goddess

Λευκοθέα, [dialect] Ep. [suff] λευκο-έη, ἡ,

A the white goddess (cf. Λευκαθέα), name of the sea-goddess Ino, Od.5.334, Pi.P.11.2.

II λ., ἡ, the faculty of seeing white, Aristo Stoic.1.86.

μοῖρα, ας ([dialect] Ion. μοῖρα, acc. μοῖραν, gen. ης), ([etym.] μείρομαι)

A part, opp. whole, τριτάτη μ. [νυκτός] Il.10.253; [

ἐσθλῶν] τριτάτην.. μ. Od.4.97

;

μενέτω τριτάτῃ ἐνὶ μ. Il.15.195

.

2 portion of land, of a country, etc.,

χώρης ὀλίγην ἔτι μοῖραν ἔχοντες 16.68

;

μ. πατρῴας γῆς διαιρετόν S.Tr. 163

;

ἡ Περσέων μ. Hdt.1.75

; [ἐς] δυώδεκα μοίρας δασάμενοι

Αἴγυπτον Id.2.147

;

Πελοποννήσουτῶν πέντε τὰς δύο μοίρας Th.1.10

.

3 division of a people, Hdt.1.146; of an army, Hdn.6.6.3; in codd. of X., freq.f.l. for μόρα.

4 political party,

τὸν δῆμον πρὸς τὴν ἑωυτοῦ μ. προσεθήκατο Hdt.5.69

;

τριῶν δὲ μ. ἡ 'ν μέσῳ σῴζει πόλεις E.Supp. 244

.

5 degree, in the astron. and geog. sense, Hipparch.1.7.11, Gem.1.6, Cleom.2.5, etc.: division of the zodiac, Arat.716, cf. 560 (pl.), Procl.Hyp.3.52.

II lot, portion or share which falls to one, esp. in the distribution of booty,

ἴση μ. Il.9.318

;

μ. καὶ γέρας ἐσθλὸν ἔχων Od.11.534

; of a meal,

μοίρας ἔνεμον 8.470

, cf. 14.448, etc.;

μ. ἔχειν γαίης Hes.Th. 413

;

σπλάγχνων μ. Ar. Pax 1105

(hex.); τὴν τοῦ πατρὸς μοῖραν λαγχάνειν one's inheritance, patrimony, Lexap.D.43.51, cf. AP11.382.22 (Agath.).

2 generally, part, lot, οὐδ' αἰδοῦς μ. ἔχουσιν have no part in shame, Od.20.171;

εὐθυμίης μείζω μ. μεθέξει Democr.258

, cf. 263;

ἐν παντὶ παντὸς μ. ἔνεστι Anaxag.11

, cf. 6;

μ. ἔχειν ἀχέων A.Th. 945

(lyr.);

μ. Ἀφροδίτας Id.Supp. 1041

(lyr.); ἔχουσι μ. οὐκ εὐπέμπελον an office, Id.Eu. 476; τέσσαρας μ. ἔχον ἐμοί filling the place of four relations to me, Id.Ch. 238;

μ. ἡδονῆς πορεῖν Id.Pr. 631

; κατὰ τὴν ἰδίαν ἑκάστου μ., pro virili parte, Lycurg.64;

οὐκ ἐλαχίστην συμβάλλεσθαι μ. πρός τι Plu.2.9f

, cf. Arist.Ath.19.

III one's portion in life, lot, destiny,

ἐπὶ γάρ τοι ἑκάστῳ μοῖραν ἔθηκαν ἀθάνατοι Od.19.592

, etc.;

μ. βροτῶν A.Eu. 105

; mostly of ill fortune, but also of good, e. g. opp. ἀμμορίη, Od.20.76;

ἡ πεπρωμένη μ. Hdt.1.91

;

ἐξιστορῆσαι μ. A.Th. 506

, cf. Ag. 1314, etc.; μ. (sc. ἐστι) c. inf., 'tis one's fate,

οὐ γάρ τοι πρὶν μ. φίλους ἰδέειν Od.4.475

;

οὐ γάρ πώ τοι μ. θανεῖν Il.7.52

, cf. 15.117: c. acc. et inf.,

εἰ μ... δαμῆναι πάντας ὁμῶς 17.421

, cf. 16.434;

ἔσχε μοῖρ' Ἀχιλλέα θανεῖν S.Ph. 331

;

ὡς αὐτὸν ἥξοι μ. πρὸς παιδὸς θανεῖν Id.OT 713

; εἴ μοι ξυνείη φέροντι μοῖρα ib. 863 (lyr.); μ. βιότοιο one's portion or measure of life, Il.4.170 (as v. l. for πότμον) ; ὑπὲρ μοῖραν (v. μόρος) Il.20.336; ἀγαθᾷ μοίρᾳ by good luck, E. Ion 153 (lyr.); θείᾳ μοίρᾳ by divine providence, X.Mem.2.3.18;

κατά τινα θείαν μ. Arist.EN 1099b10

, cf. Pl. Men. 99e, Ap. 33c; opp.

