it's+beyond+doubt

βεβαιόω fut. βεβαιώσω; 1 aor. ἐβεβαίωσα, pass. ἐβεβαιώθην (s. βέβαιος; Thu.+; ins, pap, rare in LXX; Philo, Op. M. 99; Jos., Ant. 1, 273; 17, 42; 20, 28; Tat. 32, 2; Ath. 22, 7) w. acc.

① to put someth. beyond doubt, confirm, establish, τὸν λόγον confirm the preaching Mk 16:20 (Ael. Aristid. 25, 64 K.= 43 p. 821 D., τὸν λόγον; Sextus 177 τ. λόγους. Cp. Epict. 2, 18, 32 τότε βεβαιώσεις τὸ τοῦ Ἡσιόδου ὅτι ἀληθές ἐστιν Iren. 4, 18, 5 [Harv. II 205, 3] τὴν γνώμην). τὰς ἐπαγγελίας prove the promises reliable, fulfill (them) Ro 15:8 (cp. Polyb. 3, 111, 10 βεβαιώσειν ἡμῖν πέπεισμαι τὰς ἐπαγγελίας; Diod S 1, 5, 3; IPriene 123, 9 ἐβεβαίωσεν τὴν ἐπαγγελίαν). Of faith ταῦτα πάντα βεβαιοῖ 1 Cl 22:1.—Pass. τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη ἐν ὑμῖν our attestation of Christ was ratified in you 1 Cor 1:6 (i.e. Paul’s proclamation concerning God’s beneficence displayed in Christ was validated by the gifts evident in the Corinthian congregation, vs. 7). (ἡ σωτηρία) εἰς ἡμᾶς ἐβεβαιώθη the saving message was guaranteed to us Hb 2:3 (as of someth. legally validated; cp. Ael. Aristid. 46 p. 288 D.: σωτηρίαν β. τινι; POxy 1119, 17; β. is also legal t.t. to designate properly guaranteed security: PFay 92, 19; POxy 899; 1036; s. Dssm., B 100ff [BS 104ff] and s. βεβαίωσις). For Hb 13:9 s. below.

② to make a pers. firm in commitment, establish, strengthen (cp. Ps 40:13; 118:28) ὁ βεβαιῶν ἡμᾶς εἰς Χριστόν the one who strengthens us in Christ=makes us faithful disciples 2 Cor 1:21 (EDinkler, OCullmann Festschr., ’62, 177–80: baptismal terminology). ὸ̔ς καὶ βεβαιώσει ὑμᾶς ἀνεγκλήτους who will strengthen you, so that you are blameless 1 Cor 1:8. Pass. be confirmed in faith Col 2:7; in instruction IMg 13:1. Hb 13:9 make firm, strengthen belongs here, since the imagery of a heart made firm is semantically equivalent in ancient culture to inward strengthening of the pers.—M-M. TW. Spicq.

διαθήκη, ης, ἡ (Democr., Aristoph.+; ins, pap, LXX, En, TestSol, TestAbr, Test12Patr; ParJer 6:21; ApcEsdr, ApcMos; AssMos Fgm. a; Philo, Joseph., Just.; Mel., HE 4, 26, 14) apart from the simplex θήκη ‘case, chest’, for the mng. of this word one must begin with the mid. form of the verb διατίθεμαι, which is freq. used in legal and commercial discourse of disposition of things (s. L-S-J-M s.v. διατιθημι B), w. implication of promissory obligation. Disposition of one’s personal effects would naturally come under testamentary law, hence

① last will and testament (so exclusively in Hellenistic times, Eger [s. 3 below] 99 note; exx. e.g. in Riggenbach 292ff; Behm 10, 1; 2; Philo, Joseph., Test12Patr; loanw. in rabb.) Hb 9:16f; δ. κεκυρωμένη a will that has been ratified Gal 3:15; cp. 17, where δ. shades into mng. 2 (s. κυρόω 1, προκυρόω); s. also EBammel, below, and JSwetnam, CBQ 27, ’65, 373–90. On Jewish perspective s. RKatzoff, An Interpretation of PYadin 19—A Jewish Gift after Death: ProcXXCongPap 562–65.

