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41 δουλεύω
δουλεύω fut. δουλεύσω; 1 aor. ἐδούλευσα; pf. δεδούλευκα J 8:33, ptc. δεδουλευκώς 2 Cl 17:7 (Aeschyl., Hdt.+; the basic diff. between master and slave is stated Aeschyl., Pr. 927).① to be owned by another, be a slave, be subjectedⓐ lit., of Hagar and Jerusalem Gal 4:25. τινί to someone (Jos., Ant. 4, 115.—C. Ap. 2, 128 the Egyptians claim τὸ μηδενὶ δουλεῦσαι. Likew. in Appian, Bell. Civ. 4, 67 §286 the Rhodians are proud ἕνεκα τύχης ἐς τὸ νῦν ἀδουλώτου; Diod S 5, 15, 3 the Iolaës of Sardinia have maintained their freedom ἅπαντα τὸν αἰῶνα … μέχρι τοῦ νῦν; in 5, 15, 4 even the Carthaginians οὐκ ἠδυνήθησαν [αὐτοὺς] … καταδουλώσασθαι) J 8:33; Ac 7:7 (Gen 15:14); Ro 9:12; B 13:2 (both Gen 25:23; cp. Jos., Ant. 1, 275); 13:5 (Gen 48:19 altered after 25:23); 1 Cl 31:4 (Jacob by Laban [Gen 29:15, 20]; cp. Just., D. 134, 3).ⓑ in imagery: of a change in masters Ro 7:6.② to act or conduct oneself as one in total service to another, perform the duties of a slave, serve, obey.ⓐ be in service to personal beingsα. to humans, w. dat. of pers. (PHal 1, 219 [III B.C.] ὁ Ἀλεξανδρεὺς τῷ Ἀλεξανδρεῖ μὴ δουλευέτω) Mt 6:24; Lk 16:13; 2 Cl 6:1 (on being a slave to more than one master s. Billerb. on Mt 6:24; Mitt-Wilck. I/2, 203 II, 13f; 206, 16ff). τοσαῦτα ἔτη δ. σοι I have slaved for you so many years Lk 15:29, a statement about toil rather than actual status (cp. Gen 31:41). Abs. ἐν καθαρᾷ καρδίᾳ 2 Cl 11:1; μᾶλλον δ. let them be all the better slaves 1 Ti 6:2; πλέον δ. IPol 4:3. On Eph 6:7, see β. Fig., of loving service ἀλλήλοις Gal 5:13. δίκαιον εὖ δουλεύοντα πόλλοις 1 Cl 16:12 (Is 53:11).β. to transcendent beings, esp. in expressions relating to God or Jesus Christ as recipients of undivided allegiance, for, as indicated in α, a slave can take orders from only one master δ. τῷ θεῷ serve God, where God is thought of as κύριος, and a human as δοῦλος (Eur., Or. 418; Ex 23:33; Philo, Cher. 107, Somn. 2, 100; Jos., Ant. 7, 367; 8, 257; SibOr 3, 740; Orig., C. Cels. 8, 8, 17; cp. τοῖ κτισθεῖσιν ἀντὶ θεοῦ 3, 15, 17): Mt 6:24; Lk 16:13 (on both cp. Sextus 574 οὐκ ἔστιν ἅμα δουλεύειν ἡδονῇ κ. θεῷ); 1 Th 1:9; 2 Cl 11:1; 17:7; Pol 2:1 (Ps 2:11); 6:3; MPol 9:3; Hm 8:6; 12, 6, 2; Hs 4:2; Dg 2:5 τῷ δημιουργῷ; 1 Cl 26:1. τῷ Χριστῷ Ro 14:18; cp. 16:18; Col 3:24; abs. μετʼ εὐνοίας δ. render service (to your masters) w. good will Eph 6:7 (through wordplay Jesus Christ, as κύριος, is here viewed as the ultimate recipient of the slave’s service); τῷ κυρίῳ (Judg 2:7; 1 Km 7:4; 12:20) Ac 20:19; Ro 12:11 (v.l. τῷ καιρῷ.—δ. τῷ καιρῷ means ‘accommodate oneself to the occasion’ [Plut., Arat. 1047 [43, 2]; Pallad.: Anth. Pal. 9, 441; Procop. Soph., Ep. 113 H. δουλεύειν τῇ χρείᾳ καὶ πείθεσθαι τῷ καιρῷ. The contrast is with πράττειν ὅσα τις βούλεται, or Herodas 2, 9f: ζῶμεν οὐχ ὡς βουλόμεσθʼ, ἀλλʼ ὡς ἡμέας ὁ καιρὸς ἕλκει], and can have the unfavorable connotation ‘be an opportunist’; for this reason it is expressly rejected for this pass. by Athanas., Origen-Rufinus, and Jerome, but they may be interested in sanitizing the text. S. Ltzm. ad loc.); Hv 4, 2, 5; Hs 1:7; 4:5ff; 6, 3, 6; 8, 6, 2; the Holy Spirit 5, 6, 5; 7; elements or elemental spirits Gal 4:9, cp. vs. 8 (in a relig. sense also PGM 13, 72 κύριε, δουλεύω ὑπὸ τὸν σὸν κόσμον τῷ σῷ ἀγγέλῳ; lesser divinities [δαίμονες] Just., D. 83, 4; Tat. 17, 3).ⓑ to things, by fig. ext. of mng. in a: Be a slave to sin Ro 6:6; the law (Orig., C. Cels. 5, 6, 28) 7:25; desire Hm 12, 2, 5; Tit 3:3 (X., Mem. 1, 5, 5, Apol. 16; Pla., Phdr. 238e ἡδονῇ; Polyb. 18, 15, 16; Herodian 1, 17, 9; Philo, Cher. 71; Jos., Ant. 15, 91 δ. ταῖς ἐπιθυμίαις; Iren., 1, 6, 3 [Harv. I 56, 2]); the virtues Hv 3, 8, 8; m 12, 3, 1; faith m 9:12; τῇ κοιλίᾳ the belly, i.e. appetite (γαστρί X., Mem. 1, 6, 8; Anth. 11, 410, 4; cp. Ath. 31, 2) Ro 16:18. εἰς τὸ εὐαγγέλιον serve in the gospel Phil 2:22. For Ro 12:11 v.l. καιρῷ s. 2aβ.—M-M. TW. -
42 μετρέω
μετρέω fut. 2 sg. μετρήσεις Num 35:5; 1 aor. ἐμέτρησα. Pass.: 1 fut. μετρηθήσομαι; pf. 3 sg. μεμέτρηται Wsd 4:8 (fr. μέτρον; Hom.+) gener. ‘measure’.① to take the dimensions of, measureⓐ spatially w. acc. of thing: τὸν ναόν measure the temple Rv 11:1 (PKetter, Past. Bonus 52, ’41, 93–99). τὴν πόλιν measure the city 21:15. αὐλήν 11:2. τὸν οὐρανόν 16:2 (Is 40:12; ApcEsdr 7:5 p. 32, 16 Tdf.). W. the measuring instrument given in the dat. (Ex 16:18) τῷ καλάμῳ measure with the rod Rv 21:16; cp. 11:1. The measure arrived at is expressed by the gen. of quality ἐμέτρησεν τὸ τεῖχος ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν he measured the wall (and it was) 144 cubits Rv 21:17; also by ἐπί and the gen. vs. 16, where a v.l. has ἐπί and acc. (on the latter cp. Da 3:47).ⓑ non-spatially αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες they measure (i.e. evaluate) themselves by one another 2 Cor 10:12. ἐμαυτὸν μετρῶ I keep myself within bounds ITr 4:1 (Sotades Mar. [III B.C.] 10, 8 Diehl=Coll. Alex. no. 9, 8 p. 242 ἡ σωφροσύνη πάρεστιν, ἂν μετρῇς σεαυτόν; TestJos 10:6 ἐμέτρουν ἐμαυτόν).② to give out in measured amount, give out, deal out, apportion τινί τι someth. to someone (Eur.; Ps.-Demosth. 46, 20; PPetr III, 89, 2; PTebt 459, 4 [5 B.C.] ὸ̔ ἐὰν περισσὸν γένηται μέτρησον αὐτοῖς) in the proverbial expr. ἐν ᾧ μέτρῳ μετρεῖτε, μετρηθήσεται ὑμῖν the measure you give will be the measure you get Mt 7:2; Mk 4:24. Likew., except without ἐν, Lk 6:38 v.l. (Maximus Tyr. 27, 7b has a play on words μετρεῖ…μετρεῖται.—Philo, Rer. Div. Her. 229 μέτροις μεμέτρηται.—The pass.=‘receive as one’s portion’: Jos., Bell. 3, 185).—1 Cl 13:2 the saying reads ᾧ μέτρῳ μετρεῖτε, ἐν αὐτῷ μετρηθήσεται ὑμῖν. The text of Lk 6:38 has ᾧ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν, which is repeated verbatim in Pol 2:3.—B. 877f. DELG s.v. μέτρον. M-M. TW. -
43 μήποτε
