reference+order

πρεσβύτερος, α, ον (Hom.+; comp. of πρέσβυς)

① pert. to being relatively advanced in age, older, old

ⓐ of an individual person older of two ὁ υἱὸς ὁ πρ. (cp. Aelian, VH 9, 42; TestJob 15:2 τῷ ἀδελφῷ τῷ πρεσβυτέρῳ; JosAs; Just., A II, 6, 1) Lk 15:25; of Manasseh (w. Ephraim) B 13:5. In contrast to the younger generation οἱ πρεσβύτεροι the older ones J 8:9. Opp. οἱ νεανίσκοι Ac 2:17 (Jo 3:1). Opp. νεώτεροι (s. νεός 3aβ) 1 Ti 5:1 (similar advice, containing a contrast betw. πρ. and νεώτ., from ins and lit. in MDibelius, Hdb. ad loc.); 1 Pt 5:5 (though here the πρεσβύτεροι are not only the older people, but at the same time, the ‘elders’; s. 2bβ). The same double mng. is found for πρεσβύτεροι in 1 Cl 1:3 beside νέοι, while in 3:3; 21:6, beside the same word, the concept of being old is the dominant one (as Jos., C. Ap. 2, 206). On the disputed pass. Hv 3, 1, 8 (οἱ νεανίσκοι … οἱ πρεσβύτεροι) cp. MDibelius, Hdb. ad loc.—Fem. πρεσβυτέρα old(er) woman (opp. νεωτέρα, as Gen 19:31) 1 Ti 5:2.—With no ref. to younger persons, w. complete disappearance of the comparative aspect: πρεσβύτερος an old man (Jos., Ant. 13, 226; 292 [as a witness of events in the past, as Ps.-Pla., Virt. 3, 377b; 4, 377c]) Hv 3, 12, 2; cp. 3, 11, 3. The personified church is called λίαν πρεσβυτέρα very old 3, 10, 3; cp. 3, 11, 2. She appears as ἡ πρ. the elderly woman 2, 1, 3; 3, 1, 2; 3, 10, 6; 9 and has τὰς τρίχας πρεσβυτέρας the hair of an old woman 3, 10, 4; 5; 3, 12, 1.

ⓑ of a period of time (Petosiris, Fgm. 3 and 4 mention οἱ πρεσβύτεροι and οἱ νεώτεροι. In both instances the context shows that the reference is to astrologers from earlier and more recent times) οἱ πρεσβύτεροι the men of old, our ancestors Hb 11:2. ἡ παράδοσις τῶν πρεσβυτέρων the tradition of the ancients (cp. Iambl., Vi. Pyth. 35, 253 τῶν π. συγγράμματα) Mt 15:2; Mk 7:3, 5 (ELohse, D. Ordination im Spätjudentum u. NT, ’51, 50–56: scholars).

② an official (cp. Lat. senator), elder, presbyter

ⓐ among the Jews (the congregation of a synagogue in Jerusalem used πρεσβύτεροι to denote its officers before 70 A.D.: SEG VIII, 170, 9; cp. Dssm., LO 378–80 [LAE 439–41]).

α. for members of local councils in individual cities (cp. Josh 20:4; Ruth 4:2; 2 Esdr 10:14; Jdth 8:10; 10:6) Lk 7:3; 1 Cl 55:4.—Schürer II, 185.