② As a transl. of בְּרִית in LXX δ. retains the component of legal disposition of personal goods while omitting that of the anticipated death of a testator. A Hellenistic reader would experience no confusion, for it was a foregone conclusion that gods were immortal. Hence a δ. decreed by God cannot require the death of the testator to make it operative. Nevertheless, another essential characteristic of a testament is retained, namely that it is the declaration of one person’s initiative, not the result of an agreement betw. two parties, like a compact or a contract. This is beyond doubt one of the main reasons why the LXX rendered בְּרִית by δ. In the ‘covenants’ of God, it was God alone who set the conditions; hence covenant (s. OED s.v. ‘covenant’ sb. 7) can be used to trans. δ. only when this is kept in mind. So δ. acquires a mng. in LXX which cannot be paralleled w. certainty in extra-Biblical sources, namely ‘decree’, ‘declaration of purpose’, ‘set of regulations’, etc. Our lit., which is very strongly influenced by LXX in this area, seems as a rule to have understood the word in these senses (JHughes, NovT 21, ’79, 27–96 [also Hb 9:16–20; Gal 3:15–17]). God has issued a declaration of his purpose Ro 11:27 (Is 59:21); 1 Cl 15:4 (Ps 77:37); 35:7 (Ps 49:16), which God bears in mind (cp. Ps 104:8f; 105:45 al.) Lk 1:72; it goes back to ancestral days Ac 3:25 (PsSol 9:10; ParJer 6:21). God also issued an ordinance (of circumcision) 7:8 (cp. Gen 17:10ff). Since God’s holy will was set forth on more than one occasion (Gen 6:18; 9:9ff; 15:18; 17:2ff; Ex 19:5 and oft.), one may speak of διαθῆκαι decrees, assurances (cp. διαθῆκαι πατέρων Wsd 18:22; 2 Macc 8:15.—But the pl. is also used for a single testament: Diog. L. 4, 44; 5, 16. In quoting or referring to Theophr. sometimes the sing. [Diog. L. 5, 52; 56] is used, sometimes the pl. [5, 51; 57]) Ro 9:4; Eph 2:12. Much emphasis is laid on the δ. καινή, mentioned as early as Jer 38:31, which God planned for future disposition (Hb 8:8–10; 10:16). God’s decree or covenant directed toward the Christians is a καινὴ δ. (δ. δευτέρα Orig., C. Cels. 2, 75) Lk 22:20; 1 Cor 11:25; 2 Cor 3:6; Hb 8:8; 9:15a; PtK 2 p. 15, 5, or δ. νέα Hb 12:24; PtK 2 p. 15, 6 which, as a δ. αἰώνιος (cp. Jer 39:40; En 99:2) Hb 13:20, far excels 7:22; 8:6 the παλαιὰ δ. 2 Cor 3:14, or πρώτη δ. Hb 9:15b, with which it is contrasted. Both are mentioned (Did., Gen. 46, 4; 235, 26) Gal 4:24; B 4:6ff (Ex 34:28; 31:18; Just., D. 67, 9). Blood was shed when the old covenant was proclaimed at Sinai Hb 9:20 (Ex 24:8); the same is true of the new covenant Hb 10:29. τὸ αἷμά μου τ. διαθήκης Mt 26:28; Mk 14:24 (ELohse, Märtyrer u. Gottesknecht², ’63, 122–29) is prob. to be understood in connection w. this blood (s. WWrede, ZNW 1, 1900, 69–74; TRobinson, My Blood of the Covenant: KMarti Festschr. 1925, 232–37; for a critique of this view s. GWalther, Jesus, D. Passalamm des Neuen Bundes, ’50, 22–27 and JJeremias TLZ, ’51, 547. For Syriac background JEmerton, JTS 13, ’62, 111–17; s. also ÉDelebrecque, Études grecques sur l’vangile de Luc ’76, 109–21).—The v.l. Lk 22:29 may be derived from Jer 39:40 or Is 55:3 LXX (for the cognate acc. s. Aristoph., Aves 440).—δ. may also be transl. decree in the Ep. of Barnabas (4:6ff; 6:19; 9:6; 13:1, 6; 14:1ff δ. δοῦναί τινι); but the freq. occurrence of the idea of inheritance (6:19; 13:1, 6; 14:4f), makes it likely that the ‘decree’ is to be thought of as part of a will.

