgrace even to speak of the things they do Eph 5:12 (Demosth. 10, 27 ὸ̔ … οὔτε λέγειν ἄξιον). τινὶ περί τινος bring a report about someone to someone Mk 1:30; 8:30. Likew. τινί τινα Phil 3:18.

④ to identify in a specific manner, call, name (Aeschyl. et al.) w. double acc. (Epict. 2, 19, 19 τί Στωικὸν ἔλεγες σεαυτόν; Diog. L. 8, 88 τὴν ἡδονὴν λέγειν τὸ ἀγαθόν=call pleasure the [real] good; 2 Macc 4:2; Just., D. 61, 1 ἀρχηστρατηγὸν ἑαυτὸν λέγει) τινά τι describe someone as someth. τί με λέγεις ἀγαθόν; why do you call me good? Mk 10:18; Lk 18:19. Δαυὶδ λέγει αὐτὸν κύριον David calls him Lord Mk 12:37. πατέρα ἴδιον ἔλεγεν τὸν θεόν he called God his Father J 5:18. οὐκέτι λέγω ὑμᾶς δούλους I no longer call you slaves 15:15; cp. Ac 10:28; Rv 2:20. Pass. be called, named Mt 13:55; Hb 11:24. ὁ λεγόμενος the so-called (Epict. 4, 1, 51 οἱ βασιλεῖς λεγόμενοι; Socrat., Ep. 14, 7 ὁ λ. θάνατος) λεγόμενοι θεοί so-called gods 1 Cor 8:5 (Herm. Wr. 2, 14 the λεγόμενοι θεοί in contrast to μόνος ὁ θεός. Somewhat differently Jos., Ant. 12, 125 Ἀντίοχος ὁ παρὰ τοῖς Ἕλλησιν θεὸς λεγόμενος). οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λ. περιτομῆς those who are called ‘the uncircumcised’ (i.e. gentiles) by the so-called circumcision (i.e. Jews) Eph 2:11. ὁ λεγόμενος (B-D-F §412, 2; Rob. 1107; cp. BGU 1117, 9 [13 B.C.]; PRyl 133, 11; 137, 19; 2 Macc 12:17; 14:6; 3 Macc 1:3; TestAbr B 13 p. 118, 14 [Stone p. 84]; TestJob 46:5; 47:1; Just., A I, 22, 1, D. 32, 1) who is called … Mt 1:16; 27:17; whose surname is (Appian, Liby. 49 §213 Ἄννων ὁ μέγας λεγόμενος; Jos., Ant. 13, 370, Vi. 4) 10:2; Col 4:11; by name Mt 9:9; 26:3, 14; 27:16; Mk 15:7; Lk 22:47; J 9:11.—Of things: of the name of a star Rv 8:11. Of place-names (BGU 326, 19 [II A.D.]; 2 Macc 9:2; 12:21) Mt 2:23; 26:36; J 4:5; 11:54; 19:13; Ac 3:2; 6:9; Hb 9:3. Of the local, vernacular name λ. Ἑβραϊστί J 5:2 v.l.; 19:17b.—In the transl. of foreign words (which) means: ὅ ἐστιν κρανίου τόπος λεγόμενος which means ‘Place of a Skull’ Mt 27:33b. Cp. also J 4:25; 11:16; 20:24; 21:2. Also ὸ̔ λέγεται 20:16. ὸ̔ λ. μεθερμηνευόμενον which, when translated, means 1:38. ἣ διερμηνευομένη λέγεται Ac 9:36.—Other exx. of the significance mean (Aeschyl. et al.) are Gal 4:1; 2 Cl 6:4; 8:6 Cp. 1bβ.—B. 1253f; 1257; 1277. DELG. M-M. EDNT. TW. Sv. S. λόγος, ῥῆμα, λαλέω.

κᾰλέω, [dialect] Aeol. [full] κάλημι (q.v.), [dialect] Ep. inf.

A

καλήμεναι Il.10.125

: [dialect] Ion. [tense] impf.

καλέεσκον 6.402

; [ per.] 3sg.

κάλεσκε A.R.4.1514

: [tense] fut., [dialect] Ion.

καλέω Il.3.383

, [dialect] Att.

καλῶ Pl.Smp. 175a

, X.Smp.1.15, etc.; later

καλέσω LXX Ge.16.11

, al., Ph.1.69, ([etym.] παρα-) D.8.14 codd., SIG656.40 (Teos, ii B.C.), ([etym.] ἐγ-) v.l. in D.19.133, cf. 23.123 codd. ( καλέσω in S.Ph. 1452 (anap.), Ar.Pl. 964, etc., is [tense] aor. 1 subj.): [tense] aor. 1 ἐκάλεσα, [dialect] Ep. ἐκάλεσσα, κάλεσσα, Od. 17.379, Il.16.693 (late [dialect] Ep.

ἔκλησα Nic.Fr.86

, late Prose ἐκάλησα Ps.Callisth. 3.35): [tense] pf.

κέκληκα Ar.Pl. 260

, etc.:—[voice] Med., [dialect] Att. [tense] fut.

καλοῦμαι Id.Nu. 1221

, Ec. 864; in pass. sense, S.El. 971, E.Or. 1140, etc.; later καλέσομαι ([etym.] ἐκ-, ἐπι-) dub.l. in Aeschin.1.174, Lycurg.17: [tense] aor.1

ἐκαλεσάμην Hdt.7.189

, Pl.Lg. 937a; [dialect] Ep.

καλεσσάμην Il.1.54

, [ per.] 3pl. καλέσαντο ib. 270:—[voice] Pass., [tense] fut.

κεκλήσομαι Il.3.138

, A.Th. 698 (lyr.), Pr. 840, etc.;

κληθήσομαι Pl.Lg. 681d

, LXXGe.48.6, v.l. in E.Tr.13: [tense] aor.

ἐκλήθην Archil.78

, S.OT 1359, Ar.Th. 862, etc.: [tense] pf. κέκλημαι, [dialect] Ep.[ per.] 3pl.

κεκλήαται A.R.1.1128

, [dialect] Ion.

κεκλέαται Hdt.2.164

; [dialect] Ep. [ per.] 3pl. [tense] plpf.

κεκλήατο Il.10.195

; opt.

κεκλῄμην, κεκλῇο S.Ph. 119

,

κεκλῄμεθα Ar.Lys. 253

: late [tense] pf. κεκάλεσμαι Suid.s.v. κλητή.

I call, summon,

εἰς ἀγορὴν καλέσαντα Od.1.90

;

ἐς Ὄλυμπον Il.1.402

; ἀγορήνδε, θάλαμόνδε, θάνατόνδε, Il.20.4, Od.2.348, Il.16.693: c. acc. only, κεκλήατο (for - ηντο) βουλήν they had been summoned to the council, 10.195: folld. by inf., αὐτοὶ γὰρ κάλεον συμμητιάασθαι ib. 197;

καιρὸς καλεῖ.. S.Ph. 466

;

κἄμ' ὑπηρετεῖν καλεῖς Id.El. 996

; κ. τινὰ εἰς ἕ, ἐπὶ οἷ, Il.23.203, Od.17.330, etc.;

εἰς μαρτυρίαν κληθείς Pl.Lg. 937a

;

ἐμὲ νῦν ἤδη καλεῖ ἡ εἱμαρμένη Id.Phd. 115a

; demand, require,

ἡ ἡμέρα 'κείνη εὔνουν καὶ πλούσιον ἄνδρα ἐκάλει D.18.172

: [tense] aor. [voice] Med., καλέσασθαί τινα call to oneself, freq. in [dialect] Ep., Il.1.270, Od.8.43, etc.;

φωνῇ Il.3.161

;

ἀγορήνδε λαόν 1.54

; call a witness, Pl.Lg.l.c.

2 call to one's house or to a repast, invite (not in Il.), Od.10.231, 17.382, al., 1 Ep.Cor.10.27; later usu. with a word added,

κ. ἐπὶ δεῖπνον Hdt.9.16

([voice] Pass.), X.Cyr.2.1.30, etc.;

ἐς ἔρανον Pi.O.1.37

;

ἐς θοίνην E. Ion 1140

;

ὑπὸ σοῦ κεκλημένος Pl.Smp. 174d

, etc.; κληθέντες πρός τινα invited to his house, D.19.196; ὁ κεκλημένος the guest, Damox.2.26.

3 invoke,

Δία Hdt.1.44

, cf. Pi.O.6.58, A.Th. 223; at sacrifices, Sch.Ar.Ra. 482;

μάρτυρας κ. θεούς S.Tr. 1248

, cf. D.18.141:—[voice] Med.,

τοὺς θεοὺς καλούμεθα A.Ch. 201

, cf. 216; also

μαρτύριά τε καὶ τεκμήρια καλεῖσθε Id.Eu. 486

; but ἀράς, ἅς σοι καλοῦμαι which I call down on thee, S.OC 1385:—[voice] Pass., of the god, to be invoked, A.Eu. 417.

4 as law-term, summon, of the judge, καλεῖν τινας εἰς τὸ δικαστήριον cite or summon before the court, D.19.211, etc.; simply καλεῖν ib.212, Ar.V. 851, etc.;

ἐὰν μὲν καλέσῃ D.21.56

; also ὁ ἄρχων τὴν δίκην καλεῖ calls on the case, Ar. V. 1441:—[voice] Pass.,

ἡ πατροκτόνος δίκη κεκλῇτ' ἂν αὐτῷ S.Fr. 696

; πρὶν τὴν ἐμὴν [ δίκην] καλεῖσθαι before it is called on, Ar.Nu. 780;

καλουμένης τῆς γραφῆς D.58.43

; but,

b of the plaintiff in [voice] Med., καλεῖσθαί τινα to sue at law, bring before the court, Ar.Nu. 1221, al., D.23.63;

κ. τινὰ ὕβρεως Ar.Av. 1046

;

κ. τινὰ πρὸς τὴν ἀρχήν Pl. Lg. 914c

; ὁ καλεσάμενος the plaintiff, PHal.1.224 (iii B.C.).

5 with an abstract subject, demand, require, καλεῖ ἡ τάξις c. inf., CPHerm. 25ii7 (iii A.D.).

6 metaph. in [voice] Pass., καλουμένης τῆς δυνάμεως πρὸς τὴν συναναληψίαν called forth, summoned, Sor.1.29.

II call by name, name,

ὃν Βριάρεων καλέουσι θεοί Il.1.403

, cf. Od.5.273, etc.;

κοτύλην δέ τέ μιν καλέουσι Il.5.306

;

ὥς σφας καλοῦμεν Εὐμενίδας S.OC 486

, cf. A.Pr.86, etc.; ὄνομα καλεῖν τινα call him by a name,

εἴπ' ὄνομ' ὅττι σε κεῖθι κάλεον Od.8.550

, cf. E. Ion 259, Pl.Cra. 383b, etc. (in [voice] Pass.,

οὔνομα καλέεσθαι Hdt.1.173

, cf. Pi.O.6.56): without ὄνομα, τί νιν καλοῦσα τύχοιμ' ἄν; A.Ag. 1232;

τοῦτο αὐτὴν κάλεον Call. Fr. 66b

;

τούτοις τὸ ὄνομα ἱμάτια ἐκαλέσαμεν Pl.Plt. 279e

([voice] Pass., τύμβῳ δ' ὄνομα σῷ κεκλήσεται shall be given to thy tomb, E.Hec. 1271); κ. ὄνομα ἐπί τινι give a name to something, Pl.Prm. 147d; but call (a man) a name because of some function, Id.Sph. 218c;

κ. τινὰ ἐπὶ τῷ ὀνόματι τοῦ πατρός Ev.Luc.1.59

;

ἐπ' ὀνόματος καλεῖν τινα Plb.35.4.11

:—[voice] Pass., to be named or called,

Μυρμιδόνες δὲ καλεῦντο Il.2.684

;

εἰ τόδ' αὐτῷ φίλον κεκλημένῳ A.Ag. 161

(lyr.); ὁ καλούμενος the socalled,

ἐν τῇ Θεράπνῃ καλεομένῃ Hdt.6.61

;

ὁ κ. θάνατος Pl.Phd. 86d

; οἱ τῶν ὁμοτίμων κ. X.Cyr.2.1.9; κεκλημένος τινός called from or after him, Pi.P.3.67;

καλεῖσθαι ἐπί τινι LXXGe.48.6

;

κέκληνται δέ σφιν ἕδραι Pi.O.7.76

.

2 [voice] Pass., to be called, almost = εἰμί, esp. with words expressing kinship or status,

ἐμὸς γαμβρὸς καλέεσθαι Od.7.313

, cf. A.Pers.2 (anap.);

ἀφνειοὶ καλέονται Od.15.433

; esp. in [tense] pf. [voice] Pass. κέκλημαι, οὕνεκα σὴ παράκοιτις κέκλημαι because I am thy wife, Il.4.61;

φίλη κεκλήσῃ ἄκοιτις 3.138

;

αἲ γὰρ ἐμοὶ τοιόσδε πόσις κεκλημένος εἴη Od.6.244

;

ἠγάγετ' ἐς μέγα δῶμα φίλην κεκλῆσθαι ἄκοιτιν Hes.Th. 410

;

σὴ κεκλημένη.. ἦα h.Ap. 324

;

μηδ' ἔτι Τηλεμάχοιο πατὴρ κεκλημένος εἴην Il.2.260

;

οὔτινος δοῦλοι κέκληνται A.Pers. 242

, cf. S.El. 366, etc.

3 special constructions, a. Ἀλησίου ἔνθα κολώνη κέκληται where is the hill called the hill of Alesios, Il.11.758;

ἵνα κριοῦ καλέονται εὐναί A.R.4.115

;

ἔνθα ἡ Τριπυργία καλεῖται X.HG5.1.10

, etc.: -so in [voice] Act., ἔνθα Ῥέας πόρον ἄνθρωποι καλέοισιν where is the ford men call the ford of Rhea, Pi. N.9.41, cf. κικλήσκω, κλῄζω, κλέω.

b folld by a dependent clause, ἐκάλεσσέ νιν ἰσώνυμον ἔμμεν said that his name should be the same, Id.O.9.63; καλεῖ με πλαστὸς ὡς εἴην πατρί, i.e.

καλεῖ με πλαστόν S. OT 780

; καλοῦμέν γε παραδιδόντα μὲν διδάσκειν we say that one who delivers teaches, Pl.Tht. 198b, cf. Smp. 205d;

τὰς ἀμπέλους τραγᾶν καλοῦσιν Arist.HA 546a3

.

πνεῦμα, ατος, τό (πνέω; Aeschyl., Pre-Socr., Hdt.+. On the history of the word s. Rtzst., Mysterienrel.³ 308ff).

① air in movement, blowing, breathing (even the glowing exhalations of a volcanic crater: Diod S 5, 7, 3)

ⓐ wind (Aeschyl. et al.; LXX, EpArist, Philo; Jos., Ant. 2, 343; 349; SibOr 8, 297) in wordplay τὸ πνεῦμα πνεῖ the wind blows J 3:8a (EpJer 60 πνεῦμα ἐν πάσῃ χώρᾳ πνεῖ. But s. TDonn, ET 66, ’54f, 32; JThomas, Restoration Qtrly 24, ’81, 219–24). ὀθόνη πλοίου ὑπὸ πνεύματος πληρουμένη MPol 15:2. Of God ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα who makes his angels winds Hb 1:7; 1 Cl 36:3 (both Ps 103:4).

ⓑ the breathing out of air, blowing, breath (Aeschyl. et al.; Pla., Tim. 79b; LXX) ὁ ἄνομος, ὅν ὁ κύριος Ἰησοῦς ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ 2 Th 2:8 (cp. Is 11:4; Ps 32:6).

② that which animates or gives life to the body, breath, (life-)spirit (Aeschyl. et al.; Phoenix of Colophon 1, 16 [Coll. Alex. p. 231] πν.=a breathing entity [in contrast to becoming earth in death]; Polyb. 31, 10, 4; Ps.-Aristot., De Mundo 4 p. 394b, 8ff; PHib 5, 54 [III B.C.]; PGM 4, 538; 658; 2499; LXX; TestAbr A 17 p. 98, 19 [Stone p. 44] al.; JosAs 19:3; SibOr 4, 46; Tat. 4:2) ἀφιέναι τὸ πνεῦμα give up one’s spirit, breathe one’s last (Eur., Hec. 571; Porphyr., Vi. Plotini 2) Mt 27:50. J says for this παραδιδόναι τὸ πν. 19:3 (cp. ApcMos 31 ἀποδῶ τὸ πν.; Just., D. 105, 5). Of the return of the (life-)spirit of a deceased person into her dead body ἐπέστρεψεν τὸ πν. αὐτῆς Lk 8:55 (cp. Jdg 15:19). εἰς χεῖράς σου παρατίθεμαι τὸ πν. μου into your hands I entrust my spirit 23:46 (Ps 30:6; for alleged focus on ἐλπίζειν s. EBons, BZ 38, ’94, 93–101). κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου Ac 7:59; composite of both passages AcPl Ha 10, 23 (cp. ApcMos 42). τὸ πν. μου ὁ δεσπότης δέξεται GJs 23:3 (on the pneuma flying upward after death cp. Epicharm. in Vorsokrat. 23 [=13, 4th ed.], B 9 and 22; Eur., Suppl. 533 πνεῦμα μὲν πρὸς αἰθέρα, τὸ σῶμα δʼ ἐς γῆν; PGM 1, 177ff τελευτήσαντός σου τὸ σῶμα περιστελεῖ, σοῦ δὲ τὸ πνεῦμα … εἰς ἀέρα ἄξει σὺν αὑτῷ ‘when you are dead [the angel] will wrap your body … and take your spirit with him into the sky’). τὸ σῶμα χωρὶς πν. νεκρόν ἐστιν Js 2:26. πν. ζωῆς ἐκ τ. θεοῦ εἰσῆλθεν ἐν αὐτοῖς (i.e. the prophet-witnesses who have been martyred) Rv 11:11 (cp. Ezk 37:10 v.l. εἰσῆλθεν εἰς αὐτοὺς πνεῦμα ζωῆς; vs. 5). Of the spirit that animated the image of a beast, and enabled it to speak and to have Christians put to death 13:15.—After a person’s death, the πν. lives on as an independent being, in heaven πνεύματα δικαὶων τετελειωμένων Hb 12:23 (cp. Da 3:86 εὐλογεῖτε, πνεύματα καὶ ψυχαὶ δικαίων, τὸν κύριον). According to non-biblical sources, the πν. are in the netherworld (cp. En 22:3–13; Sib Or 7, 127) or in the air (PGM 1, 178), where evil spirits can prevent them from ascending higher (s. ἀήρ2b). τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν 1 Pt 3:19 belongs here if it refers to Jesus’ preaching to the spirits of the dead confined in Hades (so Usteri et al.; s. also JMcCulloch, The Harrowing of Hell, 1930), whether it be when he descended into Hades, or when he returned to heaven (so RBultmann, Bekenntnis u. Liedfragmente im 1 Pt: ConNeot11, ’47, 1–14).—CClemen, Niedergefahren zu den Toten 1900; JTurmel, La Descente du Christ aux enfers 1905; JMonnier, La Descente aux enfers 1906; HHoltzmann, ARW 11, 1908, 285–97; KGschwind, Die Niederfahrt Christi in die Unterwelt 1911; DPlooij, De Descensus in 1 Pt 3:19 en 4:6: TT 47, 1913, 145–62; JBernard, The Descent into Hades a Christian Baptism (on 1 Pt 3:19ff): Exp. 8th ser., 11, 1916, 241–74; CSchmidt, Gespräche Jesu mit seinen Jüngern: TU 43, 1919, 452ff; JFrings, BZ 17, 1926, 75–88; JKroll, Gott u. Hölle ’32; RGanschinietz, Katabasis: Pauly-W. X/2, 1919, 2359–449; Clemen² 89–96; WBieder, Die Vorstellung v. d. Höllenfahrt Jesu Chr. ’49; SJohnson, JBL 79, ’60, 48–51; WDalton, Christ’s Proclamation to the Spirits ’65. S. also the lit. in Windisch, Hdb.² 1930, exc. on 1 Pt 3:20; ESelwyn, The First Ep. of St. Peter ’46 and 4c below.—This is prob. also the place for θανατωθεὶς μὲν σαρκὶ ζωοποιηθεὶς δὲ πνεύματι• ἐν ᾧ καὶ … 1 Pt 3:18f (some mss. read πνεύματι instead of πνεύμασιν in vs. 19, evidently in ref. to the manner of Jesus’ movement; πνεῦμα is that part of Christ which, in contrast to σάρξ, did not pass away in death, but survived as an individual entity after death; s. ἐν 7). Likew. the contrast κατὰ σάρκα … κατὰ πνεῦμα Ro 1:3f. Cp. 1 Ti 3:16.

