gʷoh₂-mos

Grammatical information: m.

Meaning: `raised platform, stand (for chariots), base (of a statue), altar' (Il.).

Compounds: βωμολόχος `one that waited about the altars to steal the meat, ribald'.

Derivatives: βωμίς `step' (Hdt.; on the word CEG 6), βωμίσκος techn. term (Hero.); βῶμαξ οΏ μικρὸς βωμός, ὑποκοριστικῶς H. - βωμῖτις (sc. γῆ) `sacred land' (Pergamon). - βωμίστρια `priestess' (Nic.; on - ίστρια Chantr. Form. 106); βώμᾱξ βωμολόχος H., s. Chantr. Form. 381f. on - αξ, Björck Alpha impurum 263 n. 1. - Adj. βώμιος (S.), also month name (Lamia); βωμιαῖος (S.). Note βώμηνεν ὤμοσε H. from *βωμαίνω `swear (with the hand on the altar)'.

Origin: IE [Indo-European] [463] * gʷoh₂-mos `stand'

Etymology: Verbal noun to ἔ-βη-ν (ἔ-βᾱ-ν), * gʷoh₂mos; for the meaning cf. βάσις and OP gāʮu- `place, throne' (from gā- = βᾱ-, βη-).

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Meaning: `lonely, uninhabited, deserted', of places and things, people and animals (Il.);

Dialectal forms: Myc. eremo \/erēmos\/ describing land. Younger Att. ἔρημος

Compounds: also in compp., e. g. ἐρημο-νόμος `living in loneliness' (A. R.), late. As 2. member in παν-, φιλ-, ὑπ-έρημος a. o.

Derivatives: Poetical derivv. ἐρημ-αῖος (Emp., A. R.; cf. Chantraine Formation 49), - εῖος (Mykonos); f. ἐρημάς (Man.; Chantraine 354f.). Abstract ἐρημία `loneliness, solitude, lack' (Ion.-Att.) with ἐρημίτης, ἐρημικός `id.' (LXX). Denomin. verbs ἐρημόομαι, - όω `become or make desolate, destroyed, looted' (Pi., Ion.-Att.) with ἐρήμωσις (LXX), ἐρημωτής (AP); also with prefix ἀπ-, ἐξ-, κατ-, with ἀπέρημος (Sch.; cf. Strömberg Prefix Studies 45). ἐρημάζω `live in solitude' (Thphr.).

Origin: IE [Indo-European] [ 332] * h₁r(e)h₁- `loose, thin, rare, separate'

Etymology: Uncertain. One compares Lat. rēte `net', rārus `loose, thin, rare', Skt. r̥-té `with exception of, without'; s. W.-Hofmann and Mayrhofer Wb. s. vv.; also Pok. 332f. - The Greek form requires *h₁re̥h₁mos (zero grade would have given two short vowels, cf. ὄνομα); this would agree with Lith. (yrù) ɨ̀rti `dissolve onself, separate'. Lat. rārus \< *h₁r̥h₁ro-; rēte can be * h₁reh₁-t-; Beekes, Devel. 36.

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Grammatical information: v.

Meaning: `strive, try, desire' (poet.).

Other forms: 3. sg. μῶται (Epich.), 3. pl. μῶνται (Euph. [III^a]), opt. μῳ̃το (Stob.; El. μαῖτο?, Fraenkel Nom. ag. 1, 45, Bechtel Dial. 2, 854), inf. μῶσθαι (Thgn.), ptc. μώμενος (A., S.), aor. ἐμώσατο εὗρεν, ἐτεχνάσατο, ἐζήτησεν H.

Derivatives: μῶσις f. `searching' (Corn.).

Origin: XX [etym. unknown]

Etymology: Whether the primary μῶμαι is an athematic formation or a yot-present cannot be established (cf. Schwyzer 675 n. 8). There is little support for the supposition of Bechtel (Lex. s. μαιμάω), that μῶμαι goes back on a lost perfect. The hapax ἐμώσατο is an innovation to μῶμαι. Connection with the reduplicated μαι-μά-ω and the ambiguous μαίομαι (s. vv.) is possible; here also after Fick 1, 507 Lat. mōs `habit', after Prellwitz BB 26, 309ff. Germ., e.g. Goth. moÞs ' Mut, anger'. More, also quite hypothetic combinations in WP. 2, 238f., Pok. 704f., W.-Hofmann s. mōs.

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βιάζω (Hom.+) nearly always as a mid. dep. βιάζομαι; aor. mid. ἐβιασάμην, pass. 2 sg. ἐβιάσθης Sir 31:21. Apart fr. Dg. 7:4; 10:15 most of this entry concerns probabilities relating to β. in Mt 11:12 and par. Lk 16:16. The principal semantic problem is whether β. is used negatively (‘in malam partem’) or positively (‘in bonam partem’), a problem compounded by the question of the function of these vss. in their literary context. In Gk. lit. β. is most often used in the unfavorable sense of attack or forcible constraint (s. L-S-J-M).