μήποτε (Hom.+. On separating it μή ποτε s. KLipsius, Gramm. Unters. über die bibl. Gräzität 1863, 129f).① a marker of indefinite negated point of time, never w. the indicative (freq. in H. Gk.) ἐπεὶ μήποτε ἰσχύει since it is never in force Hb 9:17 (v.l. μὴ τότε; s. B-D-F §428, 5).② marker of negated purpose, that … not, conj. freq. used as an emphatic form of μήⓐ after verbs of fearing, being concerned, etc. that … not, lest (Diod S 11, 20, 2 and ApcMos 16:18, 21 φοβεῖσθαι μήποτε)α. w. aor. subj. προσέχετε ἑαυτοῖς μ. βαρηθῶσιν αἱ καρδίαι ὑμῶν take care that … not … Lk 21:34 (cp. Sir 11:33). βλέπε μ. ἀναβῇ Hs 5, 7, 2.β. w. pres. subj. Hb 4:1 (JosAs 12:10 μ. ἁρπάζῃ με ὡς λύκος).γ. w. fut. ind. (En 106:6) Hb 3:12.ⓑ denoting purpose, (in order) that … not, oft. expressing apprehension:α. w. aor. subj. (Diod S 15, 20, 1; Gen 38:23; 2 Esdr 4:22; SSol 1:7) Mt 4:6 (Ps 90:12); 5:25; 13:15 (Is 6:10), 29; 15:32; 27:64; Mk 4:12 (Is 6:10); Lk 4:11 (Ps 90:12); 14:12; Ac 5:39; 16:39 D; 20:16 D; 28:27 (Is 6:10); Hb 2:1; Hm 10, 2, 5; Hs 9, 28, 7; AcPl Ha 1, 21. After ἵνα Lk 14:29.β. w. pres. subj. 12:58; 14:8.γ. w. fut. ind. Mt 7:6; Mk 14:2; but the rdg. varies in both pass.; 19:7.δ. in a double negation μήποτε οὐ μὴ φοβηθήσονται lest they cease to fear D 4:10.③ marker of inquiry, whether perhaps.ⓐ in a direct quest. (Judg 3:24; Tob 10:2; EpArist 15) μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες; can it be that the authorities have really come to know? J 7:26.ⓑ in indirect quest.α. w. opt. (Jos., Bell. 1, 609) μ. αὐτὸς εἴη ὁ Χριστός whether perhaps he himself was the Messiah Lk 3:15.β. w. subj. μ. δώῃ (s. δίδωμι, beg.) αὐτοῖς ὁ θεὸς μετάνοιαν (seeing) whether God may perhaps grant them repentance 2 Ti 2:25.γ. w. the aor. ind., when the content of the question refers to the past (Arrian, Anab. 7, 24, 3 ‘whether perhaps’, with an indirect question referring to the past) GPt 5:15 (s. also ἀγωνιάω).④ Somet. the negation is weakened to such a degree that μήποτε introduces someth. conjectured probably, perhaps (Aristot., EN 10, 1; 10; M. Ant. 4, 24; Job 1:5; Sir 19:13f; Philo, Sacr. Abel. 72, Det. Pot. Ins. 168) μήποτε οὐκ ἀρκέσῃ Mt 25:9 v.l. perhaps there might not be enough (s. PJoüon, RSR 15, 1925, 438; Mayser II/2, p. 548). The tone is sharper in the wording of the text μήποτε οὐ μὴ ἀρκέσῃ certainly there would never be enough.—M-M. -
44 οὕτω
οὕτω/οὕτως adv. of οὗτος (Hom.+ gener. ‘so’); the form οὕτως is most used, before consonants as well as before vowels; the form οὕτω (En 98:3 before a vowel; EpArist only before consonants) in the NT only Ac 23:11; Phil 3:17; Hb 12:21; Rv 16:18 w. really outstanding attestation and taken into the text by most edd.; by others, with t.r., also Mt 3:15; 7:17; Mk 2:7; Ac 13:47; Ro 1:15; 6:19 (B-D-F §21; W-S. §5, 28b; Mlt-H. 112f; W-H. appendix 146f. Also in ins [s. Nachmanson 112], pap [Mayser 242f; Crönert 142] and LXX [Thackeray p. 136] οὕτως predominates)① referring to what precedes, in this manner, thus, soⓐ w. a correlative word καθάπερ … οὕτως (s. καθάπερ) (just) as … so Ro 12:4f; 1 Cor 12:12; 2 Cor 8:11. καθὼς … οὕτως (just) as … so Lk 11:30; 17:26; J 3:14; 12:50; 14:31; 15:4; 2 Cor 1:5; 10:7; Col 3:13; 1 Th 2:4. ὡς … οὕτως as … so Ac 8:32 (Is 53:7); 23:11 (οὕτω); Ro 5:15, 18; 1 Cor 7:17a; 2 Cor 7:14. ὥσπερ … οὕτως (ParJer 7:26f; GrBar 4:16; ApcEsdr 1:14; Jos., Vi. 1; Just., D. 6, 2; Tat. 5, 2 [οὕτω]) Mt 12:40; 13:40; Lk 17:24; J 5:21, 26; Ro 5:12, 19, 21; 6:4; GJs 13:1 (end). καθʼ ὅσον … οὕτως as … so Hb 9:27f. ὸ̔ν τρόπον … οὕτως 2 Ti 3:8 (TestJob 27:3ff; Just., A I, 7, 3 al.).ⓑ w. ref. to what precedes, abs. Mt 5:19; 6:30; Ro 11:5; 1 Cor 8:12 al. τὸν οὕτως (namely ἐν σαρκί) ἀναστάντα AcPlCor 2:25. ταῦτα οὕτως so much for that 17:2. οὐδὲ οὕτως not even thus Mk 14:59 (Just., D. 12, 2; 46, 6). Pointing the moral after figures of speech, parables, and examples (Aristot., Rhet. 1393b [II, 20]) Mt 5:16; 12:45; 13:49; 18:14; 20:16; Lk 12:21; 15:7, 10; J 3:8.—οὕτως can take on a specif. mng. fr. what precedes: οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ; is that the way (= so shamelessly) you answer the high priest? J 18:22; so basely 1 Cor 5:3; so intensely (of love) Dg 10:3; unmarried 1 Cor 7:26, 40. ἐὰν ἀφῶμεν αὐτὸν οὕτως if we let him (go on) this way (performing miracle after miracle) J 11:48. Cp. Ro 9:20. οὕτως προοδοιπορούντων those who thus precede AcPlCor 2:37 (restored).—οὕτως καί Mt 17:12; 18:35; 24:33; Mk 13:29; Lk 17:10. οὐχ οὕτως ἐστὶν ἐν ὑμῖν it is not so among you Mt 20:26; Mk 10:43. Elliptically (B-D-F §480, 5) ὑμεῖς οὐχ οὕτως you (are) not (to act) in this way Lk 22:26 (ὑμεῖς δὲ μὴ οὕτως [v.l. οὕτως μὴ ποιεῖτε] TestNapht 3:4). οὐχ οὕτως, Μαρία (you are not to conceive a child) in that way i.e. the normal way of women GJs 11:3. Summarizing a thought expressed in what precedes: Mt 11:26; Ac 7:8; 1 Cor 14:25; 1 Th 4:17; 2 Pt 1:11.—Drawing an inference fr. what precedes so, hence (Horapollo 1, 34 οὕτω ὀνομασθήσεται; En 98:3) Ro 1:15; 6:11. οὕτως ὅτι as it is, since Rv 3:16.—Introducing a question so: Mt 26:40 οὕτως οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι μετʼ ἐμοῦ; so, you were not able to remain awake with me for only one hour?; Mk 7:18 οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; are you so dense, too? (i.e. like the crowd); 1 Cor 6:5 οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφός is it so (=our colloq. ‘do you mean to tell me’), that there’s not one person among you wise enough to settle a dispute between members?—Summarizing the content of a preceding participial constr. (Att.: Lysias 2, 79; also Jos., Bell. 2, 129, Ant. 8, 270; B-D-F §425, 6) Ac 20:11; 27:17.—ὁ μὲν οὕτως, ὁ δὲ οὕτως the one in one way, the other in another 1 Cor 7:7.② pert. to what follows in discourse material, in this way, as follows J 21:1. Of spoken or written words: what is so introduced follows immediately after οὕτως γέγραπται Mt 2:5. Cp. 6:9; Ac 7:6; 13:34, 47; Ro 10:6; Hb 4:4; GJs 21:2 (codd.); w. ὅτι recitative Lk 19:31; Ac 7:6; 13:34 (TestAbr A 8 p. 85, 15 [Stone p. 18]). W. inf. foll. (Gen 29:26) 1 Pt 2:15. Correlatively: οὕτως … καθώς Lk 24:24; Ro 11:26; Phil 3:17. οὕτως … ὸ̔ν τρόπον Ac 1:11; cp. 27:25. οὕτως … ὡς thus … as (Jos., Ant. 12, 304; Just., A I, 12, 10; 66, 1 al.) Mk 4:26 (‘it’s like when … ’); J 7:46; 1 Cor 3:15; 4:1; 9:26ab; Eph 5:33; Js 2:12. οὕτως … ὥστε (Hdt. 7, 174; Epict. 1, 11, 4; 4, 11, 19; SIG 1169, 57f ἔμπυος ἦς οὕτω σφόδρως, ὥστε … ἐνέπλησε πύους=he was suffering to such an extent from a suppurating wound, that … he was filled with matter; Jos., Ant. 8, 206; 9, 255) J 3:16 (s. B-D-F §391, 2; Mlt. 209; Rob. 1000); Ac 14:1. οὕτως … ἵνα: οὕτως τρέχετε ἵνα καταλάβητε 1 Cor 9:24.—Functions as an adj. (B-D-F) §434, 1; HLjungvik, Eranos 62, ’64, 26–31) ἡ γένεσις οὕτως ἦν (=τοιαύτη ἦν) Mt 1:18.—19:10; Ro 4:18 (Gen 15:5). Cp. Rv 9:17.—Also as subst. something like this: as subj. Mt 9:33; as obj. Mk 2:12. οὕτως ποιεῖν τινι do thus and so to/for someone Lk 1:25; 2:48.③ marker of a relatively high degree, so, before adj. and adv. (Soph., Aristoph. et al.) σεισμὸς οὕτω μέγας an earthquake so great Rv 16:18. οὕτως ἀνόητοί ἐστε; Gal 3:3 (s. ἀνόητος a). οὕτως φοβερόν Hb 12:21.—οὕτως ταχέως (Jos., Vi. 92; cp. οὕτω δρομαίως TestAbr A 7 p. 83, 33 [Stone p. 14]) Gal 1:6; AcPlCor 2:2.—Before a verb so intensely (X., Cyr. 1, 3, 11; TestAbr B 4 p. 108, 11 [Stone p. 64]; Tat. 19, 1) 1J 4:11.④ to the exclusion of other considerations, without further ado, just, simply: οὕτως (Soph., Phil. 1067 ἀλλʼ οὕτως ἄπει; ‘then will you go away without further ado?’; Ael. Aristid. 51, 49 K.=27 p. 546 D.; Aesop, Fab. 308 P.=Babr. 48 Cr./48 L-P.; Jos., Ant. 14, 438) Ἰησοῦς … ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ J 4:6 (cp. Ammonius, Catena in ev. S. Ioa. p. 216, 21 Cramer τὸ δὲ ‘οὕτως’ ἀντὶ τοῦ ‘ὡς ἁπλῶς’ καὶ ‘ὡς ἔτυχε’). Likew. 8:59 v.l. and prob. ἀναπεσὼν ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ J 13:25 (but here οὕτως can also refer to what precedes accordingly=following Peter’s nod).—DELG s.v. οὗτος. M-M. -
