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21 Spain
Portugal's independence and sovereignty as a nation-state are based on being separate from Spain. Achieving this on a peninsula where its only landward neighbor, Spain, is stronger, richer, larger, and more populous, raises interesting historical questions. Considering the disparity in size of population alone — Spain (as of 2000) had a population of 40 million, whereas Portugal's population numbered little over 10 million—how did Portugal maintain its sometimes precarious independence? If the Basques, Catalans, and Galicians succumbed to Castilian military and political dominance and were incorporated into greater Spain, how did little Portugal manage to survive the "Spanish menace?" A combination of factors enabled Portugal to keep free of Spain, despite the era of "Babylonian Captivity" (1580-1640). These include an intense Portuguese national spirit; foreign assistance in staving off Spanish invasions and attacks between the late 14th century and the mid l9th century, principally through the Anglo- Portuguese Alliance and some assistance from France; historical circumstances regarding Spain's own trials and tribulations and decline in power after 1600.In Portugal's long history, Castile and Leon (later "Spain," as unified in the 16th century) acted as a kind of Iberian mother and stepmother, present at Portugal's birth as well as at times when Portuguese independence was either in danger or lost. Portugal's birth as a separate state in the 12th century was in part a consequence of the king of Castile's granting the "County of Portucale" to a transplanted Burgundian count in the late 11th century. For centuries Castile, Leon, Aragon, and Portugal struggled for supremacy on the peninsula, until the Castilian army met defeat in 1385 at the battle of Aljubarrota, thus assuring Portugal's independence for nearly two centuries. Portugal and its overseas empire suffered considerably under rule by Phillipine Spain (1580-1640). Triumphant in the War of Restoration against Spain (1640-68), Portugal came to depend on its foreign alliances to provide a counterweight to a still menacing kindred neighbor. Under the Anglo-Portuguese Alliance, England (later Great Britain) managed to help Portugal thwart more than a few Spanish invasion threats in the next centuries. Rumors and plots of Spain consuming Portugal continued during the 19th century and even during the first Portuguese republic's early years to 1914.Following difficult diplomatic relations during Spain's subsequent Second Republic (1931-36) and civil war (1936-39), Luso-Span-ish relations improved significantly under the authoritarian regimes that ruled both states until the mid-1970s. Portugal's prime minister Antônio de Oliveira Salazar and Spain's generalissimo Francisco Franco signed nonaggression and other treaties, lent each other mutual support, and periodically consulted one another on vital questions. During this era (1939-74), there were relatively little trade, business, and cultural relations between the two neighbors, who mainly tended to ignore one another. Spain's economy