③ The mng. compact, contract seems firmly established for Gr-Rom. times (FNorton, A Lexicographical and Historical Study of Διαθήκη, Chicago 1908, 31ff; EBruck, D. Schenkung auf d. Todesfall im griech. u. röm. Recht I 1909, 115ff; JWackernagel, D. Kultur d. Gegenw. I 8² 1907, 309). It remains doubtful whether this mng. has influenced our lit. here and there (exc. quite prob. Lk 22:29 v.l. with its administrative tenor; the phrase διατίθεμαι δ. as Aristoph., Av. 440 of a treaty agreement), but the usage of the term δ. in such sense would again serve as a bridge to LXX usage.—The expr. ἡ κιβωτὸς τ. διαθήκης covenant chest i.e. the sacred box (Eng. ‘ark’ as loanw. from Lat. arca) that symbolized God’s pledge of presence w. Israel (Ex 31:7; 39:14 al.) Hb 9:4; Rv 11:19 or αἱ πλάκες τ. διαθ. (Ex 34:28; Dt 9:9, 11) Hb 9:4 would have required some acquaintance with Israelite tradition on the part of ancient readers.—ERiggenbach, D. Begriff d. Διαθήκη im Hb: Theol. Stud. f. TZahn 1908, 289ff, Hb² 1922, 205ff al.; ACarr, Covenant or Testament?: Exp. 7th ser., 7, 1909, 347ff; JBehm, D. Begriff D. im NT 1912; ELohmeyer, Diatheke 1913; WFerguson, Legal Terms Common to the Macedonian Inscr. and the NT, 1913, 42–46 (testamentary exhibits); HKennedy, Exp. 8th ser., 10, 1915, 385ff; GVos, Hebrews, the Epistle of the Diatheke: PTR 13, 1915, 587–632; 14, 1916, 1–61; OEger, ZNW 18, 1918, 84–108; EBurton, ICC Gal 1921, 496–505; LdaFonseca, Διαθήκη foedus an testamentum?: Biblica 8, 1927; 9, 1928; EBammel, Gottes διαθήκη (Gal 3:15–17) u. d. jüd. Rechtsdenken, NTS 6, ’60, 313–19; NDow, A Select Bibliography on the Concept of Covenant, Austin Seminary Bulletin 78, 6, ’63; CRoetzel, Biblica 51, ’70, 377–90 (Ro 9:4); DMcCarthy, Berit and Covenant (Deut.), ’72, 65–85; EChristiansen, The Covenant in Judaism and Paul ’95.—DELG s.v. θήκη. M-M. TW. Sv.

① a wind blowing from a southerly direction, south wind, southwest wind (Hom. et al.; LXX; Philo, Mos. 1, 120.—Appian, Bell. Civ. 5, 98 §410 it is the southwest wind beyond doubt) ὑποπνεύσαντος νότου Ac 27:13 (s. ὑποπνέω). ἐπιγενομένου νότου when the southwest wind came up 28:13. Bringing heat Lk 12:55 (cp. Jos., Bell. 7, 318 νότος πνεύσας).

② direction to the right as one faces east, south

ⓐ of the direction in general (Soph.; Hdt. 6, 139 al.; SIG 691, 18; POxy 255, 7; PTebt 342, 8; LXX; En 26:2; TestSol 7:6; TestJud 4:1; GrBar 11:8; ViIs, ViEzk, ViHab, ViJer, et al. 7 [p. 70, 7 Sch.]; Jos., Bell. 5, 145, Ant. 8, 319) ἀπὸ βορρᾶ καὶ ν. from north and south (s. βορρᾶς) Lk 13:29. ἀπὸ νότου on the south (ἀπό 2a) Rv 21:13.