45 οὕτως
οὕτω/οὕτως adv. of οὗτος (Hom.+ gener. ‘so’); the form οὕτως is most used, before consonants as well as before vowels; the form οὕτω (En 98:3 before a vowel; EpArist only before consonants) in the NT only Ac 23:11; Phil 3:17; Hb 12:21; Rv 16:18 w. really outstanding attestation and taken into the text by most edd.; by others, with t.r., also Mt 3:15; 7:17; Mk 2:7; Ac 13:47; Ro 1:15; 6:19 (B-D-F §21; W-S. §5, 28b; Mlt-H. 112f; W-H. appendix 146f. Also in ins [s. Nachmanson 112], pap [Mayser 242f; Crönert 142] and LXX [Thackeray p. 136] οὕτως predominates)① referring to what precedes, in this manner, thus, soⓐ w. a correlative word καθάπερ … οὕτως (s. καθάπερ) (just) as … so Ro 12:4f; 1 Cor 12:12; 2 Cor 8:11. καθὼς … οὕτως (just) as … so Lk 11:30; 17:26; J 3:14; 12:50; 14:31; 15:4; 2 Cor 1:5; 10:7; Col 3:13; 1 Th 2:4. ὡς … οὕτως as … so Ac 8:32 (Is 53:7); 23:11 (οὕτω); Ro 5:15, 18; 1 Cor 7:17a; 2 Cor 7:14. ὥσπερ … οὕτως (ParJer 7:26f; GrBar 4:16; ApcEsdr 1:14; Jos., Vi. 1; Just., D. 6, 2; Tat. 5, 2 [οὕτω]) Mt 12:40; 13:40; Lk 17:24; J 5:21, 26; Ro 5:12, 19, 21; 6:4; GJs 13:1 (end). καθʼ ὅσον … οὕτως as … so Hb 9:27f. ὸ̔ν τρόπον … οὕτως 2 Ti 3:8 (TestJob 27:3ff; Just., A I, 7, 3 al.).ⓑ w. ref. to what precedes, abs. Mt 5:19; 6:30; Ro 11:5; 1 Cor 8:12 al. τὸν οὕτως (namely ἐν σαρκί) ἀναστάντα AcPlCor 2:25. ταῦτα οὕτως so much for that 17:2. οὐδὲ οὕτως not even thus Mk 14:59 (Just., D. 12, 2; 46, 6). Pointing the moral after figures of speech, parables, and examples (Aristot., Rhet. 1393b [II, 20]) Mt 5:16; 12:45; 13:49; 18:14; 20:16; Lk 12:21; 15:7, 10; J 3:8.—οὕτως can take on a specif. mng. fr. what precedes: οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ; is that the way (= so shamelessly) you answer the high priest? J 18:22; so basely 1 Cor 5:3; so intensely (of love) Dg 10:3; unmarried 1 Cor 7:26, 40. ἐὰν ἀφῶμεν αὐτὸν οὕτως if we let him (go on) this way (performing miracle after miracle) J 11:48. Cp. Ro 9:20. οὕτως προοδοιπορούντων those who thus precede AcPlCor 2:37 (restored).—οὕτως καί Mt 17:12; 18:35; 24:33; Mk 13:29; Lk 17:10. οὐχ οὕτως ἐστὶν ἐν ὑμῖν it is not so among you Mt 20:26; Mk 10:43. Elliptically (B-D-F §480, 5) ὑμεῖς οὐχ οὕτως you (are) not (to act) in this way Lk 22:26 (ὑμεῖς δὲ μὴ οὕτως [v.l. οὕτως μὴ ποιεῖτε] TestNapht 3:4). οὐχ οὕτως, Μαρία (you are not to conceive a child) in that way i.e. the normal way of women GJs 11:3. Summarizing a thought expressed in what precedes: Mt 11:26; Ac 7:8; 1 Cor 14:25; 1 Th 4:17; 2 Pt 1:11.—Drawing an inference fr. what precedes so, hence (Horapollo 1, 34 οὕτω ὀνομασθήσεται; En 98:3) Ro 1:15; 6:11. οὕτως ὅτι as it is, since Rv 3:16.—Introducing a question so: Mt 26:40 οὕτως οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι μετʼ ἐμοῦ; so, you were not able to remain awake with me for only one hour?; Mk 7:18 οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; are you so dense, too? (i.e. like the crowd); 1 Cor 6:5 οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφός is it so (=our colloq. ‘do you mean to tell me’), that there’s not one person among you wise enough to settle a dispute between members?—Summarizing the content of a preceding participial constr. (Att.: Lysias 2, 79; also Jos., Bell. 2, 129, Ant. 8, 270; B-D-F §425, 6) Ac 20:11; 27:17.—ὁ μὲν οὕτως, ὁ δὲ οὕτως the one in one way, the other in another 1 Cor 7:7.② pert. to what follows in discourse material, in this way, as follows J 21:1. Of spoken or written words: what is so introduced follows immediately after οὕτως γέγραπται Mt 2:5. Cp. 6:9; Ac 7:6; 13:34, 47; Ro 10:6; Hb 4:4; GJs 21:2 (codd.); w. ὅτι recitative Lk 19:31; Ac 7:6; 13:34 (TestAbr A 8 p. 85, 15 [Stone p. 18]). W. inf. foll. (Gen 29:26) 1 Pt 2:15. Correlatively: οὕτως … καθώς Lk 24:24; Ro 11:26; Phil 3:17. οὕτως … ὸ̔ν τρόπον Ac 1:11; cp. 27:25. οὕτως … ὡς thus … as (Jos., Ant. 12, 304; Just., A I, 12, 10; 66, 1 al.) Mk 4:26 (‘it’s like when … ’); J 7:46; 1 Cor 3:15; 4:1; 9:26ab; Eph 5:33; Js 2:12. οὕτως … ὥστε (Hdt. 7, 174; Epict. 1, 11, 4; 4, 11, 19; SIG 1169, 57f ἔμπυος ἦς οὕτω σφόδρως, ὥστε … ἐνέπλησε πύους=he was suffering to such an extent from a suppurating wound, that … he was filled with matter; Jos., Ant. 8, 206; 9, 255) J 3:16 (s. B-D-F §391, 2; Mlt. 209; Rob. 1000); Ac 14:1. οὕτως … ἵνα: οὕτως τρέχετε ἵνα καταλάβητε 1 Cor 9:24.—Functions as an adj. (B-D-F) §434, 1; HLjungvik, Eranos 62, ’64, 26–31) ἡ γένεσις οὕτως ἦν (=τοιαύτη ἦν) Mt 1:18.—19:10; Ro 4:18 (Gen 15:5). Cp. Rv 9:17.—Also as subst. something like this: as subj. Mt 9:33; as obj. Mk 2:12. οὕτως ποιεῖν τινι do thus and so to/for someone Lk 1:25; 2:48.③ marker of a relatively high degree, so, before adj. and adv. (Soph., Aristoph. et al.) σεισμὸς οὕτω μέγας an earthquake so great Rv 16:18. οὕτως ἀνόητοί ἐστε; Gal 3:3 (s. ἀνόητος a). οὕτως φοβερόν Hb 12:21.—οὕτως ταχέως (Jos., Vi. 92; cp. οὕτω δρομαίως TestAbr A 7 p. 83, 33 [Stone p. 14]) Gal 1:6; AcPlCor 2:2.—Before a verb so intensely (X., Cyr. 1, 3, 11; TestAbr B 4 p. 108, 11 [Stone p. 64]; Tat. 19, 1) 1J 4:11.④ to the exclusion of other considerations, without further ado, just, simply: οὕτως (Soph., Phil. 1067 ἀλλʼ οὕτως ἄπει; ‘then will you go away without further ado?’; Ael. Aristid. 51, 49 K.=27 p. 546 D.; Aesop, Fab. 308 P.=Babr. 48 Cr./48 L-P.; Jos., Ant. 14, 438) Ἰησοῦς … ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ J 4:6 (cp. Ammonius, Catena in ev. S. Ioa. p. 216, 21 Cramer τὸ δὲ ‘οὕτως’ ἀντὶ τοῦ ‘ὡς ἁπλῶς’ καὶ ‘ὡς ἔτυχε’). Likew. 8:59 v.l. and prob. ἀναπεσὼν ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ J 13:25 (but here οὕτως can also refer to what precedes accordingly=following Peter’s nod).—DELG s.v. οὗτος. M-M. -