③ a part of human personality, spirit

ⓐ when used with σάρξ, the flesh, it denotes the immaterial part 2 Cor 7:1; Col 2:5. Flesh and spirit=the whole personality, in its outer and inner aspects, oft. in Ign.: IMg 1:2; 13:1a; ITr ins; 12:1; IRo ins; ISm 1:1; IPol 5:1; AcPl Ant 13, 18 (=Aa I 237, 3).—In the same sense beside σῶμα, the body (Simplicius, In Epict. p. 50, 1; Ps.-Phoc. 106f; PGM 1, 178) 1 Cor 5:3–5; 7:34.—The inner life of humans is divided into ψυχὴ καὶ πνεῦμα (cp. Ps.-Pla., Axioch. 10 p. 370c τὶ θεῖον ὄντως ἐνῆν πνεῦμα τῇ ψυχῇ=a divine spirit was actually in the soul; Wsd 15:11; Jos., Ant. 1, 34; Tat. 13, 2; 15, 1 et al.; Ath. 27, 1. S. also Herm. Wr. 10, 13; 16f; PGM 4, 627; 630. ἐκ τριῶν συνεστάναι λέγουσι τὸν ἄνθρωπον ἐκ ψυχῆς καὶ σώματος καὶ πνεύματος Did., Gen. 55, 14) Hb 4:12. Cp. Phil 1:27. τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα 1 Th 5:23 (s. GMilligan, Thess. 1908, 78f; EvDobschütz in Meyer X⁷ 1909, 230ff; EBurton, Spirit, Soul, and Flesh 1918; AFestugière, La Trichotomie des 1 Th 5:23 et la Philos. gr.: RSR 20, 1930, 385–415; CMasson, RTP 33, ’45, 97–102; FGrant, An Introd. to NT Thought ’50, 161–66). σαρκί, ψυχῇ, πνεύματι IPhld 11:2.

ⓑ as the source and seat of insight, feeling, and will, gener. as the representative part of human inner life (cp. PGM 4, 627; 3 Km 20:5; Sir 9:9 al.; Just., D. 30, 1; Did., Gen. 232, 5) ἐπιγνοὺς ὁ Ἰησοῦς τῷ πν. αὐτοῦ Mk 2:8. ἀναστενάξας τῷ πν. αὐτοῦ λέγει 8:12 (s. ἀναστενάζω). ἠγαλλίασεν τὸ πν. μου Lk 1:47 (in parallelism w. ψυχή vs. 46, as Sir 9:9). ἠγαλλιάσατο τῷ πν. 10:21 v.l., Ἰησοῦς ἐνεβριμήσατο τῷ πν. J 11:33 (s. ἐμβριμάομαι 3); Ἰης. ἐταράχθη τῷ πν. 13:21. παρωξύνετο τὸ πν. αὐτοῦ ἐν αὐτῷ Ac 17:16; ζέων τῷ πν. with spirit-fervor 18:25 (s. ζέω). τὸ παιδίον ἐκραταιοῦτο πνεύματι Lk 1:80; 2:40 v.l.; ἔθετο ὁ Παῦλος ἐν τῷ πν. Paul made up his mind Ac 19:21 (some would put this pass. in 6c, but cp. Lk 1:66 and analogous formulations Hom. et al. in L-S-J-M s.v. τίθημι A6). προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι of the spiritual, i.e. the pure, inner worship of God, that has nothing to do w. holy times, places, appurtenances, or ceremonies J 4:23; cp. vs. 24b. πν. συντετριμμένον (Ps 50:19) 1 Cl 18:17; 52:4.—2 Cl 20:4; Hv 3, 12, 2; 3, 13, 2.—This usage is also found in Paul. His conviction (s. 5 below) that the Christian possesses the (divine) πνεῦμα and thus is different fr. all other people, leads him to choose this word in preference to others, in order to characterize a believer’s inner being gener. ᾧ λατρεύω ἐν τῷ πν. μου Ro 1:9. οὐκ ἔσχηκα ἄνεσιν τῷ πν. μου 2 Cor 2:13. Cp. 7:13. As a matter of fact, it can mean simply a person’s very self or ego: τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν the Spirit (of God) bears witness to our very self Ro 8:16 (cp. PGM 12, 327 ἠκούσθη μου τὸ πνεῦμα ὑπὸ πνεύματος οὐρανοῦ). ἀνέπαυσαν τὸ ἐμὸν πν. καὶ τὸ ὑμῶν they have refreshed both me and you 1 Cor 16:18. ἡ χάρις τοῦ κυρίου ἡμῶν Ἰ. Χρ. μετά τοῦ πν. (ὑμῶν) Gal 6:18; Phil 4:23; Phlm 25. Cp. 2 Ti 4:22. Likew. in Ign. τὸ ἐμὸν πν. my (unworthy) self IEph 18:1; IRo 9:3; cp. 1 Cor 2:11a—On the relation of the divine Spirit to the believer’s spiritual self, s. SWollenweider, Der Geist Gottes als Selbst der Glaubenden: ZTK 93, ’96, 163–92.—Only a part of the inner life, i.e. that which concerns the will, is meant in τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής Mt 26:41; Mk 14:38; Pol 7:2. That which is inferior, anxiety, fear of suffering, etc. is attributed to the σάρξ.—The mng. of the expr. οἱ πτωχοὶ τῷ πνεύματι Mt 5:3 is difficult to determine w. certainty (cp. Pla., Ep. 7, 335a πένης ἀνὴρ τὴν ψυχήν. The dat. as τῇ ψυχῇ M. Ant. 6, 52; 8, 51). The sense is prob. those who are poor in their inner life, because they do not have a misdirected pride in their own spiritual riches (s. AKlöpper, Über den Sinn u. die ursprgl. Form der ersten Seligpreisung der Bergpredigt bei Mt: ZWT 37, 1894, 175–91; RKabisch, Die erste Seligpreisung: StKr 69, 1896, 195–215; KKöhler, Die ursprgl. Form der Seligpreisungen: StKr 91, 1918, 157–92; JBoehmer, De Schatkamer 17, 1923, 11–16, TT [Copenhagen] 4, 1924, 195–207, JBL 45, 1926, 298–304; WMacgregor, ET 39, 1928, 293–97; VMacchioro, JR 12, ’32, 40–49; EEvans, Theology 47, ’44, 55–60; HLeisegang, Pneuma Hagion 1922, 134ff; Betz, SM 116 n. 178 for Qumran reff.).

ⓒ spiritual state, state of mind, disposition ἐν ἀγάπῃ πνεύματί τε πραΰτητος with love and a gentle spirit 1 Cor 4:21; cp. Gal 6:1. τὸ πν. τοῦ νοὸς ὑμῶν Eph 4:23 (s. νοῦς 2a). ἐν τῷ ἀφθάρτῳ τοῦ ἡσυχίου πνεύματος with the imperishable (gift) of a quiet disposition 1 Pt 3:4.

④ an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses, spirit (ELangton, Good and Evil Spirits ’42).

ⓐ God personally: πνεῦμα ὁ θεός J 4:24a (Ath. 16, 2; on God as a spirit, esp. in the Stoa, s. MPohlenz, D. Stoa ’48/49. Hdb. ad loc. Also Celsus 6, 71 [Stoic]; Herm. Wr. 18, 3 ἀκάματον μέν ἐστι πνεῦμα ὁ θεός).

ⓑ good, or at least not expressly evil spirits or spirit-beings (cp. CIG III, 5858b δαίμονες καὶ πνεύματα; Proclus on Pla., Cratyl. p. 69, 6; 12 Pasqu.; En 15:4; 6; 8; 10; TestAbr A 4 p. 81, 15f [Stone p. 10, 15f] πάντα τὰ ἐπουράνια πνεύματα; TestAbr B 13 p. 117, 26 [Stone p. 82] ὑψηλὸν πν.; PGM 3, 8 ἐπικαλοῦμαί σε, ἱερὸν πνεῦμα; 4, 1448; 3080; 12, 249) πνεῦμα w. ἄγγελος (cp. Jos., Ant. 4, 108; Ps.-Clem., Hom. 3, 33; 8, 12) Ac 23:8f. God is ὁ παντὸς πνεύματος κτίστης καὶ ἐπίσκοπος 1 Cl 59:3b.—Pl., God the μόνος εὐεργέτης πνεύματων 1 Cl 59:3a. Cp. 64 (s. on this Num 16:22; 27:16. Prayers for vengeance fr. Rheneia [Dssm., LO 351–55=LAE 423ff=SIG 1181, 2] τὸν θεὸν τὸν κύριον τῶν πνευμάτων; PGM 5, 467 θεὸς θεῶν, ὁ κύριος τῶν πν.; sim. the magic pap PWarr 21, 24; 26 [III A.D.]); the πατὴρ τῶν πνευμάτων Hb 12:9. Intermediary beings (in polytheistic terminology: δαίμονες) that serve God are called λειτουργικὰ πνεύματα Hb 1:14. In Rv we read of the ἑπτὰ πνεύματα (τοῦ θεοῦ) 1:4; 3:1; 4:5; 5:6; s. ASkrinjar, Biblica 16, ’35, 1–24; 113–40.— Ghost Lk 24:37, 39.

ⓒ evil spirits (PGM 13, 798; 36, 160; TestJob 27, 2; ApcSed [both Satan]; AscIs 3:28; Just., D. 39, 6 al.; Ath. 25, 3), esp. in accounts of healing in the Synoptics: (τὸ) πνεῦμα (τὸ) ἀκάθαρτον (Just., D. 82, 3) Mt 12:43; Mk 1:23, 26; 3:30; 5:2, 8; 7:25; 9:25a; Lk 8:29; 9:42; 11:24; Rv 18:2. Pl. (TestBenj 5:2) Mt 10:1; Mk 1:27; 3:11; 5:13; 6:7; Lk 4:36; 6:18; Ac 5:16; 8:7; Rv 16:13; ending of Mk in the Freer ms.—τὸ πν. τὸ πονηρόν Ac 19:15f. Pl. (En 99:7; TestSim 4:9; 6:6, TestJud 16:1; Just., D. 76, 6) Lk 7:21; 8:2; Ac 19:12f.—πν. ἄλαλον Mk 9:17; cp. vs. 25b (s. ἄλαλος). πν. πύθων Ac 16:16 (s. πύθων). πν. ἀσθενείας Lk 13:11. Cp. 1 Ti 4:1b. πνεῦμα δαιμονίου ἀκαθάρτου (s. δαιμόνιον 2) Lk 4:33. πνεύματα δαιμονίων Rv 16:14 (in effect = personified ‘exhalations’ of evil powers; for the combination of πν. and δαιμ. cp. the love spell Sb 4324, 16f τὰ πνεύματα τῶν δαιμόνων τούτων).—Abs. of a harmful spirit Mk 9:20; Lk 9:39; Ac 16:18. Pl. Mt 8:16; 12:45; Lk 10:20; 11:26.—1 Pt 3:19 (s. 2 above) belongs here if the πνεύματα refer to hostile spirit-powers, evil spirits, fallen angels (so FSpitta, Christi Predigt an die Geister 1890; HGunkel, Zum religionsgesch. Verständnis des NT 1903, 72f; WBousset, ZNW 19, 1920, 50–66; Rtzst., Herr der Grösse 1919, 25ff; Knopf, Windisch, FHauck ad loc.; BReicke, The Disobedient Spirits and Christian Baptism ’46, esp. 54–56, 69).—Hermas also has the concept of evil spirits that lead an independent existence, and live and reign within the inner life of a pers.; the Holy Spirit, who also lives or would like to live there, is forced out by them (cp. TestDan 4) Hm 5, 1, 2–4; 5, 2, 5–8; 10, 1, 2. τὸ πν. τὸ ἅγιον … ἕτερον πονηρὸν πν. 5, 1, 2. These πνεύματα are ὀξυχολία 5, 1, 3; 5, 2, 8 (τὸ πονηρότατον πν.); 10, 1, 2; διψυχία 9:11 (ἐπίγειον πν. ἐστι παρὰ τοῦ διαβόλου); 10, 1, 2; λύπη 10, 1, 2 (πάντων τῶν πνευμάτων πονηροτέρα) and other vices. On the complicated pneuma-concept of the Mandates of Hermas s. MDibelius, Hdb. exc. on Hm 5, 2, 7; cp. Leutzsch, Hermas 453f n. 133.

⑤ God’s being as controlling influence, with focus on association with humans, Spirit, spirit as that which differentiates God fr. everything that is not God, as the divine power that produces all divine existence, as the divine element in which all divine life is carried on, as the bearer of every application of the divine will. All those who belong to God possess or receive this spirit and hence have a share in God’s life. This spirit also serves to distinguish Christians fr. all unbelievers (cp. PGM 4, 1121ff, where the spirit is greeted as one who enters devotees and, in accordance w. God’s will, separates them fr. themselves, i.e. fr. the purely human part of their nature); for this latter aspect s. esp. 6 below.

ⓐ the Spirit of God, of the Lord (=God) etc. (LXX; TestSim 4:4; JosAs 8:11; ApcSed 14:6; 15:6; ApcMos 43; SibOr 3, 701; Ps.-Phoc. 106; Philo; Joseph. [s. c below]; apolog. Cp. Plut., Numa 4, 6 πνεῦμα θεοῦ, capable of begetting children; s. παρθένος a) τὸ πν. τοῦ θεοῦ 1 Cor 2:11b, 14; 3:16; 6:11; 1J 4:2a (Just., D. 49, 3; Tat. 13, 3; Ath. 22, 3). τὸ τοῦ θεοῦ πν. 1 Pt 4:14 (Just., A I, 60, 6). τὸ πν. τὸ ἐκ τοῦ θεοῦ 1 Cor 2:12b. τὸ πν. κυρίου Ac 5:9; B 6:14; B 9:2 (cp. Mel., P. 32, 222). τὸ πνεῦμά μου or αὐτοῦ: Mt 12:18 (Is 42:1); Ac 2:17f (Jo 3:1f.—Cp. 1QS 4:21); 1 Cor 2:10a v.l.; Eph 3:16; 1 Th 4:8 (where τὸ ἅγιον is added); 1J 4:13.—τὸ πν. τοῦ πατρὸς ὑμῶν Mt 10:20. τὸ πν. τοῦ ἐγείραντος τὸν Ἰησοῦν Ro 8:11a.—Without the art. πν. θεοῦ (JosAs 4:9; Tat. 15:3; Theoph. Ant. 1, 5 [p. 66, 18]) the Spirit of God Mt 3:16; 12:28; Ro 8:9b, 14, 19; 1 Cor 7:40; 12:3a; 2 Cor 3:3 (πν. θεοῦ ζῶντος); Phil 3:3. πν. κυρίου Lk 4:18 (Is 61:1); Ac 8:39 (like J 3:8; 20:22; Ac 2:4, this pass. belongs on the borderline betw. the mngs. ‘wind’ and ‘spirit’; cp. Diod S 3, 60, 3 Ἕσπερον ἐξαίφνης ὑπὸ πνευμάτων συναρπαγέντα μεγάλων ἄφαντον γενέσθαι ‘Hesperus [a son of Atlas] was suddenly snatched by strong winds and vanished fr. sight’. S. HLeisegang, Der Hl. Geist I 1, 1919, 19ff; OCullmann, TZ. 4, ’48, 364); 1 Cl 21:2.

ⓑ the Spirit of Christ, of the Lord (=Christ) etc. τὸ πν. Ἰησοῦ Ac 16:7. τὸ πν. Χριστοῦ AcPlCor 2:32. τὸ ἐν αὐτοῖς πν. Χριστοῦ 1 Pt 1:11. πν. Χριστοῦ Ro 8:9c. πν. τοῦ Χριστοῦ AcPl Ha 8, 18. ἀπὸ τοῦ πν. τοῦ χριστοῦ AcPlCor 2:10. τὸ πν. Ἰης. Χριστοῦ Phil 1:19. τὸ πν. κυρίου 2 Cor 3:17b (JHermann, Kyrios und Pneuma, ’61). τὸ πν. τοῦ υἱοῦ αὐτοῦ (=θεοῦ) Gal 4:6. As possessor of the divine Spirit, and at the same time controlling its distribution among humans, Christ is called κύριος πνεύματος Lord of the Spirit 2 Cor 3:18 (s. Windisch ad loc.); but many prefer to transl. from the Lord who is the Spirit.—CMoule, OCullmann Festschr., ’72, 231–37.

ⓒ Because of its heavenly origin and nature this Spirit is called (the) Holy Spirit (cp. PGM 4, 510 ἵνα πνεύσῃ ἐν ἐμοὶ τὸ ἱερὸν πνεῦμα.—Neither Philo nor Josephus called the Spirit πν. ἅγιον; the former used θεῖον or θεοῦ πν., the latter πν. θεῖον: Ant. 4, 118; 8, 408; 10, 239; but ἅγιον πνεῦμα Orig. C. Cels 1, 40, 16).

α. w. the art. τὸ πνεῦμα τὸ ἅγιον (Is 63:10f; Ps 50:13; 142:10 v.l.; cp. Sus 45 Theod.; TestAbr A 4 p. 81, 10 [Stone p. 10]; JosAs 8:11 [codd. ADE]; AscIs 3, 15, 26; Just., D. 36, 6 al.) Mt 12:32 = Mk 3:29 = Lk 12:10 (τὸ ἅγιον πνεῦμα; on the ‘sin against the Holy Spirit’ s. HLeisegang, Pneuma Hagion 1922, 96–112; AFridrichsen, Le péché contre le Saint-Esprit: RHPR 3, 1923, 367–72). Mk 12:36; 13:11; Lk 2:26; 3:22; 10:21; J 14:26; Ac 1:16; 2:33; 5:3, 32; 7:51; 8:18 v.l.; 10:44, 47; 11:15; 13:2; 15:8, 28; 19:6; 20:23, 28; 21:11; 28:25; Eph 1:13 (τὸ πν. τῆς ἐπαγγελίας τὸ ἅγιον); 4:30 (τὸ πν. τὸ ἅγιον τοῦ θεοῦ); Hb 3:7; 9:8; 10:15; 1 Cl 13:1; 16:2; 18:11 (Ps 50:13); 22:1; IEph 9:1; Hs 5, 5, 2; 5, 6, 5–7 (on the relationship of the Holy Spirit to the Son in Hermas s. ALink, Christi Person u. Werk im Hirten des Hermas 1886; JvWalter, ZNW 14, 1913, 133–44; MDibelius, Hdb. exc. following Hs 5, 6, 8 p. 572–76).—τὸ ἅγιον πνεῦμα (Wsd 9:17; OdeSol 11:2; TestJob 51:2; ApcEsdr 7:16; Just. D. 25, 1 al.) Mt 28:19; Lk 12:10 (s. above), 12; Ac 1:8; 2:38 (epexegetic gen.); 4:31; 9:31; 10:45; 13:4; 16:6; 1 Cor 6:19; 2 Cor 13:13; 1J 5:7 v.l. (on the Comma Johanneum s. λόγο 3); GJs 24:4 (s. χρηματίζω 1bα). As the mother of Jesus GHb 20, 61 (HLeisegang, Pneuma Hagion 1922, 64ff; SHirsch, D. Vorstellg. v. e. weibl. πνεῦμα ἅγ. im NT u. in d. ältesten christl. Lit. 1927. Also WBousset, Hauptprobleme der Gnosis 1907, 9ff).

