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1 παρ-επι-στρέφω
παρ-επι-στρέφω, daneben umkehren; med. sich im Vorbeigehen wonach umwenden, bes. um wonach hinzusehen, D. L. 2, 23; Plut. de cur. 12. So auch das act., παρεπιστρέφων μικρὸν πρὸς τὴν ἕω, Strab. 17, 1 A.
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2 πέσημα
πέσημα, τό, 1) der Fall, das Hinstürzen; ἀνδρῶν πεσήματα γίγνεται πολλά, Aesch. Suppl. 915; ὄλωλε ϑανασίμῳ πεσήματι, Soph. Ai. 1022; Μυρτίλου πέσημ' ἐκ δίφρου, Eur. Or. 1548; ἀναΐξας πεσήματος, I. T. 315; πεσήμασι στέγης, Herc. Fur. 1007, u. öfter, wie einzeln bei sp. D., Ep. ad. 463 (IX, 158); auch Plut., πεσήματα ἀνδρῶν, de cur. 5. – 2) das, was gefallen, ausgefallen ist.
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3 φιλο-πευστία
φιλο-πευστία, ἡ, Neugier, Plut. de cur. 6.
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4 κατ-εσπευσμένως
κατ-εσπευσμένως, beschleunigt, eilig, von κατασπεύδω, Plut. de cur. 15 u. a. Sp.
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5 μεθ-ολκή
μεθ-ολκή, ἡ, das Ziehen nach einer andern Seite hin, Plut. de cur. 5.
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6 δι-έρπω
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7 ἀ-γέλαστος
ἀ-γέλαστος, nicht lachend, traurig, ἀγέλαστα πρός-ωπα, finstere Gesichter, Aesch. Ag. 768, ch.; ἀ. πέτρα hieß der Stein, auf welchem Ceres bei Athen ausgeruht haben sollte, H. h. Cer. 200; B. A. 337; vgl. Zenob. 1, 7; übrtr. βίος, Phryn. com. B. A. 344; συμφοραί, trauriges Geschick, Aesch. Ch. 30; Σίβυλλα ἀγέλαστα φϑεγγομένη Plut. cur Pyth. 6. – Es ist ein Beiname mehrerer Philosophen, bes. des Heraklit. – Als Var. Hom. Odyss. 8, 307 ἤργ' ἀγέλαστα, Aristarch ἔργα γελαστά, s. Scholl.
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8 σκῦτος
A skin, hide, esp. dressed or tanned hide, Od.14.34, Hp.Art.33, Ar.Eq. 868; ὁ νοῦς γὰρ ἡμῶν ἦν τότ' ἐν τοῖς σκύτεσι (with a reference to Cleon the tanner) Id. Pax 669;εἰ ἐμβάται γένοιντο σκύτους X.Eq.12.10
;τῶν σκυτῶν ῥυτίδες Pl.Smp. 191a
;σκυτῶν τομή Id.Chrm. 173d
.II leather thong, whip, D.21.180, Plu.Pomp.18, etc.; σκύτη βλέπειν to look like a whipped cur, Eup.282, Ar.V. 643;σ. τέμνειν εἰς νουθεσίαν ἀνθρώπων ἀφρόνων Socr.Ep.12
. (Cf. Skt. skunomi 'cover', Lat. ob-scū-rus.) [ σκύτος with [pron. full] ῠ occurs in codd.; but in Ar.Pl. 514 Bentl. restored σκῠλοδεψεῖν; so in Theoc. 25.142 σκύλος is the better reading, and in Lyc.1316 Scheer conjectures σκύλος.] -
9 βιάζω
βιάζω (Hom.+) nearly always as a mid. dep. βιάζομαι; aor. mid. ἐβιασάμην, pass. 2 sg. ἐβιάσθης Sir 31:21. Apart fr. Dg. 7:4; 10:15 most of this entry concerns probabilities relating to β. in Mt 11:12 and par. Lk 16:16. The principal semantic problem is whether β. is used negatively (‘in malam partem’) or positively (‘in bonam partem’), a problem compounded by the question of the function of these vss. in their literary context. In Gk. lit. β. is most often used in the unfavorable sense of attack or forcible constraint (s. L-S-J-M).① to inflict violence on, dominate, constrain w. acc. (Herodas 2, 71; Menand., Dyscolus 253 [opp. πείθειν use of persuasion]; 371; Appian, Bell. Civ. 5, 35 §139; PAmh 35, 17 [213 B.C.] βιασάμενος αὐτούς; PGiss 19, 13; LGötzeler, Quaestiones in Appiani et Polybii dicendi genus 1890, 63; Esth 7:8 [rape]; En 103:14; 104:3) mistreat the poor people β. τοὺς ὑποδεεστέρους Dg 10:5.