ⓑ of a southern area or country (Ps 125:4 ἐν τῷ νότῳ; ApcMos 15) βασίλισσα νότου the queen of the south (Sheba; TestSol 19:3 al.) Mt 12:42; Lk 11:31.—B. 873. DELG. M-M. TW. Spicq.

ὕσσωπος, ου, ἡ and ὁ, also ὕσσωπον, τό (in wr. outside our lit. [Nicander: II B.C., Ther. 872; Alexiph. 603; Chaeremon 44, 6 al.; ins, pap] all three genders are quotable; for the LXX the masc. and fem. are certain; Philo, Vi. Cont. 73 excludes the neut. for that author; in Jos., Bell. 6, 201, Ant. 2, 312; 4, 80 the matter is not clear. In our lit. the neut. is certain only for Barnabas.—אֵזוֹב) the hyssop (acc. to Zohary, Plants 96f = the Origanum Syriacum, not the European Hyssopus), a small bush w. blue flowers and highly aromatic leaves; used in purificatory sacrifices (Ex 12:22; Lev 14:4; Num 19:6, 18.—SIG 1218, 16 [V B.C.], where the word is beyond doubt correctly restored, the hyssop serves to purify a house in which a corpse had lain; Chaeremon also mentions its purifying power) Hb 9:19; 1 Cl 18:7 (Ps 50:9); B 8:1, 6.—In J 19:29 hyssop appears as a plant w. a long, firm stem or stalk, which creates some difficulty. The conjecture by JCamerarius († 1574), ὑσσῷ (=javelin [s. ὑσσός]: ὑσσῷ is actually found in mss. 476 and 1242, both antedating the conjecture) προπεριθέντες, has been accepted by many (e.g. Dalman, Jesus 187; Lagrange, JBernard; Field, Notes 106–8; M-M.; Goodsp., Probs. 115f; Mft.; NEB; w. reserve, Bultmann). Against the rdg. ὑσσός (not accepted by Weymouth, NAB [the margin suggests probability of ‘symbolic’ usage], NRSV, REB [marginal ref. to ‘javelin’]; 20th Century ‘hyssop-stalk’) it has been urged (by WBauer et al.) that the purifying effect of the hyssop (used acc. to Ex 12:22 specif. at the Passover) is the most important consideration here.—ILöw, Die Flora der Juden II 1924, 72f; 84–101, on J 19:29 esp. 99–101; LFonck, Streifzüge durch die biblische Flora 1900, 109; EbNestle, Zum Ysop bei Johannes, Josephus u. Philo: ZNW 14, 1913, 263–65; LBaldensperger and GCrowfoot, Hyssop: PEF 63, ’31, 89–98; Metzger 253f; BHHW III 2197f.—DELG. M-M.

Grammatical information: m.

Meaning: `mind, sense, intellect, reason, purpose' (Il.).

Other forms: (ep. ion.), contr. νοῦς (Att., also κ 240 u.a.), νῶ, νῶν? (Aeol. gen. acc.?)

Compounds: Very often as 2. member, e.g. εὔ-νοος, - νους `wellminded' with εὑνο-έω, - ίη, - ιᾰ etc. (IA.); also as 1. member, a.o. in the compounds νου-θετ-έω `put in mind, admonish' (after νομοθετ-έω: νομο-θέ-της: νόμον θεῖναι a.o.) with νουθέ-τησις, - τημα, - σία, - τεία a.o. (IA.); νουν-εχ-ής `prudent', adv. νουνεχ-ῶς, - όντως (: νοῦν ἔχει, ἔχων, Schwyzer 452).

