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1 aurum
aurum (Sab. ausum, Paul. ex Fest. p. 9 Müll.; vulg. Lat., ōrum, ib. p. 183; cf. Ital. and Span. oro and Fr. or), i, n. [v. aes].I.Gold; as a mineral, v. Plin. 33, 4, 21, § 66 sqq.:II.auri venas invenire,
Cic. N. D. 2, 60, 151:venas auri sequi,
Lucr. 6, 808; Tac. G. 5:aurum igni perspicere,
Cic. Fam. 9, 16:eruere terrā,
Ov. Am. 3, 8, 53:auri fodina,
Plin. 33, 4, 21, § 78; Vulg. Gen. 2, 11; ib. 2 Par. 2, 7; ib. Matt. 2, 11; Naev. ap. Serv. ad Verg. A. 2, 797:ex auro vestis,
id. 2, 22 (ap. Isid. Orig. 19, 22, 20) et saep.—Provv.: montes auri polliceri,
to promise mountains of gold, Ter. Phorm. 1, 2, 18:carius auro,
more precious than gold, Cat. 107, 3 (cf.: kreissona chrusou, Aesch. Choëph. 372; chrusou chrusotera, Sapph. Fr. 122. Ellis).—Meton.A.Things made of gold, an ornament of gold, a golden vessel, utensil, etc.:1.Nec domus argento fulget nec auro renidet,
gold plate, Lucr. 2, 27. So,A golden goblet:2.et pleno se proluit auro,
Verg. A. 1, 739:Regales epulae mensis et Bacchus in auro Ponitur,
Ov. M. 6, 488:tibi non committitur aurum,
Juv. 5, 39; 10, 27; Stat. Th. 5, 188;and in the hendiadys: pateris libamus et auro = pateris aureis,
Verg. G. 2, 192.—A golden chain, buckle, clasp, necklace, jewelry:3.Oneratas veste atque auro,
Ter. Heaut. 3, 1, 43:Donec eum conjunx fatale poposcerit aurum,
Ov. M. 9, 411; 14, 394.—A gold ring:4.Ventilet aestivum digitis sudantibus aurum,
Juv. 1, 28.—A golden bit:5.fulvum mandunt sub dentibus aurum,
Verg. A. 7, 279; 5, 817.—The golden fleece:6.auro Heros Aesonius potitur,
Ov. M. 7, 155.—A golden hairband, krôbulos:7.crines nodantur in aurum,
Verg. A. 4, 138 Serv.—Esp. freq., gold as coined money:B.si quis illam invenerit Aulam onustam auri,
Plaut. Aul. 4, 2, 4:De Caelio vide, quaeso, ne quae lacuna sit in auro,
Cic. Att. 12, 6, 1:Aurum omnes victā jam pietate colunt,
Prop. 4, 12, 48 sq.:quid non mortalia pectora cogis Auri sacra fames?
Verg. A. 3, 56; cf. Plin. 37, 1, 3, § 6; so Hor. C. 2, 16, 8; 2, 18, 36; 3, 16, 9; id. S. 2, 2, 25; 2, 3, 109; 2, 3, 142; id. Ep. 2, 2, 179; Vulg. Matt. 10, 9; ib. Act. 3, 6 et saep.—The color or lustre of gold, the gleam or brightness of gold, Ov. M. 9, 689:C.anguis cristis praesignis et auro (hendiadys, for cristis aureis),
id. ib. 3, 32:saevo cum nox accenditur auro,
Val. Fl. 5, 369 (i. e. mala portendente splendore, Wagn.); so,fulgor auri, of the face,
Cat. 64, 100, ubi v. Ellis.—The Golden Age:redeant in aurum Tempora priscum,
Hor. C. 4, 2, 39:subiit argentea proles, Auro deterior,
Ov. M. 1, 115; 15, 260. -
2 δέ
