die-back

ὀπίσω adv. (Hom. [ὀπίσσω]+).

① marker of a position in back of someth., behind

ⓐ as adv.

α. in answer to the quest. ‘where?’ behind, in our lit. only w. art. τὸ ὀπ.: εἰς τοὐπίσω back (Pla., Phdr. 254b, Rep. 528a; Diod S 1, 32, 5; Lucian, De Merc. Cond. 21; Dionys. Byz. 53 p. 21, 16; Jos., Ant. 7, 15) ἀφορμᾶν start back 1 Cl 25:4. Mostly pl. τὰ ὀπ. what lies behind (ἐκ τῶν ὀπίσω: PPetr. III, 23 [246 B.C.]; BGU 1002, 16) in imagery, of a footrace: the part of the course already covered Phil 3:13. εἰς τὰ ὀπ. (1 Macc 9:47; Philo, Leg. All. 2, 99 [=Gen 49:17]): ἀπέρχεσθαι shrink back J 18:6; fig. draw back 6:66. στρέφεσθαι turn back, turn around 20:14; GJs 15:5 (Antimachus Coloph. [V/IV B.C.] ed. BWyss ’36, Fgm. 60 στρέφεσθαι εἰς τοὐπίσω; cp. Ps 113:3). Also ἐπιστρέφεσθαι Hv 4, 3, 7 (cp. 4 Km 20:10). ἐπιστρέφειν return (home) Mt 24:18; Mk 13:16; Lk 17:31. βλέπειν look back( wards) (cp. Plut., Nic. 532 [14, 2] ὀπίσω βλ.; Artem. 1, 36 p. 37, 23 τὰ ὀπίσω βλέπειν; Gen 19:17, 26) in imagery Lk 9:62. Cast backward = reject 1 Cl 35:8 (Ps 49:17).

β. in answer to the quest. ‘whither’, ‘where to?’ back, behind (Lucian, Dea Syr. 36; Appian, Maced. 18 §3, Mithrid. 104 §489; Polyaenus 7, 27, 1; Gen 24:5; 3 Km 18:37; Jos., Ant. 6, 15) στῆναι ὀπ. παρὰ τ. πόδας αὐτοῦ come and stand behind him at his feet Lk 7:38. ὀπίσω τὰς χεῖρας ποιεῖν put one’s hands behind one MPol 14:1.

ⓑ functioning as prep. w. gen. (POxy 43 B IV, 3 ὀπίσω Καπιτολείου; LXX) behind (OGI 56, 62 [237 B.C.] ταύτης δʼ ὀπίσω=behind this one; Ps.-Lucian, Asin. 17; 29; Chion, Ep. 4, 3; SSol 2:9.—Gen 19:6) ἤκουσα ὀπ. μου I heard behind me Rv 1:10. τὰ ὀπ. σου Hs 9, 2, 7.—ὕπαγε ὀπ. μου get behind me! get out of my sight! Mt 4:10 v.l.; 16:23; Mk 8:33 (CDodd, JTS 5, ’54, 246f); Lk 4:8 v.l. (cp. 4 Km 9:19). Subst. τὰ ὀπ. σου ἰδεῖν οὐ δύνῃ Hs 9, 2, 7 (s. 1aα, end).—VHarlow, Jesus’ Jerusalem Expedition ’36, 20–37: Ὀπίσω μου, esp. 31f.

② marker of position behind an entity that precedes, after functions as prep. w. gen.

ⓐ of place after (Ex 15:20; 2 Km 3:16; JosAs 26:7; 27:6) Lk 19:14. ὀπ. τῆς γυναικός after the woman Rv 12:15. ἔρχεσθαι ὀπ. τινός come after someone, follow someone (at the same time in the transf. sense ‘be an adherent/follower’) Mt 16:24; Mk 8:34 v.l.; Lk 9:23; 14:27. Also ἀκολουθεῖν (q.v. 2; also s. Gulin s.v. μιμητής a) Mt 10:38; Mk 8:34. ἀπέρχεσθαι Mk 1:20; J 12:19. πορεύεσθαι ὀπ. τινός Lk 21:8. The two latter verbs combine w. ὀπίσω τινός in our lit. in another connection: ἀπέρχεσθαι ὀπ. σαρκὸς ἑτέρας go after strange/alien flesh i.e. human beings in Sodom were lusting after beings of a different order, viz. angels (according to En 12:4 al., the reverse took place when angels visited earthly women) Jd 7. The parallel pass. 2 Pt 2:10, on the other hand, has ὀπ. σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορεύεσθαι, where the σάρξ seems rather to be the power of the defiling desire, to which (σάρξ) the sinners have pledged allegiance. Cp. Hv 3, 7, 3.—δεῦτε ὀπ. μου come, follow me (s. δεῦτε) Mt 4:19; Mk 1:17. ἀποσπᾶν τινα ὀπ. τινός (s. ἀποσπάω 2a) Ac 20:30. ἀφιστάναι λαὸν ὀπ. αὐτοῦ (s. ἀφίστημι 1) 5:37. ἐκτρέπεσθαι ὀπ. τοῦ σατανᾶ (s. ἐκτρέπω) 1 Ti 5:15 (cp. Ar. 3, 2 ἐπλανήθησαν ὀπ. τῶν στοιχείων; 7, 4). θαυμάζεσθαι ὀπ. τινός (s. θαυμάζω 2) Rv 13:3.

ⓑ of time after (3 Km 1:6, 24; Eccl 10:14) ἔρχεσθαι ὀπ. τινός Mt 3:11; Mk 1:7; J 1:15, 27, 30 (CLindeboom, ‘Die na mij komt, is voor mij geworden’: GereformTT 16, 1916, 438–46; difft. [‘a follower of mine’] KGrobel, JBL 60, ’41, 397–401).—DELG s.v. ὄπισθεν. M-M. TW.

ὕπτι-ος, α, ον,

A laid on one's back, freq. in Hom., esp. of one falling backwards, opp.

πρηνής, πολλοὶ δὲ πρηνεῖς τε καὶ ὕπτιοι ἔκπεσον Il.11.179

;

ὁ δ' ὕ. ἐν κονίῃσι.. πέσε 15.434

, cf. 4.522, al., S.OT 811;

τὸν δ' ὕ. ὦσ' ἀπὸ δουρός Il.16.863

; ἄλλοτ' ἐπὶ πλευρὰς κατακείμενος, ἄλλοτε δ' αὖτε ὕ., ἄλλοτε δὲ πρηνής, of Achilles in his grief, 24.11; ὕ. ἀποθανέειν to die lying on one's back, Hdt.4.190;

ῥέγκει.. ὕ. Ar.Eq. 104

;

ὕπτιον καθεύδειν οὐδενὶ βέλτιόν ἐστιν Diocl. Fr.141

;

κατεκλίνη ὕ. Pl.Phd. 117e

, cf. Sor.2.87, al., Gal.18(2).56, al.;

ὑ. ἀνατετραμμένος Pl.Euthd. 278c

; of a quadruped, ὀρθοῦ ἑστεῶτος.. καὶ ὑπτίου standing upright and lying on its back, Hdt.2.38, cf. AP5.202 (Asclep.).

II ὕ. μέρη, in animals, the under parts, i.e. the belly, opp. τὰ πρανῆ (the upper parts, the back), Arist. PA 658a16, al., cf.

πρανής 11

: hence Thphr.HP1.10.2, 3.14.2 uses ὕπτιος of the smoother upper surface of leaves, opp. πρανής of the rougher and under: γαστὴρ ὑ. the belly uppermost, E.Cyc. 326; of the hand, ἐκτείνειν τὴν χεῖρ' ὑ. to hold out the hand with the under side uppermost, to hold out the hollow of the hand, so as to receive something, Ar.Ec. 782;

τὴν χεῖρα νῦν μὲν ὑ., νῦν δὲ πρηνῆ προτείνας Plu.Tim.11

;

τῆς χειρὸς ὑ. τὸ μέσον Id.Crass.18

;

ὑ. ταῖς χερσὶν ὑποδέχεσθαί τι Philostr.Im.1.6

;

ἐδέξαντο ὑπτίαις χερσὶ τὸν τῶν πολεμίων στρατόν Procop.Goth.3.16.19

;

οὐλὴ καρπῷ δεξιῷ ὑπτίῳ PLond. 2.259.81

(i A. D.); also ὑ. τὰς χεῖρας ἀνατείνειν lift the upturned hands in prayers, Plu.Comp.Phil.Flam.2, cf. Philostr.Im.2.1;

ταῖς χερσὶν ὑπτίαις διαλέγεσθαι D.Chr.33.52

; ἐξ ὑπτίας νεῖν swim or float on one's back, Ar.Fr. 665, Pl.R. 529c.

III generally, of anything turned downside up, πάλος ἐξ ὑπτίου 'πήδησεν.. κράνους from the upturned helmet, with the hollow uppermost, A.Th. 459 (cf. Il.7.176); παράθες νυν ὑ. αὐτὴν ἐμοί (sc. τὴν ἀσπίδα) Ar.Ach. 583, cf. Lys. 185, Th.7.82; ἁψῖδος ἥμισυ ὕπτιον a half-wheel with the concave side uppermost, Hdt.4.72; but κύλιξ ὑ. a cup with the bottom uppermost, Ar.Lys. 195; ὑπτίοις σέλμασιν ναυτίλλεται he sails with the benches upside down, i.e. suffers shipwreck, S.Ant. 716;

κεῖσθαι ὥσπερ γάμμα ὕ. X.Oec.19.9

;

σχαλίδες Id.Cyn.6.7

; περιφέρεια κοίλη καὶ ὑ., opp. πρηνὴς καὶ κυρτή, Arist.Mete. 350a11.

2 ἐξ ὑπτίας ἀνάπαλιν διανεῖν τὸν λόγον trace the argument backwards from the conclusion, Pl.Phdr. 264a, cf. Herm. in Phdr.p.187A.; ἐξ ὑπτίας backwards, in reverse order,

ἀπὸ τῶν ἐσχάτων ἐπὶ τὰ πρῶτα ἐπανιόντες Dam.Pr.81

;

ἐξ ὑπτίας χωροῦντες Procl.Hyp.7.57

.

IV of land, flat, horizontal, Hdt.2.7, Thphr.CP5.12.7, App.BC4.2, Mith.42, Ael.NA16.15, Plu. 2.193e, 530a;

ἐν ὑπτίῳ τοῦ ὄρους Paus.8.13.1

; ὕ. μᾶλλον ἢ ὄρθιος, of a flight of shallow steps, Luc.Hipp.5; of the sea, smooth, Philostr. Im.2.17, Lib.Descr.7.5.

V metaph., supine, lazy, careless, Aristid. Or.31(11).5, Id.2.112J., Poll.1.158, etc.; ἔστω.. μὴ ὕ. ὁ τράχηλος his neck should not be relaxed, Zeno Stoic.1.58;

δεῖ αὐτῷ καὶ αὐχένος ὀρθοῦ καὶ βλέμματος οὐχ ὑπτίου Lib.Or.64.103

;

προσφέρομαι τῶν αὐστηρῶν τι.. ὅταν αἴσθωμαί ποθ' ὕ. [τὸν στόμαχον] γεγονότα καὶ πλησίον ἥκοντα ναυτίας Gal.6.601

, cf. 15.460; of language, flat, tedious, D.H.Isoc. 15, Din.8, Hermog.Stat.3, etc. Adv., ὑπτίως ἔχειν to be flat and dull, Ph.1.305;

ὑ. καὶ οὐ ποιητικῶς ᾖσεν Philostr.Her.2.19

.

VI passive, of Verbs, D.L.7.43,64; cf. ὀρθός v.

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.

υἱός, οῦ, ὁ (Hom.+; loanw. in rabb.) prim. ‘son’

① a male who is in a kinship relationship either biologically or by legal action, son, offspring, descendant

ⓐ the direct male issue of a person, son τέξεται υἱόν Mt 1:21; GJs 14:2 (cp. Mel., P. 8, 53 ὡς γὰρ υἱὸς τεχθείς). Cp. Mt 1:23 (Is 7:14) and 25; 10:37 (w. θυγάτηρ); Mk 12:6a; Lk 1:13, 31, 57; 11:11; 15:11 (on this JEngel, Die Parabel v. Verlorenen Sohn: ThGl 18, 1926, 54–64; MFrost, The Prodigal Son: Exp. 9th ser., 2, 1924, 56–60; EBuonaiuti, Religio 11, ’35, 398–402); Ac 7:29; Ro 9:9 (cp. Gen 18:10); Gal 4:22 al. W. gen. Mt 7:9; 20:20f; 21:37ab; Mk 6:3; 9:17; Lk 3:2; 4:22; 15:19; J 9:19f; Ac 13:21; 16:1; 23:16; Gal 4:30abc (Gen 21:10abc); Js 2:21; AcPlCor 2:29. Also ἐγὼ Φαρισαῖός εἰμι υἱὸς Φαρισαίων Ac 23:6 is prob. a ref. to direct descent. μονογενὴς υἱός (s. μονογενής 1) Lk 7:12. ὁ υἱὸς ὁ πρωτότοκος (πρωτότοκος 1) 2:7.

ⓑ the immediate male offspring of an animal (Ps 28:1 υἱοὺς κριῶν; Sir 38:25. So Lat. filius: Columella 6, 37, 4) in our lit. only as foal ἐπὶ πῶλον υἱὸν ὑποζυγίου Mt 21:5 (cp. Zech 9:9 πῶλον νέον).

ⓒ human offspring in an extended line of descent, descendant, son Ἰωσὴφ υἱὸς Δαυίδ Mt 1:20 (cp. Jos., Ant. 11, 73); s. 2dα below. υἱοὶ Ἰσραήλ (Ἰσραήλ 1) Mt 27:9; Lk 1:16; Ac 5:21; 7:23, 37; 9:15; 10:36; Ro 9:27; 2 Cor 3:7, 13; Hb 11:22 al.; AcPlCor 2:32. οἱ υἱοὶ Λευί (Num 26:57) Hb 7:5. υἱὸς Ἀβραάμ Lk 19:9. υἱοὶ Ἀδάμ 1 Cl 29:2 (Dt 32:8). υἱοι Ῥουβήλ GJs 6:3.

ⓓ one who is accepted or legally adopted as a son (Herodian 5, 7, 1; 4; 5; Jos, Ant. 2, 263; 20, 150) Ac 7:21 (cp. Ex 2:10).—J 19:26.