Derivatives: Nouns: 1. νοερός `mindful, intellectual' (Heraclit., Arist.); 2. νοήρης `prudent, capable' (Herod., H.); 3. νοότης, - ητος f. `intellectuality' (Procl.); 4. νόαρ n. `illusion, phantom' (Theognost.; archaising innovation). -- Verbs: A. νοέω, aor. νοῆσαι (contr. νῶσαι) etc., very often with prefix (partly hypostasis with νοῦς) in diff. meanings, e.g. δια-, ἐν-, ἐπι-, προ-, μετα-, συν-, `meditate, observe, think, devise, have in mind' (Il.); from this 1. νόη-μα n. `thought, intelligence, decision' (Il.) with - μάτιον (Arr.), - ματικός (sp.). - μων `thoughtful, prudent' (Od., Hdt.); 2. νόη-σις ( νῶσις) f. `oberving, understand, thinking', also διανόη-σις etc. (IA.); 3. προ-, δια-νοία, - νοιᾰ f. etc. `care' resp. `meditating, thought, intention' (IA.); 4. νοη-τικός ( προ- u.a.) `mindful' (Pl.); 5. προ-, δια-, ἐπι-, ὑπο-νοητής m. `director' etc. (late). -- B. νόομαι `be changed into νόος' (Plot. u.a.). --Lit. on νοῦς etc: Schottländer Herm. 64, 228ff., Marg Charakter 44 ff. (use in Hom.), Kurt v. Fritz ClassPhil. 38, 79ff. (in Hom.), 40, 223ff., 41, 12ff. (with the Presocratics); also McKenzie Class Quart. 17, 195 f. and Magmen REGr. 40, 117ff. (both doubted by Kretschmer Glotta 14, 229 resp. by Wahrmann ibd. 19, 214 f. resp. rejected); Porzig Satzinhalte 185 ff. ( νοῦς and νόημα in the Epos).

Origin: XX [etym. unknown]

Etymology: No doubt an old inherited verbal noun (cf. λόγος, φόρος a.o.), though there is no certain connection. The old connection with Germ., e.g. Goth. snutrs `wise, prudent' (L. Meyer KZ 5, 368), which is possible, is taken up again by Schwyzer Festschr. Kretschmer 247 ff. and further worked out assuming a basic meaning `sense of detection' of supp. * snu- `browse', which would also be found in νυός, Lat. nurus `daughter-in-law' and nūbō `marry' (referring to the browse-kiss (sniffer-?), a form of the kiss of relatives), an hypothesis, which goes far beyond what can be proven. -- Diff., not preferable, Prellwitz s.v.: to νεύω as "nod thoughtfully", to which acc. to Brugmann IF 19, 213 f., 30, 371 ff. also πινυτός `prudent' (but see s.v.) and Cret. νύναμαι = δύναμαι (s.v.). To be rejected Kieckers IF 23, 362ff. (to νέω `swim'), McKenzie (s. above; = Skt. náya- m. `guidance' from náyati `lead'); s. also W.-Hofmann s. sentiō.

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ἀντιλογία, ας, ἡ (Hdt.et al.; ins, pap, LXX; Tat. 35, 2).

① contradiction, dispute χωρὶς πάσης ἀντιλογίας (s. ἀντιλέγω 1; BGU 1133, 15; PStras 75, 10; PLond II, 310, 16 p. 208) beyond all doubt Hb 7:7. πάσης ἀ. πέρας 6:16.

② hostility, rebellion (s. ἀντιλέγω 2; PPetr II, 17 [3], 7 p. 56 [III B.C.]; Pr 17:11; Jos., Ant. 2, 43; 17, 313) ἡ εἰς ἑαυτὸν ἀ. hostility toward himself Hb 12:3. τῇ ἀντιλογίᾳ τοῦ Κόρε in the rebellion of Korah Jd 11. διὰ τὴν ἀ. αὐτῶν because of their (Korah’s faction) rebellion GJs 9:2.—DELG s.v. λέγω. M-M. TW.

ἀσφαλῶς adv. fr. ἀσφαλής (Hom. et al.; Epict. 2, 13, 21; 2, 17, 33; ins [e.g. SIG, ind.]; PGiss 19, 14; PHib 53, 3; JosAs 7:6 cod. A (for ἰσχυρῶς); 10:5; EpArist 46; 312; Joseph., Ar.)