παρὰ μοῖραν Δίος Alc.Supp.14.10

.

2 like μόρος, man's appointed doom, i.e. death, Il.6.488, Od.11.560; in full,

θάνατος καὶ μ. Il.17.672

, etc.;

μ. ὀλοή.. θανάτοιο Od.2.100

;

θανάτου μ. A.Pers. 917

, Ag. 1462 (both anap.); πρὸ μοίρας before the appointed time, S.Fr. 686, Isoc.11.8;

ἐξέπλησε μ. τὴν ἑωυτοῦ Hdt.4.164

,3.142, cf. 1.91; τῇ σεωυτοῦ μ. περίεις ib. 121; also, the cause of death, Od. 21.24.

IV that which is meet and right, in Hom. mostly in phrase κατὰ μοῖραν in order, rightly, Il.16.367;

κατὰ μ. ἔειπες 1.286

, al.;

ἐν μοίρῃ πάντα διίκεο 19.186

, cf. Od.22.54, Pl.Lg. 775c, 958d; opp.

παρὰ μοῖραν Od.14.509

; ἔχει μ. it is meet and right, E.Hipp. 988.

2 respect, esteem,

οὐκ ἔστιν ὅτῳ μείζονα μ. νείμαιμ' ἤ σοι A.Pr. 294

(anap.), cf. S.Tr. 1239; ἐν οὐδεμιῇ μοίρῃ μεγάλῃ ἄγειν τινά hold one in no great respect, Hdt.2.172;

ἐν μείζονι μ. εἶναι Pl.Cri. 51b

;

ἀτιμοτάτῃ ἐνὶ μ. Theoc.14.49

;

μεγάλην μ. καὶ τιμὴν ἔχει Pl.Cra. 398b

;

κατατιθέναι τι ἐν μοίραις ἐλάττοσι Id.Lg. 923b

;

τοὺς θεοὺς μοίραις ποεῖσθε μηδαμῶς S. OC 278

is prob. corrupt.

V c. gen. almost periphr., ἐν τῇ τοῦ ἀγαθοῦ μοίρᾳ ἐκεῖνό ἐστι is a good, of the order of the good, Pl.Phlb. 54c; ἄγειν ἢ φέρειν ἐν πολεμίου μ. as if an enemy, D.23.61; νόστοιο μ. for νόστος, Pi.P.4.196; ὡς ἐν παιδιᾶς μοίρᾳ playfully, Pl.Lg. 656b;

ὡς ἐν φαρμάκου μ. Plu.2.6e

;

ὥσπερ ἐν προσθήκης μ. Luc.Zeux.2

; μέτοχος εἶναι τῆς τοῦ ἀγαθοῦ μοίρας, i. e. τοῦ ἀγαθοῦ, Pl.Phlb. 60b;

ἡ φιλοσόφου μ. Id.Ep. 329b

;

ἡ τελειότης τἀγαθοῦ μ. τίς ἐστιν Procl.Inst.25

; θείας μ. μετέχειν, i. e. τοῦ θείου, Pl.Prt. 322a, cf. Phdr. 230a; τὸ ἐμπλήκτως ὀξὺ ἀνδρὸς μοίρᾳ προσετέθη was accounted manly, Th.3.82.

B [full] Μοῖρα, as pr. n., the goddess of fate, Hom. always (exc. Il. 24.49) in sg., Il.24.209, al., cf. Orph.Fr.33, etc.: three first in Hes. Th. 905, etc.; as the goddess of death, Il.4.517, 18.119: generally of evil, 5.613; ἐγὼ δ' οὐκ αἴτιός εἰμι ἀλλὰ Ζεὺς καὶ M.