② a pers. related or closely associated as if by ties of sonship, son, transf. sense of 1

ⓐ of a pupil, follower, or one who is otherw. a spiritual son (SIG 1169, 12 οἱ υἱοὶ τοῦ θεοῦ=the pupils and helpers [40] of Asclepius; sim. Maximus Tyr. 4, 2c; Just., D. 86, 6 οἱ υἱοὶ τῶν προφητῶν.—Some combination w. παῖδες is the favorite designation for those who are heirs of guild-secrets or who are to perpetuate a skill of some kind: Pla., Rep. 3, 407e, Leg. 6, 769b; Dionys. Hal., Comp. Verbi 22 p. 102, 4 Us./Rdm. ῥητόρων παῖδες; Lucian, Anach. 19, Dial. Mort. 11, 1 Χαλδαίων π.=dream-interpreters, Dips. 5 ἱατρῶν π., Amor. 49; Himerius, Or. 48 [=Or. 14], 13 σοφῶν π.): the ‘sons’ of the Pharisees Mt 12:27; Lk 11:19. Peter says Μᾶρκος ὁ υἱός μου 1 Pt 5:13 (perh. w. a component of endearment; s. Μᾶρκος). As a familiar form of address by a cherished mentor Hb 12:5 (Pr 3:11; ParJer 5:28; 7:24). υἱοὶ καὶ θυγατέρες B 1:1.

ⓑ of the individual members of a large and coherent group (cp. the υἷες Ἀχαιῶν in Homer; also PsSol 2:3 οἱ υἱοὶ Ἰερουσαλήμ; Dio Chrys. 71 [21], 15; LXX) οἱ υἱοὶ τοῦ λαοῦ μου 1 Cl 8:3 (scripture quot. of unknown origin). υἱοὶ γένους Ἀβραάμ Ac 13:26. οἱ υἱοὶ τῶν ἀνθρώπων (Gen 11:5; Ps 11:2, 9; 44:3; TestLevi 3:10; TestZeb 9:7; GrBar 2:4) the sons of men=humans (cp. dγ below) Mk 3:28; Eph 3:5; 1 Cl 61:2 (of the earthly rulers in contrast to the heavenly king).

ⓒ of one whose identity is defined in terms of a relationship with a person or thing

α. of those who are bound to a personality by close, non-material ties; it is this personality that has promoted the relationship and given it its character: son(s) of: those who believe are υἱοὶ Ἀβραάμ, because Abr. was the first whose relationship to God was based on faith Gal 3:7. In a special sense the devout, believers, are sons of God, i.e., in the light of the social context, people of special status and privilege (cp. PsSol 17:27; Just., D, 124, 1; Dio Chrys. 58 [75], 8 ὁ τοῦ Διὸς ὄντως υἱός; Epict. 1, 9, 6; 1, 3, 2; 1, 19, 9; Sextus 58; 60; 135; 376a; Dt 14:1; Ps 28:1; 72:15; Is 43:6 [w. θυγατέρες μου]; 45:11; Wsd 2:18; 5:5; 12:21 al.; Jdth 9:4, 13; Esth 8:12q; 3 Macc 6:28; SibOr 3, 702) Mt 5:45; Lk 6:35; Ro 8:14, 19 (‘Redeemer figures’ EFuchs, Die Freiheit des Glaubens, ’49, 108; against him EHommel in ThViat 4, ’52, 118, n. 26); 9:26 (Hos 2:1); 2 Cor 6:18 (w. θυγατέρες, s. Is 43:6 cited above); Gal 3:26 (cp. PsSol 17:27); 4:6a, 7ab (here the υἱός is the κληρονόμος and his opposite is the δοῦλος); Hb 2:10 (JKögel, Der Sohn u. die Söhne: Eine exeget. Studie zu Hb 2:5–18, 1904); 12:5–8 (in vs. 8 opp. νόθος, q.v.); Rv 21:7; 2 Cl 1:4; B 4:9. Corresp. there are sons of the devil (on this subj. cp. Hdb. on J 8:44) υἱὲ διαβόλου Ac 13:10. οἱ υἱοὶ τοῦ πονηροῦ (masc.) Mt 13:38b. τοῦ υἱοῦ τοῦ ἐν Ἅιδου ApcPt Rainer. In υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας Mt 23:31 this mng. is prob. to be combined w. sense 1c. The expr. υἱοὶ θεοῦ Mt 5:9 looks to the future (s. Betz, SM ad loc.; cp. KKöhler, StKr 91, 1918, 189f). Lk 20:36a signifies a status akin to that of angels (Ps 88:7; θεῶν παῖδες as heavenly beings: Maximus Tyr. 11, 5a; 12a; 13, 6a.—Hierocles 3, 424 the ἄγγελοι are called θεῶν παῖδες; HWindisch, Friedensbringer-Gottessöhne: ZNW 24, 1925, 240–60, discounts connection w. angels and contends for the elevation of the ordinary followers of Jesus to the status of Alexander the Great in his role as an εἰρηνηποιός [cp. Plut., Mor. 329c]; for measured critique of this view s. Betz, SM 137–42.).

β. υἱός w. gen. of thing, to denote one who shares in it or who is worthy of it, or who stands in some other close relation to it, oft. made clear by the context; this constr. is prob. a Hebraism in the main, but would not appear barbaric (B-D-F §162, 6; Mlt-H. 441; Dssm., B p. 162–66 [BS 161–66]; PASA II 1884, no. 2 υἱὸς πόλεως [time of Nero; on this type of formulation SEG XXXIX, 1864]; IMagnMai 167, 5; 156, 12) οἱ υἱοὶ τοῦ αἰῶνος τούτου (αἰών 2a) Lk 16:8a (opp. οἱ υἱοί τοῦ φωτός vs. 8b); 20:34. τῆς ἀναστάσεως υἱοί (to Mediterranean publics the functional equivalent of ἀθάνατοι ‘immortals’; cp. ἀνάστασις 2b) 20:36b. υἱοὶ τῆς ἀνομίας (ἀνομία 1; cp. CD 6:15) Hv 3, 6, 1; ApcPt 1:3; τῆς ἀπειθείας (s. ἀπείθεια) Eph 2:2; 5:6; Col 3:6; τῆς ἀπωλείας ApcPt 1:2. ὁ υἱὸς τῆς ἀπωλείας of Judas the informer J 17:12 (cp. similar expressions in Eur., Hec. 425; Menand., Dyscolus 88f: s. FDanker, NTS 7, ’60/61, 94), of the end-time adversary 2 Th 2:3. υἱοὶ τῆς βασιλείας (βασιλεία 1bη; s. SEG XXXIX, 1864 for related expressions) Mt 8:12; 13:38a. υἱοὶ βροντῆς Mk 3:17 (s. Βοανηργές). υἱὸς γεέννης (s. γέεννα) Mt 23:15; τ. διαθήκης (PsSol 17:15) Ac 3:25; εἰρήνης Lk 10:6. υἱοὶ τοῦ νυμφῶνος (s. νυμφών) Mt 9:15; Mk 2:19; Lk 5:34. υἱὸς παρακλήσεως Ac 4:36 (s. Βαρναβᾶς). υἱοὶ (τοῦ) φωτός (Hippol., Ref. 6, 47, 4 in gnostic speculation) Lk 16:8b (opp. υἱοὶ τοῦ αἰῶνος τούτου); J 12:36. υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας 1 Th 5:5 (EBuonaiuti, ‘Figli del giorno e della luce’ [1 Th 5:5]: Rivista storico-critica delle Scienze teol. 6, 1910, 89–93).

ⓓ in various combinations as a designation of the Messiah and a self-designation of Jesus

α. υἱὸς Δαυίδ son of David of the Messiah (PsSol 17:21) Mt 22:42–45; Mk 12:35–37; Lk 20:41–44; B 12:10c. Specif. of Jesus as Messiah Mt 1:1a; 9:27; 12:23; 15:22; 20:30f; 21:9, 15; Mk 10:47f; Lk 18:38f.—WWrede, Jesus als Davidssohn: Vorträge u. Studien 1907, 147–77; WBousset, Kyrios Christos² 1921, 4, Rel.³ 226f; ELohmeyer, Gottesknecht u. Davidssohn ’45, esp. 68; 72; 77; 84; TNicklin, Gospel Gleanings ’50, 251–56; WMichaelis, Die Davidsohnschaft Jesu usw., in D. histor. Jesus u. d. kerygm. Christus, ed. Ristow and Matthiae, ’61, 317–30; LFisher, ECColwell Festschr. ’68, 82–97.

β. ὁ υἱὸς τοῦ θεοῦ, υἱὸς θεοῦ (the) Son of God (for the phrase s. JosAs 6:2 al. Ἰωσὴφ ὁ υἱὸς τοῦ θεοῦ; there is no undisputed evidence of usage as messianic title in pre-Christian Judaism [s. Dalman, Worte 219–24, Eng. tr. 268–89; Bousset, Kyrios Christos² 53f; EHuntress, ‘Son of God’ in Jewish Writings Prior to the Christian Era: JBL 54, ’35, 117–23]; cp. 4Q 246 col. 2, 1 [JFitzmyer, A Wandering Aramean ’79, 90–93; JCollins, BRev IX/3, ’93, 34–38, 57]. Among polytheists on the other hand, sons of the gods in a special sense [s. Just., A I, 21, 1f] are not only known to myth and legend, but definite historical personalities are also designated as such. Among them are famous wise men such as Pythagoras and Plato [HUsener, Das Weihnachtsfest² 1911, 71ff], and deified rulers, above all the Roman emperors since the time of Augustus [oft. in ins and pap: Dssm., B 166f=BS 166f, LO 294f=LAE 346f; Thieme 33]. According to Memnon [I B.C./ I A.D.]: 434 Fgm. 1, 1, 1 Jac., Clearchus [IV B.C.] carried his boasting so far as Διὸς υἱὸν ἑαυτὸν ἀνειπεῖν. Also, persons who were active at that time as prophets and wonder-workers laid claim to the title υἱὸς τοῦ θεοῦ, e.g. the Samaritan Dositheus in Origen, C. Cels. 6, 11; sim. an Indian wise man who calls himself Διὸς υἱός Arrian, Anab. 7, 2, 3; cp. Did., Gen. 213, 18 ὁ Ἀβρὰμ υἱὸς θεοῦ διὰ δικαιοσύνην. S. GWetter, ‘Der Sohn Gottes’ 1916; Hdb. exc. on J 1:34; s. also Clemen² 76ff; ENorden, Die Geburt des Kindes 1924, 75; 91f; 132; 156f; EKlostermann, Hdb. exc. on Mk 1:11 [4th ed. ’50]; M-JLagrange, Les origines du dogme paulinien de la divinité de Christ: RB 45, ’36, 5–33; HPreisker, Ntl. Zeitgesch. ’37, 187–208; HBraun, ZTK 54, ’57, 353–64; ANock, ‘Son of God’ in Paul. and Hellen. Thought: Gnomon 33, ’61, 581–90 [=Essays on Religion and the Anc. World II, ’72, 928–39]—originality in Paul’s thought): Ps 2:7 is applied to Jesus υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε Lk 3:22 D; GEb 18, 37.—Ac 13:33; Hb 1:5a; 5:5; 1 Cl 36:4. Likew. Hos 11:1 (w. significant changes): Mt 2:15, and 2 Km 7:14: Hb 1:5b. The voice of God calls him ὁ υἱός μου ὁ ἀγαπητός (s. ἀγαπητός 1) at his baptism Mt 3:17; Mk 1:11; Lk 3:22; GEb 18, 37 and 39 and at the Transfiguration Mt 17:5; Mk 9:7; Lk 9:35 (here ἐκλελεγμένος instead of ἀγαπ.); 2 Pt 1:17. Cp. J 1:34. The angel at the Annunciation uses these expressions in referring to him: υἱὸς ὑψίστου Lk 1:32; GJs 11:3 and υἱὸς θεοῦ Lk 1:35 (Ar. 15, 1 ὁ υἱὸς τοῦ θεοῦ τοῦ ὑψίστου. Cp. Just., A I, 23, 2 μόνος ἰδίως υἱὸς τῷ θεῷ γεγέννηται). The centurion refers to him at the crucifixion as υἱὸς θεοῦ Mt 27:54; Mk 15:39; GPt 11:45; cp. vs. 46 (CMann, ET 20, 1909, 563f; JPobee, The Cry of the Centurion, A Cry of Defeat: CFDMoule Festschr. ’70, 91–102; EJohnson, JSNT 31, ’87, 3–22 [an indefinite affirmation of Jesus]). The high priest asks εἰ σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ Mt 26:63 (DCatchpole, NTS 17, ’71, 213–26). Passers-by ask him to show that he is God’s Son 27:40; sim. the devil 4:3, 6; Lk 4:3, 9. On the other hand, evil spirits address him as the Son of God Mt 8:29; Mk 3:11; 5:7; Lk 4:41; 8:28; and disciples testify that he is Mt 14:33; 16:16. S. also Mk 1:1 (s. SLegg, Ev. Sec. Marc. ’35).—Jesus also refers to himself as Son of God, though rarely apart fr. the Fourth Gosp.: Mt 28:19 (the Risen Lord in the trinitarian baptismal formula); Mt 21:37f=Mk 12:6 (an allusion in the parable of the vinedressers).—Mt 27:43; Mk 13:32; Rv 2:18. The main pass. is the so-called Johannine verse in the synoptics Mt 11:27=Lk 10:22 (s. PSchmiedel, PM 4, 1900,1–22; FBurkitt, JTS 12, 1911, 296f; HSchumacher, Die Selbstoffenbarung Jesu bei Mt 11:27 [Lk 10:22] 1912 [lit.]; Norden, Agn. Th. 277–308; JWeiss, Heinrici Festschr. 1914, 120–29, Urchristentum 1917, 87ff; Bousset, Kyrios Christos² 1921, 45ff; EMeyer I 280ff; RBultmann, Gesch. d. synopt. Trad.² ’31, 171f; MDibelius, Die Formgeschichte des Evangeliums² ’33, 259; MRist, Is Mt 11:25–30 a Primitive Baptismal Hymn? JR 15, ’35, 63–77; TArvedson, D. Mysterium Christi: E. Studie zu Mt 11:25–30, ’37; WDavies, ‘Knowledge’ in the Dead Sea Scrolls and Mt 11:25–30, HTR 45, ’53, 113–39; WGrundmann, Sohn Gottes, ZNW 47, ’56, 113–33; JBieneck, Sohn Gottes als Christusbez. der Synopt. ’51; PWinter, Mt 11:27 and Lk 10:22: NovT 1, ’56, 112–48; JJocz, Judaica 13, ’57, 129–42; OMichel/OBetz, Von Gott Gezeugt, Beih. ZNW [Jeremias Festschr.] 26, ’60, 3–23 [Qumran]).—Apart fr. the synoptics, testimony to Jesus as the Son of God is found in many parts of our lit. Oft. in Paul: Ro 1:3, 4, 9; 5:10; 8:3, 29, 32; 1 Cor 1:9; 15:28; 2 Cor 1:19; Gal 1:16; 2:20; 4:4; Eph 4:13; Col 1:13; 1 Th 1:10. Cp. Ac 9:20. In Hb: 1:2, 8; 4:14; 5:8; 6:6; 7:3, 28; 10:29. In greatest frequency in John (cp. Herm. Wr. 1, 6 the Λόγος as υἱὸς θεοῦ. Likew. Philo, Agr. 51 πρωτόγονος υἱός, Conf. Lingu. 146 υἱὸς θεοῦ.—Theoph. Ant. 2, 1 [p. 154, 12] ὁ λόγος ὁ τοῦ θεοῦ, ὅς ἐστιν καὶ υἱὸς αὐτοῦ; Iren. 3, 12, 2 [Harv. II 55, 2]): J 1:49; 3:16–18 (s. μονογενής 2), 35f; 5:19–26; 6:40; 8:35f; 10:36; 11:4, 27; 14:13; 17:1; 19:7; 20:31; 1J 1:3, 7; 2:22–24; 3:8, 23; 4:9f, 14f; 5:5, 9–13, 20; 2J 3, 9.—B 5:9, 11; 7:2, 9; 12:8; 15:5; Dg 7:4; 9:2, 4; 10:2 (τὸν υἱὸν αὐτοῦ τὸν μονογενῆ; also ApcEsdr 6:16 p. 31, 22 Tdf.; ApcSed 9:1f); IMg 8:2; ISm 1:1; MPol 17:3; Hv 2, 2, 8; Hs 5, 2, 6 (ὁ υἱὸς αὐτοῦ ὁ ἀγαπητός); 8; 11; 5, 4, 1; 5, 5, 2; 3; 5; 5, 6, 1; 2; 4; 7 (on the Christology of the Shepherd s. Dibelius, Hdb. on Hs 5, also ALink and JvWalter [πνεῦμα 5cα]); Hs 8, 3, 2; 8, 11, 1. Cp. 9, 1, 1; 9, 12, 1ff.—In trinitarian formulas, in addition to Mt 28:19, also IMg 13:1; EpilMosq 5; D 7:1, 3.—The deceiver of the world appears w. signs and wonders ὡς υἱὸς θεοῦ D 16:4 (ApcEsdr 4:27 p. 28, 32 Tdf. ὁ λέγων• Ἐγώ εἰμι ὁ υἱὸς τοῦ θεοῦ [of Antichrist]).—EKühl, Das Selbstbewusstsein Jesu 1907, 16–44; GVos, The Self-disclosure of Jesus 1926.—EBurton, ICC Gal 1921, 404–17; TNicklin, Gospel Gleanings ’50, 211–36; MHengel, The Son of God (tr. JBowden) ’76; DJones, The Title υἱὸς θεοῦ in Acts: SBLSP 24, ’85, 451–63.