developed more rapidly than Portugal's after 1950, and General Franco was quick to support the Estado Novo across the frontier if he perceived a threat to his fellow dictator's regime. In January 1962, for instance, Spanish army units approached the Portuguese frontier in case the abortive military coup at Beja (where a Portuguese oppositionist plot failed) threatened the Portuguese dictatorship.Since Portugal's Revolution of 25 April 1974, and the death of General Franco and the establishment of democracy in Spain (1975-78), Luso-Spanish relations have improved significantly. Portugal has experienced a great deal of Spanish investment, tourism, and other economic activities, since both Spain and Portugal became members of the European Economic Community (EEC) in 1986.Yet, Portugal's relations with Spain have become closer still, with increased integration in the European Union. Portugal remains determined not to be confused with Spain, and whatever threat from across the frontier exists comes more from Spanish investment than from Spanish winds, marriages, and armies. The fact remains that Luso-Spanish relations are more open and mutually beneficial than perhaps at any other time in history. -
22 σύνοδος
A = συνοδοιπόρος, AP7.635 (Antiphil.), Arr.Epict. 2.14.8, 3.21.5, Certamen 245, Man.5.58.------------------------------------σύνοδος (B), ἡ,A assembly, meeting, esp. for deliberation, Orac. ap. Hdt.9.43, And.1.47, Th.1.96, 119, IG42(1).68.93 (Epid., iv B.C.), etc.;ξ. Ἀχαιῶν E.Hec. 107
(anap.);σ. κώμης BGU1648.6
(ii A.D.);σ. συλλεγῆναι Hdt.9.27
; (prose decree);ἀπὸ κοινῶν ξ. βουλεύειν Th.1.97
; ἐκ τῶν ξ. Id.5.17; σ. πρὸς τῷ διαιτητῇ meeting of parties in court, D.54.29: pl., of political clubs or conspiracies, Sol.4.22, Ar.Eq. 477, Th.3.82, Pl.Tht. 173d; ἑταιρείας μὴ ποιεῖσθε μηδὲ ς. Isoc.3.54; also of private meetings or gatherings for discussion, διαλεκτικαὶ ς. Arist.Top. 159a32; of synods of the church, Cod.Just.1.1.7.12.2 national gathering, Th.3.104, Pl.Smp. 197d; αἱ ἀρχαῖαι θυσίαι καὶ ς. Arist.EN 1160a26: hence, society for festal purposes,τῶν ἐρανιστῶν IG22.1369.32
;τῶν μυστῶν SIG851.25
(Smyrna, ii A.D.);τῶν Ἀσκλαπιαστᾶν IG42(1).679
(Epid.).3 company, guild, (Delph., ii B.C.); [ συγγεωργῶν] Sammelb.7457.5,9 (ii B.C.); athletic club, OGI486.17 (Pergam., ii A.D.), 713.9 (Alexandria, iii A.D.); ἡ ἱερὰ ξυστικὴ περιπολιστικὴ.. ς. PLond.3.1178.38 (ii A.D.), cf. POxy.908.9 (ii A.D.), IG22.1350.5 = συνουσία, sexual intercourse, Arist.HA 541a31, Clearch.49, Ph.1.148, Plu.Lyc. 15, Gal.15.47.II of things, coming together, constriction, κυάνεαι σύνοδοι θαλάσσας, of the straits of the Bosporus, E.IT 393 (lyr.); ἡ σ. τοῦ πλησίον ἀλλήλων τεθῆναι the coming together resulting from juxtaposition, Pl.Phd. 97a; ἡ τῆς πιλήσεως ς. Id.Ti. 58b; ἡ τοῦ ὕδατος ς., viz. ice, ib. 61a; ὅσον διαχυτικὸν.. τῶν περὶ τὸ στόμα ς. whatever relaxes.. constriction in the organ of taste, ib. 60b;ἀναγκαῖον τῶν τοιούτων γίνεσθαι σύνοδον, ἀλλ' οὐ διὰ ψύξιν Arist. GA 764b7
; ἡ εἰς αὑτὸν ς. contraction of a muscle, Gal.UP12.8, cf. Id.4.391; ἡ σ. ἡ κατὰ [τὴν οὐσίαν] λεγομένη the union of matter and form, viz. the concrete object, Arist.Metaph. 1033b17; concourse, assemblage,παθῶν Longin.10.3
