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101 Queluz, National Palace of
Considered Portugal's most beautiful former royal residence among a host of palaces, Queluz Palace was built in the 18th century. It is rightly regarded as the Portuguese mini-Versailles for several reasons. In some respects a miniature version of France's colossal palace and garden, Queluz, with its unusual gardens and park located west of Lisbon near Sin-tra, bears the touch of French architects and decorators, has French furniture and décor, and even boasts its own small Hall of Mirrors à la Versailles, the Throne Room. Queluz was a favorite dwelling place of King João VI and family, and symbolizes Portugal's efforts to be counted as worthy of the greatest European powers' tastes and standards of the day.Queluz's history began with a mid-17th century noble's country house, altered to accommodate the royal princes for a summer residence away from the noise and heat of Lisbon. Palace construction began in 1747 and lasted at least until 1786. Portuguese baroque and neoclassical styles dominate the charming palace's interior and exterior. The main architects were Portuguese and Italian, and also included the French decorator-artist Robillon. For materials, rare woods were imported from Brazil and marble from Italy. Especially striking in the garden-park, with its own small canal and walking bridges, are the azulejos or glazed tiles along the canal. In 1908, King Manuel II transferred ownership of Queluz to the state, and extensive restorations began in 1933.Historical dictionary of Portugal > Queluz, National Palace of
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102 Leonardo da Vinci
[br]b. 15 April 1452 Vinci, near Florence, Italy,d. 2 May 1519 St Cloux, near Amboise, France.[br]Italian scientist, engineer, inventor and artist.[br]Leonardo was the illegitimate son of a Florentine lawyer. His first sixteen years were spent with the lawyer's family in the rural surroundings of Vinci, which aroused in him a lifelong love of nature and an insatiable curiosity in it. He received little formal education but extended his knowledge through private reading. That gave him only a smattering of Latin, a deficiency that was to be a hindrance throughout his active life. At sixteen he was apprenticed in the studio of Andrea del Verrochio in Florence, where he received a training not only in art but in a wide variety of crafts and technical arts.In 1482 Leonardo went to Milan, where he sought and obtained employment with Ludovico Sforza, later Duke of Milan, partly to sculpt a massive equestrian statue of Ludovico but the work never progressed beyond the full-scale model stage. He did, however, complete the painting which became known as the Virgin of the Rocks and in 1497 his greatest artistic achievement, The Last Supper, commissioned jointly by Ludovico and the friars of Santa Maria della Grazie and painted on the wall of the monastery's refectory. Leonardo was responsible for the court pageants and also devised a system of irrigation to supply water to the plains of Lombardy. In 1499 the French army entered Milan and deposed Leonardo's employer. Leonardo departed and, after a brief visit to Mantua, returned to Florence, where for a time he was employed as architect and engineer to Cesare Borgia, Duke of Romagna. Around 1504 he completed another celebrated work, the Mona Lisa.In 1506 Leonardo began his second sojourn in Milan, this time in the service of King Louis XII of France, who appointed him "painter and engineer". In 1513 Leonardo left for Rome in the company of his pupil Francesco Melzi, but his time there was unproductive and he found himself out of touch with the younger artists active there, Michelangelo above all. In 1516 he accepted with relief an invitation from King François I of France to reside at the small château of St Cloux in the royal domain of Amboise. With the pension granted by François, Leonardo lived out his remaining years in tranquility at St Cloux.Leonardo's career can hardly be regarded as a success or worthy of such a towering genius. For centuries he was known only for the handful of artistic works that he managed to complete and have survived more or less intact. His main activity remained hidden until the nineteenth and twentieth centuries, during which the contents of his notebooks were gradually revealed. It became evident that Leonardo was one of the greatest scientific investigators and inventors in the history of civilization. Throughout his working life he extended a searching curiosity over an extraordinarily wide range of subjects. The notes show careful investigation of questions of mechanical and civil engineering, such as power transmission by means of pulleys and also a form of chain belting. The notebooks record many devices, such as machines for grinding and polishing lenses, a lathe operated by treadle-crank, a rolling mill with conical rollers and a spinning machine with pinion and yard divider. Leonardo made an exhaustive study of the flight of birds, with a view to designing a flying machine, which obsessed him for many years.Leonardo recorded his observations and conclusions, together with many ingenious inventions, on thousands of pages of manuscript notes, sketches and drawings. There are occasional indications that he had in mind the publication of portions of the notes in a coherent form, but he never diverted his energy into putting them in order; instead, he went on making notes. As a result, Leonardo's impact on the development of science and technology was virtually nil. Even if his notebooks had been copied and circulated, there were daunting impediments to their understanding. Leonardo was left-handed and wrote in mirror-writing: that is, in reverse from right to left. He also used his own abbreviations and no punctuation.At his death Leonardo bequeathed his entire output of notes to his friend and companion Francesco Melzi, who kept them safe until his own death in 1570. Melzi left the collection in turn to his son Orazio, whose lack of interest in the arts and sciences resulted in a sad period of dispersal which endangered their survival, but in 1636 the bulk of them, in thirteen volumes, were assembled and donated to the Ambrosian Library in Milan. These include a large volume of notes and drawings compiled from the various portions of the notebooks and is now known as the Codex Atlanticus. There they stayed, forgotten and ignored, until 1796, when Napoleon's marauding army overran Italy and art and literary works, including the thirteen volumes of Leonardo's notebooks, were pillaged and taken to Paris. After the war in 1815, the French government agreed to return them but only the Codex Atlanticus found its way back to Milan; the rest remained in Paris. The appendix to one notebook, dealing with the flight of birds, was later regarded as of sufficient importance to stand on its own. Four small collections reached Britain at various times during the seventeenth and eighteenth centuries; of these, the volume in the Royal Collection at Windsor Castle is notable for its magnificent series of anatomical drawings. Other collections include the Codex Leicester and Codex Arundel in the British Museum in London, and the Madrid Codices in Spain.Towards the end of the nineteenth century, Leonardo's true stature as scientist, engineer and inventor began to emerge, particularly with the publication of transcriptions and translations of his notebooks. The volumes in Paris appeared in 1881–97 and the Codex Atlanticus was published in Milan between 1894 and 1904.[br]Principal Honours and Distinctions"Premier peintre, architecte et mécanicien du Roi" to King François I of France, 1516.Further ReadingE.MacCurdy, 1939, The Notebooks of Leonardo da Vinci, 2 vols, London; 2nd edn, 1956, London (the most extensive selection of the notes, with an English translation).G.Vasari (trans. G.Bull), 1965, Lives of the Artists, London: Penguin, pp. 255–271.C.Gibbs-Smith, 1978, The Inventions of Leonardo da Vinci, Oxford: Phaidon. L.H.Heydenreich, Dibner and L. Reti, 1981, Leonardo the Inventor, London: Hutchinson.I.B.Hart, 1961, The World of Leonardo da Vinci, London: Macdonald.LRD / IMcN -
