from God or

ἀπό (Hom.+) prep. w. gen. (see the lit. on ἀνά, beg., also for ἀπό: KDieterich, IndogF 24, 1909, 93–158; LfgrE s.v.). Basic sense ‘separation from’ someone or someth., fr. which the other uses have developed. In the NT it has encroached on the domain of Att. ἐκ, ὑπό, παρά, and the gen. of separation; s. Mlt. 102; 246; Mlt-Turner 258f.

① a marker to indicate separation from a place, whether person or thing, from, away from

ⓐ w. all verbs denoting motion, esp. those compounded w. ἀπό: ἀπάγεσθαι, ἀπαλλάσσεσθαι, ἀπελαύνειν, ἀπέρχεσθαι, ἀπολύεσθαι, ἀποπλανᾶσθαι, ἀποστέλλειν, ἀποφεύγειν, ἀποχωρεῖν, ἀποχωρίζεσθαι; but also w. ἀνίστασθαι, διαστῆναι, διέρχεσθαι, ἐκδημεῖν, ἐκκινεῖν, ἐκπλεῖν, ἐκπορεύεσθαι, ἐξέρχεσθαι, ἐξωθεῖν, ἐπιδιδόναι, μεταβαίνειν, μετατίθεσθαι, νοσφίζειν, παραγίνεσθαι, πλανᾶσθαι, πορεύεσθαι, ὑπάγειν, ὑποστρέφειν, φεύγειν; s. the entries in question.

ⓑ w. all verbs expressing the idea of separation ἐκβάλλειν τὸ κάρφος ἀ. τοῦ ὀφθαλμοῦ remove the splinter fr. the eye Mt 7:4 v.l. (for ἐκ). ἐξέβαλον ἀπὸ τῆς πήρας αὐτῶν δῶρα they set forth gifts out of their travel bags GJs 21:3. ἀπολύεσθαι ἀ. ἀνδρός be divorced fr. her husband Lk 16:18, cp. Ac 15:33. ἀποκυλίειν, ἀπολαμβάνεσθαι, ἀποστρέφειν, ἐπιστρέφεσθαι, ἐπανάγειν, αἴρειν, ἀφαιρεῖν, ἀπολέσθαι, μερίζειν et al., s. the pertinent entries. So also κενὸς ἀ. τινος Hs 9, 19, 2. ἔρημος ἀ. τινος (Jer 51:2) 2 Cl 2:3. W. verbs which express the concept of separation in the wider sense, like loose, free, acquit et al. ἀπορφανίζειν, ἀποσπᾶν, διεγείρεσθαι, δικαιοῦν, ἐκδικοῦν, ἐλευθεροῦν, λούειν, λύειν, λυτροῦν, ῥαντίζειν, σαλεύειν, στέλλειν, σῴζειν, φθείρειν, s. the entries; hence also ἀθῷος (Sus 46 Theod. v.l.) Mt 27:24. καθαρὸς ἀ. τινος (Tob 3:14; but s. Dssm. NB 24 [BS 196; 216]) Ac 20:26; cp. Kuhring 54.

ⓒ verbs meaning be on guard, be ashamed, etc., take ἀπό to express the occasion or object of their caution, shame, or fear; so αἰσχύνεσθαι, βλέπειν, μετανοεῖν, προσέχειν, φοβεῖσθαι, φυλάσσειν, φυλάσσεσθαι; s. 5 below.

ⓓ w. verbs of concealing, hiding, hindering, the pers. from whom someth. is concealed is found w. ἀπό; so κρύπτειν τι ἀπό τινος, παρακαλύπτειν τι ἀπό τινος, κωλύειν τι ἀπό τινος; s. the entries.

ⓔ in pregnant constr. like ἀνάθεμα εἶναι ἀ. τοῦ Χριστοῦ be separated fr. Christ by a curse Ro 9:3. μετανοεῖν ἀ. τ. κακίας (Jer 8:6) Ac 8:22. ἀποθνῄσκειν ἀ. τινος through death become free from Col 2:20. φθείρεσθαι ἀ. τ. ἁπλότητος be ruinously diverted from wholehearted commitment 2 Cor 11:3. Cp. Hs 6, 2, 4.

ⓕ as a substitute for the partitive gen. (Hdt. 6, 27, 2; Thu. 7, 87, 6; PPetr III, 11, 20; PIand 8, 6; Kuhring 20; Rossberg 22; Johannessohn, Präp. 17) τίνα ἀ. τῶν δύο; Mt 27:21, cp. Lk 9:38; 19:39 (like PTebt 299, 13; 1 Macc 1:13; 3:24; Sir 6:6; 46:8). τὰ ἀ. τοῦ πλοίου pieces of the ship Ac 27:44. ἐκχεῶ ἀ. τοῦ πνεύματός μου Ac 2:17f (Jo 3:1f). λαμβάνειν ἀ. τ. καρπῶν get a share of the vintage Mk 12:2 (cp. Just., A I, 65, 5 μεταλαβεῖν ἀπὸ τοῦ … ἄρτου).—Of foods (as in Da 1:13, 4:33a; 2 Macc 7:1) ἐσθίειν ἀ. τ. ψιχίων eat some of the crumbs Mt 15:27; Mk 7:28. χορτάζεσθαι ἀ. τινος eat one’s fill of someth. Lk 16:21. αἴρειν ἀ. τῶν ἰχθύων pick up the remnants of the fish Mk 6:43. ἐνέγκατε ἀ. τ. ὀψαρίων bring some of the fish J 21:10 (the only instance of this usage in J; s. M-EBoismard, Le chapitre 21 de Saint Jean: RB 54 [’47] 492).—Of drink (cp. Sir 26:12) πίνειν ἀπὸ τ. γενήματος τῆς ἀμπέλου drink the product of the vine Lk 22:18.

② to indicate the point from which someth. begins, whether lit. or fig.

ⓐ of place from, out from (Just., D. 86, 1 ἀπὸ τῆς πέτρας ὕδωρ ἀναβλύσαν ‘gushing out of the rock’) σημεῖον ἀ. τ. οὐρανοῦ a sign fr. heaven Mk 8:11. ἀ. πόλεως εἰς πόλιν from one city to another Mt 23:34. ἀπʼ ἄκρων οὐρανῶν ἕως ἄκρων αὐτῶν (Dt 30:4; Ps 18:7) from one end of heaven to the other 24:31, cp. Mk 13:27. ἀπʼ ἄνωθεν ἕως κάτω from top to bottom Mt 27:51. ἀρξάμενοι ἀ. Ἰερουσαλήμ beginning in Jerusalem Lk 24:47 (s. also Lk 23:5; Ac 1:22; 10:37). ἀφʼ ὑμῶν ἐξήχηται ὁ λόγος τ. κυρίου the word of the Lord has gone out from you and sounded forth 1 Th 1:8. ἀπὸ βορρᾶ, ἀπὸ νότου in the north, in the south (PCairGoodsp 6, 5 [129 B.C.] ἐν τῷ ἀπὸ νότου πεδίῳ; Mitt-Wilck. I/2, 11A col. 1, 12f [123 B.C.] τὸ ἀπὸ νότου τῆς πόλεως χῶμα; ln. 7 ἀπὸ βορρᾶ τῆς πόλεως; 70, 16 al.; Josh 18:5; 19:34; 1 Km 14:5) Rv 21:13.

ⓑ of time from … (on), since (POxy 523, 4; Mel., HE 4, 26, 8; s. Kuhring 54ff).

α. ἀ. τῶν ἡμερῶν Ἰωάννου from the days of John Mt 11:12. ἀ. τῆς ὥρας ἐκείνης 9:22. ἀπʼ ἐκείνης τ. ἡμέρας (Jos., Bell. 4, 318, Ant. 7, 382) Mt 22:46; J 11:53. ἔτη ἑπτὰ ἀ. τῆς παρθενίας αὐτῆς for seven years fr. the time she was a virgin Lk 2:36. ἀ. ἐτῶν δώδεκα for 12 years 8:43. ἀ. τρίτης ὥρας τῆς νυκτός Ac 23:23. ἀ. κτίσεως κόσμου Ro 1:20. ἀ. πέρυσι since last year, a year ago 2 Cor 8:10; 9:2.—ἀπʼ αἰῶνος, ἀπʼ ἀρχῆς, ἀπʼ ἄρτι (also ἀπαρτί and ἄρτι), ἀπὸ καταβολῆς κόσμου, ἀπὸ τότε, ἀπὸ τοῦ νῦν; s. the pertinent entries.

β. w. the limits defined, forward and backward: ἀπὸ … ἕως (Jos., Ant. 6, 364) Mt 27:45. ἀπὸ … ἄχρι Phil 1:5. ἀπὸ … μέχρι Ac 10:30; Ro 5:14; 15:19.

γ. ἀφʼ ἧς (sc. ὥρας or ἡμέρας, which is found Col 1:6, 9; but ἀφʼ ἧς became a fixed formula: ParJer 7:28; Plut., Pelop. [285] 15, 5; s. B-D-F §241, 2) since Lk 7:45 (Renehan ’75, 36f); Ac 24:11; 2 Pt 3:4 (cp. X., Hell. 4, 6, 6; 1 Macc 1:11). ἀφʼ οὗ (sc.—as in X., Cyr. 1, 2, 13—χρόνου; Att. ins in Meisterhans.³-Schw. and s. Witkowski, index 163; ἀφʼ οὗ is also a formula) since, when once (X., Symp. 4, 62; Demetr.: 722 Fgm. 1, 16 Jac.; Lucian, Dial. Mar. 15, 1; Ex 5:23 GrBar 3:6) Lk 13:25; 24:21; Rv 16:18 (cp. Da 12:1; 1 Macc 9:29; 16:24; 2 Macc 1:7; TestAbr B 13 p. 117, 23; GrBar; Jos., Ant. 4, 78). τρία ἔτη ἀφʼ οὗ (cp. Tob 5:35 S) Lk 13:7. ἀφότε s. ὅτε 1aγ end.

ⓒ the beg. of a series from … (on).

α. ἀρξάμενος ἀ. Μωϋσέως καὶ ἀ. πάντων τ. προφητῶν beginning w. Moses and all the prophets Lk 24:27. ἕβδομος ἀ. Ἀδάμ Jd 14 (Diod S 1, 50, 3 ὄγδοος ὁ ἀπὸ τοῦ πατρός [ancestor]; Appian, Mithrid. 9 §29 τὸν ἕκτον ἀπὸ τοῦ πρώτου Μιθριδάτην; Arrian, Anab. 7, 12, 4; Diog. L. 3, 1: Plato in the line of descent was ἕκτος ἀπὸ Σόλωνος; Biogr. p. 31: Homer δέκατος ἀπὸ Μουσαίου). ἀ. διετοῦς καὶ κατωτέρω Mt 2:16 (cp. Num 1:20; 2 Esdr 3:8).

β. w. both beg. and end given ἀπὸ … ἕως (Sir 18:26; 1 Macc 9:13) Mt 1:17; 23:35; Ac 8:10. Sim., ἀ. δόξης εἰς δόξαν fr. glory to glory 2 Cor 3:18.

③ to indicate origin or source, from

ⓐ lit., with verbs of motion

α. down from πίπτειν ἀ. τραπέζης Mt 15:27. καθεῖλεν δυνάστας ἀ. θρόνων God has dethroned rulers Lk 1:52.

β. from ἔρχεσθαι ἀ. θεοῦ J 3:2; cp. 13:3; 16:30. παραγίνεται ἀ. τῆς Γαλιλαίας Mt 3:13; ἀ. ἀνατολῶν ἥξουσιν 8:11 (Is 49:12; 59:19); ἀ. τοῦ ἱεροῦ ἐπορεύετο 24:1; ἀ. Παμφυλίας Ac 15:38. ἐγείρεσθαι ἀ. τ. νεκρῶν be raised from the dead Mt 14:2.

ⓑ lit., to indicate someone’s local origin from (Hom. et al.; Soph., El. 701; Hdt. 8, 114; ins [RevArch 4 sér. IV 1904 p. 9 ἀπὸ Θεσσαλονίκης]; pap [HBraunert, Binnenwanderung ’64, 384, s.v.; PFlor 14, 2; 15, 5; 17, 4; 22, 13 al.]; Judg 12:8; 13:2; 17:1 [all three acc. to B]; 2 Km 23:20 al.; Jos., Bell. 3, 422, Vi. 217; Just., A I, 1 τῶν ἀπὸ Φλαουί̈ας Νέας πόλεως; s. B-D-F §209, 3; Rob. 578) ἦν ἀ. Βηθσαϊδά he was from B. J 1:44; cp. 12:21. ὄχλοι ἀ. τῆς Γαλιλαίας crowds fr. Galilee Mt 4:25. ἄνδρες ἀ. παντὸς ἔθνους Ac 2:5. ἀνὴρ ἀ. τοῦ ὄχλου a man fr. the crowd Lk 9:38. ὁ προφήτης ὁ ἀ. Ναζαρέθ Mt 21:11. οἱ ἀ. Κιλικίας the Cilicians Ac 6:9. οἱ ἀδελφοὶ οἱ ἀ. Ἰόππης 10:23 (Musaeus 153 παρθένος ἀπʼ Ἀρκαδίας; Just., A I, 58, 1 Μακρίωνα … τὸν ἀπὸ Πόντου). οἱ ἀ. Θεσσαλονίκης Ἰουδαῖοι 17:13. οἱ ἀ. τῆς Ἰταλίας the Italians Hb 13:24, who could be inside as well as outside Italy (cp. Dssm., Her. 33, 1898, 344, LO 167, 1 [LAE 200, 3]; Mlt. 237; B-D-F §437).—Rather denoting close association οἱ ἀ. τῆς ἐκκλησίας members of the church Ac 12:1; likew. 15:5 (cp. Plut., Cato Min. 4, 2 οἱ ἀπὸ τ. στοᾶς φιλόσοφοι; Ps.-Demetr. c. 68 οἱ ἀπʼ αὐτοῦ=his [Isocrates’] pupils; Synes., Ep. 4 p. 162b; 66 p. 206c; PTebt 33, 3 [112 B.C.], Ῥωμαῖος τῶν ἀπὸ συγκλήτου; Ar. 15, 1 Χριστιανοὶ γενεαλογοῦνται ἀπὸ … Ἰησοῦ Χριστοῦ; Ath.).—To indicate origin in the sense of material fr. which someth. is made (Hdt. 7, 65; Theocr. 15, 117; IPriene 117, 72 ἀπὸ χρυσοῦ; 1 Esdr 8:56; Sir 43:20 v.l.) ἔνδυμα ἀ. τριχῶν καμήλου clothing made of camel’s hair Mt 3:4.

ⓒ fig., w. verbs of asking, desiring, to denote the pers. of or from whom a thing is asked (Ar. 11, 3): δανίσασθαι ἀπό τινος borrow fr. someone Mt 5:42. ἐκζητεῖν ἀ. τῆς γενεᾶς ταύτης Lk 11:51. ἀπαιτεῖν τι ἀπό τινος Lk 12:20. ζητεῖν τι ἀπό τινος 1 Th 2:6. λαμβάνειν τι ἀπό τινος Mt 17:25f; 3J 7.

ⓓ fig., w. verbs of perceiving, to indicate source of the perception (Lysias, Andoc. 6; Ps.-Aristot., De Mundo 6, 399b ἀπʼ αὐτῶν τῶν ἔργων θεωρεῖται ὁ θεός; Appian, Liby. 104 §493 ἀπὸ τῆς σφραγῖδος=[recognize a corpse] by the seal-ring; Demetr.: 722 Fgm. 2, 1 στοχάζεσθαι ἀπὸ τῶν ὀνομάτων; Just., D. 60, 1 τοῦτο νοοῦμεν ἀπὸ τῶν λόγων τῶν προλελεγμένων; 100, 2 ἀπὸ τῶν γραφῶν): ἀ. τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς by their fruits you will know them Mt 7:16, 20. μανθάνειν παραβολὴν ἀ. τῆς συκῆς learn a lesson from the fig tree 24:32; Mk 13:28. ἀπὸ τῶν σπερμάτων μὴ ποιεῖσθαι τὴν παραβολήν if we are not to derive our parable solely from reference to seeds (cp. 1 Cor 15:37) AcPlCor 2:28.—Also μανθάνειν τι ἀπό τινος learn someth. fr. someone Gal 3:2; Col 1:7.

ⓔ γράψαι ἀφʼ ὧν ἠδυνήθην, lit., write from what I was able, i.e. as well as I could B 21:9 (cp. Tat. 12, 5 οὐκ ἀπὸ γλώττης οὐδὲ ἀπὸ τῶν εἰκότων οὐδὲ ἀπʼ ἐννοιῶν etc.).

④ to indicate distance fr. a point, away from, for μακρὰν ἀ. τινος far fr. someone, ἀπὸ μακρόθεν fr. a great distance s. μακράν, μακρόθεν. ἀπέχειν ἀπό τινος s. ἀπέχω 4. W. detailed measurements (corresp. to Lat. ‘a’, s. B-D-F §161, 1; Rob. 575; WSchulze, Graeca Latina 1901, 15ff; Hdb. on J 11:18; Appian, Bell. Civ. 3, 12 §42; CB I/2, 390 no. 248) ἦν Βηθανία ἐγγὺς τῶν Ἱεροσολύμων ὡς ἀπὸ σταδίων δεκατέντε Bethany was near Jerusalem, about 15 stades (less than 3 km.) away J 11:18. ὡς ἀπὸ πηχῶν διακοσίων about 200 cubits (c. 90 meters) 21:8. ἀπὸ σταδίων χιλίων ἑξακοσίων about 1600 stades (c. 320 km.) Rv 14:20; cp. Hv 4, 1, 5 (for other examples of this usage, s. Rydbeck 68).—Hebraistically ἀπὸ προσώπου τινός (Gen 16:6; Jer 4:26; Jdth 2:14; Sir 21:2; 1 Macc 5:34; En 103:4; Just., A I, 37, 1 ἀπὸ προσώπου τοῦ πατρὸς ἐλέχθησαν διὰ Ἠσαίου … οἵδε οἱ λόγοι ‘in the name of the father … through Isaiah’; 38, 1 al.)=מִפְּנֵי פ׳ ( away) from the presence of someone 2 Th 1:9 (Is 2:10, 19, 21); Rv 12:14 (B-D-F §140; 217, 1; Mlt-H. 466).

⑤ to indicate cause, means, or outcome

ⓐ gener., to show the reason for someth. because of, as a result of, for (numerous ref. in FBleek on Hb 5:7; PFay 111, 4; POxy 3314, 7 [from falling off a horse]; Jdth 2:20; 4 [6] Esdr [POxy 1010]; AscIs 3:13; Jos., Ant. 9, 56) οὐκ ἠδύνατο ἀ. τοῦ ὄχλου he could not because of the crowd Lk 19:3; cp. Mk 2:4 D. οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11. ἀ. τοῦ πλήθους τ. ἰχθύων J 21:6 (M-EBoismard, ad loc.: s. 1f end). ἀ. τοῦ ὕδατος for the water Hs 8, 2, 8. ἀ. τῆς θλίψεως because of the persecution Ac 11:19. οὐαὶ τῷ κόσμῳ ἀ. τ. σκανδάλων Mt 18:7 (s. B-D-F §176, 1; Mlt. 246). εἰσακουσθεὶς ἀ. τῆς εὐλαβείας heard because of his piety Hb 5:7 (but the text may be corrupt; at any rate it is obscure and variously interpr.; besides the comm. s. KRomaniuk, Die Gottesfürchtigen im NT: Aegyptus 44, ’64, 84; B-D-F §211; Rob. 580; s. on εὐλάβεια).

ⓑ to indicate means with the help of, with (Hdt. et al.; Ael. Aristid. 37, 23 K.=2 p. 25 D.; PGM 4, 2128f σφράγιζε ἀπὸ ῥύπου=seal with dirt; En 97:8) γεμίσαι τὴν κοιλίαν ἀ. τ. κερατίων fill one’s stomach w. the husks Lk 15:16 v.l. (s. ἐκ 4aζ; cp. Pr 18:20). οἱ πλουτήσαντες ἀπʼ αὐτῆς Rv 18:15 (cp. Sir 11:18).

ⓒ to indicate motive or reason for, from, with (Appian, Bell. Civ. 5, 13 §52 ἀπʼ εὐνοίας=with goodwill; 1 Macc 6:10; pap exx. in Kuhring 35) κοιμᾶσθαι ἀ. τῆς λύπης sleep from sorrow Lk 22:45. ἀ. τῆς χαρᾶς αὐτοῦ Mt 13:44; cp. Lk 24:41; Ac 12:14. ἀ. τοῦ φόβου κράζειν Mt 14:26, ἀ. φόβου καὶ προσδοκίας with fear and expectation Lk 21:26. Hence verbs of fearing, etc., take ἀ. to show the cause of the fear (s. above 1c) μὴ φοβεῖσθαι ἀ. τ. ἀποκτεννόντων τὸ σῶμα not be afraid of those who kill only the body Mt 10:28; Lk 12:4 (cp. Jdth 5:23; 1 Macc 2:62; 3:22; 8:12; En 106:4).

