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121 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. -
122 ἐμός
ἐμός, ή, όν possess. pron. (via ἐμέ; Hom.+; s. B-D-F §285; W-S. §22; Rob. 684; 770) pert. to me (the speaker), esp. as possessor, agent, or object of an action, my, mineⓐ as adj.α. in attrib., often without special emphasis, freq. usedא. for the possess. gen., where μου could be used in nearly all cases Mt 18:20; J 3:29; 10:27; 15:11; Ro 10:1; with emphasis τῇ ἐμῇ χειρί w. my own hand (cp. PSI 223, 6 ὁλόγραφον χειρὶ ἐμῇ) 1 Cor 16:21; Gal 6:11; Col 4:18; 2 Th 3:17; Phlm 19. ὁ ἐμὸς καιρός my time=the time when I am to be fully revealed J 7:6, 8. ἡ ἡμέρα ἡ ἐμή 8:56 and sim.—IRo 7:2; 9:3; Hs 5, 3, 3.ב. for the obj. gen. (Aeschyl., Pers. 699 τὴν ἐμὴν αἰδῶ respect for me; X., Cyr. 3, 1, 28; 8, 3, 32; Antiphon 5, 41; Jos., Ant. 1, 100) εἰς τὴν ἐμὴν ἀνάμνησιν in memory of me (but s. PSchorlemmer, Die Hochkirche 1925, nos. 4; 5; ELohmeyer, JBL 56, ’37, 244f) 1 Cor 11:24f; Lk 22:19. πίστις ἐμή faith in me PtK 3 p. 15, 21.β. pred. J 7:16; 14:24; 16:15. οὐκ ἔστιν ἐμὸν τοῦτο δοῦναι it is not for me to give Mt 20:23; Mk 10:40 (Pla., Leg. 2, 664b ἐμὸν ἂν εἴη λέγειν; Lucian, Jupp. Conf. 10 οὐκ ἐμὸν τοῦτο; Jos., Ant. 2, 335 σόν ἐστι ἐκπορίζειν).ⓑ subst. τὸ ἐμόν my property (cp. Jos., Ant. 18, 199) Mt 25:27; J 16:14f. For this τὰ ἐμά (cp. Phalaris, Ep. 16; Jos., Ant. 13, 57; ApcSed 6:4; Tat. 26, 2) Mt 20:15 (perh. on my own premises WHatch, ATR 26, ’44, 250–53); Lk 15:31 (Ps.-Callisth. 1, 38, 5 τὰ σὰ ἡμέτερα γενής.); J 17:10.—οἱ ἐμοί (Ael. Aristid. 50, 5 K.=26 p. 503 D.; Sb 1911 [ins]; POslo 25, 10 [217 A.D.] et al. s. Pres.; Jos., Vi. 291) Rv 13:14 v.l.—GKilpatrick, The Poss. Pron. in the NT: JTS 42, ’41, 184–86.—DELG s.v. ἐγώ. M-M. -
123 ἐναργής
ἐναργής, ές (ἀργής ‘bright’; Hom.+; ins, pap, EpArist, Philo; Jos., Ant. 14, 266, C. Ap. 2, 190; Ath., R. 77, 25; ἐναργῶς Just., D. 54, 1; 114, 1; Ath., R. 65, 1 al.) pert. to being readily perceived, clear, evident, visible Hb 4:12 v.l. (for ἐνεργής). For the ἐνεργής of the Gk. text in 1 Cor 16:9 and Phlm 6 some Lat. mss. have ‘evidens’ or ‘manifesta’.—Frisk s.v. ἀργής. B. 1233. -
124 ἐνεργής
ἐνεργής, ές (s. ἐνέργεια, ἐνεργέω; Aristot. et al.; Polyb. 11, 23, 2; Plut., Sol. 96 [31, 2] v.l.; Diosc., Mat. Med. 1, 18; Vett. Val. 276, 11; Herm. Wr. 10, 23; POxy 1088, 56 [1 A.D.]; Just.) pert. to practical expression of capability, effective, active, powerful, κοινωνία τῆς πίστεως Phlm 6. ὁ λόγος τοῦ θεοῦ Hb 4:12. Of a door (fig.), the opening of which promises a rich field of labor 1 Cor 16:9.—M-M. TW. -
125 ἐξουσία