46 περιαιρέω
περιαιρέω fut. περιελῶ LXX; 2 aor. περιεῖλον LXX, inf. περιελεῖν, ptc. περιελών. Mid.: fut. 3 sing. περιελοῦνται (EpJer 57); 2 aor. 3 sg. περιείλατο (Jon 3:6; GJs 2:4). Pass.: impf. 3 sg. περιῃρεῖτο; fut. 3 sg. περιαιρεθήσεται LXX; pf. 3 pl. περιῄρηνται (TestJob 43, 4) (Hom. et al.; pap, LXX).① take away from around someth., take away, remove (τείχη: Hdt. 3, 159; 6, 46; Thu. 1, 108, 3; δέρματα σωμάτων Pla., Polit. 288e; τὸν χιτῶνα Aristot., HA 5, 32) Ἅννα … περιείλατο τὰ ἱμάτια αὐτῆς τὰ πενθικά Hannah (Anna) took off her mourning garments GJs 2:4. Pass., also gener. take away (PTebt 5, 146; 165 [118 B.C.]; Jos., Bell. 1, 179, Ant. 20, 212) περιαιρεῖται τὸ κάλυμμα the veil is removed 2 Cor 3:16 (cp. Ex 34:34). τὰς ἀγκύρας περιελόντες εἴων they cast off or slipped the anchors and let them go (i.e. they let go the ropes that held the anchors and thus abandoned them) Ac 27:40.—If the rdg. of the text 28:13 περιελόντες abs. is to be retained, the sense we got underway requires that τὰς ἀγκύρας be supplied=‘we weighed anchor’ (so NRSV; AAcworth, JTS 24, ’73, 193, favors the reading, but renders ‘fetched a compass’=made a change in direction). But Blass ad loc. rejects this rdg., and the sense assigned to it here is admittedly speculative (Metzger ad loc.). Haenchen suggests παρελθόντες ‘sailing along (the coast)’. REB: ‘we sailed up the coast’ (perh. rdg. περιελθόντε v.l. [so NRB ‘we sailed round’, s. The Greek NT, ed. RTasker ’64]; this v.l. also HConzelmann, Hermeneia: Acts, ‘we sailed along the coast’).② to do away with, take away, remove (Ex 8:4, 27) ἁμαρτίας Hb 10:11 (the ‘removal’ of sin by God is also mentioned: 1 Ch 21:8; Zeph 3:11, 15. Cp. PCairZen 147, 3 [256 B.C.] π.=cancel an entry, a right, and for the fig. use also M. Ant. 12, 2 τὸν πολὺν περισπασμὸν σεαυτοῦ περιαιρήσεις; Alciphron 2, 25, 2 φόβον; Diog. L. 6, 7: to make it unnecessary to unlearn [anything]; 6, 10). Pass. περιῃρεῖτο ἐλπὶς πᾶσα all hope was gradually abandoned (impf.) Ac 27:20.—M-M. Spicq. -
47 Πιλᾶτος
Πιλᾶτος, ου, ὁ (also-άτος; on the form Πειλᾶτος, which is preferred by Tdf. and W-H., s. Tdf., Proleg. 84f; W-H., app. 155. On the use of the art. w. it W-S. §18, 6d) Pilate (Pontius P.), prefect (on the Lat. insc. var. restored, but here cited accord. to the text in Ehrenberg-Jones no. 369, TIBERIEVM [.. PON]TIVS PILATVS [.... PRAEF]ECTVS IVDA[EA]E, s. Schürer I 358 n. 22; JVardaman, JBL 81, ’62, 70f; Boffo, Iscrizioni no. 25 [lit.]; s. also Mason 142f on the nomenclature) of Judea 26–36 A.D. (s. PHedley, s. lit cited s.v. Φῆλιξ). He played the decisive role in Jesus’ trial and gave the order for his crucifixion. Mt 27:2ff; Mk 15:1ff; Lk 3:1; 13:1 (this is the only place in our lit. where a detail is given fr. his life outside the Passion Narrative. SJohnson, ATR 17, ’35, 91–95; JBlinzler, NovT 2, ’58, 24–49); 23:1ff; J 18:29ff; 19:1ff; Ac 3:13; 4:27; 13:28, 29 D; 1 Ti 6:13 (s. μαρτυρέω 1c); IMg 11; ITr 9:1; ISm 1:2; GPt 1:1; 2:3–5; 8:29, 31; 11:43, 45f, 49. (Cp. Just.; Mel., P. 92, 693.—Non-Christian sources, esp. Tacitus, Ann. 15, 44; Philo, Leg. ad Gai. 299–305 based on a letter of Agrippa I; Jos., Bell. 2, 169–77, Ant. 18, 35; 55–64; 85–89; 177.)—Schürer I 383–87, 438–40; HPeter, Pontius Pilatus: NJklA 19, 1907, 1–40; KKastner, Jesus vor Pilatus 1912; MDibelius, ‘Herodes u. Pilatus’: ZNW 16, 1915, 113–26; BEaston, The Trial of Jesus: AJT 19, 1915, 430–52; RHusband, The Prosecution of Jesus 1916; FDoerr (attorney), Der Prozess Jesu in rechtsgesch. Beleuchtung 1920; GBertram, Die Leidensgesch. Jesu u. der Christuskult 1922, 62–72; GLippert (attorney), Pil. als Richter 1923; PRoué, Le procès de Jésus 1924; GRosadi, D. Prozess Jesu 1926, Il processo di Gesù14 ’33; GAicher, D. Proz. Jesu 1929; MRadin, The Trial of Jes. of Naz. ’31; SLiberty, The Importance of P. P. in Creed and Gosp.: JTS 45, ’44, 38–56; JBlinzler, D. Prozess Jesu4 ’69, Münchener Theol. Ztschr. 5, ’54, 171–84.—On Pilate’s wife: EFascher, TLZ 72, ’47, 201–4; AOepke, ibid. 73, ’48, 743–46.—S. also s.v. ἀποκτείνω 1a, and Feigel, Weidel and Finegan s.v. Ἰούδας 6.—EStauffer, Zur Münzprägung u. Judenpolitik des Pontius Pilatus: La Nouvelle Clio 9, ’50, 495–514; EBammell, Syrian Coinage and Pilate: JJS 2, ’51, 108–10.—Pauly-W. XX, 1322f; Kl. Pauly IV 1049; BHHW III 1472f. M-M. s.v. Πειλ. EDNT. TW. -
48 προστίθημι
προστίθημι (Hom.+) impf. 3 sing. προσετίθει Ac 2:47; fut. προσθήσω; 1 aor. προσέθηκα; 2 aor. subj. προσθῶ, impv. πρόσθες, inf. προσθεῖναι, ptc. προσθείς; pf. 2 sg. προστέθεικας 3 Km 10:7. Mid.: fut. προσθήσομαι LXX; 2 aor. προσεθέμην. Pass.: impf. 3 pl. προσετίθεντο; 1 fut. προστεθήσομαι; 1 aor. προσετέθην.① to add to someth. that is already present or exists, add, put toⓐ of things that are added to someth. already present: abs. (opp. ἀφαιρεῖν; s. Isocr. 12, 264; Pla., Leg. 5 p. 742d al.; Epict. 1, 6, 10; Dt 4:2; 13:1) add (someth.) B 19:11; D 4:13. Pass. Mk 4:24. τὶ someth. Hs 5, 3, 3; D 11:2. τῇ δὲ παιδὶ προσετίθεντο οἱ μῆνες αὐτῆς lit. the months were added to her child (= her [Anna’s] child [Mary] grew month by month) GJs 7:1. Of the addition of a word, sentence, etc. (Demosth. et al.; Just., D. 55, 1; Mitt-Wilck. II/2, 372 V, 11 [the statement follows in direct discourse]; PStras 41, 21) 1 Cl 8:2 of an addition to a written document (EpArist 26; Jos., Ant. 1, 17); ῥήματα Hv 2, 4, 2. Of faith πρόσθες ἡμῖν πίστιν increase our faith Lk 17:5 (others would place this in 2 below.) Pass. (ὁ νόμος) προσετέθη (the law) was added to the promise Gal 3:19.—πρ. λόγον τινί speak a further message to someone (Dionys. Hal. 6, 88, 3; 8, 9, 1) Hb 12:19 (παραιτέομαι 1b).—τί τινι someth. to someth. ταῖς ἁμαρτίαις αὐτῶν τὰς ἀσελγείας Hv 2, 2, 2.—It is oft. used w. dat. alone, fr. which the acc. is easily supplied add to, increase πρ. ταῖς ἁμαρτίαις ὑμῶν Hv 5:7; cp. m 4, 3, 7; 12, 6, 2; Hs 6, 1, 4; 6, 2, 3; 8, 11, 3. προσθεῖναι τῷ δρόμῳ σου to press on in your course IPol 1:2.—τὶ ἐπί τι someth. to someth. (4 Km 20:6; PsSol 3:10 ἁμαρτίας ἐφʼ ἁμαρτίας) Mt 6:27; Lk 12:25. τὶ ἐπί τινι (Sir 3:27) προσέθηκεν καὶ τοῦτο ἐπὶ πᾶσιν he added this to all (his) other (misdeeds) 3:20 (B-D-F §461, 2; Rob. 605).