β. without the art. (s. B-D-F §257, 2; Rob. 761; 795) πνεῦμα ἅγιον (PGM 3, 289; Da 5:12 LXX; PsSol 17:37; AssMos Fgm. b; Just., D. 4, 1 al.; Ath. 24, 1. S. also Da Theod. 4:8, 9, 18 θεοῦ πνεῦμα ἅγιον or πνεῦμα θεοῦ ἅγιον) Mk 1:8; Lk 1:15, 35, 41, 67; 2:25; 4:1; 11:13; J 20:22 (Cassien, La pentecôte johannique [J 20:19–23] ’39.—See also 1QS 4:20f); Ac 2:4a; 4:8; 7:55; 8:15, 17, 19; 9:17; 10:38; 11:24; 13:9; 19:2ab; Hb 2:4; 6:4; 1 Pt 1:12 v.l.; 1 Cl 2:2; AcPl 6:18; 9:4 (restored after Aa I 110, 11); AcPlCor 2:5.—So oft. in combination w. a prep.: διὰ πνεύματος ἁγίου Ac 1:2; 4:25; Ro 5:5; 2 Ti 1:14; 1 Cl 8:1 (cp. διὰ πν. αἰωνίου Hb 9:14). διὰ φωνῆς πν. ἁγίου AcPl Ha 11, 6. ἐκ πνεύματος ἁγίου (Eus., PE 3, 12, 3 of the Egyptians: ἐκ τ. πνεύματος οἴονται συλλαμβάνειν τὸν γῦπα. Here πνεῦμα= ‘wind’; s. Horapollo 1, 11 p. 14f. The same of other birds since Aristot.—On the neut. πνεῦμα as a masc. principle cp. Aristoxenus, Fgm. 13 of the two original principles: πατέρα μὲν φῶς, μητέρα δὲ σκότος) Mt 1:18, 20; IEph 18:2; GJs 14:2; 19:1 (pap). ἐν πνεύματι ἁγίῳ (PsSol 17:37; ApcZeph; Ar. 15, 1) Mt 3:11; Mk 1:8 v.l.; Lk 3:16; J 1:33b; Ac 1:5 (cp. 1QS 3:7f); 11:16; Ro 9:1; 14:17; 15:16; 1 Cor 12:3b; 2 Cor 6:6; 1 Th 1:5; 1 Pt 1:12 (without ἐν v.l.); Jd 20. ὑπὸ πνεύματος ἁγίου 2 Pt 1:21. Cp. ἐν δυνάμει πνεύματος ἁγίου Ro 15:13, 19 v.l. (for πνεύματος θεοῦ). μετὰ χαρᾶς πνεύματος ἁγίου 1 Th 1:6. διὰ ἀνακαινώσεως πνεύματος ἁγίου Tit 3:5.

ⓓ abs.

α. w. the art. τὸ πνεῦμα. In this connection the art. is perh. used anaphorically at times, w. the second mention of a word (s. B-D-F §252; Rob. 762); perh. Mt 12:31 (looking back to vs. 28 πν. θεοῦ); Mk 1:10, 12 (cp. vs. 8 πν. ἅγιον); Lk 4:1b, 14 (cp. vs. 1a); Ac 2:4b (cp. vs. 4a).—As a rule it is not possible to assume that anaphora is present: Mt 4:1; J 1:32, 33a; 3:6a, 8b (in wordplay), 34; 7:39a; Ac 8:29; 10:19; 11:12, 28; 19:1 D; 20:3 D, 22; 21:4; Ro 8:23 (ἀπαρχή 1bβ; 2), 26a, 27; 12:11; 15:30; 2 Cor 1:22 and 5:5 (KErlemann, ZNW 83, ’92, 202–23, and s. ἀρραβών); 12:18 (τῷ αὐτῷ πν.); Gal 3:2, 5, 14 (ἐπαγγελία 1bβ); Eph 4:3 (gen. of the author); 6:17 (perh. epexegetic gen.); 1 Ti 4:1a; Js 4:5; 1J 3:24; 5:6ab (some mss. add καὶ πνεύματος to the words διʼ ὕδατος κ. αἵματος at the beg. of the verse; this is approved by HvSoden, Moffatt, Vogels, Merk, and w. reservations by CDodd, The Joh. Epistles ’46, TManson, JTS 48, ’47, 25–33), vs. 8; Rv 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17; B 19:2, B 7= D 4:10 (s. ἐτοιμάζω b). ἐν τῷ πνεύματι (led) by the Spirit Lk 2:27.—Paul links this Spirit of God, known to every Christian, with Christ as liberating agent in contrast to legal constraint ὁ κύριος τὸ πνεῦμα ἐστιν the Lord means Spirit 2 Cor 3:17a (UHolzmeister, 2 Cor 3:17 Dominus autem Spiritus est 1908; JNisius, Zur Erklärung v. 2 Cor 3:16ff: ZKT 40, 1916, 617–75; JKögel, Ὁ κύριος τὸ πνεῦμά ἐστιν: ASchlatter Festschr. 1922, 35–46; C Guignebert, Congr. d’Hist. du Christ. II 1928, 7–22; EFuchs, Christus u. d. Geist b. Pls ’32; HHughes, ET 45, ’34, 235f; CLattey, Verb. Dom. 20, ’40, 187–89; DGriffiths ET 55, ’43, 81–83; HIngo, Kyrios und Pneuma, ’61 [Paul]; JDunn, JTS 21, ’70, 309–20).

β. without the art. πνεῦμα B 1:3. κοινωνία πνεύματος Phil 2:1 (κοινωνία 1 and 2). πνεύματι in the Spirit or through the Spirit Gal 3:3; 5:5, 16, 18; 1 Pt 4:6. εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν if we live by the Spirit, let us also walk by the Spirit Gal 5:25. Freq. used w. a prep.: διὰ πνεύματος 1 Pt 1:22 v.l. ἐξ (ὕδατος καὶ) πνεύματος J 3:5. ἐν πνεύματι in, by, through the Spirit Mt 22:43; Eph 2:22; 3:5; 5:18; 6:18; Col 1:8 (ἀγάπη ἐν πνεύματι love called forth by the Spirit); B 9:7. κατὰ πνεῦμα Ro 8:4f; Gal 4:29. ἐν ἁγιασμῷ πνεύματος 2 Th 2:13; 1 Pt 1:2 (s. ἁγιασμός).—In neg. expressions: οὔπω ἧν πνεῦμα the Spirit had not yet come J 7:39b. ψυχικοὶ πνεῦμα μὴ ἔχοντες worldly people, who do not have the Spirit Jd 19.—ἓν πνεῦμα one and the same Spirit 1 Cor 12:13; Eph 2:18; 4:4; one (in) Spirit 1 Cor 6:17.

ⓔ The Spirit is more closely defined by a gen. of thing: τὸ πν. τῆς ἀληθείας (TestJud 20:5) J 14:17; 15:26; 16:13 (in these three places the Spirit of Truth is the Paraclete promised by Jesus upon his departure); 1J 4:6 (opp. τὸ πνεῦμα τῆς πλάνης, as TestJud 20:1; PsSol 8:14 πλ. πλανήσεως; Just., D. 7, 3 πλάνου καὶ ἀκαθάρτου πνεύματος; cp. 1QS 4:23); τὸ τῆς δόξης πν. 1 Pt 4:14. τὸ πν. τῆς ζωῆς the Spirit of life Ro 8:2. το πν. τῆς πίστεως 2 Cor 4:13. πν. σοφίας καὶ ἀποκαλύψεως Eph 1:17 (cp. Just., D. 87, 4). πν. υἱοθεσίας Ro 8:15b (opp. πν. δουλείας vs. 15a). πν. δυνάμεως AcPl Ha 8, 25. πν. δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ 2 Ti 1:7 (opp. πν. δειλίας). τὸ πν. τῆς χάριτος (s. TestJud 24:2) Hb 10:29 (Zech 12:10); cp. 1 Cl 46:6.

ⓕ Of Christ ‘it is written’ in Scripture: (ἐγένετο) ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν 1 Cor 15:45. The scripture pass. upon which the first part of this verse is based is Gen 2:7, where Wsd 15:11 also substitutes the words πνεῦμα ζωτικόν for πνοὴν ζωῆς (cp. Just., D. 6, 2). On the other hand, s. Philo, Leg. All. 1, 42 and s. the lit. s.v. Ἀδάμ ad loc.

ⓖ The (divine) Pneuma stands in contrast to everything that characterizes this age or the finite world gener.: οὐ τὸ πν. τοῦ κόσμου ἀλλὰ τὸ πν. τὸ ἐκ τοῦ θεοῦ 1 Cor 2:12; cp. Eph 2:2 and 1 Ti 4:1ab.

α. in contrast to σάρξ, which is more closely connected w. sin than any other earthly material (Just., D. 135, 6): J 3:6; Ro 8:4–6, 9a, 13; Gal 3:3; 5:17ab; 6:8. Cp. B 10:9. πᾶσα ἐπιθυμία κατὰ τοῦ πνεύματος στρατεύεται Pol 5:3.

β. in contrast to σῶμα (=σάρξ) Ro 8:10 and to σάρξ (=σῶμα, as many hold) J 6:63a (for τὸ πν. ἐστιν τὸ ζῳοποιοῦν cp. Philo, Op. Mund. 30; Herm. Wr. in Cyrill., C. Jul. I 556c=542, 24 Sc. the pneuma τὰ πάντα ζῳοποιεῖ καὶ τρέφει. S. also f above). Cp. Ro 8:11b.

γ. in contrast to γράμμα, which is the characteristic quality of God’s older declaration of the divine will in the law: Ro 2:29; 7:6; 2 Cor 3:6ab, 8 (cp. vs. 7).

δ. in contrast to the wisdom of humans 1 Cor 2:13.

⑥ the Spirit of God as exhibited in the character or activity of God’s people or selected agents, Spirit, spirit (s. HPreisker, Geist u. Leben ’33).

ⓐ πνεῦμα is accompanied by another noun, which characterizes the working of the Spirit more definitely: πνεῦμα καὶ δύναμις spirit and power Lk 1:17; 1 Cor 2:4. Cp. Ac 10:38; 1 Th 1:5. πνεῦμα καὶ ζωή J 6:63b. πνεῦμα κ. σοφία Ac 6:3; cp. vs. 10 (cp. TestReub 2:6 πνεῦμα λαλίας). πίστις κ. πνεῦμα ἅγιον 6:5 (cp. Just., D. 135, 6). χαρὰ καὶ πνεῦμα ἅγ. 13:52.

ⓑ Unless frustrated by humans in their natural condition, the Spirit of God produces a spiritual type of conduct Gal 5:16, 25 and produces the καρπὸς τοῦ πνεύματος vs. 22 (s. Vögtle under πλεονεξία).

ⓒ The Spirit inspires certain people of God B 12:2; B 13:5, above all, in their capacity as proclaimers of a divine revelation (Strabo 9, 3, 5 the πνεῦμα ἐνθουσιαστικόν, that inspired the Pythia; Περὶ ὕψους 13, 2; 33, 5 of the divine πν. that impels prophets and poets to express themselves; schol. on Pla. 856e of a μάντις: ἄνωθεν λαμβάνειν τὸ πνεῦμα καὶ πληροῦσθαι τοῦ θεοῦ; Aristobulus in Eus., PE 8, 10, 4 [=Fgm. 2, 4 p. 136 Holladay] τὸ θεῖον πν., καθʼ ὸ̔ καὶ προφήτης ἀνακεκήρυκται ‘[Moses possessed] the Divine Spirit with the result that he was proclaimed a prophet’; AscIs 1:7 τὸ πν. τὸ λαλοῦν ἐν ἐμοί; AssMos Fgm. f εἶδεν πνεύματι ἐπαρθείς; Just., A I, 38, 1 al.; Ath. 10, 3 τὸ προφητικὸν πν. Cp. Marinus, Vi. Procli 23 of Proclus: οὐ γὰρ ἄνευ θείας ἐπινοίας … διαλέγεσθαι; Orig., C. Cels. 3, 28, 23). προφητεία came into being only as ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι 2 Pt 1:21; cp. Ac 15:29 v.l.; cp. 1 Cl 8:1. David Mt 22:43; Mk 12:36; cp. Ac 1:16; 4:25. Isaiah Ac 28:25. Moses B 10:2, B 9; the Spirit was also active in giving the tables of the law to Moses 14:2. Christ himself spoke in the OT διὰ τοῦ πνεύματος τοῦ ἁγίου 1 Cl 22:1. The ἱεραὶ γραφαί are called αἱ διὰ τοῦ πν. τοῦ ἁγίου 45:2.—The Christian prophet Agabus also ἐσήμαινεν διὰ τοῦ πν. Ac 11:28; cp. Ac 21:11. Likew. Ign. IPhld 7:2. In general the Spirit reveals the most profound secrets to those who believe 1 Cor 2:10ab.—1 Cl claims to be written διὰ τοῦ ἁγ. πν. 63:2. On Ac 19:21 s. 3b.

ⓓ The Spirit of God, being one, shows the variety and richness of its life in the different kinds of spiritual gifts which are granted to certain Christians 1 Cor 12:4, 7, 11; cp. vs. 13ab.—Vss. 8–10 enumerate the individual gifts of the Spirit, using various prepositions: διὰ τοὺ πν. vs. 8a; κατὰ τὸ πν. vs. 8b; ἐν τῷ πν. vs. 9ab. τὸ πν. μὴ σβέννυτε do not quench the Spirit 1 Th 5:19 refers to the gift of prophecy, acc. to vs. 20.—The use of the pl. πνεύματα is explained in 1 Cor 14:12 by the varied nature of the Spirit’s working; in vs. 32 by the number of persons who possess the prophetic spirit; on the latter s. Rv 22:6 and 19:10.

ⓔ One special type of spiritual gift is represented by ecstatic speaking. Of those who ‘speak in tongues’ that no earthly person can understand: πνεύματι λαλεῖ μυστήρια expresses secret things in a spiritual way 1 Cor 14:2. Cp. vss. 14–16 and s. νοῦς 1b. τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις the Spirit pleads in our behalf with groans beyond words Ro 8:26b. Of speech that is ecstatic, but expressed in words that can be understood λαλεῖν ἐν πνεύματι D 11:7, 8; cp. vs. 9 (on the subject-matter 1 Cor 12:3; Jos., Ant. 4, 118f; TestJob 43:2 ἀναλαβὼν Ἐλιφᾶς πν. εἶπεν ὕμνον). Of the state of mind of the seer of the Apocalypse: ἐν πνεύματι Rv 17:3; 21:10; γενέσθαι ἐν πν. 1:10; 4:2 (s. γίνομαι 5c, ἐν 4c and EMoering, StKr 92, 1920, 148–54; RJeske, NTS 31, ’85, 452–66); AcPl Ha 6, 27. On the Spirit at Pentecost Ac 2:4 s. KLake: Beginn. I 5, ’33, 111–21. κατασταλέντος τοῦ πν. τοῦ ἐν Μύρτῃ when the Spirit (of prophecy) that was in Myrta ceased speaking AcPl Ha 7, 9.

ⓕ The Spirit leads and directs Christian missionaries in their journeys (Aelian, NA 11, 16 the young women are led blindfolded to the cave of the holy serpent; they are guided by a πνεῦμα θεῖον) Ac 16:6, 7 (by dreams, among other methods; cp. vs. 9f and s. Marinus, Vi. Procli 27: Proclus ἔφασκεν προθυμηθῆναι μὲν πολλάκις γράψαι, κωλυθῆναι δὲ ἐναργῶς ἔκ τινων ἐνυπνίων). In Ac 16:6–7 τὸ ἅγιον πν. and τὸ πν. Ἰησοῦ are distinguished.

⑦ an activating spirit that is not fr. God, spirit: πν. ἔτερον a different (kind of) spirit 2 Cor 11:4. Cp. 2 Th 2:2; 1J 4:1–3. Because there are persons activated by such spirits, it is necessary to test the var. kinds of spirits (the same problem Artem. 3, 20 περὶ διαφορᾶς μάντεων, οἷς δεῖ προσέχειν καὶ οἷς μή) 1 Cor 12:10; 1J 4:1b. ὁ διάβολος πληροῖ αὐτὸν αὐτοῦ πν. Hm 11:3. Also οὐκ οἴδατε ποίου πνεύματός ἐστε Lk 9:55 v.l. distinguishes betw. the spirit shown by Jesus’ disciples, and another kind of spirit.—Even more rarely a spirit divinely given that is not God’s own; so (in a quot. fr. Is 29:10) a πνεῦμα κατανύξεως Ro 11:8.

⑧ an independent transcendent personality, the Spirit, which appears in formulas that became more and more fixed and distinct (cp. Ath. 12, 2; Hippol., Ref. 7, 26, 2.—Ps.-Lucian, Philopatr. 12 θεόν, υἱόν πατρός, πνεῦμα ἐκ πατρὸς ἐκπορευόμενον ἓν ἐκ τριῶν καὶ ἐξ ἑνὸς τρία, ταῦτα νόμιζε Ζῆνα, τόνδʼ ἡγοῦ θεόν=‘God, son of the father, spirit proceeding from the father, one from three and three from one, consider these as Zeus, think of this one as God’. The entire context bears a Christian impress.—As Aion in gnostic speculation Iren. 1, 2, 5 [Harv. I 21, 2]): βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος Mt 28:19 (on the text s. βαπτίζω 2c; on the subject-matter GWalther, Die Entstehung des Taufsymbols aus dem Taufritus: StKr 95, 1924, 256ff); D 7:1, 3. Cp. 2 Cor 13:13; 1 Cl 58:2; IEph 9:1; IMg 13:1b, 2; MPol 14:3; 22:1, 3; Epil Mosq 5. On this s. HUsener, Dreiheit: RhM 58, 1903, 1ff; 161ff; 321ff; esp. 36ff; EvDobschütz, Zwei-u. dreigliedrige Formeln: JBL 50, ’31, 116–47 (also Heinrici Festschr. 1914, 92–100); Norden, Agn. Th. 228ff; JMainz, Die Bed. der Dreizahl im Judentum 1922; Clemen² 125–28; NSöderblom, Vater, Sohn u. Geist 1909; DNielsen, Der dreieinige Gott I 1922; GKrüger, Das Dogma v. der Dreieinigkeit 1905, 46ff; AHarnack, Entstehung u. Entwicklung der Kirchenverfassung 1910, 187ff; JHaussleiter, Trinitarischer Glaube u. Christusbekenntnis in der alten Kirche: BFCT XXV 4, 1920; JLebreton, Histoire du dogme de la Trinité I: Les origines⁶ 1927; RBlümel, Pls u. d. dreieinige Gott 1929.—On the whole word FRüsche, D. Seelenpneuma ’33; HLeisegang, Der Hl. Geist I 1, 1919; EBurton, ICC Gal 1921, 486–95; PVolz, Der Geist Gottes u. d. verwandten Erscheinungen im AT 1910; JHehn, Zum Problem des Geistes im alten Orient u. im AT: ZAW n.s. 2, 1925, 210–25; SLinder, Studier till Gamla Testamentets föreställningar om anden 1926; AMarmorstein, Der Hl. Geist in der rabb. Legende: ARW 28, 1930, 286–303; NSnaith, The Distinctive Ideas of the OT ’46, 229–37; FDillistone, Bibl. Doctrine of the Holy Spirit: Theology Today 3, ’46/47, 486–97; TNicklin, Gospel Gleanings ’50, 341–46; ESchweizer, CDodd Festschr., ’56, 482–508; DLys, Rûach, Le Souffle dans l’AT, ’62; DHill, Gk. Words and Hebr. Mngs. ’67, 202–93.—HGunkel, Die Wirkungen des Hl. Geistes² 1899; HWeinel, Die Wirkungen des Geistes u. der Geister im nachap. Zeitalter 1899; EWinstanley, The Spirit in the NT 1908; HSwete, The Holy Spirit in the NT 1909, The Holy Spirit in the Ancient Church 1912; EScott, The Spirit in the NT 1923; FBüchsel, Der Geist Gottes im NT 1926; EvDobschütz, Der Geistbesitz des Christen im Urchristentum: Monatsschr. für Pastoral-theol. 20, 1924, 228ff; FBadcock, ‘The Spirit’ and Spirit in the NT: ET 45, ’34, 218–21; RBultmann, Theologie des NT ’48, 151–62 (Eng. tr. KGrobel, ’51, I 153–64); ESchweizer, Geist u. Gemeinde im NT ’52, Int 6, ’52, 259–78.—WTosetti, Der Hl. Geist als göttliche Pers. in den Evangelien 1918; HLeisegang, Pneuma Hagion. Der Ursprung des Geistbegriffs der Syn. Ev. aus der griech. Mystik 1922; AFrövig, Das Sendungsbewusstsein Jesu u. der Geist 1924; HWindisch, Jes. u. d. Geist nach Syn. Überl.: Studies in Early Christianity, presented to FCPorter and BWBacon 1928, 209–36; FSynge, The Holy Spirit in the Gospels and Acts: CQR 120, ’35, 205–17; CBarrett, The Holy Spirit and the Gospel Trad. ’47.—ESokolowski, Die Begriffe Geist u. Leben bei Pls 1903; KDeissner, Auferstehungshoffnung u. Pneumagedanke bei Pls 1912; GVos, The Eschatological Aspect of the Pauline Conception of the Spirit: Bibl. and Theol. Studies by the Faculty of Princeton Theol. Sem. 1912, 209–59; HBertrams, Das Wesen des Geistes nach d. Anschauung des Ap. Pls 1913; WReinhard, Das Wirken des Hl. Geistes im Menschen nach den Briefen des Ap. Pls 1918; HHoyle, The Holy Spirit in St. Paul 1928; PGächter, Z. Pneumabegriff des hl. Pls: ZKT 53, 1929, 345–408; ASchweitzer, D. Mystik des Ap. Pls 1930, 159–74 al. [Mysticism of Paul the Apostle, tr. WMontgomery ’31, 160–76 al.]; E-BAllo, RB 43, ’34, 321–46 [1 Cor]; Ltzm., Hdb. exc. after Ro 8:11; Synge [s. above], CQR 119, ’35, 79–93 [Pauline epp.]; NWaaning, Onderzoek naar het gebruik van πνεῦμα bij Pls, diss. Amsterd. ’39; RJewett, Paul’s Anthropological Terms, ’71, 167–200.—HvBaer, Der Hl. Geist in den Lukasschriften 1926; MGoguel, La Notion joh. de l’Esprit 1902; JSimpson, The Holy Spirit in the Fourth Gospel: Exp., 9th ser., 4, 1925, 292–99; HWindisch, Jes. u. d. Geist im J.: Amicitiae Corolla (RHarris Festschr.) ’33, 303–18; WLofthouse, The Holy Spirit in Ac and J: ET 52, ’40/41, 334–36; CBarrett, The Holy Spirit in the Fourth Gospel: JTS 1 n.s., ’50, 1–15; FCrump, Pneuma in the Gospels, diss. Catholic Univ. of America, ’54; GLampe, Studies in the Gospels (RHLightfoot memorial vol.) ’55, 159–200; NHamilton, The Holy Spirit and Eschatology in Paul, ’57; WDavies, Paul and the Dead Sea Scrolls, Flesh and Spirit: The Scrolls and the NT, ed. KStendahl, ’57, 157–82.—GJohnston, ‘Spirit’ and ‘Holy Spirit’ in the Qumran Lit.: NT Sidelights (ACPurdy Festschr.) ’60, 27–42; JPryke, ‘Spirit’ and ‘Flesh’ in Qumran and NT, RevQ 5, ’65, 346–60; HBraun, Qumran und d. NT II, ’66, 150–64; DHill, Greek Words and Hebrew Meanings, ’67, 202–93; WBieder, Pneumatolog. Aspekte im Hb, OCullmann Festschr. ’72, 251–59; KEasley, The Pauline Usage of πνεύματι as a Reference to the Spirit of God: JETS 27, ’84, 299–313 (statistics).—B. 260; 1087. Pauly-W. XIV 387–412. BHHW I 534–37. Schmidt, Syn. II 218–50. New Docs 4, 38f. DELG s.v. πνέω. M-M. Dict. de la Bible XI 126–398. EDNT. TW. Sv.