ⓓ to indicate the originator of the action denoted by the verb from (Trag., Hdt. et al.) ἀ. σοῦ σημεῖον ἰδεῖν Mt 12:38. γινώσκειν ἀπό τινος learn fr. someone Mk 15:45. ἀκούειν ἀ. τοῦ στόματός τινος hear fr. someone’s mouth, i.e. fr. him personally Lk 22:71 (Dionys. Hal. 3, 8 ἀ. στόματος ἤκουσεν); cp. Ac 9:13; 1J 1:5. τὴν ἀ. σοῦ ἐπαγγελίαν a promise given by you Ac 23:21 (cp. Ath. 2, 3 ταῖς ἀπὸ τῶν κατηγόρων αἰτίαις ‘the charges made by the accusers’). ἀφʼ ἑνὸς ἐγενήθησαν Hb 11:12. Prob. παραλαμβάνειν ἀ. τοῦ κυρίου 1 Cor 11:23 is to be understood in the same way: Paul is convinced that he is taught by the Lord himself (for direct teaching s. EBröse, Die Präp. ἀπό 1 Cor 11:23: StKr 71, 1898, 351–60; Dssm.; BWeiss; Ltzm.; H-DWendland. But for indirect communication: Zahn et al.). παραλαβὼν ἀπὸ τῶν θυγατέρων Φιλίππου, ὅτι Papias (11:2); opp. παρειληφέναι ὑπὸ τῶν θ. Φ. (2:9).—Of the more remote cause ἀπʼ ἀνθρώπων from human beings (as opposed to transcendent revelation; w. διʼ ἀνθρώπου; cp. Artem. 1, 73 p. 66, 11 ἀπὸ γυναικῶν ἢ διὰ γυναικῶν; 2, 36 p. 135, 26) Gal 1:1. ἀ. κυρίου πνεύματος fr. the Lord, who is the Spirit 2 Cor 3:18. ἔχειν τι ἀπό τινος have (received) someth. fr. someone 1 Cor 6:19; 1 Ti 3:7; 1J 2:20; 4:21.—In salutation formulas εἰρήνη ἀ. θεοῦ πατρός ἡμῶν peace that comes from God, our father Ro 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; cp. 6:23; Phil 1:2; Col 1:2; 1 Th 1:1 v.l.; 2 Th 1:2; 1 Ti 1:2; 2 Ti 1:2; Tit 1:4; Phlm 3. σοφία ἀ. θεοῦ wisdom that comes fr. God 1 Cor 1:30. ἔπαινος ἀ. θεοῦ praise fr. God 4:5. καὶ τοῦτο ἀ. θεοῦ and that brought about by God Phil 1:28. The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv (Meyer⁶-Bousset 1906, 159ff; Mlt. 9, note 1; cp. PParis 51, 33 ἀπὸ ἀπηλιότης; Mussies 93f, 328).

ⓔ to indicate responsible agents for someth., from, of

α. the self, st. Gk. usage (Thu. 5, 60, 1; X., Mem. 2, 10, 3; Andoc., Orat. 2, 4 οὗτοι οὐκ ἀφʼ αὑτῶν ταῦτα πράττουσιν; Diod S 17, 56; Num 16:28; 4 Macc 11:3; En 98:4; TestAbr A 15 p. 95, 26 [Stone p. 38]; 18 p. 101, 6 [Stone p. 50]; Just., A I, 43, 8) the expr. ἀφʼ ἑαυτοῦ (pl. ἀφʼ ἑαυτῶν) of himself and ἀπʼ ἐμαυτοῦ of myself are common Lk 12:57; 21:30; 2 Cor 3:5, esp. so in J: 5:19, 30; 8:28; 10:18; 15:4.—7:17f; 11:51; 14:10; 16:13; 18:34. So also ἀπʼ ἐμαυτοῦ οὐκ ἐλήλυθα I did not come of myself (opp. the Father sent me) 7:28; 8:42.

β. fr. others. W. verbs in the pass. voice or pass. mng. ὑπό is somet. replaced by ἀπό (in isolated cases in older Gk. e.g. Thu. 1, 17 et al. [Kühner-G. II/1 p. 457f]; freq. in later Gk.: Polyb. 1, 79, 14; Hero I 152, 6; 388, 11; Nicol. Dam.: 90 Fgm. 130, 130 Jac.; IG XII/5, 29, 1; SIG 820, 9; PLond III, 1173, 12 p. 208; BGU 1185, 26; PFlor 150, 6 ἀ. τῶν μυῶν κατεσθιόμενα; PGM 4, 256; Kuhring 36f; 1 Macc 15:17; Sir 16:4; ParJer 1:1 ᾐχμαλωτεύθησαν … ἀπὸ τοῦ βασιλέως; Philo, Leg. All. 3, 62; Just., A I, 68, 6 ἐπιστολὴν … γραφεῖσάν μοι ἀπὸ Σερήνου, D. 121, 3 ἀπὸ παντὸς [γένους] μετάνοιαν πεποιῆσθαι. See B-D-F §210; Rob. 820; GHatzidakis, Einl. in d. neugriech. Gramm. 1892, 211; AJannaris, An Histor. Gk. Grammar 1897, §1507). Yet just at this point the textual tradition varies considerably, and the choice of prep. is prob. at times influenced by the wish to express special nuances of mng. Lk 8:29b v.l. (ὑπό text); 43b (ὑπό v.l.); 10:22 D; ἀποδεδειγμένος ἀ. τ. θεοῦ attested by God Ac 2:22. ἐπικληθεὶς Βαρναβᾶς ἀ. (ὑπό v.l.) τ. ἀποστόλων named B. by the apostles 4:36. κατενεχθεὶς ἀ. τοῦ ὕπνου overcome by sleep 20:9. ἀθετούμενος ἀπὸ τῶν παραχαρασσόντων τὰ λόγια αὐτοῦ inasmuch as (Jesus) is being rejected by those who falsify his words AcPlCor 2:3. νεκροῦ βληθέντος ἀπὸ τῶν υἱῶν Ἰσραὴλ ἐπʼ αὐτά when a corpse was cast upon them (the bones of Elisha) 2:32. In such cases ἀπό freq. denotes the one who indirectly originates an action, and can be transl. at the hands of, by command of: πολλὰ παθεῖν ἀ. τ. πρεσβυτέρων suffer much at the hands of the elders Mt 16:21; cp. Lk 9:22; 17:25, where the emphasis is to be placed on παθεῖν, not on ἀποδοκιμασθῆναι. In ἀ. θεοῦ πειράζομαι the thought is that the temptation is caused by God, though not actually carried out by God Js 1:13. ἡτοιμασμένος ἀ. τοῦ θεοῦ prepared by God’s command, not by God in person Rv 12:6.

⑥ In a few expr. ἀπό helps to take the place of an adverb. ἀπὸ μέρους, s. μέρος 1c.—ἡμέρᾳ ἀφʼ ἡμέρας day by day GJs 12:3.—ἀπὸ μιᾶς (acc. to Wlh., Einl.² 26, an Aramaism, min ḥădā˒=at once [s. MBlack, An Aramaic Approach³, ’67, 113]; but this does not explain the fem. gender, found also in the formulaic ἐπὶ μιᾶς Maxim. Tyr. 6, 3f En 99:9 [s. SAalen, NTS 13, ’67, 3] and in Mod. Gk. μὲ μιᾶς at once [Thumb §162 note 2]. PSI 286, 22 uses ἀπὸ μιᾶς of a payment made ‘at once’; on the phrase s. New Docs 2, 189. Orig. γνώμης might have been a part of the expr. [Philo, Spec. Leg. 3, 73], or ὁρμῆς [Thu. 7, 71, 6], or γλώσσης [Cass. Dio 44, 36, 2], or φωνῆς [Herodian 1, 4, 8]; cp. ἀπὸ μιᾶς φωνῆς Plut., Mor. 502d of an echo; s. B-D-F §241, 6) unanimously, alike, in concert Lk 14:18. Sim. ἀπὸ τ. καρδιῶν fr. (your) hearts, sincerely Mt 18:35.—Himerius, Or. 39 [=Or. 5], 6 has as a formula διὰ μιᾶς, probably = continuously, uninterruptedly, Or. 44 [=Or. 8], 2 fuller διὰ μιᾶς τῆς σπουδῆς=with one and the same, or with quite similar zeal.—M-M.

θεός, οῦ (Hom.+; Herm. Wr.; ins, pap, LXX, pseudepigr., Philo, Joseph.) ὁ and ἡ, voc. θεέ (Pisidian ins [JHS 22, 1902, 355] θέ; PGM 4, 218 θεὲ θεῶν; 7, 529 κύριε θεὲ μέγιστε; 12, 120 κύριε θεέ; 13, 997; LXX [Thackeray 145; PKatz, Philo’s Bible ’50, 152f]; ApcMos 42; Jos., Ant. 14, 24 ὦ θεὲ βασιλεῦ τ. ὅλων; SibOr 13, 172 βασιλεῦ κόσμου θεέ) Mt 27:46, more frequently (s. 2 and 3c, h below) ὁ θεός (LXX; ParJer 6:12; ApcEsdr 7:5; ApcMos 32; B-D-F §147, 3m; JWackernagel, Über einige antike Anredeformen 1912; Mlt-H. 120). On the inclusion or omission of the art. gener. s. W-S. §19, 13d; B-D-F §254, 1; 268, 2; Rob. 758; 761; 780; 786; 795; Mlt-Turner 174; BWeiss, D. Gebr. des Artikels bei den Gottesnamen, StKr 84, 1911, 319–92; 503–38 (also published separately). The sg. article freq. suggests personal claim on a deity. ‘God, god’.

① In the Gr-Rom. world the term θεός primarily refers to a transcendent being who exercises extraordinary control in human affairs or is responsible for bestowal of unusual benefits, deity, god, goddess (s. on θεά) Ac 28:6; 2 Th 2:4 (cp. SibOr 5, 34 ἰσάζων θεῷ αὐτόν; Ar. 4, 1 οὐκ εἰσὶ θεοί; Tat. 10, 1 θεὸς … κύκνος γίνεται …; Ath. 18, 3 θεός τις δισώματος); θεὸς Ῥαιφάν Ac 7:43 (Am 5:26; s. entry Ῥαιφάν). οὐδεὶς θεὸς εἰ μὴ εἷς there is no god but one 1 Cor 8:4 (cp. AcPl Ha 1, 17 restored). θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου Ac 12:22.—ἡ θεός the (female) god, goddess (Att., later more rarely; Peripl. Eryth. c. 58; Lucian, Dial. Deor. 17, 2; SIG 695, 28; ins, one of which refers to Artemis, in Hauser p. 81f; Jos., Ant. 9, 19; Ar. 11, 2 [Artemis]; Ath. 29, 2 [Ino]) Ac 19:37.—Pl. Ac 7:40 (Ex 32:1). Cp. 14:11; 19:26; PtK 2 p. 14, 21. εἴπερ εἰσὶν λεγόμενοι θεοί even if there are so-called gods 1 Cor 8:5a; s. vs. 5b (on θεοὶ πολλοί cp. Jos., Ant. 4, 149.—Maximus Tyr. 11, 5a: θ. πολλοί w. εἷς θ. πατήρ). οἱ φύσει μὴ ὄντες θεοί those who by nature are not really gods Gal 4:8b (cp. Ar. 4, 2 μὴ εἶναι τὸν οὐρανὸν θεόν al.). θεοὶ … λίθινοι etc. AcPl Ha 1, 18 (cp. JosAs 10:13 τοὺς χρυσοῦς καὶ ἀργυροῦς). Of the devil μὴ ὢν θεός AcPlCor 2:15.

② Some writings in our lit. use the word θ. w. ref. to Christ (without necessarily equating Christ with the Father, and therefore in harmony w. the Shema of Israel Dt 6:4; cp. Mk 10:18 and 4a below), though the interpretation of some of the pass. is in debate. In Mosaic and Gr-Rom. traditions the fundamental semantic component in the understanding of deity is the factor of performance, namely saviorhood or extraordinary contributions to one’s society. Dg. 10:6 defines the ancient perspective: ὸ̔ς ἃ παρὰ τοῦ θεοῦ λάβων ἔχει, ταῦτα τοῖς ἐπιδεομένοις χορηγῶν, θεὸς γίνεται τῶν λαμβανάντων one who ministers to the needy what one has received from God proves to be a god to the recipients (cp. Sb III, 6263, 27f of a mother). Such understanding led to the extension of the mng. of θ. to pers. who elicit special reverence (cp. pass. under 4 below; a similar development can be observed in the use of σέβομαι and cognates). In Ro 9:5 the interpr. is complicated by demand of punctuation marks in printed texts. If a period is placed before ὁ ὢν κτλ., the doxology refers to God as defined in Israel (so EAbbot, JBL 1, 1881, 81–154; 3, 1883, 90–112; RLipsius; HHoltzmann, Ntl. Theol.² II 1911, 99f; EGünther, StKr 73, 1900, 636–44; FBurkitt, JTS 5, 1904, 451–55; Jülicher; PFeine, Theol. d. NTs⁶ ’34, 176 et al.; RSV text; NRSV mg.). A special consideration in favor of this interpretation is the status assigned to Christ in 1 Cor 15:25–28 and the probability that Paul is not likely to have violated the injunction in Dt 5:7.—If a comma is used in the same place, the reference is to Christ (so BWeiss; EBröse, NKZ 10, 1899, 645–57 et al.; NRSV text; RSV mg. S. also εἰμί 1.—Undecided: THaering.—The transposition by the Socinian scholar JSchlichting [died 1661] ὧν ὁ=‘to whom belongs’ was revived by JWeiss, D. Urchristentum 1917, 363; WWrede, Pls 1905, 82; CStrömman, ZNW 8, 1907, 319f). In 2 Pt 1:1; 1J 5:20 the interpretation is open to question (but cp. ISmyrna McCabe.0010, 100 ὁ θεὸς καὶ σωτὴρ Ἀντίοχος). In any event, θ. certainly refers to Christ, as one who manifests primary characteristics of deity, in the foll. NT pass.: J 1:1b (w. ὁ θεός 1:1a, which refers to God in the monotheistic context of Israel’s tradition. On the problem raised by such attribution s. J 10:34 [cp. Ex 7:1; Ps 81:6]; on θεός w. and without the article, acc. to whether it means God or the Logos, s. Philo, Somn. 1, 229f; JGriffiths, ET 62, ’50/51, 314–16; BMetzger, ET 63, ’51/52, 125f), 18b. ὁ κύριός μου καὶ ὁ θεός μου my Lord and my God! (nom. w. art.=voc.; s. beg. of this entry.—On a resurrection as proof of divinity cp. Diog. L. 8, 41, who quotes Hermippus: Pythagoras returns from a journey to Hades and appears among his followers [εἰσέρχεσθαι εἰς τὴν ἐκκλησίαν], and they consider him θεῖόν τινα) J 20:28 (on the combination of κύριος and θεός s. 3c below). Tit 2:13 (μέγας θ.). Hb 1:8, 9 (in a quot. fr. Ps 44:7, 8). S. TGlasson, NTS 12, ’66, 270–72. Jd 5 P⁷². But above all Ignatius calls Christ θεός in many pass.: θεὸς Ἰησοῦς Χριστός ITr 7:1; Χριστὸς θεός ISm 10:1. ὁ θεὸς ἡμῶν IEph ins; 15:3; 18:2; IRo ins (twice); 3:3; IPol 8:3; τὸ πάθος τοῦ θεοῦ μου IRo 6:3. ἐν αἵματι θεοῦ IEph 1:1. ἐν σαρκὶ γενόμενος θεός 7:2. θεὸς ἀνθρωπίνως φανερούμενος 19:3. θεὸς ὁ οὕτως ὑμᾶς σοφίσας ISm 1:1.—Hdb. exc. 193f; MRackl, Die Christologie d. hl. Ign. v. Ant. 1914. ὁ θεός μου Χριστὲ Ἰησοῦ AcPl Ha 3, 10; Χριστὸς Ἰησοῦς ὁ θ[εός] 6, 24; cp. ln. 34 (also cp. Just., A I, 63, 15, D. 63, 5 al.; Tat. 13, 3; Ath. 24, 1; Mel., P. 4, 28 al.).—SLösch, Deitas Jesu u. antike Apotheose ’33. Cp. AWlosk, Römischer Kaiserkult ’78.

③ God in Israelite/Christian monotheistic perspective, God the predom. use, somet. with, somet. without the art.

ⓐ ὁ θεός Mt 1:23; 3:9; 5:8, 34; Mk 2:12; 10:18; 13:19 (cp. TestJob 37:4); Lk 2:13; J 3:2b; Ac 2:22b; Gal 2:6 al. With prep. εἰς τὸν θ. Ac 24:15. ἐκ τοῦ θ. J 8:42b, 47; 1J 3:9f; 4:1ff, 6f; 5:1, 4; 2 Cor 3:5; 5:18 al.; ἐν τῷ θ. Ro 5:11; Col 3:3 (Ath. 21, 1). ἔναντι τοῦ θ. Lk 1:8; ἐπὶ τὸν θ. Ac 15:19; 26:18, 20 (Just., D. 101, 1); ἐπὶ τῷ θ. Lk 1:47 (Just., D. 8, 2); παρὰ τοῦ θ. J 8:40 (Ar. 4, 2; Just., A I, 33, 6 al.; without art. Just., D. 69, 6 al.). παρὰ τῷ θ. Ro 2:13; 9:14 (Just., A I, 28, 3; Tat. 7, 1; Ath. 31, 2 al.); πρὸς τὸν θ. J 1:2; Ac 24:16; AcPl Ha 3, 8 (Just., D. 39, 1 al.; Mel., HE 4, 26, 13 al.); τὰ πρὸς τὸν θ. Hb 2:17; 5:1; Ro 15:17 is acc. of respect: with respect to one’s relation to God or the things pert. to God, in God’s cause (s. B-D-F §160; Rob. 486. For τὰ πρὸς τ. θ. s. Soph., Phil. 1441; X., De Rep. Lac. 13, 11; Aristot., Pol. 1314b, 39; Lucian, Pro Imag. 8; Mitt-Wilck. I/2, 109, 3 [III B.C.] εὐσεβὴς τὰ πρὸς θεούς; Ex 4:16; 18:19; Jos., Ant. 9, 236 εὐσεβὴς τὰ πρὸς τ. θεόν). τὰ πρὸς τ[ὸν] θεὸν ἐτήρουσαν, when they were observant of matters pert. to God AcPl Ha 8, 13 (=τα π̣ρος θ̣̄ν̄| ἐτήρουσαν Ox 1602, 10f=BMM recto 16 restored after the preceding).

ⓑ without the art. Mt 6:24; Lk 2:14; 20:38; J 1:18a; Ro 8:8, 33b; 2 Cor 1:21; 5:19; Gal 2:19; 4:8f; 2 Th 1:8; Tit 1:16; 3:8; Hb 3:4; AcPl Ha 8, 20=BMM recto 25 (s. also HSanders’ rev. of Ox 1602, 26, in HTR 31, ’38, 79, n. 2, Ghent 62 verso, 6); AcPlCor 1:15; 2:19, 26. W. prep. ἀπὸ θεοῦ J 3:2a; 16:30 (Just., A II, 13, 4 τὸν … ἀπὸ ἀγεννήτου … θεοῦ λόγον). εἰς θεόν IPhld 1:2. ἐκ θεοῦ (Pind., O. 11, 10, P. 1, 41; Jos., Ant. 2, 164; Just., A I, 22, 2; Mel., P. 55, 404) Ac 5:39; 2 Cor 5:1; Phil 3:9. ἐν θεῷ J 8:21; Ro 2:17; Jd 1; AcPl Ha 1, 15; 2, 35. ἐπὶ θεόν AcPl Ha 2, 29 (cp. πρὸς θεόν Just., D. 138, 2). κατὰ θεόν acc. to God’s will (Appian, Iber. 19 §73; 23 §88; 26 §101, Liby. 6 §25, Bell. Civ. 4, 86 §364) Ro 8:27; 2 Cor 7:9ff; IEph 2:1. ἡ κατὰ θ. ἀγάπη godly love IMg 1:1; cp. 13:1; ITr 1:2. παρὰ θεῷ (Jos., Bell. 1, 635) Mt 19:26; Lk 2:52.

ⓒ w. gen. foll. or w. ἴδιος to denote a special relationship: ὁ θ. Ἀβραάμ Mt 22:32; Mk 12:26; Lk 20:37; Ac 3:13; 7:32 (all Ex 3:6). ὁ θ. (τοῦ) Ἰσραήλ (Ezk 44:2; JosAs 7:5) Mt 15:31; Lk 1:68; cp. Ac 13:17; 2 Cor 6:16; Hb 11:16. ὁ θ. μου Ro 1:8; 1 Cor 1:4; 2 Cor 12:21; Phil 1:3; 4:19; Phlm 4. OT κύριος ὁ θ. σου (ἡμῶν, ὑμῶν, αὐτῶν) Mt 4:7 (Dt 6:16); 22:37 (Dt 6:5); Mk 12:29 (Dt 6:4); Lk 1:16; 4:8 (Dt 6:13); 10:27 (Dt 6:5); Ac 2:39. ὁ κύριος καὶ ὁ θ. ἡμῶν Rv 4:11 (Just., D. 12, 3; the combination of κύριος and θεός is freq. in the OT: 2 Km 7:28; 3 Km 18:39; Jer 38:18; Zech 13:9; Ps 29:3; 34:23; 85:15; 87:2; TestAbr A 3 p. 79, 19 [Stone p. 6]; JosAs 3:4; 12:2 κύριε ὁ θ. τῶν αἰώνων. But s. also Epict. 2, 16, 13 κύριε ὁ θεός [GBreithaupt, Her. 62, 1927, 253–55], Herm. Wr.: Cat. Cod. Astr. VIII/2, p. 172, 6 κύριε ὁ θεὸς ἡμῶν, the PGM ref. at the beg. of this entry, and the sacral uses τ. θεῷ κ. κυρίῳ Σοκνοπαίῳ [OGI 655, 3f—24 B.C.]; PTebt 284, 6; τῷ κυρίῳ θεῷ Ἀσκληπίῳ [Sb 159, 2]; deo domino Saturno [ins fr. imperial times fr. Thala in the prov. of Africa: BPhW 21, 1901, 475], also Suetonius, Domit. 13 dominus et deus noster [for the formulation s. 4a: PMich 209]; Ar. 15, 10; Just., D. 60, 3 al.) τὸν ἴδιον θ. AcPl Ha 3, 22.—ὁ θ. τοῦ κυρίου ἡμῶν Ἰ. Χ. Eph 1:17.

ⓓ used w. πατήρ (s. πατήρ 6a) ὁ θ. καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ Ro 15:6; 2 Cor 1:3; Eph 1:3; Col 1:3; 1 Pt 1:3. ὁ θ. καὶ πατὴρ ἡμῶν Gal 1:4; Phil 4:20; 1 Th 1:3; 3:11, 13. ὁ θ. καὶ πατήρ 1 Cor 15:24; Eph 5:20; Js 1:27. θ. πατήρ Phil 2:11; 1 Pt 1:2; cp. 1 Cor 8:6. ἀπὸ θεοῦ πατρὸς ἡμῶν Ro 1:7b; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; Phlm 3; ἀπὸ θ. π. Gal 1:3 v.l.; Eph 6:23; 2 Th 1:2; 2 Ti 1:2; Tit 1:4; παρὰ θεοῦ π. 2 Pt 1:17; 2J 3.