ⓑ of persons who are added to a group already existing, or who are attached to an individual, to whom they henceforth belong: add, associate (Diod S 5, 45, 3) πρ. τινὰ τῇ ἐκκλησίᾳ Ac 2:47 v.l. The same dat. is to be supplied in the text which is preferred by the critical editions in this pass.; likew. vs. 41 and 5:14 (if τῷ κυρίῳ is to be taken w. πιστεύοντες here, another dat. is to be supplied w. προσετίθεντο).—προστίθεσθαι τῷ κυρίῳ be brought to the Lord 11:24. Also 5:14 (s. above), in case τῷ κυρ. here belongs w. προσετίθ. (προστίθεσθαι hardly means ‘attach oneself to’ as in Demosth. 18, 39 al.; 1 Macc 2:43; Jos., Vi. 87, 123).—Of one deceased πρ. πρὸς τοὺς πατέρας αὐτοῦ be gathered to one’s ancestors (Judg 2:10; 4 Km 22:20; 1 Macc 2:69; ViMal 4 [p. 89, 8 Sch.]) Ac 13:36.ⓒ In accordance w. Hebr. usage (but s. Helbing p. iv, contradicted by AWifstrand, SvTK 16, ’40, 257) the adverbs again, further and sim. expressions are paraphrased w. πρ. (B-D-F §392, 2; 419, 4; 435a; Mlt-H. 445f). προσθεὶς εἶπεν παραβολήν again he told a parable, or he proceeded to tell a parable Lk 19:11; Ox 1081,10 (for restoration: προ[σθεὶς ε]ἶπεν s. Wessely, PatrOr 18, 1924, 494, 10=Otero I 83) (Gen 38:5 προσθεῖσα ἔτεκεν υἱόν). οὐ μὴ προσθῶ πεῖν I shall never again drink Mk 14:25 v.l. προσθήσω τοῦ ἐπερωτῆσαι Hm 4, 3, 1. It is usu. found in the mid. w. the inf. foll. (Gen 8:12; Ex 9:34 Φαραὼ προσέθετο τοῦ ἁμαρτάνειν; 1 Km 18:29) Lk 20:11f. προσέθετο συλλαβεῖν καὶ Πέτρον he proceeded to have also Peter arrested Ac 12:3 (cp. AcJ 2 [Aa II/1, 151, 14]). See 1 Cl 12:7; B 2:5 (Is 1:13).② to add as a benefit, provide, give, grant, do (X., Cyr. 2, 2, 18 τὰς τιμὰς ἑκάστῳ; PRyl 153, 27) τινί τι someth. to someone πρόσθες ἡμῖν πίστιν grant us faith Lk 17:5. W. dat. of thing προσέθηκε τῷ ἀμπελῶνι ἔργον καλόν he did good work in the vineyard Hs 5, 2, 7.—Pass. ταῦτα προστεθήσεται ὑμῖν Mt 6:33; Lk 12:31. See Agr 10ab (Unknown Sayings, 87–89).—M-M. TW. -
49 ἀνά
ἀνά prep. w. acc. (Hom.+), lit. ‘up, up to’; rare in later Gk.① ἀνὰ μέσον in a position in the middle (Aristot. et al.; Polyb., Diod S, ins, pap, LXX, En; TestAbr B 8, p. 112, 21 al.; JosAs 4:5f; ApcMos; EpArist [ELohmeyer, Diatheke 1913, 86, 1; Nägeli 30; Rossberg 34; Johannessohn, Präp. 170–73, esp. 170, 6]; Just., D. 107, 4 [on Jon 4:11]) w. gen.ⓐ of position in an area among, in the midst of (PGM 36, 302) ἀ. μ. τοῦ σίτου Mt 13:25; ἀ. μ. τῶν ὁρίων Δεκαπόλεως into the (midst of the) district of Decapolis Mk 7:31; ἤλθωσιν ἀνὰ μέσον τῆς ὁδοῦ they had gone half way on their journey GJs 17:3.ⓑ of pers. (in the middle) between (Diod S 11, 90, 3 ἀνὰ μέσον ποταμῶν δυοῖν; 12, 9, 2; 14, 80, 2; 17, 52, 1; Strabo 4, 4, 2; En 13:9) διαστεῖλαι ἀνὰ μέσον δικαίου καὶ ἁμαρτωλοῦ PsSol 2:34; cp. ἀνὰ μέσον τῶν δύο πυλῶν TestAbr B 8, p. 112, 21 [Stone p. 72]) GPt 4:10=ASyn. 344, 73; Hs 9, 2, 3; 9, 15, 2. With breviloquence—if the text is undamaged, which Mlt. 99 doubts—διακρῖναι ἀ. μ. τοῦ ἀδελφοῦ αὐτοῦ decide (a case) between members 1 Cor 6:5 (on the shortening cp. Sir 25:18 v.l. ἀ. μ. τοῦ πλησίον αὐτοῦ ἀναπεσεῖται ὁ ἀνήρ. S. also μέσος 1b beg.—Lawsuits ἀ. μ. Ἑλλήνων: SEG IX, 8, 64; JosAs 28:6 κρινεῖ κύριος ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν); in the midst of (non-Attic.: IBekker, Anecd. I 1814, 80, 24 ἀ. μέσον• ἀντὶ τοῦ ἐν μέσῳ. Cp. Diod S 1, 30, 4 ἀνὰ μ. τῆς Κοίλης Συρίας; PPetr III, 37a II, 18; Ex 26:28; Josh 16:9; 19:1) τὸ ἀρνίον τὸ ἀ. μ. τοῦ θρόνου in the center of the throne Rv 7:17. ἀ. μ. ἐκκλησίας in the midst of the congregation B 6:16.② ἀνὰ μέρος lit. ‘up to a part’ or ‘according to a part’ following in sequence, in turn (Aristot., Pol. 1287a, 17; Polyb. 4, 20, 10 ἀνὰ μέρος ᾂδειν; Appian, Iber. 82 §357, Mithrid. 22 §83, Bell. Civ. 3, 44 §183; SEG IX, 8, 122) 1 Cor 14:27.③ distributive, w. numbers, each, apiece (Aristoph., Ran. 554f; X., An. 4, 6, 4; SEG IX, 8, 27; PAmh II, 88 [128 A.D.]; POxy 819 [I A.D.] al.; Gen 24:22; 3 Km 18:13; 1 Ch 15:26; En 10:19; TestJob 44:5; JosAs; Jos., Ant. 8, 179; 17, 172; Rdm. 20) ἀνὰ δηνάριον a denarius apiece Mt 20:9f. ἀνὰ λαμπάδα a lamp apiece GJs 7:2. ἀνὰ ῥάβδον a staff apiece 8:3 (not pap). ἀπέστειλεν αὐτοὺς ἀνὰ δύο he sent them out two by two Lk 10:1. κλισίας ὡσεὶ ἀνὰ πεντήκοντα by fifties 9:14; ἀνὰ μετρητὰς δύο ἢ τρεῖς two or three measures apiece J 2:6 (Diod S 3, 13, 2 ἀνὰ τρεῖς ἢ δύο). ἀνὰ ἑκατὸν καὶ ἀνὰ πεντήκοντα Mk 6:40 v.l. Lk 9:3; Rv 4:8; GPt 9:35=ASyn. 353, 81. ἀνὰ μέσον αὐτῶν ἀνὰ δύο παρθένοι between them (the maidens at the four corners) two maidens apiece Hs 9, 2, 3 (see MDibelius, Hdb. ad loc.).—In ἀνὰ δύο παρθένοι ἀ. has become fixed as an adverb. Likew. ἀνὰ εἷς ἕκαστος τῶν πυλώνων Rv 21:21 (B-D-F §204; 305; Rob. 571). On ἀνὰ δύο δύο Lk 10:1; cp. AcPh 142 (Aa II/2, 79, 6) and δύο b.—Special lit. on prepositions: B-D-F §203–40; Rdm.2 p. 137–46; Mlt-H. 292–332; Rob. 553–649; Mayser II/2, p. 152–68; 337–543.—MJohannessohn, D. Gebrauch d. Präpositionen in LXX: NGG, Beiheft 1926.—PRegard, Contribution à l’Étude des Prépositions dans la langue du NT 1919.—FKrebs, D. Präpositionen b. Polybius, diss. Würzb. 1882; FKrumbholz, De praepos. usu Appianeo, diss. Jena 1885; PMelcher, De sermone Epict. (Diss. philol. Halenses 17, 1) 1905; JKäser, D. Präpos. b. Dionys. Hal., diss. Erl. 1915; HTeykowski, D. Präpositions-gebr. b. Menander, diss. Bonn ’40.—RGünther, D. Präpos. in d. griech. Dialektinschriften: IndogF 20, 1906, 1–163; ENachmanson, Eranos 9, 1909, 66ff.—The works of Kuhring and Rossberg on usage in pap.—GRudberg, Ad usum circumscribentem praepositionum graec.: Eranos 19, 1922, 173–206.—DELG. M-M. -
50 ἐμβατεύω
ἐμβατεύω (ἐν + βαίνω; Aeschyl. et al.; ins; pap; LXX; TestSol 1, 1 D ἐμβαπτεύσας) is found in our lit. only Col 2:18 ἃ ἑόρακεν ἐμβατεύων, a passage whose interpr. is much disputed. The word ranges in mng. as follows:① set foot upon, enter, visit (since Aeschyl, Pers. 449; Jos., Ant. 2, 265; 1 Macc 12:25; 13:20 al.) e.g., an oracular chamber, s. FFrancis, The Background of EMBATEUEIN (Col 2:18) in Legal Papyri and Oracle Inscriptions: Conflict at Colossae, ed., FFrancis and WMeeks ’73, 197–207, esp. 201. S. 4 below. The phrase ἁ ἑόρακεν ἐμβατεύων could then = entering an oracle for interpretation of what he has seen.② come into possession of, acquire (Eur., Demosth., pap), even by force (Jos 19:49, 51).③ investigate closely, enter into a subj., to investigate it closely, go into detail (2 Macc 2:30; Philo, Plant. 80 Wendl. v.l.), hence in Col 2:18 prob. entering at length upon the tale of what one has seen in a vision (ANock, JBL 52, ’33, 132) and thus justifying the approach taken to heavenly messengers.