Grammatical information: v.

Meaning: `call, by name = name (verb)' (Il.)

Other forms: ep. also κικλήσκω, Aeol. κάλημι, Cypr. καλήζω, aor. καλέσ(σ)αι (Il.), pass. κληθῆναι (Archil.), fut. καλέω (IA. since Γ 383), καλῶ (Att.), καλέσω (young Att., hell.), perf. med. κέκλημαι with fut. κεκλήσομαι (Il.), act. κέκληκα (Ar.).

Compounds: very often with prefix, e. g. ἀνα-, ἐν-, ἐκ-, ἐπι-, παρα-, προ-, προσ-, συν-, As 1. member in καλεσσί-χορος `calling to the dance' (Orph. L. 718; Schwyzer 443f.); on ὁμο-κλη ( ὀμ-), - κλέω, - άω s. v.

Derivatives: With disyll. stem: 1. καλήτωρ adjunct of κῆρυξ `Caller' (Ω 577), also as PN (Ο 419) with Καλητορίδης (Ν 541); καλη- as in καλή-μεναι (Κ 125; Aeol. athemat. formation?), perhaps after κλη- (Schulze Q. 16f., Fraenkel Nom. ag. 1, 17), if not metrically lenghtned (Solmsen Unt. 17); diff. again Schwyzer 531 n. 7 (after καλέω etc. for κλη-); thus 2. Καλήσιος (Ζ 18); 3. κάλεσις = κλῆσις, `nominative' (gramm.). - With monosyll. stem: 4. κλῆσις `call, invitation, summons etc.' (Att. hell.), often from the prefixed verbs, e. g. ἐπίκλη-σις `surname' (Il.); 5. - κλημα, e. g. ἔγκλη-μα `reproach, accusation' (Att.) with ἐγκλήμων, - ματικός, - ματίζω etc. 6. κλητήρ, - ῆρος `herald, witness' (A., Att.); ὁμοκλη-τήρ `who calls' (Il.) from ὁμοκλη, - έω (s. v.); ἀνακλητήρια n. pl. `feast when a king is nominated' (Plb.); 7. κλήτωρ, - ορος `witness', also PN (hell.), after κλητήρ (Fraenkel Nom. ag. 1, 17f.; on καλήτωρ: κλητήρ Benveniste Noms d'agent 29, 40, 46). - 8. κλητός `called, invited, wellcome' (Hom.; Ammann Μνήμης χάριν 1, 14 a. 21) with κλητεύω `call to justice etc.' (Att.), ( ἀνα- etc.) - κλη-τικός; often from the prefixed verbs, e. g. ἔκκλη-τος ` called in' (IA. Dor.) with the collective abstract ἐκκλησία `(called) meeting' (IA.), `community, church' (LXX, NT); with ἐκκλησι-άζω and - αστής, - ασμός etc.; with nominal 1. member as compound [Zusammenbildung] in πολύ-κλη-τος `often called', i. e. `called on from many sides ' (Δ 438, Κ 420; diff., not convincing, Kronasser Sprache 3, 172f.). - 9. κλή-δην `by name' (Ι 11; cf. ἐξονομακλήδην); 10. ἐπίκλη-ν ` with (sur)name' (Pl.; Schwyzer 425). - Deverbative formation καλιστρέω = καλέω (D. 47, 60 from Harp., Call.; prob. first from a noun, cf. ἐλαστρέω and Schwyzer 706). - On κληΐζω, κληδών ( κλεη-, κληη-) s. κλέος.

Origin: IE [Indo-European] [548] * k(e)lh₁- ` call'

Etymology: The disyll. verbal stem in καλέ-σαι (analogical καλέσσαι), as in ὀλέ-σαι, ἀρό-σαι etc. (Schwyzer 752); with κλη- in κέ-κλη-μαι, κι-κλή-σκω, κλη-τός compare βλη- in βέ-βλη-μαι, βλη-τός, from zero grade *kl̥h₁-. Beside monosyllabic κλη- (beside καλέ-σαι) Latin has clā- ( clā- mare, clā- rus; beside calā-re). The present καλέ-ω is no doubt an innovation, prob. to καλέσαι (Fraenkel Mélanges Boisacq 1, 367; diff. on καλέω, καλέσαι Specht KZ 59, 85ff.). - (Not cognate are κέλαδος ` noise'.) The α-vowel in καλέ-σαι will go back to a sonantic l̥ ; the same vowel is found in Italic, Lat. calāre ` declare', Umbr. kařetu (\< * kalē- tōd); further the not fully explained OHG, OS halōn `call, fetch' (= calāre), Hitt. kalleš- `call', Skt. uṣā- kal-a- `call' (s. ἠϊκανός). As in the semant. close IE. * kan- (s. καναχή) the a is clearly very old (is it connected with the onomatop. charcater of the verb?). - Forms in Pok. 548ff.; further W.-Hofmann and Ernout-Meillet s. calō.

Page in Frisk: 1,762-763

Ναζωραῖος, ου, ὁ Nazoraean, Nazarene, predominantly a designation of Jesus, in Mt, J, Ac and Lk 18:37, while Mk has Ναζαρηνός (q.v.). Of the two places where the latter form occurs in Lk, the one, Lk 4:34, apparently comes fr. Mk (1:24), the other, 24:19, perh. fr. a special source. Where the author of Lk-Ac writes without influence fr. another source he uses Ναζωραῖος. Mt says expressly 2:23 that Jesus was so called because he grew up in Nazareth. In addition, the other NT writers who call Jesus Ναζωραῖος know Nazareth as his home. But linguistically the transition fr. Ναζαρέτ to Ναζωραῖος is difficult (Dalman, Gramm.² 178; Wlh. on Mt 26:69; MLidzbarski, Mandäische Liturgien 1920, xviff, Zeitschrift für Semitistik 1, 1922, 230ff, Ginza 1925, ixf; FBurkitt, The Syriac Forms of NT Proper Names 1912; AvGall, Βασιλεία τοῦ θεοῦ 1926 p. 432, 4; cp. 411f; RBultmann, ZNW 24, 1925, 143f, Jesus 1926, 26 [Eng. tr. 24]; HSchaeder in Rtzst. u. Schaeder, Studien zum antiken Synkretismus 1926 p. 308, 2, also TW IV 879–84; Moore below) and it is to be borne in mind that Ναζωραῖος meant someth. different before it was connected w. Nazareth (cp. Orig. Celsus 7, 18, 9f, who calls Jesus ὁ Ναζωραῖος ἄνθρωπος. JSanders, JBL 84, ’65, 169–72 [rev. in: The Gospels and the Scriptures of Israel, ed. CEvans/WStegner ’94, 116–28] interprets Ν. in Mt 2:23 as meaning both ‘coming from Nazareth’ and ‘miraculously born’). The pass. where Jesus is so called are Mt 2:23; 26:69 v.l., 71; Lk 18:37; J 18:5, 7; 19:19; Ac 2:22; 3:6; 4:10; 6:14; 22:8; 26:9. Acc. to Ac 24:5 the Christians were so called; s. Kl. Texte 3² p. 3, ln. 32 and 8³ p. 6, lines 8, 17, 27; p. 7, note on ln. 1ff; p. 8, ln. 5; p. 9, ln.17; 23; p. 10, ln. 5; 15; p. 11, ln. 28 and note on ln. 9ff, all passages in which Jewish Christians are called Nazaraei, Nazareni, Ναζωραῖοι.—Laud. Therap. 27 the monks are called ναζιραῖοι (with the v.l. Ναζαραῖοι).—EbNestle, ET 19, 1908, 523f, PM 14, 1910, 349f; HZimmern, ZDMG 74, 1920, 429ff; GMoore, Nazarene and Nazareth: Beginn. I/1, 1920, 426–32 (s. I/5, ’33, 356f); EMeyer II 408f; 423, 2; HGressmann, ZKG 41=n.s. 4, 1922, 166f; WCaspari, ZNW 21, 1922, 122–27; HSmith, Ναζωραῖος κληθήσεται: JTS 28, 1927, 60; ELohmeyer, Joh. d. Täufer ’32, p. 115, 2; HSchlier, TRu n.s. 5, ’33, 7f; WOesterley, ET 52, ’41, 410–12; SLyonnet, Biblica 25, ’44, 196–206; MBlack, An Aramaic Approach³, ’67, 197–200; WAlbright, JBL 65, ’46, 397–401, also JKennard, Jr., ibid. 66, ’47, 79–81; HShires, ATR 29, ’47, 19–27; TNicklin, Gospel Gleanings, ’50, 257–60; BGärtner, Die rätselhafte Termini Nazoräer u. Iskariot ’57, 5–36; ESchweizer, Judentum, Urchrist., Kirche ’60, 90–93; RPesch: The Gospels and the Scriptures of Israel ’94, 178–211.—B-D-F §39, 4; BHHW II, 1293. M-M. EDNT. TW.

Ἰούδας, α, ὁ (יְהוּדָה Judah, etym. unknown; LXX; TestSol 1:12 D; Test12Patr; JosAs 27:6; AscIs, EpArist, Philo, Joseph., Just., Mel., P. 93, 703.—The indecl. form Ἰουδά, which occasionally occurs in the LXX [e.g. Gen 29:35; 2 Macc 14:13 Swete; Thackeray 163] is not to be postulated for our lit., not even Mt 2:6; Lk 1:39) Judas, Judah (Hebr., the Engl. sp. conventionally used for 1 and 2), Judas (Gk., conventional sp. for nos. 3–7), Jude (s. 8 below); cp. B-D-F §53, 1; 55, 1a; Mlt-H, 143f.

① Judah, son of the patriarch Jacob

ⓐ in pers.: in the genealogy of Jesus Mt 1:2f; Lk 3:33. κατὰ τὸν Ἰούδαν through Judah 1 Cl 32:2.

ⓑ the tribe of Judah (Judg 1:2) ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος Hb 7:14. Also φυλὴ Ἰούδα Rv 5:5; 7:5 (Just., D. 43, 1).

ⓒ the country belonging to the tribe of Judah (Josh 11:21; 2 Ch 28:18) Βηθλέεμ γῆ Ἰούδα Mt 2:6a; cp. Lk 2:4 D; ἡγεμόνες Ἰ. Mt 2:6b; πόλις Ἰ. (2 Ch 23:2) Lk 1:39 (cp. CTorrey, HTR 17, 1924, 83–91). ὁ οἶκος Ἰ. (w. ὁ οἶκος Ἰσραήλ) the inhabitants of the land Hb 8:8 (Jer 38:31).

② Judah, a pers. in the genealogy of Jesus

ⓐ Ἰ. son of Ἰωσήφ 2: Lk 3:30.

ⓑ Ἰ. son of Ἰωανάν: Lk 3:26 v.l.

③ Judas, called ὁ Γαλιλαῖος, a revolutionary in the time of Quirinius ‘in the days of the census’ (cp. Jos., Ant. 18, 4–10, 23–25; 20, 102, Bell. 2, 118; 433; 7, 253.—Schürer I 381f; 414; 417f; 425; II 599–606) Ac 5:37.—WLodder, J. de Galileër: NTS 9, 1926, 3–15.

④ Judas of Damascus, Paul’s host Ac 9:11.

⑤ Judas, an apostle, called Ἰ. Ἰακώβου son of Jacob or James (linguistically speaking, ἀδελφός might also be supplied: Alciphron 4, 17, 10 Τιμοκράτης ὁ Μητροδώρου, i.e. his brother), to differentiate him fr. the informer. He is mentioned in lists of apostles only in the writings of Luke, where two men named Judas are specifically referred to Lk 6:16 and presupposed Ac 1:13; cp. J 14:22.

⑥ Judas, several times called Ἰσκαριώθ or (ὁ) Ἰσκαριώτης (q.v.), the one who turned in Jesus Mt 10:4; 26:14, 25, 47; 27:3; Mk 3:19; 14:10, 43; Lk 6:16 (προδότης ‘traitor’); 22:3, 47f; J 12:4; 13:29; 18:2f, 5; Ac 1:16, 25; GEb 34, 61; Agr 23b; MPol 6:2 (also Mel., P. 93, 703). His father was Simon J 13:2, and this Simon is also called Ἰσκαριώτης 6:71; 13:26 (v.l. described him as Ἰσκαρ.). On Judas himself and the tradition concerning him, incl. the manner of his death, s. Papias (1:5 Lat. [cp. Hippolytus in Da 60 p. 338, 3 Bonwetsch]; 3:1, 2).—Cp. EPreuschen, Antileg.² 1905, 98. Lit. in Hennecke-Schneemelcher (Wils.) II 62–64 (s. also I 313f) as well as GMarquardt, D. Verrat des J. Isch.—eine Sage 1900; WWrede, Vorträge u. Studien 1907, 127–46; FFeigel, D. Einfluss d. Weissagungsbeweises 1910, 48ff; 95; 114; WSmith, Ecce Deus 1911, 295–309; KWeidel, StKr 85, 1912, 167–286; GSchläger, Die Ungeschichtlichkeit des Verräters J.: ZNW 15, 1914, 50–59; MPlath, ibid. 17, 1916, 178–88; WCadman, The Last Journey of Jesus to Jerus. 1923, 129–36; JRobertson, Jesus and J. 1927; DHaugg, J. Isk. in den ntl. Berichten 1930 (lit.); JFinegan, D. Überl. d. Leidens-u. Auferstehungsgesch. Jesu ’34; FDanker, The Literary Unity of Mk 14:1–25: JBL 85, ’66, 467–72. Esp. on the death of J.: RHarris, AJT 4, 1900, 490–513; JBernard, Exp. 6th ser., 9, 1904, 422–30; KLake, Beginn. V ’33, note 4, 22–30; PBenoit, La mort de Judas, AWikenhauser Festschr. ’53, 1–19; KLüthi, Judas Iskarioth in d. Geschichte d. Auslegung von d. Reformation bis zur Gegenwart ’55; idem, D. Problem d. Judas Iskarioth neu untersucht: EvTh 16, ’56, 98–114; MEnslin, How the Story Grew: Judas in Fact and Fiction: FGingrich Festschr., ed. Barth and Cocroft, ’72, 123–41; and s. παραδίδωμι and πρηνής.—JBrownson, Neutralizing the Intimate Enemy—The Portrayal of Judas in the Fourth Gospel: SPSBL ’92, 49–60; WKlassen, Judas—Betrayer or Friend of Jesus? ’96; s. also WVogler, Judas Iskarioth ’83.

⑦ Judas, called Βαρσαββᾶς (s. the entry), a Christian prophet in a leading position in the Jerusalem congregation Ac 15:22, 27, 32. His name also appears in the interpolated vs. 34.

⑧ Judas, a brother of Jesus Mt 13:55; Mk 6:3. Prob. the same man is meant by the Jude of Jd 1.—M-M. EDNT.

ὄνομα, ατος, τό (Hom.+).