ⓔ w. gen. of what God brings about, in accordance w. the divine nature: ὁ θ. τῆς εἰρήνης Ro 15:33; 1 Th 5:23. τῆς ἐλπίδος the God fr. whom hope comes Ro 15:13. πάσης παρακλήσεως 2 Cor 1:3b. ὁ θ. τῆς ἀγάπης 13:11. ὁ θ. πάσης χάριτος 1 Pt 5:10. In οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεός 1 Cor 14:33, θεός is to be supplied before ἀκατ.: for God is not a God of disorder.

ⓕ The gen. (τοῦ) θεοῦ is

α. subj. gen., extremely freq. depending on words like βασιλεία, δόξα, θέλημα, ἐντολή, εὐαγγέλιον, λόγος, ναός, οἶκος, πνεῦμα, υἱός, υἱοί, τέκνα and many others. Here prob. (s. β) belongs τὸ μωρὸν τ. θ. the (seeming) foolishness of G. 1 Cor 1:25 (s. B-D-F §263, 2).

β. obj. gen. ἡ ἀγάπη τοῦ θ. love for God Lk 11:42; J 5:42; ἡ προσευχὴ τοῦ θ. prayer to God Lk 6:12. πίστις θεοῦ faith in God Mk 11:22. φόβος θεοῦ fear of, reverence for God Ro 3:18 al. (s. φόβος 2bα) If 1 Cor 1:25 is to be placed here (s. α above), τὸ μωρὸν τ. θ. refers to apostolic allegiance to God, which is viewed by outsiders as folly.

γ. τὰ τοῦ θεοῦ the things, ways, thoughts, or secret purposes of God 1 Cor 2:11. φρονεῖν τὰ τ. θ. Mt 16:23; Mk 8:33 s. φρονέω 2b (ἀτιμάζοντας τὰ τοῦ θ. Just., D. 78, 10 al.). ἀποδιδόναι τὰ τ. θ. τῷ θεῷ give God what belongs to God Mt 22:21; Mk 12:17; Lk 20:25.

δ. Almost as a substitute for the adj. divine IMg 6:1f; 15 (cp. Ath. 21, 4 οὐδὲν ἔχων θεοῦ [of Zeus]).

ⓖ The dat. τῷ θεῷ (s. B-D-F §188, 2; 192; Rob. 538f; WHavers, Untersuchungen z. Kasussyntax d. indogerm. Sprachen 1911, 162ff) is

α. dat. of advantage (cp. e.g. Ath. 26, 3 ὡς ἐπηκόῳ θεῷ) for God 2 Cor 5:13. Perh. (s. β) ὅπλα δυνατὰ τῷ θ. 10:4. The dat. of Ro 6:10f rather expresses the possessor.

β. ethical dat. in the sight of God, hence w. superl. force (s. Beginn. IV, 75, on Ac 7:20) very: μεγάλοι τῷ θ. B 8:4 (cp. Jon 3:3). ἀστεῖος τῷ θ. Ac 7:20. Perh. (s. α) ὅπλα δυνατὰ τ. θ. weapons powerful in the sight of God 2 Cor 10:4. This idea is usu. expressed by ἐνώπιον τοῦ θ.

ⓗ ὁ θ. is used as a vocative Mk 15:34 (Ps 21:2. θεός twice at the beginning of the invocation of a prayer: Ael. Dion. θ, 8; Paus. Attic. θ, 7 ‘θεὸς θεός’ ταῖς ἀρχαῖς ἐπέλεγον ἐπιφημιζόμενοι); Lk 18:11; Hb 1:8 (Ps 44:7; MHarris, TynBull 36, ’85, 129–62); 10:7 (Ps 39:9); AcPl Ha 3, 10; 5, 12; 31. S. also 2 and 3c and the beg. of this entry.

ⓘ θ. τῶν αἰώνων s. αἰών 3 and 4; θ. αἰώνιος s. αἰώνιος 2; θ. ἀληθινός s. ἀληθινός 3b; εἷς ὁ θεός s. εἷς 2b; (ὁ) θ. (ὁ) ζῶν s. [ζάω] 1aε.—ὁ μόνος θεός the only God (4 Km 19:15, 19; Ps 85:10; Is 37:20; Da 3:45; Philo, Leg. All. 2, 1f; s. Norden, Agn. Th. 145) J 5:44 (some mss. lack τοῦ μόνου); 1 Ti 1:17.—ὁ μόνος ἀληθινὸς θ. (Demochares: 75 Fgm. 2 p. 135, 7 Jac. [in Athen. 6, 62, 253c] μόνος θ. ἀληθινός) J 17:3. cp. the sim. combinations w. μόνος θ. Ro 16:27; Jd 25. μόνος ὁ θεὸς μένει AcPl Ha 2, 27.—θ. σωτήρ s. σωτήρ 1.—OHoltzmann, D. chr. Gottesglaube, s. Vorgesch. u. Urgesch.1905; EvDobschütz, Rationales u. irrat. Denken über Gott im Urchristent.: StKr 95, 1924, 235–55; RHoffmann, D. Gottesbild Jesu ’34; PAlthaus, D. Bild Gottes b. Pls: ThBl 20, ’41, 81–92; Dodd 3–8; KRahner, Theos im NT: Bijdragen (Maastricht) 11, ’50, 212–36; 12, ’51, 24–52.

④ that which is nontranscendent but considered worthy of special reverence or respect, god (Artem. 2, 69 p. 161, 17: γονεῖς and διδάσκαλοι are like gods; Simplicius in Epict. p. 85, 27 acc. to ancient Roman custom children had to call their parents θεοί; s. 2 above and note on σέβομαι).

ⓐ of humans θεοί (as אֱלֹהִים) J 10:34f (Ps 81:6; humans are called θ. in the OT also Ex 7:1; 22:27; cp. Philo, Det. Pot. Insid. 161f, Somn. 1, 229, Mut. Nom. 128, Omn. Prob. Lib. 43, Mos. 1, 158, Decal. 120, Leg. All. 1, 40, Migr. Abr. 84). θ. γίνεται τῶν λαμβανόντων (a benefactor) proves to be a god to recipients Dg 10:6 (cp. Pliny, NH 2, 7, 18; s. 2 above, beg.—Aristot., Pol. 3, 8, 1, 1284a of the superior pers. as a god among humans; Arcesilaus [III B.C.] describes Crates and Polemo as θεοί τινες=‘a kind of gods’ [Diog. L. 4, 22]; Antiphanes says of the iambic poet Philoxenus: θεὸς ἐν ἀνθρώποισιν ἦν [Athen. 14, 50, 643d]; Diod S 1, 4, 7 and 5, 21, 2 of Caesar; for honors accorded Demetrius, s. IKertész, Bemerkungen zum Kult des Demetrios Poliorketes: Oikumene 2, ’78, 163–75 [lit.]; Dio Chrys. 30 [47], 5 Πυθαγόρας ἐτιμᾶτο ὡς θεός; Heliod. 4, 7, 8 σωτὴρ κ. θεός, addressed to a physician; BGU 1197, 1 [4 B.C.] a high official, and 1201, 1 [2 B.C.] a priest θεός and κύριος; PMich 209, 11f [II/III A.D.] οἶδας ἄδελφε, ὅτει οὐ μόνον ὧς ἀδελφόν σε ἔχω, ἀλλὰ καὶ ὡς πατέρα κ. κύριον κ. θεόν; Just., A I, 26, 2 [Σίμων] θεὸς ἐνομίσθη καὶ … ὡς θεὸς τετίμηται; Tat. 3, 2 μὴ θεὸς ὤν [Empedocles]; Ath. 30, 2 Ἀντίνους … ἔτυχε νομίζεσθαι θεός of benefactors in gener. AcJ 27 [Aa II/1, 166, 4]).—JEmerton, JTS 11, ’60, 329–32.

ⓑ of the belly (=appetite) as the god of certain people Phil 3:19 (cp. Athen. 3, 97c γάστρων καὶ κοιλιοδαίμων. Also Eupolis Com. [V B.C.] Fgm. 172 K. [in Athen. 3, 100b]; on the use of θ. in ref. to impersonal entities [e.g. Eur., Cyclops 316 of wealth as a god] s. DDD 693f).

⑤ of the devil ὁ θ. τοῦ αἰῶνος τούτου 2 Cor 4:4 (s. αἰών 2a and WMüllensiefen, StKr 95, 1924, 295–99).—668–99. RAC XI 1202–78; XII 81–154; B. 1464. LfgrE s.v. θεός col. 1001 (lit.). Schmidt, Syn. IV 1–21. DELG. M-M. TW. Sv.

νόμος, ου, ὁ (νέμω; [Zenodotus reads ν. in Od. 1, 3] Hes.+; loanw. in rabb.—On the history of the word MPohlenz, Nomos: Philol 97, ’48, 135–42; GShipp, Nomos ‘Law’ ’78; MOstwald, Nomos and the Beginnings of Athenian Democracy ’69). The primary mng. relates to that which is conceived as standard or generally recognized rules of civilized conduct esp. as sanctioned by tradition (Pind., Fgm. 152, 1=169 Schr. νόμος ὁ πάντων βασιλεύς; cp. SEG XVII, 755, 16: Domitian is concerned about oppressive practices hardening into ‘custom’; MGigante, ΝΟΜΟΣ ΒΑΣΙΛΕΥΣ [Richerche filologiche 1] ’56). The synonym ἔθος (cp. συνήθεια) denotes that which is habitual or customary, especially in reference to personal behavior. In addition to rules that take hold through tradition, the state or other legislating body may enact ordinances that are recognized by all concerned and in turn become legal tradition. A special semantic problem for modern readers encountering the term ν. is the general tendency to confine the usage of the term ‘law’ to codified statutes. Such limitation has led to much fruitless debate in the history of NT interpretation.—HRemus, Sciences Religieuses/Studies in Religion 13, ’84, 5–18; ASegal, Torah and Nomos in Recent Scholarly Discussion, ibid., 19–27.

① a procedure or practice that has taken hold, a custom, rule, principle, norm (Alcman [VII B.C.], Fgm. 93 D² of the tune that the bird sings; Ocellus [II B.C.] c. 49 Harder [1926] τῆς φύσεως νόμος; Appian, Basil. 1 §2 πολέμου ν., Bell. Civ. 5, 44 §186 ἐκ τοῦδε τοῦ σοῦ νόμου=under this rule of yours that governs action; Polyaenus 5, 5, 3 ν. πόμπης; 7, 11, 6 ν. φιλίας; Sextus 123 τοῦ βίου νόμος; Just., A II, 2, 4 παρὰ τὸν τῆς φύσεως ν.; Ath. 3, 1 νόμῳ φύσεως; 13, 1 θυσιῶν νόμῳ)

ⓐ gener. κατὰ νόμον ἐντολῆς σαρκίνης in accordance w. the rule of an external commandment Hb 7:16. εὑρίσκω τὸν νόμον I observe an established procedure or principle or system Ro 7:21 (ν. as ‘principle’, i.e. an unwritten rightness of things Soph., Ant. 908). According to Bauer, Paul uses the expression νόμος (which dominates this context) in cases in which he prob. would have preferred another word. But it is also prob. that Paul purposely engages in wordplay to heighten the predicament of those who do not rely on the gospel of liberation from legal constraint: the Apostle speaks of a principle that obligates one to observe a code of conduct that any sensible pers. would recognize as sound and valid ὁ νόμος τ. νοός μου vs. 23b (s. νοῦς 1a). Engaged in a bitter struggle w. this νόμος there is a ἕτερος νόμος which, in contrast to the νοῦς, dwells ἐν τοῖς μέλεσίν μου in my (physical) members vs. 23a, and hence is a νόμος τῆς ἁμαρτίας vs. 23c and 25b or a νόμος τ. ἁμαρτίας καὶ τ. θανάτου 8:2b. This sense prepares the way for the specific perspective

ⓑ of life under the lordship of Jesus Christ as a ‘new law’ or ‘system’ of conduct that constitutes an unwritten tradition ὁ καινὸς ν. τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ 2:6; in brief ν. Ἰησοῦ Χριστοῦ IMg 2 (cp. Just., D. 11, 4; 43, 1; Mel., P. 7, 46). Beginnings of this terminology as early as Paul: ὁ ν. τοῦ Χριστοῦ =the standard set by Christ Gal 6:2 (as vs. 3 intimates, Christ permitted himself to be reduced to nothing, thereby setting the standard for not thinking oneself to be someth.). The gospel is a νόμος πίστεως a law or system requiring faith Ro 3:27b (FGerhard, TZ 10, ’54, 401–17) or ὁ ν. τοῦ πνεύματος τῆς ζωῆς ἐν Χρ. Ἰ. the law of the spirit (=the spirit-code) of life in Chr. J. 8:2a. In the same sense Js speaks of a ν. βασιλικός (s. βασιλικός) 2:8 or ν. ἐλευθερίας vs. 12 (λόγος ἐλ. P⁷⁴), ν. τέλειος ὁ τῆς ἐλευθερίας 1:25 (association w. 1QS 10:6, 8, 11 made by EStauffer, TLZ 77, ’52, 527–32, is rejected by SNötscher, Biblica 34, ’53, 193f. On the theme of spontaneous moral achievement cp. Pind., Fgm. 152 [169 Schr.] 1f νόμος ὁ πάντων βασιλεὺς | θνατῶν τε καὶ ἀθανάτων | ἄγει δικαιῶν τὸ βιαιότατον| ὑπερτάτᾳ χειρί=custom is lord of all, of mortals and immortals both, and with strong hand directs the utmost power of the just. Plut., Mor. 780c interprets Pindar’s use of νόμος: ‘not written externally in books or on some wooden tablets, but as lively reason functioning within him’ ἔμψυχος ὢν ἐν αὐτῷ λόγῳ; Aristot., EN 4, 8, 10 οἷον ν. ὢν ἑαυτῷ; Diod S 1, 94, 1 ν. ἔγγραπτος; cp. also Ovid, Met. 1, 90 sponte sua sine lege fidem rectumque colebat; Mayor, comm. ‘Notes’ 73.—RHirzel, ΑΓΡΑΦΟΣ ΝΟΜΟΣ 1903.). Some would put ὁ νόμος Js 2:9 here (s. LAllevi, Scuola Cattol. 67, ’39, 529–42), but s. 2b below.—Hermas too, who in part interprets Israel’s legal tradition as referring to Christians, sees the gospel, exhibited in Christ’s life and words, as the ultimate expression of God’s will or ‘law’. He says of Christ δοὺς αὐτοῖς (i.e. the believers) τὸν ν., ὅν ἔλαβε παρὰ τοῦ πατρὸς αὐτοῦ Hs 5, 6, 3, cp. Hs 8, 3, 3. Or he sees in the υἱὸς θεοῦ κηρυχθεὶς εἰς τὰ πέρατα τῆς γῆς, i.e. the preaching about the Son of God to the ends of the earth, the νόμος θεοῦ ὁ δοθεὶς εἰς ὅλον. τ. κόσμον 8, 3, 2. Similarly to be understood are τηρεῖν τὸν ν. 8, 3, 4. ὑπὲρ τοῦ ν. παθεῖν 8, 3, 6. ὑπὲρ τοῦ ν. θλίβεσθαι 8, 3, 7. ἀρνησάμενοι τὸν νόμον ibid. βλασφημεῖν τὸν ν. 8, 6, 2.

② constitutional or statutory legal system, law

ⓐ gener.: by what kind of law? Ro 3:27. ν. τῆς πόλεως the law of the city enforced by the ruler of the city (ν. ἐν ταῖς πόλεσι γραπτός Orig., C. Cels. 5, 37, 2); the penalty for breaking it is banishment Hs 1:5f. τοῖς ν. χρῆσθαι observe the laws 1:3; πείθεσθαι τοῖς ὡρισμένοις ν. obey the established laws Dg 5:10; νικᾶν τοὺς ν. ibid. (νικάω 3). Ro 7:1f, as well as the gnomic saying Ro 4:15b and 5:13b, have been thought by some (e.g. BWeiss, Jülicher) to refer to Roman law, but more likely the Mosaic law is meant (s. 3 below).

ⓑ specifically: of the law that Moses received from God and is the standard according to which membership in the people of Israel is determined (Diod S 1, 94, 1; 2: the lawgiver Mneves receives the law from Hermes, Minos from Zeus, Lycurgus from Apollo, Zarathustra from the ἀγαθὸς δαίμων, Zalmoxis from Hestia; παρὰ δὲ τοῖς Ἰουδαίοις, Μωϋσῆς receives the law from the Ἰαὼ ἐπικαλούμενος θεός) ὁ ν. Μωϋσέως Lk 2:22; J 7:23; Ac 15:5. ν. Μωϋσέως Ac 13:38; Hb 10:28. Also ὁ ν. κυρίου Lk 2:23f, 39; GJs 14:1. ὁ ν. τοῦ θεοῦ (Theoph. Ant. 2, 14 [p. 136, 4]) Mt 15:6 v.l.; Ro 8:7 (cp. Tat. 7, 2; 32, 1; Ath. 3:2). ὁ ν. ἡμῶν, ὑμῶν, αὐτῶν etc. J 18:31; 19:7b v.l.; Ac 25:8. κατὰ τὸν ἡμέτερον ν. 24:6 v.l. (cp. Jos., Ant. 7, 131). ὁ πατρῷος ν. 22:3. τὸν ν. τῶν ἐντολῶν Eph 2:15. Since the context of Ac 23:29 ἐγκαλούμενον περὶ ζητημάτων τοῦ νόμου αὐτῶν points to the intimate connection between belief, cult, and communal solidarity in Judean tradition, the term νόμος is best rendered with an hendiadys: (charged in matters) relating to their belief and custom; cp. ν. ὁ καθʼ ὑμᾶς 18:15. Ro 9:31 (CRhyne, Νόμος Δικαιοσύνης and the meaning of Ro 10:4: CBQ 47, ’85, 486–99).—Abs., without further qualification ὁ ν. Mt 22:36; 23:23; Lk 2:27; J 1:17; Ac 6:13; 7:53; 21:20, 28; Ro 2:15 (τὸ ἔργον τοῦ νόμου the work of the law [=the moral product that the Mosaic code requires] is written in the heart; difft. Diod S 1, 94, 1 ν. ἔγγραπτος, s. 1b, above), 18, 20, 23b, 26; 4:15a, 16; 7:1b, 4–7, 12, 14, 16; 8:3f; 1 Cor 15:56; Gal 3:12f, 17, 19, 21a, 24; 5:3, 14; 1 Ti 1:8 (GRudberg, ConNeot 7, ’42, 15); Hb 7:19 (s. Windisch, Hdb. exc. ad loc.), 28a; 10:1; cp. Js 2:9 (s. 1b above); μετὰ τὸν ν. Hb 7:28b; οἱ ἐν τῷ ν. Ro 3:19; κατὰ τὸν ν. according to the (Mosaic) law (Jos., Ant. 14, 173; 15, 51 al.; Just., D. 10, 1) J 19:7b; Ac 22:12; 23:3; Hb 7:5; 9:22. παρὰ τ. νόμον contrary to the law (Jos., Ant. 17, 151, C. Ap. 2, 219; Ath. 1, 3 παρὰ πάντα ν.) Ac 18:13.—νόμος without the art. in the same sense (on the attempt, beginning w. Origen, In Ep. ad Ro 3:7 ed. Lomm. VI 201, to establish a difference in mng. betw. Paul’s use of ὁ νόμος and νόμος s. B-D-F §258, 2; Rob. 796; Mlt-Turner 177; Grafe [s. 3b below] 7–11) Ro 2:13ab, 17, 23a, * 25a; 3:31ab; 5:13, 20; 7:1a (s. above); Gal 2:19b; 5:23 (JRobb, ET 56, ’45, 279f compares κατὰ δὲ τῶν τοιούτων οὐκ ἔστι νόμος Aristot., Pol. 1284a). δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ … 1 Ti 1:9. Cp. ἑαυτοῖς εἰσιν νόμος Ro 2:14 (in Pla., Pol. and in Stoic thought the wise person needed no commandment [Stoic. III 519], the bad one did; MPohlenz, Stoa ’48/49 I 133; II 75). Used w. prepositions: ἐκ ν. Ro 4:14; Gal 3:18, 21c (v.l. ἐν ν.); Phil 3:9 (ἐκ νόμου can also mean corresponding to or in conformity with the law: PRev 15, 11 ἐκ τῶν νόμων); cp. ἐκ τοῦ νόμου Ro 10:5. διὰ νόμου Ro 2:12b; 3:20b; 4:13; 7:7b; Gal 2:19a, 21; ἐν ν. (ἐν τῷ ν. Iren. 3, 11, 8 [Harv. II 49, 9]) Ro 2:12a, 23; Gal 3:11, 21c v.l.; 5:4; Phil 3:6. κατὰ νόμον 3:5; Hb 8:4; 10:8 (make an offering κατὰ νόμον as Arrian, Anab. 2, 26, 4; 5, 8, 2); χωρὶς ν. Ro 3:21a; 7:8f; ἄχρι ν. 5:13a. ὑπὸ νόμον 6:14f; 1 Cor 9:20; Gal 3:23; 4:4f, 21a; 5:18 (cp. Just., D. 45, 3 οἱ ὑπὸ τὸν ν.).—Dependent on an anarthrous noun παραβάτης νόμου a law-breaker Ro 2:25b ( 27b w. art.); Js 2:11. ποιητὴς ν. one who keeps the law 4:11d (w. art. Ro 2:13b). τέλος ν. the end of the law Ro 10:4 (RBultmann and HSchlier, Christus des Ges. Ende ’40). πλήρωμα ν. fulfilment of the law 13:10. ν. μετάθεσις a change in the law Hb 7:12. ἔργα ν. Ro 3:20a, 28; 9:32 v.l.; Gal 2:16; 3:2, 5, 10a.—(ὁ) ν. (τοῦ) θεοῦ Ro 7:22, 25a; 8:7 because it was given by God and accords w. his will. Lasting Mt 5:18; Lk 16:17 (cp. Bar 4:1; PsSol 10:4; Philo, Mos. 2, 14; Jos., C. Ap. 2, 277).—Used w. verbs, w. or without the art.: ν. ἔχειν J 19:7a; Ro 2:14 (ApcSed 14:5). πληροῦν ν. fulfill the law Ro 13:8; pass. Gal 5:14 (Mel., P. 42, 291). πληροῦν τὸ δικαίωμα τοῦ ν. fulfill the requirement of the law Ro 8:4. φυλάσσειν τὸν ν. observe the law Ac 21:24; Gal 6:13. τὰ δικαιώματα τοῦ ν. φυλάσσειν observe the precepts of the law Ro 2:26; διώκειν ν. δικαιοσύνης 9:31a; πράσσειν ν. 2:25a. ποιεῖν τὸν ν. J 7:19b; Gal 5:3; Ro 2:14b, s. below; τὸν ν. τηρεῖν Js 2:10. τὸν ν. τελεῖν Ro 2:27. φθάνειν εἰς ν. 9:31b. κατὰ ν. Ἰουδαϊσμὸν ζῆν IMg 8:1 v.l. is prob. a textual error (Pearson, Lghtf., Funk, Bihlmeyer, Hilgenfeld; Zahn, Ign. v. Ant. 1873 p. 354, 1 [difft. in Zahn’s edition] all omit νόμον as a gloss and are supported by the Latin versions; s. Hdb. ad loc.). τὰ τοῦ ν. ποιεῖν carry out the requirements of the law Ro 2:14b (ApcSed 14:5; FFlückiger, TZ 8, ’52, 17–42). καταλαλεῖν νόμου, κρίνειν ν. Js 4:11abc. ἐδόθη ν. Gal 3:21a.—Pl. διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν Hb 8:10; cp. 10:16 (both Jer 38:33).—Of an individual stipulation of the law ὁ νόμος τοῦ ἀνδρός the law insofar as it concerns the husband (Aristot., Fgm. 184 R. νόμοι ἀνδρὸς καὶ γαμετῆς.—SIG 1198, 14 κατὰ τὸν νόμον τῶν ἐρανιστῶν; Num 9:12 ὁ ν. τοῦ πάσχα; Philo, Sobr. 49 ὁ ν. τῆς λέπρας) Ro 7:2b; cp. 7:3 and δέδεται νόμῳ vs. 2a (on the imagery Straub 94f); 1 Cor 7:39 v.l.—The law is personified, as it were (Demosth. 43, 59; Aeschin. 1, 18; Herm. Wr. 12, 4 [the law of punishment]; IMagnMai 92a, 11 ὁ ν. συντάσσει; b, 16 ὁ ν. ἀγορεύει; Jos., Ant. 3, 274) J 7:51; Ro 3:19.

