redeemer

-έως ὁ N 3 0-1-0-7-0=8 2 Sm 14,11; Ru 3,9.12(bis); 4,3

near relation, kinsman, relative Ru 3,9; near relation (acting as a redeemer) Ru 4,14 ἀγχιστεὺς τοῦ αἵματος avenger of blood (semit., rendering MT הדם גאל) 2 Sm 14,11 Cf. WALTERS 1973, 149; WEVERS 1998 605

-οῦ ὁ N 1 0-0-0-1-0=1 Ru 4,1

near kinsman, close relative, redeemer; neol.

⁺ V 4-14-10-8-9=45 Gn 27,40; 49,24(bis); Dt 20,3; Jos 10,6

A: to unloose, to unstring [τι] Gn 27,40; to weaken Ezr 4,4; to break up, to depart [intrans.] 2 Mc 13,16 P: to be faint, to fail (physically) 1 Sm 14,28; id. (morally) Prv 6,3

ὁ ἐκλύειν με μέλλων he who is about to unloose me, my redeemer Jb 19,25

*Gn 49,24 ἐξελύθη they slacked-יפוצו? for MT יפזו they grew strong? or they were agile?

Cf. SPICQ 1978a, 228-229; →NIDNTT; TWNT

-οῦ ⁺ ὁ N 1 0-0-0-2-0=2 Ps 18(19),15; 77(78),35

ransomer, redeemer; neol.

λυτρ-ωτής, οῦ, ὁ,

A ransomer, redeemer, LXX Ps.18(19).15, Act.Ap.7.35.

λυτρωτής, οῦ, ὁ (s. λυτρόω) redeemer (not in non-bibl. wr.; of Horus: Iren. 1, 2, 4 [Harv. I 18,4]; LXX of God: Ps 18:15; 77:35; AcThom 60 [Aa II/2 p. 177, 11]) of Moses Ac 7:35.—M-M. TW.

ποταμός, οῦ, ὁ (Hom.+) river, stream

ⓐ lit., of the Jordan (Jos., Ant. 20, 97, Vi. 399; SibOr 6, 5) Mt 3:6; Mk 1:5. Of the Euphrates (s. Εὐφράτης) Rv 9:14; 16:12. Of the Tiber (SibOr 5, 170; Just., A I, 26, 2) Hv 1, 1, 2ab; but the ποταμός of 1, 1, 3 cannot be identified (cp. Hdb. ad loc.). ἦν π. ἕλκων ἐκ δεξιῶν (ἕλκω 3) B 11:10. Cp. Ac 16:13; 2 Cor 11:26; Rv 8:10; 12:15f; 16:4. ἐπέβλεψα ἐπὶ τὸν χείμαρρον τοῦ ποταμοῦ I watched the flow of the river GJs 18:3 (codd.).—Lk 6:48f ὁ ποταμός means a river that flows continuously near the house in question, but in the parallel Mt 7:25, 27 οἱ ποταμοί are to be understood as the mountain torrents or winter torrents which arise in ravines after a heavy rain and carry everything before them (so the pl. in Heraclit. Sto. 38 p. 55, 9; Quint. Smyrn. [400 A.D.] 8, 384; 14, 5). The river of living water in the heavenly Jerusalem Rv 22:1; cp. vs. 2. In a fragmentary context AcPl BMM verso 15.

ⓑ The pl. of large amounts of flowing water. Fig. ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος streams of living water will flow from his (the Redeemer’s—s. κοιλία 3) body J 7:38 (scripture quot. of unknown orig. See Hdb. ad loc.; Bultmann 229, 2; LKöhler, Kleine Lichter ’45, 39–41; CGoodwin, JBL 63, ’54, 72f).—B. 42. DELG. M-M. TW.

υἱός, οῦ, ὁ (Hom.+; loanw. in rabb.) prim. ‘son’

① a male who is in a kinship relationship either biologically or by legal action, son, offspring, descendant

ⓐ the direct male issue of a person, son τέξεται υἱόν Mt 1:21; GJs 14:2 (cp. Mel., P. 8, 53 ὡς γὰρ υἱὸς τεχθείς). Cp. Mt 1:23 (Is 7:14) and 25; 10:37 (w. θυγάτηρ); Mk 12:6a; Lk 1:13, 31, 57; 11:11; 15:11 (on this JEngel, Die Parabel v. Verlorenen Sohn: ThGl 18, 1926, 54–64; MFrost, The Prodigal Son: Exp. 9th ser., 2, 1924, 56–60; EBuonaiuti, Religio 11, ’35, 398–402); Ac 7:29; Ro 9:9 (cp. Gen 18:10); Gal 4:22 al. W. gen. Mt 7:9; 20:20f; 21:37ab; Mk 6:3; 9:17; Lk 3:2; 4:22; 15:19; J 9:19f; Ac 13:21; 16:1; 23:16; Gal 4:30abc (Gen 21:10abc); Js 2:21; AcPlCor 2:29. Also ἐγὼ Φαρισαῖός εἰμι υἱὸς Φαρισαίων Ac 23:6 is prob. a ref. to direct descent. μονογενὴς υἱός (s. μονογενής 1) Lk 7:12. ὁ υἱὸς ὁ πρωτότοκος (πρωτότοκος 1) 2:7.

ⓑ the immediate male offspring of an animal (Ps 28:1 υἱοὺς κριῶν; Sir 38:25. So Lat. filius: Columella 6, 37, 4) in our lit. only as foal ἐπὶ πῶλον υἱὸν ὑποζυγίου Mt 21:5 (cp. Zech 9:9 πῶλον νέον).

ⓒ human offspring in an extended line of descent, descendant, son Ἰωσὴφ υἱὸς Δαυίδ Mt 1:20 (cp. Jos., Ant. 11, 73); s. 2dα below. υἱοὶ Ἰσραήλ (Ἰσραήλ 1) Mt 27:9; Lk 1:16; Ac 5:21; 7:23, 37; 9:15; 10:36; Ro 9:27; 2 Cor 3:7, 13; Hb 11:22 al.; AcPlCor 2:32. οἱ υἱοὶ Λευί (Num 26:57) Hb 7:5. υἱὸς Ἀβραάμ Lk 19:9. υἱοὶ Ἀδάμ 1 Cl 29:2 (Dt 32:8). υἱοι Ῥουβήλ GJs 6:3.

ⓓ one who is accepted or legally adopted as a son (Herodian 5, 7, 1; 4; 5; Jos, Ant. 2, 263; 20, 150) Ac 7:21 (cp. Ex 2:10).—J 19:26.

② a pers. related or closely associated as if by ties of sonship, son, transf. sense of 1

ⓐ of a pupil, follower, or one who is otherw. a spiritual son (SIG 1169, 12 οἱ υἱοὶ τοῦ θεοῦ=the pupils and helpers [40] of Asclepius; sim. Maximus Tyr. 4, 2c; Just., D. 86, 6 οἱ υἱοὶ τῶν προφητῶν.—Some combination w. παῖδες is the favorite designation for those who are heirs of guild-secrets or who are to perpetuate a skill of some kind: Pla., Rep. 3, 407e, Leg. 6, 769b; Dionys. Hal., Comp. Verbi 22 p. 102, 4 Us./Rdm. ῥητόρων παῖδες; Lucian, Anach. 19, Dial. Mort. 11, 1 Χαλδαίων π.=dream-interpreters, Dips. 5 ἱατρῶν π., Amor. 49; Himerius, Or. 48 [=Or. 14], 13 σοφῶν π.): the ‘sons’ of the Pharisees Mt 12:27; Lk 11:19. Peter says Μᾶρκος ὁ υἱός μου 1 Pt 5:13 (perh. w. a component of endearment; s. Μᾶρκος). As a familiar form of address by a cherished mentor Hb 12:5 (Pr 3:11; ParJer 5:28; 7:24). υἱοὶ καὶ θυγατέρες B 1:1.