; of the parts of the foetus, Sor.2.64; combination of numbers, Theol.Ar.8;σημείων Gal.16.505
.2 Astron., conjunction,τῶν πλανήτων καὶ πρὸς αὑτοὺς καὶ πρὸς τοὺς ἀπλανεῖς Arist. Mete. 343b30
; of the sun and moon, Plu.2.269c, IG14.2126 ([place name] Rome);ἡλίου καὶ σελήνης Gal.18(2).240
;σ. ἐκλειπτικὴ σελήνης πρὸς ἥλιον Plu. Rom.12
; αἱ ς., of the times of new moon, Zeno Stoic.1.34;αἱ τῶν μηνῶν σ. ψυχραὶ διὰ τὴν τῆς σελήνης ἀπόλειψιν Arist.GA 738a20
, cf. Thphr.Sign.5, LXX De.33.14.3 Gramm., construction, A.D.Synt. 28.11, al.III incoming of revenue,χρημάτων σύνοδοι Hdt.1.64
; revenues, ἀπὸ τῶν ς. IG11(4).1217 ([place name] Delos); τῶν φερόντων τὴν σ. τοῦ Διὸς τοῦ ξενίου ib.22.1012.15 (ii B.C.); οἱ τὴν σ. φέροντες τῷ θεῷ ib.22.1326.6. (Written sunhod-, i.e. συνὁδ-, in a Latin inscr., CIL12.2519.2,3,4 (i B.C.(?)); also synhod-, ib.6, IG14.2495 ([place name] Nemausus), CIL12.3183 (ibid.), 6.10117 ([place name] Rome).)Greek-English dictionary (Αγγλικά Ελληνικά-λεξικό) > σύνοδος
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23 Gutenberg, Johann Gensfleisch zum
SUBJECT AREA: Paper and printing[br]b. c. 1394–9 Mainz, Germanyd. 3 February 1468 Mainz, Germany[br]German inventor of printing with movable type.[br]Few biographical details are known of Johann Gensfleisch zum Gutenberg, yet it has been said that he was responsible for Germany's most notable contribution to civilization. He was a goldsmith by trade, of a patrician family of the city of Mainz. He seems to have begun experiments on printing while a political exile in Strasbourg c. 1440. He returned to Mainz between 1444 and 1448 and continued his experiments, until by 1450 he had perfected his invention sufficiently to justify raising capital for its commercial exploitation.Circumstances were propitious for the invention of printing at that time. Rises in literacy and prosperity had led to the formation of a social class with the time and resources to develop a taste for reading, and the demand for reading matter had outstripped the ability of the scribes to satisfy it. The various technologies required were well established, and finally the flourishing textile industry was producing enough waste material, rag, to make paper, the only satisfactory and cheap medium for printing. There were others working along similar lines, but it was Gutenberg who achieved the successful adaptation and combination of technologies to arrive at a process by which many identical copies of a text could be produced in a wide variety of forms, of which the book was the most important. Gutenberg did make several technical innovations, however. The two-piece adjustable mould for casting types of varying width, from T to "M", was ingenious. Then he had to devise an oil-based ink suitable for inking metal type, derived from the painting materials developed by contemporary Flemish artists. Finally, probably after many experiments, he arrived at a metal alloy of distinctive composition suitable for casting type.In 1450 Gutenberg borrowed 800 guldens from Johannes Fust, a lawyer of Mainz, and two years later