① proper name of an entity, name

ⓐ gener. τῶν ἀποστόλων τὰ ὀνόματα ἐστιν ταῦτα Mt 10:2; cp. Rv 21:14. τῶν παρθένων τὰ ὀν. Hs 9, 15, 1. τὸ ὄνομα τοῦ πατρός Lk 1:59. ὄν. μοι, sc. ἐστίν, my name is (Od. 9, 366) Mk 5:9b. τί ὄν. σοι; what is your name? vs. 9a; w. copula Lk 8:30.—The expressions ᾧ (ᾗ) ὄν., οὗ τὸ ὄν., καὶ τὸ ὄν. αὐτοῦ (αὐτῆς), ὄν. αὐτῷ (parenthetic) are almost always without the copula (B-D-F §128, 3; Rob. 395): ᾧ (ᾗ) ὄν. (Sb 7573, 13 [116 A.D.]; Demetr.: 722 Fgm. 1, 5 Jac.; Just., A I, 53, 8 ᾧ ὄν. Λώτ) Lk 1:26, 27a; 2:25; 8:41; 24:13, 18 v.l.; Ac 13:6.—οὗ τὸ ὄν. (without a verb as BGU 344, 1) Mk 14:32. Cp. ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς Phil 4:3 (ὧν τὰ ὀν. is a formula [Dssm., LO 95=LAE 121]. S. esp. BGU 432 II, 3 ὧν τὰ ὀν. τῷ βιβλιδίῳ δεδήλωται).—καὶ τὸ ὄν. αὐτῆς Lk 1:5b. καὶ τὸ ὄν. τῆς παρθένου Μαριάμ vs. 27b.—ὄν. αὐτῷ (Demosth. 32, 11 Ἀριστοφῶν ὄνομʼ αὐτῷ; Dionys. Hal. 8, 89, 4; Aelian, NA 8, 2 γυνὴ … Ἡρακληὶς ὄν. αὐτῇ; LXX) J 1:6; 3:1. ὁ καθήμενος ἐπάνω αὐτοῦ (i.e. τοῦ ἵππου), ὄν. αὐτῷ (ὁ) θάνατος Rv 6:8; cp. 9:11a.—W. the copula ἦν δὲ ὄν. τῷ δούλῳ Μάλχος J 18:10 (POxy 465, 12 ὁ δὲ κραταιὸς αὐτοῦ, ὄν. αὐτῷ ἐστιν Νεβύ, μηνύει; Jos., Ant. 19, 332). ἄγγελος …, οὗ τὸ ὄν. ἐστιν Θεγρί Hv 4, 2, 4.—The dat. is quite freq. ὀνόματι named, by name (X., Hell. 1, 6, 29 Σάμιος ὀνόματι Ἱππεύς; Tob 6:11 BA; 4 Macc 5:4; Just., D. 85, 6; 115, 3; B-D-F §160; 197; Rob. 487) ἄνθρωπον ὀν. Σίμωνα Mt 27:32; cp. Mk 5:22; Lk 1:5a; 5:27; 10:38; 16:20; 23:50; 24:18; Ac 5:1, 34; 8:9; 9:10–12, 33, 36; 10:1; 11:28; 12:13; 16:1, 14; 17:34; 18:2, 7, 24; 19:24; 20:9; 21:10; 27:1; 28:7; MPol 4. Also the acc. τοὔνομα (on the crasis s. B-D-F §18; Mlt-H. 63; FPreisigke, Griech. Urkunden des ägypt. Mus. zu Kairo [1911] 2, 6 γυνὴ Ταμοῦνις τοὔνομα; Diod S 2, 45, 4 πόλιν τοὔνομα Θ.; Lucian, Dial. Deor. 3; Philo, Leg. All. 1, 68; Jos., Ant. 7, 344, Vi. 382) named, by name (the acc. as X. et al., also 2 Macc 12:13; Demetr.: 722 Fgm. 1, 5 Jac. υἱὸν ὄ. Δάν.—B-D-F §160; Rob. 487) Mt 27:57. (Cp. ὄν. gener. as ‘mode of expression’ εἰ καὶ διάφορα ὀνόματα ἐστιν, ἀλλʼ … οἰκείαν … δέχεται τὴν νόησιν although there are various ways of expressing it, it nevertheless has a definite sense Did., Gen. 86, 22 [of various metaphors and images for the soul].)

ⓑ used w. verbs

α. as their obj.: ὄν. ἔχειν Did., Gen. 29, 6 bear the name or as name, be named ὄν. ἔχει Ἀπολλύων Rv 9:11b (in this case the name Ἀ. stands independently in the nom.; B-D-F §143; Rob. 458). καλεῖν τὸ ὄν. τινος w. the name foll. in the acc. (after the Hb.; B-D-F §157, 2; Rob. 459) καλέσεις τὸ ὄν. αὐτοῦ Ἰησοῦν you are to name him Jesus Mt 1:21; Lk 1:31.—Mt 1:25. καλέσεις τὸ ὄν. αὐτοῦ Ἰωάννην Lk 1:13. καλέσουσιν τὸ ὄν. αὐτοῦ Ἐμμανουήλ Mt 1:23 (Is 7:14). διδόναι GJs 6:2. Pass. w. the name in the nom. (cp. GrBar 6:10 Φοῖνιξ καλεῖται τὸ ὄν. μου) ἐκλήθη τὸ ὄν. αὐτοῦ Ἰησοῦς Lk 2:21; cp. Rv 19:13. Also τὸ ὄν. τοῦ ἀστέρος λέγεται ὁ ῎ Αψινθος Rv 8:11.—ἐπιθεῖναι ὄν. τινι w. acc. of the name Mk 3:16f; cp. 12:8f; κληρονομεῖν ὄν. receive a name Hb 1:4=1 Cl 36:2. κληροῦσθαι τὸ αὐτὸ ὄν. obtain the same name (s. κληρόω 2) MPol 6:2.—τὰ ὀν. ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς Lk 10:20.—Rv 13:8; 17:8. ἐξαλείψω τὸ ὄν. αὐτῶν 1 Cl 53:3 (Dt 9:14); Rv 3:5a (perh. to be placed in 4 below); s. ἐξαλείφω.

β. in another way (εἰ δέ τις ὀνόματι καλέσει but if anyone is so named Hippol., Ref. 6, 20, 2): ὸ̔ς καλεῖται τῷ ὀνόματι τούτῳ who is so named Lk 1:61. ἀνὴρ ὀνόματι καλούμενος Ζακχαῖος a man whose name was Zacchaeus 19:2. καλεῖν τι (i.e. παιδίον) ἐπὶ τῷ ὀνόματί τινος name someone after someone 1:59. Cp. IMg 10:1. This leads to

ⓒ used w. prepositions: ἐξ ὀνόματος (Ctesias, Ind. p. 105 M.: Diod S 13, 15, 1; 37, 15, 2; Appian, Mithrid. 59, §243, Bell. Civ. 3, 21 §77; 4, 73 §310; PGM 4, 2973; Jos., Ant. 2, 275) by name, individually, one by one (so that no one is lost in the crowd) ἐξ ὀν. πάντας ζήτει IPol 4:2. ἀσπάζομαι πάντας ἐξ ὀνόματος 8:2. πάντες ἐξ ὀν. συνέρχεσθε (parallel to κατʼ ἄνδρα) IEph 20:2.—κατʼ ὄν. by name, individually (Diod S 16, 44, 2; Gen 25:13; EpArist 247; Jos., Bell. 7, 14) J 10:3 (New Docs 3, 77f; animals called individually by name: Ps.-Aristot., Mirabil. 118.—HAlmqvist, Plut. u. das NT ’46, 74). Esp. in greetings (BGU 27, 18 [II A.D.] ἀσπάζομαι πάντας τοὺς φιλοῦντάς σε κατʼ ὄν.; POxy 1070, 46; pap in Dssm., LO 160/1, ln. 14f [LAE 193, ln. 15, note 21]; New Docs 3, 77f) 3J 15; ISm 13:2b. ῥάβδους ἐπιγεγραμμένας ἑκάστης φυλῆς κατʼ ὄν. staffs, each one inscribed with the name of a tribe 1 Cl 43:2b.

ⓓ used in combination with God and Jesus. On the significance of the Divine Name in history of religions s. FGiesebrecht, Die atl. Schätzung des Gottesnamens 1901; Bousset, Rel.³ 309ff; ADieterich, Eine Mithrasliturgie 1903, 110ff; FConybeare, JQR 8, 1896; 9, 1897, esp. 9, 581ff; JBoehmer, Das bibl. ‘im Namen’ 1898, BFCT V 6, 1901, 49ff, Studierstube 2, 1904, 324ff; 388ff; 452ff; 516ff; 580ff; BJacob, Im Namen Gottes 1903;WHeitmüller, ‘Im Namen Jesu’ 1903; WBrandt, TT 25, 1891, 565ff; 26, 1892, 193ff; 38, 1904, 355ff; RHirzel, Der Name: ASG 36, 2, 1918; Schürer III⁴ 409–11; HObbink, De magische betekenis van den naam inzonderheid in het oude Egypte 1925; OGrether, Name u. Wort Gottes im AT ’34; HHuffman, Name: 1148–52.—The belief in the efficacy of the name is extremely old; its origin goes back to the most ancient times and the most primitive forms of intellectual and religious life. It has exhibited an extraordinary vitality. The period of our lit. also sees—within as well as without the new community of believers—in the name someth. real, a piece of the very nature of the personality whom it designates, expressing the person’s qualities and powers. Accordingly, names, esp. holy names, are revered and used in customary practices and ritual (σέβεσθαι θεῶν ὀνόματα Theoph. Ant., 1, 9 [p. 76, 7]), including magic. In Israelite tradition the greatest reverence was paid to the holy name of God and to its numerous paraphrases or substitutes; the names of angels and patriarchs occupied a secondary place. The syncretistic practices of the period revered the names of gods, daemons, and heroes, or even magic words that made no sense at all, but had a mysterious sound. The Judeo-Christians revere and use the name of God and, of course, the name of Jesus. On magic in Jewish circles, s. Schürer III 342–79; for the NT period in general s. MSmith, Clement of Alexandria and a Secret Gospel of Mark ’73, 195–230.—The names of God and Jesus

α. in combination w. attributes: διαφορώτερον ὄν. a more excellent name Hb 1:4=1 Cl 36:2 (διάφορος 2). ἅγιον τὸ ὄν. αὐτοῦ Lk 1:49 (cp. Ps 110:9; Lev 18:21; 22:2; PGM 3, 570; 627; 4, 1005; 3071; 5, 77; 13, 561 μέγα κ. ἅγιον). τὸ μεγαλοπρεπὲς καὶ ἅγιον ὄν. αὐτοῦ 1 Cl 64; τὸ μέγα καὶ ἔνδοξον ὄν. Hv 4, 1, 3; 4, 2, 4 (on ἔνδοξον ὄν., cp. EPeterson, Εἷ θεός 1926, 282.—ὄν. μέγα κ. ἅγ. κ. ἔνδ.: PGM 13, 183f; 504f). τὸ μέγα καὶ θαυμαστὸν καὶ ἔνδοξον ὄν. Hs 9, 18, 5; τὸ πανάγιον καὶ ἔνδοξον ὄν. 1 Cl 58:1a; τοῦ παντοκράτορος καὶ ἐνδόξου ὄν. Hv 3, 3, 5; τὸ πανάρετον ὄν. 1 Cl 45:7; τῷ παντοκράτορι καὶ ἐνδόξῳ ὀνόματι 60:4; τὸ ὁσιώτατον τῆς μεγαλωσύνης αὐτοῦ ὄν. 58:1b. τὸ ὄν. μου θαυμαστὸν ἐν τοῖς ἔθνεσι D 14:3 (cp. Mal 1:14). The words ὄν. θεοπρεπέστατον IMg 1:2 are difficult to interpret (s. Hdb. ad loc.; θεοπρεπής b).

β. in combination w. verbs: ἁγιάζειν τὸ ὄν. Mt 6:9 (AFridrichsen, Helligt vorde dit naun: DTT 8, 1917, 1–16). Lk 11:2; D 8:2 (ἁγιάζω 3). βλασφημεῖν (q.v. bγ) τὸ ὄν. Rv 13:6; 16:9; pass. βλασφημεῖται τὸ ὄν. (Is 52:5) Ro 2:24; 2 Cl 13:1f, 4; ITr 8:2. βλασφημίας ἐπιφέρεσθαι τῷ ὀν. κυρίου bring blasphemy upon the name of the Lord 1 Cl 47:7. πφοσέθηκαν κατὰ ὄν. τοῦ κυρίου βλασφημίαν Hs 6, 2, 3; βεβηλοῦν τὸ ὄν. 8, 6, 2 (s. βεβηλόω). ἀπαγγελῶ τὸ ὄν. τ. ἀδελφοῖς μου Hb 2:12 (cp. Ps 21:23). ὅπως διαγγελῇ τὸ ὄν. μου ἐν πάσῃ τῇ γῇ Ro 9:17 (Ex 9:16). δοξάζειν τὸ ὄν. (σου, τοῦ κυρίου, τοῦ θεοῦ etc.) Rv 15:4; 1 Cl 43:6; IPhld 10:1; Hv 2, 1, 2; 3, 4, 3; 4, 1, 3; Hs 9, 18, 5 (s. δοξάζω 1; cp. GJs 7:2; 12:1[w. ref. to name of Mary]). ὅπως ἐνδοξασθῇ τὸ ὄν. τοῦ κυρίου ἡμῶν Ἰησοῦ 2 Th 1:12. ἐλπίζειν τῷ ὀν. Mt 12:21 (vv.ll. ἐν or ἐπὶ τῷ ὀν.; the pass. on which it is based, Is 42:4, has ἐπὶ τῷ ὀν.). ἐπικαλεῖσθαι τὸ ὄν. κυρίου (as PsSol 6:1) or αὐτοῦ, σου etc. (w. ref. to God or Christ) call on the name of the Lord Ac 2:21 (Jo 3:5); 9:14, 21; 22:16; Ro 10:13 (Jo 3:5); 1 Cor 1:2. ψυχὴ ἐπικεκλημένη τὸ μεγαλοπρεπὲς καὶ ἅγιον ὄν. αὐτοῦ a person who calls upon his exalted and holy name 1 Cl 64.—Pass. πάντα τὰ ἔθνη ἐφʼ οὓς ἐπικέκληται τὸ ὄν. μου ἐπʼ αὐτούς Ac 15:17 (Am 9:12). τὸ καλὸν ὄν. τὸ ἐπικληθὲν ἐφʼ ὑμᾶς Js 2:7 (on καλὸν ὄν. cp. Sb 343, 9 and the Pompeian graffito in Dssm., LO 237 [LAE 276]). πάντες οἱ ἐπικαλούμενοι τῷ ὀν. αὐτοῦ all those who are called by (the Lord’s) name Hs 9, 14, 3; cp. οἱ κεκλημένοι τῷ ὀν. κυρίου those who are called by the name of the Lord 8, 1, 1. ἐπαισχύνεσθαι τὸ ὄν. κυρίου τὸ ἐπικληθὲν ἐπʼ αὐτούς be ashamed of the name that is named over them 8, 6, 4. ὁμολογεῖν τῷ ὀν. αὐτοῦ praise his name Hb 13:15 (cp. PsSol 15:2 ἐξομολογήσασθαι τῷ ὀνόματι σου). ὀνομάζειν τὸ ὄν. κυρίου 2 Ti 2:19 (Is 26:13). ψάλλειν τῷ ὀν. σου Ro 15:9 (Ps 17:50). οὐ μὴ λάβῃς ἐπὶ ματαίῳ τὸ ὄν. κυρίου 19:5 (Ex 20:7; Dt 5:11).—Although in the preceding examples the name is oft. practically inseparable fr. the being that bears it, this is perh. even more true of the foll. cases, in which the name appears almost as the representation of the Godhead, as a tangible manifestation of the divine nature (Quint. Smyrn. 9, 465 Polidarius, when healing, calls on οὔνομα πατρὸς ἑοῖο ‘the name of his father’ [Asclepius]; τοσοῦτον … δύναται τὸ ὄ. τοῦ Ἰησοῦ κατὰ τῶν δαιμόνων Orig., C. Cels. 1, 56, 11; Dt 18:7; 3 Km 8:16; Ps 68:37; Zech 13:2 ἐξολεθρεύσω τὰ ὀν. τῶν εἰδώλων; Zeph 1:4; PsSol 7:6; Just., D. 121, 3 ὑποτάσσεσθαι αὐτοῦ ὀν.): the ‘name’ of God is ἀρχέγονον πάσης κτίσεως 1 Cl 59:3. Sim. τὸ ὄν. τοῦ υἱοῦ τοῦ θεοῦ μέγα ἐστὶ καὶ τὸν κόσμον ὅλον βαστάζει Hs 9, 14, 5. λατρεύειν τῷ παναρέτῳ ὀν. αὐτοῦ worship the most excellent name (of the Most High) 1 Cl 45:7. ὑπακούειν τῷ παναγίῳ καὶ ἐνδόξῳ ὀν. αὐτοῦ be obedient to his most holy and glorious name 58:1a. ὑπήκοον γενέσθαι τῷ παντοκρατορικῷ καὶ παναρέτῳ ὀν. 60:4. κηρύσσειν τὸ ὄν. τοῦ υἱοῦ τοῦ θεοῦ Hs 9, 16, 5. ἐπιγινώσκειν τὸ ὄν. τοῦ υἱοῦ τοῦ θεοῦ 9, 16, 7. φοβεῖσθαι τὸ ὄν. σου Rv 11:18. φανεροῦν τινι τὸ ὄν. σου J 17:6. γνωρίζειν τινὶ τὸ ὄν. σου vs. 26. πιστεύειν τῷ ὀν. τοῦ υἱοῦ αὐτοῦ believe in the name of (God’s) son 1J 3:23. Also πιστεύειν εἰς τὸ ὄν. (s. γב below and s. πιστεύω 2aβ).—Of the name borne by followers of Jesus Christ (cp. Theoph. Ant. 1, 1 [p. 58, 13]): κρατεῖς τὸ ὄν. μου you cling to my name Rv 2:13. The same mng. also holds for the expressions: λαμβάνειν τὸ ὄν. τοῦ υἱοῦ αὐτοῦ Hs 9, 12, 4; 8; 9, 13, 2a; 7. τοῦ βαστάσαι τὸ ὄν. μου ἐνώπιον ἐθνῶν to bear my name before (the) Gentiles Ac 9:15. τὸ ὄν. ἡδέως βαστάζειν bear the name gladly Hs 8, 10, 3; cp. 9, 28, 5b. τὸ ὄν. τοῦ υἱοῦ τοῦ θεοῦ φορεῖν 9, 13, 3; 9, 14, 5f; 9, 15, 2; cp. 9, 13, 2b. Christians receive this name at their baptism: πρὶν φορέσαι τὸν ἄνθρωπον τὸ ὄν. τοῦ υἱοῦ τοῦ θεοῦ νεκρός ἐστιν before a person bears the name of God’s Son (which is given the candidate at baptism), he is dead 9, 16, 3. Of dissemblers and false teachers ὄν. μὲν ἔχουσιν, ἀπὸ δὲ τῆς πίστεως κενοί εἰσιν they have the (Christian) name, but are devoid of faith 9, 19, 2. Of Christians in appearance only ἐν ὑποκρίσει φέροντες τὸ ὄν. τοῦ κυρίου who bear the Lord’s name in pretense Pol 6:3. δόλῳ πονηρῷ τὸ ὄν. περιφέρειν carry the name about in wicked deceit (evidently of wandering preachers) IEph 7:1. τὸ ὄν. ἐπαισχύνονται τοῦ κυρίου αὐτῶν they are ashamed of their Lord’s name Hs 9, 21, 3. More fully: ἐπαισχύνονται τὸ ὄν. αὐτοῦ φορεῖν 9, 14, 6.

γ. used w. prepositions

א. w. διά and the gen. διὰ τοῦ ὀνόματός μου πιστεύειν PtK 3 p. 15 ln. 12; σωθῆναι διὰ τοῦ μεγάλου καὶ ἐνδόξου ὀν. be saved through the great and glorious name Hv 4, 2, 4. εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν διὰ τοῦ ὀν. τοῦ υἱοῦ (τοῦ θεοῦ) Hs 9, 12, 5. ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀν. αὐτοῦ Ac 10:43 (cp. Just., D. 11, 4 al.). σημεῖα … γίνεσθαι διὰ τοῦ ὀν. … Ἰησοῦ by the power of the name 4:30. Differently παρακαλεῖν τινα διὰ τοῦ ὀν. τοῦ κυρίου appeal to someone by the name (= while calling on the name) of the Lord 1 Cor 1:10.—W. διά and the acc. μισούμενοι … διὰ τὸ ὄν. μου hated on account of my name (i.e., because you bear it) Mt 10:22; 24:9; Mk 13:13; Lk 21:17 (Just., A I, 4, 2 al.). ποιεῖν τι εἴς τινα διὰ τὸ ὄν. μου J 15:21. ἀφέωνται ὑμῖν αἱ ἁμαρτίαι διὰ τὸ ὄν. αὐτοῦ your sins are forgiven on account of (Jesus’) name 1J 2:12. βαστάζειν διὰ τὸ ὄν. μου bear (hardship) for my name’s sake Rv 2:3 (s. βαστάζω 2bβ). πάσχειν διὰ τὸ ὄν. (also w. a gen. like αὐτοῦ) Pol 8:2; Hv 3, 2, 1b; Hs 9, 28, 3.