ⓑ of the individual members of a large and coherent group (cp. the υἷες Ἀχαιῶν in Homer; also PsSol 2:3 οἱ υἱοὶ Ἰερουσαλήμ; Dio Chrys. 71 [21], 15; LXX) οἱ υἱοὶ τοῦ λαοῦ μου 1 Cl 8:3 (scripture quot. of unknown origin). υἱοὶ γένους Ἀβραάμ Ac 13:26. οἱ υἱοὶ τῶν ἀνθρώπων (Gen 11:5; Ps 11:2, 9; 44:3; TestLevi 3:10; TestZeb 9:7; GrBar 2:4) the sons of men=humans (cp. dγ below) Mk 3:28; Eph 3:5; 1 Cl 61:2 (of the earthly rulers in contrast to the heavenly king).

ⓒ of one whose identity is defined in terms of a relationship with a person or thing

α. of those who are bound to a personality by close, non-material ties; it is this personality that has promoted the relationship and given it its character: son(s) of: those who believe are υἱοὶ Ἀβραάμ, because Abr. was the first whose relationship to God was based on faith Gal 3:7. In a special sense the devout, believers, are sons of God, i.e., in the light of the social context, people of special status and privilege (cp. PsSol 17:27; Just., D, 124, 1; Dio Chrys. 58 [75], 8 ὁ τοῦ Διὸς ὄντως υἱός; Epict. 1, 9, 6; 1, 3, 2; 1, 19, 9; Sextus 58; 60; 135; 376a; Dt 14:1; Ps 28:1; 72:15; Is 43:6 [w. θυγατέρες μου]; 45:11; Wsd 2:18; 5:5; 12:21 al.; Jdth 9:4, 13; Esth 8:12q; 3 Macc 6:28; SibOr 3, 702) Mt 5:45; Lk 6:35; Ro 8:14, 19 (‘Redeemer figures’ EFuchs, Die Freiheit des Glaubens, ’49, 108; against him EHommel in ThViat 4, ’52, 118, n. 26); 9:26 (Hos 2:1); 2 Cor 6:18 (w. θυγατέρες, s. Is 43:6 cited above); Gal 3:26 (cp. PsSol 17:27); 4:6a, 7ab (here the υἱός is the κληρονόμος and his opposite is the δοῦλος); Hb 2:10 (JKögel, Der Sohn u. die Söhne: Eine exeget. Studie zu Hb 2:5–18, 1904); 12:5–8 (in vs. 8 opp. νόθος, q.v.); Rv 21:7; 2 Cl 1:4; B 4:9. Corresp. there are sons of the devil (on this subj. cp. Hdb. on J 8:44) υἱὲ διαβόλου Ac 13:10. οἱ υἱοὶ τοῦ πονηροῦ (masc.) Mt 13:38b. τοῦ υἱοῦ τοῦ ἐν Ἅιδου ApcPt Rainer. In υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας Mt 23:31 this mng. is prob. to be combined w. sense 1c. The expr. υἱοὶ θεοῦ Mt 5:9 looks to the future (s. Betz, SM ad loc.; cp. KKöhler, StKr 91, 1918, 189f). Lk 20:36a signifies a status akin to that of angels (Ps 88:7; θεῶν παῖδες as heavenly beings: Maximus Tyr. 11, 5a; 12a; 13, 6a.—Hierocles 3, 424 the ἄγγελοι are called θεῶν παῖδες; HWindisch, Friedensbringer-Gottessöhne: ZNW 24, 1925, 240–60, discounts connection w. angels and contends for the elevation of the ordinary followers of Jesus to the status of Alexander the Great in his role as an εἰρηνηποιός [cp. Plut., Mor. 329c]; for measured critique of this view s. Betz, SM 137–42.).

β. υἱός w. gen. of thing, to denote one who shares in it or who is worthy of it, or who stands in some other close relation to it, oft. made clear by the context; this constr. is prob. a Hebraism in the main, but would not appear barbaric (B-D-F §162, 6; Mlt-H. 441; Dssm., B p. 162–66 [BS 161–66]; PASA II 1884, no. 2 υἱὸς πόλεως [time of Nero; on this type of formulation SEG XXXIX, 1864]; IMagnMai 167, 5; 156, 12) οἱ υἱοὶ τοῦ αἰῶνος τούτου (αἰών 2a) Lk 16:8a (opp. οἱ υἱοί τοῦ φωτός vs. 8b); 20:34. τῆς ἀναστάσεως υἱοί (to Mediterranean publics the functional equivalent of ἀθάνατοι ‘immortals’; cp. ἀνάστασις 2b) 20:36b. υἱοὶ τῆς ἀνομίας (ἀνομία 1; cp. CD 6:15) Hv 3, 6, 1; ApcPt 1:3; τῆς ἀπειθείας (s. ἀπείθεια) Eph 2:2; 5:6; Col 3:6; τῆς ἀπωλείας ApcPt 1:2. ὁ υἱὸς τῆς ἀπωλείας of Judas the informer J 17:12 (cp. similar expressions in Eur., Hec. 425; Menand., Dyscolus 88f: s. FDanker, NTS 7, ’60/61, 94), of the end-time adversary 2 Th 2:3. υἱοὶ τῆς βασιλείας (βασιλεία 1bη; s. SEG XXXIX, 1864 for related expressions) Mt 8:12; 13:38a. υἱοὶ βροντῆς Mk 3:17 (s. Βοανηργές). υἱὸς γεέννης (s. γέεννα) Mt 23:15; τ. διαθήκης (PsSol 17:15) Ac 3:25; εἰρήνης Lk 10:6. υἱοὶ τοῦ νυμφῶνος (s. νυμφών) Mt 9:15; Mk 2:19; Lk 5:34. υἱὸς παρακλήσεως Ac 4:36 (s. Βαρναβᾶς). υἱοὶ (τοῦ) φωτός (Hippol., Ref. 6, 47, 4 in gnostic speculation) Lk 16:8b (opp. υἱοὶ τοῦ αἰῶνος τούτου); J 12:36. υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας 1 Th 5:5 (EBuonaiuti, ‘Figli del giorno e della luce’ [1 Th 5:5]: Rivista storico-critica delle Scienze teol. 6, 1910, 89–93).

ⓓ in various combinations as a designation of the Messiah and a self-designation of Jesus

α. υἱὸς Δαυίδ son of David of the Messiah (PsSol 17:21) Mt 22:42–45; Mk 12:35–37; Lk 20:41–44; B 12:10c. Specif. of Jesus as Messiah Mt 1:1a; 9:27; 12:23; 15:22; 20:30f; 21:9, 15; Mk 10:47f; Lk 18:38f.—WWrede, Jesus als Davidssohn: Vorträge u. Studien 1907, 147–77; WBousset, Kyrios Christos² 1921, 4, Rel.³ 226f; ELohmeyer, Gottesknecht u. Davidssohn ’45, esp. 68; 72; 77; 84; TNicklin, Gospel Gleanings ’50, 251–56; WMichaelis, Die Davidsohnschaft Jesu usw., in D. histor. Jesus u. d. kerygm. Christus, ed. Ristow and Matthiae, ’61, 317–30; LFisher, ECColwell Festschr. ’68, 82–97.