β. for members of a group in the Sanhedrin (Schürer II, 206–8; JJeremias, Jerusalem z. Zt. Jesu II B 1: Die gesellschaftl. Oberschicht 1929, 88ff). They are mentioned together w. (the) other groups: ἀρχιερεῖς (Ac 4:5 has ἄρχοντες for this), γραμματεῖς, πρεσβύτεροι (the order is not always the same) Mt 16:21; 26:3 v.l.; 27:41; Mk 8:31; 11:27; 14:43, 53; 15:1; Lk 9:22; 20:1.—Only ἀρχιερεῖς (Ac 4:8 has for this ἄρχοντες τοῦ λαοῦ) and πρεσβύτεροι (τοῦ λαοῦ: cp. Ex 19:7; Num 11:16b, 24; 1 Macc 7:33; 12:35; Just., D. 40, 4 al.) Mt 21:23; 26:3, 47, 59 v.l.; 27:1, 3, 12, 20; 28:(11), 12; Lk 22:52 (here, as an exception, οἱ στρατηγοὶ τοῦ ἱεροῦ); Ac 4:23; 23:14; 25:15; cp. 24:1. Also οἱ πρεσβύτεροι καὶ οἱ ἱερεῖς GPt 7:25 (for this combination cp. Jos., Ant. 11, 83; 12, 406).—Only πρεσβύτεροι and γραμματεῖς Mt 26:57; Ac 6:12.—The use of πρεσβύτερος as a title among the Jews of the Diaspora appears quite late, except for the allusions in the LXX (cp. Schürer III/1, 102; MAMA III [Cilicia], 344; 448 [cp. ZNW 31, ’32, 313f]. Whether πρεσβύτερος is to be understood in the older Roman inscriptions [CIJ 378] as a title [so CIJ p. lxxxvi], remains doubtful).

ⓑ among the Christians (for their use of the word as a title one must bear in mind not only the Jewish custom, but also its use as a t.t. among the ἔθνη, in connection w. associations of the ‘old ones’ [FPoland, Geschichte des griech. Vereinswesens 1909, 98ff] and to designate civic as well as religious officials [Dssm., B 153ff=BS 154–57, NB 60ff=BS 233–35, also LO 315, 5; HHausschildt, ZNW 4, 1903, 235ff; MStrack, ibid. 213ff; HLietzmann, ZWT 55, 1914, 116–32 [=Kl. Schr. I ’58, 156–69]; MDibelius, exc. on 1 Ti 5:17ff; RAlastair-Campbell, The Elders, Seniority within Earliest Christianity ’94.].—BGU 16, 6 [159 A.D.] πρεσβύτεροι ἱερεῖς θεοῦ Σοκνοπαίου; 347, 6; PVindBosw 1, 31 [87 A.D.].—As honorary title: Iren. 4, 26, 5 [Harv. II 238, 3]. The Engl. word ‘priest’ comes fr. πρεσβύτερος via Lat. presbyter; later Christian usage is largely, if not entirely, responsible for this development; s. OED s.v. ‘priest’ B).

α. Ac 11:30; 14:23; 15:2, 4, 6, 22f; 16:4 (in all the places in Ac 15 and 16 mention is made of οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι in the Jerusalem church); 20:17; 21:18; 1 Ti 5:17, 19 (Nicol. Dam.: 90 Fgm. 103a Jac. νεωτέρῳ πρεσβυτέρου καταμαρτυρεῖν οὐκ ἔξεστι); Tit 1:5; Js 5:14; 1 Pt 5:1, 5 (s. 1a above); 1 Cl 44:5; 47:6; 54:2; 57:1. WWrede, Untersuchungen zum 1 Cl 1891, 8ff.—Acc. to 2 Cl 17:3, 5 exhortation and preaching in the church services were among their duties.—In Ign. the πρεσβύτεροι come after the bishop, to whom they are subordinate IMg 2; 3:1; 6:1, or betw. the bishop and the deacons IPhld inscr.; 10:2; IPol 6:1, or the higher rank of the bishop in comparison to them is made plain in some other way ITr 3:1; 12:2 (s. πρεσβυτέριον b; cp. Hippol., Ref. 9, 12, 22).—Polycarp—an ἐπίσκοπος, accord. to the title of the Ep. bearing his name—groups himself w. πρεσβύτεροι in Pol inscr., and further takes the presence of presbyters in Philippi for granted (beside deacons, though no ἐπίσκοπος is mentioned; cp. Hdb. on Pol inscr.) Pol 5:3.