Fust advanced a further 800 guldens, securing for himself a partnership in Gutenberg's business. But in 1455 Fust foreclosed and the bulk of Gutenberg's equipment passed to Peter Schöffer, who was in the service of Fust and later married his daughter. Like most early printers, Gutenberg seems not to have appreciated, or at any rate to have been able to provide for, the great dilemma of the publishing trade, namely the outlay of considerable capital in advance of each publication and the slowness of the return. Gutenberg probably retained only the type for the 42- and 36-line bibles and possibly the Catholicon of 1460, an encyclopedic work compiled in the thirteenth century and whose production pointed the way to printing's role as a means of spreading knowledge. The work concluded with a short descriptive piece, or colophon, which is probably by Gutenberg himself and is the only output of his mind that we have; it manages to omit the names of both author and printer.Gutenberg seems to have abandoned printing after 1460, perhaps due to failing eyesight as well as for financial reasons, and he suffered further loss in the sack of Mainz in 1462. He received a kind of pension from the Archbishop in 1465, and on his death was buried in the Franciscan church in Mainz. The only major work to have issued for certain from Gutenberg's workshop is the great 42-line bible, begun in 1452 and completed by August 1456. The quality of this Graaf piece of printing is a tribute to Gutenberg's ability as a printer, and the soundness of his invention is borne out by the survival of the process as he left it to the world, unchanged for over three hundred years save in minor details.[br]Further ReadingA.Ruppel, 1967, Johannes Gutenberg: sein Leben und sein Werk, 3rd edn, Nieuwkoop: B.de Graaf (the standard biography), A.M.L.de Lamartine, 1960, Gutenberg, inventeur de l'imprimerie, Tallone.Scholderer, 1963, Gutenberg, Inventor of Printing, London: British Museum.S.H.Steinberg, 1974, Five Hundred Years of Printing 3rd edn, London: Penguin (provides briefer details).LRDBiographical history of technology > Gutenberg, Johann Gensfleisch zum
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24 εἰρήνη
εἰρήνη, ης, ἡ (s. εἰρηνεύω; Hom.+; εἰρ. and related terms are common in astr. texts, e.g. Cat. Cod. Astr. IX/2 p. 173, 21; 175, 10)① a state of concord, peace, harmonyⓐ between governments opp. πόλεμος IEph 13:2. ἐρωτᾷ τὰ πρὸς εἰρήνην asks for terms of peace Lk 14:32 (cp. TestJud 9:7 αἰτοῦσιν ἡμᾶς τὰ πρὸς εἰρήνην; Anna Comn., Alex. 8, 5 ed. R. II p. 12, 17 τὰ περὶ εἰρήνης ἐρωτῶντες.—It is also poss. to transl. inquires about his health like ἐρωτ. [τὰ] εἰς εἰρήνην=שָׁאַל לְשָׁלוֹם 2 Km 8:10; 11:7; s. HThackeray, JTS 14, 1913, 389–99; Helbing, Kasussyntax 40); ἐν εἰ. εἶναι (Aristot., Mirabilia 119, 842a 2) be in peace, out of danger Lk 11:21. λαμβάνειν τὴν εἰ. ἔκ τινος take peace away fr. someth.=plunge it into a state of war Rv 6:4.—Ac 24:2. Of those who are fighting αἰτεῖσθαι εἰ. ask for peace (Anonym. Alex.-gesch. [II B.C.]: 151 Fgm. 1, 5 Jac.) Ac 12:20.ⓑ harmony in personal relationships peace, harmony w. ὁμόνοια (Chrysipp.: Stoic. II 1076; Diod S 16, 60, 3; Dio Chrys. 