ἐξουσία, ας, ἡ (Soph., Thu.+; ins, pap, LXX, En, pseudepigr., Philo, Joseph., Just.; Tat. 30, 1; Mel., P. 104, 810 [Bodm.]) from ἔξεστιν.① a state of control over someth., freedom of choice, right (e.g., the ‘right’ to act, decide, or dispose of one’s property as one wishes: BGU 1158, 13 [9 B.C.] = Mitt-Wilck. II/2, 234, 13 legal t.t., esp. in wills: POxy 272, 13; BGU 183, 25 ἔχειν αὐτὴν τὴν ἐ. τῶν ἰδίων πάντων; PTebt 319, 21.—Sir 30:11) ἐξουσίαν ἔχειν have the right 2 Th 3:9 (Just., D 16, 4). W. inf. foll. (Teles p. 23, 14; 24, 11; Tob 2:13 S; 7:10 S) J 10:18; 1 Cor 9:4ff; Hb 13:10; Rv 13:5; B 4:2. W. obj. gen. foll. (τίς οὖν ἔτι ἔχει μου ἐξουσίαν; Epict. 3, 24, 70; διδόναι ἐξουσίαν τῶν πετεινῶν Did., Gen. 61, 24) εἰ ἄλλοι τῆς ὑμῶν ἐ. μετέχουσι 1 Cor 9:12. Also ἐ. ἐπὶ τὸ ξύλον τῆς ζωῆς the right to the tree of life Rv 22:14. W. verbs of two constr. ἔχει ἐ. ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος the potter has a right over the clay, to make fr. the same lump Ro 9:21. ἐ. ἔχειν περί τινος (4 Macc 4:5) be at liberty w. regard to a thing (opp. ἀνάγκην ἔχειν) 1 Cor 7:37; cp. 8:9; ἐ. ἐν τ. εὐαγγελίῳ a right in the gospel 9:18. ἐν τῇ σῇ ἐ. ὑπῆρχεν was at your disposal Ac 5:4 (Esth 4:17b; Appian, Liby. 52 §226 ἐν ἐ. εἶναι τί τινι=someth. is at someone’s disposal, is within one’s power).② potential or resource to command, control, or govern, capability, might, power (on capacity for someth. cp. Did., Gen. 162, 5: ἡ προσαιρέσεως ἐξουσία; cp. 1 Esdr 4:28, 40; 2 Macc 7:16 the king can do what he pleases because he has the capability for doing so) ἡ ἐ. τ. ἵππων ἐν τ. στόματι αὐτῶν ἐστιν Rv 9:19; cp. vs. 3; 13:2, 4; 18:1; Mt 9:8; Ac 8:19. W. inf. foll. to indicate the thing that one is able to do (En 25:4 ἅψασθαι; Diod S 4, 52, 4 ἀμύνασθαι εἶχεν ἐξουσίαν; Mel., P. 104 πάντα κρίνει); ἐκβάλλειν τ. δαιμόνια [b]Mk 3:15. ἐμβαλεῖν εἰς τ. γέενναν Lk 12:5; cp. J 1:12; 7:1 v.l.; Rv 9:10; 11:6. W. gen. of the inf. foll. τοῦ πατεῖν ἐπάνω ὄφεων Lk 10:19; ποιεῖν ἐ. exercise power Rv 13:12. ἐ. ἔχειν τινός have power over someone (Epict. 4, 12, 8) GPt 3:7; ἑαυτοῦ IPol 7:3; also ἐ. ἔχειν ἐπί τινος Rv 20:6; cp. AcPl Ha 1, 3. Esp. of God’s power (Theodor. Prodr. 5, 313 ἡ θεῶν ἐ.; Da 4:17; Jos., Ant. 5, 109; 18, 214) Lk 12:5 (cp. 2 Cl 5:4); Ac 1:7; Jd 25; Hs 9, 23, 4. πάντων τ. ἐξουσίαν power over all Hm 4, 1, 11; Hs 9, 28, 8. πᾶσα ἡ ἐ. 5, 7, 3 (En 9:5). τὴν κατὰ πάντων ἐ. MPol. 2:1. τέλους ἐ. power over the end PtK 2 p. 13, 22. ἐ. ἐπὶ τ. πληγάς control over the plagues Rv 16:9. Also of Satan’s power Ac 26:18; ending of Mk in the Freer ms.; B 2:1.