β. ὁ υἱὸς τοῦ θεοῦ, υἱὸς θεοῦ (the) Son of God (for the phrase s. JosAs 6:2 al. Ἰωσὴφ ὁ υἱὸς τοῦ θεοῦ; there is no undisputed evidence of usage as messianic title in pre-Christian Judaism [s. Dalman, Worte 219–24, Eng. tr. 268–89; Bousset, Kyrios Christos² 53f; EHuntress, ‘Son of God’ in Jewish Writings Prior to the Christian Era: JBL 54, ’35, 117–23]; cp. 4Q 246 col. 2, 1 [JFitzmyer, A Wandering Aramean ’79, 90–93; JCollins, BRev IX/3, ’93, 34–38, 57]. Among polytheists on the other hand, sons of the gods in a special sense [s. Just., A I, 21, 1f] are not only known to myth and legend, but definite historical personalities are also designated as such. Among them are famous wise men such as Pythagoras and Plato [HUsener, Das Weihnachtsfest² 1911, 71ff], and deified rulers, above all the Roman emperors since the time of Augustus [oft. in ins and pap: Dssm., B 166f=BS 166f, LO 294f=LAE 346f; Thieme 33]. According to Memnon [I B.C./ I A.D.]: 434 Fgm. 1, 1, 1 Jac., Clearchus [IV B.C.] carried his boasting so far as Διὸς υἱὸν ἑαυτὸν ἀνειπεῖν. Also, persons who were active at that time as prophets and wonder-workers laid claim to the title υἱὸς τοῦ θεοῦ, e.g. the Samaritan Dositheus in Origen, C. Cels. 6, 11; sim. an Indian wise man who calls himself Διὸς υἱός Arrian, Anab. 7, 2, 3; cp. Did., Gen. 213, 18 ὁ Ἀβρὰμ υἱὸς θεοῦ διὰ δικαιοσύνην. S. GWetter, ‘Der Sohn Gottes’ 1916; Hdb. exc. on J 1:34; s. also Clemen² 76ff; ENorden, Die Geburt des Kindes 1924, 75; 91f; 132; 156f; EKlostermann, Hdb. exc. on Mk 1:11 [4th ed. ’50]; M-JLagrange, Les origines du dogme paulinien de la divinité de Christ: RB 45, ’36, 5–33; HPreisker, Ntl. Zeitgesch. ’37, 187–208; HBraun, ZTK 54, ’57, 353–64; ANock, ‘Son of God’ in Paul. and Hellen. Thought: Gnomon 33, ’61, 581–90 [=Essays on Religion and the Anc. World II, ’72, 928–39]—originality in Paul’s thought): Ps 2:7 is applied to Jesus υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε Lk 3:22 D; GEb 18, 37.—Ac 13:33; Hb 1:5a; 5:5; 1 Cl 36:4. Likew. Hos 11:1 (w. significant changes): Mt 2:15, and 2 Km 7:14: Hb 1:5b. The voice of God calls him ὁ υἱός μου ὁ ἀγαπητός (s. ἀγαπητός 1) at his baptism Mt 3:17; Mk 1:11; Lk 3:22; GEb 18, 37 and 39 and at the Transfiguration Mt 17:5; Mk 9:7; Lk 9:35 (here ἐκλελεγμένος instead of ἀγαπ.); 2 Pt 1:17. Cp. J 1:34. The angel at the Annunciation uses these expressions in referring to him: υἱὸς ὑψίστου Lk 1:32; GJs 11:3 and υἱὸς θεοῦ Lk 1:35 (Ar. 15, 1 ὁ υἱὸς τοῦ θεοῦ τοῦ ὑψίστου. Cp. Just., A I, 23, 2 μόνος ἰδίως υἱὸς τῷ θεῷ γεγέννηται). The centurion refers to him at the crucifixion as υἱὸς θεοῦ Mt 27:54; Mk 15:39; GPt 11:45; cp. vs. 46 (CMann, ET 20, 1909, 563f; JPobee, The Cry of the Centurion, A Cry of Defeat: CFDMoule Festschr. ’70, 91–102; EJohnson, JSNT 31, ’87, 3–22 [an indefinite affirmation of Jesus]). The high priest asks εἰ σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ Mt 26:63 (DCatchpole, NTS 17, ’71, 213–26). Passers-by ask him to show that he is God’s Son 27:40; sim. the devil 4:3, 6; Lk 4:3, 9. On the other hand, evil spirits address him as the Son of God Mt 8:29; Mk 3:11; 5:7; Lk 4:41; 8:28; and disciples testify that he is Mt 14:33; 16:16. S. also Mk 1:1 (s. SLegg, Ev. Sec. Marc. ’35).—Jesus also refers to himself as Son of God, though rarely apart fr. the Fourth Gosp.: Mt 28:19 (the Risen Lord in the trinitarian baptismal formula); Mt 21:37f=Mk 12:6 (an allusion in the parable of the vinedressers).—Mt 27:43; Mk 13:32; Rv 2:18. The main pass. is the so-called Johannine verse in the synoptics Mt 11:27=Lk 10:22 (s. PSchmiedel, PM 4, 1900,1–22; FBurkitt, JTS 12, 1911, 296f; HSchumacher, Die Selbstoffenbarung Jesu bei Mt 11:27 [Lk 10:22] 1912 [lit.]; Norden, Agn. Th. 277–308; JWeiss, Heinrici Festschr. 1914, 120–29, Urchristentum 1917, 87ff; Bousset, Kyrios Christos² 1921, 45ff; EMeyer I 280ff; RBultmann, Gesch. d. synopt. Trad.² ’31, 171f; MDibelius, Die Formgeschichte des Evangeliums² ’33, 259; MRist, Is Mt 11:25–30 a Primitive Baptismal Hymn? JR 15, ’35, 63–77; TArvedson, D. Mysterium Christi: E. Studie zu Mt 11:25–30, ’37; WDavies, ‘Knowledge’ in the Dead Sea Scrolls and Mt 11:25–30, HTR 45, ’53, 113–39; WGrundmann, Sohn Gottes, ZNW 47, ’56, 113–33; JBieneck, Sohn Gottes als Christusbez. der Synopt. ’51; PWinter, Mt 11:27 and Lk 10:22: NovT 1, ’56, 112–48; JJocz, Judaica 13, ’57, 129–42; OMichel/OBetz, Von Gott Gezeugt, Beih. ZNW [Jeremias Festschr.] 26, ’60, 3–23 [Qumran]).—Apart fr. the synoptics, testimony to Jesus as the Son of God is found in many parts of our lit. Oft. in Paul: Ro 1:3, 4, 9; 5:10; 8:3, 29, 32; 1 Cor 1:9; 15:28; 2 Cor 1:19; Gal 1:16; 2:20; 4:4; Eph 4:13; Col 1:13; 1 Th 1:10. Cp. Ac 9:20. In Hb: 1:2, 8; 4:14; 5:8; 6:6; 7:3, 28; 10:29. In greatest frequency in John (cp. Herm. Wr. 1, 6 the Λόγος as υἱὸς θεοῦ. Likew. Philo, Agr. 51 πρωτόγονος υἱός, Conf. Lingu. 146 υἱὸς θεοῦ.—Theoph. Ant. 2, 1 [p. 154, 12] ὁ λόγος ὁ τοῦ θεοῦ, ὅς ἐστιν καὶ υἱὸς αὐτοῦ; Iren. 3, 12, 2 [Harv. II 55, 2]): J 1:49; 3:16–18 (s. μονογενής 2), 35f; 5:19–26; 6:40; 8:35f; 10:36; 11:4, 27; 14:13; 17:1; 19:7; 20:31; 1J 1:3, 7; 2:22–24; 3:8, 23; 4:9f, 14f; 5:5, 9–13, 20; 2J 3, 9.—B 5:9, 11; 7:2, 9; 12:8; 15:5; Dg 7:4; 9:2, 4; 10:2 (τὸν υἱὸν αὐτοῦ τὸν μονογενῆ; also ApcEsdr 6:16 p. 31, 22 Tdf.; ApcSed 9:1f); IMg 8:2; ISm 1:1; MPol 17:3; Hv 2, 2, 8; Hs 5, 2, 6 (ὁ υἱὸς αὐτοῦ ὁ ἀγαπητός); 8; 11; 5, 4, 1; 5, 5, 2; 3; 5; 5, 6, 1; 2; 4; 7 (on the Christology of the Shepherd s. Dibelius, Hdb. on Hs 5, also ALink and JvWalter [πνεῦμα 5cα]); Hs 8, 3, 2; 8, 11, 1. Cp. 9, 1, 1; 9, 12, 1ff.—In trinitarian formulas, in addition to Mt 28:19, also IMg 13:1; EpilMosq 5; D 7:1, 3.—The deceiver of the world appears w. signs and wonders ὡς υἱὸς θεοῦ D 16:4 (ApcEsdr 4:27 p. 28, 32 Tdf. ὁ λέγων• Ἐγώ εἰμι ὁ υἱὸς τοῦ θεοῦ [of Antichrist]).—EKühl, Das Selbstbewusstsein Jesu 1907, 16–44; GVos, The Self-disclosure of Jesus 1926.—EBurton, ICC Gal 1921, 404–17; TNicklin, Gospel Gleanings ’50, 211–36; MHengel, The Son of God (tr. JBowden) ’76; DJones, The Title υἱὸς θεοῦ in Acts: SBLSP 24, ’85, 451–63.