103 Maxwell, James Clerk
[br]b. 13 June 1831 Edinburgh, Scotlandd. 5 November 1879 Cambridge, England[br]Scottish physicist who formulated the unified theory of electromagnetism, the kinetic theory of gases and a theory of colour.[br]Maxwell attended school at the Edinburgh Academy and at the age of 16 went on to study at Edinburgh University. In 1850 he entered Trinity College, Cambridge, where he graduated four years later as Second Wrangler with the award of the Smith's Prize. Two years later he was appointed Professor at Marischal College, Aberdeen, where he married the Principal's daughter. In 1860 he moved to King's College London, but on the death of his father five years later, Maxwell returned to the family home in Scotland, where he continued his researches as far as the life of a gentleman farmer allowed. This rural existence was interrupted in 1874 when he was persuaded to accept the chair of Cavendish Professor of Experimental Physics at Cambridge. Unfortunately, in 1879 he contracted the cancer that brought his brilliant career to an untimely end. While at Cambridge, Maxwell founded the Cavendish Laboratory for research in physics. A succession of distinguished physicists headed the laboratory, making it one of the world's great centres for notable discoveries in physics.During the mid-1850s, Maxwell worked towards a theory to explain electrical and magnetic phenomena in mathematical terms, culminating in 1864 with the formulation of the fundamental equations of electromagnetism (Maxwell's equations). These equations also described the propagation of light, for he had shown that light consists of transverse electromagnetic waves in a hypothetical medium, the "ether". This great synthesis of theories uniting a wide range of phenomena is worthy to set beside those of Sir Isaac Newton and Einstein. Like all such syntheses, it led on to further discoveries. Maxwell himself had suggested that light represented only a small part of the spectrum of electromagnetic waves, and in 1888 Hertz confirmed the discovery of another small part of the spectrum, radio waves, with momentous implications for the development of telecommunication technology. Maxwell contributed to the kinetic theory of gases, which by then were viewed as consisting of a mass of randomly moving molecules colliding with each other and with the walls of the containing vessel. From 1869 Maxwell applied statistical methods to describe the molecular motion in mathematical terms. This led to a greater understanding of the behaviour of gases, with important consequences for the chemical industry.Of more direct technological application was Maxwell's work on colour vision, begun in 1849, showing that all colours could be derived from the three primary colours, red, yellow and blue. This enabled him in 1861 to produce the first colour photograph, of a tartan. Maxwell's discoveries about colour vision were quickly taken up and led to the development of colour printing and photography.[br]BibliographyMost of his technical papers are reprinted in The Scientific Papers of J.Clerk Maxwell, 1890, ed. W.D.Niven, Cambridge, 2 vols; reprinted 1952, New York.Maxwell published several books, including Theory of Heat, 1870, London (1894, 11th edn, with notes by Lord Rayleigh) and Theory of Electricity and Magnetism, 1873, Oxford (1891, ed. J.J.Thomson, 3rd edn).Further ReadingL.Campbell and W.Garnett, 1882, The Life of James Clerk Maxwell, London (the standard biography).J.J.Thomson (ed.), 1931, James Clerk Maxwell 1831–1931, Cambridge. J.G.Crowther, 1932, British Scientists of the Nineteenth Century, London.LRD -
104 ἀξιοπρεπής
ἀξιοπρεπής, ές (s. ἄξιος, πρέπω; X., Symp. 8, 40; Sym. Ps 89:16) worthy of honor of Roman Christians IRo ins; ἀξιοπρεπέστατος ἐπίσκοπος most esteemed superintendent (bishop) IMg 13:1. -
105 ἅγιος
ἅγιος, ία, ον orig. a cultic concept, of the quality possessed by things and persons that could approach a divinity (so among the Trag. poets only Thespis, Fgm. 4 p. 833 Nauck2 βωμῶν ἁγίων, but found since V B.C. as a cultic term in Ion. and Att., e.g. ἱρόν Hdt. 2, 41; 44; Pla., Critias 116c, τόπος Leg. 904e; τελεταί Aristoph., Nub. 304 and Demosth. 25, 11 [ἁγιώταται τ.]; above all in the mysteries [GWobbermin, Rel. gesch. Studien 1896, 59ff, cp. OGI 721, 1 τῶν ἁγιωτάτων, Ἐλευσῖνι μυστηρίων]; LXX [HGehman, VetusT 4, ’54, 337–48]; LXX, pseudepigr., Philo, Joseph., apolog.)① as adj. pert. to being dedicated or consecrated to the service of Godⓐ in the cultic sense dedicated to God, holy, sacred, i.e. reserved for God and God’s service:α. of things ἁ. πόλις of Jerusalem (Appian, Syr. 50, §250: Jerus. is called the ἁγιωτάτη πόλις of the Jews; also Mithrid. 106 §498; Is 48:2; 52:1; 66:20; 2 Esdr 21:1; Da 3:28; 1 Macc 2:7 al.; B-D-F §474, 1) Mt 4:5; 27:53; Rv 11:2; of the heavenly Jerusalem 21:2, 10; 22:19; τόπος ἅ. of the temple (2 Macc 2:18; 8:17; 3 Macc 2:14) Mt 24:15; Ac 6:13; 21:28, but of the next life 1 Cl 5:7, like ὁ ἅ. αἰών the holy age = αἰὼν μέλλων (cp. in the addition to the Lat. transl. of Sir 17:27 ‘aevum sanctum’) B 10:11; γῆ ἁ. (2 Macc 1:7; TestJob 33:5) Ac 7:33 (Ex 3:5); ὄρος ἅ. (Wsd 9:8; Ps 14:1; 42:3 al.—Appian, Bell. Civ. 1, 1 §2 τὸ ὄρος τὸ ἀπὸ τοῦδε [i.e. something extremely significant occurred] κλῃζόμενον ἱερόν) of the mountain of Transfiguration 2 Pt 1:18; σκεύη (1 Esdr 8:57; 1 Macc 4:49) Ox 840, 14; 21; 29 (ASyn. 150, 112; 114; 116); σκηνή Hb 9:2 (JSwetnam, CBQ 32, ’70, 205–21, defends the Vulgate transl.). διαθήκη (Da 11:28ff Theod.; 1 Macc 1:15) Lk 1:72; γραφαί Ro 1:2 (cp. 1 Macc 12:9; Philo, Rer. Div. Her. 159); εὐαγγέλιον AcPlCor 2:36. λόγος 1 Cl 13:3; 56:3; Dg 7:2 (cp. Herm. Wr. 1:18 ὁ θεὸς εἶπεν ἁγίῳ λόγῳ). Since Christians are called ‘holy ones’ (s. 2dβ), their κλῆσις is also ἁ. 2 Ti 1:9; so also of the ἐντολή given them 2 Pt 2:21. Their community forms an ἐκκλησία ἁ. ITr ins; Hv 1, 1, 6; 1, 3, 4; cp. 4, 1, 3, as well as a ἱεράτευμα ἅ. 1 Pt 2:5 and an ἔθνος ἅ. (Wsd 17:2) vs. 9. For φίλημα ἅ. s. φίλημα.—πίστις is ἁγιωτάτη most holy Jd 20 (for the superl. cp. Pla., Leg. 729e; Diod S 3, 44, 2 ἱερὸν ἁγιώτατον=an exceptionally holy temple; SIG 339, 14; 768, 16 [31 B.C.]; Jos., Ant. 16, 115; ἁγιώτατος θεός: OGI 755, 1; 756, 3; cp. PGM 4, 668. Of the synagogue CIJ 754; 781; 867).β. of humans and transcendent beingsא. of human beings consecrated to God, holy, pure, reverent (CB I/2, 386 no. 232, 8 [early III A.D.] of a gentile: Γάϊος, ὡς ἅγιος, ὡς ἀγαθός) prophets (Wsd 11:1; cp. ἅ. Ἀβράμ Did., Gen. 228, 23) Lk 1:70; Ac 3:21; 2 Pt 3:2. John the Baptist (w. δίκαιος) Mk 6:20; apostles Eph 3:5; of Polycarp, in EpilMosq 1; 3; 5; αἱ ἅ. γυναῖκες 1 Pt 3:5. Israel a λαὸς ἅ. (Is 62:12; Sir 49:12 v.l.; Da 7:27;PsSol PsSol:17) 1 Cl 8:3; cp. B 14:6; πᾶν ἄρσεν τῷ κυρίῳ Lk 2:23.—The Christians (Orig., C. Cels 3, 60, 16) ἅ. ἔσεσθε 1 Pt 1:16a (Lev 19:2). Charismatics (?; so EKäsemann, Beiträge zur Hist. Theol. 9, ’33, 146, n. 5) Col 1:26. ἀδελφοὶ ἅ. Hb 3:1; their children 1 Cor 7:14 (GDelling, Studien zum NT, ’70, 270–80, 281–87=Festschrift Fascher, 84–93; JBlinzler in Festschrift Schmid, ’63, 23–41; KAland, Die Stellung d. Kinder in d. frühen christl. Gemeinden u. ihre Taufe, ’67, 13–17). Presbyters IMg 3:1. W. ἄμωμος Eph 1:4; 5:27; Col 1:22; ἅ. ἐν ἀναστροφῇ 1 Pt 1:15, cp. D 10:6.