① to inflict violence on, dominate, constrain w. acc. (Herodas 2, 71; Menand., Dyscolus 253 [opp. πείθειν use of persuasion]; 371; Appian, Bell. Civ. 5, 35 §139; PAmh 35, 17 [213 B.C.] βιασάμενος αὐτούς; PGiss 19, 13; LGötzeler, Quaestiones in Appiani et Polybii dicendi genus 1890, 63; Esth 7:8 [rape]; En 103:14; 104:3) mistreat the poor people β. τοὺς ὑποδεεστέρους Dg 10:5.—With β. taken as pass., Mt 11:12 ἡ βασιλεία τ. οὐρανῶν βιάζεται is frequently understood in the unfavorable sense the reign/kingdom of heaven is violently treated, is oppressed (so the pass. e.g. Thu. 1, 77, 4; POxy 294, 16 [22 A.D.]; Sir 31:21. On the topic of violence to the divine, cp. Paus. 2, 1, 5 τὰ θεῖα βιάσασθαι=(it is difficult for a mere human) to coerce things in the realm of the divine.—GSchrenk, TW I 608ff; NRSV ‘has suffered violence’; its mng., w. β. understood as mid.: ‘has been coming violently’, s. 2 end); var. ways by which the violence is suffered have been suggested—(a) through hindrances raised against it (βιάζομαι=be hindered, be obstructed: cp. the use of the mid. in this sense: Synes., Provid. 1, 1, 89c of the evil man’s power, which strives εἴ πῃ τὸν θεῖον νόμον βιάσαιτο=[to see] whether it could perhaps ‘hinder’ the divine law; Jos., Ant. 1, 261). For the pass. in this sense, s. the versions: It., Vulg., Syr. Sin. and Cur. S. also Dalman, Worte 113–16; MDibelius, Joh. d. T. 1911, 26ff: hostile spirits.—(b) through the efforts of unauthorized pers. to compel its coming (s. HScholander, ZNW 13, 1912, 172–75)—(c) through attempts to occupy (an area) by force (a territory, Appian, Bell. Civ. 3, 24 §91).

② to gain an objective by force, use force, intr. (X., Mem. 3, 9, 10; Diod S 4, 12, 5 οἱ βιαζόμενοι=the ones who use force, the intruders; Plut., Mor. 203c; Epict. 4, 8, 40; Lucian, Necyom. 20, Hermot. 22; SIG 1042, 8 [Dssm., NB 85f (BS 258)]; 888, 24; 1243, 4f; PTebt 6, 31; PFlor 382, 54; Dt 22:25, 28; Philo, Mos. 1, 215; Jos., Bell. 3, 493; 518) of compulsion οὐ βιαζόμενος without using force (opp. πείθειν) Dg 7:4.—Of forcing one’s way (Demosth. 55, 17; Appian, Hann. 24 §106) w. εἴς τι enter forcibly into someth. (Thu. 1, 63, 1; 7, 69, 4; Polyb. 1, 74, 5; Plut., Otho 1072 [12, 10]; Philo, Mos. 1, 108 of a gnat forcing its way into bodily orifices εἰς τἀντὸς βιάζεται; Jos., Bell. 3, 423) ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται καὶ πᾶς εἰς αὐτὴν βιάζεται the reign of God is being proclaimed and everyone takes (or tries to take [cp. Polemo Soph. B 11 Reader, s. p. 266f]) it by force Lk 16:16 (hyperbolic usage; on the question whether this is a perspective attributed to Jesus or to his opposition concerning moral miscalculation, s. FDanker, JBL 77, ’58, 234–36).— Makes its way w. triumphant force is preferred for Mt 11:12 by FBaur; TZahn; AHarnack, SBBerlAk 1907, 947–57; WBrandt, ZNW 11, 1910, 247f; ROtto, Reich Gottes u. Menschensohn ’34, 84–88; cp. NRSV mg. ‘has been coming violently’.—EGraesser, D. Problem der Parusieverzögerung, ZNW Beih. 22, ’57, 180ff; OBetz, Jesu heiliger Krieg, NovT 2, ’57, 116–37.

③ go after someth. w. enthusiasm, seek fervently, try hard, the sense is sought w. burning zeal is preferred by HHoltzmann; FDibelius, StKr 86, 1913, 285–88; et al. for Mt 11:12. A variation of this interpretation is the sense try hard, but the support sought in Epict. 4, 7, 20f is questionable, for this latter pass. rather refers to attempts at forced entry when one is not welcome.

④ constrain (warmly) if βιάζεται Lk 16:16 is to be understood as a passive, as POxy 294, 16 (22 A.D.), or in the same sense as the mid. in Gen 33:11; Judg 13:15, the sense would be invite urgently of the ‘genteel constraint imposed on a reluctant guest’ (so vHoffmann et al.; s. FDibelius [s. 3 above]; cp. the sense of Lk 14:23 ἀνάγκασον εἰσελθεῖν ‘compel them to come in’).—On usage at Qumran s. BThiering, NovT 21, ’79, 293–97.—DELG s.v. βία. M-M. TW. Spicq. Sv.

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.

χειροποίητος, ον (Hdt.+; Diod S 13, 82, 5; 15, 93, 4; 17, 71, 7; Arrian, Anab. 4, 28, 3; PLond III, 854, 4 p. 205 [I A.D.]; LXX; Jos., Bell. 1, 419, Ant. 4, 55; SibOr 3, 606; 618, Fgm. 3, 29; Jos., Bell. 1, 419; Ant. 4, 55; Just.) made by human hands of buildings, specif. temples (SibOr 14, 62 ναῶν χειροποιήτων; Philo, Mos. 2, 88 ἱερόν of the tabernacle) Mk 14:58; Ac 7:48 v.l.; 17:24; Hb 9:11, 24. Subst. (ViJer 7 [Sch. p. 10]; Philo, Mos. 2, 168; Just., A I, 58, 3; D. 35, 6) χειροποίητα temples built by human hands Ac 7:48. Of physical circumcision (as opposed to ‘circumcision of the heart’) τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου of the so-called circumcision, brought about in the flesh by human hands Eph 2:11.—DELG s.v. χείρ. M-M. TW. Sv.