γ. ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’ (the pl. form οἱ υἱοὶ τῶν ἀνθρώπων appears freq. in the LXX to render בְּנֵי אָדָם = mortals, e.g. Gen 11:5; Ps 10:4; 11:2; cp. ὁ υἱὸς τῆς ἀπολείας J 17:12 [s. 2cβ]) ‘the human being, the human one, the man’ in our lit. only as a byname in ref. to Jesus and in an exclusive sense the Human One, the Human Being, one intimately linked with humanity in its primary aspect of fragility yet transcending it, traditionally rendered ‘the Son of Man.’ The term is found predom. in the gospels, where it occurs in the synoptics about 70 times (about half as oft. if parallels are excluded), and in J 12 times (s. EKlostermann, Hdb. exc. on Mk 8:31). In every case the title is applied by Jesus to himself. Nowhere within a saying or narrative about him is it found in an address to him: Mt 8:20; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27f; 17:9, 12, 22; 18:10 [11] v.l.; 19:28; 20:18, 28; 24:27, 30, 37, 39, 44; 25:13 v.l., 31; 26:2, 24ab, 45, 64; Mk 2:10, 28; 8:31, 38; 9:9, 12, 31; 10:33, 45; 13:26; 14:21ab, 41, 62; Lk 5:24; 6:5, 22; 7:34; 9:22, 26, 44, 56 v.l., 58; 11:30; 12:8, 10, 40; 17:22, 24, 26, 30; 18:8, 31; 19:10; 21:27, 36; 22:22, 48, 69; 24:7.—John (FGrosheide, Υἱὸς τ. ἀνθρ. in het Evang. naar Joh.: TSt 35, 1917, 242–48; HDieckmann, D. Sohn des Menschen im J: Scholastik 2, 1927, 229–47; HWindisch, ZNW 30, ’31, 215–33; 31, ’32, 199–204; WMichaelis, TLZ 85, ’60, 561–78 [Jesus’ earthly presence]) 1:51; 3:13, 14; 5:27 (BVawter, Ezekiel and John, CBQ 26, ’64, 450–58); 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31. Whether the component of fragility (suggested by OT usage in ref. to the brief span of human life and the ills to which it falls heir) or high status (suggested by traditions that appear dependent on Da 7:13, which refers to one ‘like a human being’), or a blend of the two dominates a specific occurrence can be determined only by careful exegesis that in addition to extra-biblical traditions takes account of the total literary structure of the document in which it occurs. Much neglected in the discussion is the probability of prophetic association suggested by the form of address Ezk 2:1 al. (like the OT prophet [Ezk 3:4–11] Jesus encounters resistance).—On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46–48; 4 Esdr 13:3, 51f) s. Bousset, Rel.³ 352–55; NMessel, D. Menschensohn in d. Bilderreden d. Hen. 1922; ESjöberg, Kenna 1 Henok och 4 Esra tanken på den lidande Människosonen? Sv. Ex. Årsb. 5, ’40, 163–83, D. Menschensohn im äth. Hen. ’46. This view is in some way connected w. Da 7:13; acc. to some it derives its real content fr. an eschatological tradition that ultimately goes back to Iran (WBousset, Hauptprobleme der Gnosis 1907, 160–223; Reitzenstein, Erlösungsmyst. 119ff, ZNW 20, 1921, 18–22, Mysterienrel.³ 418ff; Clemen² 72ff; CKraeling, Anthropos and Son of Man: A Study in the Religious Syncretism of the Hellenistic Orient 1927); acc. to this tradition the First Man was deified; he will return in the last times and usher in the Kingdom of God.—Outside the gospels: Ac 7:56 (v.l. τοῦ θεοῦ; GKilpatrick, TZ 21, ’65, 209); Rv 1:13; 14:14 (both after Da 7:13; sim. allusion to Da in Just., D. 31, 1). The quot. fr. Ps 8:5 in Hb 2:6 prob. does not belong here, since there is no emphasis laid on υἱὸς ἀνθρώπου. In IEph 20:2 Jesus is described as υἱὸς ἀνθρώπου καὶ υἱὸς θεοῦ. Differently B 12:10 Ἰησοῦς, οὐχὶ υἱὸς ἀνθρώπου ἀλλὰ υἱὸς τοῦ θεοῦ Jesus, not a man’s son, but Son of God.—HLietzmann, Der Menschensohn 1896; Dalman, Worte 191–219 (Eng. tr., 234–67); Wlh., Einl.² 123–30; PFiebig, Der Menschensohn 1901; NSchmidt, The Prophet of Nazareth 1905, 94–134, Recent Study of the Term ‘Son of Man’: JBL 45, 1926, 326–49; FTillmann, Der Menschensohn 1907; EKühl, Das Selbstbewusstsein Jesu 1907, 65ff; HHoltzmann, Das messianische Bewusstsein Jesu, 1907, 49–75 (lit.), Ntl. Theologie² I 1911, 313–35; FBard, D. Sohn d. Menschen 1908; HGottsched, D. Menschensohn 1908; EAbbott, ‘The Son of Man’, etc., 1910; EHertlein, Die Menschensohnfrage im letzten Stadium 1911, ZNW 19, 1920, 46–48; JMoffatt, The Theology of the Gospels 1912, 150–63; WBousset, Kyrios Christos² 1921, 5–22 (the titles of the works by Wernle and Althaus opposing his first edition [1913], as well as Bousset’s answer, are found s.v. κύριος, end); DVölter, Jesus der Menschensohn 1914, Die Menschensohnfrage neu untersucht 1916; FSchulthess, ZNW 21, 1922, 247–50; Rtzst., Herr der Grösse 1919 (see also the works by the same author referred to above in this entry); EMeyer II 335ff; HGressmann, ZKG n.s. 4, 1922, 170ff, D. Messias 1929, 341ff; GDupont, Le Fils d’Homme 1924; APeake, The Messiah and the Son of Man 1924; MWagner, Der Menschensohn: NKZ 36, 1925, 245–78; Guillaume Baldensperger, Le Fils d’Homme: RHPR 5, 1925, 262–73; WBleibtreu, Jesu Selbstbez. als der Menschensohn: StKr 98/99, 1926, 164–211; AvGall, Βασιλεία τοῦ θεοῦ 1926; OProcksch, D. Menschensohn als Gottessohn: Christentum u. Wissensch. 3, 1927, 425–43; 473–81; CMontefiore, The Synoptic Gospels² 1927 I 64–80; ROtto, Reich Gottes u. Menschensohn ’34, Eng. tr. The Kgdm. of God and the Son of Man, tr. Filson and Woolf² ’43; EWechssler, Hellas im Ev. ’36, 332ff; PParker, The Mng. of ‘Son of Man’: JBL 60, ’41, 151–57; HSharman, Son of Man and Kingdom of God ’43; JCampbell, The Origin and Mng. of the Term Son of Man: JTS 48, ’47, 145–55; HRiesenfeld, Jésus Transfiguré ’47, 307–13 (survey and lit.); TManson, ConNeot 11, ’47, 138–46 (Son of Man=Jesus and his disciples in Mk 2:27f); GDuncan, Jesus, Son of Man ’47, 135–53 (survey); JBowman, ET 59, ’47/48, 283–88 (background); MBlack, ET 60, ’48f, 11–15; 32–36; GKnight, Fr. Moses to Paul ’49, 163–72 (survey); TNicklin, Gospel Gleanings ’50, 237–50; TManson (Da, En and gospels), BJRL 32, ’50, 171–93; TPreiss, Le Fils d’Homme: ÉThR 26/3, ’51, Life in Christ, ’54, 43–60; SMowinckel, He That Cometh, tr. Anderson, ’54, 346–450; GIber, Überlieferungsgesch. Unters. z. Begriff des Menschensohnes im NT, diss. Heidelb. ’53; ESjöberg, D. verborgene Menschensohn in den Ev. ’55; WGrundmann, ZNW 47, ’56, 113–33; HRiesenfeld, The Mythological Backgrd. of NT Christology, CHDodd Festschr. ’56, 81–95; PhVielhauer, Gottesreich u. Menschensohn in d. Verk. Jesu, GDehn Festschr. ’57, 51–79; ESidebottom, The Son of Man in J, ET 68, ’57, 231–35; 280–83; AHiggins, Son of Man- Forschung since (Manson’s) ‘The Teaching of Jesus’: NT Essays (TW Manson memorial vol.) ’59, 119–35; HTödt, D. Menschensohn in d. synopt. Überl. ’59 (tr. Barton ’65); JMuilenburg, JBL 79, ’60, 197–209 (Da, En); ESchweizer, JBL 79, ’60, 119–29 and NTS 9, ’63, 256–61; BvIersel, ‘Der Sohn’ in den synopt. Jesusworten, ’61 (community?); MBlack, BJRL 45, ’63, 305–18; FBorsch, ATR 45, ’63, 174–90; AHiggins, Jesus and the Son of Man, ’64; RFormesyn, NovT 8, ’66, 1–35 (barnasha=‘I’); SSandmel, HSilver Festschr. ’63, 355–67; JJeremias, Die älteste Schicht der Menschensohn-Logien, ZNW 58, ’67, 159–72; GVermes, MBlack, Aram. Approach³, ’67, 310–30; BLindars, The New Look on the Son of Man: BJRL 63, ’81, 437–62; WWalker, The Son of Man, Some Recent Developments CBQ 45, ’83, 584–607; JDonahue, Recent Studies on the Origin of ‘Son of Man’ in the Gospels, CBQ 48, ’86, 584–607; DBurkitt, The Nontitular Son of Man, A History and Critique: NTS 40, ’94 504–21 (lit.); JEllington, BT 40, ’89, 201–8; RGordon, Anthropos: 108–13.—B. 105; DELG. M-M. EDNT. TW. Sv.