καὶ ἠεροφοῖτις Ἐρινύς 19.87

: with epithets, M. κραταιή, ὀλοή, 5.629, 21.83;

κακή 13.602

;

δυσώνυμος 12.116

:—Trag. use sts. sg., A.Ag. 130, Ch. 910, etc.: sts. pl., Id.Pr. 516, 895, Ch. 306, etc.; of the Furies, Id.Eu. 172: later as objects of worship, SIG1044.8 (Halic., iv/iii B. C.).—In the phrases

θεοῦ μ. Od.11.292

,

μ. θεῶν 3.269

, μοῖρα is Appellat., = destiny.

παρθένος, [dialect] Lacon. [full] παρσένος Ar.Lys. 1263 (lyr.). ἡ,

A maiden, girl, Il.22.127, etc. ; αἱ ἄθλιαι π. ἐμαί my unhappy girls, S.OT 1462, cf. Ar.Eq. 1302 ; also

γυνὴ παρθένος Hes. Th. 514

; π. κόρα, of the Sphinx, dub. in E.Ph. 1730 (lyr.); θυγάτηρ π. X.Cyr.4.6.9 ; of Persephone, E. Hel. 1342 (lyr.), cf. S.Fr. 804; virgin, opp. γυνή, Id.Tr. 148, Theoc.27.65.

2 of unmarried women who are not virgins, Il.2.514, Pi.P.3.34, S.Tr. 1219, Ar.Nu. 530.

3 Παρθένος, ἡ, the Virgin Goddess, as a title of Athena at Athens, Paus.5.11.10, 10.34.8 (hence of an [dialect] Att. coin bearing her head, E.Fr. 675); of Artemis, E.Hipp.17 ; of the Tauric Iphigenia, Hdt.4.103 ; of an unnamed goddess, SIG46.3 (Halic., v B.C.), IG12.108.48,54 (Neapolis in Thrace); αἱ ἱεραὶ π., of the Vestal Virgins, D.H.1.69, Plu.2.89e, etc. ; αἱ Ἑστιάδες π. Id.Cic.19; simply, αἱ π. D.H.2.66.

4 the constellation Virgo, Eudox. ap. Hipparch. 1.2.5, Arat.97, etc.

5 = κόρη 111, pupil, [name] X.ap.Longin.4.4, Aret. SD1.7.

II as Adj., maiden, chaste,

παρθένον ψυχὴν ἔχων E.Hipp. 1006

, cf. Porph. Marc.33 ; μίτρη π. Epigr.Gr.319: metaph.,

π. πηγή A.Pers. 613

.

III as masc., παρθένος, ὁ, unmarried man, Apoc.14.4.

IV π. γῆ Samian earth (cf.

παρθένιος 111

), PMag.Berol.2.57.

ἔρις (A), ιδος, ἡ, acc.

A

ἔριν Od.3.136

, etc.; also ἔριδα, usu. in [dialect] Ep.: pl.ἔριδες, later

ἔρεις Ep.Tit.3.9

, etc.:—strife, quarrel, contention:

I in Il., mostly of battle-strife,

αἰεὶ γάρ τοι ἔ. τε φίλη πόλεμοί τε μάχαι τε 1.177

;

μεμαυῖ' ἔριδος καὶ ἀϋτῆς 5.732

, cf. 13.358 ;

κακὴ ἔ. 3.7

;

ἔ. πτολέμοιο 14.389

, al.; reversely,

ἔριδος νεῖκος 17.384

; ἔριδα ξυνάγοντες

Ἄρηος 5.861

; ἔριδι or ἐξ ἔριδος μάχεσθαι, 1.8, 7.111 ;

ἔριδι ξυνιέναι 20.66

, 21.390 ; later,

τὰν Ἀδράστου τάν τε Καδμείων ἔριν Pi.N.8.51

;

ἔρις ἐνόπλιος Gorg.Fr.6

D.