ב. of angels holy (Job 5:1; Tob 11:14; 12:15; cp. Bousset, Rel.3 321; Cat. Cod. Astr. VIII/2 p. 176, 19; cp. PGM 4, 668; AscIs 3, 16) Mk 8:38; Lk 9:26; Ac 10:22; Rv 14:10; 1 Cl 39:7; Hv 2, 2, 7; 3, 4, 1f; ἐν ἁ. μυριάσιν αὐτοῦ w. his holy myriads Jd 14 (w. ἄγγελος P72; cp. En 1:9).ג. of Christ holy τὸν ἅγιον παῖδά σου Ac 4:27, 30; τὸ γεννώμενον ἅ. κληθήσεται Lk 1:35; GJs 11:3 (ἅ. belongs to the pred.).ד. of God (Aristoph., Av. 522; Pla., Soph. 249a; OGI 262, 25; 378, 1 [19 A.D.] θεῷ ἁγίῳ ὑψίστῳ; 590, 1; 620, 2 [98 A.D.]; UPZ 79, 22 [159 B.C.] of Isis; likew. POxy 1380, 34; 36; 89; IDefixWünsch 4, 10 τὸν ἅ. Ἑρμῆν; Herm. Wr. 1, 31; PGM 1, 198; 3, 312; 4, 851; 2093. Further exx. in Wobbermin 70; Cumont3 266.—LXX; Philo, Sacr. Abel. 101; SibOr 3, 478) holy J 17:11; 1 Pt 1:16b (Lev 19:2); Rv 4:8 (Is 6:3; TestAbr A 3, p. 79, 19 [Stone p. 6]; ParJer 9:3.—The threefold ἅγιος serves to emphasize the idea, as the twofold καλὸν καλόν=indescribably beautiful Theocr. 8, 73); 6:10. Of God’s name (LXX; PGM 4, 1190; 13, 638) Lk 1:49; 1 Cl 64.ה. of spirit τὸ πνεῦμα τὸ ἅγιον or τὸ ἅγιον πνεῦμα or πν. ἅ., s. πνεῦμα 5c.ⓑ shading over into the sense holy = pure, perfect, worthy of God (Stephan. Byz. s.v. Παλική: ὅρκος ἅγιος) θυσία Ro 12:1. ἀναστροφαί 2 Pt 3:11. Of the divine law Ro 7:12; ἀπαρχή (cp. Ezk 48:9ff) 11:16a; ναός (Ps 10:4; 17:7 al.; Jos., Bell. 7, 379; cp. ἱερὸν ἅ.: Hdt. 2, 41; Diod S 5, 72, 3; 15, 14, 3; Paus., 10, 32, 13) 1 Cor 3:17; Eph 2:21.② used as a pure subst. the holy (thing, pers.)ⓐ ἅγιον, ου, τό that which is holyα. concrete sacrificial meat (Lev 22:14.—Also concr. θύειν τὸ ἱερόν: 67th letter of Apollon. of Ty. [Philostrat. I 363, 30 K.]) μὴ δῶτε τὸ ἅ. τοῖς κυσίν Mt 7:6; cp. D 9:5. Cp. 1QS 9:17.β. sanctuary (OGI 56, 59 [239 B.C.]; UPZ 119, 12 [156 B.C.]; Num 3:38; Ezk 45:18; 1 Esdr 1:5 v.l.; 1 Macc 10:42; Philo, Leg. All. 3, 125; Jos., Ant. 3, 125) τὸ ἅ. κοσμικόν Hb 9:1.ⓑ ἅγια, ων, τά sanctuary (Jdth 4:12; 16:20; 1 Macc 3:43, 59 al.; Philo, Fuga 93 οἷς [sc. ἡ Λευιτικὴ φύλη] ἡ τῶν ἁγίων ἀνάκειται λειτουργία; Jos., Bell. 2, 341) Hb 8:2; 9:24f; 13:11. Also the front, or outer part of the temple, the holy place (3 Km 8:8; Philo, Rer. Div. Her. 226) Hb 9:2. τὰ ἅ. of the heavenly sanctuary (SibOr 3, 308) vs. 12; 10:19.—(τὰ) ἅγια (τῶν) ἁγίων the holy of holies (3 Km 8:6; 2 Ch 4:22; 5:7; GrBar ins 2; Philo, Leg. All. 2, 56. Cp. Polyb. 16, 12, 7 τὸ τοῦ ΔιὸϚ ἄβατον.—Formed like κακὰ κακῶν Soph., Oed. C. 1238, ἄρρητʼ ἀρρήτων Oed. R. 465; ἔσχατα ἐσχάτων Ael. Aristid. 46 p. 260 D.; B-D-F §141, 8; 245, 2) Hb 9:3; IPhld 9:1; GJs 8:3; 13:2; 15:3. Of Christians 1 Cl 29:3 (cp. 2 Ch 31:14; Ezk 48:12).ⓒ ἅγιος, ου, ὁ the holy oneα. of God (En 14:1; 97:6; 98:6; 104:9) 1J 2:20 (β is also prob. [s. OPiper, JBL 66, ’47, 437–51]).β. of Christ ὁ ἅ. Rv 3:7; 1 Cl 23:5; Dg 9:2; ὁ ἅ. καὶ δίκαιος Ac 3:14. ὁ ἅ. τοῦ θεοῦ Mk 1:24; Lk 4:34; J 6:69 (cp. Ps 105:16 ὁ ἅ. κυρίου of Aaron).γ. of the martyr Polycarp EpilMosq 2 (of psalmists Did., Gen. 60, 18).ⓓ ἅγιοι, ων, οἱ the holy onesα. of angels (Zech 14:5; Ps 88:6; En 1:9; PsSol 17:43; PGM 1, 198; 4, 1345; 1347). For 1 Th 3:13; 2 Th 1:10; D 16, 7; Col 1:12 (cp. 1QS 11:7f), β is also prob.β. believers, loyal followers, saints of Christians as consecrated to God (cp. Is 4:3; Tob 8:15; Ps 33:10; Da 7:18, 21) Ac 9:13, 32; Ro 8:27; 12:13; 15:25 (Ltzm., exc. ad loc. on the early community in Jerusalem); 1 Cor 6:1f; 2 Cor 1:1; Eph 2:19; 3:8; Phil 4:22; Col 1:4; 1 Ti 5:10; Hb 6:10; Rv 22:21 v.l. (s. RBorger, TRu 52, ’87, 56f); D 16:7 perh.; 1 Cl 46:2; Hv 1, 1, 9 al.; κλητοὶ ἅ. Ro 1:7; 1 Cor 1:2; οἱ ἅ. αὐτοῦ Col 1:26; cp. Ac 9:13; Hv 3, 8, 8; οἱ ἅ. καὶ πιστοὶ αὐτοῦ ISm 1:2.γ. of other people esp. close to God (Dionys. Soph., Ep. 70 σωφροσύνη … προσήγαγέ σε θεῷ … τοῖς ἁγίοις παρέστησεν) Mt 27:52; cp. Rv 18:20, 24; Eph 2:19.—FJDölger, ΙΧΘΥΣ 1910, 180–83; WLink, De vocis ‘sanctus’ usu pagano, diss. Königsb. 1910; AFridrichsen, Hagios-Qadoš 1916; EWilliger, Hagios 1922; JDillersberger, Das Heilige im NT 1926; HDelehaye, Sanctus 19272; ’33; RAsting, D. Heiligkeit im Urchristentum 1930; UBunzel, D. Begriff der Heiligkeit im AT, diss. Breslau 1914; JHänel, D. Religion d. Heiligkeit ’31; PChantraine/OMasson, Debrunner Festschr., ’54, 85–107; FNötscher, Vom Alten zum NT, ’62, 126–74 (Qumran). SWoodward, JETS 24, ’81, 107–16 (Qumran displays transition from association of the term for ‘saints’ with celestial beings to human beings, s. 1QS 5:6f; 8:5 and 8).—B. 1475. EDNT. DDD 1359–64. New Docs 4, 111. DELG s.v. ἅζομαι. M-M. TW. Sv. -
106 ὅς
ὅς, ἥ, ὅ① as relative pron. who, which, what, that (Hom.+). On its use s. B-D-F §293–97; 377–80; Rydbeck 98–118; W-S. §24; Rob. 711–26, and for ancient Gk. in gener. Kühner-G. II 399ff; Schwyzer II 639–41.ⓐ As a general rule, the relative pron. agrees in gender and number w. the noun or pron. to which it refers (i.e. its antecedent); its case is determined by the verb, noun, or prep. that governs it: ὁ ἀστήρ, ὸ̔ν εἶδον Mt 2:9. ὁ Ἰησοῦς, ὅν ἐγὼ καταγγέλλω ὑμῖν Ac 17:3. Ἰουδαῖον, ᾧ (sc. ἦν) ὄνομα Βαριησοῦς 13:6. ὁ Ἰουδαῖος …, οὗ ὁ ἔπαινος Ro 2:29. Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστιν J 1:47. οὗτος, περὶ οὗ ἀκούω τοιαῦτα Lk 9:9 and very oft.ⓑ A demonstrative pron. is freq. concealed within the relative pron.:α. in such a way that both pronouns stand in the same case: ὅς the one who ὅς οὐ λαμβάνει Mt 10:38; sim. Mk 4:9; 9:40 (the three w. implied condition). οὗ of the one whose J 18:26. ᾧ to the one to whom Ro 6:16. ὅν the one whom (or someth. sim.) Mk 15:12; J 1:45. οἷς to those for whom Mt 20:23. οὕς those whom Mk 3:13; J 5:21. ὅ that which, what Mt 10:27.—A prep. governing the relative belongs in certain pass. to the (omitted) demonstr. pron. alone: παρʼ ὅ Ro 12:3; Gal 1:8; ὑπὲρ ὅ (ἅ) 1 Cor 10:13; 2 Cor 12:6; Phlm 21; πρὸς ἅ 2 Cor 5:10; εἰς ὅν J 6:29. In others it must be added to both pronouns: ἐν ᾧ in that in which 2 Cor 11:12; 1 Pt 2:12; 3:16 (these passages in 1 Pt may be classed under 1kγ also). ἐν οἷς Phil 4:11. ὑπὲρ οὑ because of that for which 1 Cor 10:30. ἀφʼ ὧν from the persons from whom 2 Cor 2:3.—The much disputed pass. ἑταῖρε, ἐφʼ ὸ̔ πάρει Mt 26:50 would belong here if we were to supply the words necessary to make it read about as follows: friend, (are you misusing the kiss) for that (purpose) for which you are here? (Wlh.; EKlostermann) or thus: in connection with that (=the purposes), for which (=for the realization of which) you have appeared (do you kiss me)? (Rdm.2 78). Friend, are you here for this purpose? FRehkopf, ZNW 52, ’61, 109–15. But s. βב and iβ below.β. But the two pronouns can also stand in different cases; in such instances the demonstr. pron. is nearly always in the nom. or acc.א. in the nom. οὗ one whose Ac 13:25. ὧν those whose Ro 4:7 (Ps 31:1). ᾧ the one to or for whom Lk 7:43; 2 Pt 1:9. οἷς those to whom Mt 19:11; Ro 15:21 (Is 52:15). ὅ that (nom.) which (acc.) Mt 13:12; 25:29; 26:13; Mk 11:23; Lk 12:3. Likew. ἅ Lk 12:20. ὅν he whom J 3:34; 4:18; Ac 10:21. ἐφʼ ὅν the one about whom Hb 7:13.ב. in the acc. ὧν the things of which J 13:29. ᾧ the one (in) whom 2 Ti 1:12. So also w. a prep.: ἐν ᾧ anything by which Ro 14:21. ἐν οἷς things in which 2 Pt 2:12. ἐφʼ ὅ that upon which Lk 5:25. περὶ ὧν the things of which Ac 24:13. ἐφʼ οἷς from the things of which Ro 6:21 (this passage perh. uses a commercial metaphor, for pap s. Mayser II/2, 434f §121). εἰς ὸ̔ν the one in whom Ro 10:14a.—So Mt 26:50 (s. bα above), if the words to be supplied are about as follows: friend, (do that) for which you have come! (so ESchwartz, ByzZ 25, 1925, 154f; EOwen, JTS 29, 1928, 384–86; WSpiegelberg, ZNW 28, 1929, 341–43; FZorell, VD 9, 1929, 112–16; sim. PMaas, Byz.-Neugriech. Jahrb. 