—The power that comes fr. God can involve transcendent knowledge, and both may be expressed by ἐ. (Herm. Wr. 1, 13; 14; 32). So his hearers conclude fr. Jesus’ teaching that he must have ἐ. (i.e. it is not necessary for him to first ask what the traditional practice or interpretation requires) Mk 1:22 (‘license’ of a Jewish teacher L-S-J-M Suppl., ’68; against this AArgyle, ET 80, ’68/69, 343); cp. Mt 7:29 (Rtzst., Poim. 48, 3, Mysterienrel.3 302; 363; JStarr, HTR 23, 1930, 302–5; HWindisch, Pls. u. Christus ’34, 151ff; DDaube, JTS 39, ’38, 45–59; HFlowers, ET 66, ’55, 254 [‘like a king’]; DHudson, ET 67, ’55/56, 17; JCoutts, JTS 8, ’57, 111–18 [Jesus and the 12]). The prep. expr. κατʼ ἐξουσίαν in accordance w. knowledge and power Mk 1:27 and ἐν ἐ. Lk 4:32 belong to this classification; cp. 4:36. The close relation of ἐ. w. ‘gnosis’ and teaching also B 18:1.—But it is not always possible to draw a hard and fast line betw. this sense and③ the right to control or command, authority, absolute power, warrant (Sextus 36: the πιστός has ἐ. fr. God) ἐ. καὶ ἐπιτροπή (cp. Ps.-Pla., Defin. p. 415c ἐξουσία, ἐπιτροπὴ νόμου) authority and commission Ac 26:12. ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; by whose authority are you doing this? Mt 21:23, 24, 27; Mk 11:28, 29, 33; Lk 20:2, 8. ἐ. διδόναι τινί put someone in charge (Diod S 13, 36, 2; 14, 81, 6; cp. Vi. Aesopi G 11 p. 39, 6 P.; En 9:7; TestJob 3:6; Jos., Ant. 2, 90; 20, 193) Mk 13:34; PtK 2 p. 14, 13. οἷς ἔδωκεν τοῦ εὐαγγελίου τὴν ἐ. to whom he gave rights over the Gospel (for its proclamation) B 8:3. ὅτι τὸ ἄρχειν ἐξουσίας ἐστίν that ruling depends on authority 6:18. Of apostolic authority 2 Cor 10:8; 13:10; ISm 4:1. Of Jesus’ total authority Mt 28:18 (cp. Herm. Wr. 1, 32; Da 7:14; DStanley, CBQ 29, ’67, 555–73); Hs 5, 6, 1. W. gen. of the one who has authority ἐ. τοῦ Χριστοῦ Rv 12:10 (Just., A I, 40, 7). W. gen. of that over which the authority is exercised (Diod S 2, 27, 3; IDefixWünsch 4, 21; Ps 135:8, 9; Wsd 10:14; Sir 17:2; Jos., Vi. 190) ἐ. πνευμάτων ἀκαθάρτων over the unclean spirits Mt 10:1; Mk 6:7; cp. J 17:2; Hm 4, 3, 5; PtK 2 p. 14, 13; 1 Cl 61:2; ISm 4:1; τούτου τοῦ λαοῦ Hs 8, 3, 3. Also ἐπί w. acc. (cp. Sir 33:20) Lk 9:1; cp. Rv 6:8; 13:7. Likew. ἐπί w. gen. (cp. Da 3:97) Rv 2:26; 11:6b; 14:18. παρά τινος (also ἀπό τινος Orig., C. Cels. 2, 13, 56) indicates the source of the authority (s. παρά A3b) Ac 9:14; 26:10; Hs 5, 6, 4 (restored from the Lat.; ἐ. λαμβάνειν as Diod S 11, 42, 6; TestJob 8:2f; 16:4; Vi. Aesopi G 11 p. 39, 4 P.) and κατά τινος the one against whom it is directed (TestJob 16:2 κατʼ ἐμοῦ; 8:2 κατὰ τῶν ὑπαρχόντων μου ‘over my possessions’; Sb 8316, 6f κύριε Σάραπι δὸς αὐτῷ κατεξουσίαν κατὰ τῶν ἐχθρῶν αὐτοῦ; Orig., C. Cels. 7, 43, 25) J 19:11 (HvCampenhausen, TLZ 73, ’48, 387–92); B 4:13. W. pres. inf. foll. (cp. X., Mem. 2, 6, 24 and 35; Diod S 12, 75, 4; 1 Macc 10:35; 11:58; Jos., Ant. 4, 247) Mt 9:6; Mk 2:10; Lk 5:24; J 5:27. W. aor. inf. foll. (Jdth 8:15; 1 Esdr 8:22; 1 Macc 1:13) 19:10. Foll. by gen. of the pres. inf. (4 Macc 5:15) Hm 12, 4, 2.