ἄνωθεν adv. of place (Trag., Hdt.+; ins, pap, LXX, En; TestSol 12:6 C; JosAs 21:4 [cod. A and Pal. 364]; ApcrEzk [Epiph 70, 10]; Just., Ath.).

① in extension fr. a source that is above, from above (SIG 969, 63; PHib 110, 66; 107; 109; Gen 49:25; Josh 3:16; EpJer 61; En 28:2; TestSol 12:6 C; Philo, Rer. Div. Her. 64; 184, Fug. 138, Somn., 2, 142; Jos., Ant. 3, 158) σχισθῆναι ἀπʼ ἄ. ἕως κάτω be torn fr. top to bottom Mk 15:38. For this ἄ. ἕως κάτω Mt 27:51 (where ἀπʼ is added by many witnesses, foll. Mk). ἐκ τῶν ἄ. ὑφαντὸς διʼ ὅλου woven from the top in one piece (i.e. altogether without seam) J 19:23. Esp. from heaven (cp. ἄνω 1 and schol. on Pla. 856e of the seer: ἄνωθεν λαμβάνειν τὸ πνεῦμα; Philo, Mos. 2, 69) ἄ. ἐκ τ. οὐρανοῦ J 3:27 v.l. ὁ ἄ. ἐρχόμενος he who comes from heaven (explained in the same vs. by ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος) 3:31. Of the Holy Spirit πνεῦμα ἄ. ἐρχόμενον Hm 11:21; also simply τὸ πνεῦμα τὸ ἄ. 11:8. ἡ δύναμις ἡ ἄ. ἐρχομένη 11:20. ἡ σοφία ἄ. κατερχομένη Js 3:15. Also ἡ ἄ. σοφία vs. 17. ἄ. εἶναι come from above Hm 9:11; 11:5; Js 1:17. Some would place 2 Cl 14:2 here, but the temporal sense seems more prob., s. 2. ἄ. δεδομένον bestowed from above (i.e. by God; cp. Procop. Soph., Ep. 109 θεοῦ ἄ. ἐπινεύοντος) J 19:11. ἄ. γεννᾶσθαι be born from above J 3:3, 7 (Epict. 1, 13, 3: all humans are begotten of their ancestor Zeus ἐκ τῶν αὐτῶν σπερμάτων καὶ τῆς αὐτῆς ἄ. καταβολῆς; Just., D. 63, 3), but. s. 4 on the wordplay in these verses (Nicodemus thinks of physical rebirth [vs. 4], but the narrator shows Jesus with another dimension in mind).

② from a point of time marking the beginning of someth., from the beginning (Hippocr., VM 3; Pla.; Demosth. 44, 69; SIG 1104, 11; POxy 237 VIII, 31; En 98:5; JosAs 21:4 cod. A [p. 71, 19 Bat.]; Philo, Mos. 2, 48; Ath., R. 68, 19) παρακολουθεῖν ἄ. follow from the beginning Lk 1:3 (w. suggestion of thoroughness rather than temporal precision: LAlexander, The Preface to Luke’s Gospel, ’93, 130); cp. Ac 26:5 and s. 3. Opp. νῦν 2 Cl 14:2 (Lghtf.).

③ for a relatively long period in the past, for a long time (SIG 685, 81 and 91; 748, 2; PTebt 59, 7 and 10; Jos., Ant. 15, 250; Just. [throughout]; Ath.) προγινώσκειν ἄ. know for a long time Ac 26:5 (Ael. Aristid. 50, 78 K.=26 p. 525 D. ἄ. Ἀριστείδην γιγνώσκω) beside ἀπʼ ἀρχῆς vs. 4 (cp. Aelian NA 17, 40 οὐκ ἄνωθεν, οὐδὲ ἐξ ἀρχῆς=not for a long time nor from of old). For Lk 1:3 s. 2.

④ at a subsequent point of time involving repetition, again, anew (Pla., Ep. 2 p. 310e ἄ. ἀρξάμενος; Epict. 2, 17, 27; Jos., Ant. 1, 263; IG VII, 2712, 59; BGU 595, 5ff) ἄ. ἐπιδεικνύναι MPol 1:1. Oft. strengthened by πάλιν (CIG 1625, 60; Wsd 19:6) Gal 4:9.—ἀ. γεννηθῆναι be born again J 3:3, 7 (ἄ. γεννᾶσθαι in the physical sense Artem. 1, 13) is designedly ambiguous and suggests also a transcendent experience born from above (s. 1 above on these pass. fr. J). JLouw, NThSt 23, ’40, 53–56; ESjöberg, Wiedergeburt u. Neuschöpfung im paläst. Judentum: Studia Theologica 4, ’51, 44–85.—DELG s.v. ἀνά. M-M.

μῶμαι, [voice] Med., [ per.] 3sg.