—With β. taken as pass., Mt 11:12 ἡ βασιλεία τ. οὐρανῶν βιάζεται is frequently understood in the unfavorable sense the reign/kingdom of heaven is violently treated, is oppressed (so the pass. e.g. Thu. 1, 77, 4; POxy 294, 16 [22 A.D.]; Sir 31:21. On the topic of violence to the divine, cp. Paus. 2, 1, 5 τὰ θεῖα βιάσασθαι=(it is difficult for a mere human) to coerce things in the realm of the divine.—GSchrenk, TW I 608ff; NRSV ‘has suffered violence’; its mng., w. β. understood as mid.: ‘has been coming violently’, s. 2 end); var. ways by which the violence is suffered have been suggested—(a) through hindrances raised against it (βιάζομαι=be hindered, be obstructed: cp. the use of the mid. in this sense: Synes., Provid. 1, 1, 89c of the evil man’s power, which strives εἴ πῃ τὸν θεῖον νόμον βιάσαιτο=[to see] whether it could perhaps ‘hinder’ the divine law; Jos., Ant. 1, 261). For the pass. in this sense, s. the versions: It., Vulg., Syr. Sin. and Cur. S. also Dalman, Worte 113–16; MDibelius, Joh. d. T. 1911, 26ff: hostile spirits.—(b) through the efforts of unauthorized pers. to compel its coming (s. HScholander, ZNW 13, 1912, 172–75)—(c) through attempts to occupy (an area) by force (a territory, Appian, Bell. Civ. 3, 24 §91).② to gain an objective by force, use force, intr. (X., Mem. 3, 9, 10; Diod S 4, 12, 5 οἱ βιαζόμενοι=the ones who use force, the intruders; Plut., Mor. 203c; Epict. 4, 8, 40; Lucian, Necyom. 20, Hermot. 22; SIG 1042, 8 [Dssm., NB 85f (BS 258)]; 888, 24; 1243, 4f; PTebt 6, 31; PFlor 382, 54; Dt 22:25, 28; Philo, Mos. 1, 215; Jos., Bell. 3, 493; 518) of compulsion οὐ βιαζόμενος without using force (opp. πείθειν) Dg 7:4.—Of forcing one’s way (Demosth. 55, 17; Appian, Hann. 24 §106) w. εἴς τι enter forcibly into someth. (Thu. 1, 63, 1; 7, 69, 4; Polyb. 1, 74, 5; Plut., Otho 1072 [12, 10]; Philo, Mos. 1, 108 of a gnat forcing its way into bodily orifices εἰς τἀντὸς βιάζεται; Jos., Bell. 3, 423) ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται καὶ πᾶς εἰς αὐτὴν βιάζεται the reign of God is being proclaimed and everyone takes (or tries to take [cp. Polemo Soph. B 11 Reader, s. p. 266f]) it by force Lk 16:16 (hyperbolic usage; on the question whether this is a perspective attributed to Jesus or to his opposition concerning moral miscalculation, s. FDanker, JBL 77, ’58, 234–36).— Makes its way w. triumphant force is preferred for Mt 11:12 by FBaur; TZahn; AHarnack, SBBerlAk 1907, 947–57; WBrandt, ZNW 11, 1910, 247f; ROtto, Reich Gottes u. Menschensohn ’34, 84–88; cp. NRSV mg. ‘has been coming violently’.—EGraesser, D. Problem der Parusieverzögerung, ZNW Beih. 22, ’57, 180ff; OBetz, Jesu heiliger Krieg, NovT 2, ’57, 116–37.③ go after someth. w. enthusiasm, seek fervently, try hard, the sense is sought w. burning zeal is preferred by HHoltzmann; FDibelius, StKr 86, 1913, 285–88; et al. for Mt 11:12. A variation of this interpretation is the sense try hard, but the support sought in Epict. 4, 7, 20f is questionable, for this latter pass. rather refers to attempts at forced entry when one is not welcome.④ constrain (warmly) if βιάζεται Lk 16:16 is to be understood as a passive, as POxy 294, 16 (22 A.D.), or in the same sense as the mid. in Gen 33:11; Judg 13:15, the sense would be invite urgently of the ‘genteel constraint imposed on a reluctant guest’ (so vHoffmann et al.; s. FDibelius [s. 3 above]; cp. the sense of Lk 14:23 ἀνάγκασον εἰσελθεῖν ‘compel them to come in’).—On usage at Qumran s. BThiering, NovT 21, ’79, 293–97.—DELG s.v. βία. M-M. TW. Spicq. Sv. -