δέ (Hom.+) one of the most common Gk. particles, used to connect one clause to another, either to express contrast or simple continuation. When it is felt that there is some contrast betw. clauses—though the contrast is oft. scarcely discernible—the most common translation is ‘but’. When a simple connective is desired, without contrast being clearly implied, ‘and’ will suffice, and in certain occurrences the marker may be left untranslated (Denniston 162–89; Schwyzer 2, 562; B-D-F §447).—Usually δέ comes second in its clause, somet. third (Menand., Epitr. 355 S. [=179 Kö.]; Lucian, Tim. 48, Dial. Mar. 4, 2; Alex. Aphr., Fat. 36, II 2 p. 208, 20; 209, 6) Mt 10:11; 18:25; Mk 4:34; Lk 10:31; Ac 17:6; 28:6 al., occasionally fourth (Menand., Epitr. 281 S. [105 Kö.]; Archimed. II 150, 10 Heib.; Lucian, Adv. Ind. 19 p. 114; PHib 54, 20 [245 B.C.]; Wsd 16:8; 1 Macc 8:27; 4 Macc 2:15) Mt 10:18; J 6:51; 8:16; 1 Cor 4:18; 1J 1:3, or even fifth (Lucian, Apol. 12 p. 722; Alex. Aphr., An. II, 1 p. 34, 8; 57, 15; 1 Esdr 1:22; 4 Macc 2:9) J 8:17; 1J 2:2; IEph 4:2.① a marker connecting a series of closely related data or lines of narrative, and, as for. Freq. used in lists of similar things, with a slight call of attention to the singularity of each item (cp. Hom., Il. 3, 144–48).—In tightly knit lists Mt 1:2–16; 2 Pt 1:5–8; relating one teaching to another (in this respect δέ is similar to the use in 2) Mt 5:31; 6:16; Ro 14:1; 1 Cor 7:1; 8:1; 12:1; 15:1; 16:1. Freq. w. the art. in narrative to mark change in the dramatis personae, e.g. Mt 14:17f, Mk 14:31.② a marker linking narrative segments, now, then, and, so, that is Mt 1:18, 24; 2:19; 3:1; 8:30; Mk 5:11; 7:24; 16:9; Lk 3:21; 12:2, 11, 13, 15f, 50; 13:1, 6, 10; 15:1, 11 al.; Ac 4:5; 6:1, 8; 9:10; 12:10, 17, 20; 23:10; 24:17; Ro 8:28; 14:1 (s. 1 above); 16:1; 1 Cor 16:12, 17; 2 Cor 4:7; 8:1; Gal 3:23. Esp. to insert an explanation that is (Aeschyl., Choeph. 190) Ro 3:22; 9:30; 1 Cor 10:11; 15:56; Eph 5:32; Phil 2:8. So in parentheses (Thu. 1, 26, 5 ἔστι δὲ ἰσθμὸς τὸ χωρίον al.) ἦσαν δὲ ἡμέραι τῶν ἀζύμων Ac 12:3. Freq. to indicate change of speaker, e.g. Mk 15:12–14; Lk 18:19–23; 20:3–5; 22:33–34.—Resuming a discourse that has been interrupted (Thu. 2, 36, 1; Theocr. 5, 104 after the parenthetical 100–103) Mt 3:4; Lk 4:1; Ro 5:8; 2 Cor 10:2.③ a marker with an additive relation, with possible suggestion of contrast, at the same time Παῦλος δοῦλος θεοῦ ἀπόστολος δὲ Ἰησοῦ Χριστοῦ Paul, God’s slave, and at the same time apostle of Jesus Christ Tit 1:1.④ marker of contrast, but, on the other hand,ⓐ adversative function gener. Mt 6:1, 6, 15, 16, 17; 8:20; 9:17; 23:25; Mk 2:21f; Lk 5:36f; 10:6; 12:9f; 13:9; 1 Cor 2:15 and oft.ⓑ for correlative use μέν … δέ s. μέν.ⓒ after a negative rather (Wsd 2:11; 4:9; 7:6 al.; 2 Macc 4:5; 5:6 al.; 3 Macc 2:24; 3:15) Mt 6:33; Lk 10:20; Ac 12:9, 14; Ro 3:4; Eph 4:15; Hb 4:13, 15; 6:12; 9:12; intensified δὲ μᾶλλον 12:13; Mt 10:6, 28.ⓓ introducing an apodosis after a hypothetical or temporal protasis, and contrasting it with the protasis (Kühner-G. II 275f; Epict. 