β. Just how we are to understand the words ὁ πρεσβύτερος, applied to himself by the author of the two smallest Johannine letters 2J 1; 3J 1, remains in doubt. But in any case it is meant to indicate a position of great dignity the elder.—HWindisch, exc. on 3J, end; ESchwartz, Über den Tod der Söhne Zebedaei 1904, 47; 51; HWendt, ZNW 23, 1924, 19; EKäsemann, ZTK 48, ’51, 292–311; DWatson, NTS 35, ’89, 104–30, rhetorical analysis of 2J.—ὁ πρ. and οἱ πρ. are mentioned by Papias in these much-discussed passages: 2:3, 4, 5, 7, 14, 15. For some of the lit. s. the note on JKleist’s transl. ’48, p. 207 n. 18.

γ. In Rv there are 24 elders sitting on thrones about the throne of God; they form a heavenly council of elders (cp. Is 24:23) 4:4, 10; 5:5–14; 7:11, 13; 11:16; 14:3; 19:4. The elders have been understood as glorified human beings of some kind or astral deities (or angels) (for the var. views s. RCharles, ICC Rv I 128–33; JMichl, D. 24 Ältesten in d. Apk. d. hl. J. ’38); the number 24 has been referred to the following: the 24 priestly classes of the Jews (1 Ch 24:7–18; Jos., Ant. 7, 365–67) whose heads were called ‘elders’ (Yoma 1, 5; Tamid 1, 1; Middoth 1, 8); the 24 stars which, according to Babylonian belief, stood half on the north and half on the south of the zodiac (Diod S 2, 31, 4; POsl 4, 19: HGunkel, Z. religionsgesch. Verständnis des NT 1903, 42f; Boll 35f); the 24 hours of the day, represented as old men w. shining garments and w. crowns (acc. to the Test. of Adam [ed. CBezold, TNöldeke Festschr. 1906, 893–912]: JWellhausen, Analyse der Offb. Joh. 1907, p. 9, 1; NMorosof, Offb. Joh. 1912, 32); the 24 Yazatas in the state of the gods in heaven, acc. to Persian thought (Bousset). It is certainly an open question whether, or how far, the writer of Rv had any of these things in mind.—On the presbyters, and esp. on the question how ἐπίσκοπος and πρεσβύτερος were originally related to each other (a question which is raised particularly in the pastorals; cp. MDibelius, Hdb. exc. after 1 Ti 3:7 section 2 [w. lit.] and before 5:17), s. the lit. s.v. ἐπίσκοπος.—BEaston, Pastoral Epistles ’47, 188–97; WMichaelis, Das Ältestenamt ’53; GBornkamm, πρεσβύτερος; RCampbell, The Elders ’94.—B. 1472. DELG s.v. πρέσβυς. M-M. EDNT. TW.

χάρις, ιτος, ἡ (Hom.+) acc. quite predom. χάριν, but χάριτα Ac 24:27; 25:9 v.l.; Jd 4 and pl. χάριτας Ac 24:27 v.l.; 1 Cl 23:1 (Eur., Hel. 1378; Hdt. 6, 41; X., Hell. 3, 5, 16; ins, pap; Zech 4:7; 6:14; EpArist 272, pl. 230.—B-D-F §47, 3; W-S. §9, 7; Mayser 271f; Thackeray 150; Helbing 40f; Mlt-H. 132.—It seems that χάρις is not always clearly differentiated in mng. fr. χαρά; Apollodorus [II B.C.]: 244 Fgm. 90 Jac. says in the second book περὶ θεῶν: κληθῆναι δὲ αὐτὰς ἀπὸ μὲν τ. χαρᾶς Χάριτας• καὶ γὰρ πολλάκις … οἱ ποιηταὶ τ. χάριν χαρὰν καλοῦσιν ‘the [deities] Charites are so called from χαρά [joy], for poets freq. equate χάρις with χαρά’. Cp. the wordplay AcPl Ha 8, 7 χαρᾶς καὶ χάριτος the house was filled with gaiety and gratitude.).