10 Γεννησαρέτ
Γεννησαρέτ indecl., ἡ (more correctly Γεννησάρ as 1 Macc 11:67; Joseph., Talmud; so also the foll. witnesses in Mt and Mk: D, It., Syr. Sin. and Cur., Pesh.; s. RHarris, ET 40, 1929, 189f) Gennesaret, prob. name of the fertile and (in I A.D.) thickly populated plain south of Capernaum, now El-Ghuweir (Jos., Bell. 3, 516ff) Mt 14:34; Mk 6:53. This was also the name of the large lake adjacent to the plain, λίμνη Γ. (Jos., Bell. 3, 506 λίμνη Γεννησάρ; 1 Macc 11:67 τὸ ὕδωρ τοῦ Γεννησάρ; Stephan. Byz. s.v. Τιβεριάς: this is a city πρὸς τῇ Γεννεσιρίτιδι λίμνῃ) Lk 5:1, less precisely termed θάλασσα τῆς Γαλιλαίας (Mt 4:18; Mk 1:16), and θάλ. τῆς Τιβεριάδος (J 21:1).—Dalman, Orte3 118 (Eng. tr. 121–22); Westm. Hist. Atlas 17 etc.; CKopp, Holy Places of the Gospels, ’63, 167–203; BHHW I 546f. -
11 λικμάω
λικμάω fut. λικμήσω; aor. ἐλίκμησα LXX. Pass.: aor. ptc. n. λικμηθέντες Wsd 11:20; pf. ptc. n. λελικμημένα Is 30:24 (in the sense ‘winnow’ Hom. et al.; PSI 522, 2 [248/247 B.C.]; BGU 1040, 11; LXX; Philo, De Jos. 112; Jos., Ant. 5, 328); in our lit. only Mt 21:44=Lk 20:18 ἐφʼ ὸ̔ν δʼ ἂν πέσῃ (i.e. ὁ λίθος, q.v., end), λικμήσει αὐτόν, where the Sin. and Cur. Syriac and Vulgate take it to mean crush (for this mng. cp. schol. on Nicander, Ther. 114 [beside τοὺς στάχυας τρίβω]; Da 2:44 Theod. and BGU 146, 8, the latter a complaint against those who ἐλίκμησάν μου τὸ λάχανον ‘stamped on, destroyed my vegetables’ [Dssm., NB 52f; BS 225f], and s. Boll 130, 1).—DELG. M-M. TW. Spicq. -
12 ἐπιούσιος
ἐπιούσιος, ον according to Origen, De Orat. 27, 7, coined by the evangelists. Grave doubt is cast on the one possible occurrence of ἐ. which is independent of our lit. (Sb 5224, 20), by BMetzger, How Many Times Does ἐ. Occur Outside the Lord’s Prayer?: ET 69, ’57/58, 52–54=Historical and Literary Studies, ’68, 64–66; it seems likely that Origen was right after all. Found in our lit. only w. ἄρτος in the Lord’s Prayer Mt 6:11; Lk 11:3; D 8:2. Variously interpreted: Sin. Syr. (on Lk) and Cur. Syr. אמינא continual (DHadidian, NTS 5, ’58/59, 75–81); Peshitta דסונקנן for our need; Itala ‘panis quotidianus’, ‘daily bread’; Jerome ‘panis supersubstantialis’ (on this JHennig, TS 4, ’43, 445–54); GHb 62, 42 מָחָר = Lat. ‘crastinus’ for tomorrow. Of modern interpretations the following are worth mentioning:① deriving it fr. ἐπὶ and οὐσία necessary for existence (in agreement w. Origen, Chrysostom, and Jerome are e.g. Beza, Tholuck, HEwald, Bleek, Weizsäcker, BWeiss, HCremer; Billerb. I 420; CRogge, PhilolWoch 47, 1927, 1129–35; FHauck, ZNW 33, ’34, 199–202; RWright, CQR 157, ’56, 340–45; HBourgoin, Biblica 60, ’79, 91–96; Betz, SM p. 398f, with provisional support).② a substantivizing of ἐπὶ τὴν οὖσαν sc. ἡμέραν for the current day, for today (cp. Thu. 1, 2, 2 τῆς καθʼ ἡμέραν ἀναγκαίου τροφῆς; Vi. Aesopi W. 110 p. 102 P. τὸν καθημερινὸν ζήτει προσλαμβάνειν ἄρτον καὶ εἰς τὴν αὔριον ἀποθησαύριζε. Cp. Pind., O. 1, 99.—Acc. to Artem. 1, 5 p. 12, 26–28 one loaf of bread is the requirement for one day. S. ἐφήμερος.)—ADebrunner, Glotta 4, 1912, 249–53; 13, 1924, 167–71, SchTZ 31, 1914, 38–41, Kirchenfreund 59, 1925, 446–8, ThBl 8, 1929, 212f, B-D-F §123, 1; 124, PhilolWoch 51, ’31, 1277f (but s. CSheward, ET 52 ’40/41, 119f).