ב. w. εἰς: somet. evidently as rendering of rabb. לְשֵׁם with regard to, in thinking of δέχεσθαί τινα εἰς ὄν. Ἰ. Χρ. receive someone in deference to Jesus Christ IRo 9:3. δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄν. two or three gathered and thinking of me, i.e., so that I am the reason for their assembling Mt 18:20; but here the other mng. (s. ג below) has had some influence: ‘while naming’ or ‘calling on my name’. τῆς ἀγάπης ἧς ἐνεδείξασθε εἰς τὸ ὄν. αὐτοῦ (i.e. θεοῦ) Hb 6:10 is either the love that you have shown with regard to him, i.e. for his sake, or we have here the frequently attested formula of Hellenistic legal and commercial language (s. Mayser II/2 p. 415; Dssm. B 143ff, NB 25, LO 97f [BS 146f; 197; LAE 121]; Heitmüller, op. cit. 100ff; FPreisigke, Girowesen im griech. Ägypt. 1910, 149ff. On the LXX s. Heitmüller 110f; JPsichari, Essai sur le Grec de la Septante 1908, 202f): εἰς (τὸ) ὄν. τινος to the name=to the account (over which the name stands). Then the deeds of love, although shown to humans, are dedicated to God.—The concept of dedication is also highly significant, in all probability, for the understanding of the expr. βαπτίζειν εἰς (τὸ) ὄν. τινος. Through baptism εἰς (τὸ) ὄν. τ. those who are baptized become the possession of and come under the dedicated protection of the one whose name they bear. An additional factor, to a degree, may be the sense of εἰς τὸ ὄν.=‘with mention of the name’ (cp. Herodian 2, 2, 10; 2, 13, 2 ὀμνύναι εἰς τὸ ὄν. τινος; Cyranides p. 57, 1 εἰς ὄν. τινος; 60, 18=εἰς τὸ ὄν. τ.; 62, 13. Another ex. in Heitmüller 107): Mt 28:19; Ac 8:16; 19:5; D 7:1, (3); 9:5; Hv 3, 7, 3; cp. 1 Cor 1:13, 15. S. βαπτίζω 2c and Silva New, Beginn. I/5, ’33, 121–40.—πιστεύειν εἰς τὸ ὄν. τινος believe in the name of someone i.e. have confidence that the person’s name (rather in the sense of a title, cp. Phil 2:9) is rightfully borne and encodes what the person really is J 1:12; 2:23; 3:18; 1J 5:13.

ג. with ἐν: ἐν ὀνόματι of God or Jesus means in the great majority of cases with mention of the name, while naming or calling on the name (PsSol 11:8; JosAs 9:1; Just., D. 35, 2 al.; no corresponding use has been found in gener. Gk. lit.; but cp. ἐν ὀν. τοῦ μεγάλου καὶ ὑψίστου θεοῦ Hippol., Ref. 9, 15, 6.—Heitmüller p. 13ff, esp. 44; 49). In many pass. it seems to be a formula. ἐν τῷ ὀν. Ἰησοῦ ἐκβάλλειν δαιμόνια Mk 9:38; 16:17; Lk 9:49. τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀν. σου the demons are subject to us at the mention of your name 10:17. ποιεῖν τι ἐν τῷ ὀνόματι Ac 4:7; cp. Col 3:17. Perh. J 10:25 (but s. below). ἐν τῷ ὀν. Ἰησοῦ … οὗτος παρέστηκεν ὑγιής Ac 4:10. ὄν. … ἐν ᾧ δεῖ σωθῆναι ἡμᾶς vs. 12. παραγγέλλω σοι ἐν ὀν. Ἰ. Χρ. 16:18; cp. 2 Th 3:6; IPol 5:1. σοὶ λέγω ἐν τῷ ὀν. τοῦ κυρίου Ac 14:10 D. Peter, in performing a healing, says ἐν τῷ ὀν. Ἰησοῦ Χρ. περιπάτει 3:6 (s. Heitmüller 60). The elders are to anoint the sick w. oil ἐν τῷ ὀν. τοῦ κυρίου while calling on the name of the Lord Js 5:14.—Of prophets λαλεῖν ἐν τῷ ὀν. κυρίου 5:10. παρρησιάζεσθαι ἐν τῷ ὀν. Ἰησοῦ speak out boldly in proclaiming the name of Jesus Ac 9:27f. βαπτίζεσθαι ἐν τῷ ὀν. Ἰ. Χ. be baptized or have oneself baptized while naming the name of Jesus Christ Ac 2:38 v.l.; 10:48. At a baptism ἐν ὀν. χριστοῦ Ἰησοῦ AcPl Ha 3, 32. αἰτεῖν τὸν πατέρα ἐν τῷ ὀν. μου (=Ἰησοῦ) ask the Father, using my name J 15:16; cp. 14:13, 14; 16:24, 26. W. the latter pass. belongs vs. 23 (ὁ πατὴρ) δώσει ὑμῖν ἐν τῷ ὀν. μου (the Father) will give you, when you mention my name. τὸ πνεῦμα ὸ̔ πέμψει ὁ πατὴρ ἐν τῷ ὀν. μου the Spirit, whom the Father will send when my name is used 14:26. To thank God ἐν ὀν. Ἰησοῦ Χρ. while naming the name of Jesus Christ Eph 5:20. ἵνα ἐν τῷ ὀν. Ἰησοῦ πᾶν γόνυ κάμψῃ that when the name of Jesus is mentioned every knee should bow Phil 2:10. χαίρετε, υἱοί, ἐν ὀν. κυρίου greetings, my sons, as we call on the Lord’s name 1:1. ὁ ἐρχόμενος ἐν ὀν. κυρίου whoever comes, naming the Lord’s name (in order thereby to give evidence of being a Christian) D 12:1. ἀσπάζεσθαι ἐν ὀν. Ἰ. Χρ. greet, while naming the name of J. Chr. w. acc. of pers. or thing greeted IRo ins; ISm 12:2. Receive a congregation ἐν ὀν. θεοῦ IEph 1:3. συναχθῆναι ἐν τῷ ὀν. τοῦ κυρίου Ἰ. meet and call on the name of the Lord Jesus=as a Christian congregation 1 Cor 5:4. μόνον ἐν τῷ ὀν. Ἰ. Χρ. only (it is to be) while calling on the name of J. Chr. ISm 4:2.—Not far removed fr. these are the places where we render ἐν τῷ ὀν. with through or by the name (s. ἐν 4c); the effect brought about by the name is caused by its utterance ἀπελούσασθε, ἡγιάσθητε, ἐδικαιώθητε ἐν τῷ ὀν. τοῦ κυρίου Ἰ. Χρ. 1 Cor 6:11. ζωὴν ἔχειν ἐν τῷ ὀν. αὐτοῦ (=Ἰησοῦ) J 20:31. τηρεῖν τινα ἐν τῷ ὀν. (θεοῦ) 17:11f.—ἐν τῷ ὀν. at the command (of), commissioned by ἔργα ποιεῖν ἐν τῷ ὀν. τοῦ πατρός J 10:25 (but s. above). ἔρχεσθαι ἐν τῷ ὀν. τοῦ πατρός 5:43a; in contrast ἔρχ. ἐν τῷ ὀν. τῷ ἰδίῳ vs. 43b. εὐλογημένος ὁ ἐρχόμενος ἐν ὀν. κυρίου 12:13 (Ps 117:26). The Ps-passage prob. has the same sense (despite Heitmüller 53f) in Mt 21:9; 23:39; Mk 11:9; Lk 13:35; 19:38.—OMerlier, Ὄνομα et ἐν ὀνόματι dans le quatr. Év.: RevÉtGr 47, ’34, 180–204; RBratcher, BT 14, ’63, 72–80.

ד. w. ἕνεκα (and the other forms of this word; s. ἕνεκα 1): of persecutions for one’s Christian faith ἀπάγεσθαι ἐπὶ βασιλεῖς ἕνεκεν τοῦ ὀν. μου Lk 21:12. πάσχειν or ὑποφέρειν εἵνεκα τοῦ ὀνόματος Hv 3, 1, 9; 3, 2, 1; Hs 9, 28, 5. ἕνεκεν τοῦ ὀν. (τοῦ) κυρίου v 3, 5, 2; Hs 9, 28, 6. ἀφιέναι οἰκίας … ἕνεκεν τοῦ ἐμοῦ ὀν. for my name’s sake Mt 19:29. ἔκτισας τὰ πάντα ἕνεκεν τοῦ ὀν. σου you created all things for your name’s sake, i.e. that God’s name might be praised for the benefits which the works of creation bring to humankind D 10:3.

ה. w. ἐπί and the dat.: ἐπὶ τῷ ὀν. τινος when someone’s name is mentioned or called upon, or mentioning someone’s name (LXX; En 10:2; Just., D. 39, 6; Ath. 23, 1; s. Heitmüller 19ff; 43ff; s. also 47ff; 52ff; 87ff) in the NT only of the name of Jesus, and only in the synoptics and Ac. ἐλεύσονται ἐπὶ τῷ ὀν. μου they will come using my name Mt 24:5; Mk 13:6; Lk 21:8. κηρύσσειν ἐπὶ τῷ ὀν. αὐτοῦ μετάνοιαν 24:47. λαλεῖν ἐπὶ τῷ ὀν. τούτῳ to speak using this name Ac 4:17; 5:40. διδάσκειν 4:18; 5:28. ποιεῖν δύναμιν ἐπὶ τῷ ὀν. μου Mk 9:39. ἐπὶ τῷ ὀν. σου ἐκβάλλειν δαιμόνια Lk 9:49 v.l. ἐπὶ τῷ σῷ ὀν. τὰς θεραπείας ἐπετέλουν GJs 20:2 (codd.). Of the (spiritual) temple of God: οἰκοδομηθήσεται ναὸς θεοῦ ἐνδόξως ἐπὶ τῷ ὀν. κυρίου the temple of God will be gloriously built with the use of the Lord’s name 16:6f, 8 (quot. of uncertain orig.). βαπτίζεσθαι ἐπὶ τῷ ὀν. Ἰ. Χρ. Ac 2:38. Baptism is also referred to in καλεῖσθαι ἐπὶ τῷ ὀν. τοῦ υἱοῦ τοῦ θεοῦ receive a name when the name of God’s son is named Hs 9, 17, 4. The words δέχεσθαι (παιδίον) ἐπὶ τῷ ὀν. μου can also be classed here receive (a child) when my name is confessed, when I am called upon Mt 18:5; Mk 9:37; Lk 9:48 (s. Heitmüller 64); but s. also 3 below.—ἐπί w. acc.: πεποιθέναι ἐπὶ τὸ ὁσιώτατον τῆς μεγαλωσύνης αὐτοῦ ὄν. have confidence in (the Lord’s) most sacred and majestic name 1 Cl 58:1b; ἐλπίζειν ἐπὶ τὸ ὄν. hope in the name (of the Lord) 16:8b.

ו. w. περί and the gen.: εὐαγγελίζεσθαι περὶ τοῦ ὀν. Ἰ. Χ. bring the good news about the name of J. Chr. Ac 8:12.—(W. acc.: ἔχομεν δέος τὸ ὄ. τοῦ θεοῦ Orig., C. Cels. 4, 48, 34).

ז. w. πρός and acc.: πρὸς τὸ ὄν. Ἰησοῦ … πολλὰ ἐναντία πρᾶξαι do many things in opposing the name of Jesus Ac 26:9.

ח. w. ὑπέρ and gen.: ὑπὲρ τοῦ ὀν. (Ἰησοῦ) ἀτιμασθῆναι Ac 5:41. πάσχειν 9:16; Hs 9, 28, 2. Cp. Ac 15:26; 21:13. The activity of the apostles takes place ὑπὲρ τοῦ ὀν. αὐτοῦ to the honor of (Jesus’) name Ro 1:5. Cp. 3J 7. Of thankful praying at the Lord’s Supper εὐχαριστοῦμεν σοι … ὑπὲρ τοῦ ἁγίου ὀν. σου, οὗ κατεσκήνωσας ἐν ταῖς καρδίαις ἡμῶν we thank you … for your holy name, which you caused to dwell in our hearts D 10:2.

δ. ὄν. w. ref. to God or Christ not infreq. stands quite alone, simply the Name: Ac 5:41; Phil 2:9 (cp. Diod S 3, 61, 6); 3J 7; 2 Cl 13:1, 4; IEph 3:1; 7:1; IPhld 10:1; Hv 3, 2, 1; Hs 8, 10, 3; 9, 13, 2; 9, 28, 3; 5.

② a person (Phalaris, Ep. 128; POxy 1188, 8 [13 A.D.]; BGU 113, 11; Jos., Ant. 14, 22; other exx. in Dssm., NB 24f [BS 196f]; LXX) τὸ ποθητόν μοι ὄν. my dear friend: Alce ISm 13:2; IPol 8:3; Crocus IRo 10:1. Pl. (PThéad 41, 10; PSI 27, 22; Num 1:18 al.) people Ac 1:15; Rv 3:4. ὀνόματα ἀνθρώπων 11:13 (cp. Ael. Aristid. 50, 72 K.=26 p. 523 D.: ὀνόματα δέκα ἀνδρῶν). This is prob. the place for περὶ λόγου καὶ ὀνομάτων καὶ νόμου about teaching and persons and (the) law Ac 18:15.

③ the classification under which one belongs, noted by a name or category, title, category (cp. Cass. Dio 38, 44; 42, 24 καὶ ὅτι πολλῷ πλείω ἔν τε τῷ σχήματι καὶ ἐν τῷ ὀνόματι τῷ τῆς στρατηγίας ὢν καταπράξειν ἤλπιζε=he hoped to effect much more by taking advantage of his praetorial apparel and title; ins: Sb 7541, 5 [II A.D.] Νύμφη ὄνομʼ ἐστί σοι; POxy 37 I, 17 [49 A.D.] βούλεται ὀνόματι ἐλευθέρου τὸ σωμάτιον ἀπενέγκασθαι=she claims to have carried off the infant on the basis of its being free-born; Jos., Ant. 12, 154 φερνῆς ὀνόματι; 11, 40; Just., A II, 6, 4 καὶ ἀνθρώπου καὶ σωτῆρος ὄνομα. Other exx. in Heitmüller 50); the possibility of understanding ὄν. as category made it easier for Greeks to take over rabb. לְשֵׁם (s. 1dγב above) in the sense with regard to a particular characteristic, then simply with regard to, for the sake of ὁ δεχόμενος προφήτην εἰς ὄν. προφήτου whoever receives a prophet within the category ‘prophet’, i.e. because he is a prophet, as a prophet Mt 10:41a; cp. vss. 41b, 42.—ὸ̔ς ἂν ποτίσῃ ὑμᾶς ἐν ὀνόματι, ὄτι Χριστοῦ ἐστε whoever gives you a drink under the category that you belong to Christ, i.e. in your capacity as a follower of Christ Mk 9:41. εἰ ὀνειδίζεσθε ἐν ὀν. Χριστοῦ if you are reviled for the sake of Christ 1 Pt 4:14. δοξαζέτω τὸν θεὸν ἐν τῷ ὀν. τούτῳ let the person praise God in this capacity (=ὡς Χριστιανός) vs. 16. δέδεμαι ἐν τῷ ὀν. I am imprisoned for the sake of the Name IEph 3:1.—δέχεσθαι (παιδίον) ἐπὶ τῷ ὀν. μου for my (name’s) sake Mt 18:5; Mk 9:37; Lk 9:48 (cp. Heitmüller 113. But s. 1dγה above).

④ recognition accorded a person on the basis of performance, (well-known) name, reputation, fame (Hom. et al.; 1 Ch 14:17; 1 Macc 8:12) φανερὸν ἐγένετο τὸ ὄν. αὐτοῦ his fame was widespread Mk 6:14. ὄν. ἔχειν (Pla., Apol. 38c, Ep. 2, 312c) w. ὅτι foll. have the reputation of Rv 3:1 perh. also 3:5 (s. 1bα; JFuller, JETS 26, ’83, 297–306).

⑤ name in terms of office held, office (POxy 58, 6) στασιαζουσῶν τ. φυλῶν, ὁποία αὐτῶν εἴη τῷ ἐνδόξῳ ὀνόματι κεκοσμημένη when the tribes were quarreling as to which one of them was to be adorned with that glorious office 1 Cl 43:2. τὸ ὄν. τῆς ἐπισκοπῆς the office of supervision 44:1.—B. 1263f. OEANE IV 91–96 on Mesopotamian practices. Schmidt, Syn. I 113–24. DELG. M-M. EDNT. TW. Sv.

χάρις, ιτος, ἡ (Hom.+) acc. quite predom. χάριν, but χάριτα Ac 24:27; 25:9 v.l.; Jd 4 and pl. χάριτας Ac 24:27 v.l.; 1 Cl 23:1 (Eur., Hel. 1378; Hdt. 6, 41; X., Hell. 3, 5, 16; ins, pap; Zech 4:7; 6:14; EpArist 272, pl. 230.—B-D-F §47, 3; W-S. §9, 7; Mayser 271f; Thackeray 150; Helbing 40f; Mlt-H. 132.—It seems that χάρις is not always clearly differentiated in mng. fr. χαρά; Apollodorus [II B.C.]: 244 Fgm. 90 Jac. says in the second book περὶ θεῶν: κληθῆναι δὲ αὐτὰς ἀπὸ μὲν τ. χαρᾶς Χάριτας• καὶ γὰρ πολλάκις … οἱ ποιηταὶ τ. χάριν χαρὰν καλοῦσιν ‘the [deities] Charites are so called from χαρά [joy], for poets freq. equate χάρις with χαρά’. Cp. the wordplay AcPl Ha 8, 7 χαρᾶς καὶ χάριτος the house was filled with gaiety and gratitude.).

① a winning quality or attractiveness that invites a favorable reaction, graciousness, attractiveness, charm, winsomeness (Hom.+; Jos., Ant. 2, 231) of human form and appearance παῖς λίαν εὐειδής ἐν χάριτι an exceptionally fine-looking and winsome youth AcPl Ha 3, 13. Of speech (Demosth. 51, 9; Ps.-Demetr. [I A.D.], Eloc. §127; 133; 135 al.; Eccl 10:12; Sir 21:16; Jos., Ant. 18, 208) οἱ λόγοι τῆς χάριτος (gen. of quality) the gracious words Lk 4:22. ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι let your conversation always be winsome Col 4:6 (cp. Plut., Mor. 514f; s. also HAlmqvist, Plut. u. das NT ’46, 121f; Epict. 3, 22, 90). τὸ πρόσωπον αὐτοῦ χάριτος ἐπληροῦτο MPol 12:1 can also be placed here in case χάρις means nothing more than graciousness (s. 4 below); prob. also GJs 7:3 (s. 3b).

② a beneficent disposition toward someone, favor, grace, gracious care/help, goodwill (almost a t.t. in the reciprocity-oriented world dominated by Hellenic influence [cp. e.g. OGI 669, 29] as well as by the Semitic sense of social obligation expressed in the term חֶסֶד [NGlueck, Das Wort ḥesed in alttestamentlichen Sprachgebrauche etc. 1927]. Of a different order and spirit is the subset of reciprocity known as Roman patronage, in which superiority of the donor over the client is clearly maintained)

ⓐ act., that which one grants to another, the action of one who volunteers to do someth. not otherwise obligatory χάρις θεοῦ ἦν ἐπʼ αὐτό Lk 2:40. ἡ χάρις τοῦ θεοῦ (cp. τῇ τοῦ θεοῦ Κλαυδίου χάριτι OGI 669, 29) Ac 11:2 D; 14:26. τοῦ κυρίου 15:40.—Esp. of the beneficent intention of God (cp. χ. in reference to God: Apollon. Rhod. 3, 1005 σοὶ θεόθεν χάρις ἔσσεται; Dio Chrys. 80 [30], 40 χ. τῶν θεῶν; Ael. Aristid. 13 p. 320 D.; 53 p. 620; Sextus 436b; likew. in LXX, Philo, Joseph.; SibOr 4, 46=189; 5, 330; Ezk. Trag. 162 [Eus., PE 9, 29, 12].—χ. to denote beneficent dispensations of the emperor: OGI 669, 44 [I A.D.]; BGU 19 I, 21 [II A.D.] χάρ. τοῦ θεοῦ Αὐτοκράτορος; 1085 II, 4) and of Christ, who give (undeserved) gifts to people; God: δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι Ro 3:24. Cp. 5:15a, 20f; 6:1; 11:5 (ἐκλογή 1), 6abc; Gal 1:15 (διά A 3e); Eph 1:6f (KKuhn, NTS 7, ’61, 337 [reff. to Qumran lit.]); 2:5, 7, 8; cp. Pol 1:3; 2 Th 1:12; 2:16; 2 Ti 1:9; Tit 2:11 (ἡ χάρ. τοῦ θεοῦ σωτήριος; s. Dibelius, Hdb. exc. after Tit 2:14); 3:7; Hb 2:9 (χωρίς 2aα); 4:16a (DdeSilva, JBL 115, ’96, 100–103); 1 Cl 50:3; ISm 9:2; IPol 7:3. ἐν χάρ[ιτι θεοῦ] AcPl Ha 7, 23 (restoration uncertain). κατὰ χάριν as a favor, out of goodwill (cp. Pla., Leg. 740c; schol. on Soph., Oed. Col. 1751 p. 468 Papag.) Ro 4:4 (opp. κατὰ ὀφείλημα), 16.—The beneficence or favor of Christ: διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι Ac 15:11. Cp. Ro 5:15b; 2 Cor 8:9; 1 Ti 1:14; IPhld 8:1. On Ac 2:47 in this sense s. TAnderson, NTS 34, ’88, 604–10.