II generally, quarrel, strife,

ἔρις θυμοβόρος Il.20.253

, etc.: less freq. in pl., ἔριδας καὶ νείκεα ib. 251 : freq. of political or domestic discord,

φόνοι, στάσεις, ἔρις, μάχαι S.OC 1234

(lyr.);

ἔριδες, νείκη, στάσις,..πόλεμος Ar.Th. 788

;

ἔριδος ἀγών S.Aj. 1163

(anap.);

ὅταν φίλοι φίλοισι συμβάλωσ' ἔριν E.Med. 521

;

ἔριν περί τινος ἐκφυγεῖν Pl.Lg. 736c

; λύειν, κατασβέσαι, E.Ph.81, S.OC 422 ;

γενέσθαι ἔριν πρὸς σφᾶς αὐτούς Th.6.31

: with Preps.,

ἐς ἔριν ἐλθεῖν τινι Hdt.9.33

, cf. Ar.Ra. 877 (hex.); ἀφῖχθαι, ἐμπεσεῖν, E.IA 319 (troch.), 377 ;

ἐν πολλῇ ἔριδι εἶναι Th.2.21

;

ἐν ἔριδι εἶναι πρὸς ἀλλήλους Id.6.35

;

ὑπὲρ τοῦ μέλλοντος δι' ἐρίδων ἦν Plu.Caes.33

: c. inf.,

εἰσῆλθε τοῖν τρὶς ἀθλίοιν ἔρις..ἀρχῆς λαβέσθαι S.OC 372

.

2 wordy wrangling, disputation,

ἐκ τῆς ἔριδος..ἐμάχοντο Hdt.1.82

;

κοινῶν λόγων δώσοντες ἀλλήλοις ἔριν E.Ba. 715

;

ἐγένετο ἔρις τοῖς ἀνθρώποις μὴ λοιμὸν ὠνομάσθαι ἀλλὰ λιμόν Th.2.54

;

ἦν ἔρις καὶ ἄγνοια εἴτε.. Id.3.111

;

μεστὸς ἐρίδων καὶ δοξοσοφίας Pl.Phlb. 49a

, cf.Ti. 88a ;

ἡ περὶ τὰς ἔριδας φιλοσοφία Isoc.10.6

;

ἔριδος ἕνεκα Pl.Sph. 237b

; cf. ἐριστικός.

III Personified, Eris, a goddess who excites to war,

Ἔ. κρατερή Il.20.48

;

ἐν δ' Ἔ. ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δ' ὀλοὴ Κήρ 18.535

;

Νὺξ..Ἔριν τέκε καρτερόθυμον Hes.Th. 225

: hence, as goddess of Discord, at the marriage of Peleus and Thetis, Coluth.39, al.

2 as a principle of nature,

πάντα κατ' ἔριν γίνεσθαι Heraclit.8

: pl., Emp.124.2.

IV contention, rivalry, freq. in Od., ἔργοιο in work, 18.366 ; ὅς τις ἔριδα προφέρηται ἀέθλων for prizes, 8.210 ;

ἔρις χερσὶ γένηται 18.13

; ἔριδα προφέρουσαι in eager rivalry, 6.92 ;

ἔριν στήσαντες ἐν ὑμῖν 16.292

: in later Poets, contest, καλλονᾶς, μελῳδίας, E.IA 1308, Rh. 923 ;

ὅπλων ἔριν ἔθηκε συμμάχοις Id.Hel. 100

;

ἔριν ἔχειν ἀμφὶ μουσικῇ Hdt.6.129

;

Ἥρᾳ Παλλάδι τ' ἔριν μορφᾶς ἁ Κύπρις ἔσχεν E.IA 183

;

ἔριν ἐμβάλλειν τισὶ πρὸς ἀλλήλους ὅπως.. X.Cyr.6.2.4

; εἰς ἔριν ὁρμᾶσθαι ταύτης τῆς μάχης πρὸς τοὺς πεπαιδευμένους ib.2.3.15 ;

εἰς ἔριν συμβάλλειν τινὰς περὶ ἀρετῆς Id.Lac.4.2

; κατ' ἔριν τὴν Ἀθηναίων out of rivalry with.., Hdt.5.88, cf. Pl.Criti. 109b ; ἔβα Πινδάροιο (leg. - οι)

ποτ' ἔριν Corinn. 21

; Διὸς βρονταῖσιν εἰς ἔριν κτυπῶν in rivalry with.., E.Cyc. 328 ; in good sense,

ἔρις ἀγαθῶν A.Eu. 975

(lyr.), cf. Hes.Op.24.

------------------------------------

ἔρις (B),

A = ἶρις, [dialect] Att., acc. to Hsch. s.v. ἔριδας.

Grammatical information: adj.

Meaning: `belonging to heaven, godlike' (Il.), also `belonging to Zeus' (trag.); often as month name (Thessaly, Macedonia etc.).

Dialectal forms: Myc. diwijo \/ diwjos\/, diujo \/ diujos\/; diwija, diuja \/ diwja\/.