1, 4, 32; 1 Macc 14:29; 2 Macc 1:34; AcThom 98 [Aa II/2, p. 210, 25]) Ac 11:17 v.l.; 2 Pt 1:5 (for the protasis vs. 3f); Col 1:22 (where the participial constr. vs. 21 represents the protasis; EpArist 175; 315).⑤ marker of heightened emphasis, in combination w. καί but alsoⓐ δὲ καί but also, but even (2 Macc 12:13; 15:19; EpArist 40 al.; TestJob 15:8 al.) Mt 3:10 v.l.; 10:30; 18:17; so also, similarly, likewise, too Lk 11:18; ἀπέθανεν δὲ καὶ ὁ πλούσιος= the rich man died too 16:22; 22:68 v.l.; J 2:2; 3:23; 18:2, 5; Ac 22:28; 1 Cor 15:15; Papias (4).—ἔτι δὲ καί and (even) (EpJer 40; 2 Macc 10:7; EpArist 35; 151) Lk 14:26 v.l.; Ac 2:26 (Ps 15:9)ⓑ καὶ … δέ and also, but also (Kühner-G. II 253; Wsd 7:3; 11:20; 1 Esdr 1:47; 1 Macc 12:23; 2 Macc 11:12; 4 Macc 2:9; EpArist index) Mt 10:18; 16:18; J 6:51; 8:16f; 15:27; Ac 3:24; 22:29; 1 Ti 3:10; 2 Ti 3:12; 1J 1:3. Cp. Hatch 141f.—Epict. index p. 542 Sch.; s. the grammars and Aland, Vollst. Konk.; HMeecham, The Letter of Aristeas ’35, 136; 154f.—EDNT. -
3 θρόμβος
θρόμβος, ου, ὁ (Trag., Hdt. et al.) drop θ. αἵματος (Aeschyl., Choëph. 533; 546; Pla., Critias p. 120a; also medical wr. [Hobart 82f]) small amount of (flowing) blood, clot of blood Lk 22:44 (Just., D. 103, 8).—WSurbled-Sleumer, D. Moral in ihren Beziehungen z. Medizin u. Hygiene II2 1919, 183ff.—DELG. M-M. -
4 ἀναστενάζω
ἀναστενάζω 1 aor. ἀνεστέναξα (s. στενάζω; Aeschyl., Choëph. 335; Hdt. 1, 863; PGM 4, 2492f; Sir 25:18; La 1:4; Sus 22 Theod.; JosAs; ApcMos 9) sigh deeply ἀναστενάξας τῷ πνεύματι αὐτοῦ λέγει he sighed deeply in his spirit (=to himself; cp. Mk 2:8) and said Mk 8:12 (cp. 2 Macc 6:30; JGibson, BT 38, ’87, 122–25). ἀνεστενάζων ὅτι ἐθριαμβεύετο ὑπὸ τῆς πόλεως distressed over being subject to ridicule by the city, as though he were being exhibited in a triumphal procession AcPl Ha 4, 12f (for distress in an apparently hopeless situation cp. Il. 10, 9 al.).—Error for ἀτενίζω or ἐνατενίζω GJs 3:1; 12:2 (s. deStrycker p. 298; s. also the sequence ἀνεστέναξε καὶ ἦν ἀτενίζουσα JosAs 8:8).—CBonner, HTR 20, 1927, 171–81.—DELG s.v. στένω. -
5 ἀναφέρω
ἀναφέρω fut. ἀνοίσω LXX (also Just., D. 112 al.), 2 aor. ἀνήνεγκα (late form) and ἀνήνεγκον (B-D-F §80; 81; W-S. §13, 13; Mlt-H. 263); pf. ἀνενήνοχα LXX. Pass.: fut. ἀνενεχθήσομαι LXX; aor. ἀνηνέχθην (s. φέρω; Hom.+ in var. mngs.; ins, pap, LXX; TestSol 10:9 L; TestAbr, TestJob, Test12Patr; JosAs 10:4; ParJer; GrBar 8:4; ApcSed [-φέρυσται 10:3;-φέρνεται p. 133, 36 Ja.]; ApcMos 32; ApcZeph; Philo, Aet. M. 64; Jos., Bell. 1, 234, C. Ap. 1, 232)① to cause to move from a lower position to a higher, take, lead, bring up, of pers. ἀ. αὐτοὺς εἰς ὄρος ὑψηλόν he led them up a high mountain Mt 17:1; Mk 9:2. Pass. ἀνεφέρετο εἰς τ. οὐρανόν he was taken up into heaven (of Romulus: Plut., Numa 60 [2, 4]; of Endymion: Hes., Fgm. 148 Rz. τὸν Ἐνδυμίωνα ἀνενεχθῆναι ὑπὸ τοῦ Διὸς εἰς οὐρανόν; schol. on Apollon. Rhod. 4, 57 and 58 p. 264, 17) Lk 24:51 (MParsons, The Departure of Jesus in Luke-Acts ’87). ἀναφερόμενοι εἰς τὰ ὕψη IEph 9:1.