8, ’31, 99; 9, ’32, 64; WEltester: OCullmann Festschr., ’62, 70–91; but s. iβ end.—S. Jos., Bell. 2, 615 at πάρειμι 1a).ג. Only in isolated instances does the demonstr. pron. to be supplied stand in another case: οὗ = τούτῳ, οὗ in him of whom Ro 10:14b. παρʼ ὧν = τούτοις, παρʼ ὧν Lk 6:34.ⓒ Constructions peculiar in some respectα. The pleonastic use of the pers. pron. after ὅς (Mlt. 94f; B-D-F §297) γυνὴ ἧς εἶχεν τὸ θυγάτριον αὐτῆς Mk 7:25 is found in older Gk. (Hyperid., Euxen. 3 ὧν … τούτων.—Kühner-G. II 433f), and is not unknown in later Gk. (POxy 117, 15), but above all is suggested by Semitic languages (LXX; GrBar 2:1; Thackeray 46; JHudson, ET 53, ’41/42, 266f); the omission of αὐτῆς in the v.l. is in line w. Gk. usage. οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ Mt 3:12; Lk 3:17. οὗ … τῶν ὑποδημάτων αὐτοῦ Mk 1:7; Lk 3:16. οὗ τῷ μώλωπι αὐτοῦ 1 Pt 2:24 v.l. οὗ καὶ πολλὰ αὐτοῦ συγγράματα EpilMosq 2. In a quot. ἐφʼ οὓς ἐπικέκληται … ἐπʼ αὐτούς Ac 15:17 = Am 9:12. οὗ ἡ πνοὴ αὐτοῦ 1 Cl 21:9. Esp. freq. in Rv 3:8; 7:2, 9; 9:11 v.l.; 13:8, 12; 20:8.β. constructions ‘ad sensum’א. a relative in the sing. refers to someth. in the pl. οὐρανοῖς … ἐξ οὗ (οὐρανοῦ) Phil 3:20.ב. a relative in the pl. refers to a sing. (Jdth 4:8 γερουσία, οἵ) πλῆθος πολύ …, οἳ ἦλθον Lk 6:17f. κατὰ πόλιν πᾶσαν, ἐν αἷς Ac 15:36. Cp. ἤδη δευτέραν ἐπιστολήν, ἐν αἷς (i.e. ἐν ταῖς δυσὶν ἐπιστ.) 2 Pt 3:1.ג. the relative conforms to the natural gender rather than the grammatical gender of its antecedent noun τέκνα μου, οὕς Gal 4:19; cp. 2 J 1; Phlm 10. ἔθνη, οἵ Ac 15:17 (Am 9:12); cp. 26:17. παιδάριον, ὅς J 6:9. θηρίον, ὅς Rv 13:14. ὀνόματα, οἵ 3:4 v.l. γενεᾶς σκολιᾶς, ἐν οἷς Phil 2:15. W. ref. to Christ, τὴν κεφαλήν, ἐξ οὗ Col 2:19.ⓓ Attraction (or assimilation) of the relative. Just as in Hdt. and freq. Att., ins, pap, LXX, the simple relative ὅς, ἥ, ὅ is somet. attracted to the case of its antecedent, even though the relationship of the relative within its own clause would demand a different case.α. In most instances it is the acc. of the rel. that is attracted to the gen. or dat. of the antecedent: περὶ πράγματος οὗ ἐὰν αἰτήσωνται Mt 18:19. τῆς διαθήκης ἧς ὁ θεὸς διέθετο Ac 3:25. Cp. Mt 24:50b; Mk 7:13; Lk 2:20; 3:19; 5:9; 9:43; 15:16; J 4:14; 7:31; 15:20; 17:5; 21:10; Ac 1:1; 2:22; 22:10; 1 Cor 6:19; 2 Cor 1:6; 10:8, 13; Eph 2:10; 2 Th 1:4; Jd 15 al.—When the antecedent is an understood but unexpressed demonstr. pron. (s. b, beg.) that would stand in the gen. or dat., the acc. of a relative pron. can be attracted to this gen. or dat.: οὐδὲν ὧν ἑώρακαν is really οὐδὲν τούτων ἃ ἑώρακαν Lk 9:36 (Schwyzer II 641); ἅ takes on the case of τούτων which, in turn, is omitted (so already Soph., Pla., et al.).—23:14, 41; Ac 8:24; 21:19, 24; 22:15; 25:11; 26:16; Ro 15:18; 1 Cor 7:1; Eph 3:20; Hb 5:8. ὧν = τούτων, οὕς J 17:9; 2 Cor 12:17. οἷς = τούτοις, ἅ Lk 24:25.β. The dat. of the relative is less frequently attracted (B-D-F §294, 2; Rob. 717) ἕως τῆς ἡμέρας ἧς (=ᾗ) ἀνελήμφθη Ac 1:22 (cp. Lev 23:15; 25:50; Bar 1:19); Eph 1:6; 4:1; 1 Ti 4:6 v.l.; κατέναντι οὗ ἐπίστευσεν θεοῦ = κατέν. τοῦ θεοῦ ᾧ ἐπίστ. Ro 4:17. διὰ τῆς παρακλήσεως ἧς παρακαλούμεθα 2 Cor 1:4.γ. In relative clauses that consist of subject, predicate, and copula, the relative pron. somet. agrees in gender and number not w. the noun to which it refers, but w. the predicate if it is the subj. and, conversely, w. the subj. if it is the pred. of its own clause: πνεύματι …, ὅς ἐστιν ἀρραβών Eph 1:14 v.l. τῷ σπέρματί σου, ὅς ἐστιν Χριστός Gal 3:16. τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ Eph 6:17.—Rv 4:5; 5:8.δ. Inverse attraction occurs when the relative pronoun attracts its antecedent to its own case (as early as Hom.; also Soph., Oed. Rex 449; s. Kühner-G. II 413; Schwyzer II 641; B-D-F §295; Rob. 717f); τὸν ἄρτον ὸ̔ν κλῶμεν, οὐχὶ κοινωνία … ἐστιν; = ὁ ἄρτος ὅν … 1 Cor 10:16. λίθον, ὸ̔ν ἀπεδοκίμασαν … οὗτος ἐγενήθη (Ps 117:22) Mt 21:42; Mk 12:10; Lk 20:17; 1 Pt 2:7 v.l.—παντὶ ᾧ ἐδόθη πολύ, πολὺ ζητηθήσεται παρʼ αὐτοῦ Lk 12:48. ὅρκον, ὸ̔ν ὤμοσεν (=μνησθῆναι ὅρκου ὅν) 1:73 (s. W-S. §24, 7 note). τοὺς λίθους, οὓς εἶδες, ἀποβεβλημένους, οὗτοι … ἐφόρεσαν Hs 9, 13, 3. Cp. 1J 2:25.ε. Attraction can, as in earlier Gk. (Thu. 2, 70, 4), fail to take place when the relative clause is more distinctly separated fr. its antecedent by additional modifiers of the noun and by the importance attaching to the content of the relative clause itself (B-D-F §294, 1; Rob. 714f): τῆς σκηνῆς τῆς ἀληθινῆς, ἣν ἔπηξεν ὁ κύριος, οὐκ ἄνθρωπος Hb 8:2. But s. also Mk 13:19; J 2:22; 4:5; Ac 8:32; 1 Ti 4:3; Tit 1:2; Phlm 10; Hb 9:7; Rv 1:20.ⓔ The noun which is the antecedent of a relative clause can be incorporated into the latterα. without abbreviating the constr. and without attraction of the case: ᾗ οὐ δοκεῖτε ὥρᾳ = τῇ ὥρᾳ ᾗ οὐ δοκ. Mt 24:44; cp. Lk 12:40; 17:29, 30. ἃ ἡτοίμασαν ἀρώματα 24:1. ὸ̔ ἐποίησεν σημεῖον J 6:14. ὸ̔ θέλω ἀγαθόν Ro 7:19.β. w. abbreviation, in that a prep. normally used twice is used only once: ἐν ᾧ κρίματι κρίνετε κριθήσεσθε = ἐν τῷ κρίματι, ἐν ᾧ κρίνετε, κριθήσεσθε Mt 7:2a. Cp. vs. 2b; Mk 4:24. ἐν ᾧ ἦν τόπῳ = ἐν τῷ τόπῳ ἐν ᾧ ἦν J 11:6. καθʼ ὸ̔ν τρόπον = κατὰ τὸν τρόπον, καθʼ ὅν Ac 15:11.γ. w. a change in case, due mostly to attractionא. of the relative pron. περὶ πάντων ὧν ἐποίησεν πονηρῶν = περὶ πάντων πονηρῶν, ἃ ἐπ. Lk 3:19. περὶ πασῶν ὧν εἶδον δυνάμεων = περὶ πασῶν δυνάμεων, ἃς εἶδον 19:37. αἰτίαν … ὧν ἐγὼ ὑπενόουν πονηρῶν Ac 25:18.—The dat. of the relative is also attracted to other cases: ἄχρι ἧς ἡμέρας = ἄχρι τῆς ἡμέρας, ᾖ Mt 24:38; Lk 1:20; 17:27; Ac 1:2. ἀφʼ ἧς ἡμέρας Col 1:6, 9.ב. of the noun to which the rel. refers: ὸ̔ν ἐγὼ ἀπεκεφάλισα Ἰωάννην, οὗτος ἠγέρθη = Ἰωάννης ὸ̔ν κτλ. Mk 6:16 εἰς ὸ̔ν παρεδόθητε τύπον διδαχῆς = τῷ τύπῳ τῆς διδαχῆς εἰς ὸ̔ν παρεδόθητε Ro 6:17.δ. The analysis is doubtful in passages like περὶ ὧν κατηχήθης λόγων = περὶ τῶν λόγων οὓς κατηχήθης or τῶν λόγων, περὶ ὧν κατηχήθης Lk 1:4. ἄγοντες παρʼ ᾧ ξενισθῶμεν Μνάσωνι Ac 21:16 must acc. to the sense = ἄγοντες πρὸς Μνάσωνα, ἵνα ξενισθῶμεν παρʼ αὐτῷ. S. B-D-F §294, 5; Rob. 719.ⓕ The prep. can be omitted before the relative pron. if it has already been used before the antecedent noun: ἐν παντὶ χρόνῳ ᾧ (=ἐν ὧ.) Ac 1:21. εἰς τὸ ἔργον ὅ (=εἰς ὅ) 13:2. ἀπὸ πάντων ὧν (=ἀφʼ ὧν) vs. 38. Cp. 26:2. ἐν τῷ ποτηρίῳ ᾧ (=ἐν ᾧ) Rv 18:6.ⓖ The neut. is usedα. in explanations, esp. of foreign words and of allegories: ὅ ἐστιν which or that is, which means: βασιλεὺς Σαλήμ, ὅ ἐστιν βασιλεὺς εἰρήνης Hb 7:2; cp. Mt 27:33; Mk 3:17; 7:11, 34; 15:42. Also ὅ ἐστιν μεθερμηνευόμενον Mt 1:23; Mk 5:41; Ac 4:36; cp. J 1:38, 41f. ὅ ἐστιν μεθερμηνευόμενος κρανίου τόπος Mk 15:22 v.l. (for μεθερμηνευόμενον). τόπος, ὸ̔ λέγεται, Ἑβραϊστὶ Γολγοθά J 19:17.—S. also αὐλῆς, ὅ ἐστιν πραιτώριον Mk 15:16. λεπτὰ δὺο, ὅ ἐστιν κοδράντης 12:42. τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία Col 1:24. πλεονέκτης ὅ ἐστιν εἰδωλολάτρης Eph 5:5. τὴν ἀγάπην ὅ ἐστιν σύνδεσμος τῆς τελειότητος Col 3:14.—B-D-F §132, 2.β. when the relative pron. looks back upon a whole clause: τοῦτον τ. Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμεν μάρτυρες Ac 2:32; cp. 3:15; 11:30; 26:9f; Gal 2:10; Col 1:29; 1 Pt 2:8; Rv 21:8.γ. ὅ is to be understood as an obj. acc. and gains its content fr. what immediately follows in these places (s. W-S. §24, 9; Rob. 715): ὸ̔ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ = τὸν θάνατον, ὸ̔ν ἀπέθανεν κτλ. what he died, i.e. the death he suffered, he suffered for sin Ro 6:10a; cp. vs. 10b. ὸ̔ νῦν ζῶ ἐν σαρκί the life that I now live in the flesh Gal 2:20.ⓗ The relative is used w. consecutive or final mng. (result or purpose): τίς ἔγνω νοῦν κυρίου, ὸ̔ς συμβιβάσει αὐτόν; who has known the mind of the Lord, so that he could instruct him? 1 Cor 2:16 (cp. Is 40:13). ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο he is worthy that you should grant him this Lk 7:4. ἀποστέλλω τὸν ἄγγελόν μου …, ὸ̔ς κατασκευάσει Mt 11:10. ἔπεμψα Τιμόθεον …, ὸ̔ς ὑμᾶς ἀναμνήσει 1 Cor 4:17. ἔχετε μεθʼ ἑαυτῶν, εἰς οὓς ἐργάσεσθε τὸ καλόν 21:2.ⓘ taking the place of the interrogative pron.α. in indirect questions (Soph., Oed. Rex 1068; Thu. 1, 136, 4; Attic ins of 411 B.C. in Meisterhans3-Schw.; pap [Witkowski 30, 7]; oft. Joseph. [Schmidt 369]; Just., D. 44, 4 διʼ ἧς ὁδοῦ). ὸ̔ ἐγὼ ποιῶ what I am doing J 13:7. ἃ λέγουσιν 1 Ti 1:7 (Just., D. 9, 1 οὐ γὰρ οἶδας ὸ̔ λέγεις).—J 18:21.β. NT philology has generally dismissed the proposition that ὅς is used in direct questions (Mlt. 93; B-D-F §300, 2; Radermacher2 78; PMaas [see 1bβב above]). An unambiguous example of it is yet to be found. Even the ins on a goblet in Dssm., LO 100ff [LAE 125–31], ET 33, 1922, 491–93 leaves room for doubt. Therefore also the translation of ἐφʼ ὸ̔ πάρει Mt 26:50 as ‘what are you here for?’ (so Goodsp., Probs. 41–43; similarly, as early as Luther, later Dssm.; JWilson, ET 41, 1930, 334) has been held suspect. S. ZNW 52, ’61, 109ff.—Rob. 725 doubts the interrogative here, but Mlt-Turner 50 inclines toward it. If further proof for interrogative use of ὅς can be found, lit.-crit. considerations (s. vv. 14–16) invite attention to the v.l. (s. Tdf. app.) ἐφʼ ᾦ, a combination used in commercial documents (PGrenf II, 17, 2; 5; Mayser II/1 p. 215); the colloquial use suggests the sense: What deal did you make?—See also 1bβב above.ⓙ combined w. particlesα. with ἄν (ἐάν), s. ἄν I. b.β. with γέ (s. γέ aβ and cp. PFlor 370, 9) Ro 8:32.γ. w. δήποτε whatever J 5:3(4) v.l. (the vv.ll. vary betw. οἵῳ and ᾧ, δηποτοῦν and δήποτε).δ. w. καί who also Mk 3:19; Lk 6:13f; 7:49 al.ε. with περ = ὅσπερ, ἥπερ, ὅπερ (TestSol, TestAbr; TestJob 7:13; JosAs 14:12; GrBar; ApcSed 2:1; Jos., Ant. 2, 277, Vi. 95; apolog. [exc. Mel.]) just the one who Mk 15:6 v.l. ὅπερ which indeed Ox 840, 35; ISm 4:1. πάντα ἅπερ whatever GPt 11:45.ⓚ used w. preposition (s. also above: 1bα; 1bβב; 1eβ,γ; 1f, and s. Johannessohn, Präp. 382f [ind.]), whereby a kind of conjunction is formed:β. w. εἰς: εἰς ὅ to this end 2 Th 1:11.γ. with ἐν: ἐν οἷς connects w. the situation described in what precedes under which circumstances = under these circumstances Lk 12:1; Ac 24:18 v.l.; 26:12. So also perh. ἐν ᾧ 1 Pt 1:6; 2:12; 3:16, 19; 4:4. S. also ἐν 7 and cp. 1bα above.δ. w. ἐπί: ἐφʼ ᾧ (normally, ‘for which’: Plut., Cimon 483 [8, 6] Cimon receives honors in requital for his generous deed [cp. the pl. ἐφʼ οἷς IPriene 114, 22 of honors heaped on a gymnasiarch for his numerous contributions]; cp. Plut., Mor. 522e and Diog. L. 7, 173. Conversely Plut., Aratus 1048 [44, 4]: A. suffers some dishonor ‘for what’ he did to one of his associates) has freq. been interpreted=ἐπὶ τούτῳ ὅτι for the reason that, because Ro 5:12 (lit. on ἁμαρτία 3a); 2 Cor 5:4; Phil 3:12; for 4:10. But a commercial metaphor may find expression in the first 3 passages cited here; s. ἐπί 6c. Difft. on Ro 5:12 JFitzmyer, NTS 39, ’93, 321–39; also comm. (Anchor), ad loc.: ‘with the result that, so that’ε. οὗ χάριν therefore Lk 7:47.ζ. in indications of time: ἀφʼ ἧς (s. ἀπό 2bγ and cp. BGU 252, 9 [98 A.D.]) from the time when; since Lk 7:45; Ac 24:11; 2 Pt 3:4; Hs 8, 6, 6 v.l.; as soon as, after 8, 1, 4.—ἀφʼ οὗ (s. ἀπό 2bγ) when once, since Lk 13:25; 24:21; Rv 16:18. ἄχρι οὗ (s. ἄχρι 1bα) until (the time when) Ac 7:18; Ro 11:25; 1 Cor 11:26; Gal 3:19. Also ἕως οὗ until Mt 1:25; 13:33; 14:22; 17:9; Lk 13:21; D 11:6 al. μέχρις οὗ until Mk 13:30; Gal 4:19.—On the gen. οὗ as an adv. of place s. it as a separate entry.② Demonstrative pron. this (one) (Hom.+; prose of Hdt. et al. [Kühner-G. II 228f]; pap, LXX).ⓐ ὸ̔ς δέ but he (Ps.-Lucian, Philopatris 22; PRyl 144, 14 [38 A.D.]) Mk 15:23; J 5:11 v.l. Mostlyⓑ ὸ̔ς μὲν … ὸ̔ς δέ the one … the other (Hippocr.+; very oft. in later wr.; POxy 1189, 7 [c. 117 A.D.]; SibOr 3, 654) the masc. in var. cases of sing. and pl. Mt 22:5; Lk 23:33; Ac 27:44; Ro 14:5; 1 Cor 11:21; 2 Cor 2:16; Jd 22f. ὸ̔ μὲν … ὸ̔ δέ this … that Ro 9:21. ἃ μὲν … ἃ δέ (Lucian, Rhet. Praec. 15) some … others 2 Ti 2:20. ὸ̔ς μὲν … ὸ̔ς δὲ … ὸ̔ς δέ Mt 21:35; 25:15 (Lucian, Tim. 57 διδοὺς … ᾧ μὲν πέντε δραχμάς, ᾧ δέ μνᾶν, ᾧ δὲ ἡμιτάλαντον). ὸ̔ μὲν … ὸ̔ δὲ … ὸ̔ δέ Mt 13:8b, 23. ᾧ μὲν … ἄλλῳ δὲ … ἑτέρῳ (ἄλλῳ δέ is then repeated five times, and before the last one there is a second ἑτέρῳ) 1 Cor 12:8–10. ὸ̔ μὲν … καὶ ἄλλο κτλ. Mk 4:4. ὸ̔ μὲν … καὶ ἕτερον (repeated several times) Lk 8:5. ἃ μὲν … ἄλλα δέ (repeated several times) Mt 13:4–8a. In anacoluthon οὓς μέν without οὓς δέ 1 Cor 12:28. ὸ̔ς μὲν … ὁ δὲ ἀσθενῶν Ro 14:2.—B-D-F §250. MBlack, An Aramaic Approach3, ’67, 100f.—DELG 1 ὅς. M-M. -
107 ראי
ראי, רָאָה(b. h.) ( to meet with, 1) to see. Ber.IX, 1 הרואֶה מקיםוכ׳ he who sees (comes to) a place Ib. 56b הרואה נהר בחלום he who sees a river in his dream. B. Bath.82a כל שרואה פני חמה, v. גֶּזַע. Gen. R. s. 56 רוֹאִים אתם … רואה do you see what I see? Ex. R. s. 3 אתה רואה ראייה אחתוכ׳ thou seest only one vision, but I see two; אתה רואה אותן באיןוכ׳ thou seest them come to Sinai and receive my Law, but I see B. Mets.73b רָאִיתָ שאינווכ׳ if thou observest that he does not conduct himself properly; a. v. fr.Snh.52a הֵנִרְאֶה מיוכ׳ (Ms. M. הֵא נראה) well, we shall see which, v. קָבַר. Sabb.150a לא יאמר … הנראה שתעמורוכ׳ one must not say to ones neighbor (on the Sabbath), well, we shall see (I am confident) that you will be with me in the evening (for business); Ab. Zar.7a (Tosaf. = הֲנִרְאֶה בעיניך, Nif. is it pleasing to thee?); Tosef.Sabb. XVII (XVIII), 11 נראה ed. Zuck. (Var. הנ׳). Sifré Num. 84 הנראה שתגיע עמנווכ׳ be sure to arrive with (meet) us at Ib. הנ׳ שתעמידניוכ׳ be sure to wake me up, for I ר׳ דם, ר׳ קרי to have an attack, be affected with. Yeb.76a לאר׳ קרי מימיו he never had a nightly pollution. Zab. I, 1 ר׳ אחת … ובשלישיר׳ שתים (sub. זיבה) if he felt one attack of gonorrhœa …, and on the third day he had two attacks. Ber.III, 6 רָאֲתָה נדה (sub. דם) felt menstruation. Ib. 26a ר׳ זיבה felt a flux; a. fr. 2) to reflect; to reason; to consider. B. Bath.83a רוֹאִין … כאילווכ׳ we consider the central vine-trees as if not existing. Erub.I, 5 רואין אותה … מתכת we consider it (the cross-piece of straw or reeds) as if it were of metal; עקימה רואיןוכ׳ if it is curved, we consider it as if it were straight. Gen. R. l. c. הוי רואה דמיווכ׳ look upon the blood of this ram, as if it were the blood of ; a. v. fr.מהר׳ what did he see?, what was the reason; in gen. why? B. Bath. 123a מהר׳ יעקב שנטלוכ׳ what reason had Jacob to take the birthright from Reuben? Pes.53b מה רָאוּ … שמסרווכ׳ what did Hananiah, Mishael and Azariah have in mind (how did they reason) when they were ready to give up their lives ? Sifré Deut. 307 מה ראו … שנשטפווכ׳ why were the men of the flood drowned ?; a. fr. 3) to see the reason of, to like, choose, prefer, approve of. Keth.XIII, 3, sq. רואה אני את רבריוכ׳ I like the opinion of Admon. Ib. 109a כל מקום שאמר … רואח אניוכ׳ wherever R. G. said, I like, that opinion is the adopted rule. Ab. II, 7 רואה אני … מדבריכם I prefer what El. … said to what you said; a. fr.Part. pass. רָאוּי; f. רְאוּיָה; pl. רְאוּיִים; רְאוּיִין; רְאוּיוֹת chosen, selected; designated, predestined; fit, worthy, adapted (v. חֲזִי). Bekh.59b, a. e. מנין הר׳, v. מִנְיָן. Ḥull.83b, a. fr. כל הר׳ לבילה whatever is capable of being mixed, v. בִּילָה. Nidd.VI, 4 כל הר׳ לדוןוכ׳ whoever is fit (authorized) to give judgment in a criminal court, is fit Sabb.89b ר׳ היה יעקבוכ׳ Jacob was destined to go down to Egypt in iron chains, but his merits were the cause (that no