① a winning quality or attractiveness that invites a favorable reaction, graciousness, attractiveness, charm, winsomeness (Hom.+; Jos., Ant. 2, 231) of human form and appearance παῖς λίαν εὐειδής ἐν χάριτι an exceptionally fine-looking and winsome youth AcPl Ha 3, 13. Of speech (Demosth. 51, 9; Ps.-Demetr. [I A.D.], Eloc. §127; 133; 135 al.; Eccl 10:12; Sir 21:16; Jos., Ant. 18, 208) οἱ λόγοι τῆς χάριτος (gen. of quality) the gracious words Lk 4:22. ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι let your conversation always be winsome Col 4:6 (cp. Plut., Mor. 514f; s. also HAlmqvist, Plut. u. das NT ’46, 121f; Epict. 3, 22, 90). τὸ πρόσωπον αὐτοῦ χάριτος ἐπληροῦτο MPol 12:1 can also be placed here in case χάρις means nothing more than graciousness (s. 4 below); prob. also GJs 7:3 (s. 3b).

② a beneficent disposition toward someone, favor, grace, gracious care/help, goodwill (almost a t.t. in the reciprocity-oriented world dominated by Hellenic influence [cp. e.g. OGI 669, 29] as well as by the Semitic sense of social obligation expressed in the term חֶסֶד [NGlueck, Das Wort ḥesed in alttestamentlichen Sprachgebrauche etc. 1927]. Of a different order and spirit is the subset of reciprocity known as Roman patronage, in which superiority of the donor over the client is clearly maintained)

ⓐ act., that which one grants to another, the action of one who volunteers to do someth. not otherwise obligatory χάρις θεοῦ ἦν ἐπʼ αὐτό Lk 2:40. ἡ χάρις τοῦ θεοῦ (cp. τῇ τοῦ θεοῦ Κλαυδίου χάριτι OGI 669, 29) Ac 11:2 D; 14:26. τοῦ κυρίου 15:40.—Esp. of the beneficent intention of God (cp. χ. in reference to God: Apollon. Rhod. 3, 1005 σοὶ θεόθεν χάρις ἔσσεται; Dio Chrys. 80 [30], 40 χ. τῶν θεῶν; Ael. Aristid. 13 p. 320 D.; 53 p. 620; Sextus 436b; likew. in LXX, Philo, Joseph.; SibOr 4, 46=189; 5, 330; Ezk. Trag. 162 [Eus., PE 9, 29, 12].—χ. to denote beneficent dispensations of the emperor: OGI 669, 44 [I A.D.]; BGU 19 I, 21 [II A.D.] χάρ. τοῦ θεοῦ Αὐτοκράτορος; 1085 II, 4) and of Christ, who give (undeserved) gifts to people; God: δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι Ro 3:24. Cp. 5:15a, 20f; 6:1; 11:5 (ἐκλογή 1), 6abc; Gal 1:15 (διά A 3e); Eph 1:6f (KKuhn, NTS 7, ’61, 337 [reff. to Qumran lit.]); 2:5, 7, 8; cp. Pol 1:3; 2 Th 1:12; 2:16; 2 Ti 1:9; Tit 2:11 (ἡ χάρ. τοῦ θεοῦ σωτήριος; s. Dibelius, Hdb. exc. after Tit 2:14); 3:7; Hb 2:9 (χωρίς 2aα); 4:16a (DdeSilva, JBL 115, ’96, 100–103); 1 Cl 50:3; ISm 9:2; IPol 7:3. ἐν χάρ[ιτι θεοῦ] AcPl Ha 7, 23 (restoration uncertain). κατὰ χάριν as a favor, out of goodwill (cp. Pla., Leg. 740c; schol. on Soph., Oed. Col. 1751 p. 468 Papag.) Ro 4:4 (opp. κατὰ ὀφείλημα), 16.—The beneficence or favor of Christ: διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι Ac 15:11. Cp. Ro 5:15b; 2 Cor 8:9; 1 Ti 1:14; IPhld 8:1. On Ac 2:47 in this sense s. TAnderson, NTS 34, ’88, 604–10.