③ a collection of holy writings precious to God’s people, sacred ordinance

ⓐ in the strict sense the law=the Pentateuch, the work of Moses the lawgiver (Diod S 40, 3, 6 προσγέγραπται τοῖς νόμοις ἐπὶ τελευτῆς ὅτι Μωσῆς ἀκούσας τοῦ θεοῦ τάδε λέγει τ. Ἰουδαίοις=at the end of the laws this is appended: this is what Moses heard from God and is telling to the Jews. ὁ διὰ τοῦ ν. μεταξὺ καθαρῶν καὶ ἀκαθάρτων διαστείλας θεός Iren. 3, 12, 7 [Harv. II 60, 3]; cp. Hippol., Ref. 7, 34, 1) τὸ βιβλίον τοῦ νόμου Gal 3:10b (cp. Dt 27:26). Also simply ὁ νόμος (Jos., Bell. 7, 162 ὁ ν. or 2, 229 ὁ ἱερὸς ν. of the holy book in a concrete sense) Mt 12:5 (Num 28:9f is meant); J 8:5; 1 Cor 9:8 (cp. Dt 25:4); 14:34 (cp. Gen 3:16); Gal 4:21b (the story of Abraham); Hb 9:19. ὁ ν. ὁ ὑμέτερος J 8:17 (cp. Jos., Bell. 5, 402; Tat. 40, 1 κατὰ τοὺς ἡμετέρους ν.). ἐν Μωϋσέως νόμῳ γέγραπται 1 Cor 9:9. καθὼς γέγραπται ἐν νόμῳ κυρίου Lk 2:23 (γέγραπται ἐν νόμῳ as Athen. 6, 27, 23c; IMagnMai 52, 35 [III B.C.]; Mel., P. 11, 71; cp. Just., D. 8, 4 τὰ ἐν τῷ ν. γεγραμμένα); cp. vs. 24. ἔγραψεν Μωϋσῆς ἐν τῷ νόμῳ J 1:45 (cp. Cercidas [III B.C.], Fgm. 1, 18f Diehl² [=Coll. Alex. p. 204, 29=Knox p. 196] καὶ τοῦθʼ Ὅμηρος εἶπεν ἐν Ἰλιάδι).—The Sacred Scriptures (OT) referred to as a whole in the phrase ὁ ν. καὶ οἱ προφῆται (Orig., C. Cels. 2, 6, 4; cp. Hippol., Ref. 8, 19, 1) the law (הַתּוֹרָה) and the prophets (הַנְּבִיאִים) Mt 5:17; 7:12; 11:13; 22:40; Lk 16:16; Ac 13:15; 24:14; 28:23; Ro 3:21b; cp. Dg 11:6; J 1:45. τὰ γεγραμμένα ἐν τῷ ν. Μωϋσέως καὶ τοῖς προφήταις καὶ ψαλμοῖς Lk 24:44.

ⓑ In a wider sense=Holy Scripture gener., on the principle that the most authoritative part gives its name to the whole (ὁ ν. ὁ τοῦ θεοῦ Theoph. Ant. 1, 11 [p. 82, 15]): J 10:34 (Ps 81:6); 12:34 (Ps 109:4; Is 9:6; Da 7:14); 15:25 (Ps 34:19; 68:5); 1 Cor 14:21 (Is 28:11f); Ro 3:19 (preceded by a cluster of quotations fr. Psalms and prophets).—Mt 5:18; Lk 10:26; 16:17; J 7:49.—JHänel, Der Schriftbegriff Jesu 1919; OMichel, Pls u. s. Bibel 1929; SWesterholm, Studies in Religion 15, ’86, 327–36.—JMeinhold, Jesus u. das AT 1896; MKähler, Jesus u. das AT² 1896; AKlöpper, Z. Stellung Jesu gegenüber d. Mos. Gesetz, Mt 5:17–48: ZWT 39, 1896, 1–23; EKlostermann, Jesu Stellung z. AT 1904; AvHarnack, Hat Jesus das atl. Gesetz abgeschafft?: Aus Wissenschaft u. Leben II 1911, 225–36, SBBerlAk 1912, 184–207; KBenz, D. Stellung Jesu zum atl. Gesetz 1914; MGoguel, RHPR 7, 1927, 160ff; BBacon, Jesus and the Law: JBL 47, 1928, 203–31; BBranscomb, Jes. and the Law of Moses 1930; WKümmel, Jes. u. d. jüd. Traditionsged.: ZNW 33, ’34, 105–30; JHempel, D. synopt. Jesus u. d. AT: ZAW 56, ’38, 1–34.—Lk-Ac: JJervell, HTR 64, ’71, 21–36.—EGrafe, D. paulin. Lehre vom Gesetz² 1893; HCremer, D. paulin. Rechtfertigungslehre 1896, 84ff; 363ff; FSieffert, D. Entwicklungslinie d. paul. Gesetzeslehre: BWeiss Festschr. 1897, 332–57; WSlaten, The Qualitative Use of νόμος in the Pauline Ep.: AJT 23, 1919, 213ff; HMosbech, Pls’ Laere om Loven: TT 4/3, 1922, 108–37; 177–221; EBurton, ICC, Gal 1921, 443–60; PFeine, Theol. des NT⁶ ’34, 208–15 (lit.); PBenoit, La Loi et la Croix d’après S. Paul (Ro 7:7–8:4): RB 47, ’38, 481–509; CMaurer, D. Gesetzeslehre des Pls ’41; PBläser, D. Gesetz b. Pls ’41; BReicke, JBL 70, ’51, 259–76; GBornkamm, Das Ende d. Gesetzes ’63; HRaisänen, Paul and the Law² ’87; PRichardson/SWesterholm, et al., Law in Religious Communities in the Rom. Period, ’91 (Torah and Nomos); MNobile, La Torà al tempo di Paolo, alcune ri-flessioni: Atti del IV simposio di Tarso su S. Paolo Apostolo, ed. LPadovese ’96, 93–106 (lit. 93f, n. 1).—Dodd 25–41.—B. 1358; 1419; 1421. DELG s.v. νέμω Ic. Schmidt, Syn. I 333–47. M-M. EDNT. TW. Sv.

φανερόω fut. φανερώσω; 1 aor. ἐφανέρωσα; pf. πεφανέρωκα. Pass.: 1 fut. φανερωθήσομαι; 1 aor. ἐφανερώθην; perf. πεφανέρωμαι (cp. φανέρωσις; Hdt. 6, 122 [a late interpolation]; Dionys, Hal. 10, 37; Cass. Dio 59, 18; 77, 15; PGoodsp 15, 19 [IV A.D.]; Jer 40:6; TestSol; TestAbr B; JosAs 12:2; AscIs 3; 13; Philo; Jos., Ant. 20, 76; Just., Tat., Mel.)

① to cause to become visible, reveal, expose publicly (w. relatively more focus on the sensory aspect than on the cognitive as in 2 below. But distinctions are not always clear)

ⓐ of persons

α. act. of the Risen Lord J 21:1a; cp. 1b.

β. pass. w. intr. sense show or reveal oneself, be revealed, appear τινί to someone Hs 2:1. ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ 2 Cor 5:10.—Esp. of Christ (Just., A I, 56, 1; Mel., P. 43, 302. Of the Logos φανερωθεὶς τοῖς ἀνθρώποις Iren. 3, 11, 8 [Harv. II 47, 8]) of his appearance in the world ἐφανερώθη ἐν σαρκί 1 Ti 3:16 (ALau, Manifest in Flesh, The Epiphany Christology of the Pastoral Epistles ’96); cp. B 5:6; 6:7, 9, 14; 12:10. θεοῦ ἀνθρωπίνως φανερουμένου IEph 19:3.—Hb 9:26; 1 Pt 1:20; 1J 1:2ab. The purpose of the appearing is given by a ἵνα clause 1J 3:5, 8; B 14:5; 2 Cl 14:2.—Of the appearing of the Risen Lord τοῖς μαθηταῖς J 21:14; cp. Mk 16:12 (ἐν ἑτέρᾳ μορφῇ), 14. Without a dat. B 15:9. Of the Second Advent Col 3:4a; 1 Pt 5:4; 1J 2:28; 3:2b.—ὑμεῖς σὺν αὐτῷ (i.e. Christ upon his return) φανερωθήσεσθε ἐν δόξῃ Col 3:4b. Of the Christian community ἡ ἐκκλησία πνευματικὴ οὖσα ἐφανερώθη ἐν τῇ σαρκὶ Χριστοῦ 2 Cl 14:3.

ⓑ of things, pass. w. intr. sense (Jos, Ant. 17, 194; Hippol., Ref. 9, 5, 1; Theoph. Ant. 2, 4 [p. 102, 22]) become visible or known, be revealed Mk 4:22; 2 Cor 4:10f; Eph 5:13f; Rv 3:18. Foll. by an indirect quest. 1J 3:2a.

② to cause to become known, disclose, show, make known

ⓐ of things

α. act. (PBrem 53, 26 [114 A.D.]; Hippol., Ref. 6, 47, 4) ἐφανέρωσεν τὴν δόξαν αὐτοῦ J 2:11 (TestAbr B 14 p. 118, 18 [Stone p. 84] τὴν σαπρότητα; JosAs 12:2 τὰ ἀφανῆ; Jos., Vi. 231 φ. τὴν ὀργήν). ὁ θεὸς αὐτοῖς ἐφανέρωσεν God has shown them what can be known about God Ro 1:19 (s. AKlöpper, ZWT 47, 1904, 169–80). Cp. 1 Cor 4:5; Tit 1:3; 2 Cl 20:5; Dg 8:11 (w. ἀποκαλύπτειν); 9:1, 2b; 11:5; IRo 8:2. φανεροῦν τινι ἀποκάλυψιν disclose a revelation to someone Hv 3, 1, 2. κατὰ ἀποκάλυψιν φανεροῦν τινι make known or show to someone in a revelation MPol 22:3. ἐπὶ σοὶ … φανερώσει κύριος τὸ λύτρον in connection with you the Lord will disclose salvation GJs 7:2. τῷ θεῷ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι διʼ ἡμῶν to God who makes known through us the fragrance of the knowledge relating to him (prob. Christ, but s. REB and NRSV of God) 2 Cor 2:14. πάντα ὁ πατὴρ φανεροῖ περὶ τοῦ υἱοῦ Ἰησοῦ B 12:8. (ὁ κύριος) πεφανέρωκεν ἡμῖν διὰ τῶν προφητῶν ὅτι κτλ. 2:4.— Make known by word of mouth, teach ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις J 17:6 (though here the teaching is accompanied by a revelation that comes through a deed.—HHuber, D;. Begriff der Offenbarung im Joh. ev. ’34). ἐν παντὶ φανερώσαντες ἐν πᾶσιν εἰς ὑμᾶς in every way we have made this (i.e. τὴν γνῶσιν) plain to you, in the sight of all men 2 Cor 11:6. Cp. Col 4:4.— Disclose τοὺς γάμους GJs 15:2, 4.

β. pass. w. intr. sense (Jos, Ant. 17, 194; Hippol., Ref. 9, 5, 1; Theoph. Ant. 2, 4 [p. 102, 22]) become public knowledge, be disclosed, become known J 3:21; 9:3; Ro 16:26; 2 Cor 7:12; Col 1:26; 2 Ti 1:10; Hb 9:8; 1J 4:9; Rv 15:4; B 7:7; IEph 19:2. Foll. by an indirect quest. 1J 3:2a. Foll. by ὅτι Dg 9:2a. χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται apart from law, the righteousness which is sent from God has been revealed Ro 3:21.

ⓑ of persons

α. act. ἑαυτόν show or reveal oneself: of God (Philo, Leg. All. 3, 47) διὰ Ἰησοῦ IMg 8:2.—Of Christ φανέρωσον σεαυτὸν τῷ κόσμῳ J 7:4. Difft. ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ he revealed that he was the Son of God B 5:9.— Expose ἐὰν αὐτὴν φανερώσω τοῖς υἱοῖς Ἰσραήλ if I expose (Mary) to the Israelites GJs 14:1.

β. pass. w. intr. sense be made known ἵνα φανερωθῇ τῷ Ἰσραήλ J 1:31. θεῷ πεφανερώμεθα we are well known to God 2 Cor 5:11a, cp. 11b; 11:6 v.l. (for φανερώσαντες). W. ὅτι foll. become known, be shown (that) 3:3; 1J 2:19 (logically impersonal, as ἠκούσθη in Mk 2:1).—MBockmuehl, Das Verb φανερόω im NT: BZ 32, ’88, 87–99.—DELG s.v. φαίνω. M-M. EDNT. TW.

εὐλογία, ας, ἡ (s. prec. two entries; Pind.+).

① act of speaking in favorable terms, praise (Pind., Thu. et al.; OGI 74 [III B.C.] θεοῦ εὐλογία. Θεύδοτος Ἰουδαῖος σωθεὶς ἐκ πελάγους; Sb 317; 1117; T. Kellis 22, 11f; Herm. Wr. 1, 30 εὐ. τ. πατρὶ θεῷ; 2 Esdr 19:5; Sir 50:20; Jos., Ant. 11, 80 εἰς θεόν) Rv 5:12f; 7:12.

② in an extended sense of ‘fine speaking’ (Pla., Rep. 3, 400d; Lucian, Lexiph. 1), ἐ. is used in a pejorative sense (Aesop 274 and 274b H.=155 P., 222 Ch., 160 H-H. uses the adj. εὔλογος of an argument that sounds good but is false; cp. Lucian, Abdic. 22) and specifically of words that are well chosen but untrue, false eloquence, flattery Ro 16:18 (v.l. εὐγλωττίας).

③ act or benefit of blessing, blessing

ⓐ by which persons call down God’s grace upon other persons (opp. κατάρα, as Gen 27:12; Sir 3:9; Philo, Mos. 1, 283; Jos., Ant. 4, 302; TestBenj 6:5; JosAs 9:1) Js 3:10. Often the explanation of Hb 12:17 is thought to be given in Gen 27:38. Others place the passage under bα. ἡ εὐ. τοῦ Ζαχαρίου GJs 24:1.

ⓑ of God’s activity in blessing (Wsd 15:19; Sir 11:22 al.) 1 Cl 31:1. ὁδοὶ τ. εὐλογίας the ways of blessing i.e. those which God blesses, ibid.

α. as benefit bestowed by God or Christ (Gen 49:25; Ex 32:29; Lev 25:21 al.; PsSol 5:17; JosAs 24:6) μεταλαμβάνει εὐλογίας shares the blessing Hb 6:7 (but s. 4 below). εὐ. πνευματική spiritual blessing Eph 1:3. εὐ. Χριστοῦ Ro 15:29; κληρονομεῖν τὴν εὐ. Hb 12:17 (s. a above); 1 Pt 3:9. εὐ. τοῦ Ἀβραάμ Gal 3:14 (cp. Gen 28:4). ἐσχάτην εὐ. ultimate/finest blessing GJs 6:2 (cp. Just., D. 91, 1 εὐλογίᾳ, ἥν εὐλόγει τὸν Ἰωσήφ; also s. εὐλογέω 3).

β. in a special sense of divine benefit bestowed in the Eucharist: blessing (εὐλογέω 2b) τὸ ποτήριον τῆς εὐ. the cup that conveys blessing, defined as ‘sharing in the blood of Christ’ 1 Cor 10:16 (JosAs 8:11 καὶ πιέτω ποτήριον εὐλογίας σου; here a technical term for the cup of wine drunk at the close of an Israelite’s meal; HGressmann, Sellin Festschr. 1927, 55ff; ROtto, The Kingdom of God and the Son of Man, tr. FFilson and BLee-Woolf, ’57, 265ff).

ⓒ as benefit brought by humans (Gen 33:11; 1 Km 25:27; 4 Km 5:15.—Cyr. Scyth. uses εὐλογία=‘gift, bounty’ [from humans] without biblical influence: 68, 17 and 28; 217, 16; 238, 12; also εὐλογέω=bestow 137, 9) 2 Cor 9:5a; mng. 4 is in favor with some interpreters.

④ Since the concept of blessing connotes the idea of bounty, εὐ. also bears the mng. generous gift, bounty (opp. πλεονεξία) 2 Cor 9:5b; perh. also 5a, s. 3c above. ἐπʼ εὐλογίαις (opp. φειδομένως) bountifully 9:6ab (Philo, Leg. All. 3, 210: ἐπʼ εὐλογίαις=in order that blessed influence might be felt). This may perh. be the place for Hb 6:7 (s. 3bα above) γῆ … μεταλαμβάνει εὐλογίας ἀπὸ τ. θεοῦ the earth receives rich bounty from God. RAC VI 900–928. JMateos, Análisis de un campo lexematico—Εὐλογία en el NT: Filologí a Neotestamentaria 1, ’88, 5–25; cp. Betz, 2 Cor 96–99, 103.—Renehan ’85, 73f. M-M. TW.

κτίσις, εως, ἡ (s. prec. and two next entries; Pind.+).

① act of creation, creation (Iren. 1, 17, 1 [Harv. I 164, 11]; Hippol., Ref. 6, 33 κ. τοῦ κόσμου; 6, 55, 1; Did., Gen. 24, 4): ἀπὸ κτίσεως κόσμου since the creation of the world Ro 1:20 (cp. PsSol 8, 7; ApcSed 8:10; Jos., Bell. 4, 533). The Son of God was σύμβουλος τῷ πατρὶ τῆς κτίσεως αὐτοῦ counselor to the Father in his creative work Hs 9, 12, 2.

② the result of a creative act, that which is created (EpArist 136; 139; TestReub 2:9).

ⓐ of individual things or beings created, creature (Tob 8:5, 15) created thing τὶς κ. ἑτέρα any other creature Ro 8:39. οὐκ ἔστιν κ. ἀφανὴς ἐνώπιον αὐτοῦ no creature is hidden from (God’s) sight Hb 4:13. πᾶν γένος τῆς κ. τοῦ κυρίου every kind of creature that the Lord made Hs 9, 1, 8; πᾶσα κ. every created thing (cp. Jdth 9:12) MPol 14:1. Of Christ πρωτότοκος πάσης κ. Col 1:15. Of the name of God ἀρχέγονον πάσης κ. 1 Cl 59:3. τὸ εὐαγγέλιον … τὸ κηρυχθὲν ἐν πάσῃ κτίσει the gospel … which has been preached to every creature (here limited to human beings) Col 1:23.—Pl. (En 18:1) δοξάζειν τὰς κτίσεις τοῦ θεοῦ praise the created works of God Hv 1, 1, 3.—The Christian is described by Paul as καινὴ κ. a new creature 2 Cor 5:17, and the state of being in the new faith by the same words as a new creation Gal 6:15 (cp. Jos., Ant. 18, 373 καιναὶ κτίσεις). S. on ἐκλογή end.