② to carry and hand over someth. to someone, deliver ἀνήνεγκεν τῷ ἱερεῖ (Mary) delivered to the priest her purple and scarlet embroidery work GJs 12:1 (pap; mss. v.l. ἀπ-). Of food, Syn. w. αἴρω GJs 18:2 (s. αἴρω 2b).③ to offer as a sacrifice, offer up, specif. a cultic t.t. (SIG 56, 68; Lev 17:5; 1 Esdr 5:49; Is 57:6; 2 Macc 1:18; 2:9 al.; ParJer 9:1f; Did., Gen. 219, 15) ἀ. θυσίας ὑπέρ τινος offer sacrifices for someth. Hb 7:27. ἀ. τινὰ ἐπὶ τὸ θυσιαστήριον (Gen 8:20; Lev 14:20; Bar 1:10; 1 Macc 4:53; Just., D. 118, 2 θυσίας) offer up someone on the altar Js 2:21. Of Jesus’ sacrifice: ἑαυτὸν ἀνενέγκας when he offered up himself Hb 7:27. τὰς ἀμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον he himself brought our sins in his body to the cross 1 Pt 2:24 (cp. Dssm., B 83ff [BS 88f]). Pol 8:1 (Is 53:12).—Fig. (schol. on Apollon. Rhod. 2, 214b χάριν=render thanks to the divinity) ἀ. θυσίαν αἰνέσεως offer up a sacr. of praise Hb 13:15 (cp. 2 Ch 29:31). ἀ. πνευματικὰς θυσίας 1 Pt 2:5. ἀ. προσευχάς offer prayers 2 Cl 2:2. ἀ. δέησιν περί τινος offer up a petition for someth. B 12:7.④ take up as a burden, take up. In Is 53:11 ἀ. is used to translate סָבַל, in vs. 12 for נָשָׂא, and in the corresponding passages in our lit. ἀ. is often rendered ‘bear’ or ‘take away’. But ἀ. seems not to have these meanings. Very often, on the contrary, it has a sense that gives ἀνα its full force: lay or impose a burden on someone, give something to someone to bear, as a rule, in fact, to someone who is not obligated to bear it (Aeschyl., Choeph. 841 ἄχθος; Polyb. 1, 36, 3; 4, 45, 9; Diod S 15, 48, 4; 32, 26, 1; Appian, Liby. 93; Syr. 41, where the other defendants were τὴν αἰτίαν ἐς τὸν Ἐπαμεινώνδαν ἀναφέροντες, i.e. putting the blame on Epaminondas. The Lex. Vind. p. 12, 3 sees in Eur., Or. 76 ἐς Φοῖβον ἀναφέρουσα τ. ἁμαρτίαν and in Procop. Soph., Ep. 7 p. 535 H. proof that ἀναφέρειν is used ἀντὶ τοῦ τὴν αἰτίαν εἰς ἕτερον τιθέναι.) In a case in which a man takes upon himself the burden that another should have borne, then ἀ.= take upon oneself (Thu. 3, 38, 3 ἡ πόλις τὰ μὲν ἆθλα ἑτέροις δίδωσιν, αὐτὴ δὲ τοὺς κινδύνους ἀναφέρει=the city gives the prizes to others, but she takes the dangers upon herself). Christ was once for all offered up in this respect (εἰς 5) that he assumed the sins of many Hb 9:28. Cp. 1 Cl 16:12, 14.—M-M. TW. Spicq. -
6 ἐξεγείρω