Origin: IE [Indo-European] [183] * dieu- `heaven'

Etymology: Old adjective, identical with Skt. div(i)yá- `heavenly', Lat. dīus `godlike', IE *diu(i)i̯o-; s. Ζεύς. The adjective may replace the gen. of the basic word, s. Schwyzer-Debrunner 176ff., also Löfstedt Syntactica 1, 107ff. - Beside masculine *δίϜ-ι̯ος the feminin derivation was δῖα \< *δίϜ-ι̯ᾰ, first in substantival function `daughter of heaven, goddess', e. g. δῖα γυναικῶν `goddess among women'; from there δῖα θεάων etc.; s. Schwyzer-Debrunner 116.

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Grammatical information: m. f.

Meaning: `god, goddess' (Il.);

Compounds: myk. te-o. Very often in compp., e. g. ἄ-θεος, θεο-ειδής; θεόσ-δοτος after Διόσ-δοτος; on the form θεσ- s. θέσκελος, θέσπις. On θεσ- as magnifying prefix in MoGr. Georgakas Άθ. 46, 97ff.

Derivatives: 1. θεά f. `goddess' (ep.; details in Lommel Femininbildungen 13f., also Wackernagel Syntax 2, 25; on θεά and fem. θεός in Hom. s. Humbach Münch. Stud. zur Sprachwiss. 7, 46ff.). 2. θέαιναι pl. `goddesses' (after τέκταιναι a. o.; in Hom. as metr. filling; not with Chantraine REGr. 47, 287 n. 1 archaic form; further Schwyzer 475 w. n. 7). 3. θεῖος `divine' (Il.; cf. below) with θειώδως adv. (pap.), θειότης `godliness' (LXX, NT, Plu.), θειάζω `prophesy, honour as god' (Th.), also with prefix, e. g. ἐπι-θειάζω `swear in the name of the gods' with ( ἐπι-)θειασμός (Th.) 4. θεϊκός `id.' (late). 5. Denomin. verb θεόω, - όομαι `make to a god, become a god' (Call.), mostly with prefix, e. g. ἀπο-θεόω `id.' (pap., Plb., Plu.) with ἀποθέωσις (Str.).

Origin: IE [Indo-European] [259] * dʰ(e)h₁s- `god'

Etymology: The connection with Arm. di-k` pl. `gods' (Bartholomae BB 17, 348) seems probable; further to Lat. fēriae `festive days', fēstus `feastly, fānum `temple', s. W.-Hofmann s. vv.; to Skt. dhíṣṇiya- Mayrhofer KEWA s. dhiṣáṇā. Arm. di-k` would come from IE * dhēs-es, and θεός could be *dhĕs-ós; cf. θέσ-κελος; θεῖος then from *θέσ-ι̯ος (Schwyzer 467). The ē: ĕ go back on * dheh₁s-: * dhh₁s-; this explains also the Latin forms, e.g. fānum \< * fasnom \< * dʰh₁s-nom; thus Rix, Kratylos XIV (1969) [1972] 179f. - The etymology as *θϜεσ-ός with Lith. dvasià `spirit', MHG getwās `ghost' (s. on θεῖον) can be abandoned; there is no trace of the F in Greek and it is impossible in the Armenian word.

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μαῦλις 1

Grammatical information: ?

Meaning: μάχαιρα. καὶ ἡ μισθωτὸν ποιοῦσα H.

Derivatives: μαυλίζω = μαστροπεύω (H., sch.) with μαυλιστής m. ( Cat. Cod. Astr., Phot., Suid.), f. μαυλίστρια (Suid., sch., EM); μαυλιστήριον παρ᾽ Ίππώνακτι, λύδιον νόμισμα ( λέμισμα cod.) λεπτόν τι H.

Origin: LW [a loanword which is (probably) not of Pre-Greek origin]X [probably] Lyd.

Etymology: Chain of hypotheses by Jongkees Acta Or. 16, 146ff.: from Lyd. * mav-lis, adj. of *Mavś, Lydian name of the mother goddess Magna mater (in Asia Minor PN as Μαυα, Μαυ-εννα, Μαυ-σσ-ωλλος a. o.), also prop. `belonging to Mavs', where 1. = μάχαιρα, as the Magna mater was considered as protecting goddess of metal weapons; 2. `woman decoted to M.', who acts as prostitute for money; 3. `coin of M.' (with added - τήριον). Criticism by Masson, Hipponax 178f.