—AThumb, Griechische Grammatik 1913, 675; ESchwyzer II 473, 2.③ for the following day fr. ἡ ἐπιοῦσα sc. ἡμέρα (cp. schol. Pind., N. 3, 38 νῦν μὲν ὡς ἥρωα, τῇ δὲ ἐπιούση ὡς θεόν=today viewed as a hero, on the morrow a god; s. ἔπειμι): Grotius, Wettstein; Lghtf., On a Fresh Revision of the English NT3 1891, 217–60; Zahn, JWeiss; Harnack, SBBerlAk 1904, 208; EKlostermann; Mlt-H. p. 313f; PSchmiedel: W-S. §16, 3b note 23, SchTZ 30, 1913, 204–20; 31, 1914, 41–69; 32, 1915, 80; 122–33, PM 1914, 358–64, PhilolWoch 48, 1928, 1530–36, ThBl 8, 1929, 258f; ADeissmann, Heinrici Festschr. 1914, 115–19, RSeeberg Festschr. 1929, I 299–306, The NT in the Light of Modern Research, 1929, 84–86; AFridrichsen, SymbOsl 2, 1924, 31–41 (GRudberg ibid. 42; 3, 1925, 76); 9, 1930, 62–68; OHoltzmann; ASteinmann, D. Bergpredigt 1926, 104f; FPölzl-TInnitzer, Mt4 ’32, 129f; SKauchtschischwili, PhilolWoch 50, 1930, 1166–68.—FStiebitz, ibid. 47, 1927, 889–92, w. ref. to Lat. ‘diaria’=the daily ration of food, given out for the next day; someth. like: give us today our daily portion—acc. to FDölger, Ac 5, ’36, 201–10, one loaf of bread (likew. WCrönert, Gnomon 4, 1928, 89 n. 1). S. also s.v. σήμερον.④ deriving it fr. ἐπιέναι ‘be coming’ⓐ on the analogy of τὸ ἐπιόν=‘the future’, bread for the future; so Cyrillus of Alex. and Peter of Laodicea; among the moderns, who attach var. mngs. to it, esp. ASeeberg, D. 4te Bitte des V.-U., Rektoratsrede Rostock 1914, Heinrici Festschr. 1914, 109; s. LBrun, Harnack-Ehrung 1921, 22f.ⓑ in the mng. ‘come to’: give us this day the bread that comes to it, i.e. belongs to it; so KHolzinger, PhilolWoch 51, ’31, 825–30; 857–63; 52, ’32, 383f.ⓒ equal to ἐπιών= next acc. to TShearman, JBL 53,’34, 110–17.ⓓ the bread which comes upon (us) viz. from the Father, so AHultgren, ATR 72, ’90, 41–54.ⓔ The petition is referred to the coming Kingdom and its feast by: REisler, ZNW 24, 1925, 190–92; JSchousboe, RHR 48, 1927, 233–37; ASchweitzer, D. Mystik des Ap. Pls 1930, 233–35; JJeremias, Jesus als Weltvollender 1930, 52; ELittmann, ZNW 34, ’35, 29; cp. EDelebecque, Études grecques sur l’évangile de Luc ’76, 167–81.—S. also GLoeschcke, D. Vaterunser-Erklärung des Theophilus v. Antioch. 1908; GWalther, Untersuchungen z. Gesch. d. griech. Vaterunser-Exegese 1914; DVölter, PM 18, 1914, 274ff; 19, 1915, 20ff, NThT 4, 1915, 123ff; ABolliger, SchTZ 30, 1913, 276–85; GKuhn, ibid. 31, 1914, 33ff; 36, 1919, 191ff; EvDobschütz, HTR 7, 1914, 293–321; RWimmerer, Glotta 12, 1922, 68–82; EOwen, JTS 35, ’34, 376–80; JHensler, D. Vaterunser 1914; JSickenberger, Uns. ausreichendes Brot gib uns heute 1923; PFiebig, D. Vaterunser 1927, 81–83; GDalman, Worte2 1930, 321–34; HHuber, D. Bergpredigt ’32; GBonaccorsi, Primi saggi di filologia neotest. I ’33, 61–63; 533–39; JHerrmann, D. atl. Urgrund des Vaterunsers: OProcksch Festchr. ’34, 71–98; MBlack, JTS 42, ’41, 186–89, An Aramaic Approach3, ’67, 203–7, 299f, n. 3; SMowinckel, Artos epiousios: NorTT 40, ’42, 247–55; ELohmeyer, D. Vaterunser erkl. ’46.—Lit.: JCarmignac, Recherches sur le ‘Notre Père’, ’69; CHemer, JSNT 22, ’84, 81–94; Betz, SM 396–400.—M-M. EDNT. TW. Spicq. Sv.
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cur´a|bly — cur|a|ble «KYUR uh buhl», adjective. that can be cured: »With proper care and medicine tuberculosis is a curable disease. –cur´a|bly, adverb. –cur´a|ble|ness, noun … Useful english dictionary