—RDillon, ‘As One Having Authority’ (Mark 1:22): CBQ 57, ’95, 92–113.④ power exercised by rulers or others in high position by virtue of their office, ruling power, official power (Ps.-Pla., Alc. 1, 135b al.; LXX; Jos., Bell. 2, 140, Vi. 80) ἐ. ὡς βασιλεύς Rv 17:12f (Diod S 2, 45, 1 βασιλικὴν ἐ. ἔχειν; 14, 32, 5 ἐ. λαμβάνειν); ἐ. τοῦ ἡγεμόνος Lk 20:20; cp. J 19:10f, s. 3 above. ἐ. ἐπάνω δέκα πόλεων Lk 19:17. ἄνθρωπος ὑπὸ ἐξουσίαν τασσόμενος a man under authority 7:8 (MFrost, ET 45, ’34, 477f); cp. Mt 8:9; Hs 1:3.—The power of a particular office (Diod S 1, 70, 1; 14, 113, 6 ἡ ὑπατικὴ ἐξουσία; Plut., Mar. 406 [2, 1], Caes. 734 [58, 1]) ἐπαρχικὴ ἐ. the power of prefect Phlm subscr.ⓐ human authorities, officials, government (Dionys. Hal. 8, 44; 11, 32; POxy 261, 15) Lk 12:11 (here and elsewh. in NT w. ἀρχή, as also in Pla.); Ro 13:1, 2, 3 (with 13:1b cp. the express. ‘ancient saying’ [s. Hes., Theogony 96 ἐκ δὲ Διὸς βασιλῆες. On this HFränkel, Dichtung u. Philos. des frühen Griechentums ’62, 111 n. 6] in Artem. 2, 36 p. 135, 24; 2, 69 p. 161, 17 τὸ κρατοῦν δύναμιν ἔχει θεοῦ=the ruling power has its authority from God; Wsd 6:3; Jos., Bell. 2, 140 οὐ δίχα θεοῦ περιγενέσθαι τινὶ τὸ ἄρχειν … ἐξουσίαν); Tit 3:1. For the view that the ἐ. of Ro 13 are spirit powers, as b below, s. OCullmann, Christ and Time (tr. Filson) ’50, 191–210.—On the subj. in gener. s. LGaugusch, D. Staatslehre d. Ap. Pls nach Ro 13: ThGl 5, ’34, 529–50; JUitman, Onder Eig. Vaandel 15, ’40, 102–21; HvCampenhausen, ABertholet Festschr. ’50, 97–113; OCullmann, Zur neuesten Diskussion über die ἐξουσίαι in Rö 13:1: TZ 10, ’54, 321–36, D. Staat im NT ’612 (Eng. tr.: The State in the NT ’56, 93–114); against him AStrobel, ZNW 47, ’56, 67–93.—GCaird, Princip. and Powers ’56; RMorgenthaler TZ 12, ’56, 289–304; CMorrison, The Powers That Be ’60; EBarnikol, Rö 13. Der nichtpaulinische Ursprung der absoluten Obrigkeitsbejahung v. Rö 13:1–7 ’61, 65–133; HSchlier, Principalities and Powers in the NT ’61 (Eng. tr.); MBorg, NTS 19, ’72/73, 205–18. οἱ ἐπʼ ἐξουσίαν ἀχθέντες those who are brought before the authorities Hs 9, 28, 4.