21 [38], 14; 22 [39], 2; SIG 685, 13 [139 B.C.]; Jos., Ant. 4, 50) 1 Cl 60:4; 61:1; 63:2; w. πραΰτης 61:2; opp. ὀργή D 15:3; opp. μάχαιρα Mt 10:34, cp. Lk 12:51. συναλλάσσειν εἰς εἰ. pacify Ac 7:26; σύνδεσμος τῆς εἰ. Eph 4:3. βασιλεὺς εἰρήνης king of peace (as transl. of Salem; cp. Philo, Leg. All. 3, 79) Hb 7:2. Of the Christian community εἰ. ἔχειν have peace, rest (fr. persecution, as Ac 14:2 v.l.; for the phrase s. Diod S 11, 72, 1; cp. Jos., Bell. 2, 401) Ac 9:31; εἰ. βαθεῖα (Ath. 1, 3 [opp. διώκεσθαι]; s. βαθύς 3a) 1 Cl 2:2. ὁδὸς εἰρήνης the way of peace, that leads to peace Ro 3:17 (Ps 13:3; Is 59:8); Lk 1:79. μετʼ εἰρήνης peaceably (Diod S 3, 18, 7; Vi. Aesopi W 97 P. μετʼ εἰρήνης ζῆν; EpJer 2; 1 Esdr 5:2; 1 Macc 12:4, 52 al.; Jos., Ant. 1, 179; 8, 405) Hb 11:31; ποιεῖν εἰ. make peace (Hermocles [IV/III B.C.]: Anth. Lyr. II p. 250, 21 [p. 174, 21 Coll. Alex.=Athen. 6, 253e] πρῶτον μὲν εἰρήνην ποίησον, φίλτατε.—ἐπί τινα Iren. 4, 40, 1 [Harv. II 301, 9]) Ac 14:2 v.l.; Eph 2:15; οἱ ποιοῦντες εἰ. those who make peace Js 3:18. βούλεσθαι εἰ. (Pr 12:20) wish for peace 1 Cl 15:1. διώκειν strive toward peace (w. δικαιοσύνη, πίστις, ἀγάπη) 2 Ti 2:22; Gal 5:22; 1 Cl 22:5 (Ps 33:15). εἰ. διώκειν μετὰ πάντων strive to be at peace w. everyone Hb 12:14 (cp. Epict. 4, 5, 24 εἰ. ἄγεις πρὸς πάντας). τὰ τῆς εἰ. διώκειν strive after peace Ro 14:19; ζητεῖν εἰ. 1 Pt 3:11 (Ps 33:15); cp. 2 Cl 10:2. τὰ πρὸς εἰ. what makes for peace Lk 19:42. W. ἀσφάλεια 1 Th 5:3; w. ἀγάπη B 21:9; 1 Cl 62:2. ἀπέστη ἡ εἰ. peace has disappeared 1 Cl 3:4 (cp. δαίμονας … τὴν εἰ. ταράσσοντας Orig., C. Cels. 8, 73, 29). πρόσωπον εἰρήνης ἔχειν maintain a facade of peace Hv 3, 6, 3; εἰ. ἔχειν ἐν ἑαυτοῖς have peace within one’s group 3, 5, 1.ⓒ good order opp. ἀκαταστασία 1 Cor 14:33; cp. 7:15, and 1 Cl 20:1, 9ff.② a state of well-being, peaceⓐ corresp. to Hebr. שָׁלוֹם welfare, health (WCaspari, Vorstellung u. Wort ‘Friede’ im AT 1910, esp. p. 128ff) in a farewell greeting: ὑπάγειν ἐν εἰ. go in peace, approx. equiv. to ‘keep well’ Js 2:16; also πορεύεσθαι ἐν εἰ. (Judg 18:6 B; 2 Km 3:21) Ac 16:36; ὑπάγειν εἰς εἰρήνην Mk 5:34; πορεύεσθαι εἰς εἰ. (1 Km 1:17; 20:42; 29:7; Jdth 8:35) Lk 7:50; 8:48. προπέμπειν τινὰ ἐν εἰ. send someone on the way in peace 1 Cor 16:11 (cp. Vi. Aesopi I, 32 p. 297, 1 Eberh. ἐν εἰρήνῃ ἀπέστειλεν [αὐτόν]). ἐν εἰ. μετὰ χαρᾶς ἀναπέμψατε send back in peace w. joy 1 Cl 65:1. ἀπολύειν τινὰ μετὰ εἰρήνης send someone away w. a greeting of peace Ac 15:33 (cp. Gen 26:29; Jos., Ant. 1, 179). In the formula of greeting εἰ. ὑμῖν=שָׁלוֹם לָכֶם (cp. Judg 6:23; 19:20; Da 10:19 Theod.; Tob 12:17) Lk 24:36; J 20:19, 21, 26. εἰρήνη τῷ οἴκῳ τούτῳ peace to this house Lk 10:5; cp. vs. 6 (WKlassen, NTS 27, ’81, 488–506); Mt 10:12 v.l., 13 (on εἰ. ἐπί w. acc. cp. Is 9:7; Ps 84:9). In epistolary closure καὶ ἔστω μεθʼ ὑμῶν εἰρήνη peace be w. you AcPlCor 2:40.—A new and characteristic development is the combination of the Greek epistolary greeting χαίρειν with a Hebrew expression in the Pauline and post-Pauline letters χάρις καὶ εἰρήνη (s. χάρις 2c) Ro 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; 1 Th 1:1; 2 Th 1:2; Tit 1:4; Phlm 3; Rv 1:4. (χάρις, ἔλεος, εἰρήνη) 1 Ti 1:2; 2 Ti 1:2; 2J 3. (χάρις καὶ εἰ.