γ. ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’ (the pl. form οἱ υἱοὶ τῶν ἀνθρώπων appears freq. in the LXX to render בְּנֵי אָדָם = mortals, e.g. Gen 11:5; Ps 10:4; 11:2; cp. ὁ υἱὸς τῆς ἀπολείας J 17:12 [s. 2cβ]) ‘the human being, the human one, the man’ in our lit. only as a byname in ref. to Jesus and in an exclusive sense the Human One, the Human Being, one intimately linked with humanity in its primary aspect of fragility yet transcending it, traditionally rendered ‘the Son of Man.’ The term is found predom. in the gospels, where it occurs in the synoptics about 70 times (about half as oft. if parallels are excluded), and in J 12 times (s. EKlostermann, Hdb. exc. on Mk 8:31). In every case the title is applied by Jesus to himself. Nowhere within a saying or narrative about him is it found in an address to him: Mt 8:20; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27f; 17:9, 12, 22; 18:10 [11] v.l.; 19:28; 20:18, 28; 24:27, 30, 37, 39, 44; 25:13 v.l., 31; 26:2, 24ab, 45, 64; Mk 2:10, 28; 8:31, 38; 9:9, 12, 31; 10:33, 45; 13:26; 14:21ab, 41, 62; Lk 5:24; 6:5, 22; 7:34; 9:22, 26, 44, 56 v.l., 58; 11:30; 12:8, 10, 40; 17:22, 24, 26, 30; 18:8, 31; 19:10; 21:27, 36; 22:22, 48, 69; 24:7.—John (FGrosheide, Υἱὸς τ. ἀνθρ. in het Evang. naar Joh.: TSt 35, 1917, 242–48; HDieckmann, D. Sohn des Menschen im J: Scholastik 2, 1927, 229–47; HWindisch, ZNW 30, ’31, 215–33; 31, ’32, 199–204; WMichaelis, TLZ 85, ’60, 561–78 [Jesus’ earthly presence]) 1:51; 3:13, 14; 5:27 (BVawter, Ezekiel and John, CBQ 26, ’64, 450–58); 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31. Whether the component of fragility (suggested by OT usage in ref. to the brief span of human life and the ills to which it falls heir) or high status (suggested by traditions that appear dependent on Da 7:13, which refers to one ‘like a human being’), or a blend of the two dominates a specific occurrence can be determined only by careful exegesis that in addition to extra-biblical traditions takes account of the total literary structure of the document in which it occurs. Much neglected in the discussion is the probability of prophetic association suggested by the form of address Ezk 2:1 al. (like the OT prophet [Ezk 3:4–11] Jesus encounters resistance).—On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46–48; 4 Esdr 13:3, 51f) s. Bousset, Rel.³ 352–55; NMessel, D. Menschensohn in d. Bilderreden d. Hen. 1922; ESjöberg, Kenna 1 Henok och 4 Esra tanken på den lidande Människosonen? Sv. Ex. Årsb. 5, ’40, 163–83, D. Menschensohn im äth. Hen. ’46. This view is in some way connected w. Da 7:13; acc. to some it derives its real content fr. an eschatological tradition that ultimately goes back to Iran (WBousset, Hauptprobleme der Gnosis 1907, 160–223; Reitzenstein, Erlösungsmyst. 119ff, ZNW 20, 1921, 18–22, Mysterienrel.³ 418ff; Clemen² 72ff; CKraeling, Anthropos and Son of Man: A Study in the Religious Syncretism of the Hellenistic Orient 1927); acc. to this tradition the First Man was deified; he will return in the last times and usher in the Kingdom of God.—Outside the gospels: Ac 7:56 (v.l. τοῦ θεοῦ; GKilpatrick, TZ 21, ’65, 209); Rv 1:13; 14:14 (both after Da 7:13; sim. allusion to Da in Just., D. 31, 1). The quot. fr. Ps 8:5 in Hb 2:6 prob. does not belong here, since there is no emphasis laid on υἱὸς ἀνθρώπου. In IEph 20:2 Jesus is described as υἱὸς ἀνθρώπου καὶ υἱὸς θεοῦ. Differently B 12:10 Ἰησοῦς, οὐχὶ υἱὸς ἀνθρώπου ἀλλὰ υἱὸς τοῦ θεοῦ Jesus, not a man’s son, but Son of God.—HLietzmann, Der Menschensohn 1896; Dalman, Worte 191–219 (Eng. tr., 234–67); Wlh., Einl.² 123–30; PFiebig, Der Menschensohn 1901; NSchmidt, The Prophet of Nazareth 1905, 94–134, Recent Study of the Term ‘Son of Man’: JBL 45, 1926, 326–49; FTillmann, Der Menschensohn 1907; EKühl, Das Selbstbewusstsein Jesu 1907, 65ff; HHoltzmann, Das messianische Bewusstsein Jesu, 1907, 49–75 (lit.), Ntl. Theologie² I 1911, 313–35; FBard, D. Sohn d. Menschen 1908; HGottsched, D. Menschensohn 1908; EAbbott, ‘The Son of Man’, etc., 1910; EHertlein, Die Menschensohnfrage im letzten Stadium 1911, ZNW 19, 1920, 46–48; JMoffatt, The Theology of the Gospels 1912, 150–63; WBousset, Kyrios Christos² 1921, 5–22 (the titles of the works by Wernle and Althaus opposing his first edition [1913], as well as Bousset’s answer, are found s.v. κύριος, end); DVölter, Jesus der Menschensohn 1914, Die Menschensohnfrage neu untersucht 1916; FSchulthess, ZNW 21, 1922, 247–50; Rtzst., Herr der Grösse 1919 (see also the works by the same author referred to above in this entry); EMeyer II 335ff; HGressmann, ZKG n.s. 4, 1922, 170ff, D. Messias 1929, 341ff; GDupont, Le Fils d’Homme 1924; APeake, The Messiah and the Son of Man 1924; MWagner, Der Menschensohn: NKZ 36, 1925, 245–78; Guillaume Baldensperger, Le Fils d’Homme: RHPR 5, 1925, 262–73; WBleibtreu, Jesu Selbstbez. als der Menschensohn: StKr 98/99, 1926, 164–211; AvGall, Βασιλεία τοῦ θεοῦ 1926; OProcksch, D. Menschensohn als Gottessohn: Christentum u. Wissensch. 3, 1927, 425–43; 473–81; CMontefiore, The Synoptic Gospels² 1927 I 64–80; ROtto, Reich Gottes u. Menschensohn ’34, Eng. tr. The Kgdm. of God and the Son of Man, tr. Filson and Woolf² ’43; EWechssler, Hellas im Ev. ’36, 332ff; PParker, The Mng. of ‘Son of Man’: JBL 60, ’41, 151–57; HSharman, Son of Man and Kingdom of God ’43; JCampbell, The Origin and Mng. of the Term Son of Man: JTS 48, ’47, 145–55; HRiesenfeld, Jésus Transfiguré ’47, 307–13 (survey and lit.); TManson, ConNeot 11, ’47, 138–46 (Son of Man=Jesus and his disciples in Mk 2:27f); GDuncan, Jesus, Son of Man ’47, 135–53 (survey); JBowman, ET 59, ’47/48, 283–88 (background); MBlack, ET 60, ’48f, 11–15; 32–36; GKnight, Fr. Moses to Paul ’49, 163–72 (survey); TNicklin, Gospel Gleanings ’50, 237–50; TManson (Da, En and gospels), BJRL 32, ’50, 171–93; TPreiss, Le Fils d’Homme: ÉThR 26/3, ’51, Life in Christ, ’54, 43–60; SMowinckel, He That Cometh, tr. Anderson, ’54, 346–450; GIber, Überlieferungsgesch. Unters. z. Begriff des Menschensohnes im NT, diss. Heidelb. ’53; ESjöberg, D. verborgene Menschensohn in den Ev. ’55; WGrundmann, ZNW 47, ’56, 113–33; HRiesenfeld, The Mythological Backgrd. of NT Christology, CHDodd Festschr. ’56, 81–95; PhVielhauer, Gottesreich u. Menschensohn in d. Verk. Jesu, GDehn Festschr. ’57, 51–79; ESidebottom, The Son of Man in J, ET 68, ’57, 231–35; 280–83; AHiggins, Son of Man- Forschung since (Manson’s) ‘The Teaching of Jesus’: NT Essays (TW Manson memorial vol.) ’59, 119–35; HTödt, D. Menschensohn in d. synopt. Überl. ’59 (tr. Barton ’65); JMuilenburg, JBL 79, ’60, 197–209 (Da, En); ESchweizer, JBL 79, ’60, 119–29 and NTS 9, ’63, 256–61; BvIersel, ‘Der Sohn’ in den synopt. Jesusworten, ’61 (community?); MBlack, BJRL 45, ’63, 305–18; FBorsch, ATR 45, ’63, 174–90; AHiggins, Jesus and the Son of Man, ’64; RFormesyn, NovT 8, ’66, 1–35 (barnasha=‘I’); SSandmel, HSilver Festschr. ’63, 355–67; JJeremias, Die älteste Schicht der Menschensohn-Logien, ZNW 58, ’67, 159–72; GVermes, MBlack, Aram. Approach³, ’67, 310–30; BLindars, The New Look on the Son of Man: BJRL 63, ’81, 437–62; WWalker, The Son of Man, Some Recent Developments CBQ 45, ’83, 584–607; JDonahue, Recent Studies on the Origin of ‘Son of Man’ in the Gospels, CBQ 48, ’86, 584–607; DBurkitt, The Nontitular Son of Man, A History and Critique: NTS 40, ’94 504–21 (lit.); JEllington, BT 40, ’89, 201–8; RGordon, Anthropos: 108–13.—B. 105; DELG. M-M. EDNT. TW. Sv.

ἀποθνῄσκω impf. ἀπέθνῃσκον; fut. ἀποθανοῦμαι; 2 aor. ἀπέθανον; pf. 3 sg. ἀποτέθνηκεν (Tat. 2, 1) (s. θνῄσκω, θάνατος; Hom.+; on the ῃ s. B-D-F §2; Rob. 194) intensive of θνῄσκω ‘die’.

① to cease to have vital functions, whether at an earthly or transcendent level, die

ⓐ of death on an earthly level

α. of pers. Mt 9:24; 22:24 (Dt 25:5), 27; Mk 5:35, 39; 9:26; Lk 8:42 (ἀπέθνῃσκεν was about to die, as in Jos., Ant. 5, 4), 52; Ro 6:10; 7:2f (Artem. 4, 71 p. 246, 2 πάντων ὁ θάνατός ἐστι λυτικός); Phil 1:21; Hb 9:27 (Archinus: Orat. Att. II p. 167 πᾶσι ἀνθρώποις ὀφείλεται ἀποθανεῖν; Just., A I, 18, 1 τὸν κοινὸν πᾶσι θάνατον ἀπέθανον); GEg 252, 48 al. Of violent death (also as pass. of ἀποκτείνω=be killed: Hdt. 1, 137, 2; 7, 154, 1; Lycurgus 93; Pla., Ap. 29d; 32d; Nicol. Dam.: 90 Fgm. 30 Jac.; Lucian, Dial. Mort. 4, 4 ὑπὸ τοῦ παιδὸς ἀποθανών; Iambl., Vi. Pyth. 28, 143 ἱεροσυλῶν ἐλήφθη κ. ἀπέθανε; Josh 20:3) Mt 26:35 (for κἂν δέῃ ἀποθανεῖν cp. Lucian, Timon 43; Jos., Ant. 6, 108); J 19:7; Ac 25:11. θανάτῳ ἀ. (Od. 11, 412; Gen 2:17; 3:4) J 12:33; 18:32; cp. Hs 8, 7, 3. W. ἐπί τινι on the basis of (Dio Chrys. 47 [64], 3) ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀ. suffer death on the basis of (the testimony of) two or three witnesses lit., Hb 10:28 (Dt 17:6). W. ὑπέρ τινος for (the benefit of) (Epict 2, 7, 3 ὑπὲρ αὐτοῦ; Lucian, Peregr. 23; 33: Per. dies ὑπὲρ τ. ἀνθρώπων, cp. Tox. 43; 2 Macc 7:9; 8:21; 4 Macc 1:8, 10; Jos., Ant. 13, 5; 6) J 11:50f; Ac 21:13; Ro 5:6ff. διὰ (4 Macc 6:27; 16:25) Ἰησοῦν Χριστὸν ἀ. IRo 6:1 v.l. (the rdg. varies betw. διά, εἰς, ἐν). Esp. of Christ’s death Ro 5:8; 14:15; 1 Cor 15:3; 2 Cor 5:14f; 1 Th 5:10; 1 Pt 3:18 v.l.; ITr 2:1; IRo 6:1; Pol 9:2. ἀ. ἐν κυρίῳ die in the Lord of martyrs Rv 14:13. For this ὐπὲρ θεοῦ ἀ. IRo 4:1. Not specif. of a martyr’s death τῷ κυρίῳ ἀ. die for the Lord Ro 14:8 (cp. Alciphron 4, 10, 5 δεῖ γὰρ αὐτὸν ἢ ἐμοὶ ζῆν ἢ τεθνάναι Θεττάλῃ). W. the reason given ἀ. ἔκ τινος die because of someth. (Hdt. 2, 63 ἐκ τ. τρωμάτων) Rv 8:11; ὑπὸ τοῦ πλήθους τῆς χαλάζης AcPl Ha 5, 10. The extraordinary expr. ἀ. εἰς τὸ αὐτοῦ (i.e. Jesus’) πάθος may be transl. die in order to share his experience (=his death; s. JKleist, note ad loc.) IMg 5:2.