ⓑ pass., that which one experiences fr. another (Arrian, Anab. Alex. 3, 26, 4) χάριν ἔχειν have favor 3J 4 v.l. πρός τινα with someone=win his respect Ac 2:47 (cp. 2a end; cp. Pind., O. 7, 89f χάριν καὶ ποτʼ ἀστῶν καὶ ποτὶ ξείνων grant him respect in the presence of his townfolk as well as strangers); παρά τινι (Appian, Bell. Civ. 2, 89 §376) Hm 10, 3, 1, cp. 5, 1, 5. εὑρεῖν χάριν παρά τινι (Philo, Leg. All. 3, 77, end) Lk 1:30; Hs 5, 2, 10; ἐνώπιόν τινος Ac 7:46; GJs 11:2 (JosAs 15:14). ἐν τοῖς μέλλουσι μετανοεῖν among those who are about to repent Hm 12, 3, 3. Ἰησοῦς προέκοπτεν χάριτι παρὰ θεῷ καὶ ἀνθρώποις Lk 2:52 (an indication of exceptional ἀρετή, cp. Pind. above). Cp. Ac 4:33; 7:10 (ἐναντίον Φαραώ); Hb 4:16b.—ποία ὑμῖν χάρις ἐστίν; what credit is that to you? Lk 6:32–34; s. D 1:3; 2 Cl 13:4. Cp. 1 Cor 9:16 v.l. In these passages the mng. comes close to reward (s. Wetter [5 below] 209ff w. reff.).—Also by metonymy that which brings someone (God’s) favor or wins a favorable response fr. God 1 Pt 2:19, 20.

ⓒ In Christian epistolary lit. fr. the time of Paul χάρις is found w. the sense (divine) favor in fixed formulas at the beginning and end of letters (Zahn on Gal 1:3; vDobschütz on 1 Th 1:1; ELohmeyer, ZNW 26, 1927, 158ff; APujol, De Salutat. Apost. ‘Gratia vobis et pax’: Verb. Dom. 12, ’32, 38–40; 76–82; WFoerster, TW II ’34, 409ff; Goodsp., Probs. 141f. S. also the lit. s.v. χαίρω 2b). At the beginning of a letter χάρις ὑμῖν καὶ εἰρήνη (sc. εἴη; New Docs 8, 127f) Ro 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; 1 Th 1:1; 2 Th 1:2; Phlm 3; Rv 1:4; without ὑμῖν Tit 1:4. χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη 1 Pt 1:2; 2 Pt 1:2; 1 Cl ins. χάρις, ἔλεος, εἰρήνη 1 Ti 1:2; 2 Ti 1:2; 2J 3 (on the triplet cp. En 5:7 φῶς καὶ χάρις καὶ εἰρήνη).—At the end ἡ χάρις (τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ etc.) μεθʼ ὑμῶν (or μετὰ πάντων ὑμῶν etc.) Ro 16:20, 23 (24) v.l.; 1 Cor 16:23; 2 Cor 13:13; Gal 6:18; Eph 6:24; Phil 4:23; Col 4:18; 1 Th 5:28; 2 Th 3:18; 1 Ti 6:21; 2 Ti 4:22; Tit 3:15; Phlm 25; Hb 13:25; Rv 22:21; 1 Cl 65:2. ἔσται ἡ χάρις μετὰ πάντων τῶν φοβουμένων τὸν Κύριον GJs 25:2. ὁ κύριος τῆς δόξης καὶ πάσης χάριτος μετὰ τοῦ πνεύματος ὑμῶν B 21:9. χάρις ὑμῖν, ἔλεος, εἰρήνη, ὑπομονὴ διὰ παντός ISm 12:2. ἔρρωσθε ἐν χάριτι θεοῦ 13:2.

③ practical application of goodwill, (a sign of) favor, gracious deed/gift, benefaction

ⓐ on the part of humans (X., Symp. 8, 36, Ages. 4, 3; Appian, Bell. Civ. 1, 49 §213; Dionys. Hal. 2, 15, 4) χάριν (-ιτα) καταθέσθαι τινί (κατατίθημι 2) Ac 24:27; 25:9. αἰτεῖσθαι χάριν 25:3 (in these passages from Ac χ. suggests [political] favor, someth. one does for another within a reciprocity system. Cp. Appian, Bell. Civ. 1, 108 §506 ἐς χάριν Σύλλα=as a favor to Sulla; ApcSed 8:1 οὐκ ἐποίησάς μοι χάριν=you did me no favor). ἵνα δευτέραν χάριν σχῆτε that you might have a second proof of my goodwill 2 Cor 1:15 (unless χάρις here means delight [so in poetry, Pind. et al., but also Pla., Isocr.; L-S-J-M s.v. χάρις IV; cp. also the quot. fr. Apollodorus at the beg. of the present entry, and the fact that χαρά is v.l. in 2 Cor 1:15]; in that case δευτέρα means double; but s. comm.). Of the collection for Jerusalem (cp. Appian, Bell. Civ. 3, 42 §173 χάριτας λαμβάνειν=receive gifts) 1 Cor 16:3; 2 Cor 8:4, 6f, 19 (DdeSilva, JBL 115, ’96, 101). Cp. B 21:7.—Eph 4:29 may suggest a demonstration of human favor (cp. Plut., Mor. 514e χάριν παρασκευάζοντες ἀλλήλοις), but a ref. to the means by which divine grace is mediated is not to be ruled out (s. b below).

ⓑ on the part of God and Christ; the context will show whether the emphasis is upon the possession of divine favor as a source of blessings for the believer, or upon a store of favor that is dispensed, or a favored status (i.e. standing in God’s favor) that is brought about, or a gracious deed wrought by God in Christ, or a gracious work that grows fr. more to more (so in contrast to the old covenant Mel., P. 3, 16 al.). God is called ὁ θεὸς πάσης χάριτος 1 Pt 5:10, i.e. God, who is noted for any conceivable benefit or favor; cp. B 21:9.—χάριν διδόναι τινί show favor to someone (Anacr. 110 Diehl; Appian, Ital. 5 §10): τὸν δόντα αὐτῷ τὴν χάριν GJs 14:2. ταπεινοῖς δίδωσι χάριν (Pr 3:34) Js 4:6b; 1 Pt 5:5; 1 Cl 30:2; without a dat. Js 4:6a (Menand., Epitr. 231 S. [55 Kö.]). Perh. καὶ ἔβαλλε κύριος … χάριν ἐπʼ αὐτήν GJs 7:3 (but s. 1 above). The Logos is πλήρης χάριτος J 1:14. Those who belong to him receive of the fullness of his grace, χάριν ἀντὶ χάριτος vs. 16 (ἀντί 2). Cp. vs. 17. τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν this favor (of God) we now enjoy Ro 5:2 (Goodsp.).—5:17; 1 Cor 1:4; 2 Cor 4:15 (divine beneficence in conversion); cp. Ac 11:23; 6:1; Gal 1:6 (by Christ’s gracious deed); 2:21; 5:4; Col 1:6; 2 Ti 2:1; Hb 12:15; 13:9; 1 Pt 1:10, 13; 3:7 (συνκληρονόμοι χάριτος ζωῆς fellow-heirs of the gift that spells life; s. ζωή 2bα); 5:12; 2 Pt 3:18; Jd 4; IPhld 11:1; ISm 6:2. Christians stand ὑπὸ χάριν under God’s gracious will as expressed in their release from legal constraint Ro 6:14f, or they come ὑπὸ τὸν ζυγὸν τῆς χάριτος αὐτοῦ 1 Cl 16:17 (ζυγός 1). The proclamation of salvation is the message of divine beneficence τὸ εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ Ac 20:24 or ὁ λόγος τῆς χάριτος αὐτοῦ (=τοῦ κυρίου) 14:3; 20:32. Even the gospel message can be called ἡ χάρις τοῦ θεοῦ 13:43; cp. 18:27; MPol 2:3. τὸ πνεῦμα τῆς χάριτος the Spirit from or through whom (God’s) favor is shown Hb 10:29 (AArgyle, Grace and the Covenant: ET 60, ’48/49, 26f).—Pl. benefits, favors (Diod S 3, 2, 4; 3, 73, 6; Sb 8139, 4 [ins of I B.C.] of Isis; Jos., C. Ap. 2, 190) 1 Cl 23:1.—Nelson Glueck, Das Wort ḥesed etc. 1927, but s. FAndersen, ‘Yahweh, the Kind and Sensitive God’: God Who is Rich in Mercy, ed. PO’Brien/DPeterson ’86.

④ exceptional effect produced by generosity, favor. Of effects produced by divine beneficence which go beyond those associated with a specific Christian’s status (ins μεγάλαι χάριτες τοῦ θεου: FCumont, Syria 7, 1926, 347ff), in the congregations of Macedonia 2 Cor 8:1 and Corinth 9:14; cp. vs. 8; in Rome AcPl Ha 7, 8. The Christian confessor is in full possession of divine grace ISm 11:1. Paul knows that through the χάρις of God he has been called to be an apostle, and that he has been fitted out w. the powers and capabilities requisite for this office fr. the same source: Ro 1:5; 12:3; 15:15; 1 Cor 3:10; 15:10ab (for the subject matter cp. Polyb. 12, 12b, 3 αὐτὸν [Alex. the Great] ὑπὸ τοῦ δαιμονίου τετευχέναι τούτων ὧν ἔτυχεν=whatever he has received he has received from what is divine. [For this reason he does not deserve any divine honors.]); 2 Cor 12:9; Gal 2:9; Eph 3:2, 7f; Phil 1:7.—The χάρις of God manifests itself in various χαρίσματα: Ro 12:6; Eph 4:7; 1 Pt 4:10. This brings into view a number of passages in which χάρις is evidently to be understood in a very concrete sense. It is hardly to be differentiated fr. δύναμις (θεοῦ) or fr. γνῶσις or δόξα (q.v. 1b. On this subj. s. Wetter [5 below] p. 94ff; esp. 130ff; pap in the GLumbroso Festschr. 1925, 212ff: χάρις, δύναμις, πνεῦμα w. essentially the same mng.; PGM 4, 2438; 3165; Herm. Wr. 1, 32; Just., D. 87, 5 ἀπὸ χάριτος τῆς δυνάμεως τοῦ πνεύματος). οὐκ ἐν σοφίᾳ σαρκικῇ ἀλλʼ ἐν χάριτι θεοῦ 2 Cor 1:12. οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ σὺν ἐμοί 1 Cor 15:10c. αὐξάνετε ἐν χάριτι καὶ γνώσει τοῦ κυρίου 2 Pt 3:18; cp. 1 Cl 55:3; B 1:2 (τῆς δωρεᾶς πνευματικῆς χάρις). Stephen is said to be πλήρης χάριτος καὶ δυνάμεως Ac 6:8. Divine power fills the Christian confessor or martyr w. a radiant glow MPol 12:1 (but s. 1 above). As the typical quality of the age to come, contrasted w. the κόσμος D 10:6.

⑤ response to generosity or beneficence, thanks, gratitude (a fundamental component in the Gr-Rom. reciprocity system; exx. fr. later times: Diod S 11, 71, 4 [χάριτες=proofs of gratitude]; Appian, Syr. 3, 12; 13. Cp. Wetter [below] p. 206f) χάριν ἔχειν τινί be grateful to someone (Eur., Hec. 767; X., An. 2, 5, 14; Pla., Phlb. 54d; Ath. 2, 1; PLips 104, 14 [I B.C.] χάριν σοι ἔχω) foll. by ὅτι (Epict. 3, 5, 10; Jos., C. Ap. 1, 270; 2, 49) Lk 17:9 (ERiggenbach, NKZ 34, 1923, 439–43); mostly of gratitude to God or Christ; χάρις in our lit. as a whole, in the sense gratitude, refers to appropriate respone to the Deity for benefits conferred (Hom., Pind., Thu. et al.; ins, pap, LXX; Jos., Ant. 7, 208) χάριν ἔχω τῷ θεῷ (POxy 113, 13 [II A.D.] χάριν ἔχω θεοῖς πᾶσιν.—Epict. 4, 7, 9) 2 Ti 1:3; foll. by ὅτι because 1 Ti 1:12 (Herm. Wr. 6, 4 κἀγὼ χάριν ἔχω τῷ θεῷ …, ὅτι; Jos., Ant. 4, 316); χάριν ἔχειν ἐπί τινι be grateful for someth. Phlm 7 v.l. (to humans). ἔχωμεν χάριν let us be thankful (to God) Hb 12:28 (the reason for it is given by the preceding ptc. παραλαμβάνοντες). Elliptically (B-D-F §128, 6; cp. Rob. 1201f) χάρις (ἔστω) τῷ θεῷ (X., Oec. 8, 16 πολλὴ χάρις τοῖς θεοῖς; Epict. 4, 4, 7 χάρις τῷ θεῳ; BGU 843, 6 [I/II A.D.] χάρις τοῖς θεοῖς al. in pap since III B.C..—Philo, Rer. Div. Her. 309) Ro 7:25; MPol 3:1. Foll. by ὅτι (X., An. 3, 3, 14 τοῖς θεοῖς χάρις ὅτι; PFay 124, 16 τοῖς θεοῖς ἐστιν χάρις ὅτι; Epict. 4, 5, 9) Ro 6:17. Foll. by ἐπί τινι for someth. (UPZ 108, 30 [99 B.C.]) 2 Cor 9:15. The reason for the thanks is given in the ptc. agreeing w. τῷ θεῷ 2:14; 8:16; 1 Cor 15:57 (cp. Jos., Ant. 6, 145; Philo, Somn. 2, 213). Thankfulness (Appian, Bell. Civ. 3, 15 §51 πρός τινα=toward someone) χάριτι in thankfulness 10:30. So prob. also ἐν τῇ χάριτι in a thankful spirit Col 3:16 (Dibelius, Hdb. ad loc.). πλησθῆναι χαρᾶς καὶ χάριτος AcPl Ha 8, 7. S. εὐχαριστέω, end. Also PSchubert, Form and Function of the Pauline Thanksgivings ’39.—OLoew, Χάρις, diss., Marburg 1908; GWetter, Charis 1913; AvHarnack, Sanftmut, Huld u. Demut in der alten Kirche: JKaftan Festschr. 1920, 113ff; NBonwetsch, Zur Geschichte des Begriffs Gnade in der alten Kirche: Harnack Festgabe 1921, 93–101; EBurton, Gal ICC 1921, 423f; WWhitley, The Doctrine of Grace ’32; JMoffatt, Grace in the NT ’31; RWinkler, D. Gnade im NT: ZST 10, ’33, 642–80; RHomann, D. Gnade in d. Syn. Ev.: ibid. 328–48; JWobbe, D. Charisgedanke b. Pls ’32; RBultmann, Theologie des NT ’48, 283–310 (Paul); HBoers, Ἀγάπη and Χάρις in Paul’s Thought: CBQ 59, ’97, 693–713; on 2 Cor 8: FDanker, Augsburg Comm. 2 Cor, 116–34; PRousselot, La Grâce d’après St. Jean et d’après St. Paul: SR 18, 1928, 87–108, Christent. u. Wissensch. 8, ’32, 402–30; JMontgomery, Hebrew Hesed and Gk. Charis: HTR 32, ’39, 97–102; Dodd 61f; TTorrance, The Doctrine of Grace in the Apost. Fathers, ’48; JRenié, Studia Anselmiana 27f, ’51, 340–50; CRSmith, The Bible Doctrine of Grace, ’56; EFlack, The Concept of Grace in Bibl. Thought: Bibl. Studies in Memory of HAlleman, ed. Myers, ’60, 137–54; DDoughty, NTS 19, ’73, 163–80.—B. 1166. DELG. M-M. EDNT. TW. Spicq. Sv.

ἄγγελος, ου, ὁ (Hom.+) ‘messenger’.

① a human messenger serving as an envoy, an envoy, one who is sent

ⓐ by humans (Hom.+; ins, pap; Gen 32:4, 7; Jdth 1:11; 3:1; 1 Macc 1:44; 7:10; Jos., Ant. 14, 451, Vi. 89): in his earthly ministry Jesus ἀπέστειλεν ἀγγέλους (Diod S 2,18,1 the king of India to Semiramis; 4, 65, 4) Lk 9:52; of John the Baptist’s disciples 7:24; of Joshua’s scouts Js 2:25 (cp. Josh 7:22).

ⓑ by God (prophets Hg 1:13; Mal subscr.; a priest Mal 2:7.—1 Esdr 1:48f. S. also Theognis 1, 769, where the poet is Μουσέων ἄγγελος; Epict. 3, 22, 23; 38; Ael. Aristid. 37 K.=1 p. 15 D.; Maximus Tyr. 11, 9c Plato, as the one who brings us information about God, is called ὁ ἐξ Ἀκαδημίας ἄγγ.; Oenomaus in Eus., PE 5, 20, 3; 5 Carnus the soothsayer is ἄγγ. of the gods) of John the Baptist as forerunner Mt 11:10; Mk 1:2; Lk 7:27 (all Mal 3:1; cp. Ex 23:20).

② a transcendent power who carries out various missions or tasks, messenger, angel (ἄ. as a spirit-being, oft. connected w. the nether world in Gr-Rom. sources [EZiebarth, Neue attische Fluchtafeln: NGG 1899, 127ff no. 24; IG XII/3, 933–74. Other material in Dibelius, Geisterwelt 209ff. S. also the oracles: Theosophien 13 p. 169, 31; Ps.-Callisth. 1, 1, 3 ἐπεκαλεῖτο τοὺς ἀγγέλους καὶ θεὸν Ἄμμωνα; 2, 25, 1; Porphyr., Ad Marcellam 21 ἄγγελοι θεῖοί τε κ. ἀγαθοὶ δαίμονες; Hierocles 3, 424; 23, 468.—ἄ. w. θεοί and δαίμονες Damascius (V/VI A.D.) 183 Ruelle; ἄ. w. δαίμονες and ἥρωες Proclus, Rep. II 243 Kroll, Tim. III 109 Diehl.—FCumont, RHR 72, 1915, 159–82; FAndres, D. Engellehre d. griech. Apologeten 1914 and in Pauly-W. Suppl. III 1918, 101ff; Rtzst., Myst. 171, 2; Bousset, ARW 18, 1915, 170ff] and as a transcendent power in Judaism [LXX; En 10:7; 20:1; 99:3 al.; Essenes in Jos., Bell. 2, 142; Philo, cp. Schürer III 881–85 (on Philo) w. lit.; Joseph.; Test12Patr; prayers for vengeance fr. Rheneia (I B.C.) 9f κύριε ὁ πάντα ἐφορῶν καὶ οἱ ἄνγελοι θεοῦ; on this Dssm. LO 353f; 357=LAE 414; 418f; SIG 1181 w. note 2; PFouad 203, 3f (I A.D.); on this PBenoit, RB 58, ’51, 549–65; PKatz, TZ 10, ’54, 228–31. Loanw. in rabb.—Bousset, Rel. 320ff; J-BFrey, L’Angélologie juive au temps de J-Chr.: RSPT 5, 1911, 75–110; HKuhn, JBL 67, ’48, 217–32 Jewish apocalypses], likewise in the magical pap, w. their mixture of gentile and Jewish infl. [PGM 1, 76 an ἄ. as a star fr. heaven; 4, 570ff; 998; 1112; 13, 329; 585; 609; 744]. Cp. the ins APF 3, 1906, 445 no. 67; 451 no. 94. The more common term in polytheistic lit. for beings intermediate between gods and humans is δαίμων [q.v.], which monotheistic writers reserved for reference to a realm hostile to God’s interests, while retaining the term ἄ. for intermediate beings, either those loyal to God or those in rebellion [s. c].)