ⓑ of transcendent rulers and functionaries: powers of the spirit world (TestLevi 3:8; TestSol 20:15 B), sg. (w. ἀρχή and δύναμις) 1 Cor 15:24; Eph 1:21; Col 2:10. Pl. (w. ἀρχαί as Just., D. 41, 1; cp. Orig., C. Cels. 4, 29, 22) Eph 3:10; 6:12; Col 1:16; 2:15; (w. ἄγγελοι, δυνάμεις) 1 Pt 3:22. Cp. the v.l. for ἄρχειν Papias (4).⑥ the sphere in which power is exercised, domain (4 Km 20:13; Ps 113:2) Lk 4:6. ἐκ τ. ἐξουσίας Ἡρῴδου ἐστίν he comes fr. Herod’s jurisdiction 23:7. ἐ. τοῦ σκότους domain of darkness 22:53; Col 1:13 (opp. the βασιλεία of Christ). Hence ἐ. τοῦ ἀέρος simply domain of the air Eph 2:2; s. ἀήρ 2b.⑦ Various opinions are held about the mng. of 1 Cor 11:10 ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. Many now understand it as a means of exercising power (cp. δύναμις 1b.—It is abstract for concrete, as βασιλεία [1] in Diod S 1, 47, 5: a stone figure ἔχουσα τρεῖς βασιλείας ἐπὶ τῆς κεφαλῆς=that wears three symbols of royal power [diadems] on its head), that is to say, the veil (κάλυμμα is v.l. for ἐ. here; s. critical apparatus in N.) by which women at prayer (when they draw near to the heavenly realm) protect themselves fr. the amorous glances of certain angels. But the veil may also have been simply a symbol of womanly dignity, esp. befitting a Christian woman, and esp. in the presence of holy angels (s. Cadbury below).—WWeber, ZWT 46, 1903, 487–99; Dibelius, Geisterwelt 12–23 al.; EFehrle, Die kultische Keuschheit im Altertum1910, 39; RPerdelwitz, StKr 86, 1913, 611–13; LBrun, ZNW 14, 1913, 298–308; GKittel, Rabbinica 1920, 17ff; Billerb. III 423–35; KBornhäuser, NKZ 41, 1930, 475–88; WFoerster, ZNW 30, ’31, 185f; MGinsburger, RHPR 12, ’32, 245–47; OMotta, ET 44, ’33, 139–41; CSpicq, RB 48, ’39, 557–62; EBlakeney, ET 55, ’44, 138; SLösch, TQ 127, ’47, 216–61; JFitzmyer, NTS 3, ’57, 48–58; HCadbury, HTR 51, ’58, 1f (Qumran parallels); MHooker, NTS 10, ’64, 410–16; AIsaksson, Marriage and Ministry in the NT ’65, 176–81; GSchwartz, ZNW 70, ’79, 249 (Aramaic background).—LCerfaux et JTondriau, Un Concurrent du Christianisme, ’57. S. on ἄγγελος 2c.—V.l. for ἄρχειν Papias (4).—DELG s.v. εἰμί. New Docs 2, 83f. M-M. EDNT. TW. Sv. -
126 ἐπαρχικός
ἐπαρχικός, ή, όν pert. to an ἔπαρχος or prefect, prefectural (see next entry) (lit.; ins, e.g. OGI 578, 14) ἐπαρχικὴ ἐξουσία with authority of a prefect (Cass. Dio 75, 14, 1) Phlm subscr. v.l. (s. N.25 or earlier). This refers to an office in Rome, that of the ‘praefectus urbi’, the governor of the capital city. -
127 Ἐπαφρᾶς
Ἐπαφρᾶς, ᾶ, ὁ (GDI 1489, 1 [Locris]; CIG I, 268, 37; II, 1963, 1; 2248, 4; SIG 1112, 26; 1243, 34) Epaphras (prob. short form of Ἐπαφρόδιτος q.v.; s. W-S. §16, 9; B-D-F §125, 1; Mlt-H. 119; 314) a Christian of Colossae Col 4:12, founder of the church there 1:7; cp. Phlm 23.—LGPN I. M-M. -