① in a manner that ensures continuing detention, securely, ἀ. τηρεῖν τινα guard someone securely Ac 16:23; ἀπάγειν ἀ. lead away under guard Mk 14:44.

② pert. to being certain, assuredly, certainly, of intellectual and emotive aspects (Appian, Bell. Civ. 2, 125 §521; EpArist 312; Jos., Ant. 1, 106) ἀ. γινώσκειν know beyond a doubt Ac 2:36 (cp. Wsd 18:6). πάν|τως γὰρ ἐ̣κεῖνος εἰδὼς αὐτὴν ἀ̣σ̣|φ[αλ]ῶ̣[ς] ἠγάπησεν he (the Savior), knowing her (Mary Magdalene) well (πάντως), was certainly fond of her GMary 463, 23f. The Coptic version appears to link ἀ. w. εἰδώς, in which case the Gk. could be rendered for he certainly knew her.—DELG s.v. σφάλλω. TW. Spicq.

ἐμβλέπω impf. ἐνέβλεπον; 1 aor. ἐνέβλεψα; fut. mid. ἐμβλέψομαι LXX (Soph. et al.; pap, LXX, TestSol 5:2 P; JosAs 4:11 cod. A for ἀνέβλεψε; Philo, Joseph.; Just., A I, 15, 1 [for βλέπων Mt 5:28]).

① to look at someth. directly and therefore intently, look at, gaze on τινί (Pla., Rep. 10, 608d; Polyb. 15, 28, 3; Sir 42:12; Jos., Bell. 3, 385; 7, 341) someone Mk 10:21, 27; 14:67; Lk 20:17; 22:61; J 1:36, 42; Hv 3, 8, 2 (most of these pass. read: ἐμβλέψας αὐτῷ or αὐτοῖς λέγει or εἶπεν; cp. X., Cyr. 1, 3, 2 ἐμβλέπων αὐτῷ ἔλεγεν; Syntipas p. 106, 10). ἔμβλεπε τοῖς λοιποῖς look at the rest Hs 9, 2, 7. εἴς τι look at someth. (Ps.-Pla., Alc. 1, 132e; Ps-Demosth. 34 p. 913, 4; Comp. II 167 J. [Menander, Fgm. 538, 2 Kock]; LXX) Mt 6:26, if ἐ. is to be taken literally here (s. 2 below); Ac 1:11; MPol 9:2. Abs. (X., Mem. 3, 11, 10; Herodas 5, 40; Bel 40 Theod.) Mt 19:26 (cp. Job 2:10); B 5:10. Abs. also Ac 22:11, if the rdg. οὐκ ἐνέβλεπον is tenable. The v.l. οὐδὲν ἔβλεπον has 9:8 in its favor, as well as the fact that the verbs ἐμβ. and β. are not infreq. interchanged in the mss. (cp. Ac 1:11; Sir 51:7), and the observation that ἐμβ. 22:11 would have to mean be able to see; the latter mng. cannot be established beyond all doubt by ἐνέβλεπεν τηλαυγῶς ἅπαντα Mk 8:25, since for this pass. he could see everything plainly is no more likely than he had a clear view of everything (on the acc. cp. Herodas 6, 44; Anth. Pal. 11, 3; Judg 16:27; SibOr 7, 124).

② to give serious thought to something, look at, consider, fig. ext. of 1, εἴς τι (PSI 542, 16 [III B.C.]; UPZ 162 III, 7 [117 B.C.]; PTebt 28, 15 [114 B.C.]; Is 51:1f; Sir 2:10 al.) ἐ. τοῖς ὄμμασιν τῆς ψυχῆς εἰς τὸ μακρόθυμον αὐτοῦ βούλημα 1 Cl 19:3 (Philo, Sobr. 3 τὸ ψυχῆς ὄμμα … ἐμβλέπον). So perh. also Mt 6:26 (s. 1 above). W. obj. τοῖς τῆς καρδίας ὀφθαλμοῖς ἐνέβλεπον τὰ … ἀγαθά MPol 2:3.—M-M.