A

μῶται Epich.117

; [ per.] 3pl.

μῶνται Euph.157

; imper.

μῶσο Epich.[ 288]

(corr. Ahrens), prob. in Hsch.; [ per.] 3sg. opt. μῷτο Diotog ap.Stob.3.1.100; inf.

μῶσθαι Thgn.771

, Pl.Cra. 406a, Jul. Or.7.219a; part.

μώμενος A.Ch.45

, 441 (both lyr.), S.Tr. 1136, OC 836 (lyr.): [tense] aor.

ἐμώσατο Hsch.

:—seek after, covet, c. acc., Thgn. l.c., etc.;

τὸ ἀκριβές Diotog.

l.c.;

τὸ λανθάνον Jul.

l.c.: c. inf. or abs., A. ll.cc.

II meditate or purpose, c. acc., S. ll.cc. (Non-thematic mō-, prob. cogn. with Lat. mōs 'will', 'caprice'; cf. μαίομαι.)

ἀκμάδιον, τό, kind of

A surgical instrument, Hermes 38.281 (s.v.l.); conical crucible, Ps.-Mos.Alch.p.39B.

Grammatical information: prep.

Meaning: `opposite, over against; instead of' (Il.).

Dialectal forms: Myc. atipamo \/Antiphāmos\/ etc.

Compounds: ἔναντι, ἀπέναντι, κατέναντι (Dor. Hell.). ἀντιάνειρα s.v. Άνάντης `up-hill, steep' (Hdt.), from a form - αντες, orig. the gen. of the noun?

Derivatives: ἀντίος `set against, opposed to' (Il.; Att. ἐναντίος). From here ἀντιάδες f. pl. `tonsils' (medic.). Denom. ἀντιόομαι `oppose' (Hdt.). ἀντιάω (with ep. length. ἀντιόω).

Origin: IE [Indo-European] [46] * h₂ent- `front, face'

Etymology: Identical with Skt. ánti `over against', Lat. ante `before', Hitt. h̯anti `separate'. Locative of a noun, preserved in Hitt. ḫanza (= ḫant-s) `front'. Another case-form of the same noun is ἄντα, s. v.

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Grammatical information: m.

Meaning: ζωμός H.

Origin: XX [etym. unknown]

Etymology: Latte reads θωμός. V. Blumenthal Hesychst. 15 A. 1 thinks it is Messapian to χέω (from *ǵh(o)u-mos). Mere hypotheses.

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Grammatical information: numeral

Meaning: `ten' (Il.)

Compounds: ἕν-, δώ-, also δυώ-, δυό-.

Derivatives: Inherited (s. below) δέκατος (Arc. Lesb. δέκοτος cf. Arc. δυώδεκο) `tenth'; f. δεκάτη (sc. μερίς) `the tenth' (Ion.-Att.) with δεκατεύω `exact tithe' (Ion.-Att.), with δεκάτευμα (Call.), δεκάτευσις (D. H.), δεκατεία (Plu.), δεκατευτής (Harp.) and δεκατευτήριον `customhouse' (X.); rare δεκατόω `id.' (Ep. Hebr.); δεκατός `sentenced to a fine of one tenth of ones property' (Cyren.), haplol. for δεκα[τω]τός or δεκα[τευ]τός; - δεκάτη (sc. ἡμέρα) `the tenth day of the month or after the birth of a child, when the name-giving occurred' (Ion.-Att.) with δεκαταῖος (Pl.) and δεκατισταί (Bithynia; s. Chantr. Form. 318f.). - δεκάς, - άδος f. `decade, groop of ten, esp. soldiers', δεκαδεύς `member of a decade' (X.) also `president of a college of ten men' (Trozen), δεκαδικός (Herm. Alex. in Phdr.), δεκαδιστής, - ίστρια (Delos) = δεκατιστής; Thphr. Char. 27, 11 (s. Fraenkel Nom. ag. 2, 71). - δεκανός `decurio, surveyor' with δεκανία, δεκανικός (pap., cf. Mayser pap. 1<sup>2</sup>: 3, 88), Macedonian (v. Wilamowitz Glaube 2, 401 n. 2). - Isolated denomin. δεκάζω `bribe (the judges)' (Att.) s.v. with δεκασμός (D. H.)s. Oldfather P.-W. 13, 2398f. - Uncertain OAtt. δεκᾶν (IG 1², 919).

Origin: IE [Indo-European] [191] *deḱm̥ `ten'.

Etymology: Gr. δέκα, Lat. decem, Skt. dáśa a.o. from IE *déḱm. Beside it a collektive t-formation (Sommer Zum Zahlwort 21 n. 1; also on δεκάκις, - ιν) in Skt. daśát, Lith. dẽšimt, OCS desętь, Alb. djetë `ten', also in the ordinals δέκατος, Lith. dešim̃tas, OCS desętъ, Goth. taihunda etc., IE *déḱm̥tos (but s. Meillet BSL 29, 29f.). Lat. decimus, Skt. daśamá- however from *dḱm̥mos. - Collective δεκάς is a Greek innovation: on the suffix (= Hitt. - ant\/d-) Sommer Münch. Stud. z. Sprachwiss. 4, 1ff. - Lit. in W.-Hofmann s. decem; also Brandenstein Die erste idg. Wanderung (Wien 1936) 22. S. also εἴκοσι and ἑκατόν.

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Grammatical information: v.