ⓑ the sum total of everything created, creation, world (ApcMos 32; SibOr 5, 152; ὁρωμένη κ. Did., Gen. 1 B, 6; 13 A, 2) ἡ κ. αὐτοῦ Hv 1, 3, 4. ἐν ἀρχῇ τῆς κ. at the beginning of the world B 15:3; ἀπʼ ἀρχῆς κ. from the beginning of the world Mk 13:19; 2 Pt 3:4. Likew. Mk 10:6; πᾶσα ἡ κ. the whole creation (Jdth 16:14; Ps 104:21 v.l.; TestAbr A 13 p. 92, 7 [Stone p. 32], B 12 p. 116, 31 [St. p. 80]; TestLevi 4:1; TestNapht 2:3; ParJer 9:6; PGM 12, 85) Hv 3, 4, 1; m 12, 4, 2; Hs 5, 6, 5; 9, 14, 5; 9, 23, 4; 9, 25, 1. The whole world is full of God’s glory 1 Cl 34:6. ἀόργητος ὑπάρχει πρὸς πᾶσαν τὴν κτίσιν αὐτοῦ 19:3. ὁ υἱὸς τ. θεοῦ πάσης τ. κτίσεως αὐτοῦ προγενέστερός ἐστιν the Son of God is older than all his creation Hs 9, 12, 2. πᾶσα ἡ κ. limited to humankind Mk 16:15; Hm 7:5. Also ἡ κτίσις τῶν ἀνθρώπων D 16:5.—αὕτη ἡ κ. this world (earthly in contrast to heavenly) Hb 9:11.—κ. the creation, what was created in contrast to the Creator (Wsd 16:24) Ro 1:25 (EpArist 139 θεὸν σεβόμενοι παρʼ ὅλην τὴν κτίσιν).—Of Christ ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ Rv 3:14 (s. ἀρχή 3).—The mng. of κτ. is in dispute in Ro 8:19–22, though the pass. is usu. taken to mean the waiting of the whole creation below the human level (animate and inanimate—so, e.g., OCullmann, Christ and Time [tr. FFilson] ’50, 103).—HBiedermann, D. Erlösg. der Schöpfung beim Ap. Pls. ’40.

③ system of established authority that is the result of some founding action, governance system, authority system. Corresponding to 1, κτίσις is also the act by which an authoritative or governmental body is created (ins in CB I/2, 468 no. 305 [I A.D.]: founding of the Gerousia [Senate]. Somewhat comparable, of the founding of a city: Scymnus Chius vs. 89 κτίσεις πόλεων). But then, in accordance with 2, it is prob. also the result of the act, the institution or authority itself 1 Pt 2:13 (Diod S 11, 60, 2 has κτίστης as the title of a high official. Cp. νομοθεσία in both meanings: 1. lawgiving, legislation; 2. the result of an action, i.e. law.) To a Hellene a well-ordered society was primary (s. Aristot., Pol. 1, 1, 1, 1252). It was understood that the function of government was to maintain such a society, and the moral objective described in vs. 14 is in keeping with this goal.—BBrinkman, ‘Creation’ and ‘Creature’ I, Bijdragen (Nijmegen) 18, ’57, 129–39, also 359–74; GLampe, The NT Doctrine of κτίσις, SJT 17, ’64, 449–62.—DELG s.v. κτίζω. M-M. TW. Sv.

σοφία, ας, ἡ (s. σοφίζω, σοφός; Hom., Pre–Socr. et al.; LXX, TestSol; TestJob 37:6; Test12patr, JosAs; AscIs 3:23; AssMos Fgm. e; EpArist, Philo, Joseph., Just.,Tat., Ath.)

① the capacity to understand and function accordingly, wisdom.

ⓐ natural wisdom that belongs to this world σοφία Αἰγυπτίων (Synes., Provid. 1, 1 p. 89a; Jos., Ant. 2, 286; cp. Tat. 31, 1 πάσης βαρβάρου σοφίας ἀρχηγόν [of Moses]) Ac 7:22 (on the subj. s. Philo, Vita Mos. 1, 20ff; Schürer II 350). In contrast to God’s wisdom and the wisdom that comes fr. God ἡ σοφία τῶν σοφῶν 1 Cor 1:19 (Is 29:14). ἡ σοφία τοῦ κόσμου (τούτου) vs. 20; 3:19. σοφία τοῦ αἰῶνος τούτου 2:6b. ἀνθρωπίνη σοφία 2:13. ς. ἀνθρώπων vs. 5. Cp. 1:21b, 22; 2:1. σοφία λόγου cleverness in speaking 1:17. On ἐν πειθοῖς σοφίας λόγοις 2:4 see πειθός. σοφία σαρκική 2 Cor 1:12. ς. ἐπίγειος, ψυχική, δαιμονιώδης Js 3:15 (cp. ς. as ironical referent for dissident teaching: ἡ παμποίκιλος ς. [τῆς] Περατικῆς αἱρέσεως Hippol., Ref. 5, 17, 1).—An advantage that is given to certain persons (like strength and riches, Just., D. 102, 6) 1 Cl 13:1 (Jer 9:22); 32:4; 38:2. So perh. also 39:6 (Job 4:21); but s. bα.

ⓑ transcendent wisdom

α. wisdom that God imparts to those who are close to God. Solomon (3 Km 5:9; Pr 1:2; Jos., Ant. 8, 168 ς. τοῦ Σ; AssMos Fgm. e [Denis p. 65]; Orig., C. Cels. 3, 45, 9) Mt 12:42; Lk 11:31; Stephen Ac 6:10; Paul 2 Pt 3:15; Pol 3:2; to those believers who are called to account for their faith Lk 21:15. The gift of unveiling secrets (2 Km 14:20; Da 1:17; 2:30. Oenomaus in Eus., PE 5, 27, 1 ἡ σοφία is necessary for the proper use of the oracles) Ac 7:10; Rv 13:18; 17:9. τὸν δεσπότην τὸν δόντα μοι τὴν σοφίαν τοῦ γράψαι τὴν ἱστορίαν ταύτην the Lord, who gave me the wisdom to write this account GJs 25:1. Good judgment in the face of human and specif. Christian demands (practical) wisdom Ac 6:3; Col 4:5; Js 1:5; 3:13, 17 (for the view that ς. in Js 1:5; 3:17=πνεῦμα s. WBieder, TZ 5, ’49, 111). The apostle teaches people ἐν πάσῃ σοφίᾳ Col 1:28, and Christians are to do the same among themselves 3:16 (ἐν πάσῃ ς. also Eph 1:8; Col 1:9).—W. φρόνησις (q.v. 2) Eph 1:8. W. ἀποκάλυψις vs. 17. W. σύνεσις (Jos., Ant. 8, 49): σοφία καὶ σύνεσις πνευματική Col 1:9. σοφία, σύνεσις, ἐπιστήμη, γνῶσις (cp. Philo, Gig. 27) B 2:3; 21:5. σοφία καὶ νοῦς τῶν κρυφίων αὐτοῦ wisdom and understanding of his (i.e. the Lord’s) secrets 6:10.—As a spiritual gift the λόγος σοφίας (cp. Just., D. 121, 2) stands beside the λόγος γνώσεως 1 Cor 12:8 (s. γνῶσις 1 and cp. Aesopica 213, 1 P.: Τύχη ἐχαρίσατο αὐτῷ λόγον σοφίας). Paul differentiates betw. his preaching to unbelievers and immature Christians and σοφίαν λαλεῖν ἐν τοῖς τελείοις 2:6a; the latter he also calls λαλεῖν θεοῦ σοφίαν ἐν μυστηρίῳ set forth the wisdom that comes fr. God as a mystery vs. 7 (WBaird, Interpretation 13, ’59, 425–32).—The false teachers of Colossae consider that their convictions are σοφία Col 2:23.—JdeFinance, La σοφία chez St. Paul: RSR 25, ’35, 385–417.

β. wisdom of Christ and of God

א. Christ: of Jesus as a boy (s. ἡλικία 1b) Lk 2:40, 52. Of him as an adult Mt 13:54; Mk 6:2. Of the exalted Christ ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως Col 2:3.—Rv 5:12. By metonymy Χρ. Ἰ., ὸ̔ς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ Christ Jesus, who has become a source of wisdom from God for us 1 Cor 1:30. This last makes a transition to

ב. wisdom of God (Diog. L. 1, 28 σοφίᾳ πρῶτον εἶναι τὸν θεόν; Theoph. Ant. I, 6 [p. 70, 18] ς. τοῦ θεοῦ): revealed in his creation and rule of the world 1 Cor 1:21a, or in the measures intended to bring salvation to the believers Ro 11:33 (here w. γνῶσις; cp. TestJob 37:6 of God’s depth of wisdom); Eph 3:10; Hv 1, 3, 4 (w. πρόνοια).—Rv 7:12; 1 Cl 18:6 (Ps 50:8); B 16:9 (cp. δικαίωμα 1). Christ is called θεοῦ σοφία the embodiment of the wisdom of God 1 Cor 1:24 (cp. א above; Just., D. 61, 3 ὁ λόγος τῆς σοφίας; Diog. L. 9, 50 Protagoras is called Σοφία.—Lucian in Peregr. 11 speaks ironically of the θαυμαστὴ σοφία τῶν Χριστιανῶν. Orig., C. Cels. 6, 44, 27 τῷ υἱῷ τοῦ θεοῦ ὄντι δικαιοσύνῃ καὶ ἀληθείᾳ καὶ ς.)—UWilckens, Weisheit u. Torheit ( 1 Cor 1 and 2), ’59; FChrist, Jesus Sophia (synopt.) ’70.

② personified wisdom, Wisdom (Ael. Aristid. 45, 17 K. as a mediator betw. Sarapis and humans; perh.=Isis; AHöfler, D. Sarapishymnus des Ael. Aristid. ’35, 50 and 53f; the name of an aeon Iren. 1, 2, 3 [Harv. I 16, 5]; s. also Did., Gen, 213, 12). In connection w. Pr 1:23–33: 1 Cl 57:3 (λέγει ἡ πανάρετος σοφία), 5 (=Pr 1:29); 58:1. On ἐδικαιώθη ἡ σοφία κτλ. Mt 11:19; Lk 7:35 cp. δικαιόω 2bα and Ps.-Pla., Eryx. 6, 394d ἡ σοφία καὶ τὰ ἔργα τὸ ἀπὸ ταύτης=wisdom and her fruits. ἡ σοφία τοῦ θεοῦ εἶπεν Lk 11:49 introduces a statement made by ‘wisdom’ (‘wisdom’ is variously explained in this connection; on the one hand, it is said to refer to the OT, or to an apocryphal book by this title [s. 3 below]; on the other hand, Jesus is thought of as proclaiming a decree of divine wisdom, or Lk is thinking of wisdom that Jesus has communicated to them at an earlier time).

③ a book titled ‘The Wisdom of God’, s. 2.—EBréhier, Les idées philosophiques et religieuses de Philon d’Alexandrie 1907, 115ff; JMeinhold, Die Weisheit Israels 1908; GHoennicke, RE XXI 1908, 64ff; HWindisch, Die göttl. Weisheit der Juden u. die paulin. Christologie: Heinrici Festschr. 1914, 220 ff; PHeinisch, Die persönl. Weisheit des ATs in religionsgesch. Beleuchtung² 1923; Bousset, Rel.³ 343ff; FFerrari, Il Progresso religioso 8, 1928, 241–53; MTechert, La notion de la Sagesse dans les trois prem. siècles: Archiv. f. Gesch. d. Philos. n.s. 32, 1930, 1–27; WKnox, St. Paul and the Church of the Gentiles ’39, 55–89; BRigaux, NTS 4, ’57/58, esp. 252–57 (Qumran); HConzelmann, Pls. u. die Weisheit, NTS 12, ’66, 231–44; MSuggs, Wisdom, Christology, and Law in Mt, ’70. Other lit. in Schürer III/1, 198–212.—BGladigow, Sophia und Kosmos, Untersuchungen zur frühgeschichte von σοφό und σοφίη ’65.—DELG s.v. σοφό. M-M. EDNT. TW. Sv.

ἐξουσία, ας, ἡ (Soph., Thu.+; ins, pap, LXX, En, pseudepigr., Philo, Joseph., Just.; Tat. 30, 1; Mel., P. 104, 810 [Bodm.]) from ἔξεστιν.

① a state of control over someth., freedom of choice, right (e.g., the ‘right’ to act, decide, or dispose of one’s property as one wishes: BGU 1158, 13 [9 B.C.] = Mitt-Wilck. II/2, 234, 13 legal t.t., esp. in wills: POxy 272, 13; BGU 183, 25 ἔχειν αὐτὴν τὴν ἐ. τῶν ἰδίων πάντων; PTebt 319, 21.—Sir 30:11) ἐξουσίαν ἔχειν have the right 2 Th 3:9 (Just., D 16, 4). W. inf. foll. (Teles p. 23, 14; 24, 11; Tob 2:13 S; 7:10 S) J 10:18; 1 Cor 9:4ff; Hb 13:10; Rv 13:5; B 4:2. W. obj. gen. foll. (τίς οὖν ἔτι ἔχει μου ἐξουσίαν; Epict. 3, 24, 70; διδόναι ἐξουσίαν τῶν πετεινῶν Did., Gen. 61, 24) εἰ ἄλλοι τῆς ὑμῶν ἐ. μετέχουσι 1 Cor 9:12. Also ἐ. ἐπὶ τὸ ξύλον τῆς ζωῆς the right to the tree of life Rv 22:14. W. verbs of two constr. ἔχει ἐ. ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος the potter has a right over the clay, to make fr. the same lump Ro 9:21. ἐ. ἔχειν περί τινος (4 Macc 4:5) be at liberty w. regard to a thing (opp. ἀνάγκην ἔχειν) 1 Cor 7:37; cp. 8:9; ἐ. ἐν τ. εὐαγγελίῳ a right in the gospel 9:18. ἐν τῇ σῇ ἐ. ὑπῆρχεν was at your disposal Ac 5:4 (Esth 4:17b; Appian, Liby. 52 §226 ἐν ἐ. εἶναι τί τινι=someth. is at someone’s disposal, is within one’s power).

② potential or resource to command, control, or govern, capability, might, power (on capacity for someth. cp. Did., Gen. 162, 5: ἡ προσαιρέσεως ἐξουσία; cp. 1 Esdr 4:28, 40; 2 Macc 7:16 the king can do what he pleases because he has the capability for doing so) ἡ ἐ. τ. ἵππων ἐν τ. στόματι αὐτῶν ἐστιν Rv 9:19; cp. vs. 3; 13:2, 4; 18:1; Mt 9:8; Ac 8:19. W. inf. foll. to indicate the thing that one is able to do (En 25:4 ἅψασθαι; Diod S 4, 52, 4 ἀμύνασθαι εἶχεν ἐξουσίαν; Mel., P. 104 πάντα κρίνει); ἐκβάλλειν τ. δαιμόνια [b]Mk 3:15. ἐμβαλεῖν εἰς τ. γέενναν Lk 12:5; cp. J 1:12; 7:1 v.l.; Rv 9:10; 11:6. W. gen. of the inf. foll. τοῦ πατεῖν ἐπάνω ὄφεων Lk 10:19; ποιεῖν ἐ. exercise power Rv 13:12. ἐ. ἔχειν τινός have power over someone (Epict. 4, 12, 8) GPt 3:7; ἑαυτοῦ IPol 7:3; also ἐ. ἔχειν ἐπί τινος Rv 20:6; cp. AcPl Ha 1, 3. Esp. of God’s power (Theodor. Prodr. 5, 313 ἡ θεῶν ἐ.; Da 4:17; Jos., Ant. 5, 109; 18, 214) Lk 12:5 (cp. 2 Cl 5:4); Ac 1:7; Jd 25; Hs 9, 23, 4. πάντων τ. ἐξουσίαν power over all Hm 4, 1, 11; Hs 9, 28, 8. πᾶσα ἡ ἐ. 5, 7, 3 (En 9:5). τὴν κατὰ πάντων ἐ. MPol. 2:1. τέλους ἐ. power over the end PtK 2 p. 13, 22. ἐ. ἐπὶ τ. πληγάς control over the plagues Rv 16:9. Also of Satan’s power Ac 26:18; ending of Mk in the Freer ms.; B 2:1.—The power that comes fr. God can involve transcendent knowledge, and both may be expressed by ἐ. (Herm. Wr. 1, 13; 14; 32). So his hearers conclude fr. Jesus’ teaching that he must have ἐ. (i.e. it is not necessary for him to first ask what the traditional practice or interpretation requires) Mk 1:22 (‘license’ of a Jewish teacher L-S-J-M Suppl., ’68; against this AArgyle, ET 80, ’68/69, 343); cp. Mt 7:29 (Rtzst., Poim. 48, 3, Mysterienrel.³ 302; 363; JStarr, HTR 23, 1930, 302–5; HWindisch, Pls. u. Christus ’34, 151ff; DDaube, JTS 39, ’38, 45–59; HFlowers, ET 66, ’55, 254 [‘like a king’]; DHudson, ET 67, ’55/56, 17; JCoutts, JTS 8, ’57, 111–18 [Jesus and the 12]). The prep. expr. κατʼ ἐξουσίαν in accordance w. knowledge and power Mk 1:27 and ἐν ἐ. Lk 4:32 belong to this classification; cp. 4:36. The close relation of ἐ. w. ‘gnosis’ and teaching also B 18:1.—But it is not always possible to draw a hard and fast line betw. this sense and

③ the right to control or command, authority, absolute power, warrant (Sextus 36: the πιστός has ἐ. fr. God) ἐ. καὶ ἐπιτροπή (cp. Ps.-Pla., Defin. p. 415c ἐξουσία, ἐπιτροπὴ νόμου) authority and commission Ac 26:12. ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; by whose authority are you doing this? Mt 21:23, 24, 27; Mk 11:28, 29, 33; Lk 20:2, 8. ἐ. διδόναι τινί put someone in charge (Diod S 13, 36, 2; 14, 81, 6; cp. Vi. Aesopi G 11 p. 39, 6 P.; En 9:7; TestJob 3:6; Jos., Ant. 2, 90; 20, 193) Mk 13:34; PtK 2 p. 14, 13. οἷς ἔδωκεν τοῦ εὐαγγελίου τὴν ἐ. to whom he gave rights over the Gospel (for its proclamation) B 8:3. ὅτι τὸ ἄρχειν ἐξουσίας ἐστίν that ruling depends on authority 6:18. Of apostolic authority 2 Cor 10:8; 13:10; ISm 4:1. Of Jesus’ total authority Mt 28:18 (cp. Herm. Wr. 1, 32; Da 7:14; DStanley, CBQ 29, ’67, 555–73); Hs 5, 6, 1. W. gen. of the one who has authority ἐ. τοῦ Χριστοῦ Rv 12:10 (Just., A I, 40, 7). W. gen. of that over which the authority is exercised (Diod S 2, 27, 3; IDefixWünsch 4, 21; Ps 135:8, 9; Wsd 10:14; Sir 17:2; Jos., Vi. 190) ἐ. πνευμάτων ἀκαθάρτων over the unclean spirits Mt 10:1; Mk 6:7; cp. J 17:2; Hm 4, 3, 5; PtK 2 p. 14, 13; 1 Cl 61:2; ISm 4:1; τούτου τοῦ λαοῦ Hs 8, 3, 3. Also ἐπί w. acc. (cp. Sir 33:20) Lk 9:1; cp. Rv 6:8; 13:7. Likew. ἐπί w. gen. (cp. Da 3:97) Rv 2:26; 11:6b; 14:18. παρά τινος (also ἀπό τινος Orig., C. Cels. 2, 13, 56) indicates the source of the authority (s. παρά A3b) Ac 9:14; 26:10; Hs 5, 6, 4 (restored from the Lat.; ἐ. λαμβάνειν as Diod S 11, 42, 6; TestJob 8:2f; 16:4; Vi. Aesopi G 11 p. 39, 4 P.) and κατά τινος the one against whom it is directed (TestJob 16:2 κατʼ ἐμοῦ; 8:2 κατὰ τῶν ὑπαρχόντων μου ‘over my possessions’; Sb 8316, 6f κύριε Σάραπι δὸς αὐτῷ κατεξουσίαν κατὰ τῶν ἐχθρῶν αὐτοῦ; Orig., C. Cels. 7, 43, 25) J 19:11 (HvCampenhausen, TLZ 73, ’48, 387–92); B 4:13. W. pres. inf. foll. (cp. X., Mem. 2, 6, 24 and 35; Diod S 12, 75, 4; 1 Macc 10:35; 11:58; Jos., Ant. 4, 247) Mt 9:6; Mk 2:10; Lk 5:24; J 5:27. W. aor. inf. foll. (Jdth 8:15; 1 Esdr 8:22; 1 Macc 1:13) 19:10. Foll. by gen. of the pres. inf. (4 Macc 5:15) Hm 12, 4, 2.—RDillon, ‘As One Having Authority’ (Mark 1:22): CBQ 57, ’95, 92–113.

④ power exercised by rulers or others in high position by virtue of their office, ruling power, official power (Ps.-Pla., Alc. 1, 135b al.; LXX; Jos., Bell. 2, 140, Vi. 80) ἐ. ὡς βασιλεύς Rv 17:12f (Diod S 2, 45, 1 βασιλικὴν ἐ. ἔχειν; 14, 32, 5 ἐ. λαμβάνειν); ἐ. τοῦ ἡγεμόνος Lk 20:20; cp. J 19:10f, s. 3 above. ἐ. ἐπάνω δέκα πόλεων Lk 19:17. ἄνθρωπος ὑπὸ ἐξουσίαν τασσόμενος a man under authority 7:8 (MFrost, ET 45, ’34, 477f); cp. Mt 8:9; Hs 1:3.—The power of a particular office (Diod S 1, 70, 1; 14, 113, 6 ἡ ὑπατικὴ ἐξουσία; Plut., Mar. 406 [2, 1], Caes. 734 [58, 1]) ἐπαρχικὴ ἐ. the power of prefect Phlm subscr.