φωτίζω fut. φωτίσω (1 Cor 4:5; Rv 22:5) and φωτιῶ (Rv 22:5 v.l.; TestLevi 4:3; s.Thackeray 228f); 1 aor. ἐφώτισα. Pass.: 1 fut. 3 sg. pl. φωτισθήσεται,-σονται; 1 aor. ἐφωτίσθην; pf. ptc. πεφωτισμένος (cp. φῶς; Aristot.+; ins, pap, LXX; En 5:8; Test12Patr; ParJer 9:3; Philo, Joseph., Just.; Mel., P. 35, 243 al.)

① intr. (Aristot.; Theophr.; Plut., Num. 4, 9; 8, 2; Sir 42:16; Philo, Dec. 49) to function as a source of light, to shine, of God (Ps 75:5) ἐπί τινα upon someone Rv 22:5.

② trans. to cause to be illumined, give light to, light (up), illuminate (Aristarch. Sam. [III B.C.] p. 358, 20 al.; Diod S 3, 48, 4 of the sun ἀκτῖσι τὸν κόσμον; Galen XIX p. 174 K.; PGM 3, 152; 4, 2345; IDefixWünsch 4, 14; 2 Esdr 19:12, 19 τὴν ὁδόν) τινά someone Lk 11:36; Rv 22:5 v.l.; τὴν πόλιν Rv 21:23. Pass. (Anaximander, Vorsokr. 12 A 1 [in Diog. L. 2, 1] ἀπὸ ἡλίου; Plut., Mor. 1120e; Diog. L. 7, 144 the whole earth ὑπʼ αὐτοῦ [the sun] φωτίζεσθαι) 18:1.

③ trans. to make known in reference to the inner life or transcendent matters and thus enlighten, enlighten, give light to, shed light upon (φῶς 2; 3) fig. ext. of 2

ⓐ in imagery of the heavenly light that is granted the ‘enlightened one’ (cp. the prayer PGM 4, 990, that calls upon the μέγιστος θεός as τὸν τὰ πάντα φωτίζοντα καὶ διαυγάζοντα τῇ ἰδίᾳ δυνάμει τὸν σύμπαντα κόσμον; Herm. Wr. 1, 32 the inspired one prays to a deity for δύναμις and χάρις: ἵνα φωτίσω τοὺς ἐν ἀγνοίᾳ. S. also 13, 18; 19 τὸ πᾶν τὸ ἐν ἡμῖν σῷζε ζωή, φώτιζε φῶς, πνευμάτιζε θεέ; Philo, Fuga 139 and TestBenj 6:4 τ. ψυχήν; Sextus 97; ViHab 14 [p. 87, 6 Sch.].—GAnrich, Das antike Mysterienwesen 1894, 125f; GWobbermin, Religionsgesch. Studien 1896, 155ff; Rtzst., Mysterienrel. 3, 1927, 44; 264; 292); τὸ φῶς τὸ ἀληθινὸν (i.e. Christ, the heavenly Redeemer) φωτίζει πάντα ἄνθρωπον J 1:9 (s. Hdb. ad loc. and s.v. φῶς 1bα.—For the combination w. φῶς: ParJer 9:3; Cleom. [II A.D.] 2, 4 p. 188, 18 τὸ φῶς τὸ φωτίζον αὐτόν; Proclus on Pla., Cratyl. p. 103, 28 Pasqu.); φωτίσαι πάντας τίς ἡ οἰκονομία τοῦ μυστηρίου to enlighten everyone about God’s private/mysterious plan Eph 3:9 (perh. in the sense ‘instruct’, cp. 4 Km 17:27f). God is implored to grant πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας enlightened in the eyes of (your) heart = … your inward sight 1:18 (φωτίζειν ὀφθαλμούς: 2 Esdr 9:8; Ps 18:9; Bar 1:12). The Roman Christian community is πεφωτισμένη ἐν θελήματι (i.e. of God) IRo ins (cp. Just., D. 122, 3 ἐθνῶν πεφωτισμένων). οἱ ἅπαξ φωτισθέντες Hb 6:4; cp. 10:32.

ⓑ bring to light, reveal τὶ someth. (Polyb. 22, 5, 10; Epict. 1, 4, 31 τὴν ἀλήθειαν; Plut., Mor. 902c; Jos., Ant. 8, 143 the hidden mng. of a riddle; pass., Lucian, Calum. 32; Mel., P. 41, 285 τὸ εὐαγγέλιον) τὰ κρυπτὰ τοῦ σκότους that which is hidden in the dark 1 Cor 4:5. φ. ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου bring life and immortality to light through the gospel 2 Ti 1:10. Abs., foll. by indir. question φωτίσαι τίς ἡ οἰκονομία τοῦ μυστηρίου to make clear what (God’s) mysterious plan is Eph 3:9 v.l.—DELG s.v. φάε C. M-M. EDNT. TW. Spicq. Sv.