—or w. ἔλεος—πληθυνθείη, cp. Da 4:1; 4:37c LXX; 6:26 Theod.) 1 Pt 1:2; 2 Pt 1:2; Jd 2; 1 Cl ins; Pol ins; MPol ins; cp. Gal 6:16; Eph 6:23; 2 Th 3:16; 1 Pt 5:14; 3J 15; ISm 12:2; B 1:1 (χαίρετε ἐν εἰ.); to a degree, mng. 2b also is implied in this expr.ⓑ Since, acc. to the prophets, peace will be an essential characteristic of the messianic kgdm. (εἰ. as summum bonum: Seneca, Ep. 66, 5), Christian thought also freq. regards εἰ. as nearly synonymous w. messianic salvation εὐαγγελίζεσθαι εἰ. proclaim peace, i.e. messianic salvation (Is 52:7) Ac 10:36; Ro 10:15 v.l.; Eph 2:17; τὸ εὐαγγέλιον τῆς εἰ. 6:15. ἔχειν ἐν Χριστῷ εἰ. J 16:33; ἔχειν εἰ. πρὸς τὸν θεόν have peace w. God Ro 5:1 (on εἰ. πρός τινα cp. Pla., Rep. 5, 465b; X., Hiero 2, 11; Epict. 4, 5, 24; Jos., Ant. 8, 396). ἀφιέναι εἰ. leave peace τινί J 14:27a (cp. Orig., C. Cels. 8, 14, 20); same sense εἰ. διδόναι give or grant peace 14:27b; 2 Th 3:16b (so Is 26:12. Since Thu. 4, 19, 1; 21, 1 εἰ. διδόναι refers to granting of political peace). Hence εἰ. τοῦ Χριστοῦ the peace brought by Christ Col 3:15; εἰ. τοῦ θεοῦ Phil 4:7; ὁ θεὸς τῆς εἰ. (TestDan 5:2) Ro 15:33; 16:20; 2 Cor 13:11; Phil 4:9; 1 Th 5:23; Hb 13:20; ὁ κύριος τῆς εἰ. 2 Th 3:16a; αὐτός (i.e. ὁ Χριστός) ἐστιν ἡ εἰρήνη ἡμῶν Eph 2:14 (cp. POxy 41, 27, where an official is called εἰρήνη πόλεως; sim. ἐπὶ τῆς εἰρήνης PAchm 7, 8; 104.—FCoggan, ET 53, ’42, 242 [peace-offering]; but s. NSnaith, ibid. 325f). ἐπαναδράμωμεν ἐπὶ τὸν τῆς εἰ. σκοπόν let us run toward the goal of peace 1 Cl 19:2.—2 Pt 3:14; (w. ζωή) Ro 8:6; (w. δόξα and τιμή) 2:10; (w. δικαιοσύνη and χαρά.—W. χαρά En 5:9; Philo, Leg. All. 1, 45) 14:17; 15:13; (πίστις, φόβος, ὑπομονή, μακροθυμία) 1 Cl 64:1. παιδεία εἰηρήνης ἡμῶν ἐπʼ αὐτόν 16:5 (Is 53:5). In prayer εἰς ἀγαθὰ ἐν εἰ. 60:3. Also Lk 2:29 and the angelic greeting ἐπὶ γῆς εἰ. peace on earth 2:14 are prob. to be classed here; cp. 19:38.—On peace as a gift of God cp. Epict. 3, 13, 12 εἰρήνη ὑπὸ τοῦ θεοῦ κεκηρυγμένη διὰ τοῦ λόγου (=philosophy); Oenomaus in Eus., PE 5, 26, 5: it is the task of deities to establish and to promote εἰρήνη and φιλία; cp. the boasts of Isis in related terms, IAndrosIsis, Kyme.—HFuchs, Augustin u. d. antike Friedensgedanke 1926, 39–43; 167–223; WNestle, D. Friedensgedanke in d. antiken Welt: Philol. Suppl. 31, ’38; WvanLeeuwen, Eirene in het NT ’40; FBammel, Die Religionen der Welt und der Friede auf Erden ’57; on the word’s history, KBrugmann and BKeil, Εἰρήνη: Ber. d. Sächs. Ges. d. Wiss. 68, 1916 nos. 3 and 4; GKöstner, Εἰρήνη in d. Briefen des hl. Apostels, diss. Rome ’58; WEisenbeis, D. Wurzel שׁלם im AT, Beih. ZAW 113, ’69; RAC VIII 434–505 (lit.).—B. 1376. DELG. M-M. EDNT. TW. Spicq. Sv. -
25 θυγάτηρ