β. of animals and plants ἀ. ἐν τοῖς ὕδασιν drown Mt 8:32. Of grains of wheat placed in the ground decay J 12:24; 1 Cor 15:36; w. regard to what is being illustrated, this is called dying. Of trees die Jd 12. fig.

ⓑ of death on a transcendent level

α. of losing the ultimate, eternal life Ro 8:13; Rv 3:2. So almost always in J: 6:50, 58; 8:21, 24; 11:26 al. ἡ ἁμαρτία ἀνέζησεν, ἐγὼ δὲ ἀπέθανον sin came back to life, and I died Ro 7:9, 10. Of worldly Christians: τὸ ἥμισυ ἀπέθανεν Hs 8, 1. ζῆν ἡμᾶς ἐν θεῷ … [καὶ μὴ ἀπο]|θανεῖν ἐν ἁμαρτίαις AcPl Ha 1, 15f (cp. Tat. 11:2 πολλάκις ἀποθνῄσκεις). Cp. μὴ εἰδό[τες τὴν δια]φ[ο]ρὰν τα[ύτην ἀπέ]θά̣νο̣ν not recognizing this distinction (between the transitory and the intransitory), they died Ox 1081, 22–24 (=SJCh 89, 19f) as read by Till p. 218 app.

β. of mystical death with Christ ἀπεθάνομεν σὺν Χριστῷ Ro 6:8 (EKlaar, ZNW 59, ’68, 131–34). Cp. 2 Cor 5:14; Col 3:3.

γ. w. dat. of pers. or thing fr. which one is separated by death, however death may be understood: τ. θεῷ Hs 8, 6, 4; 9, 28, 5; νόμῳ Gal 2:19; τ. ἁμαρτίᾳ Ro 6:2; ἀ. (τούτῳ) ἐν ᾧ κατειχόμεθα dead to that which held us captive 7:6 (for the dative constr. cp. Plut., Agis et Cleom. 819f; see s.v. ζάω 3b and CFDMoule, BRigaux Festschr., ’70, 367–75).—W. ἀπό τινος instead of the dat. Col 2:20 (cp. Porphyr., Abst. 1, 41 ἀπὸ τ. παθῶν).

② the prospect of death or realization of mortality be about to die, face death, be mortal (Phalaris, Ep. 52 ἀποθνῄσκοντες=be in danger of death; Philosoph. Max 495, 125 ὁ τῶν ἀσώτων βίος ὥσπερ καθʼ ἡμέραν ἀποθνῄσκων ἐκφέρεται; Athen. 12, 552b καθʼ ἑκάστην ἡμέραν ἀποθνῄσκειν; Seneca, Ep. 24, 20 (cotidie morimur); Philo, In Flacc. 175; PGiss 17, 9 ἀποθνῄσκομεν ὅτι οὐ βλέπομέν σε καθʼ ἡμέραν) καθʼ ἡμέραν ἀ. I face death every day 1 Cor 15:31 (cp. Ps 43:23). ὡς ἀποθνῄσκοντες καὶ ἰδοὺ ζῶμεν 2 Cor 6:9. ἀποθνῄσκοντες ἄνθρωποι mortal people Hb 7:8.—B. 287. DELG s.v. θάνατος. M-M.

ἥκω, Il.5.478: [tense] impf. ἧκον (v. infr.): [tense] fut. ἥξω (v. infr.); [dialect] Dor.

A

ἡξῶ Theoc.4.47

, Call.Fr.1.65 P. (in [dialect] Dor. and Hom. more commonly ἵκω): all other tenses late; [tense] aor. 1 part.

ἥξας Paus.2.11.5

, Gal.6.56, 10.609: [tense] pf.

ἧκα Philostr.VA3.24

, Scymn.62, [ per.] 1pl.

ἥκαμεν UPZ72.9

(ii B.C.), CIG4762 (Egypt, i A.D.), [dialect] Dor. ἥκαμες f.l. in Plu.2.225b, [ per.] 2pl.

ἥκατε PGrenf.2.36.18

(i B.C.), [ per.] 3pl.

ἥκασι LXX4 Ki.20.14

, Ev.Marc.8.3; inf.

ἡκέναι UPZ6.30

(ii B.C.): [tense] plpf.

ἥκεσαν J.AJ19.1.14

: —[voice] Med., [tense] pres. subj.

ἥκηται Aret.SD2.1

: [tense] fut. ἥξομαι v.l. in M.Ant. 2.4:—to have come, be present, prop. in a [tense] pf. sense, with [tense] impf. ἧκον as [tense] plpf., I had come, and [tense] fut. ἥξω as [tense] fut. [tense] pf., I shall have come,

μάλα τηλόθεν ἥκω Il.5.478

, cf. Od.13.325, Pi.O.4.12 ( ἵκω codd. vett.): [tense] impf.

ἧκον A.Pr. 661

, Th.1.91, al., Pl.R. 327c, Hdt.8.50, etc.: [tense] fut.

ἥξω A.Pr. 103

, al., E.Andr. 738, Ar. Pax 265, Orac. ap. Th.2.54, etc.; ἧκε imper., S.Aj. 1116, Ar. Pax 275, X.Cyr.4.5.25;

ἡκέτω E.Rh. 337

:—Constr. mostly with εἰς, Hdt.8.50, A.Ch.3, etc.;

παρά τινα Hdt.7.157

, Th.1.137;

πρός τινα A.Ch. 659

;

πρὸς δαίμονα S.Fr. 770

; esp. in worship,

ἥκω πρὸς τὴν κυρίαν Ἶσιν OGI186.6

(Egypt, i B.C.), cf. Ev.Jo.6.37;

πρὸς πόλιν S.OC 734

; ἐπί τινα to set upon, attack, Pl.R. 336b, Aeschin. 2.178; but ἥ. ἐπὶ τὸ στράτευμα to have come to fetch the army, X. An.7.6.2;

οἱ ἐπὶ ταῦθ' ἥκοντες D.18.28

;

ἐπ' ὀλέθρῳ E.IA 886

(troch.);

περὶ σπονδῶν X.An.2.3.4

: c. acc.,

ἥξεις ποταμόν A.Pr. 717

, cf. 724, 730;

ἥ. δῆμον τὸν Λυρκείου S.Fr.271.6

, cf. E.Ba.1;

ἥκουσιν αὐτῷ ἄγγελοι X.Cyr.5.3.26

; ἐς ταὐτὸν ἥ. to have come to the same point, to agree, E.Hec. 748, Hipp. 273: with Adv. of motion, ἥ. ἐνθάδε, δεῦρο, S.Ph. 377, D.19.58;

βῆναι κεῖθεν ὅθενπερ ἥκει S.OC 1227

: c. neut. Pron.,

αὐτὰ ταῦτα ἥκω παρά σε Pl.Prt. 310e

; ἐρωτώμενοι ὅ τι ἥκοιεν for what they had come, X.HG4.5.9: c. acc. cogn.,

ὁδὸν μακρὰν ἥκειν Id.Cyr.5.5.42

: c.inf., μανθάνειν γὰρ ἥκομεν we are here to learn, S. OC12.

2 to have reached a point, ἐς τοσήνδ' ὕβριν ib. 1030;

εἰς τοῦτο ἀμαθίας E.Andr. 170

;

εἰς τοσοῦτον ἀμαθίας Pl.Ap. 25e

;

εἰς ὅσον ἡλικίας Id.Chrm. 157d

, etc.;

πρὸς γάμων ἀκμάς S.OT 1492

; ὁρᾷς ἵν' ἥκεις; ib. 687, etc.; Geom., pass through a point,

διὰ τῶν πόλων Autol.Sph.10

, cf. Archim.Con.Sph.9.

b διὰ μάχης, δι' ὀργῆς ἥκειν, A.Supp. 475, S.OC 905; cf.

διά A.

IV.

c with an Adv. folld. by gen.,

οὕτω πόρρω σοφίας ἥκεις Pl.Euthd. 294e

; εὖ ἥκειν τινός to be well off for a thing, have plenty of it, τοῦ βίου, χρημάτων, Hdt.1.30, 5.62;

ἑωυτῶν Id.1.102

;

θεῶν χρηστῶν Id.8.111

; πιθανότητος Demetr.Magn. ap.D.H.Din.1; οὐκ ὁμοίως ἥ. τινός not to be equally well off in respect of.., Hdt.1.149; πῶς ἀγῶνος ἥκομεν; how have we sped in the contest? E.El. 751; ὧδε γένους ἥ. τινί to be this degree of kin to him, Id.Heracl. 213;

ὡς δυνάμεως ἥκεις Paus.4.21.10

;

ἐς μῆκος εὖ ἥκων Ael.NA4.34

: abs., εὖ ἥκειν to be flourishing, Hdt.1.30: rarely c. gen. only, σὺ δὲ δυνάμιος ἥκεις μεγάλης thou art in great power, Id.7.157 (nisi leg. μεγάλως).

3 to have come back, returned, D.20.73; from exile, And.2.13; αὐτίκα ἥξω I shall be back in a moment, X.An.2.1.9; ἧκέ νυν ταχύ come back soon, Ar. Pax 275;

ἄψορρον ἥξεις A.Pr. 1021

;

ἄψορρον ἥξομεν πάλιν S.El.53

.

4 c. part., ἥκω φέρων I have come bringing (i.e. with), Id.OC 579, cf. 357, Ar. Pax 265, Eup.22 D., Pl.Grg. 518d;

ἧκεν ἄγων Id.Phd. 117a

;

ἕτερόν τι ἥκεις ἕχων Id.Grg. 491c

, etc.: c. [tense] fut. part., like ἔρχομαι, ἥκω φράσων, ἀγγελῶν, etc., I am going, I intend to say, E.Ph. 706, 1075, etc.

5 to have come to be,

θεοῖς ἔχθιστος ἥκω S.OT 1519

(troch.), cf.Aj. 636(lyr.), El. 1201, etc.; take one's origin,

ἀπὸ πολιτειῶν τοιούτων ἥκετε, ἐν αἷς.. Th.4.126

.

II of things, in various uses: of meats, to have come to table, Alex.132;

ὡς τὰ περιφερόμενα ἧκε πρὸς ἡμᾶς X.Cyr.2.2.3

; of reports,

ἐμοὶ ἀγγελίη ἥκει παρὰ βασιλέος Hdt.8.140

.ά, cf. S.OC 1177; of events,

πῆμα ἥκει τινί A.Pr. 103

, cf. Ar.Ra. 606, etc.;

ἐπ' ἀνδρὶ ἥκει βίον τελευτή S. OC 1472

; ἵν' ἥκειτὰ μαντ εύματα what they have come to, Id.OT 953; ὡς αὐτὸν ἥξοι μοῖρα ib. 713 codd.; ἥξει πόλεμος Orac. ap. Th.2.54;

ἐς αὐτὸν ἥξει τὸ δεινόν Id.6.77

; of Time, ἥκει ἦμαρ, νύξ, A.Ag. 1301, E.IT42;

ἥκει ὑμῖν ὁ καιρός Lys.12.79

;

τὸ μέλλον ἥξει A.Ag. 1240

.

2 concern, relate to, ποῖ λόγος ἥκει; to what do the words relate? E.Tr. 154 (lyr.);

εἰς ἔμ' ἥκει.. τὰ πράγματα Ar.Pl. 919

; εἰς ἐμὲ τὸ ἐλλεῖπον ἥξει will fall upon me, X.Cyr.1.5.13: freq. in part.,

τὰ εἰς τοὺς κινδύνους ἥκοντα Antipho 5.81

; τὰ εἰς πλοῦτον ἥ. Pl.Erx. 392d; τὰ πρὸς ἔπαινον, εἰς φιλανθρωπίαν ἥ., Plb.12.15.9,28.17.2, etc.

3 depend upon,

ὅσα τῆς Φωκέων σωτηρίας ἐπὶ τὴν πρεσβείαν ἧκε D.19.30

;

τό γε ἐπ' αὐτοὺς ἧκον μέρος Ph.2.21

;

ὅσα γ' εἰς βούλησιν ἥκειν τὴν ἐμήν Hld.4.7

.

4 c. inf., ἧκέ μοι γένει.. πενθεῖν it has come to me by birth.., my birth lays it on me.., S.OC 738, cf. Ichn.356; καλῶς αὐτοῖς κατθανεῖν ἧκον βίου it being well for them at their age to die, E.Alc. 291.

5 c. part., ὃ καὶ νῦν ἥκει γινόμενον which commonly happens even now, Plb.24.9.11 codd. (v.l. γενόμενον). (Prob. from same root as ἵκω.)

Grammatical information: f.

Meaning: 1. `rush, impulse, force, throw', in the Il. mostly of spears ( δουρός, βελέων ἐ.), also of men ( ἀνδρός, λικμητῆρος, Πηνελέοιο), after Hom. of other objects ( πετράων A. R. 4, 1657, πυρός AP 9, 490, γαστρός Opp. K. 3, 175, περὶ Κύπριν AP 10, 112). 2. `withdrawal, rest', in the Il. of battle ( πολέμου Π 302, Ρ 761), thus Theoc. 22, 192 ( μάχης), also δακρύων (Mosch. 4, 40) and absolute `rescue' (D. P. 601).