φῶς, φωτός, τό (Trag.+ [in Hom. φάος or φόως]; loanw. in rabb.) ‘light’

① light in contrast to darkness, light

ⓐ in the physical realm καθόλου τὸ φῶς μὴ βλέπειν (of Judas) Papias (3:2).—Opp. σκότος, as Job 18:18; En 104:8; PGM 5, 101; 7, 262; 13, 335; Theoph. Ant. 1, 2 (p. 60, 7) 2 Cor 4:6 (cp. Gen 1:3ff); 6:14. Not present at night J 11:10. λευκὸς ὡς τὸ φ. Mt 17:2. νεφέλη φωτός a bright cloud vs. 5 v.l. (TestAbr A 9 p. 87, 12 [Stone p. 22]). Of the light of the sun (φ. ἡλίου: Dio Chrys. 57 [74], 20 fr. Eur., Hippol. 617; Ael. Aristid. 45, 29 K.=8 p. 95 D; ApcZeph; Just., D. 128, 4; τὸ φ. τοῦ ἡλίου Theoph. Ant. 1, 2 [p. 60, 16]) Rv 22:5b; of a wondrous star IEph 19:2ab. Of lamp-light (Jer 25:10; Jos., Ant. 12, 319) Lk 8:16; 11:33 (v.l. φέγγος); J 5:35 (in imagery); Rv 18:23; 22:5a. Light fr. a transcendent source (Ael. Aristid. 49, 46 K.=p. 500, 17 D. ἐγένετο φῶς παρὰ τῆς Ἴσιδος; Marinus, Vi. Procli 23: a halo of light around Proclus’ head moves the beholder to προσκύνησις): an angel Ac 12:7; 2 Cor 11:14 (here ἄγγελος φωτός [cp. 1QS 3:20] is a messenger of the world of light in contrast to Satan); of Paul’s conversion experience Ac 9:3; 22:6 (both w. ἐκ τοῦ οὐρανοῦ, as X., Cyr. 4, 2, 15; Dio Chrys. 11 [12], 29), 9, 11; 26:13 (οὐρανόθεν); the heavenly city Rv 21:24 (s. also bα below). ἐφάνη φῶς μέγα ἐν τῷ σπηλαίῳ a bright light appeared in the cave GJs 19:2, followed by φῶς ἐκεῖνο ὑπεστέλλετο that light faded out. ἦν τὸ ὄρος ἐκεῖνο διαφαίνων (pap=διαφαῖνον) αὐτῇ φ. that mountain was shining a light for her GJs 22:3.—In imagery: (εἰς φ. ἐλθεῖν=‘become apparent’ Hippol., Ref. 4, 28, 4) ἐν τῷ φωτί in the open, publicly (φ. of ‘the open’ X., Ages. 9, 1.—Opp. ἐν τῇ σκοτίᾳ) Mt 10:27; Lk 12:3 (Proverbia Aesopi 104 P.: ἅπερ ἐν νυκτὶ καλύπτεται, ταῦτα εἰς φῶς λαληθέντα … ‘what is hidden in the night gets talked about in the light’). Of an evil-doer it is said: μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς J 3:20 (cp. Eur., Iph. T. 1026 κλεπτῶν γὰρ ἡ νύξ, τῆς δʼ ἀληθείας τὸ φῶς=the night’s for thieves, the light’s for truth; Plut., Mor. 82b, Contra Volupt. in Stob., Anthol. 3, 6, 33 vol. III 299 H.; Philo, De Jos. 68, Spec. Leg. 1, 319–23; TestNapht 2:10).

ⓑ in a transcendent sense

α. the passages in the central portion of 1a above show that light is the element and sphere of the divine (Ael. Aristid. 28, 114 K.=49 p. 528 D.: τοῦ θεοῦ φῶς; SibOr 3, 787 ἀθάνατον φ.; Tat. 13, 2 λόγος … ἐστὶ τὸ τοῦ θεοῦ φ.—Iren. 1, 4, 1 [Harv. I 32, 1]). God is called φῶς οἰκῶν ἀπρόσιτον 1 Ti 6:16 (Plut., Pericl. 173 [39, 2] the gods dwell in τὸν τόπον ἀσάλευτον φωτὶ καθαρωτάτῳ περιλαμπόμενον, Mor. 567f: the divine φωνή proceeds fr. a φῶς μέγα that suddenly shines forth), or it is said that God dwells ἐν τῷ φωτί 1J 1:7b. In fact, God is described as light pure and simple ὁ θεὸς φῶς ἐστιν vs. 5 (Philo, Somn. 1, 75; cp. TestJob 4:1 εἶπεν τὸ φῶς; ParJer 6:12; Ath. 31, 3 πάντα δὲ φῶς αὐτὸν ὄντα.—OSchaefer, StKr 105, ’33, 467–76). Cp. Dg 9:6. Likew. the Divine Redeemer (ParJer 9:14 τὸ φῶς τῶν αἰώνων πάντων) in the Fourth Gospel: J 1:7–9 (FAuer, Wie ist J 1:9 zu verstehen?: ThGl 28, ’36, 397–407); 12:35ab, 36ab (for 1J 2:8 s. β; on divinity as light s. RCharles, The Book of Enoch 1912, 71f; GWetter, Phōs [ΦΩΣ] 1915. S. also MDibelius, Die Vorstellung v. göttl. Licht: Deutsche Literaturzeitung 36, 1915, 1469–83 and MNilsson, GGA 1916, 49ff; FDölger, Die Sonne der Gerechtigkeit 1918, Sol Salutis 1920; WBousset, Kyrios Christos 2, 1921, 173; 174, 2 and 3; HJonas, Gnosis u. spätantiker Geist I ’34; Dodd 133–36; 183–87 al.; EGoodenough, By Light, Light: The Mystic Gospel of Hellenistic Judaism ’35; RBultmann, Z. Gesch. der Lichtsymbolik im Altertum: Philol 97, ’48, 1–36; 1QH 4:6; 18:29; BGU 597, 33 [I A.D.]). Jesus calls himself τὸ φῶς τοῦ κόσμου J 8:12a; 9:5; 12:46; cp. 3:19a (Mel., P. 103, 795; Wetter, ‘Ich bin das Licht der Welt’: Beiträge zur Religionswissenschaft I/2, 1914, 171ff), and is called τὸ φῶς τῶν ἀνθρώπων 1:4 (Ael. Aristid. 45, 33 K.=8 p. 97 D.: Sarapis as κοινὸν ἄπασιν ἀνθρώποις φῶς; hymn to Anubis fr. Kios [IAndrosIsis, p. 139] 7: Isis as φῶς πᾶσι βροτοῖσι). His very being is light and life (ζωή 2aβ; s. JWeisengoff, CBQ 8, ’46, 448–51) 1:4. Cp. also vs. 5; 3:19b, 21; Lk 2:32 (Jesus is a φῶς εἰς ἀποκάλυψιν ἐθνῶν).—FDölger, Lumen Christi: Ac V/1, ’35, 1–43. The martyr καθαρὸν φῶς λαμβάνει receives the pure light of heaven IRo 6:2.