θυγάτηρ, τρός, ἡ (Hom.+) voc. θύγατερ (B-D-R 147, 3) for which the nom. without the art. is also used (Mk 5:34; Lk 8:48; J 12:15; W-S. §29, 4; Mlt-H. 136); pl. θυγατέρες etc.① a human (θ. is used in lit. also of offspring of animals, e.g. Simonides of Ceos 7 of mules) female in relation of child to parent, daughter (Epict. 4, 11, 35; Paus. 8, 20, 3) Mt 10:35, 37; Lk 8:42; 12:53. Foll. by gen. of father or mother Mt 9:18; 14:6; 15:22, 28; Mk 5:35; 6:22; 7:26, 29; Lk 2:36; 8:49; Ac 2:17 (Jo 3:1); 7:21; Hb 11:24; B 19:5; D 4:9; cp. Ac 21:9; GJs 17:1; Papias (2:9; 11:2). τὰς θυγατέρας τῶν Ἑβραίων τὰς ἀμιάντους, the undefiled daughters of the Hebrews. GJs 6:1 (s. deStrycker ad loc.; s. also the lit. s.v. γαμίζω 1bγ).② someone treated as one’s daughter, daughter (for such extended use of θ. cp. Paradoxogr. Vat. 60 Keller; Phalaris, Ep. 142, 3 θ.=girl) voc. in a friendly greeting to girls or women Mt 9:22; Mk 5:34; Lk 8:48. Sim. of God’s daughters as children in a transcendent sense 2 Cor 6:18 (cp. Is 43:6; Wsd 9:7); in personal address υἱοὶ καὶ θυγατέρες B 1:1 (cp. Ath. 32, 2).③ female members of an ancestral group, political entity, or specific class of persons, daughters, θυγατέρες Ἀαρών the female descendants of Aaron, i.e., the women of priestly families Lk 1:5. θ. Ἀβραάμ 13:16 (cp. 4 Macc 15:28). Of women who are readers of B, and are therefore his pupils B 1:1 (but s. 2 above). θυγατέρες Ἰερουσαλήμ Lk 23:28 is an OT expr. to designate the individual female inhabitants of the city (cp. SSol 2:7; 3:5; Is 3:16; 4:4; PsSol 2:6, 13). But the situation is different from the usage θυγάτηρ Σιών in 4.④ someth. personified as female, daughter (Procop. Soph., Ep. 93 the letters are θυγατέρες of their writers), of doubt θ. ἐστὶ τοῦ διαβόλου the devil’s daughter Hm 9:9; cp. 12, 2, 2 (Pind., O. 10, 3f ἀλάθεια as θυγάτηρ Διός). Of virtues, one of which is the daughter of the other in turn Hv 3, 8, 4f.—Of special interest is the sing. θυγάτηρ Σιών, as in OT fashion (cp. Zech 2:14; 9:9; Jer 4:31 al.—SibOr 3, 324 θυγατέρες δυσμῶν=peoples of the west) this term denotes the city of Zion and its inhabitants Mt 21:5; J 12:15 (both w. combination of Is 62:11 and Zech 9:9). B. 106; BHHW III 1999. JLeipoldt, Die Frau in der antiken Welt u. im Urchristentum ’62; BRawson, The Roman Family: The Family in Ancient Rome, ed. BRawson ’86, 1–57.—DELG. M-M. EDNT. -
26 πάροικος
πάροικος, ον (Aeschyl., Thu.+) pert. to being a resident foreigner, strange, in our lit. almost always subst. πάροικος, ου, ὁ stranger, alien, one who lives in a place that is not one’s home (oft. ins [OGI and SIG indices; Dssm., NB 54=BS 227f]; LXX; PsSol 17:28; TestLevi 11:2; ApcSed 11:8 p. 134, 22 Ja.; Philo, Cher. 121; Jos., Ant. 8, 59).① lit., w. the place indicated by ἐν Ac 7:6 (adj., after Gen 15:13), 29 (cp. Ex 2:22 πάροικός εἰμι ἐν γῇ ἀλλοτρίᾳ).② fig., of Christians, whose real home is in heaven Dg 5:5. W. ξένοι (this combination twice in Diod S 20, 84, 2) Eph 2:19. W. παρεπίδημοι 1 Pt 2:11 (on the topic of estrangement cp. M. Ant. 2, 17. Differently JHElliott, with emphasis on the inferior socio-political status of the recipients: Home for the Homeless, ’81, 50, n. 10, w. lit. on the verb and cognates).—KSchmidt, Israels Stellung zu d. Fremdlingen u. Beisassen usw.: Judaica 1, ’46, 269–96; RFeldmeier, Die Christen als Fremde ’92.—PGauthier, in RLonis, L’étranger dans le monde grec ’88, 23–46 [SEG XXXVIII no. 2032]. M-M. TW.
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