Meaning: `seek after, for, search for, touch, pursue', in present also `seek to attain' (Il.).

Other forms: Aeol. also μάομαι (Sapph. 36?), fut. μάσσομαι, aor. - μάσσασθαι.

Compounds: usu. with ἐπι-, in the aor. also with εἰσ-, ἐκ-, ἀμφι-, μετα-μαίομαι (Pi. Ν. 3, 81)

Derivatives: Verbaladj.: ἀ-προτί-μαστος `untouched' (Τ 263), ἐπί-μαστος adjunct of ἀλήτης (υ 377), meaning unclear, cf. Bechtel Lex. s. v. - Nom. actionis: μάσμα n. `searching' (Cratin. 424, Pl. Kra. 421 b), μαστύς, - ύος f. `id.' (Call. Fr. 277; Benveniste Noms d'agent 73). -- Nom. agentis: μαστήρ m. (also f., Schwyzer 530) `searcher' (trag.), also name of an Athen. officer (Hyp.), cf. Benveniste 40, Fraenkel Nom. ag. 2, 4; with μάστειρα f. (A.), μαστήριος Έρμῆς `God of the tracing' (A.; Schulze Kl. Schr. 168 n. 3); Μάστωρ ep. PN (Benveniste 54, Fraenkel 1, 14; 2, 11); μαστρός m. name of a financial officer (Pellene, Rhodos, Delphi) with μαστρικός (Delphi II<sup>a</sup>), μα-στρ(ε)ία, El. μαστράα = εὔθυνα (Messen. I<sup>p</sup>, H.), cf. Schwyzer 532 w. n. 2, details in Fraenkel 1, 163 n. 2; as 1.(?) member in μαστρ-οπός m. f. `procur(ess)' with - οπικός, - οπεύω, - οπεία (Att.); hypocor. μάστρυς f. (Phot.). - Denomin. in -( τ)εύω (Schwyzer 732): μαστεύω `search' (Pi., A.; Epid., X.) with μάστ-ευσις (Epid. IV^a, Archim.), - ευτής (X., Fraenkel 2, 62), - εία (VI^p); vgl. ματεύω. -- Here perh. also PN like Εὔ-μαιος, Οἰνό-μαος, Μαίων (ep.). -- On μάστιξ, μάσθλης s. vv. On μαστροπός s.v, which is Pre-Greek.

Origin: XX [etym. unknown]

Etymology: The sigmatic forms, e.g. aor. - μάσσασθαι and ἀ-προτί-μαστος, make for μαίομαι a basis *μασ-ι̯ο-μαι possible; the σ-forms may however also belong to ματέω, ματεύω, s. v. - Usually μαίομαι `touch' and μαίομαι `strive, try' (the latter with gen.) are considered as two diff. verbs (Bechtel Lex. s. v., WP. 2, 220 a. 238f., Pok. 693 a. 704f., Schwyzer-Debrunner 105); but the meaning `try to reach, strive after' can be explained easily from the conative aspect of the present-stem. - No clear agreement. In the sense of `touch' compared with some words for `beckon with the hand etc.', e.g. OCS na-ma-jǫ, - jati `beckon', Lith. mó-ju, --ti `beckon', mos-úoti `turn, swing', with also μηνύω (s.v.); as `strive, try' however to μαιμάω, μῶμαι (s. vv.). -- After Belardi Maia 2, 277ff. (s. also Doxa 3, 213) as `touch' to μάρη etc.

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Grammatical information: n.

Meaning: `wooded glade, forest' (since Λ 480).

Derivatives: Prob. here Νεμέα, ep. - είη f. valley and place in Argolis with a forest dedicated to Ζεὺς Νέμειος (since Hes.).

Origin: IE [Indo-European]X [probably] [763] * nem- attribute' and\/but [764] * nem- ` bend'

Etymology: Identical with Lat. nemus n. `forest, (holy) wood'. Here also a Celtic word for `(holy) wood, sanctuary' in Gaul. nemeton, OIr. nemed (extensive on this K.H.Schmidt Münch. Stud. 12, 49 ff.); IE *némos n. resp. * nemetom n., cf. e.g. τέλος: τελετή. -- Further combinations are hypothetic: to Skt. námati `bend' with námas- n. `bow, adoration' (formally = νέμος: `curving' \> `(wooded) vale' \> `wood, forest'?; rejected by Benveniste BSL 32, 79ff.); to νέμω, - ομαι as `pasture, Waldtrift' ? (against this a. o. Porzig Satzinhalte 291). Thorough treatment w. lit. in W.-Hofmann s. nemus; also WP. 2, 331 f., Pok. 763, Mayrhofer s. námati and námaḥ. Cf. on νέμω.

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αἴρω fut. ἀρῶ; 1 aor. ᾖρα (ἦρα v.l.; TestAbr; GrBar); pf. ἦρκα Col 2:14. Pass.: 1 fut. ἀρθήσομαι; 1 aor. ἤρθην; pf. ἦρμαι J 20:1; Hs 9, 5, 4 (Hom.+; he, like some later wr., has ἀείρω).