such force was used). Snh.107a ר׳ היתהוכ׳ Bathsheba … was predestined (as wife) for David, only he anticipated fate, v. פַּגָּה. Ber.4a ר׳ היו ישראל ליעשותוכ׳ it had been intended that a miracle be performed for the Israelites in Ezras days, as it has been in Joshuas time, but sin was the cause (that it was not done). Nidd.60a ר׳ לראות fit (old enough) to have menstruation; a. v. fr. Nif. נִרְאָה 1) to be seen, be visible; to appear; to seem. Gen. R. s. 48 נִרְאִין כאוכליןוכ׳ they had the appearance of eating, one course after the other being removed. Pesik. R. s. 21 בפנים הרבה נ׳ להםוכ׳ the Lord appeared to them at Sinai with various expressions of countenance. Pesik. Vayhi, p. 5a> קרסי זהב נראין … הנראיןוכ׳, v. קֶרֶס. Ḥag.2a; Snh.4b, a. e. (ref. to יראה, Ex. 23:17) יִרְאֶה יֵרָאֶה … לִרְאוֹת … לֵירָאוֹת you may read it yireh (he shall see, the Lord) or yeraëh (he shall be seen): as He comes to see, so does He come to be seen (i. e. he that is blind in one eye is exempt from visiting the Temple. Ḥag.5b הנראין ואינן רואין … הרואים יאינן נראין, v. קָבַל I, Hif.Pes.53a שנ׳ כמקדישוכ׳ it looks as if he dedicated his animal as a sacrifice, and were to eat sacred meat outside of the Temple. Ab. II, 3 נראין כאוהביןוכ׳ they appear to be friends as long as it profits them; a. v. fr. 2) to become fit, be fit. Yoma 64a, v. דָּחָה. Succ.33b נ׳ ונדחה חוזר ונ׳ what had been fit at one time of the Holy Day, and was discarded (on account of a temporary unfitness), may again become fit (for use on the same day); a. e. 3) to be liked, approved of; to appear reasonable. Ḥull.108b נ׳ דבריוכ׳ R. Judahs opinion is acceptable in the event that no stirring has taken place. Ib. 109a נ׳ דבריר׳ י׳ בהא … בהא R. Judahs opinion is acceptable in such a case, and that of the scholars in such a case. Ber.33b ר׳ חייא … נראין R. Ḥ. bar Abba reported Rabbi to have said nirin (it seems acceptable), contrad. to מטין a. מודים; Erub.46b; a. fr. Hif. הֶרְאָה to cause to see; to show. Pesik. Shek., p. 19a> (ref. to Ex. 30:13) כמין מטבע … והֶרְאֵהוּ למשהוכ׳ the Lord took a sort of a coin of fire from under his throne of glory and showed it to Moses, saying, ‘this they shall give, like this Ib. p. 18b> הקטנהה׳ לדודוכ׳ he (Joab) produced before David the smaller census, the larger he did not. Kidd.48b; B. Bath. 165a, a. e. מרְאֶה מקום הוא לו he merely indicated the place to him, v. קְפֵידָא. Ber.55b מראין לו חלום טוב is shown a good dream (vision), Ib. הֶרְאוּהוּ חלומווכ׳ was shown his own dream and the interpretation of his fellow prisoners dream. Ab. Zar.5a ה׳ לוהקב״ה לאדם דורוכ׳ the Lord allowed Adam to see each coming generation and its preachers Taan.10b אל תַּרְאוּ עצמכםוכ׳, v. שָׂבֵעַ I; a. v. fr.ה׳ פנים a) ( to show a ( friendly) face, to visit the mourner. Y.M. Kat. III, 82b מפני … להַרְאוֹתוכ׳ why is it recommended to visit the mourner (on the Sabbath, when no other mourning ceremonies are otherwise observed)? Ib. 83a bot. אין מראיןוכ׳ a mourner is not visited on New Years Day Gen. R. s. 100; a. e.b) to enlighten, convince by clear argument. Snh.93b (ref. to איש תאר, 1 Sam. 16:18) שמראה פנים בהלכה he makes faces shine when he argues; Num. R. s. 13; (Ruth R. to II, 1; Yalk. Sam. 125 שמאיר); a. e. Hof. הוּרְאָה to be shown. Y.M. Kat. III, 82c top אם הוּרְאוּ לו רוב פנים if most of the faces have been shown him, i. e. if the majority of comforters have been to see him (v. supra). Hithpa. הִתְרָאֶה to show ones self. Taan.10b שכח … אל יִתְרָאֶה בפני הצבור if he forgot and ate and drank (in a place where a fast is held), he must not show himself before the people. -
108 ראה
ראי, רָאָה(b. h.) ( to meet with, 1) to see. Ber.IX, 1 הרואֶה מקיםוכ׳ he who sees (comes to) a place Ib. 56b הרואה נהר בחלום he who sees a river in his dream. B. Bath.82a כל שרואה פני חמה, v. גֶּזַע. Gen. R. s. 56 רוֹאִים אתם … רואה do you see what I see? Ex. R. s. 3 אתה רואה ראייה אחתוכ׳ thou seest only one vision, but I see two; אתה רואה אותן באיןוכ׳ thou seest them come to Sinai and receive my Law, but I see B. Mets.73b רָאִיתָ שאינווכ׳ if thou observest that he does not conduct himself properly; a. v. fr.Snh.52a הֵנִרְאֶה מיוכ׳ (Ms. M. הֵא נראה) well, we shall see which, v. קָבַר. Sabb.150a לא יאמר … הנראה שתעמורוכ׳ one must not say to ones neighbor (on the Sabbath), well, we shall see (I am confident) that you will be with me in the evening (for business); Ab. Zar.7a (Tosaf. = הֲנִרְאֶה בעיניך, Nif. is it pleasing to thee?); Tosef.Sabb. XVII (XVIII), 11 נראה ed. Zuck. (Var. הנ׳). Sifré Num. 84 הנראה שתגיע עמנווכ׳ be sure to arrive with (meet) us at Ib. הנ׳ שתעמידניוכ׳ be sure to wake me up, for I ר׳ דם, ר׳ קרי to have an attack, be affected with. Yeb.76a לאר׳ קרי מימיו he never had a nightly pollution. Zab. I, 1 ר׳ אחת … ובשלישיר׳ שתים (sub. זיבה) if he felt one attack of gonorrhœa …, and on the third day he had two attacks. Ber.III, 6 רָאֲתָה נדה (sub. דם) felt menstruation. Ib. 26a ר׳ זיבה felt a flux; a. fr. 2) to reflect; to reason; to consider. B. Bath.83a רוֹאִין … כאילווכ׳ we consider the central vine-trees as if not existing. Erub.I, 5 רואין אותה … מתכת we consider it (the cross-piece of straw or reeds) as if it were of metal; עקימה רואיןוכ׳ if it is curved, we consider it as if it were straight. Gen. R. l. c. הוי רואה דמיווכ׳ look upon the blood of this ram, as if it were the blood of ; a. v. fr.מהר׳ what did he see?, what was the reason; in gen. why? B. Bath. 123a מהר׳ יעקב שנטלוכ׳ what reason had Jacob to take the birthright from Reuben? Pes.53b מה רָאוּ … שמסרווכ׳ what did Hananiah, Mishael and Azariah have in mind (how did they reason) when they were ready to give up their lives ? Sifré Deut. 307 מה ראו … שנשטפווכ׳ why were the men of the flood drowned ?; a. fr. 3) to see the reason of, to like, choose, prefer, approve of. Keth.XIII, 3, sq. רואה אני את רבריוכ׳ I like the opinion of Admon. Ib. 109a כל מקום שאמר … רואח אניוכ׳ wherever R. G. said, I like, that opinion is the adopted rule. Ab. II, 7 רואה אני … מדבריכם I prefer what El. … said to what you said; a. fr.Part. pass. רָאוּי; f. רְאוּיָה; pl. רְאוּיִים; רְאוּיִין; רְאוּיוֹת chosen, selected; designated, predestined; fit, worthy, adapted (v. חֲזִי). Bekh.59b, a. e. מנין הר׳, v. מִנְיָן. Ḥull.83b, a. fr. כל הר׳ לבילה whatever is capable of being mixed, v. בִּילָה. Nidd.VI, 4 כל הר׳ לדוןוכ׳ whoever is fit (authorized) to give judgment in a criminal court, is fit Sabb.89b ר׳ היה יעקבוכ׳ Jacob was destined to go down to Egypt in iron chains, but his merits were the cause (that no such force was used). Snh.107a ר׳ היתהוכ׳ Bathsheba … was predestined (as wife) for David, only he anticipated fate, v. פַּגָּה. Ber.4a ר׳ היו ישראל ליעשותוכ׳ it had been intended that a miracle be performed for the Israelites in Ezras days, as it has been in Joshuas time, but sin was the cause (that it was not done). Nidd.60a ר׳ לראות fit (old enough) to have menstruation; a. v. fr. Nif. נִרְאָה 1) to be seen, be visible; to appear; to seem. Gen. R. s. 48 נִרְאִין כאוכליןוכ׳ they had the appearance of eating, one course after the other being removed. Pesik. R. s. 21 בפנים הרבה נ׳ להםוכ׳ the Lord appeared to them at Sinai with various expressions of countenance. Pesik. Vayhi, p. 5a> קרסי זהב נראין … הנראיןוכ׳, v. קֶרֶס. Ḥag.2a; Snh.4b, a. e. (ref. to יראה, Ex. 23:17) יִרְאֶה יֵרָאֶה … לִרְאוֹת … לֵירָאוֹת you may read it yireh (he shall see, the Lord) or yeraëh (he shall be seen): as He comes to see, so does He come to be seen (i. e. he that is blind in one eye is exempt from visiting the Temple. Ḥag.5b הנראין ואינן רואין … הרואים יאינן נראין, v. קָבַל I, Hif.Pes.53a שנ׳ כמקדישוכ׳ it looks as if he dedicated his animal as a sacrifice, and were to eat sacred meat outside of the Temple. Ab. II, 3 נראין כאוהביןוכ׳ they appear