ⓑ pass., that which one experiences fr. another (Arrian, Anab. Alex. 3, 26, 4) χάριν ἔχειν have favor 3J 4 v.l. πρός τινα with someone=win his respect Ac 2:47 (cp. 2a end; cp. Pind., O. 7, 89f χάριν καὶ ποτʼ ἀστῶν καὶ ποτὶ ξείνων grant him respect in the presence of his townfolk as well as strangers); παρά τινι (Appian, Bell. Civ. 2, 89 §376) Hm 10, 3, 1, cp. 5, 1, 5. εὑρεῖν χάριν παρά τινι (Philo, Leg. All. 3, 77, end) Lk 1:30; Hs 5, 2, 10; ἐνώπιόν τινος Ac 7:46; GJs 11:2 (JosAs 15:14). ἐν τοῖς μέλλουσι μετανοεῖν among those who are about to repent Hm 12, 3, 3. Ἰησοῦς προέκοπτεν χάριτι παρὰ θεῷ καὶ ἀνθρώποις Lk 2:52 (an indication of exceptional ἀρετή, cp. Pind. above). Cp. Ac 4:33; 7:10 (ἐναντίον Φαραώ); Hb 4:16b.—ποία ὑμῖν χάρις ἐστίν; what credit is that to you? Lk 6:32–34; s. D 1:3; 2 Cl 13:4. Cp. 1 Cor 9:16 v.l. In these passages the mng. comes close to reward (s. Wetter [5 below] 209ff w. reff.).—Also by metonymy that which brings someone (God’s) favor or wins a favorable response fr. God 1 Pt 2:19, 20.

ⓒ In Christian epistolary lit. fr. the time of Paul χάρις is found w. the sense (divine) favor in fixed formulas at the beginning and end of letters (Zahn on Gal 1:3; vDobschütz on 1 Th 1:1; ELohmeyer, ZNW 26, 1927, 158ff; APujol, De Salutat. Apost. ‘Gratia vobis et pax’: Verb. Dom. 12, ’32, 38–40; 76–82; WFoerster, TW II ’34, 409ff; Goodsp., Probs. 141f. S. also the lit. s.v. χαίρω 2b). At the beginning of a letter χάρις ὑμῖν καὶ εἰρήνη (sc. εἴη; New Docs 8, 127f) 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; Phlm 3; Rv 1:4; without ὑμῖν Tit 1:4. χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη 1 Pt 1:2; 2 Pt 1:2; 1 Cl ins. χάρις, ἔλεος, εἰρήνη 1 Ti 1:2; 2 Ti 1:2; 2J 3 (on the triplet cp. En 5:7 φῶς καὶ χάρις καὶ εἰρήνη).—At the end ἡ χάρις (τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ etc.) μεθʼ ὑμῶν (or μετὰ πάντων ὑμῶν etc.) Ro 16:20, 23 (24) v.l.; 1 Cor 16:23; 2 Cor 13:13; Gal 6:18; Eph 6:24; Phil 4:23; Col 4:18; 1 Th 5:28; 2 Th 3:18; 1 Ti 6:21; 2 Ti 4:22; Tit 3:15; Phlm 25; Hb 13:25; Rv 22:21; 1 Cl 65:2. ἔσται ἡ χάρις μετὰ πάντων τῶν φοβουμένων τὸν Κύριον GJs 25:2. ὁ κύριος τῆς δόξης καὶ πάσης χάριτος μετὰ τοῦ πνεύματος ὑμῶν B 21:9. χάρις ὑμῖν, ἔλεος, εἰρήνη, ὑπομονὴ διὰ παντός ISm 12:2. ἔρρωσθε ἐν χάριτι θεοῦ 13:2.