① to raise to a higher place or position, lift up, take up, pick up

ⓐ lit., of stones (Dio Chrys. 12 [13], 2) J 8:59 (cp. Jos., Vi. 303); Rv 18:21; Hs 9, 4, 7. Fish Mt 17:27; coffin 1 Cl 25:3; hand (X., An. 7, 3, 6) Rv 10:5 (Dt 32:40). Hands, in prayer 1 Cl 29:1 (Ael. Aristid. 24, 50 K.=44 p. 840 D.; 54 p. 691; PUps 8 p. 30 no. 14 [pre-Christian] Θεογένης αἴρει τὰς χεῖρας τῷ Ἡλίῳ; Sb 1323 [II A.D.] θεῷ ὑψίστῳ καὶ πάντων ἐπόπτῃ καὶ Ἡλίῳ καὶ Νεμέσεσι αἴρει Ἀρσεινόη ἄωρος τὰς χεῖρας). But αἴ. τὴν χεῖρα ἀπό τινος withdraw one’s hand fr. someone= renounce or withdraw fr. someone B 19:5; D 4:9. Of snakes pick up Mk 16:18. κλίνην Mt 9:6. κλινίδιον Lk 5:24. κράβαττον Mk 2:9, 11f; J 5:8–12. Of a boat that is pulled on board Ac 27:17. Of a spirit that carries a person away Hv 2, 1, 1 (cp. TestAbr B 10 p. 115, 11 [Stone p. 78] of angels). Take up a corpse to carry it away AcPt Ox 849 verso, 8 (cp. TestAbr A 20 p.103, 20 [Stone p. 54]). αἴ. σύσσημον raise a standard ISm 1:2 (Is 5:26); αἴ. τινὰ τῶν ἀγκώνων take someone by one’s arms Hv 1, 4, 3. For Ac 27:13 s. 6 below.—Pass. 2 Cl 7:4. ἄρθητι (of mountains) arise Mt 21:21; Mk 11:23. ἤρθη νεκρός Ac 20:9.

ⓑ fig. αἴ. τοὺς ὀφθαλμοὺς ἄνω look upward (in prayer, as Ps 122:1; Is 51:6 al.) J 11:41. For 10:24 s. 5 below. αἴ. φωνήν raise one’s voice, cry out loudly (1 Km 11:4; 30:4; 2 Km 3:32 al.) Lk 17:13. πρός τινα Ac 4:24.

② to lift up and move from one place to another

ⓐ take/carry (along) lit. w. obj. acc. σταυρόν Mt 16:24; 27:32; Mk 8:34; 15:21; Lk 9:23. ζυγόν (La 3:27) Mt 11:29. τινὰ ἐπὶ χειρῶν 4:6; Lk 4:11 (both Ps 90:12). Pass. Mk 2:3. αἴ. τι εἰς ὁδόν take someth. along for the journey 6:8; Lk 9:3, cp. 22:36. Of a gambler’s winnings Mk 15:24.—Fig. δόξαν ἐφʼ ἑαυτὸν αἴ. claim honor for oneself B 19:3.

ⓑ carry away, remove lit. ταῦτα ἐντεῦθεν J 2:16 (ins [218 B.C.]: ΕΛΛΗΝΙΚΑ 7, ’34, p. 179, 15 ταῦτα αἰρέσθω; Just., D. 56, 3 σκευῶν ἀρθέντων). Crucified body of Jesus 19:38; cp. vs. 31; 20:2, 13, 15; of John the Baptist Mt 14:12; Mk 6:29. A stone from a grave-opening J 11:39, 41; pass. 20:1. οἱ αἴροντες οὐκ ἀνέφερον those who took something (a mouthful) brought nothing (to their mouth) GJs 18:2 (not pap). τὸ περισσεῦον the remainder Mt 14:20; 15:37; cp. Lk 9:17. περισσεύματα Mk 8:8. κλάσματα fragments 6:43; baskets 8:19f. ζώνην take off Ac 21:11; take: τὸ σόν what belongs to you Mt 20:14; τὰ ἀρκοῦντα what was sufficient for him Hs 5, 2, 9. αἴ. τι ἐκ τῆς οἰκίας get someth. fr. the house Mk 13:15; cp. vs.16 and Mt 24:17; cp. 24:18; Lk 17:31; take (a body) from a tomb J 20:2, 13, 15; take τινὰ ἐκ τοῦ κόσμου 17:15.