Derivatives: Beside it ἐρωέω, aor. ἐρωῆσαι 1. intr. `draw back, withdraw, leave, rest from', also with ἀπ-, ἐξ-, ὑπ-, mostly with ablat. gen. πολέμοιο, χάρμης (Il.), καμάτοιο (h. Cer. 301) a. o., also absol. `escape a disease' (Nic.); 2. trans. `force back, push back' (Ν 57, Theoc., Call.), also `quit' (Theoc.); also of blood αἶμα κελαινὸν ἐρωήσει περὶ δουρί (Α 303 = π 441), translated with `flow, stream'. - From ἐρωέω: ἐρωΐα f. `respite, rest' (Theoc. 30, 9); from ἀπερωέω: ἀπερωεύς `who hinders, who frustrates' ( ἐμῶν μενέων Θ 361; diff. Boßhardt Die Nomina auf - ευς 29).

Origin: IE [Indo-European] [338] *h₁reh₁-u̯- `rest', and?

Etymology: Since Fick KZ 22, 375 two homonyms are distinguished. 1. ἐρωή `Schwung etc.' with ἐρωέω `flow, stream' (Α 303 = π 441) from IE. *rōs-ā́ in Germ., MLG. rās n. `strong flow', OE. rǣs m. `run, attack', ON rās f. `run', IE. * rēs-o-, -ā; ON rasa `fall down' with ras n. `falling down', NHG rasen, IE * rǝs-; cf. Persson KZ 48, 132f. Lat. rōrāriī pl. `lightly armed skirmishers, who start battle with slings' from * rōsā `Schwung, throw' = ἐρωή. - 2. ἐρωή `rest' with ἐρωέω `rest etc.' from IE *rōu̯ā́ = Germ., OHG ruowa, OE row, ON rō f. `rest'; beside OHG rāwa `id.', IE *rēu̯ā; other, partly doubtful connections in WP. 1, 149ff. and. 1, 144, Pok. 336, 338. - This presentation must be controlled; note that ἐρωή `Schwung etc.' and the verb ἐρωέω `rest etc.' is much more frquent than ἐρωή `rest' and notably ἐρωέω `streamen (?)'. - To be rejected Boßhardt l. c.: ἐρωή `rest' to ἐρύκω, ἐρύω, ἐρύομαι and zu ἐρητύω.

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ἐπιστρέφω fut. ἐπιστρέψω; 1 aor. ἐπέστρεψα. Pass.: fut. ἐπιστραφήσομαι; 2 aor. pass. ἐπεστράφην (s. next entry and στρέφω; Hom.+) gener. ‘to turn to’

① to return to a point where one has been, turn around, go back

ⓐ act. intr. (X., Hell. 4, 5, 16; Polyb. 1, 47, 8; Aelian, VH 1, 6; LXX; En 99:5f; ParJer 7:31) abs. Lk 8:55 (cp. Judg 15:19); Ac 15:36; 16:18; Rv 1:12b; εἴς τι (SIG 709, 11 [c. 107 B.C.]; 2 Km 15:27; 1 Esdr 5:8; 1 Macc 5:68; 3 Macc 7:8 εἰς τὰ ἴδια ἐ.) Mt 12:44 (exorcism of evil spirits so that they never return: Jos., Ant. 8, 45; 47 μηκέτʼ εἰς αὐτὸν ἐπανήξειν); Lk 2:39. εἰς τὰ ὀπίσω Mk 13:16; Lk 17:31; also ἐ. ὀπίσω Mt 24:18. ἐπί τι (SIG 709, 20) 2 Pt 2:22. ἐπί τινα Lk 10:6 D. πρός τινα to someone Lk 17:4. W. inf. foll. to denote purpose (Jdth 8:11 v.l.; ApcMos 31 ἐπιστρέψῃ τοῦ ἐλεῆσαι ἡμᾶ) βλέπειν Rv 1:12a (s. φωνή 2e). Also simply turn πρὸς τὸ σῶμα Ac 9:40 (for ἐ. πρός w. acc. cp. Aesop, Fab. 141 P.=248 H., Ch. 202, H.H. 146 I and III [ἐστράφη II]; 1 Macc 7:25; 11:73).

ⓑ aor. pass. in act. sense (Eur., Alc. 188; 1 Macc 4:24) εἰς τὰ ὀπίσω (Lucian, Catapl. 14) Hv 4, 3, 7. Of a greeting, which is to return unused Mt 10:13.

② to change direction, turn around, aor. pass. in act. sense (Hdt. 3, 156; X., Cyr. 6, 4, 10, Symp. 9, 1 al.; Jos., Ant. 7, 265; 16, 351) ἐπιστραφεὶς ἐν τῷ ὄχλῳ he turned around in the crowd Mk 5:30. ἐπιστραφεὶς καὶ ἰδών 8:33 (Jos., Bell. 2, 619 ἐπιστραφεὶς κ. θεασάμενος).—J 21:20 (the only occurrence in J; s. M-EBoismard, Le chapitre 21 de StJean: RB 54, ’47. 488). MPol 12:3. μὴ ἐπιστραφείς without turning about= without troubling himself (about it) 8:3.

③ to cause a pers. to change belief or course of conduct, with focus on the thing to which one turns, turn act. trans., in a spiritual or moral sense (Plut., Mor. 21c ἐ. τινὰ πρὸς τὸ καλόν; Jos., Ant. 10, 53) τινὰ or τὶ ἐπί τινα someone or someth. to someone (2 Ch 19:4; Jdth 7:30; PsSol 8:27) πολλοὺς ἐπὶ κύριον Lk 1:16. καρδίας πατέρων ἐπὶ τέκνα vs. 17 (cp. Sir 48:10 and s. Hes., Op. 182). τινὰ ἔκ τινος turn someone fr. someth. (cp. Mal 2:6) Js 5:20; cp. vs. 19. Of God τοὺς πλανωμένους ἐπίστρεψον bring back those who have gone astray 1 Cl 59:4; cp. Hm 8:10. Sim. of presbyters Pol 6:1; cp. 2 Cl 17:2. ὅταν τις ἡμᾶς … ἐπιστρέψῃ ἀπὸ τῆς ἀδικίας εἰς τὴν δικαιοσύνην 2 Cl 19:2. τὸν οἶκον… εἰς τὸν κύριον Hv 1, 3, 1. Cp. Ox 850, 7.

④ to change one’s mind or course of action, for better or worse, turn, return

ⓐ intr. act. (Ps 77:41; 2 Esdr 19:28; ApcSed 12:4f) turn back, return Ac 15:16 D. Repent Hs 9, 26, 2. ἐπί τι to someth. 1 Cl 9:1; Pol 7:2; Gal 4:9. ἔκ τινος from someth. (cp. 3 Km 13:26) 2 Pt 2:21 v.l. Esp. of a change in a sinner’s relation with God turn (oft. LXX) ἐπί w. acc.: ἐπὶ κύριον τὸν θεόν Theoph. Ant. 3, 11 [p. 226, 25]) ἐπὶ τὸν κύριον Ac 9:35; 11:21; Hs 9, 26, 3. ἐπὶ τὸν θεόν 26:20; cp. 1 Cl 18:13; 2 Cl 16:1. πρὸς (τὸν) κύριον (1 Km 7:3; Hos 5:4; 6:1; Am 4:6 al. LXX) 2 Cor 3:16; Hm 6, 1, 5; Hm 12, 6, 2. πρὸς τὸν θεόν 1 Th 1:9 (non-Pauline terminology for conversion, acc. to GFriedrich, TZ 51, ’65, 504). Here and occasionally elsewh. the thing from which one turns is added, w. ἀπό and the gen. (2 Ch 6:26; Bar 2:33 v.l. ἀπὸ πασῶν τῶν ἁμαρτιῶν Theoph. Ant. 3, 11 [p. 228, 10]) Ac 14:15; perh. 15:19. ἐ. ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τ. σατανᾶ ἐπὶ τ. θεόν 26:18. Abs. Mt 13:15; Mk 4:12; Ac 28:27 (all three Is 6:10); Lk 22:32 (s. CPickar, CBQ 4, ’42, 137–40); (w. μετανοεῖν) Ac 3:19.

ⓑ aor. pass. in act. sense, turn to ἐπὶ τὰ εἴδωλα to images (of deities) B 4:8; εἰς τὴν διχοστασίαν toward disunity Hs 8, 7, 5; in good sense turn (about) (Ps.-Demosth. 10, 9; Epict. 2, 20, 22 οἱ πολῖται ἡμῶν ἐπιστραφέντες τιμῶσι τὸ θεῖον; Dt 30:10; Jer 3:14; Ps 7:13 al.; ApcSed 14:6 πρὸς τὸν ἐμὸν βάπτισμα) ἐ. ἐπί τινα (Is 55:7) 1 Pt 2:25. ἐπὶ τὸν δεσπότην 1 Cl 7:5. πρός τινα (Diog. L. 3, 25 all Greeks to Pla.; Synes., Provid. 1, 9, 97c πρὸς τὸν θεόν) πρὸς τ. κύριον (Hos 14:2f; Jo 2:13 al.) Hm 12, 6, 2. πρός με (Am 4:8; Jo 2:12 al.) 1 Cl 8:3 (scripture quot. of unknown orig.). Abs. be converted J 12:40 v.l.; Hm 12, 4, 6. ἐγγὺς κύριος τοῖς ἐπιστρεφομένοις the Lord is near to them who turn (to him) v 2, 3, 4.—ANock, Conversion ’33; EDietrich, Die Umkehr (Bekehrung u. Busse im AT u. Judentum) ’36.—M-M. TW. Sv.

θάνατος, ου, ὁ (Hom.+)

① the termination of physical life, death

ⓐ natural death J 11:4, 13; Hb 7:23; 9:15f; Rv 18:8 (s. also 1d); 1 Cl 9:3. Opp. ζωή (Mel., P. 49, 355; cp. 2a.) Ro 7:10; 8:38; 1 Cor 3:22; 2 Cor 1:9 (s. also 1bα); Phil 1:20. γεύεσθαι θανάτου taste death = die (γεύομαι 2) Mt 16:28; Mk 9:1; Lk 9:27; J 8:52; Hb 2:9b. Also ἰδεῖν θάνατον (Astrampsychus p. 26 Dec. 48, 2. Also θεάομαι θ. p. 6 ln. 53) Lk 2:26; Hb 11:5; ζητεῖν τὸν θ. Rv 9:6 (where follows φεύγει ὁ θ. ἀπʼ αὐτῶν). θανάτου καταφρονεῖν despise death ISm 3:2; Dg 10:7a (Just., A II, 10, 8 al.; Tat. 11, 1 al.). περίλυπος ἕως θανάτου sorrowful even to the point of death (Jon 4:9 σφόδρα λελύπημαι ἕως θανάτου; Sir 37:2) Mt 26:38; Mk 14:34; ἄχρι θ. to the point of death of a devotion that does not shrink even fr. the sacrifice of one’s life Rv 2:10; 12:11 (TestJob 5:1; cp. Just., D. 30, 2 μέχρι θ. al.); διώκειν ἄχρι θανάτου persecute even to death Ac 22:4. Also διώκειν ἐν θανάτῳ B 5:11. διώκειν εἰς θ. AcPl Ha 11, 20 (opp. εἰς ζωήν). εἰς θ. πορεύεσθαι go to one’s death Lk 22:33. [ἀναβῆναι] εἰς τὸν τοῦ θανάτου [τόπον] AcPl Ha 6, 30. ἀσθενεῖν παραπλήσιον θανάτῳ be nearly dead with illness Phil 2:27; ἐσφαγμένος εἰς θ. receive a fatal wound Rv 13:3a. ἡ πληγὴ τοῦ θανάτου a fatal wound 13:3b, 12. φόβος θανάτου Hb 2:15.

ⓑ of death as a penalty (Thu. et al.; Diod S 14, 66, 3: the tyrant is μυρίων θανάτων τυχεῖν δίκαιος=‘worthy of suffering countless deaths’; Just., A I, 45, 5 θανάτου ὁρισθέντος κατὰ … τῶν ὁμολογούντων τὸ ὄνομα τοῦ Χριστοῦ al.).

α. as inflicted by secular courts ἔνοχος θανάτου ἐστίν he deserves death (ἔνοχος 2bα) Mt 26:66; Mk 14:64; παραδιδόναι εἰς θ. betray, give over to death Mt 10:21; Mk 13:12 (ApcEsdr 3:12 p. 27, 23 Tdf.). θανάτῳ τελευτᾶν die the death = be punished w. death Mt 15:4; Mk 7:10 (both Ex 21:17). ἄξιον θανάτου, deserving death (the entire clause οὐδὲν … αὐτῷ=he is not guilty of any capital crime; cp. Jos., Ant. 11, 144) Lk 23:15 (s. αἴτιος 2); Ac 23:29; 25:11, 25. αἴτιον θανάτου Lk 23:22 (s. αἴτιος 2). Also αἰτία θανάτου (Lucian, Tyrannic. 11) Ac 13:28; 28:18; κρίμα θ. sentence of death: παραδιδόναι εἰς κρίμα θ. sentence to death Lk 24:20; fig. ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θ. ἐσχήκαμεν 2 Cor 1:9. κατακρίνειν τινὰ θανάτῳ (εἰς θάνατον v.l.) condemn someone to death Mt 20:18.—Several of the pass. just quoted refer to the death sentence passed against Christ; sim., θάνατος is freq. used

β. of the death of Christ gener. (Just., D. 52, 4 al.; ἀνθρώπου θ. ἀποθανεῖν Orig., C. Cels. 1, 61, 40): Ro 5:10; 6:3–5; 1 Cor 11:26; Phil 2:8a; 3:10; Col 1:22; Hb 2:14a; IEph 7:2; 19:1; IMg 9:1; ITr 2:1. τὸ πάθημα τ. θανάτου the suffering of death Hb 2:9. ἕως θανάτου καταντῆσαι even to meet death Pol 1:2.—GWiencke, Pls über Jesu Tod ’39.—The expr. ὠδῖνες τοῦ θανάτου, used Ac 2:24 in a passage referring to Christ, comes fr. the LXX, where in Ps 17:5 and 114:3 it renders חֶבְלֵי־מָוֶת (cp. 1QH 3, 7–12). This would lit. be ‘bonds of death’. But an interchange of חֶבֶל ‘bond’ and חֵבֶל ‘pain’, specif. ‘birth-pangs’, has made of it pangs of death (cp. a sim. interchange in 2 Km 22:6 al. LXX, and the expr. in Pol 1:2 λύσας τ. ὠδῖνας τοῦ ᾅδου after Ac 2:24 v.l.). This results in a remarkably complex metaphor (s. BGildersleeve, Pindar 1885, 355 on ‘telescoped’ metaphor) Ac 2:24, where death is regarded as being in labor, and unable to hold back its child, the Messiah (s. Beginn. IV ad loc.; Field, Notes 112).