③ practical application of goodwill, (a sign of) favor, gracious deed/gift, benefaction

ⓐ on the part of humans (X., Symp. 8, 36, Ages. 4, 3; Appian, Bell. Civ. 1, 49 §213; Dionys. Hal. 2, 15, 4) χάριν (-ιτα) καταθέσθαι τινί (κατατίθημι 2) Ac 24:27; 25:9. αἰτεῖσθαι χάριν 25:3 (in these passages from Ac χ. suggests [political] favor, someth. one does for another within a reciprocity system. Cp. Appian, Bell. Civ. 1, 108 §506 ἐς χάριν Σύλλα=as a favor to Sulla; ApcSed 8:1 οὐκ ἐποίησάς μοι χάριν=you did me no favor). ἵνα δευτέραν χάριν σχῆτε that you might have a second proof of my goodwill 2 Cor 1:15 (unless χάρις here means delight [so in poetry, Pind. et al., but also Pla., Isocr.; L-S-J-M s.v. χάρις IV; cp. also the quot. fr. Apollodorus at the beg. of the present entry, and the fact that χαρά is v.l. in 2 Cor 1:15]; in that case δευτέρα means double; but s. comm.). Of the collection for Jerusalem (cp. Appian, Bell. Civ. 3, 42 §173 χάριτας λαμβάνειν=receive gifts) 1 Cor 16:3; 2 Cor 8:4, 6f, 19 (DdeSilva, JBL 115, ’96, 101). Cp. B 21:7.—Eph 4:29 may suggest a demonstration of human favor (cp. Plut., Mor. 514e χάριν παρασκευάζοντες ἀλλήλοις), but a ref. to the means by which divine grace is mediated is not to be ruled out (s. b below).

ⓑ on the part of God and Christ; the context will show whether the emphasis is upon the possession of divine favor as a source of blessings for the believer, or upon a store of favor that is dispensed, or a favored status (i.e. standing in God’s favor) that is brought about, or a gracious deed wrought by God in Christ, or a gracious work that grows fr. more to more (so in contrast to the old covenant Mel., P. 3, 16 al.). God is called ὁ θεὸς πάσης χάριτος 1 Pt 5:10, i.e. God, who is noted for any conceivable benefit or favor; cp. B 21:9.—χάριν διδόναι τινί show favor to someone (Anacr. 110 Diehl; Appian, Ital. 5 §10): τὸν δόντα αὐτῷ τὴν χάριν GJs 14:2. ταπεινοῖς δίδωσι χάριν (Pr 3:34) Js 4:6b; 1 Pt 5:5; 1 Cl 30:2; without a dat. Js 4:6a (Menand., Epitr. 231 S. [55 Kö.]). Perh. καὶ ἔβαλλε κύριος … χάριν ἐπʼ αὐτήν GJs 7:3 (but s. 1 above). The Logos is πλήρης χάριτος J 1:14. Those who belong to him receive of the fullness of his grace, χάριν ἀντὶ χάριτος vs. 16 (ἀντί 2). Cp. vs. 17. τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν this favor (of God) we now enjoy Ro 5:2 (Goodsp.).—5:17; 1 Cor 1:4; 2 Cor 4:15 (divine beneficence in conversion); cp. Ac 11:23; 6:1; Gal 1:6 (by Christ’s gracious deed); 2:21; 5:4; Col 1:6; 2 Ti 2:1; Hb 12:15; 13:9; 1 Pt 1:10, 13; 3:7 (συνκληρονόμοι χάριτος ζωῆς fellow-heirs of the gift that spells life; s. ζωή 2bα); 5:12; 2 Pt 3:18; Jd 4; IPhld 11:1; ISm 6:2. Christians stand ὑπὸ χάριν under God’s gracious will as expressed in their release from legal constraint Ro 6:14f, or they come ὑπὸ τὸν ζυγὸν τῆς χάριτος αὐτοῦ 1 Cl 16:17 (ζυγός 1). The proclamation of salvation is the message of divine beneficence τὸ εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ Ac 20:24 or ὁ λόγος τῆς χάριτος αὐτοῦ (=τοῦ κυρίου) 14:3; 20:32. Even the gospel message can be called ἡ χάρις τοῦ θεοῦ 13:43; cp. 18:27; MPol 2:3. τὸ πνεῦμα τῆς χάριτος the Spirit from or through whom (God’s) favor is shown Hb 10:29 (AArgyle, Grace and the Covenant: ET 60, ’48/49, 26f).—Pl. benefits, favors (Diod S 3, 2, 4; 3, 73, 6; Sb 8139, 4 [ins of I B.C.] of Isis; Jos., C. Ap. 2, 190) 1 Cl 23:1.—Nelson Glueck, Das Wort ḥesed etc. 1927, but s. FAndersen, ‘Yahweh, the Kind and Sensitive God’: God Who is Rich in Mercy, ed. PO’Brien/DPeterson ’86.