③ to take away, remove, or seize control without suggestion of lifting up, take away, remove. By force, even by killing: abs. ἆρον, ἆρον away, away (with him)! J 19:15 (cp. POxy 119, 10 [Dssm., LO 168; LAE 188 n. 22]; Philo, In Flacc. 144; ἆρον twice also La 2:19 v.l., in different sense). W. obj. αἶρε τοῦτον Lk 23:18; cp. Ac 21:36; 22:22. ἆραι τόν μάγον AcPl Ha 4, 35f; αἶρε τοὺς ἀθέους (s. ἄθεος 2a) MPol 3:2; 9:2 (twice); sweep away Mt 24:39; ὡς μελλούσης τῆς πόλεως αἴρεσθαι as though the city were about to be destroyed AcPl Ha 5, 17; cp. κόσμος ἔρεται (=αἴρεται) ἐμ πυρί 2, 26f. W. the connot. of force or injustice or both (Epict. 1, 18, 13; PTebt 278, 27; 35; 38 [I A.D.]; SSol 5:7): τὸ ἱμάτιον Lk 6:29; cp. vs. 30; D 1:4. τὴν πανοπλίαν all his weapons Lk 11:22; τάλαντον Mt 25:28; cp. Lk 19:24. Fig. τὴν κλεῖδα τῆς γνώσεως 11:52. Pass.: Mt 13:12; Mk 4:25; Lk 8:18; 19:26. Conquer, take over (Diod S 11, 65, 3 πόλιν) τόπον, ἔθνος J 11:48. For Lk 19:21f s. 4 below. αἴ. τὴν ψυχὴν ἀπό τινος J 10:18 (cp. EFascher, Deutsche Theol. ’41, 37–66).—Pass. ἀπὸ τῆς γῆς Ac 8:33b (Is 53:8; Just., D. 110, 6). ἀφʼ ὑμῶν ἡ βασιλεία Mt 21:43.—Of Satan τὸν λόγον τὸν ἐσπαρμένον εἰς αὐτούς Mk 4:15; cp. Lk 8:12. τὴν χαρὰν ὑμῶν οὐδεὶς αἴρει ἀφʼ ὑμῶν no one will deprive you of your joy J 16:22. ἐξ ὑμῶν πᾶσαν ὑπόκρισιν rid ourselves of all pretension B 21:4; ἀπὸ τῆς καρδίας τὰς διψυχίας αἴ. put away doubt fr. their heart Hv 2, 2, 4. αἴ. ἀφʼ ἑαυτοῦ put away fr. oneself Hm 9:1; 10, 1, 1; 10, 2, 5; 12, 1, 1. αἴ. ἐκ (τοῦ) μέσου remove, expel (fr. among) (Epict. 3, 3, 15; Plut., Mor. 519d; BGU 388 II, 23 ἆρον ταῦτα ἐκ τοῦ μέσου; PHib 73, 14; Is 57:2) 1 Cor 5:2 (v.l. ἐξαρθῇ); a bond, note, certificate of indebtedness αἴ. ἐκ τοῦ μέσου destroy Col 2:14. Of branches cut off J 15:2. Prob. not intrans., since other exx. are lacking, but w. ‘something’ supplied αἴρει τὸ πλήρωμα ἀπὸ τοῦ ἱματίου the patch takes someth. away fr. the garment Mt 9:16; cp. Mk 2:21. Remove, take away, blot out (Eur., El. 942 κακά; Hippocr., Epid. 5, 49, p. 236 pain; cp. Job 6:2; IG II, 467, 81 ζημίας; Epict. 1, 7, 5 τὰ ψευδῆ; SIG 578, 42 τ. νόμον; Pr 1:12; EpArist 215; Just., D. 117, 3) τὴν ἁμαρτίαν τ. κόσμου J 1:29, 36 v.l.; 1 J 3:5 (Is 53:12 Aq., s. PKatz, VetusT 8, ’58, 272; cp. 1 Km 15:25; 25:28). Pass. Ac 8:33a (Is 53:8); Eph 4:31. Fig. take, in order to make someth. out of the obj. 1 Cor 6:15.

④ to make a withdrawal in a commercial sense, withdraw, take, ext. of 2 αἴρεις ὸ̔ οὐκ ἔθηκας Lk 19:21f (banking t.t.: JBernays, Ges. Abh. I 1885, 272f; JSmith, JTS 29, 1928, 158).

⑤ to keep in a state of uncertainty about an outcome, keep someone in suspense, fig. ext. of 1 αἴ. τὴν ψυχήν τινος J 10:24 (Nicetas, De Manuele Comm. 3, 5 [MPG CXXXIX 460a]: ἕως τίνος αἴρεις, Σαρακηνέ, τὰς ψυχὰς ἡμῶν; The expr. αἴ. τὴν ψυχήν w. different mng. Ps 24:1; 85:4; 142:8; Jos., Ant. 3, 48).

⑥ to raise a ship’s anchor for departure, weigh anchor, depart, ext. of 1, abs. (cp. Thu. et al.; Philo, Mos. 1, 85; Jos., Ant. 7, 97; 9, 229; 13, 86 ἄρας ἀπὸ τῆς Κρήτης κατέπλευσεν εἰς Κιλίκιαν) Ac 27:13.—Rydbeck 155f; B. 669f. DELG s.v. 1 ἀείρω. M-M. TW.

αὐγάζω 1 aor. inf. αὐγάσαι (s. αὐγή) relates to brightness or clarity in various senses

① see (so in poets Soph. et al.; Lycophron v. 941 αὐγάζων φάος=seeing the light; Philod.: Anth. Pal. 5, 123, 3 and Philo, Mos. 2, 139; cp. Nägeli 25f) τὶ someth. Metaph., of the gospel’s light 2 Cor 4:4 (s. φωτισμός 1). This is the most likely interpr. (see e.g. Ltzm., Windisch, H-DWendland, NRSV).

② intr. shine forth (PGM 3, 143; 4, 1636; 2558; Lev 13:24ff; 14:56; GrBar 9:8) suggested by some (for example, Sickenberger) for 2 Cor 4:4 (s. 1) can hardly do without αὐτοῖς, which is actually added in many mss.—DELG s.v. αὐγή. M-M. TW.

αὐθαίρετος, ον (s. αὐτός and αἱρέω; Trag., Thu. et al.; OGI 583, 8; pap; Sym. Ex 35:5, 22; Philo, Mos. 1, 50 v.l.; Jos., Bell. 6, 310; Ath. 24, 4) pert. to being self-chosen, of one’s own accord 2 Cor 8:3, 17.—DELG s.v. αὐτός 2. M-M.