β. light, that illuminates the spirit and soul of humans (OdeSol 11:19 μεταβληθέντες ἀπὸ σκότους εἰς τὸ φῶς; JosAs 15:13 ἀναγαγεῖν με εἰς τὸ φῶς; Mel., P. 68, 491 ῥυσάμενος … ἐκ σκότους εἰς φῶς; Philosoph. Max. 499, 39 σωφροσύνη … ψυχῆς φῶς ἐστιν), is gener. the element in which the redeemed person lives, rich in blessings without and within (En 5:6 σωτηρία, φῶς ἀγαθόν; vs. 8 φ. καὶ χάρις; PsSol 3:12 ἡ ζωὴ αὐτῶν ἐν φωτὶ κυρίου): τότε ῤαγήσεται πρώϊμον τὸ φῶς σου then your light will break out early in the morning B 3:4 (Is 58:8; s. πρόϊμος, end). Of God δεῖξαι αὐτῷ (God’s servant) φῶς 1 Cl 16:12 (Is 53:11); of Messianic salvation, the gospel, etc. (opp. σκοτία, σκότος) Mt 4:16ab; AcPl Ha 8, 32f (Is 9:1ab; cp. Lucian, Nigr. 4 ἔχαιρον ὥσπερ ἐκ ζοφεροῦ ἀέρος ἐς μέγα φῶς ἀναβλέπων ‘I rejoiced, looking up as it were from a gloomy atmosphere into a bright light’); Ac 26:18; Eph 5:13; Col 1:12; 1 Pt 2:9; 1 Cl 36:2; 59:2; 2 Cl 1:4. τὸ φῶς τῆς ζωῆς (cp. 1QS 3:7) J 8:12b. τὸ φῶς τὸ ἀληθινόν (ParJer 9:3 φ. ἀληθινόν; cp. τὸ τῆς ἀληθείας φ. Did., Gen. 87, 23f; Orig., C. Cels. 5, 13, 20; saying of Pythagoreans: WienerStud 8, 1886 p. 280 no. 118 in contrast to σκότος; cp. TestJob 43:6 ὁ τοῦ σκότους καὶ οὐχὶ τοῦ φωτός [of Elihu]) 1J 2:8, cp. J 1:9 (s. α above). φῶς καταγγέλλειν Ac 26:23. To be filled w. Christian truth means ἐν τῷ φωτὶ περιπατεῖν 1J 1:7a, εἶναι 2:9, μένειν vs. 10. Such persons are called υἱοὶ τοῦ φωτός Lk 16:8; J 12:36c (cp. 1QS 1:9 et passim); 1 Th 5:5; τέκνα φωτός Eph 5:8b (ESelwyn, 1 Pt ’46, 375–82; KKuhn, NTS 7, ’61, 339: 1QS 3:20; 5:9, 10); τέκνα φωτὸς ἀληθείας IPhld 2:1 (Porphyr., Ep. ad Marcellam 20 φῶς τοῦ θεοῦ τῆς ἀληθείας; Simplicius p. 88, 3; 138, 30 Düb. τὸ τῆς ἀληθείας φῶς). They put on τὰ ὅπλα τοῦ φωτός Ro 13:12, travel the ὁδὸς τοῦ φωτός B 18:1; 19:1, 12, and produce the καρπὸς τοῦ φωτός Eph 5:9. The rdg. τ̣ο̣ [φω]ς Ox 1081, 29 is better restored after the Coptic SJCh as τέλος (q.v. 1).

γ. bearers or bringers of this kind of light (φῶς of persons: Od. 16, 23; Anacr. 51 Diehl [32 Page; 124 Bergk] φάος Ἑλλήνων; Pind., I. 2, 17; Trag.; Biogr. p. 453 Hippocr. as ἀστήρ and φῶς of the healing art; TestJob 53:3 Job as φῶς τῶν τυφλῶν; SIG 1238, 2 [c. 160 A.D.] Φήγιλλα, τὸ φῶς τῆς οἰκίας) Is 49:6 φῶς ἐθνῶν is referred to Paul and Barnabas Ac 13:47, and to Christ B 14:8 (as Just., D. 65, 7); cp. 14:7 (Is 42:6) and cp. bα above. The Ἰουδαῖος considers himself a φῶς τῶν ἐν σκότει Ro 2:19. Jesus’ disciples are τὸ φῶς τοῦ κόσμου Mt 5:14; cp. vs. 16.—On Is 49:6 s. HOrlinsky, The 75th Anniv. Vol. of the JQR ’67, 409–28.

δ. by metonymy, one who is illuminated or filled w. such light, or who stands in it Eph 5:8a (s. 1bβ above).—On the dualism of light and darkness, etc., s. Hebr. texts in the Dead Sea scrolls: KKuhn, ZTK 47, ’50, 192–211; WBrownlee, Excerpts fr. theTransl. of the Dead Sea Manual of Discipline: BASOR no. 121, ’51, 8–13; HPreisker, TLZ 77, ’52, 673–78; CHowie, The Cosmic Struggle: Int 8, ’54, 206–17.

② that which gives/bears light, torch, lamp, lantern, etc. (X., Hell. 5, 1, 8 φῶς ἔχειν; Musaeus vs. 224 of a λύχνος. Pl.: Plut., Ant. 927 [26, 6], Pelop. 284 [12, 3] al.; Lucian, Philops. 31) Ac 16:29. Fire, which furnishes both light and heat (X., Hell. 6, 2, 29; Cyr. 7, 5, 27; 1 Macc 12:29) Mk 14:54 (GBuchanan, ET 68, ’56, 27); Lk 22:56. Heavenly bodies (Manetho, Apotel. 6, 146 sun and moon δύο φῶτα; likew. Dio Chrys. 23 [40], 38; Ptolem., Apotel. 2, 13, 8; 3, 3, 3; 3, 5, 3 al. τὰ φ=constellations; Vett. Val. index II p. 384; PGM 13, 400; Ps 135:7; Jer 4:23): God is πατὴρ τῶν φώτων Js 1:17 (TestAbr B 7 p. 111, 11 [Stone p. 70] φῶς καλούμενον πατὴρ τοῦ φωτός; cp. ApcMos 36; 38); the sun as τὸ φῶς τοῦ κόσμου τούτου J 11:9 (Macrobius, Saturnal. 1, 23, 21 ἥλιε παντοκράτορ, … κόσμου φῶς; cp. Ps.-Demosth. 60, 24). Of the eye as an organ of light (Eur., Cycl. 633 φῶς Κύκλωπος; Ath. 32, 2) Mt 6:23; Lk 11:35.

③ that which is illuminated by light: πᾶν τὸ φανερούμενον φῶς ἐστιν everything that becomes visible is (= stands in the) light Eph 5:14.—CMugler, Dictionnaire historique de la terminologie optique des Grecs ’64.—B. 60. Cp. φέγγος; s. Schmidt, Syn. I 563–98. DELG s.v. φάε. Frisk s.v. φάος. New Docs 1, 98f. M-M. EDNT. TW. Spicq. Sv.

Ἀδάμ, ὁ indecl. (אָדָם) (LXX, pseudepigr., Philo, Just.; Mel., P. 83.—In Joseph. Ἄδαμος, ου [Ant. 1, 66]) Adam, the first human being 1 Ti 2:13; B 6:9 (cp. Gen 1:27ff). Ancestor of humanity Ro 5:14; Jd 14; 1 Cl 50:3. Hence πατὴρ ἡμῶν 6:3; people are υἱοὶ Ἀ. 29:2 (cp. Dt 32:8). In the genealogy of Jesus Lk 3:38. His fall Ro 5:14; 1 Ti 2:14. While A. was praying, Eve was seduced by the serpent GJs 13:1 (ApcMos 17). Some hold there existed the conception that at the end of the world the initial events will repeat themselves, and that hence Adam, who destroys all, is contrasted w. Christ, who gives life to all 1 Cor 15:22 (HGunkel, Schöpfung u. Chaos 1895). The parallel betw. Adam and Christ and the designation of Christ as future Ro 5:14 is well known. It is debatable whether the well-known (gnostic) myth of the first human being as a redeemer-god directly influenced Paul or whether he arrived at his view through Jewish perceptions (s. Bousset, Kyrios Christos 2, 1921, 140–45; Rtzst., Erlösungsmyst. 107ff and s. on ἄνθρωπος 1d). On the debate stimulated by KBarth, Christus u. Adam nach Römer 5, ’52, s. RBultmann, Adam u. Christus nach Röm. 5, ZNW 50, ’59, 145–68; EBrandenburger, Adam u. Christus, ’62; EJüngel, ZTK 60, ’63, 42–74.—BMurmelstein, Adam. E. Beitrag z. Messiaslehre: Wiener Ztschr. f. d. Kunde d. Morgenlandes 35, 1928, 242–75; 36, 1929, 51–86; Ltzm., exc. on 1 Cor 15:45–49; AVitti, Christus-Adam: Biblica 7, 1926, 121–45; 270–85; 384–401; ARawlinson, The NT Doctrine of the Christ 1926, 124ff; CKraeling, Anthropos and the Son of Man, 1927; AMarmorstein, ZNW 30, ’31, 271–77; OKuss, Ro 5:12–21. D. Adam-Christusparallele, diss. Bresl. 1930; GWestberg, The Two Adams: BiblSacra 94, ’37, 37–50; ARöder, D. Gesch.-philos. des Ap. Pls., diss. Frb. ’38; SHanson, Unity of the Church in the NT, ’46, 66–73; RScroggs, The Last Adam, ’66 (bibliog. 123–28); JFitzmyer, ABComm Ro 423–28 (lit.).—EDNT. TW.