④ exceptional effect produced by generosity, favor. Of effects produced by divine beneficence which go beyond those associated with a specific Christian’s status (ins μεγάλαι χάριτες τοῦ θεου: FCumont, Syria 7, 1926, 347ff), in the congregations of Macedonia 2 Cor 8:1 and Corinth 9:14; cp. vs. 8; in Rome AcPl Ha 7, 8. The Christian confessor is in full possession of divine grace ISm 11:1. Paul knows that through the χάρις of God he has been called to be an apostle, and that he has been fitted out w. the powers and capabilities requisite for this office fr. the same source: Ro 1:5; 12:3; 15:15; 1 Cor 3:10; 15:10ab (for the subject matter cp. Polyb. 12, 12b, 3 αὐτὸν [Alex. the Great] ὑπὸ τοῦ δαιμονίου τετευχέναι τούτων ὧν ἔτυχεν=whatever he has received he has received from what is divine. [For this reason he does not deserve any divine honors.]); 2 Cor 12:9; Gal 2:9; Eph 3:2, 7f; Phil 1:7.—The χάρις of God manifests itself in various χαρίσματα: Ro 12:6; Eph 4:7; 1 Pt 4:10. This brings into view a number of passages in which χάρις is evidently to be understood in a very concrete sense. It is hardly to be differentiated fr. δύναμις (θεοῦ) or fr. γνῶσις or δόξα (q.v. 1b. On this subj. s. Wetter [5 below] p. 94ff; esp. 130ff; pap in the GLumbroso Festschr. 1925, 212ff: χάρις, δύναμις, πνεῦμα w. essentially the same mng.; PGM 4, 2438; 3165; Herm. Wr. 1, 32; Just., D. 87, 5 ἀπὸ χάριτος τῆς δυνάμεως τοῦ πνεύματος). οὐκ ἐν σοφίᾳ σαρκικῇ ἀλλʼ ἐν χάριτι θεοῦ 2 Cor 1:12. οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ σὺν ἐμοί 1 Cor 15:10c. αὐξάνετε ἐν χάριτι καὶ γνώσει τοῦ κυρίου 2 Pt 3:18; cp. 1 Cl 55:3; B 1:2 (τῆς δωρεᾶς πνευματικῆς χάρις). Stephen is said to be πλήρης χάριτος καὶ δυνάμεως Ac 6:8. Divine power fills the Christian confessor or martyr w. a radiant glow MPol 12:1 (but s. 1 above). As the typical quality of the age to come, contrasted w. the κόσμος D 10:6.