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Grammatical information: f.

Meaning: the Greek mother goddess (Il.). See further Schwyzer 567f., Sommer Nominalkomp. 147,

Dialectal forms: Though one might expect the name in Myc., it happens not to be found. Δαμάτηρ (Dor. etc.), also Δωμάτηρ, Δαμμάτερι (Thess.),

Derivatives: Δημήτριος `belonging to D.' (A.), also as PN, from which the months name Δημητριών (Attica); Δημητρίεια pl. `feast for Demeter' (Samos IV^a; after Άσκληπίεια a.o.), Δημήτρια pl. also `feast for Demetrios'; Δημητριασταί N. of the worshippers of Demeter (Ephesos; cf. Άπολλωνιασταί etc.); Δημητριακός `belonging to Demeter or Demetrios' (D. S.); Δημήτρειοι pl. name of the dead (Plu.). - Denomin. δαματρίζειν τὸ συνάγειν τὸν Δημητριακὸν καρπόν. Κύπριοι H. - Short form Δηώ (h. Cer. etc.) with Δηῳ̃ος and Δηωΐνη `daughter of D.'.

Origin: XX [etym. unknown]

Etymology: By Kretschmer Wien. Stud. 24, 523ff., Glotta 17, 240 taken as "Mother Earth", from δᾶ, a kind of `Lallwort', perhaps Pre-Greek `Earth', and μάτηρ. There is however, no indication that δᾶ (s.v.) means `earth' (though it has also been assumed in the name Poseidon). Nach Ehrlich Betonung 62ff. (with Fraenkel Lexis 3, 50ff.), from *Δασ-μάτηρ, from IE *dm̥s-, gen. of * dem- `house' (cf. δεσπότης); rightly rejected by Kretschmer Glotta 6, 294. Pisani IF 53, 28ff. and Georgiev Urgriechen und Illyrier (Sofia 1937) 9ff., 20ff. consider the word, like Δαμία, Δμία etc. as Illyrian and compare Alb. dhe `earth' (s. χθών); rejected by Kretschmer Glotta 27, 31. Acc. to Carnoy Mélanges Bidez 71ff. Δη- is only a different development of γῆ. Cf. Fraenkel Glotta 3, 58f. (also on Δαμία, Μνία); diff. on these words (to δόμος etc.) Danielsson Eranos 1, 79f. - Cf. Messap. damatura, prob. name of a goddess (Krahe Sprache der Illyr. 1, 82); the Mess. word must be an adaptation of the Greek name; cf. Δειπάτυρος s. Ζεύς). - Heubeck, Praegraeca 75-8 starts from `Phryg.' Γδαν-μαυα\/ Γδανμαα, and sees in the first element a cognate of Gr. χθών; he suggests that the form Δω(μ-) goes back on *ghdhōn-. However, he connects the whole with his Minoan-Minyan hypothesis (a separate IE language), which is unconvincing. - On Demeter Nilsson Gr. Rel. 1, 456ff.

Grammatical information: f.

Meaning: Anatolian goddess (Pi. fr. 8 Snell, Ar.)

Other forms: Κυβήβη (Hippon. fr. 127 M, Charon of Lamps. F.Gr.H. 262 fr. 9, Hdt. 5, 102).

Origin: LW [a loanword which is (probably) not of Pre-Greek origin] Anat.

Etymology: In Old Phrygian she is called Matar Kubileya; the exact meaning of the adjective is unknown; does it refer to a mountain? The goddess originated in Karkhemish, around 1200, where she was called Kubaba. See Laroche, Éléments orient... religion grecque ancienne (1960) 113-128. Her Lydian name was Kuvava. From Locri Epizephyrii we have her name as Qubalas (end 7th cent.). See now M. J. Rein, Cybele, Attis & Related Cults (1996)223-237.

θεά, ᾶς, ἡ (Hom.+; ins, pap; TestSol 15:3; Ar.) a transcendent being conceived of as female and ordinarily understood as tutelary or source of special benefits to her devotees and therefore worthy of highest admiration and respect, god/goddess, of Artemis ἡ μεγάλη θεά (cp. IBM III, 481, 324f τῇ μεγίστῃ θεᾷ Ἐφεσίᾳ Ἀρτέμιδι.—θεὰ μεγάλη of Isis: OGI 92, 3 [about 200 B.C.]; θεὰ μήτηρ [of Rhea] Orig., C. Cels. 4, 48, 11) Ac 19:27, 37 v.l. ὡς θεάν σε ἡγησάμην I have regarded you as a goddess Hv 1, 1, 7 (ὡς θεὰ λεγομένη TestSol 15:3); Hermas insists that he has nothing but the highest regard for Rhoda, whose beauty he had admired.—DELG s.v. θεός. M-M. TW.