ἀπολύτρωσις, εως, ἡ orig. ‘buying back’ a slave or captive, i.e. ‘making free’ by payment of a ransom (λύτρον, q.v.; prisoners of war could ordinarily face slavery). The word is comp. rare (Diod S, Fgm. 37, 5, 3 p. 149, 6 Dind.; Plut., Pomp. 631 [24, 5]; EpArist 12; 33; Philo, Omn. Prob. Lib. 114; Jos., Ant. 12, 27; Da 4:34; Just., D. 86, 1. An ins fr. Cos (IKosPH 29, 7) so designates sacral manumission of slaves: RHerzog, Koische Forschungen u. Funde 1899, 39f. Dssm., LO 278 [LAE 327]; KLatte, Heiliges Recht 1920), and usage may diverge freely fr. the orig. mng.

① release from a painful interrogation, release, offered in return for apostasy (Philo, loc. cit.; for the story 2 Macc 7:24; 4 Macc 8:4–14) Hb 11:35 from torture.

② release from a captive condition, release, redemption, deliverance fig. ext. of the orig. use in connection with manumission of captives or slaves: the release fr. sin and finiteness that comes through Christ.

ⓐ redemption, acquittal, also the state of being redeemed διὰ τῆς ἀ. τῆς ἐν Χριστῷ Ἰησοῦ Ro 3:24. εἰς ἀ. τῶν παραβάσεων for redemption fr. the transgressions Hb 9:15. ἐγγίζει ἡ ἀ. ὑμῶν Lk 21:28. ἡ ἀ. τοῦ σώματος ἡμῶν the freeing of our body fr. earthly limitations or redemption of our body (σῶμα= σάρξ as 2 Cor 5:8) Ro 8:23. ἔχομεν τὴν ἀ. διὰ τ. αἴματος αὐτοῦ Eph 1:7; cp. Col 1:14 v.l. ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως you were sealed for the day of redemption Eph 4:30. εἰς ἀ. τῆς περιποιήσεως for a redemption, through which you become God’s property 1:14.

ⓑ abstr. for concr. redeemer Christ ἐγενήθη ἡμῖν ἀ. 1 Cor 1:30.—JWirtz, D. Lehre von d. Apolytrosis1906; JStamm, Erlösen u. Vergeben im AT ’40; BWarfield, The NT Terminol. of ‘Redemption’: PTR 15, 1917, 201–49; ELohmeyer, D. Begriff d. Erlösung im Urchristentum 1928; EvDobschütz, ThBl 8, 1929, 34–36; 99f; JBohatec, TZ 4, ’48, 268–70; DaConchas, Verbum Domini 30, ’52, 14–29; 81–91; 154–69; ELohse, Märtyrer u. Gottesknecht, ’55; DWhitely, JTS 8, ’57, 240–55; DHill, Gk. Words and Hebr. Mngs. ’67, 49–81; SLyonnet, Sin, Redemption, and Sacrifice ’70, 79–103. FBüchsel, RAC I 543–45. JHarril, The Manumission of Slaves in Early Christianity ’95.—DELG s.v. λύω. TW. Spicq. Sv.

ἐπιδημέω (s. δῆμος) 1 aor. ἐπεδήμασα (Thu. et al.; ins, pap, Philo, Joseph., Just.) the main idea in the use of this verb is the fact that the subject is in transit w. regard to a place to stay, hence it can be used both for a stay away from home as well as for a return home.

① to stay in a place as a stranger or visitor, be in town, stay (X., Pla. al.; Jos., Vi. 200 Γαλιλαῖον ἐπιδημοῦντα τοῖς Ἱεροσολύμοις; UPZ 42 I, 4 ἐν Μέμφει; cp. Wilcken, APF 4, 1908, 374; 422) οἱ ἐπιδημοῦντες Ῥωμαῖοι Ac 2:10. οἱ ἐ. ξένοι 17:21 (IPriene 108, 286; 111, 187 [I B.C.] τοὺς ἐπιδεδημηκότας ξένους). ἐν τῇ Ἐφέσῳ ἐπιδημοῦντές τινες Κορίνθιοι some Corinthians were staying at Ephesus 18:27 D. ἐπιδημοῦντος … σωτῆρος (opp. ἀπαλλαγέντος) when the Redeemer was (on the earth) Qua.

② to go to the place where one normally lives, return home (X., Pla.) ὅταν ἐπιδημήσῃς εἰς αὐτήν when you go home to it Hs 1:9.—DELG s.v. δῆμος. M-M.

ἔννοια, ας, ἡ the content of mental processing, thought, knowledge, insight, (so esp. in the philosophers: Pla., Phd. 73c; Aristot., EN 9, 11, 1171a, 31f; 10, 10, 1179b, 13f; Epict. 2, 11, 2 and 3 al.; Plut., Mor. 900a; Diog. L. 3, 79; T. Kellis 22, 4; Herm. Wr. 1, 1; Philo; but also outside philosophic contexts: X., An. 3, 1, 13; Diod S 20, 34, 6; PRein 7, 15 [II B.C.]; UPZ 19, 111; 110, 32 [all II B.C.]; Pr 1:4; 2:11 al.; Jos., Bell. 2, 517 and Ant. 14, 481; Test12Patr; TestSol 20:5 εἰς ἔννοιαν ἐλθεῖν; Just. Tat.; Ath.; ἔ. ἔχειν τοῦ θεοῦ Orig., C. Cels. 4, 96, 3; περὶ τοῦ δημιουργοῦ ἐ. 4, 26, 46; ἔ. τῶν νόμων Did., Gen. 113, 1) κ. ὑμεῖς τ. αὐτὴν ἔννοιαν ὁπλίσασθε arm yourselves also w. the same way of thinking 1 Pt 4:1; ἐννοεῖν ἔ. Dg 8:9. ἐδόκει γ[ὰρ ἑτε]ερογνωμονεῖν τῇ ἐκ[ε]ίν[ου ἐν]νοίᾳ (what was said) appeared to differ in sense from what he (the Redeemer) had in mind GMary 463, 9–11.—αὕτη ἡ ἀπό[ρ]ροια τῆ[ς ἐ]ννοίας, this emanation of the (divine) mind Ox 1081, 30f=SJCh 90, 7f; cp. Just., A I, 64, 5 πρώτην ἔννοιαν ἔφασαν τὴν Ἀθηνᾶν ‘they called Athena the first thought [of Zeus]’, sim. Helen as wife of Simon Magus 26, 3. Pl. (Jos., Ant. 6, 37; Just., D. 93, 1; Tat., Ath.) w. διαλογισμοί 1 Cl 21:3. W. ἐνθυμήσεις (Job 21:27 Sym.) Hb 4:12; 1 Cl 21:9. W. λογισμοί Pol 4:3.—B. 1212. DELG s.v. νόος. M-M. TW. Sv.