γ. of natural death as divine punishment (Did., Gen. 148, 25; 171, 9) Ro 5:12ab; 21; 1 Cor 15:21; B 12:2, 5.

ⓒ of the danger of death (2 Ch 32:11) σῴζειν τινὰ ἐκ θανάτου save someone fr. death (PsSol 13:2 [ἀπὸ … θ.]; Ael. Aristid. 45 p. 120 D.; Just., D. 98, 1 σωθῆναι ἀπὸ τοῦ θ.) Hb 5:7. Also ῥύεσθαι ἐκ θ. 2 Cor 1:10 (Just., D. 111, 3). θάνατοι danger(s)/perils of death (Epict. 4, 6, 2; Ptolem., Apotel. 2, 9, 5; Ael. Aristid. 46 p. 307 D.: ὥσπερ Ὀδυσσεὺς θ.; Maximus Tyr. 15, 8a; Philo, In Flacc. 175 προαποθνῄσκω πολλοὺς θανάτους) 11:23. μέχρι θανάτου ἐγγίζειν come close to dying Phil 2:30. 2 Cor 4:11, cp. vs. 12, is reminiscent of the constant danger of death which faced the apostle as he followed his calling.

ⓓ of the manner of death (Artem. 1, 31 p. 33, 10; 4, 83 p. 251, 16 μυρίοι θ.=‘countless kinds of death’; TestAbr A 20 p. 102, 25 [Stone p. 52] ἑβδομήκοντα δύο εἰσὶν θ.; ParJer 9:22; Ps.-Hecataeus: 264 Fgm. 21, 191 Jac. [in Jos., C. Ap. 1, 191]) ποίῳ θ. by what kind of death J 12:33; 18:32; 21:19. θ. σταυροῦ Phil 2:8b.

ⓔ death as personified Ro 5:14, 17; 6:9; 1 Cor 15:26 (cp. Plut., Mor. 370c τέλος ἀπολεῖσθαι [for ἀπολείπεσθαι] τὸν Ἅιδην); vss. 54–56 (s. on κέντρον 1); Rv 1:18; 6:8a; 20:13f; 21:4; B 5:6; 16:9 (this concept among Jews [Hos 13:14; Sir 14:12; 4 Esdr 8, 53; SyrBar 21, 23; TestAbr A 16ff; Bousset, Rel.³ 253, 2] and Greeks [ERohde, Psyche1903, II 241; 249; CRobert, Thanatos 1879].—JKroll, Gott u. Hölle ’32; Dibelius, Geisterwelt 114ff; JUbbink, Paulus en de dood: NThSt 1, 1918, 3–10 and s. on ἁμαρτία 3a).

② death viewed transcendently in contrast to a living relationship with God, death extension of mng. 1 (Philo)

ⓐ of spiritual death, to which one is subject unless one lives out of the power of God’s grace. θάνατον οὐ μὴ θεωρήσῃ J 8:51. Opp. ζωή 5:24; 1J 3:14; Ro 7:10; 8:6. This death stands in the closest relation to sin: Ro 7:13b; Js 1:15; 5:20; 2 Cl 1:6; Hv 2, 3, 1; also to the flesh: Paul thinks of the earthly body as σῶμα τ. θανάτου Ro 7:24. In contrast to the gospel the law of Moses engraved on stone διακονία τοῦ θανάτου service that leads to death 2 Cor 3:7 (cp. Tat. 14, 1 θανάτου … ἐπιτηδεύματα). The νόμος, which is τὸ ἀγαθόν, proves to be θάνατος death = deadly or cause of death Ro 7:13a. The unredeemed are ἐν χώρᾳ καὶ σκιᾷ θανάτου Mt 4:16; cp. Lk 1:79 (both Is 9:2). ἐν σκοτίᾳ θανάτου AcPl Ha 8, 32 (=BMM verso 4). This mng. of θάνατος cannot always be clearly distinguished fr. the foll., since spiritual death merges into

ⓑ eternal death. θαν. αἰώνιος B 20:1. This kind of death is meant Ro 1:32; 6:16, 21, 23; 7:5; 2 Cor 7:10; 2 Ti 1:10; Hb 2:14b; B 10:5; 2 Cl 16:4; Dg 10:7b; Hv 1, 1, 8; m 4, 1, 2. ἁμαρτία πρὸς θάνατον 1J 5:16f (Polyaenus 8, 32 bravery πρὸς θ.=‘to the point of death’; s. ἁμαρτάνω e and TestIss 7:1 ἁμαρτία εἰς θάνατον). ὀσμὴ ἐκ θανάτου εἰς θάνατον a fragrance that comes from death and leads to death 2 Cor 2:16. In Rv this (final) death is called the second death (ὁ δεύτερος θ. also Plut., Mor. 942f) 2:11; 20:6, 14b; 21:8 (s. TZahn, comm. 604–8).—GQuell, Die Auffassung des Todes in Israel 1926; JLeipoldt, D. Tod bei Griechen u. Juden ’42; TBarrosse, Death and Sin in Ro: CBQ 15, ’53, 438–59; ELohse, Märtyrer u. Gottesknecht ’55 (lit.); SBrandon, The Personification of Death in Some Ancient Religions, BJRL 43, ’61, 317–35.

③ a particular manner of death, fatal illness, pestilence and the like, as established by context (Job 27:15; Jer 15:2: θάνατος … μάχαιρα … λιμός) Rv 2:23. ἀποκτεῖναι ἐν ῥομφαίᾳ κ. ἐν λιμῷ κ. ἐν θανάτῳ 6:8b; 18:8 (cp. PsSol 13:2; 15:7; Orig., C. Cels. 5, 37, 10).—JToynbee, Death and Burial in the Roman World ’71; SHumphreys, The Family, Women, and Death ’83.—B. 287. DELG. BHHW III 1999–2001. 1609–13. M-M. TW. Sv.

Grammatical information: v.

Meaning: `possess, get(back-), have', aor. `conquer, take (in possession)', intr. `hold oneself', med. `id.';

Other forms: also ἴσχω, aor. σχεῖν, ἔσχον, fut. ἕξω, σχήσω (Il.), perf. act. ἔσχηκα (Pl. Lg. 765a), med. ἔσχημαι, aor. pass. ἐσχέθην (late).

Dialectal forms: Myc. e-ke (= ἔχει)

Compounds: very often with prefix in various meanings, ἀν-, ἀπ-, ἐξ-, ἐπ-, κατ-, μετ-, προσ-, συν- etc. As 1. member in e. g. ἐχέ-φρων, ἐχ-έγγυος, ἐχεπευκής (s. v.), ἐκεχειρία (s. v.); also ἰσχέ-θυρον a. o. (hell.); cf. Schwyzer 441; as 2. member e. g. in προσ-, συν-εχής with προσ-, συν-έχεια.

Derivatives: From the ε-grade (= present-stem): ἔχμα `obstacle, support, defence' (Il.) with ἐχμάζω (H., Sch.; cf. ὀχμάζω below); Myc. e-ka-ma?; ἕξις `attitude, situation etc.', often in derivv. of prefix-compp., e. g. πρόσ-, κάθ-εξις from προσ-, κατ-έχειν (Ion.-Att.); with ( προσ-, καθ-) ἑκτικός (s. also s. v.); ἑξῆς s. v.; ἐχέ-τλη, - τλιον `plough-handle' (cf. καὶ ἡ αὖλαξ, καὶ ἡ σπάθη τοῦ ἀρότρου Η. and ἐχελεύειν ἀροτριᾶν H.); ἕκτωρ `the holder' (Lyc. 100; also Pl. Kra. 393a as explanation of the PN [s. v.]; Sapph. 157 as surname of Zeus); ἐχυρός s. v. From εὖ ἔχειν: εὑεξία `good condition' (Ion.-Att.; opposite καχεξία from κακῶς ἔχειν) with εὑέκ-της, - τικός, - τέω, also - τία (Archyt.); retrograde formation εὔεξος εὑφυής H. (not with Schwyzer 516 σο-Suffix). From the reduplicated present (s. below): ἰσχάς f. `anchor' (S. Fr. 761, Luc. Lex. 15); lengthened forms ἰσχάνω, - νάω (Il.). From the zero grade (= aorist-stem): σχέσις `situation, character, relation, holding back' (Ion.-Att.), often in derivv. from prefix-compp., e. g. ἀνά-, ἐπί-, ὑπό-, κατά-σχεσις from ἀνα-σχεῖν, - έσθαι etc.; σχῆμα (cf. σχ-ήσω) `attitude, form, appearance' (Ion.-Att.; Schwyzer 523); secondarily σχέμα (H.) Lat. schĕma f. (Leumann Sprache 1, 206); with σχηματίζω with σχημάτ-ισις, - ισμός etc.; verbal adjective ἄ-σχετος `not to hold, irresistable' (Il.); from virtual verbal adjectives come also the abstract-formations ἐπισχεσίη `attitude, pretext' (φ 71), ὑποσχεσίη `promise' (Ν 369, A. R.), cf. Schwyzer 469, Holt Les noms d'action en - σις 86f.; here also *σχερός (s. ἐπισχερώ), σχεδόν, σχέτλιος, σχολή, σκεθρός (s. vv.); (not to ἰσχύς). From the o-grade: ὄχοι m. pl. `holder, preserver' ( λιμένες νηῶν ὄχοι ε 404); ὀχός `fest, certain' (Ph. Byz.), further in verbal adjectives to the prefix-compp. like ἔξ-, κάτ-, μέτοχος (from ἐξ-έχειν etc.); ὀχή f. `holding, support' (Call., Lyc., Ath.); to the prefix-compp. συν-, μετ-, ἐξ-, ἐπ-οχή etc. (from συν-έχειν etc.); ὀχεύς "holder", `helm-strap, girdle-clasp, door-bolt etc.' (Il.; cf. Boßhardt Die Nom. auf - ευς 30, also on ὀχεύω `pounce upon' etc.; cf. s. v.); ὄχανον `shield-holder' (Anakr., Hdt.), also ὀχάνη (Plu.; cf. Chantraine Formation 198); ὀχυρός, s. ἐχυρός; ὄχμος `fortress' (Lyc.), ὄχμα πόρπημα H.; with ὀχμάζω `hold fest' (A., E.); adv. ὄχα `widely, by far' (ὄχ' ἄριστος Il.), ἔξοχα `in front of' (ἔχω 1 πάντων; Il.). Reduplicated formation: ἀν-οκωχή s. v.; also (ἐν) συνεοχμῳ̃?; s. v., w. compositional lengthening: εὑωχέω, s. v. - On συνοκωχότε (Β 218) s. v.

Origin: IE [Indo-European] [888] *seǵh- `hold, have'

Etymology: ἔχω, with reduplication ἴ-σχ-ω (\< *ἵ-σχ-ω, ( σ)ί-σχ-ω), has an exact agreement in Skt. sáhate `force, conquer' (= ἔχεται, IE *séǵʰetoi); but the zero grade aorist and the other verbal forms are isolated (GAv. zaēma not = σχοῖμεν, s. Humbach Münch. Stud. 10, 39 n. 12). In Greek the word group knew a strong development; cf. Meillet Άντίδωρον 9ff., Porzig Gliederung 115f. On the other hand in Greek fail the neutral s-stem Skt. sáhas- `force, srength, victoy', Av. hazah- `id.', Goth. sigis (cf. on ἐχυρός). The group is also represented in Celtic, e. g. in the Gaulish names Σεγο-δουνον, Sego-vellauni. - Older lit. and further forms in Bq s. v., Pokorny 888f.

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κράζω (Aeschyl.+; also Aesop, Fab. 252 P. a rooster) neut. ptc. κρᾶζον (B-D-F §13; W-S. §6, 2; Rob. 231); impf. ἔκραζον; fut. κράξω and κεκράξομαι (B-D-F §77; W-S. §13, 2; Mlt. 154; Rob. 361); 1 aor. ἔκραξα and ἐκέκραξα (Ac 24:21, s. B-D-F §75; W-S. §13, 2; 10 note 10; Mlt. 147; cp. Mlt-H. 244); pf. κέκραγα; plpf. 3 sg. ἐκεκράγει (3 Macc 5:23 v.l.).

① to make a vehement outcry, cry out, scream, shriek, when one utters loud cries, without words capable of being understood (cp. Hippol., Ref. 4, 28, 3 and 6): of mentally disturbed persons, epileptics, or the evil spirits living in them Mk 5:5; 9:26; Lk 4:41 v.l.; 9:39. Of the death-cry of Jesus on the cross Mk 15:39 v.l. Of the cry of a woman in childbirth Rv 12:2. ἀπὸ τοῦ φόβου cry out in fear Mt 14:26. φωνῇ μεγάλῃ cry out in a loud voice 27:50; Mk 1:26 v.l. (for φωνῆσαν); Ac 7:57; Rv 10:3a, cp. 3b.

② to communicate someth. in a loud voice, call, call out, cry

ⓐ lit. κράζει ὄπισθεν ἡμῶν she is calling out after us Mt 15:23. τὶ someth. of a crowd Ac 19:32. φωνὴν κ. call out a thing loudly 24:21. W. direct discourse foll. (B-D-F §397, 3) Mk 10:48; 11:9; 15:13f; Lk 18:39; J 12:13 v.l. (s. κραυγάζω); Ac 19:34; 21:28, 36; 23:6. W. φωνῇ μεγάλῃ and direct discourse foll. Mk 5:7; Ac 7:60. Also ἐν φωνῇ μεγάλῃ Rv 14:15. Used w. λέγειν (B-D-F §420, 2 app.) of loud speaking κράζω λέγων I say loudly (Ex 5:8; TestAbr B 6 p. 110, 5 [Stone p. 68]) Mt 8:29; 14:30; 15:22 (s. κραυγάζω); 20:30f; 21:9; 27:23; Mk 3:11; J 7:37; 19:12 v.l. (for ἐκραύγασαν); Ac 16:17; Rv 18:18f. Also pleonast. κ. φωνῇ μεγάλῃ λέγων I call out w. a loud voice and say 6:10; 7:10. κ. ἐν φωνῇ μεγάλῃ λέγων 19:17; cp. 18:2. κράξας ἔλεγε Mk 9:24. κ. καὶ λέγειν Mt 9:27; 21:15; Mk 10:47; Lk 4:41 v.l.; Ac 14:14f. ἔκραξεν καὶ εἶπεν J 12:44. ἔκραξεν διδάσκων καὶ λέγων he cried out as he was teaching, and said 7:28. The pf. κέκραγα has present mng. (Hippocr., Περὶ ἱερ. νούς. 15 vol. VI 388 Littré βοᾷ καὶ κέκραγεν; Menand., Sam. 226; 239 S. [11; 24 Kö.]; Plut., Cato Min. 58, 1 μαρτυρόμενος καὶ κεκραγώς; Lucian, Demon. 48 κεκραγότα κ. λέγοντα; Ex 5:8; 2 Km 19:29; Is 15:4; Job 30:20, 28; 34:20; Ps 4:4; 140:1) Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων J 1:15. κ. τινὶ (ἐν) φωνῇ μεγάλῃ (λέγων) call out to someone in a loud voice Rv 7:2; 14:15.—Of angel choirs 1 Cl 34:6 (Is 6:3).