128 ἐπίγνωσις
ἐπίγνωσις, εως, ἡ (s. γνῶσις and prec. entry; Philo Mech. 59, 2; Polyb. 3, 7, 6; 3, 31, 4; Diod S 3, 38, 2; Epict. 2, 20, 21; Plut., Mor. 1145a; Herodian 7, 6, 7; pap [Mayser 438; UPZ 118, 16: 136 B.C.?; BGU 1873, 20f; PTebt 28, 11: c. 114 B.C.]; LXX, EpArist, Philo, Just., Tat.; καιρῶν ἐ. Did., Gen. 195, 28) knowledge, recognition in our lit. limited to transcendent and moral matters (Hierocles 22 p. 467). W. gen. of the thing known (Diod S 3, 56, 5 τῶν ἄστρων ἐ.) δόξης ὀνόματος αὐτοῦ 1 Cl 59:2 (here ἀγνωσία as contrast to ἐπίγν.). (τῆς) ἀληθείας a knowledge of the truth (Epict. 2, 20, 21; Philo, Omn. Pr. L. 74; τοῦ ἀληθοῦς Just., D. 3, 4.—MDibelius, Ἐπίγνωσις ἀληθείας: GHeinrici Festschr. 1914, 178–89) 1 Ti 2:4; 2 Ti 2:25; 3:7; Tit 1:1; Hb 10:26 (for the expr. εἰς ἐπίγνωσιν ἔρχεσθαι in 1 Ti 2:4; 2 Ti 3:7 cp. 2 Macc 9:11). ἁμαρτίας consciousness of sin Ro 3:20. τοῦ μυστηρίου τ. θεοῦ Col 2:2. τοῦ θελήματος αὐτοῦ 1:9. παντὸς ἀγαθοῦ Phlm 6 (cp. Herm. Wr. 3, 3b ἀγαθῶν ἐ.; EpArist 139; ἐ. τοῦ καλοῦ Did., Gen. 72, 17). W. gen. of the pers. known ἐ. τοῦ θεοῦ knowledge of God (Pr 2:5; Hos 4:1; Just., A II, 10, 6; Tat. 13, 1) Col 1:10; 2 Pt 1:2; cp. Eph 1:17; 2 Pt 1:3; Dg 10:1. Also ἡ περί σου ἐ. MPol 14:1; ἐ. τοῦ υἱοῦ τοῦ θεοῦ Eph 4:13; cp. 2 Pt 1:8; 2:20. Knowledge of God and Christ 2 Pt 1:2; but legal terminology may be reflected here (=cognitio, cp. PTebt 28, 11 πρὸς τὸ μὴ ἕκαστα ὑπʼ ἐπίγνωσιν ἀχθῆναι [114 B.C.]; SIG 826d, 16f). Abs. (cp. Hos 4:6) θεὸν ἔχειν ἐν ἐ. to recognize God Ro 1:28; (w. αἴσθησις) Phil 1:9; ἀνακαινούμενος εἰς ἐ. renewed in knowledge Col 3:10. κατʼ ἐπίγνωσιν in accordance w. (real) knowledge Ro 10:2.—DELG s.v. γιγνώσκω. M-M. TW.
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Bibelbücher — In dieser Liste biblischer Bücher sind die einzelnen Bücher der Bibel von Judentum und Christentum aufgelistet[1]. Die Anordnung differiert sowohl zwischen diesen beiden Religionen als auch zwischen den verschiedenen christlichen Konfessionen.… … Deutsch Wikipedia
Bücher der Bibel — In dieser Liste biblischer Bücher sind die einzelnen Bücher der Bibel von Judentum und Christentum aufgelistet[1]. Die Anordnung differiert sowohl zwischen diesen beiden Religionen als auch zwischen den verschiedenen christlichen Konfessionen.… … Deutsch Wikipedia
Paul (Heiliger) — Paulus von Tarsus (griechisch παΰλος, hebräischer Name שָׁאוּל, Scha ul, davon lat.: Saulus; † nach 60, eventuell in Rom) ist nach der Überlieferung des Neuen Testaments (NT) der erste und wichtigste Theologe der Christentumsgeschichte und neben… … Deutsch Wikipedia