④ Three ins of Asia Minor [II A.D.], which refer to the Apollo of Klaros (the wording in question is found in MDibelius, D. Isisweihe bei Apuleius=SAHeidelberg 1917, 4 p. 33f; one of these ins also in OGI 530; cp. ln. 15), show that ἐ. was applied to aspects of the mystery religions. Various views have been presented: one who enters (the sanctuary) which he saw (in ecstasy) (s. also Clemen 340f) or taking his stand on what he has seen in the mysteries (M-M). AFridrichsen, ZNW 21, 1922, 135–37 connects the words w. what follows: puffed up without reason by what he saw when he was initiated (but s. VLeinieks, The City of Dionysos, ’96, 145: ἐνεβάτευσεν in the Klaros ins does not mean ‘entered the mysteries’ but rather ‘entered the oracular chamber for consultation’ [citing Francis, s. 1 above]; s. also Nock, cited in 3). Cp. RYates, ET 97, ’85, 12–15 (participation in angelic liturgy).—Field, Notes 197f; SEitrem, Studia Theologica 2, ’48, 90–94; SLyonnet, Col 2:18 et les mystères de Apollon Clarien, Biblica 43, ’62, 417–35: ‘investigate, examine thoroughly’. For a summary of views s. Hermeneia comm., Col. and Phlm, ’71, 118–21.—The conviction that the text must be corrupt led to var. conjectures (their history in RHarris, Sidelights on NT Research 1909, 198f).—DELG s.v. βαίνω p. 157. M-M. TW. -
51 ἐπίστασις
ἐπίστασις, εως, ἡ (s. ἐφίστημι and next entry; Soph. et al. in var. mngs.; PAmh 134, 9 al. in pap; 2 Macc; EpArist; Philo, Leg. All. 3, 49; Jos., Ant. 16, 395; Just.) in our lit., both times w. the v.l. ἐπισύστασις (q.v.).① responsibility for a matter, pressure, care. For ἡ ἐ. μοι ἡ καθʼ ἡμέραν 2 Cor 11:28 pressure, in the sense of anxiety caused by a heavy sense of responsibility is prob.: the daily pressure on me. Alternatives include: attention or care daily required of me (ἐ.=attention, care: Aristot., Phys. 196a, 38; Polyb. 2, 2, 2; 11, 2, 4; Diod S 29, 32 end; EpArist 256; Just., D. 28, 1); superintendence, oversight (X., Mem. 1, 5, 2 codd.; s. also L-S-J-M s.v. II 3) the burden of oversight, which lies upon me day in and day out; finally, ἐ. can also mean stopping, hindrance, delay (BGU 1832, 16; 1855, 19; Polyb. 8, 28, 13); then: the hindrances that beset me day by day. Cp. the role of the ἐπιστάτης next entry.② the act of bringing someth. to a stop, stopping (X., An. 2, 4, 26; Polyb. 8, 28, 13) ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12. The phrase indicates that people stop with the result that a crowd develops; any first-century reader or auditor of Ac would prob. be aware that if Paul were responsible for collecting a mob around himself he would be at grave risk under the eyes of Roman authorities who were responsible for maintaining the peace. Hence the rendering ‘stirring up a crowd’ NRSV correctly assesses the mng of the text (cp. 2 Macc 6:3 ‘onslaught’ NRSV).—DELG s.v. ἵστημι. M-M. -
52 ὀνειδίζω
ὀνειδίζω impf. ὠνείδιζον; fut. 3 sg. ὀνειδιεῖ Sir 18:8; Ps 73, 10 and ὀνειδίσει Sir 20:15; 1 aor. ὠνείδισα. Pass: fut. 3 pl. ὀνειδισθήσονται Sir 41:7; 1 aor. ὠνειδίσθην LXX (ὄνειδο; Hom.; Pla. [on contrast w. λοιδορεῖν s. Pla., Ap. 38c] +; BGU 1024 VII, 21; PGiss 40 II, 5; LXX; PsSol 2:19; Test12Patr; GrBar 1:2; Philo, Joseph., Just.).① to find fault in a way that demeans the other, reproach, revile, mock, heap insults upon as a way of shaming; w. acc. of the pers. affected (Trag.; Pla., Apol. 30e; Lucian, Tox. 61; Ps 41:11; 54:13 al. LXX; Jos., Ant. 14, 430; 18, 360) of the reviling/mocking of Jesus Mk 15:32; cp. Ro 15:3 (Ps 68:10) and of Jesus’ disciples Mt 5:11; Lk 6:22. W. double acc. (Soph., Oed. Col. 1002 ὀν. τινὰ τοιαῦτα; Ael. Aristid. 28, 155 K.=49 p. 542 D.; Heliod. 7, 27, 5) τὸ αὐτὸ καὶ οἱ λῃσταὶ ὠνείδιζον αὐτόν the robbers also reviled/mocked him in the same way Mt 27:44.—Pass. εἰ ὀνειδίζεσθε ἐν ὀνόματι Χριστοῦ if you are (being) reviled for the name of Christ 1 Pt 4:14.—Only as v.l. in the two foll. pass.: εἰς τοῦτο κοπιῶμεν καὶ ὀνειδιζόμεθα it is for this (i.e., what precedes) that we toil and suffer reproach 1 Ti 4:10 v.l. (for ἀγωνιζόμεθα). εἰς τί ὠνείδισάς με; why have you reproached me? or what have you reproached me for? (ὀν. τινὰ εἴς τι as Appian, Bell. Civ. 2, 104 §430 ὠνείδισεν ἐς δειλίαν=he reproached him for cowardice; 5, 54 §224; 5, 96 §400; Jos., Bell. 1, 237) Mk 15:34 D and Macarius Magnes 1, 12 (the text has ἐγκατέλιπες. S. Harnack, SBBerlAk 1901, 262ff=Studien I ’31, 98ff; JSundwall, D. Zusammensetzung des Mk ’34, 83).—A special kind of reproach is the suggestion of reluctance that too often accompanies the giving of a gift (Sextus 339 ὁ διδοὺς μετʼ ὀνείδους ὑβρίζει; difft. Plut., Mor. 64a; s. also Sir 20:15; 41:25.—ὀν. can also mean charge or reproach someone with someth., a kind of verbal extortion, with the purpose of obtaining someth. from a pers., e.g., Maximus Tyr. 5, 7h τῷ θεῷ the building of a temple); God does not do this Js 1:5.② to find justifiable fault with someone, reproach, reprimand, w. acc. of pers. (Pr 25:8; Philo, Fuga 30; Jos., Ant. 4, 189; Just., D. 37, 2 ὀνειδίζει ὑμᾶς τὸ πνεῦμα ἅγιον al.) and ὅτι foll. to give the reason for the reproach Mt 11:20. W. acc. of pers. and λέγων foll. w. dir. discourse (cp. BGU 1141, 23 [14 B.C.] ὀνειδίζει με λέγων) GPt 4:13. W. acc. of the thing censured (Isocr., Or. 15, 318, 345a; Herodian 3, 8, 6; Wsd 2:12; Jos., Ant. 10, 139) τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν Mk 16:14.—Schmidt, Syn. I 136–49. DELG s.v. ὄνειδο. M-M. TW. Spicq. -
53 ὑπακούω
ὑπακούω impf. ὑπήκουον; fut. ὑπακούσομαι; 1 aor. ὑπήκουσα (s. ὑπακοή; Hom.+; ins, pap, LXX; TestSol 6:4 P; TestJob 4:8; Test12Patr; EpArist 44; Philo; Joseph., Ath. 15, 2) ‘listen to’.① to follow instructions, obey, follow, be subject to w. gen. of pers. (Hdt. 3, 101 al.; so predom. in pap and LXX; TestGad 8:3) B 9:1 (Ps 17:45 v.l.; the text has μοι). W. dat. of pers. (Thu., Aristoph. et al.; Philo, Mos. 1, 156; Jos., Ant. 13, 275; TestJud 1:4; 18:6 θεῷ; Ath. 15:2 αὐτῷ [God]; Iren. 3, 21, 2 [Harv. II 113, 2]; in pap and LXX the dat. is less freq. than the gen. B-D-F §173, 3; 187, 6; s. Rob. 507; 634): parents Eph 6:1; Col 3:20; masters Eph 6:5; Col 3:22; cp. Ro 6:16; husband (cp. Philemon Com. 132 K. ἀγαθῆς γυναικός ἐστιν μὴ κρείττονʼ εἶναι τἀνδρός, ἀλλʼ ὑπήκοον; Jos., C. Ap. 2, 201) 1 Pt 3:6; the ἐπίσκοπος IEph 20:2, cp. IMg 3:2 v.l. Funk (Sb 7835, 10 [I B.C.] in the charter of the cult-brotherhood of Zeus Hypsistos: ὑπακούειν πάντας τοῦ ἡγουμένου); Christ Hb 5:9 (cp. Ael. Aristid. 50, 86 K.