ⓑ fig.

α. of the urgent speech of the prophet (Jos., Ant. 10, 117: Jeremiah) or what his book says (Ammonius Herm. in Aristot. Lib. De Interpret. p. 183, 30 Busse: ἀκουέτω τοῦ Ἀριστοτέλους κεκραγότος ὅτι … ; Just., D. 70, 5 αἱ γραφαὶ κεκράγασιν) Ἠσαί̈ας κράζει ὑπὲρ τοῦ Ἰσραήλ Ro 9:27. Of prayer, rather fervent than loud 8:15. ἐκέκραξεν ὁ δίκαιος 1 Cl 22:7 (Ps 33:18). Of the divine Spirit in the heart Gal 4:6.

β. of things (Epict 1, 16, 11 κέκραγεν ἡ φύσις; Achilles Tat. 5, 17, 4 κέκραγέ σου ἡ μορφὴ τ. εὐγένειαν): stones, that cry out if the disciples were to hold back with their confession of Jesus’ messiahship Lk 19:40. The laborers’ wages, held back, κράζει Js 5:4 (cp. Gen 4:10; 18:20; Philo, Ebr. 98 κ. ἐν ἡμῖν αἱ ἄλογοι ὁρμαί; Jos., Bell. 1, 197. On the topic s. KBerger, Die Gesetzesauslegung Jesu I, ’72, 382–84; other reff. PvanderHorst, The Sentences of Pseudo-Phocylides ’78, 126.).—B. 1250. DELG. M-M. TW.

Grammatical information: v.

Meaning: `appease, be merciful', perf. intr. and aor. pass. `be gracious' (Il.)

Other forms: rarely ἵλαμαι (h. Hom. 19, 48; 21, 5; inf. ἵλασθαι Orph. A. 944; on the quantity of the anlauts s. below), ἱλάονται (Β 550, ἱλάεσθαι A. R. 2, 847); aor. ἱλάσ(σ)ασθαι (Il.), ἱλάξασθαι (Delph., A. R.), pass. ἱλασθῆναι (LXX); fut. ἱλάσ(σ)ομαι (Pl., Orac. ap. Paus. 8, 42, 6), ἱλάξομαι (A. R.); perf. ipv. Aeol. ἔλλαθι (gramm., B. 10, 8), pl. ἔλλατε (Call. Fr. 121); besides ἵλᾰθι, ἵλᾰτε (Theoc., A. R.), ἵληθι (γ 380, π 184), cf. below; subj. ἱλήκῃσι (φ 365), opt. ἱλήκοι etc. (h. Ap. 165, AP, Alciphr.),

Compounds: Also with prefix, esp. ἐξ-,

Derivatives: ἐξίλασις, ( ἐξ-)ἱλασμός (LXX), ἱλασία (inscr. Rom. empire), ( ἐξ-)ἵλασμα `appeasement, expiatory sacrifice' (LXX), ἱλάσιμος `appeasing' (M.Ant.; after ἰάσιμος a. o., Arbenz Die Adj. auf - ιμος 93), ἱλαστήριος `appeasing', - ιον `propitiatory gift' (LXX, pap.), also (analog.) ἱλατήριον ( Chron. Lind.), ἱλαστής `appeaser' (Aq., Thd.) with ἐξιλαστικός (Corn.). - Older formations: 1. ἵλαος (ep. Arc.; on the quantity of the α below), ἵλεως (Att., also Ion.), ἵλεος (Cret. since III<sup>a</sup>, also Hdt.), hιλέ̄Ϝο̄ι dat. (Lac., IG 5: 1, 1562, VI-V<sup>a</sup>), ἴλλαος (Aeol., gramm.) `merciful, benevolent'; Arc. `appeased'; denomin. verb ἱλαόομαι ( ΜΑΜΑ 1, 230), ἱλεῶμαι, ἱλεόομαι (A. Supp. 117 [lyr.], Pl.; cf. Schulze Kl. Schr. 324f.) `appease' with ἱλέωσις (Plu.), ἱλεωτήριον (Phot., Suid.). 2. ἱλαρός `clear, glad', also = ἵλεως (Ar., X.) with ἱλαρότης, ἱλαρία, ἱλαρόω, - ρύνω, - ρεύομαι (hell.); Lat. loan hilarus, -is. 3. ἰλλάεις, - εντος (Alc.), ἱλᾶς, - ᾶντος (Hdn. Gr., H.) = ἴλλαος, ἵλαος and lengthened (cf. Schwyzer 527). 4. ἱλάειρα f. of φλόξ and σελήνη (Emp.; quantity changing, cf. below), also ἑλάειρα (sch., Steph. Byz.) and ΕΛΕΡΑ (Kretschmer Vas. 208; s. also Schulze Kl. Schr. 716), innovation after πίειρα, κτεάτειρα, Δάειρα etc., Chantr. Form. 104, Schwyzer 543.

Origin: IE [Indo-European] [900] * selh₂- `make favourable'

Etymology: Decisive for the interpretation of these forms is the Aeol. imperative ἔλλαθι, ἔλλατε, for *σε-σλα-θι, - τε and so like τέ-τλα-θι, ἕ-στα-θι, δείδιθι = δέ-δϜι-θι to be seen as a perfect form. Die metrisch feststellbare Länge des α in ἔλλᾱθι bei B. 10, 8 muß wie in ἵλᾱος (s. unten) sekundär sein. The agreeing IA *εἵλαθι, of which the reduplication was no longer recognizable, was after φάνηθι etc. replaced by εἵληθι ἵλεως γίνου H. Another center of the formations was the reduplicated present ἱ̄λάσκομαι \< *σι-σλᾰ́-σκομαι, of which the anlauting vowel-length was introduced in other forms: perf. subj. and opt. ἱλήκῃσι, ἱλήκοι for *εἱλ- (ind. *εἵληκα like εἴρηκα, τέ-τλη-κα), perh. also in ἵλᾰθι, - τε and Hom. ἵληθι (cf. εἵληθι H.), (or from *σι-σλη-θι). Also in the aorist- and future-forms ἱλάσ(σ)ασθαι, ἱλάξασθαι, ἱλάσσομαι, ἱλάξομαι the length was introduced; beside it there is short in ἱλάσσεαι (Α 147), ἱλασσάμενοι (Α 100), ἵλαμαι (h. Hom.; but ἵ̄λασθαι Orph.), ἱλάομαι, also in ἱλαρός and ἱλάειρα (Emp. 85). The short ῐ- which is ununderstandable, may replace the ε- ( ἑλάειρα [s. above], *ἕλαμαι, *ἑλαρός) after ἱλάσκομαι. - Also ἵληϜος, ἵλεως, ἵλᾰος from reduplicated *σι-σλη-, σι-σλᾰ-. The old ablaut selǝ-: sleh₁-: slǝ- (cf. telǝ-: tlā-: tlǝ- in τελα-μών: ἔ-τλᾱ-ν: τέ-τλᾰ-θι) of which sla- is analog. - More on the Greek forms (after Froehde a. a. O., Solmsen KZ 29, 350f., Schulze Q. 466f., Bechtel Lex. 175ff., Wackernagel Unt. 81) in Schwyzer 281, 681, 689 w. n. 2, 710, 800 etc., Chantr. Gramm. hom. 1, 13; 22; 299; 427 etc. - Fundamental is Klingenschmitt, MSS 28 (1970) 75-88, who showed that Arm. aɫač`em `pray' \< *slh₂-ske\/o- is the closest relative. The Greek form goes back on *si-slh₂-ske\/o-; the aorist would have been * selh₂-s- of which the initial has been influenced by the present.

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Grammatical information: n.

Meaning: `black mulberry' (Epich., A., Hp.).

Derivatives: μορέα, - έη f. `mulberrytree, Morus nigra' (Nic., Gal.) with the PN NGr. Μορέας (Amantos ZNF 5, 64); μόρινος `mulberrycoloured' (pap.); on μορόεις s. v. Here also μορίδες μάντεις H., the last for μαντίαι v. t., which Dsc. 4, 37 gives as Dacian name of the mulberry (s. βάτος).

Origin: XX [etym. unknown]

Etymology: With μόρον agrees Arm. mor, -i, -iw `blackberry' with mor-i, mor-eni `berry-shrub'. With ō Lat. mōrum `mulberry'; from there as LW [loanword] Germ., e.g. OHG mūr-, mōr-bere, MHG mūl-ber ' Maulbeere'. Welsh merwydden can (with e as Umlaut of o) contain a loan mōrum. Fot Lat. mōrum too, in spite of the vowellength a loan from Greek is possible; the same is true for Arm. mor. So al forms mentioned can go back on Gr. μόρον. ("Gewisse Bedenken erweckt indessen dabei die mutmaßlich ältere Bed. `Brombeere', die eine Entlehnung weniger wahrscheinlich macht." Frisk) -- Hypothetical attempts to connect μόρον with words for `dark, black', by Specht Ursprung 119; s. also WP. 2, 306 a. 279f., Pok. 749 u. 734, W.-Hofmann s. 1. mōrus w. details. -- Through cross with συκάμινον, - ος arose συκόμορον, - ος; s.v. (Pok. 749 gives μωρον H.; I can only find μῶρα συκάμινα, which Latte corrects to μορα.)

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Grammatical information: n.

Meaning: `custom, usage' (Ion.-Att.).

Derivatives: Old only ἐθάς m. f. `usual' (Hp., Th.); late ἔθιμος `usual' (Amorgos I^a, D. S. etc.; after νόμιμος, Arbenz Die Adj. auf - ιμος 99), ἐθικός `usual' (Plu.), ἐθήμων `id.' (Musae.) with ἐθημο-λογέω `collect as usual' (AP), ἐθημοσύνη (H., Suid.). Denomin. verb ἐθίζω (not with Schwyzer 716 from *ἔθω, s. ἔθων and εἴωθα) with ἔθισμα `usage' (Pl.), ἐθισμός `custom' (Arist.).

Origin: IE [Indo-European]X [probably] [883] *su̯edʰ- `own character'?

Etymology: If one assumes *Ϝέθος from IE *su̯édhos (with dissimilation) one can compare Skt. svadhā,́ `use, own character'. Further there is the Germ. word for `custom', Goth. sidus m. etc., which will go back on IE * sedhu-. Also Lat. sodālis `comrade' as *su̯edhālis (su̯odh-) has been compared. The basis of su̯edh-, sedh- can be the reflexive *s(u̯)e (s. ἕ, ἑ); "das erweiternde dh wird gewöhnlich, aber ganz willkürlich, mit dem Wort für `setzen, tun' (s. τίθημι) identifiziert" (Frisk). - See εἴωθα, ἦθος, aslo ἔτης and ἕταρος.

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Grammatical information: m. f.

Meaning: `heap, heap of sand (near the sea), dune, shore' ( Il.); on the meaning U. Finzenhagen Die geograph. Terminologie des Griechischen (Berl.-Diss. Würzburg-Aumühle 1939) 10f.

Derivatives: ἀποθινόομαι `be silted up' (Plb.). As 2. member in ἀκρο-θίνια (- να) pl. (rarely sg.) `the upper part of a heap, first-fruit offer' (most. posthom. poetry), compound from ἄκρος θίς and ιο-suffix.; diff. Risch IF 59, 289.

Origin: PG [a word of Pre-Greek origin]X [probably]

Etymology: Without explanation. Wackernagel Unt. 82 A. 2 compares Skt. dhíṣṇya- `put up on a heap of sand', subst. `heap of earth with sand', which could go back on a n-stem, IE * dhisen-, dhisn-, from where Gr. *θιων, *θιην, θῑν-, to which the nom. θΐς would be an innovation. - Often compared with NHG Düne and cognates, either as *θινϜ- to Skt. dhánvan- `dry land, continent, shore' (s. Bq; then the ι-vowel remains unexplained) or as *θϜ-ῑν- to Lith. dujà `part of dust etc.' (Persson Beitr. 43f.). Acc. to Osthoff MU 4, 236f. n. to Skt. - dh-i- in ni-dh-í- `laying down, preserving' (s. τίθημι). - The word will be a (Pre-Greek?) loan.

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Grammatical information: m. f.

Meaning: `heap, heap of sand (near the sea), dune, shore' ( Il.); on the meaning U. Finzenhagen Die geograph. Terminologie des Griechischen (Berl.-Diss. Würzburg-Aumühle 1939) 10f.

Derivatives: ἀποθινόομαι `be silted up' (Plb.). As 2. member in ἀκρο-θίνια (- να) pl. (rarely sg.) `the upper part of a heap, first-fruit offer' (most. posthom. poetry), compound from ἄκρος θίς and ιο-suffix.; diff. Risch IF 59, 289.

Origin: PG [a word of Pre-Greek origin]X [probably]

Etymology: Without explanation. Wackernagel Unt. 82 A. 2 compares Skt. dhíṣṇya- `put up on a heap of sand', subst. `heap of earth with sand', which could go back on a n-stem, IE * dhisen-, dhisn-, from where Gr. *θιων, *θιην, θῑν-, to which the nom. θΐς would be an innovation. - Often compared with NHG Düne and cognates, either as *θινϜ- to Skt. dhánvan- `dry land, continent, shore' (s. Bq; then the ι-vowel remains unexplained) or as *θϜ-ῑν- to Lith. dujà `part of dust etc.' (Persson Beitr. 43f.). Acc. to Osthoff MU 4, 236f. n. to Skt. - dh-i- in ni-dh-í- `laying down, preserving' (s. τίθημι). - The word will be a (Pre-Greek?) loan.

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Grammatical information: v.

Meaning: `kindle', midd. pass. `burn' (Il.).