to be friends as long as it profits them; a. v. fr. 2) to become fit, be fit. Yoma 64a, v. דָּחָה. Succ.33b נ׳ ונדחה חוזר ונ׳ what had been fit at one time of the Holy Day, and was discarded (on account of a temporary unfitness), may again become fit (for use on the same day); a. e. 3) to be liked, approved of; to appear reasonable. Ḥull.108b נ׳ דבריוכ׳ R. Judahs opinion is acceptable in the event that no stirring has taken place. Ib. 109a נ׳ דבריר׳ י׳ בהא … בהא R. Judahs opinion is acceptable in such a case, and that of the scholars in such a case. Ber.33b ר׳ חייא … נראין R. Ḥ. bar Abba reported Rabbi to have said nirin (it seems acceptable), contrad. to מטין a. מודים; Erub.46b; a. fr. Hif. הֶרְאָה to cause to see; to show. Pesik. Shek., p. 19a> (ref. to Ex. 30:13) כמין מטבע … והֶרְאֵהוּ למשהוכ׳ the Lord took a sort of a coin of fire from under his throne of glory and showed it to Moses, saying, ‘this they shall give, like this Ib. p. 18b> הקטנהה׳ לדודוכ׳ he (Joab) produced before David the smaller census, the larger he did not. Kidd.48b; B. Bath. 165a, a. e. מרְאֶה מקום הוא לו he merely indicated the place to him, v. קְפֵידָא. Ber.55b מראין לו חלום טוב is shown a good dream (vision), Ib. הֶרְאוּהוּ חלומווכ׳ was shown his own dream and the interpretation of his fellow prisoners dream. Ab. Zar.5a ה׳ לוהקב״ה לאדם דורוכ׳ the Lord allowed Adam to see each coming generation and its preachers Taan.10b אל תַּרְאוּ עצמכםוכ׳, v. שָׂבֵעַ I; a. v. fr.ה׳ פנים a) ( to show a ( friendly) face, to visit the mourner. Y.M. Kat. III, 82b מפני … להַרְאוֹתוכ׳ why is it recommended to visit the mourner (on the Sabbath, when no other mourning ceremonies are otherwise observed)? Ib. 83a bot. אין מראיןוכ׳ a mourner is not visited on New Years Day Gen. R. s. 100; a. e.b) to enlighten, convince by clear argument. Snh.93b (ref. to איש תאר, 1 Sam. 16:18) שמראה פנים בהלכה he makes faces shine when he argues; Num. R. s. 13; (Ruth R. to II, 1; Yalk. Sam. 125 שמאיר); a. e. Hof. הוּרְאָה to be shown. Y.M. Kat. III, 82c top אם הוּרְאוּ לו רוב פנים if most of the faces have been shown him, i. e. if the majority of comforters have been to see him (v. supra). Hithpa. הִתְרָאֶה to show ones self. Taan.10b שכח … אל יִתְרָאֶה בפני הצבור if he forgot and ate and drank (in a place where a fast is held), he must not show himself before the people. -
109 רָאָה
ראי, רָאָה(b. h.) ( to meet with, 1) to see. Ber.IX, 1 הרואֶה מקיםוכ׳ he who sees (comes to) a place Ib. 56b הרואה נהר בחלום he who sees a river in his dream. B. Bath.82a כל שרואה פני חמה, v. גֶּזַע. Gen. R. s. 56 רוֹאִים אתם … רואה do you see what I see? Ex. R. s. 3 אתה רואה ראייה אחתוכ׳ thou seest only one vision, but I see two; אתה רואה אותן באיןוכ׳ thou seest them come to Sinai and receive my Law, but I see B. Mets.73b רָאִיתָ שאינווכ׳ if thou observest that he does not conduct himself properly; a. v. fr.Snh.52a הֵנִרְאֶה מיוכ׳ (Ms. M. הֵא נראה) well, we shall see which, v. קָבַר. Sabb.150a לא יאמר … הנראה שתעמורוכ׳ one must not say to ones neighbor (on the Sabbath), well, we shall see (I am confident) that you will be with me in the evening (for business); Ab. Zar.7a (Tosaf. = הֲנִרְאֶה בעיניך, Nif. is it pleasing to thee?); Tosef.Sabb. XVII (XVIII), 11 נראה ed. Zuck. (Var. הנ׳). Sifré Num. 84 הנראה שתגיע עמנווכ׳ be sure to arrive with (meet) us at Ib. הנ׳ שתעמידניוכ׳ be sure to wake me up, for I ר׳ דם, ר׳ קרי to have an attack, be affected with. Yeb.76a לאר׳ קרי מימיו he never had a nightly pollution. Zab. I, 1 ר׳ אחת … ובשלישיר׳ שתים (sub. זיבה) if he felt one attack of gonorrhœa …, and on the third day he had two attacks. Ber.III, 6 רָאֲתָה נדה (sub. דם) felt menstruation. Ib. 26a ר׳ זיבה felt a flux; a. fr. 2) to reflect; to reason; to consider. B. Bath.83a רוֹאִין … כאילווכ׳ we consider the central vine-trees as if not existing. Erub.I, 5 רואין אותה … מתכת we consider it (the cross-piece of straw or reeds) as if it were of metal; עקימה רואיןוכ׳ if it is curved, we consider it as if it were straight. Gen. R. l. c. הוי רואה דמיווכ׳ look upon the blood of this ram, as if it were the blood of ; a. v. fr.מהר׳ what did he see?, what was the reason; in gen. why? B. Bath. 123a מהר׳ יעקב שנטלוכ׳ what reason had Jacob to take the birthright from Reuben? Pes.53b מה רָאוּ … שמסרווכ׳ what did Hananiah, Mishael and Azariah have in mind (how did they reason) when they were ready to give up their lives ? Sifré Deut. 307 מה ראו … שנשטפווכ׳ why were the men of the flood drowned ?; a. fr. 3) to see the reason of, to like, choose, prefer, approve of. Keth.XIII, 3, sq. רואה אני את רבריוכ׳ I like the opinion of Admon. Ib. 109a כל מקום שאמר … רואח אניוכ׳ wherever R. G. said, I like, that opinion is the adopted rule. Ab. II, 7 רואה אני … מדבריכם I prefer what El. … said to what you said; a. fr.Part. pass. רָאוּי; f. רְאוּיָה; pl. רְאוּיִים; רְאוּיִין; רְאוּיוֹת chosen, selected; designated, predestined; fit, worthy, adapted (v. חֲזִי). Bekh.59b, a. e. מנין הר׳, v. מִנְיָן. Ḥull.83b, a. fr. כל הר׳ לבילה whatever is capable of being mixed, v. בִּילָה. Nidd.VI, 4 כל הר׳ לדוןוכ׳ whoever is fit (authorized) to give judgment in a criminal court, is fit Sabb.89b ר׳ היה יעקבוכ׳ Jacob was destined to go down to Egypt in iron chains, but his merits were the cause (that no such force was used). Snh.107a ר׳ היתהוכ׳ Bathsheba … was predestined (as wife) for David, only he anticipated fate, v. פַּגָּה. Ber.4a ר׳ היו ישראל ליעשותוכ׳ it had been intended that a miracle be performed for the Israelites in Ezras days, as it has been in Joshuas time, but sin was the cause (that it was not done). Nidd.60a ר׳ לראות fit (old enough) to have menstruation; a. v. fr. Nif. נִרְאָה 1) to be seen, be visible; to appear; to seem. Gen. R. s. 48 נִרְאִין כאוכליןוכ׳ they had the appearance of eating, one course after the other being removed. Pesik. R. s. 21 בפנים הרבה נ׳ להםוכ׳ the Lord appeared to them at Sinai with various expressions of countenance. Pesik. Vayhi, p. 5a> קרסי זהב נראין … הנראיןוכ׳, v. קֶרֶס. Ḥag.2a; Snh.4b, a. e. (ref. to יראה, Ex. 23:17) יִרְאֶה יֵרָאֶה … לִרְאוֹת … לֵירָאוֹת you may read it yireh (he shall see, the Lord) or yeraëh (he shall be seen): as He comes to see, so does He come to be seen (i. e. he that is blind in one eye is exempt from visiting the Temple. Ḥag.5b הנראין ואינן רואין … הרואים יאינן נראין, v. קָבַל I, Hif.Pes.53a שנ׳ כמקדישוכ׳ it looks as if he dedicated his animal as a sacrifice, and were to eat sacred meat outside of the Temple. Ab. II, 3 נראין כאוהביןוכ׳ they appear to be friends as long as it profits them; a. v. fr. 2) to become fit, be fit. Yoma 64a, v. דָּחָה. Succ.33b נ׳ ונדחה חוזר ונ׳ what had been fit at one time of the Holy Day, and was discarded (on account of a temporary unfitness), may again become fit (for use on the same day); a. e. 3) to be liked, approved of; to appear reasonable. Ḥull.108b נ׳ דבריוכ׳ R. Judahs opinion is acceptable in the event that no stirring has taken place. Ib. 109a נ׳ דבריר׳ י׳ בהא … בהא R. Judahs opinion is acceptable in such a case, and that of the scholars in such a case. Ber.33b ר׳ חייא … נראין R. Ḥ. bar Abba reported Rabbi to have said nirin (it seems acceptable), contrad. to מטין a. מודים; Erub.46b; a. fr. Hif. הֶרְאָה to cause to see; to show. Pesik. Shek., p. 19a> (ref. to Ex. 30:13) כמין מטבע … והֶרְאֵהוּ למשהוכ׳ the Lord took a sort of a coin of fire from under his throne of glory and showed it to Moses, saying, ‘this they shall give, like this Ib. p. 18b> הקטנהה׳ לדודוכ׳ he (Joab) produced before David the smaller census, the larger he did not. Kidd.48b; B. Bath. 165a, a. e. מרְאֶה מקום הוא לו he merely indicated the place to him, v. קְפֵידָא. Ber.55b מראין לו חלום טוב is shown a good dream (vision), Ib. הֶרְאוּהוּ חלומווכ׳ was shown his own dream and the interpretation of his fellow prisoners dream. Ab. Zar.5a ה׳ לוהקב״ה לאדם דורוכ׳ the Lord allowed Adam to see each coming generation and its preachers Taan.10b אל תַּרְאוּ עצמכםוכ׳, v. שָׂבֵעַ I; a. v. fr.ה׳ פנים a) ( to show a ( friendly) face, to visit the mourner. Y.M. Kat. III, 82b מפני … להַרְאוֹתוכ׳ why is it recommended to visit the mourner (on the Sabbath, when no other mourning ceremonies are otherwise observed)? Ib. 83a bot. אין מראיןוכ׳ a mourner is not visited on New Years Day Gen. R. s. 100; a. e.b) to enlighten, convince by clear argument. Snh.93b (ref. to איש תאר, 1 Sam. 16:18) שמראה פנים בהלכה he makes faces shine when he argues; Num. R. s. 13; (Ruth R. to II, 1; Yalk. Sam. 125 שמאיר); a. e. Hof. הוּרְאָה to be shown. Y.M. Kat. III, 82c top אם הוּרְאוּ לו רוב פנים if most of the faces have been shown him, i. e. if the majority of comforters have been to see him (v. supra). Hithpa. הִתְרָאֶה to show ones self. Taan.10b שכח … אל יִתְרָאֶה בפני הצבור if he forgot and ate and drank (in a place where a fast is held), he must not show himself before the people. -