ἐξεγείρω fut. ἐξεγερῶ; 1 aor. ἐξήγειρα. Pass.: 1 fut. ἐξεγερθήσομαι; aor. ἐξηγέρθην LXX; pf. 3 sg. ἐξεγήγερται Zech 2:17 (s. ἐγείρω; Trag., Hdt. et al.; LXX; Joseph.; SibOr 3, 767; PLond 1912, 100; Mel., P. 85, 641 ).[b]① to awaken someone fr. sleep, awaken (Trag. et al.; Epict. 2, 20, 17; SIG 1168, 118; Sir 22:9; 1 Esdr 3:13) 1 Cl 26:2 (Ps 3:6). Pass. w. intr. sense wake up (Hdt. 1, 34 al.) εὐθὺς ἐξεγερθείς as soon as he had awakened (or risen) Mk 6:45 D.② to raise up fr. the dead, raise (cp. Aeschyl., Choëph. 495; Da 12:2 Theod.; the awakening of the spirits of the dead IDefixWünsch 5, 21 p. 24) 1 Cor 6:14 (perh. of rising to the new resurrection life in Christ; cp. Phil 3:11 ἐξανάστασις); AcPlCor 2:31.③ to bring to a sitting position, raise up τινὰ τῆς χειρός someone by the hand Hv 3, 1, 7. Pass. w. act. sense rise up 3, 12, 2.④ cause to appear, bring into being (Cantharus Com. [V B.C.], Fgm. 1; PLond 1912, 100; Zech 11:16; Jos., Ant. 8, 271; Mel., P. 85 τοὺς βασιλεῖς [Bodm.]) Ro 9:17, unless this is to be interpreted as in 5.⑤ give one higher status, elevate Ro 9:17, but s. 4.—M-M. TW. -
7 ἐπακούω
ἐπακούω fut. ἐπακούσομαι; 1 aor. ἐπήκουσα; pf. 3 sg. ἐπακήκοε LXX; inf. ἐπακηκοέναι (Just., D. 137, 4); 1 aor. pass. 3 sg. ἐπηκούσθη 2 Ch 30:27 (s. ἀκούω; Hom. [Il. 2, 143 in the sense ‘hear about’]+; Tat. 30, 2 ‘understand’ a foreign tongue). On LXX s. JBarr, JTS 31, ’80, 67–72.① to pay close attention to what one is told w. implication of being responsive, hear, listen to (Aeschyl., Choëph. 725; Lucian, Tim. 34 τ. εὐχῶν; Mitt-Wilck. I/2, 478, 6=BGU 1080, 6; IMaronIsis 7; PGM 13, 207 μοι; LXX; τῆς φωνῆς ἡμῶν En 103:14; 106:8; Jos., Ant. 9, 10) τινός someone (Lucian, Pseudolog. 23; UPZ 78, 24 [159 B.C.] Isis, ἐπάκουσόν μου; PGM 3, 497; Gen 17:20 al.; TestAbr A 14 p. 94, 2 [Stone p. 36]; JosAs 14:2) 1 Cl 8:3 (quot. of unknown orig.; cp. Is 65:24); B 3:5; ἐπήκουσά σου 2 Cor 6:2 (Is 49:8; CCox, Biblica 62, ’81, 251–58); τῆς δεήσεως GJs 2:4; 4:1f; 20:3 (last not pap); προσευχομένου Ἰωνᾶ AcPlCor 2:30.—OWeinreich, Θεοὶ ἐπήκοοι: MAI 37, 1912, 1–68.② to act appropriately in response to what one hears, heed, obey (Hes., Op. 275; Hdt. 4, 141; Pla., Soph., 227c; Vett. Val. 67, 16; Judg 2:17 A; 1 Macc 10:38 v.l.) abs. πρέπον ἐστὶν ἐ. κατὰ μηδεμίαν ὑπόκρισιν it is fitting to be obedient without hypocrisy IMg 3:2. ἔμπροσθέν τινος before someone = obey someone B 12:11 (Is 45:1).—New Docs 1, 15. M-M. TW. Spicq. Sv. -
8 ἔχιδνα
ἔχιδνα, ης, ἡ (Hes.; Hdt.+; Aq. Is 59:5; TestAbr A; Just., A I, 60, 2; Tat. 18, 2; Ath. 20, 3; loanw. in rabb.) snake, our texts do not permit identification of species, but the term ordinarily suggests a poisonous one: prob. vipera ammodytes, commonly known as sandviper (Diod S 4, 38, 2; Conon [I B.C./I A.D.] Fgm. 1, 8 ; Lucian, Alex. 10; Artem. 2, 13) Ac 28:3 (present-day Malta has no poisonous snakes, but Kephallenia, the site of Paul’s shipwreck as determined by HWarnecke [Romfahrt 145–56], has the species vip. ammod., Romfahrt 108–10; 152–54).—Fig. of persons (Aeschyl., Choeph. 994; Eur., Ion 1262) γεννήματα ἐχιδνῶν brood of vipers (cp. Theophyl. Sim., Ep. 73 τὰ τῆς ἐχίδνης κυήματα; AcPlCor 2:38) Mt 3:7; 12:34; 23:33; Lk 3:7.—OKeller, Die antike Tierwelt II, 1913, 284–557; NHenkel, Studien zum Physiologus im Mittelalter ’76, 181–85 (ancient sources); Pauly-W. III A 1, 1927, 494–57.—B. 194. M-M. TW. -