ⓐ as messengers of God, angels (LXX; Philo, Somn. 1, 190; transcendent messengers of the gods in Hom. are not intermediate beings. Yet the description of Hermes, the κῆρυξ τῶν θεῶν, as their ἄγγελος ἄριστος [Diod S 5, 75, 2] may have made it easier for Gr-Romans in general to understand ἄ. as God’s heavenly messenger; cp. the messenger of the god Men: EA 18, ’91 p. 92f, no. 2, 5f [lit.]) mostly w. gen.: κυρίου (Gen 16:10f al.) Mt 1:20; 2:13, 19; Lk 1:11; 2:9; Ac 5:19; 12:7, 23. τοῦ θεοῦ (Gen 31:11; 32:2 al.; Philo, Deus Imm. 1; Jos., Bell. 5, 388) Lk 12:8f; 15:10; J 1:51 (HWindisch, ZNW 30, ’31, 215–33; also s. below on Lk. 2:15). ἄ. θεοῦ (Gen 21:17 A; Judg 13:6 B; Jos., Ant. 1, 73; Orig., C. Cels. 8, 31, 18) Gal 4:14; Hb 1:6 (Ps 96:7; Dt 32:43); 1 Cl 29:2 (Dt 32:8). Abs. (Num 20:16; Judg 13:11; Tob 6:4ff al.) Lk 1:13, 18, 38; 2:10, 13, 15, 21; J 20:12; Ac 7:53; 1 Ti 3:16; 1 Pt 1:12 (in wordplay on the superiority of human beings to angels s. Sextus 32; on their status and classification s. also Orig., C. Cels. 4, 29, 16) al. ἅγιοι ἄ. (PGM 4, 1934, 1938) Mk 8:38; Lk 9:26; Ac 10:22; Rv 14:10; 1 Cl 39:7 (Job 5:1); Hv 2, 2, 7; ἐκλεκτοὶ ἄ. 1 Ti 5:21 (ἄ. as witnesses so TestLevi 19:3 and SIG 1181, 10=Dssm. LO 351–62 [LAE 413–24]; cp. Jos., Bell. 2, 401); ἄ. ἰσχυρός (cp. Da 4:13; Ps 102:20) Rv 5:2; 18:21. Their abode is heaven, and so they are ἄ. τῶν οὐρανῶν Mt 24:36 (unless οὐρ.=θεοῦ); ἄ. ἐν τοῖς οὐρανοῖς Mk 12:25; ἄ. ἐν οὐρανῷ 13:32; ἄ. ἐξ οὐρανοῦ Gal 1:8, cp. Mt 22:30; 28:2; Lk 22:43. They return to heaven when they have fulfilled their mission on earth 2:15. Hence ἄ. φωτός (cp. SJCh 78, 17) 2 Cor 11:14; ἄ. φωταγωγοί B 18:1. There the good are united w. them after death Hv 2, 2, 7; Hs 9, 27, 3. They appear in dazzling light Lk 2:9; Ac 7:30 (Ex 3:2); ISm 6:1; cp. the ‘shining face’ of Ac 6:15; or in white garments J 20:12; cp. Mt 28:3; Lk 24:4. Called πνεύματα Hb 1:7; 1 Cl 36:3 (both after Ps 103:4). πνεύματα λειτουργικά serving spirits Hb 1:14. Their voice is like thunder J 12:29; γλῶσσαι τῶν ἀ. language of angels 1 Cor 13:1 (after the analogy of the languages of the gods, Plato in Clem. Al., Strom. 1, 143; cp. 2 Cor 12:4; Rv 14:2f; TestJob 48–50; GSteindorff, Apk. d. Elias: TU 17, 3a, 1899, 153). They bring messages fr. God to men Lk 1:11f; Mt 28:2ff, and were also active in the giving of the law νόμος διαταγεὶς διʼ ἀγγέλων Gal 3:19; cp. Ac 7:38, 53; Hb 2:2 (Jos., Ant. 15, 136 τῶν ἐν τοῖς νόμοις διʼ ἀγγέλων παρὰ τ. θεοῦ μαθόντων; cp. Did., Gen. 110, 15 κἂν γὰρ διὰ ὑπουργῶν ἀγγέλων ποιῇ ἃ βούλεται θεός). As guardian angels of individuals (Tob 5:6, 22; cp. PGM 1, 172ff; Ael. Aristid. 50, 57 K.=26 p. 519 D.: ὁ σὸς Ἑρμῆς ἐστιν, to whom Aristid. has been entrusted since his birth) Mt 18:10 (PBarry, ET 23, 1912, 182); Ac 12:15 (JMoulton, JTS 3, 1902, 514–27, ET 14, 1903, 5ff); Lk 4:10 (Ps 90:11); Hv 5:1f. They conduct the blessed dead into heaven Lk 16:22 (Hermes does this acc. to Pythag. [Diog. L. 8, 31]); instruct humans to do good Hv 3, 5, 4; δικαιοσύνης m 6, 2, 1 (ParJer 8:12); rejoice at the repentance of a sinner Lk 15:10; cp. the ἄ. τῆς μετανοίας Hm 12, 4, 7; 12, 6, 1 al. They preside over various realms ἄ. ὁ ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός Rv 14:18; ἄ. τῶν ὑδάτων 16:5; the four winds 7:1. God assigns them διακόσμησις γῆς Pa (4) (cp. ἄγγελοι ἐπὶ τῶν ἐξουσιῶν GrBar 12:3). An angel, Thegri, rules the animal world Hv 4, 2, 4 (Synes., Ep. 57 p. 192b δαίμονες as leaders of the grasshoppers). ἄ. τοῦ πνεύματος τοῦ προφητικοῦ m 11:9; τὸν ἄ. τὸν τιμωρητήν Hs 7:6; cp. ὁ ἄ. ὁ μέγας Hs 8, 4, 1.—As creator of the world AcPlCor 1:15. On ἄ. τῶν ἐκκλησιῶν Rv 1:20, cp. 2:1, 8, 12, 18; 3:1, 7, 14 (on the textual problems associated w. these vss. s. RCharles, ICC Comm. 1920, I, clvii; clxf; II 244; RBorger, TRu 52, ’87, 42f) and s. on ἀστήρ.—Subordinate to Christ Mt 4:11; 13:41; 16:27; Hb 1:4ff (Ps 96:7; B-D-F §254, 2); 1 Pt 3:22; Rv 5:11f; glorify him J 1:51 (JFritsch “… videbitis … angelos Dei ascendentes …,” VD 37, ’59, 1–11). δώδεκα λεγιῶνας ἀ. Mt 26:53; μυριάσιν ἀ. Hb 12:22; cp. Rv 5:11. Seven principal angels (Tob 12:15) Rv 8:2, 6; 15:1, 6; 16:1; 17:1; 21:9 (GDix, The Seven Archangels and the Seven Spirits: JTS 28, 1927, 233–50). Six angels, created first, to whom the management of all creation is entrusted Hv 3, 4, 1. Angels at the Parousia Mt 24:31; 2 Th 1:7. Μιχαὴλ καὶ οἱ ἄ. αὐτοῦ Rv 12:7. Revered by people (Celsus 1, 26 Ἰουδαίους σέβειν ἀγγέλους; 5, 6) θρησκείᾳ τῶν ἀ. worship of angels Col 2:18; λατρεύειν ἀγγέλοις as a sign of Jewish piety PtK 2 p. 14, 26=Clem. Al., Strom. 6, 41 p. 452, 9. Christ as σεμνότατος ἄ. Hv 5:2; m 5, 1, 7; cp. ὁ ἅγιος ἄ. Hs 5, 4, 4 v.l.; ὁ ἔνδοξος ἄ. Hs 5, 4, 4; 7:1ff; 8, 1, 2. ὁ ἄ. κυρίου Hs 7:5; 8, 1, 2ff; called Michael in Hs 8, 3, 3, where it is to be noted that Michael was the guardian angel of God’s people (WLueken, D. Erzengel Michael 1900; MDibelius, Hdb. exc. on Hs 5, 6, 8 p. 575f).

ⓑ intermediate beings gener., w. no ref. to their relation to God (opp. ἄνθρωποι; s. 2 above immediately before a) 1 Cor 4:9 (cp. TestJos 19:9 ἔχαιρον ἐπʼ αὐτῷ οἱ ἄγγελοι κ. οἱ ἄνθρωποι κ. πᾶσα ἡ γῆ).—Ro 8:38 ἄ. as serving spirit-powers seem to be differentiated fr. the ἀρχαί, who rule.

ⓒ evil spirits (Lactant., Inst. 2, 15, 8 daemonas Trismegistus ἀγγέλους πονηρούς appellat. Cp. also Job 1:6; 2:1; Philo, Gig. 16; TestAsh 6:4; PGM 4, 2701; αἱ πονηραὶ δυνάμεις, διάβολος καὶ οἱ ἄγγελοι αὐτοῦ Did., Gen. 45, 5; ADieterich, Nekyia 1893, 60f) τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ Mt 25:41; cp. Rv 12:9. ὁ δράκων καὶ οἱ ἄ. αὐτοῦ vs. 7; ἄ. τῆς ἀβύσσου 9:11 (s. Ἀβαδδών); ἄ. πονηρός B 9:4; ἄ. τῆς πονηρίας in contrast to guardian angels Hm 6, 2, 1; ἄ. Σατανᾶ, which causes physical pain 2 Cor 12:7; esp. called ἄ. τρυφῆς καὶ ἀπάτης Hs 6, 2, 1f; leading men into evil B 18:1. Of the angels’ fall and their punishment (cp., in the opinion of many, Gen 6:2; En 6ff; 54; Book of Jubilees 5; SyrBar 56:13; LJung, Fallen Angels in Jewish, Christian, and Mohammedan Lit. 1926; ALods, Congr. d’Hist. du Christ. I 29–54) ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο 2 Pt 2:4; ἀ. τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχήν who did not keep to their proper domain (s. ἀρχή 7) Jd 6. From the pass. already quoted above w. Gen. 6:2 (cp. also TestReub 5:3; Jos., Ant. 1, 73 ἄγγελοι θεοῦ γυναιξὶ συνιόντες; and polytheists’ concept of erotic desires of transcendent beings: HUsener, Weihnachtsfest² 1911, 74f; Rtzst., Poim. 228ff. Herr der Grösse 14f; and GJs 14:1) some conclude that the angels were subject to erotic desires; this is held to explain the regulation that women are to wear a veil in church services, since angels are present (cp. Origen, Orat. 31 and Ps 137:1 ἐναντίον ἀγγέλων ψαλῶ σοι) 1 Cor 11:10 (for another view and for the lit. s. ἐξουσία 7; s. also JFitzmyer, [Qumran angelology] NTS 4, ’57/58, 48–58; LJervis, JBL 112, ’93, 243–45: angels mediate God’s presence). In 6:3 οὐκ οἴδατε, ὅτι ἀγγέλους κρινοῦμεν; it is not certain whether only fallen angels are meant; θρησκείᾳ τῶν ἀ. worship of angels Col 2:18 polemicizes against what appears to be a type of gnostic reverence for angels. (On Qumran angelology s. Fitzmyer, cited above.)—OEverling, D. paulinische Angelologie u. Dämonologie 1888; Dibelius, Geisterwelt 1909; GKurze, D. Engels-u. Teufels-glaube d. Ap. Pls 1915; MJones, St Paul and the Angels: Exp. 8th ser., 16, 1921, 356–70; 412–25; EPeterson, D. Buch von den Engeln ’35; JMichl, D. Engelvorstellungen in Apk I ’37; ELangton, The Angel Teaching of the NT ’37; JBernardin, JBL 57, ’38, 273–79; ESchick, D. Botschaft der Engel im NT ’40; WMichaelis, Z. Engelchristol. im Urchristent. ’42; GHatzidakis, Ἄγγελος u. Verwandtes: SBWienAk 173, 1914.—B. 1486. DELG. DDD 81–96 (lit.). M-M. New Docs 5, 72f. TW. Sv.

ἐπικαλέω (s. καλέω) 1 aor. ἐπεκάλεσα; fut. mid. ἐπικαλέσομαι; 1 aor. mid. ἐπεκαλεσάμην. Pass.: 1 fut. 3 sg. ἐπικληθήσεται; 1 aor. ἐπεκλήθην; pf. ἐπικέκλημαι, ptc. ἐπικεκλημένος; plpf. 3 sg. ἐπεκέκλητο (in tmesis as early as Hom., otherw. Hdt. et al.; ins, pap, LXX, pseudepigr., Joseph.).

① to call upon deity for any purpose (‘invoke’ Hdt. 2, 39; 3, 8) to call upon, call out 1 Cl 39:7 (Job 5:1). In the mid. to call on, invoke for someth. (ἐ. τοὺς θεούς Hdt. et al.; X., Cyr. 7, 1, 35; Pla., Tim. 27c; Polyb. 15, 1, 13; Diod S 5, 49, 5 calling on the gods by the initiates; Epict. 2, 7, 12; 3, 21, 12 al.; Herm. Wr. 16, 3; OGI 194, 18 [I B.C.]; prayers for vengeance fr. Rheneia 1 [Dssm., LO 352ff/LAE 424ff; SIG 1181]; POxy 1380, 153 [early II A.D.]; 886, 10 [III A.D.]; PGM 3, 8; 43; 4, 1182; 1217; 1345; 13, 138; 270; LXX; PsSol 2:36 al.; JosAs 25:7; EpArist 17; 193; 226; Jos., Ant. 4, 222 al.) ἐπικαλεῖσθαι τ. κύριον (1 Km 12:17f; 2 Km 22:7; PsSol 9:6) Ro 10:12; 2 Ti 2:22; 1 Cl 52:3 (Ps 49:15); 57:5 (Pr 1:28); 60:4. Also ἐπικαλεῖσθαι τὸ ὄνομα κυρίου (Gen 13:4; 21:33 al.; Jos., Bell. 5, 438; PGM 1, 161; 4, 1209; 1609; 1811; 13, 871) Ac 2:21 (Jo 3:5); 9:14, 21; 22:16; Ro 10:13 (Jo 3:5); 1 Cor 1:2; 1 Cl 64:1. Abs. (Ps 4:2) Ro 10:14; Ac 7:59. εἰ πατέρα ἐπικαλεῖσθέ τινα if you invoke someone as Father 1 Pt 1:17 (P⁷² καλεῖτε, which may be classed under 2).—JTyrer, JTS 25, 1924, 139–50; reply by RConnolly, ibid. 337–68; FNötscher, Epiklese, Biblica 30, ’49, 401–4=Vom A zum NT, ’62, 221–25.

② to address or characterize someone by a special term, call, give a surname (X., Pla. et al.; OGI 603, 10; PFay 12, 1; PTebt 399, 15 al.; 1 Macc 2:2) τινά τι: τὸν οἰκοδεσπότην Βεελζεβούλ call the master of the house Beelzebul Mt 10:25. Pass. ὁ ἐπικαλούμενος who is also called (Socrat., Ep. 21, 3; Diod S 3, 84, 1; Diog. L. 4, 18; Jos., Ant. 18, 206; PYadin 5a I, 5 al.) Ac 10:18; 11:13; 12:12. With Συμεὼν ὁ ἐπικαλούμενος Νίγερ Ac 13:1 D (cp. Diod S 17, 20, 7 Κλεῖτος ὁ Μέλας ἐπικαλούμενος). Lk 22:3 v.l.; Ac 15:22 v.l. Also ὁ ἐπικληθείς (Diog. L. 5, 58 of Strato of Lamps.: φυσικὸς ἐπικληθείς; Jos., Bell. 1, 60, Ant. 13, 103; Just., D. 106, 3; Ath. 28, 4) Mt 10:3 v.l.; Ac 4:36; 12:25; GEb 34, 59. ὸ̔ς ἐπικαλεῖται Ac 10:5, 32. ὸ̔ς ἐπεκλήθη (Jos., Ant. 13, 218; 271) 1:23; cp. Papias (2:9). οὐκ ἐπαισχύνεται θεὸς ἐπικαλεῖσθαι αὐτῶν to be called their God Hb 11:16. The pass. is used w. ὄνομα, as in the OT, in ἐπικαλεῖται τὸ ὄνομά τινος ἐπί τινα someone’s name is called over someone to designate the latter as the property of the former (KGalling, TLZ 81, ’56, 65–70; of God’s name 2 Km 6:2; 3 Km 8:43; Jer 7:30; 14:9 and oft.) Ac 15:17 (Am 9:12, also 2 Ch 7:14). τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφʼ ὑμᾶς Js 2:7; cp. Hs 8, 6, 4. Sim. οἱ ἐπικαλούμενοι τ. ὀνόματι αὐτοῦ those who are called by his name 9, 14, 3 (cp. Is 43:7).

③ a request put to a higher judicial authority for review of a decision in a lower court, appeal mid., legal t.t. τινά to someone the Lat. ‘provocatio’ against the ‘coercitio’ of a provincial governor (cp. Plut., Marcell. 299 [2, 7], Tib. Gracch. 832 [16, 1]) Καίσαρα appeal to Caesar Ac 25:11f; 26:32; 28:19. Also τὸν Σεβαστόν 25:25. W. inf. foll. τοῦ δὲ Παύλου ἐπικαλεσαμένου τηρηθῆναι αὐτὸν εἰς τὴν τοῦ Σεβαστοῦ διάγνωσιν when Paul appealed to be held in custody for the Emperor’s decision 25:21.—ASherwin-White, Rom. Society and Law in the NT ’63, 57–70; AHMJones, Studies in Rom. Govt. and Law ’60, 53ff; BAFCS III, index.

④ to invoke in an oath, call on someone as a witness mid. τινὰ μάρτυρα legal t.t. (Pla., Leg. 2, 664c) 2 Cor 1:23 (θεοὺς ἐπικαλεῖσθαι μάρτυρας: Polyb. 11, 6, 4; Heliod. 1, 25, 1; Jos., Ant. 1, 243).—M-M. TW. Spicq.

ἐπωνυμίᾱ, ἐπωνύμιος

called after: fem nom /voc /acc dual

ἐπωνυμίᾱ, ἐπωνύμιος

called after: fem nom /voc sg (attic doric aeolic)

ἐπωνυμίᾱ, ἐπωνυμία

derived: fem nom /voc /acc dual

ἐπωνυμίᾱ, ἐπωνυμία

derived: fem nom /voc sg (attic doric aeolic)

ἐπωνυμίᾱͅ, ἐπωνύμιος

called after: fem dat sg (attic doric aeolic)

ἐπωνυμίαι, ἐπωνυμία

derived: fem nom /voc pl

ἐπωνυμίᾱͅ, ἐπωνυμία

derived: fem dat sg (attic doric aeolic)

ἑρμαίᾱ, ἕρμαιον

gift of: fem nom /voc /acc dual

ἑρμαίᾱ, ἕρμαιον

gift of: fem nom /voc sg (attic doric aeolic)

ἑρμαίᾱ, ἑρμαῖος

called after: fem nom /voc /acc dual

ἑρμαίᾱ, ἑρμαῖος

called after: fem nom /voc sg (attic doric aeolic)

ἑρμαίᾱͅ, ἕρμαιον

gift of: fem dat sg (attic doric aeolic)

ἑρμαίᾱͅ, ἑρμαῖος

called after: fem dat sg (attic doric aeolic)

ἕρμαιον

gift of: neut nom /voc /acc dual

ἕρμαιον

gift of: neut gen sg (doric aeolic)

ἑρμαῖος

called after: masc /neut nom /voc /acc dual

ἑρμαῖος

called after: masc /neut gen sg (doric aeolic)

ἕρμαιον

gift of: neut dat sg

ἑρμαῖος

called after: masc /neut dat sg

κλητέος

to be called: neut nom /voc /acc pl

κλητέᾱ, κλητέος

to be called: fem nom /voc /acc dual

κλητέᾱ, κλητέος

to be called: fem nom /voc sg (attic doric aeolic)

κλιμάζω

use the wrestler's trick called: pres subj mp 2nd sg

κλιμάζω

use the wrestler's trick called: pres ind mp 2nd sg

κλιμάζω

use the wrestler's trick called: pres subj act 3rd sg

κλιμάζω

use the wrestler's trick called: pres subj mp 2nd sg

κλιμάζω

use the wrestler's trick called: pres ind mp 2nd sg

κλιμάζω

use the wrestler's trick called: pres subj act 3rd sg