=26 p. 527 D.: τῷ θεῷ; EKamlah, Die Form der katalogischen Paränese im NT, ’64 [moral exhortation]). The pers. is supplied fr. the context (cp. PTebt 24, 26; TestJob 4:8; EpArist 44; 2 Ch 24:19 v.l.) Phil 2:12; 1 Cl 7:6; 57:4 (Pr 1:24). ὑπακούσωμεν τῷ ὀνόματι αὐτοῦ 1 Cl 58:1 marks the transition to the next usage (w. things).—‘To be in compliance’ (Aesop, Fab. 179 H.), w. dat. of the thing to which one is obedient or which one embraces in full surrender (cp. Athen. 6, 247d ὑπ. δείπνῳ=accept the invitation Theoph. Ant. 2, 25 [p. 162, 4] τῇ πατρικῇ ἐντολῇ) ὑπακούειν τῇ πίστει Ac 6:7; τῷ εὐαγγελίῳ Ro 10:16; 2 Th 1:8; τῷ λόγῳ ἡμῶν 2 Th 3:14; τῇ βουλήσει αὐτοῦ (=τοῦ θεοῦ) 1 Cl 9:1; 42:4 (Lat. tr.); τοῖς προστάγμασιν 2 Cl 19:3 (Aeschines 1, 49 and SIG 785, 18 τ. νόμοις; Demosth. 18, 204; Jos., Ant. 3, 207 τ. λεγομένοις; 5, 198); ταῖς ἐπιθυμίαις αὐτοῦ (=τοῦ θνητοῦ σώματος ὑμῶν) Ro 6:12. ὑπηκούσατε εἰς ὸ̔ν παρεδόθητε τύπον διδαχῆς vs. 17 (παραδίδωμι 1b, end).—MWolter, Ethos u. Identität in Paulinischen Gemeinden: NTS 43, ’97, 439 n. 32 (lit. and pseudepigr. reff.).—Foll. by the inf. which shows what the obedience results in (Gen 39:10) Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν Abr. went out obediently Hb 11:8.—Also of the enforced obedience of hostile spirits or powers ὐπακούουσιν αὐτῷ they are forced to obey him Mk 1:27; of the elements Mt 8:27 (OBetz, ZNW 48, ’57, 49–77, esp. 70–72); Mk 4:41; Lk 8:25; of a tree that must yield to a higher power 17:6 (cp. Hippocr., Epid. 3, 8; Galen VI 354 K., who speak of diseases that ὑπ.=‘must yield’ to a remedy [dative]).② to grant one’s request, hear (of God Diod S 4, 34, 5 τοὺς ἀθανάτους ὑπακούσαντας; Vi. Aesopi I G 5 P. of Isis; Is 65:24; Jos., Ant. 14, 24.—X., Cyr. 8, 1, 18 of a judge who hears a plaintiff) 1 Cl 39:7 (Job 5:1).③ to answer a knock at the door, technically of the door-keeper, whose duty it is to listen for the signals of those who wish to enter, and to admit them if they are entitled to do so: open or answer (the door) (Pla., Phd. 59e ὁ θυρωρός, ὅσπερ εἰώθει ὑπακούειν, Crito 43a; X., Symp. 1, 11; Theophr., Char. 4, 9; 28, 3; Lucian, Icar. 22 et al.) προσῆλθεν παιδίσκη ὑπακοῦσαι Ac 12:13.—M-M. TW. -
54 ὠδίν
ὠδίν, ῖνος, ἡ (as a nom. in Suda) 1 Th 5:3 (Is 37:3) for the usual form ὠδίς, ῖνος (s. next entry; Hom.+; SEG VIII, 802; Sb 4312, 4f; Coll. Alex. p. 198 no. 36, 11 [Isis], =IAndrosIsis p. 145; LXX; PsSol 3:9; TestJob 18:4; Philo; Jos., Ant. 2, 218.—B-D-F §46, 4; Mlt-H. 135) experience of pains associated with childbirthⓐ lit., birth-pain(s) 1 Th 5:3 (sing. as Pind., O. 6, 43 [73]; Plut., Thes. 9 [20, 5]; PsSol 3:9; TestJob 18:4).ⓑ in imagery, great pain (as in giving birth) (Aeschyl. et al.; Himerius, Or. 10, 3; 18, 3; Ex 15:14; Heraclit. Sto. 39 p. 58, 9 ἐπειδὰν ἡ μεμυκυῖα γῆ τὰς κυοφορουμένας ἔνδον ὠδῖνας ἐκφήνῃ=‘when [after the winter’s cold] the groaning earth gives birth in pain to what has been formed within her’; Philo)α. ὠδῖνες τοῦ θανάτου Ac 2:24 (on the sources of the text s. MWilcox, The Semitisms of Ac, ’65, 46–48; s. also s.v. θάνατος 1bβ and λύω 4; RBratcher, BT 10, ’59, 18–20: ‘cords of death’). ὠδῖνες τοῦ ᾅδου Pol 1:2 (ᾅδης 1).β. of the ‘Messianic woes’, the terrors and torments traditionally viewed as prelude to the coming of the Messianic Age (Billerb. I 950) are associated with the appearance of the Human One (Son of Man) at the end of history, as the beginning of the (endtime) woes ἀρχὴ ὠδίνων Mt 24:8; Mk 13:8; FBusch, Z. Verständnis der Syn. Eschatol., Mk 13 neu unters. ’38.—DELG s.v. ὠδίς. M-M. TW. -
55 ὅς
ὅς, ἥ, ὅ (1), gen. ὅου (ὅο), Il. 2.325, Od. 1.70, ἕης, pl. dat. ᾗς(ιν): demonstrative and relative pronoun.— (1) dem., he, this, that; ὅς (as antecedent to ὅντινα), Il. 6.59 ; ὅ, Il. 12.344; and so both forms elsewhere.— (2) rel., who, that, which. The rel. pron. in Homer is either definite or conditional (see ἄν, κέν), and exhibits in the main the same peculiarities as regards position, agreement (attraction, assimilation), and syntactical construction as in prose. To express purpose it is not foll. by the fut. ind. as in Att., but by the subj., with or without κέ, or by a potential optative, Il. 3.287, Od. 15.311, Il. 1.64 .—ὅ, conj., like quod ( ὅτι), that, Il. 18.197, Od. 4.206, etc.ὅς, ἥ, ὅν (2) ( σϝός, cf. suus), gen. οἷο ( ϝοῖο), dat. ἧφι, Il. 22.107, see ἑός: poss. pron. of the third person, own, ( his) own, ( her) own; placed before or after the subst., with or without article, θυγατέρα σϝήν, τὰ ϝὰ κῆλα, Μ 280; the word is not always directly reflexive, Od. 1.218, Od. 9.369, etc. Some passages in which ὅς appears to be of the 1st or 2d pers. are doubtful as regards the text.A Homeric dictionary (Greek-English) (Ελληνικά-Αγγλικά ομηρικό λεξικό) > ὅς
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56 ἰάχω
Grammatical information: v.Meaning: `cry aloud, shout, shriek, resound, roar' (Il.)Other forms: aor. ἰαχῆσαι (h. Cer. 20), pres. also ἰαχέω with fut. ἰαχήσω (trag.); perf. ptc. ἀμφιαχυῖα (Β 316), to which ἀμφιάχω (Orph., Q. S.);Derivatives: ἰαχή `cry, noise' (Il.; cf. Porzig Satzinhalte 228) with αὑίαχοι (s. v.); ἰάχημα `id.' (E. in lyr., AP; on the formation Chantraine Formation 186); Ἴακχος, s. v.Etymology: From *Ϝι-Ϝάχ-ω with reduplication (on the digamma Chantraine Gramm. hom. 1, 139f.); a thematic aorist *Ϝαχεῖν, *Ϝάχε is since Schulze KZ 29, 230ff. (= Kl. Schr. 330ff.) supposed in the text of Homer for the aorist ἴαχε; s. Chantraine 1, 393, Schwyzer 748. The present (Schwyzer 726 n. 5) perhaps from the aor. ἰαχῆσαι (s. Schwyzer 721); a denominative formation from ἰαχή (Schulze Kl. Schr. 344 n. 1) is less prob. On the unreduplicated ptc. ἀμφι-(Ϝ)αχυῖα Schwyzer 767, Chantraine 1, 421. - The sometimes found (trag.) long α may result from expressive gemination of the velar (cf. Ἴακχος and Schwyzer 315), but influence of the present ἀ̄χέω has also be assumed. - On ἠχή s. v.Page in Frisk: 1,706-707Greek-English etymological dictionary (Ελληνικά-Αγγλικά ετυμολογική λεξικό) > ἰάχω
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57 εὐδοκία