⑤ bearer of ruling authority

ⓐ human authorities, officials, government (Dionys. Hal. 8, 44; 11, 32; POxy 261, 15) Lk 12:11 (here and elsewh. in NT w. ἀρχή, as also in Pla.); Ro 13:1, 2, 3 (with 13:1b cp. the express. ‘ancient saying’ [s. Hes., Theogony 96 ἐκ δὲ Διὸς βασιλῆες. On this HFränkel, Dichtung u. Philos. des frühen Griechentums ’62, 111 n. 6] in Artem. 2, 36 p. 135, 24; 2, 69 p. 161, 17 τὸ κρατοῦν δύναμιν ἔχει θεοῦ=the ruling power has its authority from God; Wsd 6:3; Jos., Bell. 2, 140 οὐ δίχα θεοῦ περιγενέσθαι τινὶ τὸ ἄρχειν … ἐξουσίαν); Tit 3:1. For the view that the ἐ. of Ro 13 are spirit powers, as b below, s. OCullmann, Christ and Time (tr. Filson) ’50, 191–210.—On the subj. in gener. s. LGaugusch, D. Staatslehre d. Ap. Pls nach Ro 13: ThGl 5, ’34, 529–50; JUitman, Onder Eig. Vaandel 15, ’40, 102–21; HvCampenhausen, ABertholet Festschr. ’50, 97–113; OCullmann, Zur neuesten Diskussion über die ἐξουσίαι in Rö 13:1: TZ 10, ’54, 321–36, D. Staat im NT ’61² (Eng. tr.: The State in the NT ’56, 93–114); against him AStrobel, ZNW 47, ’56, 67–93.—GCaird, Princip. and Powers ’56; RMorgenthaler TZ 12, ’56, 289–304; CMorrison, The Powers That Be ’60; EBarnikol, Rö 13. Der nichtpaulinische Ursprung der absoluten Obrigkeitsbejahung v. Rö 13:1–7 ’61, 65–133; HSchlier, Principalities and Powers in the NT ’61 (Eng. tr.); MBorg, NTS 19, ’72/73, 205–18. οἱ ἐπʼ ἐξουσίαν ἀχθέντες those who are brought before the authorities Hs 9, 28, 4.

ⓑ of transcendent rulers and functionaries: powers of the spirit world (TestLevi 3:8; TestSol 20:15 B), sg. (w. ἀρχή and δύναμις) 1 Cor 15:24; Eph 1:21; Col 2:10. Pl. (w. ἀρχαί as Just., D. 41, 1; cp. Orig., C. Cels. 4, 29, 22) Eph 3:10; 6:12; Col 1:16; 2:15; (w. ἄγγελοι, δυνάμεις) 1 Pt 3:22. Cp. the v.l. for ἄρχειν Papias (4).

⑥ the sphere in which power is exercised, domain (4 Km 20:13; Ps 113:2) Lk 4:6. ἐκ τ. ἐξουσίας Ἡρῴδου ἐστίν he comes fr. Herod’s jurisdiction 23:7. ἐ. τοῦ σκότους domain of darkness 22:53; Col 1:13 (opp. the βασιλεία of Christ). Hence ἐ. τοῦ ἀέρος simply domain of the air Eph 2:2; s. ἀήρ 2b.

⑦ Various opinions are held about the mng. of 1 Cor 11:10 ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. Many now understand it as a means of exercising power (cp. δύναμις 1b.—It is abstract for concrete, as βασιλεία [1] in Diod S 1, 47, 5: a stone figure ἔχουσα τρεῖς βασιλείας ἐπὶ τῆς κεφαλῆς=that wears three symbols of royal power [diadems] on its head), that is to say, the veil (κάλυμμα is v.l. for ἐ. here; s. critical apparatus in N.) by which women at prayer (when they draw near to the heavenly realm) protect themselves fr. the amorous glances of certain angels. But the veil may also have been simply a symbol of womanly dignity, esp. befitting a Christian woman, and esp. in the presence of holy angels (s. Cadbury below).—WWeber, ZWT 46, 1903, 487–99; Dibelius, Geisterwelt 12–23 al.; EFehrle, Die kultische Keuschheit im Altertum1910, 39; RPerdelwitz, StKr 86, 1913, 611–13; LBrun, ZNW 14, 1913, 298–308; GKittel, Rabbinica 1920, 17ff; Billerb. III 423–35; KBornhäuser, NKZ 41, 1930, 475–88; WFoerster, ZNW 30, ’31, 185f; MGinsburger, RHPR 12, ’32, 245–47; OMotta, ET 44, ’33, 139–41; CSpicq, RB 48, ’39, 557–62; EBlakeney, ET 55, ’44, 138; SLösch, TQ 127, ’47, 216–61; JFitzmyer, NTS 3, ’57, 48–58; HCadbury, HTR 51, ’58, 1f (Qumran parallels); MHooker, NTS 10, ’64, 410–16; AIsaksson, Marriage and Ministry in the NT ’65, 176–81; GSchwartz, ZNW 70, ’79, 249 (Aramaic background).—LCerfaux et JTondriau, Un Concurrent du Christianisme, ’57. S. on ἄγγελος 2c.—V.l. for ἄρχειν Papias (4).—DELG s.v. εἰμί. New Docs 2, 83f. M-M. EDNT. TW. Sv.

δοῦλος, η, ον (s. next entry; Soph. et al.; PGiss 3, 5 ᾧ πάντα δοῦλα; Ps 118:91; Wsd 15:7; Philo; Jos., Ant. 16, 156; Ar. [Milne, 76, 49]; SibOr 3, 567) pert. to being under someone’s total control, slavish, servile, subject τὰ μέλη δ. τῇ ἀκαθαρσίᾳ the members enslaved to impurity Ro 6:19; τῇ δικαιοσύνῃ ibid.—Subst. τὰ δοῦλα things subservient PtK 2 (s. ὕπαρξις 1).—DELG. TW.

δοῦλος, ου, ὁ (Trag., Hdt.et al.; ins, pap, LXX, Philo, Joseph., Test12Patr)

① male slave as an entity in a socioeconomic context, slave (‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times [s. OED s.v. servant, 3a and b]; in normal usage at the present time the two words are carefully distinguished [Goodsp., Probs., 77–79]). Opp. ἐλεύθερος 1 Cor 7:21. Lit., in contrast

ⓐ to a master (Did., Gen. 66, 25): Mt 8:9; 10:24f; cp. J 13:16; 15:20.—Mt 13:27f; 21:34ff; 24:45f, 48, 50; 25:14, 19, 21, 23, 26, 30; cp. Lk 19:13, 15, 17, 22.—Mt 26:51; cp. Mk 14:47; Lk 22:50; J 18:10, 26 (on δοῦλος of the ἀρχιερεύς s. Jos., Ant. 20, 181).—Mk 12:2, 4; 13:34; Lk 7:2f, 8, 10; 12:37, 43, 45ff; 17:7, 9f; J 4:51; Col 4:1 (Billerb. IV 698–744: D. altjüd. Sklavenwesen; SZucrow, Women, Slaves, etc. in Rabb. Lit. ’32; JJeremias, Jerusalem IIb ’37, 184–88; 217–24).—οἱ δ. και οἱ ὑπηρέται J 18:18.—Of slaves sent out with invitations Mt 22:3f, 6, 8, 10; par. Lk 14:17, 21ff; of one who could not pay his debt Mt 18:23, 26ff (but s. 2bα on these pass. fr. Mt). Opp. δεσπότης (as Diod S 15, 8, 2f ὡς δοῦλος δεσπότῃ; Ps.-Lucian, Asin. 5) 1 Ti 6:1; Tit 2:9; οἱ δ. in direct address Eph 6:5; Col 3:22.—For lit. on Christianity and slavery (Ath. 35, 1 δ. εἰσιν ἡμῖν ‘we have slaves’ [who can attest our innocence of the charges]) s. on χράομαι la.—Christ, the heavenly κύριος, appears on earth in μορφὴ δούλου the form of a slave (anticipating vs. 8 w. its ref. to crucifixion, a fate reserved for condemned slaves; for the contrast cp. Lucian, Catapl. 13 δοῦλος ἀντὶ τοῦ πάλαι βασιλέως) Phil 2:7 (lit. on κενόω 1b); cp. Hs 5, 2ff (on this MDibelius, Hdb. 564f).—On Ac 2:18 s. under 2bβ.

ⓑ to a free pers. (opp. ἐλεύθερος: Pla., Gorg. 57 p. 502d; Dio Chrys. 9 [10], 4; SIG 521, 7 [III B.C.]; Jos., Ant. 16, 126; Just., D. 139, 5) 1 Cor 7:21f (cp. the trimeter: Trag. Fgm. Adesp. 304 N., quot. fr. M. Ant. 11, 30 and Philo, Omn. Prob. Lib. 48, δοῦλος πέφυκας, οὐ μέτεστί σοι λόγου=you are a slave, with no share in discussions); 12:13; Gal 3:28; 4:1; Eph 6:8; Col 3:11; Rv 6:15; 13:16; 19:18; IRo 4:3. W. παιδίσκη D 4:10.—House slave in contrast to a son J 8:35; Gal 4:7.

ⓒ in contrast to being a fellow Christian οὐκέτι ὡς δοῦλον, ἀλλὰ ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητόν Phlm 16.

② one who is solely committed to another, slave, subject; ext. of mng. 1. Mt 6:24; Lk 16:13 express the ancient perspective out of which such extended usage develops: slaves are duty-bound only to their owners or masters, or those to whom total allegiance is pledged.

ⓐ in a pejorative sense δ. ἀνθρώπων slaves to humans 1 Cor 7:23. παριστάναι ἑαυτόν τινι δοῦλον Ro 6:16. δ. τῆς ἁμαρτίας slave of sin J 8:34; Ro 6:17, 20. τῆς φθορᾶς of destruction 2 Pt 2:19 (cp. Eur., Hec. 865 and Plut., Pelop. 279 [3, 1] χρημάτων; Thu. 3, 38, 5; Dio Chrys. 4, 60 τ. δόξης; Athen. 12, 531c τῶν ἡδονῶν; 542d; Aelian, VH 2, 41 τοῦ πίνειν; Achilles Tat. 6, 19, 4 τ. ἐπιθυμίας).

ⓑ in a positive sense

α. in relation to a superior human being (here the perspective is Oriental and not Hellenic). Of humble service (opp. πρῶτος) Mt 20:27; Mk 10:44. According to oriental usage, of a king’s officials (cp. SIG 22, 4; IMagnMai 115, 4; 1 Km 29:3; 4 Km 5:6; Jos., Ant. 2, 70) ministers Mt 18:23, 26ff (s. Spicq, I 383, n. 14 [Lexique 394, n. 4]); cp. the slaves sent out with invitations 22:3f, 6, 8, 10; Lk 14:17, 21ff (but s. 1a above).

β. esp. of the relationship of humans to God (with roots in both OT and Hellenic thought; s. δουλεύω 2aβ) δ. τοῦ θεοῦ slave of God=subject to God, owned body and soul (Eur., Ion 309 τοῦ θεοῦ καλοῦμαι δοῦλος εἰμί τε; Cass. Dio 63, 5, 2; CFossey, Inscr. de Syrie: BCH 21, 1897, p. 60 [Lucius calls himself the δοῦλος of the θεὰ Συρία]; PGM 12, 71 δ. τοῦ ὑψ. θεοῦ; 13, 637ff δοῦλός εἰμι σὸς … Σάραπι; 59, 2; 4; LXX; ParJer 6:17 [Baruch]; ApcSed 16:7 p. 137, 15; Philo, Rer. Div. Her. 7 al.; Jos., Ant. 11, 90; 101): of Moses (4 Km 18:12; 2 Esdr 19:14; Ps 104:26; Jos., Ant. 5, 39) Rv 15:3. Of recipients of gifts from God’s spirit Ac 2:18 (Jo 3:2). Of Christian prophets Rv 10:7; 11:18 (prophets are also called slaves of God in the OT Jer 25:4; Am 3:7; Da 9:6, 10 Theod.). Of the apostles Ac 4:29; 16:17 (δ. τοῦ θεοῦ τ. ὑψίστου as Da 3:93 Theod.); Tit 1:1; AcPl Ha 6, 35; Christ as master (cp. oriental usage, of a king’s official minister, and the interpretation of δ. in such sense [s. 2bα]) puts his slaves, the apostles, at the disposal of the Corinthians 2 Cor 4:5. Of God-fearing people gener. (Ps 33:23; 68:37 al.) Rv 1:1; Lk 2:29; 1 Pt 2:16; Rv 2:20; 7:3; 19:2, 5; 22:3, 6; 1 Cl 60:2; 2 Cl 20:1; Hv 1, 2, 4; 4, 1, 3; m 3:4 al. The one who is praying refers to himself as your (God’s) slave (cp. Ps 26:9; Ch 6:23; Da 3:33, 44) Lk 2:29; Ac 4:29 (FDölger, ΙΧΘΥΣ I 1910, 195ff).—In the same vein, of one’s relation to Christ δ. Χριστοῦ, self-designation of Paul (on the imagery s. Straub 37; DMartin, Slavery as Salvation: The Metaphor of Slavery in Pauline Christianity ’90) Ro 1:1; Gal 1:10; Phil 1:1; cp. Col 4:12; 2 Ti 2:24; Js 1:1; 2 Pt 1:1; Jd 1; Rv 1:1; 22:3; 1 Cor 7:22; Eph 6:6.—On δοῦλοι and φίλοι of Christ (for this contrast s. Philo, Migr. Abr. 45, Sobr. 55; PKatz, Philo’s Bible ’50, 85ff) J 15:15, s. φίλος 2aα.—Dssm., LO 271ff [LAE 323ff]; GSass, δ. bei Pls: ZNW 40, ’41, 24–32; LReilly, Slaves in Ancient Greece (manumission ins) ’78; COsiek, Slavery in the Second Testament World: BTB 22, ’92, 174–79; JHarril, The Manumission of Slaves in Early Christianity ’95, s. 11–67 on ancient slavery; KBradley, Slavery and Society at Rome ’94; also lit. on χράομαι 1a.—JVogt/HBellen, eds., Bibliographie zur antiken Sklaverei, rev. ed. EHermann/NBrockmeyer ’83 (lists over 5000 books and articles); JCMiller, Slavery and Slaving in World History, A Bibliography 1990–91 ’93 (lit. p. 196–225).—B. 1332. Schmidt, Syn. IV 124–29 s. δεσπότη. New Docs 2, 52–54. DELG. SEG XLII, 1837 (ins reff.). M-M. TW. Spicq. Sv.

εἰ (Hom.+)

① marker of a condition, existing in fact or hypothetical, if (B-D-F §371f, neg. §428, 1; 2; Rob., indexes; JBoyer, Grace Theological Journal 2, ’81, 75–141, marker of a ‘simple, logical connection between protasis and apodosis’).

ⓐ w. the indic.

α. in all tenses, to express a condition thought of as real or to denote assumptions relating to what has already happened εἰ υἱὸς εἶ τοῦ θεοῦ if you really are the Son of God Mt 4:3; sim. 5:29f; 6:23; 8:31; Ac 5:39. εἰ σὺ Ἰουδαῖος ἐπονομάζῃ if you call yourself a Judean Ro 2:17. εἰ κατακαυχᾶσαι, οὐ σὺ βαστάζεις if you do boast, (remember) you do not support 11:18 al. In Paul the verb is freq. missing, and is to be supplied fr. the context: εἰ Χριστὸς ἐν ὑμῖν (sc. ἐστιν), τὸ μὲν σῶμα νεκρόν (sc. ἐστιν) 8:10. εἰ τέκνα (sc. ἐστέ) if you are children, then … vs. 17, εἰ χάριτι (γέγονεν), οὐκέτι ἐξ ἔργων 11:6 al. The negative in clauses where the reality of the condition is taken for granted is οὐ (earlier Gk. μή [for exception s. Goodwin p. 138f]; s. B-D-F §428, 1): εἰ οὐ δύναται τοῦτο παρελθεῖν Mt 26:42. εἰ δὲ ὑμεῖς οὐκ ἀφίετε Mk 11:25 [26] v.l. εἰ πιστοὶ οὐκ ἐγένεσθε Lk 16:11f; εἰ οὐκ ἀκούουσιν vs. 31. εἰ οὐ φοβοῦμαι Lk 18:4; cp. J 5:47; 10:37; Ro 8:9; 11:21; 1 Cor 7:9; 9:2; 11:6; 15:13ff, 29, 32; 16:22 al. εἰ is rarely found w. the future εἰ πάντες σκανδαλισθήσονται Mt 26:33; Mk 14:29; εἰ ἀρνησόμεθα 2 Ti 2:12 (cp. Just., A I, 31, 6 εἰ μὴ ἀρνοῖντο Ἰησοῦν); εἰ ὑπομενεῖτε 1 Pt 2:20; εἰ καὶ οὐ δώσει (class. ἐὰν καὶ μὴ δῷ B-D-F §372, 3; Rob. 1012) Lk 11:8. W. aor., when events are regarded as having taken place Mt 24:22; Mk 3:26; 13:20.

β. w. the pres., impf., aor., or plpf. indic. to express an unreal (contrary to fact) condition (B-D-F §360; 372; Rob. 1012ff). ἄν is usu. found in the apodosis (regularly in class.) εἰ ἐν Τύρῳ καὶ Σίδωνι ἐγένοντο αἱ δυνάμεις, πάλαι ἂν μετενόησαν if the wonders had been done in T. and S., they would have repented long ago Mt 11:21. εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν if we had lived in the days of our fathers 23:30. εἰ ᾔδει ὁ οἰκοδεσπότης if the master of the house had known 24:43 (cp. Just., A I, 12, 2 εἰ … ταῦτα ἐγίνωσκον; 18, 1 al.) εἰ ἦν προφήτης, ἐγίνωσκεν ἄν if he were a prophet, he would know Lk 7:39 al. The pres. indic. εἰ ἔχετε (v.l. εἴχετε) πίστιν … ἐλέγετε ἄν if you had faith … you would say Lk 17:6. Somet. ἄν is lacking in the apodosis (Polyaenus 2, 3, 5 εἰ ἐπεποιήκειμεν … νῦν ἐχρῆν=if we had done … it would have been necessary; Mitt-Wilck. II/2, 16, 18 [II B.C.]; PRein I, 7 [II B.C.]; POxy 526, 10; 530, 8 and 17; Just., A I, 10, 6; 11:2 al.—PMelcher, De sermone Epict., diss. Halle 1905, 75; Mlt. 200f) εἰ μὴ ἦν οὗτος παρὰ θεοῦ, οὐκ ἠδύνατο if this man were not from God, he would not have been able to … J 9:33. εἰ μὴ ἦλθον, ἁμαρτίαν οὐκ εἴχοσαν if I had not come, they would not have sin 15:22; cp. vs. 24. W. the apodosis placed first Mk 9:42 (v.l. περιέκειτο), Lk 17:2; J 19:11.

ⓑ εἰ w. subj., as καὶ εἴ τις θελήσῃ Rv 11:5 (s. 7 below), is unusual, perh. a textual error; B-D-F §372, 3 conjectures κἄν for καὶ εἰ. But εἰ w. subj. is found in the older poets and Hdt. (Kühner-G. II 474), in Aristoph., Equ. 698 et al., in var. dialects (EHermann, Griech. Forschungen I 1912, 277f) and in later times (e.g. Epict., Vett. Val., Lucian [ed. CJacobitz, Index graec. 473a]; Philostrat., Vi. Apoll. p. 84, 28; 197, 9; ins [Rdm.² 199]; PRyl 234, 12; POxy 496, 11; Dt 8:5); B-D-F §372, 3; Mlt. 187; Reinhold 107; OSchulthess, AKaegi Festschr. 1919, 161f.

ⓒ εἰ w. the optative is rare: εἰ καὶ πάσχοιτε … μακάριοι even if you should suffer, … you would be blessed 1 Pt 3:14. εἰ θέλοι (v.l. θέλει) τὸ θέλημα τοῦ θεοῦ if it should be God’s will vs. 17. εἴ τι ἔχοιεν (sc. κατηγορεῖν; cp. Just., A I, 3, 1 εἰ … μηδὲν ἔχοι τις ἐλέγχειν) πρὸς ἐμέ if they should have any charges to bring against me Ac 24:19. εἰ δυνατὸν εἴη (Jos., Ant. 12, 12) if it should be possible 20:16 (but s. B-D-F §385, 2; Just., A II, 15, 2 εἰ δύναιντο). εἰ τύχοι is used as a formula (oft. in later wr., incl. Philo; s. KReik, D. Opt. bei Polyb. u. Philo 1907, 154; Just., A I, 27, 3) it may be, for example, perhaps 1 Cor 15:37; used to tone down an assertion which may be too bold 14:10 (Lucian, Icar. 6 καὶ πολλάκις, εἰ τύχοι, μηδὲ ὁπόσοι στάδιοι Μεγαρόθεν Ἀθήναζέ εἰσιν, ἀκριβῶς ἐπιστάμενοι ‘and many times, so it appears, not even knowing how many stades it is from Megara to Athens’).

② marker of an indirect question as content, that (Kühner-G. II 369, 8; Rob. 965. Cp. Appian, Bell. Civ. 5, 67 §283 ἀγανακτέω εἰ=be exasperated that; Sir 23:14 θελήσεις εἰ μὴ ἐγεννήθης; 2 Macc 14:28; 4 Macc 2:1; 4:7. S. on θαυμάζω 1aγ) ἐθαύμασεν εἰ ἤδη τέθνηκεν he was surprised that he was already dead Mk 15:44a. μὴ θαυμάζετε εἰ μισεῖ ὑμᾶς ὁ κόσμος do not wonder that the world hates you 1J 3:13; θαυμαζόντων …, εἰ τοσαύτη σπουδὴ ἦν τοῦ συλληφθῆναι that there was such interest in arresting MPol 7:2; AcPlCor 2:2 (cp. Just., A II, 8, 3 οὐδὲν … θαυμαστόν, εἰ). Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ=that) μαρτυρόμενος … εἰ παθητὸς ὁ Χριστός testifying … that the Christ was to suffer (s. πάσχω 3aα) Ac 26:23.—οὐ μέγα εἰ it is not surprising that 2 Cor 11:15 (cp. Aeschin., In Ctes. 94 ἐστὶ δεινὸν εἰ; Diod S 23, 15, 5, παράδοξον … εἰ=incredible … that; ibid. θαυμαστὸν εἰ; Gen 45:28 μέγα μοί ἐστιν εἰ).— That is also poss. after verbs of knowing or not knowing, e.g. J 9:25; Ac 19:2b; 1 Cor 1:16; 7:16; so CBurchard, ZNW 52, ’61, 73–82 but s. 5bα.