βαθύς, εῖα, ύ (s. βάθος; Hom. et al.; ins, pap, LXX; TestJud 7:3; Ath.)

① pert. to distance beneath a surface, deep (En 24:2; EpArist 118; Jos., Ant. 10, 170) of a well (Pythag., Ep. 3, 3 and Chariton 8, 1, 10 φρέαρ β.) J 4:11.

② pert. to someth. nonphysical perceived to be so remote that it is difficult to assess, deep τὰ βαθέα τοῦ σατανᾶ the (hidden) depths of Satan Rv 2:24 (cp. Da 2:22 and s. βαθός 2).

③ pert. to an extreme point on a scale of extent

ⓐ profound, of sleep (Theocr. 8, 65; Lucian et al.; Jos., Ant. 5, 148; Sir 22:9; 3 Macc 5:12; Ath. 12, 2) Ac 20:9; AcPl Ha 3, 25f οἱ δὲ φύλακ̣ε̣[ς βα]θεῖ ὕπνῳ. Of peace (Lucian, Tox. 36; Herodian 4, 10, 1; 7, 9, 5; 4 Macc 3:20; Philo, Somn. 2, 229; SibOr 12, 87; Ath. 1:3) 1 Cl 2:2.

ⓑ at the extreme of, very, exceedingly, ὄρθρου βαθέως (Aristoph., Vesp. 216; Pla., Crito 43a, Prot. 310a ἔτι βαθέος ὄρθρου; Phlegon: 257 Fgm. 36, 1, 9 p. 1171, 4 Jac.; Philo, Mut. Nom. 162, Mos. 1, 179, Spec. Leg. 1, 276; PLips 40 II, 10) early in the morning Lk 24:1 (β. [v.l. βαθέος] is to be taken, not as an adv., but as gen. of βαθύς, like πραέως [πραέος] 1 Pt 3:4. Cp. W-S. §9, 5; Rob. 495; B-D-F §46, 3).—DELG. M-M.

Βαλαάμ, ὁ indecl. (בִּלְעָם) Balaam, a seer (Num 22–24; 31:16; Dt 23:5f; Josh 13:22; 24:9; Mi 6:5; Philo, Mos. 1, 264ff, Migr. Abr. 113–15; Jos., Ant. [Βάλαμος, ου] 4, 104; 107–9; 111; 126; 157; Pirqe Aboth 5, 19). Viewed as a typical deceiver and false prophet Rv 2:14; Jd 11 (βαλαακ P⁷²); 2 Pt 2:15.—RAC II 362–73.

βαρύς, εῖα, ύ (s. βαρύνω; Hom.+; LXX, TestSol; TestJud 7:1; JosAs; ParJer 5:9; Philo; Joseph.; Just., D. 86, 6; Mel., P. 95, 728 ; Ath., R. 72, 23) gener. ‘heavy’, in our lit. in imagery and metaphors pert. esp. to things or pers. that are burdensome because of demands or threats.

[b]① pert. to being relatively weighty, heavy, regulations, rules, and legal matters φορτία βαρέα (Ps 37:5 the psalmist’s sins likened to a heavy burden) heavy burdens metaph. (Procop. Soph., Ep. 141 β. φορτίον; cp. Jos., Ant. 19, 362) of the law Mt 23:4; in a deep sleep Ac 20:9 D. In these pass. the component of heaviness resident in the object depicted dominates, but the statements as a whole are metaphorical.

② pert. to being a source of difficulty or trouble because of demands made.

ⓐ in criticism of Paul’s letters ἐπιστολαί severe 2 Cor 10:10 (w. ἰσχυρός, q.v. 2).—In a negation of unbearableness or difficulty in compliance (for an evaluation of demands s. Polyb. 1, 31, 7; Philo, Mos. 1, 37) not difficult to carry out ἐντολαὶ αὐτοῦ β. οὐκ εἰσίν 1J 5:3 (cp. Philo, Spec. Leg. 1, 299 αἰτεῖται ὁ θεὸς οὐδὲν βαρύ).

ⓑ burdensome, troublesome (Dio Chrys. 26 [43], 7 οὐδὲν οὐδενὶ βαρύς εἰμι; Appian, Samn. 5β. εἶναί τινι; Wsd 2:14; 17:20) β. γίνεσθαί τινι become a burden to someone IRo 4:2 (if Ignatius becomes a meal for lions he will not be a burden to his survivors).

③ pert. to being important because of unusual significance. In positive affirmation of certain legal directives weighty, important (Herodian 2, 14, 3; Jos., Ant. 19, 362 of administrative responsibilities) τὰ βαρύτερα τοῦ νόμου the more important provisions of the law Mt 23:23.—Of serious charges αἰτιώματα Ac 25:7 (cp. Synes., Ep. 69 p. 217d ἁμαρτίαι β.).

④ pert. to being of unbearable temperament, fierce, cruel, savage (Il. 1, 89; X., Ages. 11, 12 ἀνταγωνιστής β.; 3 Macc 6:5; Philo, Agr. 120 β. ἐχθροί; Jos., Ant. 15, 354) of arrogant leaders likened to wolves who prey on sheep λύκοι β. Ac 20:29.—B. 1072. DELG. M-M. TW. Spicq.