εὐδοκία, ας, ἡ (s. εὐδοκέω; Hippocr.: CMG I 1 p. 32, 7 εὐδοκίη; Philod., π. εὐσεβ. 25, 5 [TGomperz, Herculan. Studien II 1866 p. 145]; FJacobs, Anth. Gr. II 1814 p. 815 no. 179; IG XIV 102*. Elsewh. only in Jewish lit.—LXX; PsSol 3:4; 8:33; En; TestSol D 8:4; TestBenj 11:2; Philo, Somn. 2, 40 v.l.—and Christian wr.; Hesychius; Suda).① state or condition of being kindly disposed, good will of humans διʼ εὐδοκίαν from good will Phil 1:15; ὑπὲρ τῆς εὐ. above and beyond good will or in his (God’s) good will (in which case s. 2 below) 2:13. εὐ. ἀγαθωσύνης good will of uprightness (subj. gen. like the foll. ἔργον πίστεως) or desire for/interest in goodness (obj. gen.), as 3 below, 2 Th 1:11. Lk 2:14 ἐν ἀνθρώποις εὐδοκίας has frequently been interpreted among men characterized by good will (on the text s. AMerx, D. vier kanon. Ev. II 2, 1905, 198–202; on the content, w. varying views on the source [human or divine] of εὐ., GAicher, BZ 9, 1907, 381–91; 402f; Harnack, SBBerlAk 1915, 854–75 [=Studien I ’31, 153–79], s. JRopes, HTR 10, 1917, 52–56; JJeremias, ZNW 28, 1929, 13–20; GvRad, ibid. 29, 1930, 111–15; EBöklen, Deutsches Pfarrerblatt 36, ’32, 309f; JWobbe, BZ 22, ’34, 118–52; 224–45; 23, ’36, 358–64; ESmothers, RSR 24, ’34, 86–93; FHerklotz, ZKT 58, ’34, 113f; Goodsp, Probs. 75f; CHunzinger, ZNW 44, ’52f, 85–90; JFitzmyer, TS [Baltimore] 19, ’58, 225–27=Essays 101–4 [Qumran parallels]). But evidence from Qumran (1QH 4:32f; see Hunzinger above) and recent literary analysis of Lk points to mng. 2 below, whether εὐδοκία or εὐδοκίας is the rdg. preferred.② state or condition of being favored, favor, good pleasure this would refer to the persons upon whom divine favor rests (so oft. LXX; En 1:8; TestSol D 8:4; s. Jeremias and Fitzmyer w. Qumran ref. cited in 1), and the mng. (w. the rdg. εὐδοκίας) would be people to whom (God) shows good will or whom (God) favors (B-D-F §165). On οὕτως εὐ. ἐγένετο ἔμπροσθέν σου Mt 11:26; Lk 10:21 s. ἔμπροσθεν 1bδ; κατὰ τὴν εὐ. τ. θελήματος αὐτοῦ Eph 1:5; cp. vs. 9.—The mng. ‘favor’ is close to③ desire, usually directed toward someth. that causes satisfaction or favor, wish, desire (cp. Ps 144:16 ἐμπιπλᾷς πᾶν ζῷον εὐδοκίας=you give freely to every living thing whatever it desires; Sir 39:18; also 1:27; 35:3) εὐ. τῆς ἐμῆς καρδίας the desire of my heart Ro 10:1; cp. 2 Th 1:11, and s. 1 above.—M-M. EDNT. TW. Spicq. Sv. -
58 θρίξ
θρίξ, τριχός, ἡ (Hom.+) hairⓐ of animals τρίχες καμήλου camel’s hair: ἔνδυμα ἀπὸ τρ. κ. a garment of camel’s hair Mt 3:4. So Mk 1:6 says of John the Baptist that he was ἐνδεδυμένος τρίχας κ. dressed in camel’s hair.—Of apocalyptic animals w. long hair Rv 9:8 (JMichl, BZ 23, ’36, 266–88; Biblica 23, ’42, 192f).ⓑ of human hair (Jos., Ant. 15, 86, C. Ap. 1, 282): white, black hair Mt 5:36; cp. Rv 1:14. τρίχες πρεσβύτεραι belonging to an older person, i.e. gray Hv 3, 10, 4f; 3, 12, 1. τρ. λευκαί 4, 2, 1. οὐδὲν … οὔτε θρὶξ οὔτε βλέφαρον nothing, neither a hair nor an eyelash (βλ. apparently=βλεφαρί by synecdoche) AcPlCor 2:30. Coming out easily (ἐκ or ἀπὸ τ. κεφαλῆς) Lk 21:18; Ac 27:34 (cp. 1 Km 14:45). αἱ τρίχες τῆς κεφαλῆς πᾶσαι all the hairs of the head Mt 10:30; Lk 12:7 (Alcaeus 39, 10 [80, 10 D.2] παρὰ μοῖραν Διὸς οὐδὲ τρίχες [here the text breaks off]=‘against the will of Zeus not even the hairs are’ …—The hair as someth. quite worthless: Paroem. Gr. Zen. [time of Hadrian] 2, 4 ἡ θρὶξ οὐδενὸς ἀξία); cp. 7:38 (αἱ τρ. τῆς κεφαλῆς as Jdth 10:3; Ps 39:13; Philo, Leg. ad Gai. 223), 44; J 11:2; 12:3. ἐμπλοκὴ τριχῶν braiding the hair 1 Pt 3:3. τρίχας λελυμένη with the hair loose Hs 9, 9, 5; cp. 9, 13, 8. λαμβάνειν τινὰ ἐν μιᾷ τῶν τρ. αὐτοῦ take someone by a single hair GHb 20, 61. τρίχες ὀρθαί hair standing on end (Il. 24, 359; Lucian, Philops. 22) Hv 3, 1, 5.—DELG. M-M. -
59 καταβολή
καταβολή, ῆς, ἡ (s. καταβάλλω; Hippocr., Demosth. et al.; ins, pap, 2 Macc 2:29; AssMos Fgm. a=Tromp p. 272; EpArist, Philo, Joseph.; Just., D. 102, 4 τῇ ἐπὶ τοῦ πύργου καταβολῇ [s. καταβάλλω 2]; Ath., R. 17 p. 69, 6).① the act of laying someth. down, with implication of providing a base for someth., foundation. Readily connected with the idea of founding is the sense beginning (Jos., Bell. 2, 260 ἀποστάσεως καταβολή) τ. καταβολὴν τ. στάσεως ποιεῖν be responsible for beginning the dissension (cp. Polyb. 13, 6, 2 καταβολὴν ἐποιεῖτο τυραννίδος) 1 Cl 57:1. Esp. καταβολὴ κόσμου (Plut., Mor. 956a ἅμα τῇ πρώτῃ καταβολῇ τ. ἀνθρώπων): ἀπὸ καταβολῆς κόσμου from the foundation of the world (Theoph., Ant. 3, 26 [p. 258, 27]; difft., Polyb. 1, 36, 8; 24, 8, 9; Diod S 12, 32, 2—all three ἐκ καταβολῆς) Mt 13:35; 25:34; Lk 11:50; Hb 4:3; 9:26; Rv 13:8; 17:8; B 5:5. πρὸ καταβολῆς κόσμου (AssMos Fgm. a) J 17:24; Eph 1:4; 1 Pt 1:20.—OHofius, ZNW 62, ’71, 123–38. Also abs. (without κόσμου, s. κόσμος 3; cp. EpArist 129) Mt 13:35 v.l. This may be the mng. of Hb 11:11, where it is said of Sarah δύναμιν εἰς καταβολὴν σπέρματος ἔλαβεν she received the ability to establish a posterity (s. NRSV mg.). But② κ., a t.t. for the sowing of seed, used of begetting (τοῦ σπέρματος [εἰς γῆν ἢ μήτραν M. Ant. 4, 36]: Plut., Mor. 320b σπορὰ κ. καταβολή of the procreation of Romulus by Ares and Silvia; 905e; Ps.-Lucian, Amor. 19; Galen, Aphorism. 4, 1, XVII/2, 653 K.; cp. Philo, Op. M. 132; Epict. 1, 13, 3; Herm. Wr. 9, 6; Ath., R. 17 p. 69, 6 σπερμάτων καταβολήν; s. Field, Notes 232). If this mng. is correct for Hb 11:11, there is prob. some error in the text, since this expression could not be used of Sarah, but only of Abraham (e.g. αὐτῇ Σάρρᾳ=‘together w. Sarah’ is read by W-H. margin; Riggenbach; Michel; B-D-F §194, 1. This use of the dat. is found in Thu., X. et al., also Diod S 20, 76, 1; Appian, Samn. 7 §2; Polyaenus 6, 18, 2; 7, 15, 3; 8, 28; Theod. Prodr. 6, 148 H. αὐτῇ Ῥοδάνῃ). Windisch, Hdb. ad loc. and s. αἷμα 1a.—MBlack, An Aramaic Approach3, ’67, 83–89.—DELG s.v. βάλλω. M-M. EDNT. TW. -
60 κατακαλύπτω
κατακαλύπτω fut. κατακαλύψω; 1 aor. κατεκάλυψα LXX. Pass.: aor. 3 sg. κατεκαλύφθη Jer 28:42; pf. ptc. κατακεκαλυμμένος (s. next entry, also καλύπτω; Hom. et al.; ins, LXX; JosAs 3:11; 14:17 A for καλύπτω; 18:6 A for σκεπάζω) cover, veilⓐ act. (Is 6:2) and pass. (Sus 32 Theod.) of a young woman κατακεκαλυμμένη ἕως τοῦ μετώπου covered or veiled to the forehead Hv 4, 2, 1. But here the form could also beⓑ mid. cover oneself w. a veil, abs. (s. Jos., Ant. 7, 254) 1 Cor 11:6ab. W. acc. (either of the obj. or of specification, as Gen 38:15) τὴν κεφαλήν vs. 7 (Ps.-Dicaearchus p. 144 ln. 16ff F. of the Theban women: τὸ τῶν ἱματίων ἐπὶ τῆς κεφαλῆς κάλυμμα τοιοῦτόν ἐστιν, ὥσπερ προσωπιδίῳ δοκεῖν πᾶν τὸ πρόσωπον κατειλῆφθαι. In case the text is in order, it may be transl. about as follows: the covering of the clothes on the head is of such a kind that the whole face seems to be covered as with a mask).—AJeremias, D. Schleier v. Sumer bis heute ’31; RdeVaux, RB 44, ’35, 395–412.—M-M s.v. κατακαλύπτομαι. TW.
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