⑤ response to generosity or beneficence, thanks, gratitude (a fundamental component in the Gr-Rom. reciprocity system; exx. fr. later times: Diod S 11, 71, 4 [χάριτες=proofs of gratitude]; Appian, Syr. 3, 12; 13. Cp. Wetter [below] p. 206f) χάριν ἔχειν τινί be grateful to someone (Eur., Hec. 767; X., An. 2, 5, 14; Pla., Phlb. 54d; Ath. 2, 1; PLips 104, 14 [I B.C.] χάριν σοι ἔχω) foll. by ὅτι (Epict. 3, 5, 10; Jos., C. Ap. 1, 270; 2, 49) Lk 17:9 (ERiggenbach, NKZ 34, 1923, 439–43); mostly of gratitude to God or Christ; χάρις in our lit. as a whole, in the sense gratitude, refers to appropriate respone to the Deity for benefits conferred (Hom., Pind., Thu. et al.; ins, pap, LXX; Jos., Ant. 7, 208) χάριν ἔχω τῷ θεῷ (POxy 113, 13 [II A.D.] χάριν ἔχω θεοῖς πᾶσιν.—Epict. 4, 7, 9) 2 Ti 1:3; foll. by ὅτι because 1 Ti 1:12 (Herm. Wr. 6, 4 κἀγὼ χάριν ἔχω τῷ θεῷ …, ὅτι; Jos., Ant. 4, 316); χάριν ἔχειν ἐπί τινι be grateful for someth. Phlm 7 v.l. (to humans). ἔχωμεν χάριν let us be thankful (to God) Hb 12:28 (the reason for it is given by the preceding ptc. παραλαμβάνοντες). Elliptically (B-D-F §128, 6; cp. Rob. 1201f) χάρις (ἔστω) τῷ θεῷ (X., Oec. 8, 16 πολλὴ χάρις τοῖς θεοῖς; Epict. 4, 4, 7 χάρις τῷ θεῳ; BGU 843, 6 [I/II A.D.] χάρις τοῖς θεοῖς al. in pap since III B.C..—Philo, Rer. Div. Her. 309) Ro 7:25; MPol 3:1. Foll. by ὅτι (X., An. 3, 3, 14 τοῖς θεοῖς χάρις ὅτι; PFay 124, 16 τοῖς θεοῖς ἐστιν χάρις ὅτι; Epict. 4, 5, 9) Ro 6:17. Foll. by ἐπί τινι for someth. (UPZ 108, 30 [99 B.C.]) 2 Cor 9:15. The reason for the thanks is given in the ptc. agreeing w. τῷ θεῷ 2:14; 8:16; 1 Cor 15:57 (cp. Jos., Ant. 6, 145; Philo, Somn. 2, 213). Thankfulness (Appian, Bell. Civ. 3, 15 §51 πρός τινα=toward someone) χάριτι in thankfulness 10:30. So prob. also ἐν τῇ χάριτι in a thankful spirit Col 3:16 (Dibelius, Hdb. ad loc.). πλησθῆναι χαρᾶς καὶ χάριτος AcPl Ha 8, 7. S. εὐχαριστέω, end. Also PSchubert, Form and Function of the Pauline Thanksgivings ’39.—OLoew, Χάρις, diss., Marburg 1908; GWetter, Charis 1913; AvHarnack, Sanftmut, Huld u. Demut in der alten Kirche: JKaftan Festschr. 1920, 113ff; NBonwetsch, Zur Geschichte des Begriffs Gnade in der alten Kirche: Harnack Festgabe 1921, 93–101; EBurton, Gal ICC 1921, 423f; WWhitley, The Doctrine of Grace ’32; JMoffatt, Grace in the NT ’31; RWinkler, D. Gnade im NT: ZST 10, ’33, 642–80; RHomann, D. Gnade in d. Syn. Ev.: ibid. 328–48; JWobbe, D. Charisgedanke b. Pls ’32; RBultmann, Theologie des NT ’48, 283–310 (Paul); HBoers, Ἀγάπη and Χάρις in Paul’s Thought: CBQ 59, ’97, 693–713; on 2 Cor 8: FDanker, Augsburg Comm. 2 Cor, 116–34; PRousselot, La Grâce d’après St. Jean et d’après St. Paul: SR 18, 1928, 87–108, Christent. u. Wissensch. 8, ’32, 402–30; JMontgomery, Hebrew Hesed and Gk. Charis: HTR 32, ’39, 97–102; Dodd 61f; TTorrance, The Doctrine of Grace in the Apost. Fathers, ’48; JRenié, Studia Anselmiana 27f, ’51, 340–50; CRSmith, The Bible Doctrine of Grace, ’56; EFlack, The Concept of Grace in Bibl. Thought: Bibl. Studies in Memory of HAlleman, ed. Myers, ’60, 137–54; DDoughty, NTS 19, ’73, 163–80.—B. 1166. DELG. M-M. EDNT. TW. Spicq. Sv.