③ marker in causal clauses, when an actual case is taken as a supposition, where we also can use if instead of since: εἰ τὸν χόρτον … ὁ θεὸς οὕτως ἀμφιέννυσιν if God so clothes the grass Mt 6:30; Lk 12:28; cp. Mt 7:11; Lk 11:13; J 7:23; 10:35; 13:14, 17, 32; Ac 4:9; 11:17; Ro 6:8; 15:27; Col 2:20; Hb 7:15; 1 Pt 1:17; 1J 4:11.

④ marker of strong or solemn assertion, without apodosis (=in aposiopesis; B-D-F §482; Rob. 1203) εἰ ἔγνως if you only knew Lk 19:42. εἰ βούλει παρενέγκαι if you would only let (this) pass 22:42 v.l. (cp. the letter fr. IV B.C. in Dssm., LO 120, note 5 [LAE 149]).—Hebraistic in oaths, like אִם: may this or that happen to me, if … (cp. 2 Km 3:25; GBuchanan, HTR 58, ’65, 319–24); this amounts to a strong negation certainly not (cp. Ps 7:4f; Gen 14:23) ἀμὴν λέγω ὑμῖν εἰ δοθήσεται truly, I tell you, it will not be given Mk 8:12 (NColeman, JTS 28, 1927, 159–67 interprets this as strongly positive; against him FBurkitt, ibid. 274–76). εἰ εἰσελεύσονται they shall certainly not enter Hb 3:11; 4:3, 5 (all 3 Ps 94:11); B-D-F §372, 4; 454, 5; Mlt-H. 468f; Rob. 94; 1024.

⑤ marker of direct and indirect questions (without particle following)

ⓐ (not in earlier Gk., B-D-F §440, 3; Rob. 916) w. direct questions (Gen 17:17; 44:19; Am 3:3–6; 6:12; TestAbr A 15 p.96, 8 [Stone p. 40]; 18 p. 100, 13 [St. p. 48]): εἰ ἔξεστιν; is it permitted, may one? Mt 12:10; 19:3 (cp. Mk 10:2); Lk 14:3 v.l.; Ac 21:37; 22:25. εἰ ὀλίγοι οἱ σωζόμενοι; are there only a few who will be saved? Lk 13:23; cp. Mk 8:23; Lk 22:49; Ac 1:6; 7:1; 19:2a. Cp. 6aβ.

ⓑ freq. in indir. questions whether (Hom. et al.)

α. w. pres. indic. (Gen 27:21; 42:16; TestJob 31:1; Jos., Ant. 10, 259; 16, 225; Ar 8, 1; Just., A I, 2, 2; A II, 2, 10) εἴπῃς εἰ σὺ εἶ ὁ Χριστός whether you are the Christ Mt 26:63. εἰ ἁμαρτωλός ἐστιν whether he is a sinner J 9:25; εἰ πνεῦμα ἅγιον ἔστιν whether there is a holy spirit Ac 19:2b (s. 2 above). ἴδωμεν εἰ ἔρχεται Mt 27:49; Mk 15:36 (Lucian, Dial. Mort. 20, 3 φέρʼ ἴδω εἰ=let me see whether, Merc. Cond. 6); cp. Mk 10:2; Lk 14:31; 1 Cor 3:12; 2 Cor 13:5; 1J 4:1.—W. the fut. indic. (4 Km 1:2; Job 5:1) εἰ θεραπεύσει αὐτόν whether he would heal him Mk 3:2 (v.l. θεραπεύει); Lk 6:7 v.l.; εἰ σώσεις whether you will save 1 Cor 7:16.—W. the aor. indic. (Esth 4:14; w. plpf. Just., D. 56, 2) εἰ πάλαι ἀπέθανεν whether he had already died Mk 15:44b; εἰ ἐβάπτισα 1 Cor 1:16.

β. w. subj. διώκω εἰ καταλάβω I press on (to see) whether I can capture Phil 3:12 (B-D-F §368; 375; Rob. 1017).

γ. w. opt. (X., An. 1, 8, 15; 2, 1, 15; 4 Macc 9:27; 11:13) ἀνακρίνοντες … εἰ ἔχοι ταῦτα examining … to see whether this was really so Ac 17:11. εἰ βούλοιτο πορεύεσθαι 25:20; cp. 17:27.

⑥ In combination w. other particles, w. the other particles foll.

ⓐ εἰ ἄρα

α. expressing possibility if, indeed; if, in fact; whether (perhaps) (X., An. 3, 2, 22; SIG 834, 12; Gen 18:3; s. B-D-F §454, 2) 1 Cor 15:15 (εἴπερ ἄρα); Hv 3, 4, 3; 3, 7, 5; Hs 6, 4, 1; 8, 3, 3; 9, 5, 7; AcPt Ox 849, 6.

β. introducing a direct question εἰ ἄρα ταῦτα οὕτως ἔχει; is it (really) so? Ac 7:1 v.l.; indirect qu. on the chance that (PPetr II, 13 [19] 9 ‘should you find it impossible’; Num 22:11) Mk 11:13; Ac 5:8 D; 8:22; in the hope that 17:27 (εἰ ἄρα γε); AcPt Ox 849, 2; 22. Cp. εἰ δέ … ; What if …? Ac 23:9.

ⓑ εἴ γε if indeed, inasmuch as (Kühner-G. II 177c) Eph 3:2; 4:21; Col 1:23. τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ have you experienced so many things in vain? If it really was in vain Gal 3:4. εἴ γε καὶ ἐκδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα assuming, of course, that having put it off we shall not be found naked 2 Cor 5:3. [εἴ γ]ε οὕτως ὡς [ἔστιν καὶ παρελάβετε τὸν λόγον] AcPl BMM recto, 31f (restoration based on duplicate Ox 1602 verso, 37f and AcPl Ha 8, 24f, which has a slightly difft. text after εἴ γε [s. also the text of Ghent 62, 17 in HSanders, HTR 31, ’38, 79, n. 2]). S. γέ bα.

ⓒ εἰ δὲ καί (Just., D. 110, 1) but if, and if Lk 11:18; 1 Cor 4:7; and even if 2 Cor 4:3 (but s. Lietzmann, Hdb.); 11:6. If, on the other hand, … then AcPlCor 2:28 (εἰ … δέ … καί … μή).

ⓓ εἰ δὲ μή (γε) if not, otherwise

α. after affirmat. clauses, w. the aor. ind, and ἄν in the apodosis J 14:2; or pres. ind. (Demosth., Prooem. 29, 3) and fut. (Gen 30:1; Bel 29 Theod.; PLond 1912, 98) Rv 2:5, 16; or pres. impv. J 14:11.—εἰ δὲ μή γε (μήγε some edd.) otherwise (Pla. et al.; Epict. 3, 22, 27; Jos., Bell. 6, 120, Ant. 17, 113; Just., D. 105, 6; IGR IV, 833; POxy 1159, 6; Mitt-Wilck. I/2, 167, 25; PGM 4, 2629; Da 3:15; Bel 8; TestSol 13:3 P): εἰ δὲ μή γε (sc. προσέχετε), μισθὸν οὐκ ἔχετε otherwise you have no reward Mt 6:1; cp. Lk 10:6. Elliptically: κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον• εἰ δὲ μή γε, ἐκκόψεις αὐτήν who knows, it may bear fruit next year; if not, fine, then cut it down (= have it cut down) 13:9.

β. after negat. clauses, otherwise (X., An. 7, 1, 8; Diod S 3, 47, 4; Dio Chrys. 10 [11], 100; LBW 1651 μὴ ἀδικεῖν…, εἰ δὲ μή; UPZ 196 I, 33 [119 B.C.]; Job 32:22) Mk 2:21f.—After a negative statement: οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς. εἰ δὲ μή γε, ῥήγνυνται people do not pour new wine into old skins; otherwise they burst Mt 9:17; cp. Lk 5:36. μή τίς με δόξῃ ἄφρονα εἶναι• εἰ δὲ μή γε, κἂν ὡς ἄφρονα δέχασθέ με no one is to consider me foolish; otherwise at least accept me as a fool 2 Cor 11:16.

ⓔ εἰ καί even if, even though, although Lk 11:8; 18:4; 1 Cor 7:21; 2 Cor 4:16; 7:8; 12:11; Phil 2:17; Col 2:5; Hb 6:9; AcPlCor 2:32.

ⓕ εἰ μὲν γάρ for if Ac 25:11 v.l. (for εἰ μὲν οὖν); 2 Cor 11:4; Hb 8:4 v.l. (for εἰ μὲν οὖν).

ⓖ εἰ μὲν οὖν if, then Hb 7:11. W. εἰ δέ foll. (X., Cyr. 8, 7, 22; Ael. Aristid. 28, 156 K.=49 p. 542 D.) Ac 19:38.

ⓗ εἰ μέντοι if, on the other hand Js 2:8.

ⓘ εἰ μή (=πλήν) but 1 Cor 7:17 (= in general) (B-D-F §376).—After negatives

α. except, if not, mostly without a verb depending on εἰ μή (X., An. 2, 1, 12; JosAs 12:11; Just., A I, 29, 1) Mt 11:27; 12:24; 16:4; J 3:13; Ro 7:7; Gal 1:19 (HKoch, Z. Jakobusfrage Gal 1:19: ZNW 33, ’34, 204–9); but also with a verb (Jos., Ant. 8, 316) Mt 5:13; Mk 6:5; Ac 21:25 v.l.

β. but (OGI 201, 20f οὐκ ἀφῶ αὐτοὺς καθεσθῆναι εἰς τὴν σκιάν, εἰ μὴ ὑπὸ ἡλίου ἔξω; in note 33 the ed. gives exx. fr. Aristoph. for this use) without a verb Mt 12:4; w. a verb (Theod. Prodr. 7, 426 H.) Gal 1:7, s. ἄλλος 2b. For ἐκτὸς εἰ μή s. ἐκτός 3a.

ⓙ εἰ μήτι unless indeed, unless perhaps (Ael. Aristid. 46 p. 198 D.; Jos., Ant. 4, 280; Tat. 10, 2) Lk 9:13; 2 Cor 13:5; w. ἄν (Ps.-Clem., Hom. 16, 4) 1 Cor 7:5 (s. Dssm., NB 32, 1 [BS 204 n.]; B-D-F §376; Mlt. 169; 239; Reinhold 35; JTrunk, De Basilio Magno sermonis Attic. imitatore 1911, 56; JWackernagel, Antike Anredeformen 1912, 27f).

ⓚ εἰ οὖν if, therefore Mt 6:23; Lk 11:36; 12:26; J 13:14; 18:8; Col 3:1; Phlm 17.

ⓛ εἴπερ if indeed, if after all, since (X., An. 1, 7, 9; Menand., Epitr. 907 S. [587 Kö.]; PHal 7, 6; UPZ 59, 29 [168 B.C.]; Jdth 6:9; TestJob 3:6; Just., Tat., Ath.) Ro 3:30 (ἐπείπερ v.l.); 8:9, 17; 2 Th 1:6.—if indeed, provided that εἴπερ ἄρα (ἄρα 1a) 1 Cor 15:15. καὶ γὰρ εἴπερ for even if (cp. Od. 1, 167; B-D-F §454, 2) 1 Cor 8:5; on 2 Cor 5:3 s. εἴ γε καί 6b above. Doubtful IEph 6:2; s. ἤ 2aβ.

ⓜ if perchance, if haply εἰ δέ που … τις ἔλθοι if perchance … anyone came Papias (2:4).

ⓝ εἴ πως (the spelling εἴπως is also correct; B-D-F §12) if perhaps, if somehow

α. w. opt. (X., An. 2, 5, 2; 4, 1, 21; POxy 939, 15) εἴ πως δύναιντο παραχειμάσαι in the hope that they could spend the winter Ac 27:12.

β. w. fut. indic. (3 Km 21:31; 4 Km 19:4; Jer 28:8; TestJos 6:6) εἴ πως εὐοδωθήσομαι whether, perhaps, I shall succeed Ro 1:10; cp. 11:14; Phil 3:11.

ⓞ εἴτε … εἴτε (Soph. et al.; ins since 416 B.C. [Meisterhans³-Schw.]; pap [Mayser II/3, 159]; LXX; JosAs 5:9; ApcrEzk [Epiph 70, 11]; Jos., Ant. 16, 33 and 37; Just., Ath. B-D-F §446; 454, 3; Rob. ind.) if … (or) if, whether … or

α. w. a verb in pres. indic. (Herm. Wr. 12, 22 thrice) 1 Cor 12:26; 2 Cor 1:6; or pres. subj. 1 Th 5:10.

β. w. no verb (Just., D. 86, 3 al.) Ro 12:6–8; 1 Cor 3:22; 8:5; 2 Cor 5:10 al. εἴτε only once 1 Cor 14:27. εἴτε ἄρσενα εἴτε θήλειαν (ἤτε … ἤτε pap) GJs 4:1.

⑦ Used w. the indef. pron.: εἴ τις, εἴ τι everyone who or whoever; everything that or whatever Mt 16:24; 18:28; Mk 4:23; 9:35; Lk 9:23; 14:26; 1 Ti 3:1, 5; 5:4, 8, 16 al. Cp. 1 Cor 12:31 v.l. (ADebrunner, ConNeot XI, ’47, 37). W. subj. εἴ τις θελήσῃ Rv 11:5 s. 1b, above.—DELG. M-M.

εἰ μήν, more correctly εἶ μήν (B-D-F §24; Rob. 1150) for the older ἦ μήν (Hom. et al. [s. Denniston 350f], but found also Jos., Ant. 13, 76; 17, 42), in Hellenistic-Roman times (SIG 993, 20 [III B.C.]; 736, 27 [92 B.C.]; IG IV, 840, 15 [EHermann, Gr. Forschungen I 1912, 312]; pap since 112 B.C. [Mayser 78]; LXX e.g. Ezk 33:27; 34:8 al.; Num 14:28; Jdth 1:12; Bar 2:29 [Thackeray 83]) formula used in oaths surely, certainly Hb 6:14 (Gen 22:17).—Dssm., NB 33ff (BS 205ff).—M-M.

ἔπαινος, ου, ὁ (s. prec. entry; Simonides, Pind., Hdt.+).

① the act of expressing admiration or approval, praise, approval, recognition

ⓐ toward humans (freq. in honorific ins)

α. from humans ἔκ τινος 1 Cl 30:6; Ro 2:29; 13:3. εἰς ἔπαινόν τινος to give recognition to someone 1 Pt 2:14 (WvanUnnik, NTS 2, ’55, 198–202, w. ref. to Diod S 15, 1, 1). ὁ ἀδελφός, οὗ ὁ ἔ. ἐν τ. εὐαγγελίῳ διὰ πασῶν τῶν ἐκκλησιῶν the brother whose fame in connection with the gospel has gone through all the churches 2 Cor 8:18.

β. from God (cp. Wsd 15:19; Just., D. 123, 4) 1 Cl 30:6; Ro 2:29 (AFridrichsen, Symbolae Arctoae 1, 1922, 39–49). ὁ ἔ. γενήσεται ἑκάστῳ ἀπὸ τ. θεοῦ 1 Cor 4:5 (on ἔ. γίνεταί τινι cp. SIG 304, 24).—εἰς ἔ. καὶ δόξαν (for the combination of the two nouns cp. IPriene 53, 15 [II B.C.] ἀξίως ἐπαίνου καὶ τιμῶν ποιεῖσθαι τ. κρίσεις; 199, 9 [I B.C.]; Dio Chrys. 14 [31], 111 δόξα κ. ἔ. 1 Ch 16:27; s. b below) 1 Pt 1:7 (w. τιμή and δόξα; for the honorific aspect, cp. IPriene 53, 15 ἐ. w. τιμή; 119, 9 ἐ. w. δόξα).

ⓑ toward God (cp. Ps 21:26; 34:28; Sir 39:10; concrete ‘song of praise’ in God’s honor: Diod S 3, 73, 5; Arrian, Anab. 7, 3, 3 ἔπαινοι θεῶν) εἰς δόξαν καὶ ἔ. (s. aβ above) θεοῦ Phil 1:11; cp. Eph 1:6, 12, 14.

② a thing worthy of praise (Sir 39:10 ἔ. αὐτοῦ=‘what is praiseworthy in him/his praiseworthy deeds’) Phil 4:8. B. 1189.—DELG s.v. αἶνος. M-M. EDNT. TW. Sv.

ἤ particle (Hom.+).

① marker of an alternative, or, disjunctive particle (B-D-F §446; Rob. 1188f)

ⓐ separating

α. opposites, which are mutually exclusive λευκὴν ἢ μέλαιναν Mt 5:36. ἰδοὺ ἐκεῖ [ἢ] ἰδοὺ ὧδε Lk 17:23. ψυχρὸς ἢ ζεστός Rv 3:15. ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων from God or fr. humans Mt 21:25. δοῦναι ἢ οὔ to give or not (to give) 22:17; cp. Mk 12:14. ἀγαθὸν ποιῆσαι ἢ κακοποιῆσαι 3:4. Cp. Lk 2:24; Ro 14:4; 1 Cor 7:11 (cp. Ath. 2:4 ἀγαθὸς ἢ πονηρός).

β. related and similar terms, where one can take the place of the other or one supplements the other τὸν νόμον ἢ τοὺς προφήτας Mt 5:17 (JosAs 2:11 ἀνὴρ … ἢ παιδίον ἄρρεν; Just., D. 93, 4 φιλίαν ἢ ἀγάπην; schol. on Soph., Oed. Col. 380 Papag. ἢ ἀντὶ τοῦ καὶ ἐστί) πόλιν ἢ κώμην 10:11. ἔξω τ. οἰκίας ἢ τ. πόλεως ἐκείνης vs. 14. πατέρα ἢ μητέρα vs. 37. τέλη ἢ κῆνσον 17:25. οὐ μὴ ἀποκριθῆτέ μοι ἢ ἀπολύσητε Lk 22:68 v.l. πρόσκομμα ἢ σκάνδαλον Ro 14:13; cp. vs. 21 v.l. εἰς τίνα ἢ ποῖον καιρόν 1 Pt 1:11. νοῆσαι ἢ συνιέναι B 10:12. Cp. Mk 4:17; 10:40; Lk 14:12; J 2:6; Ac 4:34; 1 Cor 13:1; AcPlCor 2:26. In enumerations as many as six occurrences of ἤ are found: Mk 10:29; Ro 8:35; cp. Mt 25:44; Lk 18:29; 1 Cor 5:11; 1 Pt 4:15 (Just., A II, 1, 2).—ἤτε … ἤτε (Hom. et al.; PRossGeorg III, 2, 4 [IIIA.D.]) ἤτε ἄρσενα ἤτε θήλειαν whether it is a boy or a girl GJs 4:1 pap (εἴτε … εἴτε codd.).—ἢ καὶ or (even, also) (PLond III, 962, 5 p. 210 [254/61 A.D.]; EpJer 58) ἢ καὶ ὡς οὗτος ὁ τελώνης Lk 18:11; cp. 11:12; 12:41; Ro 2:15; 4:9; 14:10; 1 Cor 16:6; 2 Cor 1:13b.—ἤ for καί Mk 3:33 v.l.; Col 2:16 v.l.

ⓑ ἤ … ἤ either … or Mt 6:24; 12:33; Lk 16:13; AcPlCor 1:7f. ἤ … ἤ … ἤ either … or … or (Philod., οἰκ. col. 22, 41 Jensen; Just., A I, 28, 4 al; Mel., P. 36, 246f) 1 Cor 14:6 (ἤ four times as Libanius, Or. 28 p. 48, 15 F and Or. 31 p. 130, 7; Just., D. 85, 3). Eph 5:4 v.l. ἤτοι … ἤ (Hdt., Thu. et al. [s. Kühner-G. II 298]; PTebt 5, 59; PRyl 154, 25; Wsd 11:18; TestSol 10:28 C [without ἤ]; Philo, Op. M. 37; Jos., Ant. 18, 115; Just., D. 6, 1; 100, 3; Ath. 8, 1 and R. 52, 26) either … or Ro 6:16.

ⓒ In neg. statements ἤ comes to mean nor, or, when it introduces the second, third, etc., item ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ Mt 5:18. πῶς ἢ τί how or what 10:19; cp. Mk 7:12; J 8:14; Ac 1:7. οὐκ ἐδόξασαν ἢ ηὐχαρίστησαν Ro 1:21. διαθήκην οὐδεὶς ἀθετεῖ ἢ ἐπιδιατάσσεται Gal 3:15. ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι so that no one can either buy or sell Rv 13:17.—Phil 3:12.—Likew. in neg. rhetorical questions; here present-day English idiom, making the whole sentence neg., requires the transl. or Mt 7:16; cp. Mk 4:21; 1 Cor 1:13; Js 3:12.

ⓓ Gener., ἤ oft. occurs in interrog. sentences

α. to introduce and to add rhetorical questions (Just., D 2, 4 al.; Ath. 8:3 al.) ἢ δοκεῖς ὅτι; or do you suppose that? Mt 26:53. ἢ Ἰουδαίων ὁ θεὸς μόνον; or is God the God of the Judeans alone? Ro 3:29. ἢ ἀγνοεῖτε; or do you not know? 6:3; 7:1; also ἢ οὐκ οἴδατε; 11:2; 1 Cor 6:9, 16, 19; cp. 10:22; 2 Cor 11:7.

β. to introduce a question which is parallel to a preceding one or supplements it Mt 7:10; οὐκ ἀνέγνωτε …; ἢ οὐκ ἀνέγνωτε …; have you not read … ? Or have you not read … ? Mt 12:(3), 5; cp. Lk 13:4; Ro 2:4; 1 Cor 9:6 (cp. Just., D. 27, 5 al.; Mel., P. 74, 541 ἢ οὐ γέγραπταί σοι …;)—Mt 20:15; 1 Cor 11:22; 2 Cor 3:1.

γ. in the second member of direct or indir. double questions: πότερον … ἤ (Aeschyl., Hdt. et al.) whether, if … or J 7:17; B 19:5; D 4:4; Hs 9, 28, 4. ἤ … ἤ … ἤ … ἤ whether … or … or … or (Hom.; Theognis 913f; oracle in Hdt. 1, 65, 3; Theocr. 25, 170f et al.; s. Kühner-G. II 530, 12) Mk 13:35. Usu. the first member is without the particle Mt 27:17; J 18:34; Ac 8:34; Ro 4:10; 1 Cor 4:21; Gal 1:10; 3:2, 5.