9 ὅσιος
ὅσιος, ία, ον (Aeschyl., Hdt.+ [the noun ὁσίη is found as early as Hom.]. Mostly of three endings, but-ος, ον Pla., Leg. 8, 831d; Dionys. Hal. 5, 71; 1 Ti 2:8. B-D-F §59, 2; W-S. §11, 1; Mlt-H. 157). Superl. ὁσιώτατος (Pla.; OGI 718, 1; Philo; 1 Cl 58:1). In the Gr-Rom. world this term for the most part described that which helps maintain the delicate balance between the interests of society and the expectations of the transcendent realm. For example, the ὅσιος pers. prays and sacrifices to the gods (Pl., Euthyph. 14b), is conscious of basic taboos (hence wary of pollution because of bloodshed [ibid. 4de; cp. Od. 16, 423]), and observes traditions of hospitality (on Zeus as protector of the stranger, s. Od. 9, 270f). For contrast of τὸ ὅσιον and τὸ δίκαιον s. Pla., Gorgias 507b, Polit. 301d; X., Hell. 4, 1, 33 al.① pert. to being without fault relative to deity, devout, pious, pleasing to God, holyⓐ of ordinary human beings: w. δίκαιος (cp. Pla., Leg. 2, 663b, Gorg. 507b; Polyb. 22, 10, 8 παραβῆναι καὶ τὰ πρὸς τοὺς ἀνθρώπους δίκαια καὶ τὰ πρὸς τ. θεοὺς ὅσια; SIG 800, 20f: ἀναστρέφεται πρός τε θεοὺς καὶ πάντας ἀνθρώπους ὁσίως κ. δικαίως; En 104:12; TestGad 5:4; TestBenj 3:1 and 5:4; Jos., Ant. 9, 35; Just., D. 96, 3 [after Mt 5:45]; Theoph. Ant. 2, 9 [p. 120, 3]) 1 Cl 45:3; 2 Cl 15:3; and still other virtues Tit 1:8. ἔργα ὅσια κ. δίκαια (Jos., Ant. 8, 245) 2 Cl 6:9. δίκαιον κ. ὅσιον w. acc. and inf. foll. (Dicaearchus. p. 408, line 2 fr. bottom, Fuhr; cp. ὅσιον εἶναι w. acc. and inf., Orig., C. Cels. 5, 26, 13) 1 Cl 14:1. ὀφείλομεν ὅσια 2 Cl 1:3. (W. ἄμωμος) ἐν ὁς. κ. ἀμώμῳ προθέσει δουλεύειν τῷ θεῷ serve God with a holy and blameless purpose 1 Cl 45:7. ἄνδρες 45:3. ὁς. βουλή 2:3.—ὅσιοι χεῖρες (Aeschyl., Choëph. 378; Soph., Oed. Col. 470: ‘consecrated’, ‘ceremonially pure’) 1 Ti 2:8 transferred to the religio-ethical field (Philip of Perg. [II A.D.]: 95 Fgm. 1 Jac. writes ὁσίῃ χειρί).—The word was prob. used in a cultic sense in the mysteries (ERohde, Psyche9/10, 1925 I 288, 1): Aristoph., Ran. 335 ὅσιοι μύσται. The mystae of the Orphic Mysteries are called οἱ ὅσιοι: Pla., Rep. 2, 363c; Orph., Hymn. 84, 3 Qu.; cp. Ps.-Pla., Axioch. 371d. Sim. the Essenes are called ὅσιοι in Philo, Omn. Prob. Liber 91; cp. 75 ὁσιότης; PParis 68c, 14 ὅσιοι Ἰουδαῖοι (s. Dssm., B 62, 4 [BS 68, 2]); PGM 5, 417 of a worshiper of Hermes.ⓑ of Christ, the Heavenly High Priest (w. ἄκακος; cp. the opposition Od. 16, 423) Hb 7:26. As subst. ὁ ὅσιός σου (after Ps 15:10) Ac 2:27; 13:35 (cp. ὁ ὅσιος of Abraham Did., Gen. 228, 8).② pert. to being the standard for what constitutes holiness, holy of God (rarely of deities outside our lit.: Orph., Hymn. 77, 2 Qu.; Arg. 27; CIG 3594; 3830).