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.

σάκκος, ου, ὁ (Hdt., Aristoph.+; ins, pap, LXX; PsSol 20:2; Test12Patr, JosAs; AscIs 2:10; Joseph.; Mel., P. 19, 131.—Semit. loanw.: HLewy, Die semit. Lehnwörter im Griech. 1895, 87 [cp. שַׂק]. On the quest. whether to spell it w. one κ or two s. Mayser 215) a coarse cloth made of animal (goat or camel) hair, sack, sackcloth ὠμόλινον ἐκ σάκκου γεγονός a rough linen towel made of (a) sack (cloth) Hs 8, 4, 1. The fabric from which a sack is made is usu. dark in color ἁμαρτίαι μελανώτεραι σάκκου 1 Cl 8:3 (quot. of unknown orig.). μέλας ὡς σάκκος τρίχινος Rv 6:12 (cp. Is 50:3). Hence sackcloth is esp. suited to be worn as a mourning garment (LXX; PsSol 2:20; JosAs 10:16 al.; Jos., Bell. 2, 237, Ant. 5, 37 al.) περιβεβλημένοι σάκκους Rv 11:3 (cp. 4 Km 19:2; Is 37:2; AscIs 2:10 σάκκον and s. περιβάλλω 2a). ἔρριψεν αὑτὸν χαμαὶ ἐπὶ τὸν ς. (Joseph) threw himself down to the ground on sackcloth JosAs 13:1. W. σποδός (Esth 4:2f; Jos., Ant. 20, 123; TestJos 15:2) ἐν ς. καὶ σποδῷ καθῆσθαι sit in sackcloth and ashes Lk 10:13 (Mel., P. 19, 131). ἐν ς. καὶ σποδῷ μετανοεῖν Mt 11:21. ἐπὶ ς. καὶ σποδοῦ κόπτεσθαι (κόπτω 2) B 7:5. καὶ σάκκον ἐνδύσησθε καὶ σποδὸν ὑποστρώσητε 3:2 (Is 58:5).—Menand., Fgm. 544 Kock=754 Kö., of Syrian penitents, who sinned against the goddess: ἔλαβον σακίον, εἶτʼ εἰς τὴν ὁδὸν ἐκάθισαν αὑτοὺς ἐπὶ κόπρου, καὶ τὴν θεὸν ἐξιλάσαντο τῷ ταπεινοῦσθαι σφόδρα ‘they took sackcloth, then seated themselves in the path on a dunghill and propitiated the goddess by humiliating themselves exceedingly’; Plut., Superst. 7 p. 168d: ἔξω κάθηται σακκίον ἔχων καὶ περιεζωσμένος ῥάκεσι ῥυπαροῖς, πολλάκις δὲ γυμνὸς ἐν πηλῷ κυλινδούμενος ἐξαγορεύει τινὰς ἁμαρτίας, ὡς τόδε φαγόντος ἢ πιόντος ἢ βαδίσαντος ὁδόν, ἣν οὐκ εἴα τὸ δαιμόνιον ‘he sits outside in sackcloth, girt with filthy rags, and frequently he rolls naked in mire and publicly confesses some sins, such as eating or drinking this or that or taking some path forbidden by Heaven’; cp. Lam. 4:5. On the rags of a penitent cp. ἐν ἱεροῖς ῥακενδύτας: Hermes Trismeg., Cat. Cod. Astr. VIII/4 p. 148, 2; 165, 16.—DELG. M-M. TW.

Αὐξησίᾱν, Αὐξησία

the goddess of growth: fem acc sg (attic doric aeolic)

Αὐξησίᾱν, Αὐξησία

the goddess of growth: fem acc sg (attic doric aeolic)

Αὐξησία

the goddess of growth: fem gen sg (epic ionic)

Αὐξησία

the goddess of growth: fem gen sg (epic ionic)

Αὐξώ

goddess of growth: fem gen pl

Αὐξώ

goddess of growth: fem gen pl

Αὐξώ

goddess of growth: fem nom sg