Other forms: Att. κάω, aor. καῦσαι, ep. (also Att. inscr. IG 1², 374, 96; 261) κῆαι, pass. καῆναι (ep. ion.), καυθῆναι, fut. καύσω, perf. κέκαυκα, κέκαυ(σ)μαι (IA.),

Dialectal forms: Myc. apu-kekaumeno; pukawo \/ purkawos\/

Compounds: often with prefix, e. g. δια-, ἐκ-, κατα-, ὑπο-,

Derivatives: -1. καῦμα `fire, heat, glow' (Il.) with καυματ-ώδης (Hp., Arist.), - ηρός (Str.), - ίας (Thphr.; of the sun) `burning, glowing', καυματίζω `burn, singe' (NT, Plu., Arr.). - 2. καῦσις ( ἔγκαυσις etc.) `burning' (IA.) with ( ἐγ-, κατα-)καύσιμος `inflamable' (Pl., X.; cf. Arbenz Die Adj. auf - ιμος 49f.). - 3. καῦσος m. `causus, bilious remittent fever etc.' (Hp., Arist.), from καῦσαι or rather with σο-suffix (Solmsen Wortforsch. 244, Strömberg Wortstudien 87f., Schwyzer 516); from there καυσία `Macedonian hat against the sun', καύσων `id.', also `heat, hot wind etc.' (LXX, NT, medic.; cf. Leumann Sprache 1, 207 n. 13), καυσώδης `burning, hot' (Hp., Thphr.), καυσόομαι, - όω `have causus, burn: heaten' (medic., NT, pap.) with καύσωμα `heating' (Gal.). - 4. καυ(σ)τήρ m. `burner, burning iron' (Pi., Hp.), f. fen. καυστειρῆς adjunct of μάχης (Il.), καμίνου (Nic.), from *καύστειρα (Schwyzer 474, Chantraine Gramm. hom. 1, 192; note the switching accent); καυτήριον `branding iron, brand' (LXX, D. S., Str.), dimin. καυτηρίδιον (Gal.), denomin. verb καυτηριάζω `brand' (Str., NT). - 5. καύστης m. `heater etc.' (pap.). - 6. καύστρᾱ f. `place where corpses were burnt' (Str., inscr.). - 7. καυστικός, rare καυτ- `burning, inflamable' (Arist.). - 8. καυθμός `scorching (of trees), firewood' (Thphr., pap.). - Of the compp., e. g. ἔγκαυ-μα, - σις, -( σ)τής, - στήριον, - στον (\> Lat. encaustum; the red purple with which the Roman emperors signed, from where Fr. encre); ὑπόκαυ-σις, - στης, - στήριον, -στρᾱ a. u. - Beside these formations there are older ones, of which the connection with καίω became less clear because of phonetic developments: κᾶλον `wood', κηλέος `burning, blazing', κηώδης, κηώεις `smelling', κηυα meaning uncertain; πυρκαιᾱ́, πυρκαίη, adj. - ιός s. vv.

Origin: IE [Indo-European]X [probably] [595] * keh₂u- `burn'

Etymology: As καίω may stand for *κάϜ-ι̯ω (from where Att. κά̄ω; Schwyzer 265f.), all forms go back on καυ-, κᾰϜ- except ἔ-κη-α for *ἔ-κηϜ-α (often written with false - ει- in κείαντο etc.; Chantraine Gramm. hom. 1, 9; Att. κέαντος with metathesis). In *ἔ-κηϜ-α an old fullgrade root aorist is maintained (Schwyzer 745; prob. not from *ἔ-κηυ-σ-α); the full grade also in ep. κηλέος, κηώδης, and in Delph. κηυα, which shows a PGr. κηϜ- beside κᾰϜ-. - Only Baltic gives a possible connection in Lith. kū̃lės `Brandpilze, Flugbrand, Staubbrand des Getreides', kūlé̇ti `brandig werden', Latv. kũla `old, dry, grass of last year' (cf. Fraenkel Wb. s. v.); IE. zero grade kū- (\< * kuH-) beside fullgr. * keh₂us- in ἔ-κηϜ-α, zero grade *kh₂u̯- in *κάϜ-ι̯ω, καῦ-μα. Of course rather unncertain.

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Grammatical information: m.

Meaning: `reed', often metaph. of objects made of reed, `flute of reed, fishing rod, writing teed' etc. (h. Merc. 47 [cf. Zumbach Neuerungen 5], Pi., IA.); on the botanical meaning Strömberg Theophrastea 100f.

Compounds: Several compp., esp. in the botan. terminology (Strömberg Theophrastea 112), z. B. μονο-κάλαμος `with single stalk' (Thphr.), καλαμη-φόρος `with reed' (X. HG 2, 1, 2; v. l. -o-; cf. Schwyzer 526), καλαμη-τόμος `cutting off stalks' (A. R.).

Derivatives: καλάμη f. `stalk or straw' (Hom., Hdt., X., Arist.).- Diminut. καλαμίσκος (Ar., medic.), καλάμιον (pap.); καλαμίς f. name of several objects made of reed (hell.; cf. Chantraine Formation 342f.); καλαμία (- εία) `reed' (pap.; collective); καλαμών `id.' (lit. pap.); καλαμάριον `reed-case' (pap.). - καλαμεύς `fisher' (Pankrat. ap. Ath.; cf. Boßhardt Die Nom. auf - ευς 75); also καλαμευτής `id.' (AP; as if from *καλαμεύω, cf. Chantraine 318); καλαμίτης `with κάλαμος etc.' (D.; s. Redard Les noms grecs en - της 81f.). - καλάμινος `made of reed' (IA.), καλαμόεις `of reed' (E. in lyr.), καλαμώδης `full of reed, reed-like' (Arist., Thphr.), καλαμικός `id.' (pap.). - καλαμόω `provide with reed, bind (a bone) with reed' (Gal.) with καλαμωτή `fence of r.' (Eust.,H.); καλαμίζω `blow a reed-flute' (Ath.). - From καλάμη: καλαμαία f. kind of grasshopper (Theoc. 10, 18), καλαμαῖον n. kind of cicade (Paus. Gr., H.) cf. Gil Emerita 25, 315f.; cf. Georgacas Glotta 31, 216), καλαμάομαι `collect grain-stalks, gather ears (of corn) ' (Kratin., LXX, Plu.) with καλάμημα (Thd.).

Origin: IE [Indo-European] [612] * kolh₂-m- `reed, straw'

Etymology: Old word for `reed, straw' wit forms in Latin ( culmus), in Germanic, e. g. OHG halm, in Baltic and Slavic, e. g. OPr. salme `straw', Latv. salms, Russ. solóma, Serb. slȁma. All forms except κάλαμος, - μη can go back to IE. *ḱolh₂mo-, ḱolh₂mā-; therefore κάλαμος has been explained from *κόλαμος (cf. ποταμός, πλόκ-αμος), through assimilation; but note on - μος, - μη Porzig Satzinhalte 283f. But the form may have been * klh₂-em-. - From κάλαμος Lat. calamus (s. Ernout-Meillet) like Skt. kaláma- `writing reed', and Arab. qalam \> Osman. kalém \> NGr. καλέμι (Maidhof Glotta 10, 11). - More forms in W.-Hofmann s. culmus, calamus, Vasmer Russ. et. Wb. s. solóma, Pok. 612.

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Grammatical information: adj.

Meaning: `beautiful, noble, good' (Il.); on the meaning Smothers Traditio 5 (1947) 1-57, also Kretschmer Glotta 22, 261.

Other forms: Primary comp. καλλίων (Alc. ntr. κάλιον [s. below], El. καλιτερος [graphic?], rarely καλώτερος, καλλιώτερος), κάλλιστος; Dor. adv. (Alcm. 98) καλλά; cf. Wackernagel Unt. 87f.

Dialectal forms: ep. Ion. κᾱλός, Boeot. καλϜος

Compounds: As 1. member rare (for καλλι-, εὑ-), e. g. καλό-φυλλος `with beautiful leaves' (Thphr.; after μακρό-, λειό-φυλλος etc.); as 2. member e. g. ἀπειρό-καλος `not knowing what is beautiful' (Pl.; from τὸ καλόν). Note esp. καλοκἀγαθία (orators, X.), univerbating abstract of καλὸς κ(αὶ) ἀγαθός (IA.; see Berlage Mnemos. 60, 20ff.)

Derivatives: καλότης `beauty' (Chrysipp. Stoic. 3, 60). - With geminate: 1. κάλλος n. `beauty' (Il.), as 2. member e. g. in περι-καλλής `very beautiful' (Il., bahuvrihi); from there κάλλιμος `beautiful' (Od., h. Hom.; after κύδιμος, s. Arbenz Die Adj. auf - ιμος 10ff.), καλλύνω `give beauty, make beautiful, sweep' (S., Pl., Arist.) with καλλυντής `sweeper' (pap. II^a), κάλλυντρον `broom', also name of a shrub (Arist.), κάλλυνθρον `duster' (LXX, pap.), καλλυντήρια n. pl. name of a purification feast (Phot., EM), καλλύσματα pl. `dust' (Keos). Fom κάλλος further καλλονή `id.' (cf. ἡδονή), καλλοσύνη `id.' (E.). - 2. compar. καλλίων, κάλλιστος (Il.); from there καλλιόομαι `be made more beautiful' (LXX), καλλιστεύω, - ομαι `be the most beautiful' (Ion.) with καλλιστεῖον, καλλίστευμα `sacrifice of the most beautiful, price of beauty, price of honour' (S., E., inscr.). - 3. καλλι- as 1. member (Il.); e. g. καλλι-γύναικ-α, - ος, -ι `with beutiful women' (cf. Sommer Nominalkomp. 62), also in PN, from where short names like Καλλίας etc.

Origin: XX [etym. unknown]

Etymology: From Att. κᾰλός and Ion. κᾱλός, both from καλϜός (see Sommer Nominalkomp. 59 n. 3), deviate the noun κάλλος, the compar. forms καλλίων, κάλλιστος and the 1. member καλλι- through the gemination. An explanation is still wanting. The for κάλλος (and καλλίων, κάλλιστος, cf. Benveniste Origines 84; analogical καλλι- ?) proposed basis *κάλ-νος or *κάλ-ι̯ος (hardly to Skt. kalya-, s. below) do not inspire confidence, as κάλλος seems a Greek innovation; cf. Chantraine Formation 416f. The assumpion of an expressive gemination (Chantraine) is possible, but is only an emergency solution. For καλλι- too there is no good explanation. Beside καλ-Ϝός with old u̯o-suffix one would expect as 1. member καλι- (retained in κάλιον [Alc.]?), which Wackernagel KZ 61, 191ff. (= Kl. Schr. 1, 352ff.) finds back in Skt. kaly-ā́ṇa- `beautiful' (prop. `with beautiful arms, λευκώλενος'?; cf. on ὠλένη); rejected by Mayrhofer Wb. s. kalyaḥ¹). After Schwyzer 447 n. 6 καλλ- would come from antevocalic *καλι̯-, from where καλλι- and as backformation κάλλος etc. Diff. Risch par. 62a: - λλ- from a comparative *κάλλων \< *καλι̯ων, from where κάλλιστος etc.? Similarly Seiler Steigerungsformen 68ff.: a comp. ntr. *κάλλον \< *κάλι̯ον was considered as positive and resulted in κάλλιον, καλλίων (from where κάλλιστος etc.). - The only non-Greek comparison is Skt. kalyā́ṇa-, with ep. class. kalya- `robust, prepared'. The Germanic words, ONo. hǫldr and OHG helid `warrior, Held' must be kept separated.

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Grammatical information: n.

Meaning: `care, mourning, funeral rites; connection by marriage, affinitas' (Il.).

Other forms: Dor. κᾶδος

Compounds: As 2. member e. g. in ἀ-κηδής `careless, unburried' (Il.) with ἀκήδεια, - ίη, ἀκηδέω, - ιάω; also ἀ-κήδεσ-τος `id.' (Il.; Schwyzer 503), προσ-κηδής `carefull, connected, befriended' (φ 35, Hdt. 8, 136, A. R.); after προσ-φιλής?, cf. on the formation and meaning Sommer Nominalkomp. 110 n. 2, Levin ClassPhil. 45, 110f. - As 1. member in Κηδι-κράτης (IV^a; Bechtel Hist. Personennamen 236; after Άλκι-).

Derivatives: 1. κηδεστής m. `relative by marriage' (Att.) with κηδεστ(ε)ία `connexion by marriage', κηδέστρια f. `nurse' (pap.); also κηδέστωρ `educator' (Man.; archaising, s. Fraenkel Nom. ag. 1, 139f.). 2. Adjectives: κήδε(ι)ος `worth caring for, beloved, relative' (Il.), ἐπικήδειος `belonging to the dead, belonging to grief' (E., Pl. Lg. 800e), κηδόσυνος `dear' (E. Or. 1017) and κηδοσύνη (dat. pl. - σύνῃσι) `grief' (A. R.; Wyss - σύνη 42). 3. Denomin. verb κηδεύω `care for, bury, marry' (Att.) with κήδευμα `connexion by.' (S., E.), - ευσις `care' (Ael., Plot.), - ευτής `who cares for' (Arist.), - εία `connexion, burying' (E., X.), from where κηδειακός `who buries the dead' (Pergam. II^p). - Primary superlative κήδιστος `who is closest, most dear' (Hom.; Seiler Steigerungsformen 82f.). - Primary verb κήδομαι, aor. ipv. κήδεσαι (A. Th. 139, lyr.), fut. κεκαδήσομαι (Θ 353), perf. κέκηδα (Tyrt. 12, 28), also with prefix, e. g. περι-, προ-, `care, be cared for' (Il.); also act. κήδω, fut. κηδήσω `be grieved' (Il.); κηδεμών `who cares for, educator, protectorr' (Il.; after ἡγε-μών; Schwyzer 522) with κηδεμονία `care', - μονικός `caring for' (hell.), - μονεύω `be protector' (Just.); metric. enlargement κηδεμονεύς (A. R., APl.; Boßhardt Die Nom. auf - ευς 63).

Origin: IE [Indo-European]X [probably] [517] *ḱeh₂dos `care, grief; hate?

Etymology: An r-stem alternating with the s-stem in κῆδος (: κῦδος: κυδ-ρός) is since Geldner KZ 27, 242f. supposed in Av. sādra- n. `grief, pain, disaster', IE. *ḱād-os- resp. *ḱād-ro-. The s-stem Thieme Der Fremdling im RV 158f. saw in the dark riśā́das-, acc. to Th. `caring for the foreigner'. One adduces further a few nouns in Italic, Celtic and Germanic: Osc. cadeis `malevolentiae' (gen. sg.), Celt., e. g. MIr. caiss `hate', also `love' (prop. *`care'?), Welsh. cawdd `offensa, ira, indignatio', Germ., e. g. Goth. hatis n. `hate, anger'. The Germanic words all go back on a zero grade s-stem, IE. * kh₂dos- (cf. κεκαδήσομαι); the other forms are ambiguous. There is no parallel to κήδομαι in the other languages. Cf. on κεκαδών(?). The etymology depends on the question whether `love' and `hate' may be combined. - Pok. 517; on the meaning also Porzig Satzinhalte 293.

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