ⓐ as adj., of God (Dt 32:4; Ps 144:17) holy μόνος ὅσιος Rv 15:4. ἡ ὁς. παιδεία holy (i.e. divine) discipline 1 Cl 56:16. τὸ ὁσιώτατον ὄνομα most holy name 58:1.ⓑ as subst. ὁ ὅσιος Rv 16:5.③ The ref. to ὅς. in δώσω ὑμῖν τὰ ὅς. Δαυὶδ τὰ πιστά I will grant to you (pl.) the unfailing divine assurances or decrees relating to David Ac 13:34 is of special interest (for τὰ ὅς. in the sense of divine decrees or ordinances s. Wsd 6:10; Jos., Ant. 8, 115—). This quot. fr. Is 55:3 is evidently meant to show that the quot. fr. Ps 15:10, which follows immediately, could not refer to the Psalmist David, but to Christ alone (cp. a sim. line of argument relating to a referent Hb 2:6–9). The promises to David have solemnly been transferred to ‘you’. But David himself served not you, but his own generation (vs. 36). So the promises of God refer not to him, but to his Messianic descendant.—Lit. s.v. ἅγιος. JBolkestein, Ὅσιος en Εὐσεβής, diss. Amsterdam ’36; WTerstegen, Εὐσεβής en Ὅσιος in het Grieksch taalgebruik na de 4e eeuw, diss. Utrecht ’41; JMontgomery, HTR 32, ’39, 97–102; MvanderValk, Z. Worte ὅσιος: Mnemosyne 10, ’41; Dodd 62–64.—B. 1475. DELG. M-M. EDNT. TW. Sv.
См. также в других словарях:
Хрестос — (Греч.) Ранняя гностическая форма Христа. Она употреблялась в пятом веке до Р.Х. Эсхилом, Геродотом и другими. Первый упоминает ( Choeph. , 901) Manteumata pythochresta, или пророчества, сообщенные богом пифий через пифию. Хрестерион есть не… … Религиозные термины
ПОХОРОНЫ — • Funus. I. У греков: τάφος. Торжественно хоронить мертвых и считать их могилы святыми было у греков религиозною обязанностью и вкоренившимся обычаем, основанным на их веровании в блуждание непогребенных. Какие глубокие… … Реальный словарь классических древностей
ПОХОРОНЫ — • Funus. I. У греков: τάφος. Торжественно хоронить мертвых и считать их могилы святыми было у греков религиозною обязанностью и вкоренившимся обычаем, основанным на их веровании в блуждание непогребенных. Какие глубокие… … Реальный словарь классических древностей
ДИКА, ДИКЭ — •Δίκη. I. Богиня справедливости, дочь Зевса и Фемиды, одной из Гор (Ώραι; Hesiod. theog. 901), покровительница права и судов. Когда судья нарушает право, она обвиняет его перед престолом Зевса, с которым… … Реальный словарь классических древностей
Дика — • Δίκη. I. Богиня справедливости, дочь Зевса и Фемиды, одной из Гор (Ώραι; Hesiod. theog. 901), покровительница права и судов. Когда судья нарушает право, она обвиняет его перед престолом Зевса, с которым она восседает вместе (πάρεδρος).… … Реальный словарь классических древностей
ХРЕСТОС, ХРИСТОС — (Греч.) Ранняя гностическая форма Христа. Она употреблялась в пятом веке до Р.Х. Эсхилом, Геродотом и другими. Первый упоминает ( Choeph. , 901) Manteumata pythochresta, или пророчества, сообщенные богом пифий через пифию. Хрестерион есть не… … Теософский словарь