δ. used w. an interrog. word, mostly after another interrog. sentence ἢ τίς; Mt 7:9; Mk 11:28; Lk 14:31; 20:2; J 9:21; Ro 3:1; 2 Cl 1:3; 6:9. τίς …; τίς …; ἢ τίς …; 1 Cor 9:7. τί …; ἢ τί …; what … ? Or what? Mt 16:26; 1 Cor 7:16.—ἢ πῶς: ἢ πῶς ἐρεῖς; or how can you say? Mt 7:4; cp. 12:29; Lk 6:42 v.l. (cp. JosAs 6:2; Tat. 17, 3 al.).

② a particle denoting comparison, than, rather than

ⓐ after a comparative before the other member of the comparison ἀνεκτότερον … ἤ more tolerable … than Mt 10:15; cp. 11:22, 24; Lk 10:12. εὐκοπώτερον … ἤ Mt 19:24; Mk 10:25; cp. Lk 9:13; J 4:1. μᾶλλον ἤ more, rather … than Mt 18:13; J 3:19; Ac 4:19; 5:29; 1 Cor 9:15; 1 Cl 2:1a; 14:1; 21:5. For numerals without ἤ after πλείων and ἐλάσσων, e.g. Mt 26:53 (πλείους ἤ v.l. and var. edd.), s. B-D-F §185, 4 (cp. comp. Ath. 16, 8 μηδὲν πλέον [ἢ corr.] ὅσον ἐκελεύσθησαν).

ⓑ also without a preceding comp. (Kühner-G. II 303; B-D-F §245, 3).

α. w. verbs without μᾶλλον (Job 42:12) χαρὰ ἔσται ἐπὶ ἑνὶ ἢ ἐπὶ ἐνενήκοντα ἐννέα there will be more joy over one than over 99 Lk 15:7. λυσιτελεῖ … ἤ it would be better … than 17:2 (cp. Andoc. 1, 125 τεθνάναι νομίσασα λυσιτελεῖν ἢ ζῆν; Tob 3:6 BA). θέλω … ἤ I would rather … than 1 Cor 14:19 (cp. Epict. 3, 1, 41; BGU 846, 16 [II A.D.] θέλω πηρὸς γενέσται [= γενέσθαι], εἲ [= ἢ] γνοῦναι, ὅπως ἀνθρόπῳ ἔτι ὀφείλω ὀβολόν ‘I had rather become maimed than know that I still owe someone an obol’ [1/6 of a drachma]; Hos 6:6; 2 Macc 14:42; Jos., Ant. 18, 59; Just., A I, 15, 8. βούλομαι … ἤ I had rather …, than as early as Hom., e.g. Il. 1, 117).

β. after the positive degree (as early as Hdt. 9, 26) καλόν ἐστιν … ἤ it is better … than Mt 18:8, 9; Mk 9:43, 45, 47; 1 Cl 51:3 (Gen 49:12; Ps 117:8f; Sir 20:25; 22:15; Jon 4:3, 8; 4 Macc 9:1. Cp. Polyaenus 8, 49 καλὸν ἀποθανεῖν ἢ ζῆν; Philemon Com. no. 203 θανεῖν κράτιστόν [=far better] ἐστιν ἢ ζῆν ἀθλίως).

γ. ἤ is used in comparison, w. the idea of exclusion (Ps.-Callisth. 1, 37, 4 μέμφεσθε τὸν ἑαυτῶν βασιλέα ἢ ἐμέ=‘blame your own king, not me’; Gen 38:26 δεδικαίωται Θαμαρ ἢ ἐγώ; 2 Km 19:44; Just., A I, 15, 8 on Lk 5:32 θέλει ὁ πατὴρ τὴν μετάνοιαν ἢ τὴν κόλασιν) δεδικαιωμένος ἢ ἐκεῖνος rather than (= and not) the other man Lk 18:14 v.l.

ⓒ οὐδὲν ἕτερον ἤ nothing else than (cp. X., Cyr. 2, 3, 10; 7, 5, 41; Jos., Ant. 8, 104; Tat. 15, 2; cp. οὐδὲν ἄλλο … ἤ Just., A I, 33, 6 al.; Ath. 18, 1 μὴ εἶναι … ἕτερον τρόπον … ἢ τοῦτον) Ac 17:21. τί … ἤ what other … than (X., Oec. 3, 3; TestJob 42:5; s. Kühner-G. II 304, 4) 24:21.

ⓓ πρὶν ἤ before (Ionism, very rare in Attic wr., but common in the Koine [e.g. Nicol. Dam.: 90 Fgm. 130, 14 p. 397, 9 Jac.; Diod S 1, 64, 7; 1, 92, 4; Jos., Ant. 8, 345; Just., A I, 12, 10 al.; Tat. 6:1 al.]: ATschuschke, De πρίν particulae apud scriptores aetatis Augusteae prosaicos usu, diss. Bresl. 1913, 31; 33. S. also πρίν a).

α. w. aor. inf. foll. (Aelian, VH 1, 5; Herodian 2, 3, 2; Wsd 2:8; Sir 11:8 al.) and accompanying acc. (Nicol. Dam.: 90 Fgm. 128, 14 [Βίος] p. 397, 9 Jac.; Aelian, VH 1, 21; PSI 171, 25 [II B.C.]; Sir 48:25; Tob 2:4; 3:8; 8:20; TestReub 1:1) Mt 1:18; Mk 14:30; Ac 7:2.

β. foll. by aor. subj. and ἄν Lk 2:26 (without ἄν Jos., Ant. 4, 10).

γ. foll. by pres. opt. Ac 25:16.

ⓔ used w. other particles

α. ἀλλʼ ἤ s. ἀλλά 1a.

β. ἤπερ than (Hom., Il. 1, 260; 9, 26, 7; Hdt.; Polyb. 2, 51; 61; 2 Macc 14:42; 4 Macc 15:16; Jos., Bell. 5, 10, Ant. 18, 62; Just., A I, 29, 1) after μᾶλλον J 12:43 (cp. Tob 14:4 S ἐν τ. Μηδίᾳ ἔσται σωτηρία μᾶλλον ἤπερ ἐν Ἀσσυρίοις; Tat. 13, 3; 14, 1; without μᾶλλον 40, 1; Diod S 13, 60, 3 πλείονα ἤπερ); after πλέον IEph 6:2 (Lat.).—ἢ γάρ Lk 18:14 v.l. may derive from ἤ + παρʼ.—DELG. M-M. EDNT.

παρεκτός adv. (=παρέκ Hom. et al., fr. παρά, ἐκ)

① pert. to being different and in addition to someth. else, w. focus on being external, besides, outside, abs. χωρὶς τῶν π. (sc. γινομένων) apart from what I leave unmentioned or what is external (i.e. sufferings, etc.) 2 Cor 11:28.

② used as prep. w. gen., pert. to someth. left out of other considerations, apart from, except for (Dositheus 45, 3 παρεκτὸς ἐμοῦ, Lat. praeter me; Cyrill. Scyth. p. 34, 4 π. σαββάτου=except on the Sabbath; Geopon. 13, 15, 7; Etym. Magn. p. 652, 18; TestJob 30:5; TestZeb 1:4; Dt 1:36 Aq.) Mt 5:32; 19:9 v.l. (AOtto, Die Eheschdg. im Mt ’39; KStaab, D. Unauflöslichkeit d. Ehe u. d. sog. ‘Ehebruchsklauseln’ b. Mt 5:32 u. 19:9: EEichmann Festschr. ’40, 435–52, ZKT 67, ’43, 36–44; HBaltensweiler, D. Ehe im NT ’67, 59–102; GStrecker, ZNW 69, ’78, 52–56. S. also πορνεία 2); Ac 26:29. π. θεοῦ without God, leading away from God D 6:1.—DELG s.v. ἐξ. M-M. EDNT.

θεαίτητος

obtained from God: masc /fem acc sg

θεαίτητος

obtained from God: neut nom /voc /acc sg

θεοφραδής

speaking from God: masc /fem voc sg

θεοφραδής

speaking from God: neut nom /voc /acc sg

προφήτ-ης, ου, [dialect] Dor. and [dialect] Boeot. [full] προφάτας [ᾱ], α, Pi. (v. infr.), Corinn.Supp.2.68: ὁ· ([etym.] πρό, φημί):— prop.

A one who speaks for a god and interprets his will to man, Διὸς π. interpreter, expounder of the will of Zeus, of Tiresias, Pi.N.1.60; Βάκχου π., perh. of Orpheus, E.Rh. 972; [Διονύσου] π., of the Bacchae, Id.Ba. 551 (lyr.); Νηρέως π., of Glaucus, Id.Or. 364; esp. of the Delphic Apollo,

Διὸς π. ἐστὶ Λοξίας πατρός A.Eu.19

; of the minister and interpreter at Delphi, Hdt.8.36,37; at the Ptoön, ib. 135, IG7.4135.13 (ii B.C.); cf. προφῆτις.

2 title of official keepers of the oracle at Branchidae, CIG2884, al., Supp.Epigr.1.426 (Milet., i A.D.); elsewhere, IG14.961, 1032, 1084, 2433 ([place name] Massilia), 9(2).1109.22 (Coropa, ii/i B.C.), etc.

b in Egyptian temples, member of the highest order of the clergy, priest,

π. θεῶν Εὐεργετῶν PTeb.6.3

(ii B.C.), cf. OGI56.59 (Canopus, iii B.C.), etc.

3 interpreter, expounder of the utterances of the μάντις (q.v.), Pl.Ti. 72a: hence, of Poets,

Πιερίδων π. Pi.Pae.6.6

;

Μουσᾶν π. B.8.3

, cf. Pl.Phdr. 262d.

4 possessor of oracular powers, of Amphiaraus, A.Th. 611, cf. Ag. 409 (lyr.); of Pseudo-Bacis, Ar.Av. 972; of Epimenides, Ep.Tit.1.12.

5 generally, interpreter, declarer,

ἐγὼ π. σοι λόγων γενήσομαι E.Ba. 211

; π. ἀτόμων, of the Epicureans, Ath.5.187b; τῶν Πύρρωνος λόγων, of Timon, S.E.M.1.53; spokesman, LXX Ex.7.1.

b metaph., proclaimer, harbinger, κώμου προφάτας, of the wine-bowl, Pi.N.9.50;

δείπνου π. λιμός Antiph.217.23

;

φθόης π. Pl.Com.184.4

;

τέττιξ.. θέρεος γλυκὺς π. Anacreont.32.11

.

II herald at the games, B.9.28(pl.).

III in LXX, revealer of God's will, prophet, 1 Ki.9.9,al.:— hence,

2 in NT, inspired preacher and teacher, organ of special revelations from God, 1 Ep.Cor.12.28, 14.32; and (as comprised in this),

b foreteller, prophet of future events, Act.Ap.2.30, 3.18, 21, 2 Ep.Pet.3.2.

3 herbalist, Ps.-Dsc.1.10, al.; quack doctor, Gal. 16.761.

βουλή, ῆς, ἡ (s. βουλεύω)

① that which one thinks about as possibility for action, plan, purpose, intention (Hom.+; s. also Iren. 5, 5, 2 [Harv. II 332, 10]: β. τοῦ θεοῦ) purpose, counsel 1 Cl 61:2; Hv 1, 2, 4; Hs 9, 28, 4f; pl. 9, 28, 8; βουλαὶ τῆς καρδίας motives of the heart 1 Cor 4:5; μεστοὶ ὁσίας βουλῆς full of holy plans 1 Cl 2:3; perh. B 10:10 (Ps 1:1), but s. 3 below.

② that which one decides, resolution, decision

ⓐ of humans (Jos., Ant. 2, 23) Lk 23:51 (w. πρᾶξις as Philo, Poster. Cai. 86).—Ac 5:38. β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.). στρατιωτῶν β. ἐγένετο (w. ἵνα foll.) vs. 42. βουλὴν βουλεύεσθαι of evil designs (Vi. Aesopi I, 33 p. 298, 6 Eberh.): βουλεύεσθαι βουλὴν πονηράν form an evil plot B 6:7 (Is 3:9); λαμβάνειν β. πονηρὰν κατά τινος plot evil against someone (but in Leontius 11 p. 21, 11 λαμβάνει βουλήν τινος=he receives [bad] advice from someone) 19:3; D 2:6. Cp. Hs 6, 3, 5.

ⓑ of the divine will (Herm. Wr. 1, 8; 18; 31; Quint. Smyrn. 6, 141 βουλῇ Διός; oft. LXX; Jos., Ant. 4, 42; SibOr 3, 574.—Dodd 126–32) 1 Cl 57:4f (Pr 1:25, 30); Ac 2:23; 4:28; 13:36; 20:27; Dg 8:10; ἡ ἔνδοξος β. Hv 1, 3, 4; τὸ ἀμετάθετον τῆς β. αὐτοῦ the unchangeable nature of his resolve Hb 6:17; κατὰ τὴν β. τοῦ θελήματος αὐτοῦ acc. to the purpose of his will Eph 1:11; cp. Ac 19:1 D; τὴν β. τοῦ θεοῦ ἠθέτησαν εἰς ἑαυτούς they frustrated the purpose of God for themselves Lk 7:30. οὐδὲν λέληθεν τὴν β. αὐτοῦ nothing is hidden from God’s directing counsel 1 Cl 27:6.

③ an assembly that takes up proposals or deliberates, council meeting (Hom. et al.; Diod S 14, 4, 5; Philo; PsSol 8:20; Jos., Bell. 2, 641 al.; loanw. in rabb.) B 11:7 (Ps 1:5); B 10:10 (Ps 1:1, but see 1 above).—DELG s.v. βούλομαι. M-M. TW.

κεφαλή, ῆς, ἡ (Hom.+) gener. ‘head’.

① the part of the body that contains the brain, head

ⓐ of humans, animals, and transcendent beings. Humans: Mt 5:36 (on swearing by the head s. Athen. 2, 72, 66c; Test12Patr; PGM 4, 1917; cp. Juvenal, Satires 6, 16f); 6:17; 14:8, 11; 26:7; 27:29f; Mk 6:24f, 27f; 14:3; 15:19; Lk 7:46; J 13:9; 19:2; 20:7; 1 Cor 11:4b (JMurphy-O’Connor, CBQ 42, ’80, 485 [lit.] ‘his head’=‘himself’), 5ab, 7, 10; 12:21; Rv 18:19 (cp. Josh 7:6; La 2:10); 1 Cl 37:5; 56:5 (Ps 140:5); B 13:5 (Gen 48:14); Hm 11:20; Papias (3:2 [not g and h]); GJs 2:4; 9:1; AcPl Ha 11, 1.—Animals: B 7:8 (of the scapegoat Lev 16; cp. vs. 21).—In apocal. presentations in connection w. human figures: Rv 1:14; 4:4; 9:7 12:1; 14:14; 19:12; w. animals: 9:7, 17, 19; 12:3 (s. δράκων); 13:1, 3; 17:3, 7, 9 (cp. Ael. Aristid. 50, 50 K.=26 p. 517 D.: ὤφθη τὸ ἕδος [of Asclepius] τρεῖς κεφαλὰς ἔχον. A person sees himself in a dream provided with a plurality of heads Artem. 1, 35 p. 37, 14: δύο ἔχειν κεφαλὰς ἢ τρεῖς. Also the many-headed dog Cerberus of the underworld in Hesiod, Theog. 311 al. as well as Heraclit. Sto. 33 p. 49, 14); Hv 4, 1, 6; 10; of angels Rv 10:1.—The hair(s) of the head (Philo, Leg. ad Gai. 223) Mt 10:30; Lk 7:38, 44 v.l.; 12:7; 21:18; Ac 27:34. τὴν κ. κλίνειν lay down the head to sleep Mt 8:20; Lk 9:58. Sim. J 19:30 (s. Hdb. ad loc.). κινεῖν τὴν κ. (s. κινέω 2a) Mt 27:39; Mk 15:29; 1 Cl 16:16 (Ps 21:8); ἐπαίρειν τὴν κ. (s. ἐπαίρω 1) Lk 21:28; shear the head, i.e. cut the hair as a form of a vow Ac 21:24; cp. 18:18. Of baptism ἔκχεον εἰς τὴν κεφαλὴν τρὶς ὕδωρ D 7:3. Of the anointing of Jesus’ head IEph 17:1. κατὰ κεφαλῆς ἔχειν have (someth.) on the head (s. κατά A 1a) 1 Cor 11:4a; also w. specification of object ἐπὶ w. gen. Rv 14:14; Hv 4, 1, 10; or εἰς 4, 3, 1. ἐπάνω τῆς κ. above his head Mt 27:37. Also πρὸς τῇ κ. J 20:12. (ἀστὴρ) ἔστη ἐπὶ τὴν κ. τοῦ παιδίου GJs 21:3 (cp. Mt 2:9).—Well-known expr. fr. the OT: ἄνθρακας πυρὸς σωρεύειν ἐπὶ τὴν κ. τινος Ro 12:20 (s. ἄνθραξ). A curse-formula: τὸ αἷμα ὑμῶν ἐπὶ τὴν κ. ὑμῶν your blood be on your own heads (s. αἷμα 2a and cp. Demosth., Ep. 4, 10 τ. ἄδικον βλασφημίαν εἰς κεφαλὴν τῷ λέγοντι τρέπουσι; 6, 1; Maximus Tyr. 5, 1d; Aesop, Fab. 206 P.=372 H./313 Ch./222 H-H. ὸ̔ θέλεις σὺ τούτοις ἐπὶ τῇ σῇ κεφαλῇ γένοιτο; Phalaris, Ep. 102 εἰς κεφαλὴν σοί τε καὶ τῷ σῷ γένει)=you are responsible for your own destruction Ac 18:6; cp. GPt 5:17.

ⓑ in imagery οὐκ ἔκλινας τὴν κ. σου ὑπὸ τὴν κραταιὰν χεῖραν you have not bowed your head under the mighty hand (of God) GJs 15:4. Of pers. (Plut., Galba 1054 [4, 3] G. as κ. ἰσχυρῷ σώματι, namely of the Galatian territories) Christ the κ. of the ἐκκλησία thought of as a σῶμα Col 1:18; cp. 2:19 (Artem. 2, 9 p. 92, 25 ἡ κεφαλὴ ὑπερέχει τοῦ παντὸς σώματος; schol. on Nicander, Alexiph. 215 ἡ κεφαλὴ συνέχει πᾶν τὸ σῶμα); Christ and Christians as head and members ITr 11:2. (SBedale, JTS 5, ’54, 211–15; New Docs 3, 45f [lit.]; not ‘source’: JFitzmyer, NTS 35, ’89, 503–11.) S. mng. 2a.

② a being of high status, head, fig. (of Asclepius IG II², 4514, 6; in gnostic speculation: Iren. 1, 5, 3 [Harv. I 45, 13]. ὁ μέγας ἄρχων, ἡ κ. τοῦ κόσμου Hippol., Ref. 7, 23, 3).

ⓐ in the case of living beings, to denote superior rank (cp. Artem. 4, 24 p. 218, 8 ἡ κ. is the symbol of the father; Judg 11:11; 2 Km 22:44) head (Zosimus of Ashkelon [500 A.D.] hails Demosth. as his master: ὦ θεία κεφαλή [Biogr. p. 297]) of the father as head of the family Hs 7, 3; of the husband in relation to his wife 1 Cor 11:3b; Eph 5:23a. Of Christ in relation to the Christian community Eph 4:15; 5:23b. But Christ is the head not only of the body of Christians, but of the universe as a whole: κ. ὑπὲρ πάντα Eph 1:22, and of every cosmic power κ. πάσης ἀρχῆς καὶ ἐξουσίας the head of all might and power Col 2:10. The divine influence on the world results in the series (for the growing distance from God with corresponding results cp. Ps.-Aristot. De Mundo 6, 4): God the κ. of Christ, Christ the κ. of man, the man the κ. of the woman 1 Cor 11:3cab (s. on γυνή 1). JFitzmyer, Int 47, ’93, 52–59.

ⓑ of things the uppermost part, extremity, end, point (Pappus of Alex., mathematician [IV A.D.] in the 8th book [ed. CGerhardt 1871 p. 379 τῇ κεφαλῇ τοῦ κοχλίου=at the point of the screw; Judg 9:25; En 17:2; Jos., Bell. 2, 48, Ant. 3, 146; oft. pap of plots of ground) κ. γωνίας the cornerstone (so M‘Neile, Mt ad loc.; REB ( main) corner-stone, and w. proper omission of the alternative rendering at 1 Pt 2:7 in NEB mg.; the cornerstone thus forms the farthest extension [cp. PFlor 50, 83] of the corner, though JJeremias, Αγγελος I 1925, 65–70, ZNW 29, 1930, 264–80, TW IV 277–79 thinks of it as the capstone above the door; so also OMichel, TW IV 892, V 129 [difft. 151]; KSchelkle, RAC I 233f; RMcKelvey, NTS 8, ’62, 352–59 [lit. 353 n. 1–3]. S. HGressmann, PJ 6, 1910, 38–45; GWhitaker, Exp. 8th ser., 22, 1921, 470ff. For another view s. lit. s.v. ἀκρογωνιαῖος) Mt 21:42; Mk 12:10; Lk 20:17 (on these three pass. s. JDerrett, TU 102, ’68, 180–86); Ac 4:11; 1 Pt 2:7 (Selwyn ad loc.: “extremity and not height is the point connoted”); B 6:4 (all Ps 117:22).—κ.= capital (city) (Appian, Illyr. 19 §54) Ac 16:12 D (but ‘frontier city’ AClark, Acts of the Apostles ’33, 362–65 and JLarsen, CTM 17, ’46, 123–25).—B. 212. Schmidt, Syn. I 361–69. DELG. M-M. EDNT. TW. Sv.

θεοφρᾰδ-ής, ές, ([etym.] φράζω)

A speaking from God, prophetic,

Μουσαῖος Orph.Fr. 271

.

II [voice] Pass., indicated by God,

κέλευθοι Procl.H.6.8

.