110 שבח
שָׁבַח(b. h.) (to grow, spread, to improve, grow in value. B. Bath. 135b שֶׁבַח ששָׁבְחוּוכ׳ an improvement which the estate obtained of itself, i. e. a natural increase in value by growth, Ib. 143b שבחו נכסים מחמת נכסים the estate improved through outlays made from the estate; שבחו … מחמת עצמן the estate improved owing to their (the heirs) own expense of labor or money; a. e. Hif. הִשְׁבִּיחַ 1) to improve, ameliorate. B. Mets.14b גזל … והִשְׁבִּיחָהּ if one took unlawful possession of a field and sold it to another person who made improvements in it. B. Bath. 124b שבח שהִשְׁבִּיתוּ יורשיןוכ׳ an improvement which the heirs made after their fathers death, Ib. IX, 3 השביחו לאמצע, v. אֶמְצַע. Ib. הִשְׁבִּיחָה לעצמה the increase of value which she produced goes to her own profit; a. fr. 2) (neut. verb) to improve, grow in value. Maas. Sh. II, 1; a. e. 3) to get bright, v. infra. Pi. שִׁבֵּחַ 1) ( to amplify, to praise. Erub.19a ולא עוד אלא שמְשַׁבֵּחַ and not only (does he submit to Gods judgment in silence), but he even praises. Succ.27b, v. עַצְלָן. Sot.VII, 8 ושִׁבְּחוּהוּ חכמים and the scholars praised him for it. Mekh. Bo, s. 12 הודו ושִׁבְּחוּוכ׳ they offered thanks and praise that the emeny did not see (their dead) Ib. צריך לשַׁבֵּחַ must offer praise; a. fr.Part. pass. מְשוּבָּח; f. מְשוּבַּחַת; pl. מְשוּבָּחִין; מְשוּבָּחוֹת a) improved, valuable; b) praise-worthy. Y.Yoma VI, 43c top מש׳ בגופו a sacrifice superior as to its body (stouter), מש׳ במראיו better looking. Cant. R. to I, 1 המש׳ שבשירים the most precious of songs. Num. R. s. 163> (ref. to Num. 13:22) שהפסולת שלה משובחת מן המש׳ (not משובח), v. פְּסוֹלֶת; a. fr. 2) to quiet, tame.Part. pass. as ab. Yalk. Num. 729 כחו … ומה מש׳ how great is the strength of this lion, and how tame he is! Hithpa. הִשְׁתַּבֵּחַ 1) to spread, (of light) get bright. Midr. Till. to Ps. 22 ואחר כך היא מִשְׁתַּבַּחַת והולכת ed. Bub. (oth. ed. מַשְׁבַּחַת Hif.) and at last it grows bright and brighter; Cant. R. to VI, 10 מרטבת (corr. acc.). 2) to be improved. Gen. R. s. 34 כל זמן שהוא כותשה היא משתבחת the more he beats it (the flax), the better it grows; ib. s. 32; ib. s. 55 משת׳ והולכת; Midr. Till. to Ps. 11 מַשְׁבַּחַת והולכת (Hif.; ed. Bub. משבח והולך, read: מַשְׁבִּיחַ, or משובח); Yalk. Gen. 95 משובחת; Yalk. Ps. 654 משב׳; a. e. 3) to praise ones self. Bekh.45b הקב״ה מִשְׁתַּבֵּחַ בבעלי קומה the Lord prides himself on conquering men of high stature. Ex. R. s. 9 אותו רשע משתבח ואומרוכ׳ that wicked man (Pharaoh) prides himself and says, that he is a god; a. e. 4) to be praised. Ib. s. 41 הקב״ה יִשְׁתַּבַּח שמו ויתעלה זכרו the Holy One, blessed be he, praised be his name, and exalted his memory; a. fr. -
111 שָׁבַח
שָׁבַח(b. h.) (to grow, spread, to improve, grow in value. B. Bath. 135b שֶׁבַח ששָׁבְחוּוכ׳ an improvement which the estate obtained of itself, i. e. a natural increase in value by growth, Ib. 143b שבחו נכסים מחמת נכסים the estate improved through outlays made from the estate; שבחו … מחמת עצמן the estate improved owing to their (the heirs) own expense of labor or money; a. e. Hif. הִשְׁבִּיחַ 1) to improve, ameliorate. B. Mets.14b גזל … והִשְׁבִּיחָהּ if one took unlawful possession of a field and sold it to another person who made improvements in it. B. Bath. 124b שבח שהִשְׁבִּיתוּ יורשיןוכ׳ an improvement which the heirs made after their fathers death, Ib. IX, 3 השביחו לאמצע, v. אֶמְצַע. Ib. הִשְׁבִּיחָה לעצמה the increase of value which she produced goes to her own profit; a. fr. 2) (neut. verb) to improve, grow in value. Maas. Sh. II, 1; a. e. 3) to get bright, v. infra. Pi. שִׁבֵּחַ 1) ( to amplify, to praise. Erub.19a ולא עוד אלא שמְשַׁבֵּחַ and not only (does he submit to Gods judgment in silence), but he even praises. Succ.27b, v. עַצְלָן. Sot.VII, 8 ושִׁבְּחוּהוּ חכמים and the scholars praised him for it. Mekh. Bo, s. 12 הודו ושִׁבְּחוּוכ׳ they offered thanks and praise that the emeny did not see (their dead) Ib. צריך לשַׁבֵּחַ must offer praise; a. fr.Part. pass. מְשוּבָּח; f. מְשוּבַּחַת; pl. מְשוּבָּחִין; מְשוּבָּחוֹת a) improved, valuable; b) praise-worthy. Y.Yoma VI, 43c top מש׳ בגופו a sacrifice superior as to its body (stouter), מש׳ במראיו better looking. Cant. R. to I, 1 המש׳ שבשירים the most precious of songs. Num. R. s. 163> (ref. to Num. 13:22) שהפסולת שלה משובחת מן המש׳ (not משובח), v. פְּסוֹלֶת; a. fr. 2) to quiet, tame.Part. pass. as ab. Yalk. Num. 729 כחו … ומה מש׳ how great is the strength of this lion, and how tame he is! Hithpa. הִשְׁתַּבֵּחַ 1) to spread, (of light) get bright. Midr. Till. to Ps. 22 ואחר כך היא מִשְׁתַּבַּחַת והולכת ed. Bub. (oth. ed. מַשְׁבַּחַת Hif.) and at last it grows bright and brighter; Cant. R. to VI, 10 מרטבת (corr. acc.). 2) to be improved. Gen. R. s. 34 כל זמן שהוא כותשה היא משתבחת the more he beats it (the flax), the better it grows; ib. s. 32; ib. s. 55 משת׳ והולכת; Midr. Till. to Ps. 11 מַשְׁבַּחַת והולכת (Hif.; ed. Bub. משבח והולך, read: מַשְׁבִּיחַ, or משובח); Yalk. Gen. 95 משובחת; Yalk. Ps. 654 משב׳; a. e. 3) to praise ones self. Bekh.45b הקב״ה מִשְׁתַּבֵּחַ בבעלי קומה the Lord prides himself on conquering men of high stature. Ex. R. s. 9 אותו רשע משתבח ואומרוכ׳ that wicked man (Pharaoh) prides himself and says, that he is a god; a. e. 4) to be praised. Ib. s. 41 הקב״ה יִשְׁתַּבַּח שמו ויתעלה זכרו the Holy One, blessed be he, praised be his name, and exalted his memory; a. fr. -
112 שנאן
שִׁנְאָןm. (b. h.; v. שָׁנָה I) repetition, double. Pesik. Baḥod., p. 107b> (ref. to Ps. 68:18 רבותים אלפי ש׳) ירד … בעשרים ושנים אלףוכ׳ the Lord came down on Sinai with twenty and two thousand classes of ministering angels; ib. 108a> (= שנון) וכולן ירדו שנונין לכלותוכ׳ and all of them came down (with) sharpened (swords), ready to consume Israels enemies (euphem. for Israel) ; ib. (as if from נאה) הנאין … שבהם the most beautiful and worthy of them; ib. (= שאנן) אעפ״כ היה להם ריוח in spite of their large numbers they had room; Pesik. R. s. 21; Yalk. Ex. 286; Yalk. Ps. 796. -
113 שִׁנְאָן
שִׁנְאָןm. (b. h.; v. שָׁנָה I) repetition, double. Pesik. Baḥod., p. 107b> (ref. to Ps. 68:18 רבותים אלפי ש׳) ירד … בעשרים ושנים אלףוכ׳ the Lord came down on Sinai with twenty and two thousand classes of ministering angels; ib. 108a> (= שנון) וכולן ירדו שנונין לכלותוכ׳ and all of them came down (with) sharpened (swords), ready to consume Israels enemies (euphem. for Israel) ; ib. (as if from נאה) הנאין … שבהם the most beautiful and worthy of them; ib. (= שאנן) אעפ״כ היה להם ריוח in spite of their large numbers they had room; Pesik. R. s. 21; Yalk. Ex. 286; Yalk. Ps. 796.
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