son of David

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.

βασιλεία, ας, ἡ (Heraclit. Fgm. 52; Hdt.+) a term relating to royal administration

① the act of ruling

ⓐ gener. kingship, royal power, royal rule (1 Km 15:28; 20:31; Sir 10:8; Jdth 1:1; Esth 3:6; 1 Macc 1:16 al. LXX; En 98:2; TestJob 33:9; Just., Tat., Ath.; οὐ βασιλείαν ἀλλὰ τυράνιδα Mel., P. 49, 354; Orig.) λαβεῖν ἑαυτῷ βασιλείαν obtain royal power (for oneself) Lk 19:12, 15; without dat. Rv 17:12 (cp. Jos., Ant. 13, 220); δοῦναί τινι τὴν β. vs. 17; ἔχειν β. ἐπί τινων vs. 18; ἐποίησεν ἡμᾶς βασιλείαν he gave us royal jurisdiction 1:6; cp. 5:10; royal rule Lk 1:33; 22:29; 23:42 v.l. (ἐν τῇ β. σου in your royal power); Ac 1:6; Hb 1:8 (Ps 44:7); 1 Cor 15:24 (παραδιδόναι as Diod S 1, 43, 6); B 4:4 (Da 7:24). Ps 95:10 (Justin, A I, 41, 4, D. 73: ὁ κύριος ἐβασίλευσεν ἀπὸ τ. ξύλου) is the basis for β. Ἰησοῦ ἐπὶ ξύλου the rule of Jesus on the cross B 8:5 (s. Windisch, Hdb. ad loc.).—Hb 11:33; 1 Cl 61:1.

ⓑ esp. of God’s rule the royal reign of God (usually rendered ‘kingdom of God’, and oft. understood as royal realm but with dilution of the primary component of reigning activity), a chiefly eschatological concept, beginning to appear in the prophets, elaborated in apocalyptic passages (Mi 4:7f; Ps 102:19; 144:11–13; Wsd 6:4; 10:10; Da 3:54; 4:3; cp. SibOr 3:47f.—Diod S 5, 71, 1 Zeus takes over the βασιλεία from Cronus; Sextus 311 κοινωνεῖ βασιλείας θεοῦ σοφὸς ἀνήρ) and taught by Jesus. The expressions vary; β. τοῦ θεοῦ and τῶν οὐρανῶν have essentially the same mng., since Israelites used οὐρανός (-οί) as well as other circumlocutions for θεός (cp. Mt 19:23f; s. Bousset, Rel.³ 314f); the latter term may also emphasize the heavenly origin and nature of the reign.—Dalman, Worte 75–119; JWeiss, D. Predigt Jesu v. Reiche Gottes² 1900, 1–35; ESellin, D. isr.-jüd. Heilandserwartung 1909, D. alt. Prophetismus 1912, 136ff; BDuhm, D. kommende RG 1910; SMowinckel, Psalmenstudien II 1922, 146ff; LDürr, Ursprung u. Ausbau d. isr. Heilandserwartung 1925; Bousset, Rel³ 1926, 213ff; AvGall, βασιλεία τ. θεοῦ 1926; JWissing, Het begrip van het Koningrijk Gods, diss., Leiden 1927; HGressmann, Der Messias 1929; MBuber, Königtum Gottes ’32; PVolz, D. Eschatologie der jüd. Gemeinde im ntl. Zeitalter ’34; Ltzm., D. Weltheiland 1909; TManson, The Teaching of Jesus ’55, 116–284; SAalen, NTS 8, ’61/62, 215–40 (‘house’ or ‘community’ of God); GLadd, JBL 81, ’62, 230–38 (‘realm’); FNötscher, Vom A. zum NT ’62, 226–30 (ethical).

α. β. τῶν οὐρανῶν mostly in Mt: 3:2; 4:17; 5:3, 10, 19f al.; otherw. (Did., Gen. 52, 11; 60, 28) J 3:5 v.l.; AcPl Ha 8, 31.

β. β. τοῦ θεοῦ (cp. Orig., C. Cels. 3, 40, 21) Mt 6:33; 12:28; 21:31, 43; Mk 1:15; 4:11, 26, 30 al.; Lk 4:43; 6:20; 7:28; 8:1 al.; Ac 1:3; 8:12; 14:22; 19:8; 28:23, 31; J 3:3, 5; Ro 14:17 (defined as δικαιοσύνη, εἰρήνη, χαρά); 1 Cor 4:20 al.; Ox 1 verso, 7f; Dg 9:1; B 21:1; Pol 2:3; β. θεοῦ 1 Cor 6:10, cp. 9; 15:50; Gal 5:21; Pol 5:3; β. τοῦ Χριστοῦ καὶ θεοῦ Eph 5:5; τοῦ Χριστοῦ 1 Cl 50:3.

γ. β. τοῦ πατρός Mt 13:43; 26:29.

δ. β. αὐτοῦ (=τοῦ υἱοῦ τοῦ ἀνθρώπου) Mt 13:41; Lk 24:26 v.l.; cp. Col 1:13.

ε. β. τοῦ πατρὸς ἡμῶν Δαυίδ Mk 11:10, since the Davidic kgdm. is to be reestablished under the Son of David, the Messiah (cp. Is 9:5f; Jer 23:5f).

ζ. ἡ β. τοῦ κυρίου B 4:13; ἡ β. αὐτοῦ (=κυρίου) ἡ ἐπουράνιος 2 Ti 4:18; EpilMosq 5; ἡ οὐράνιος β. MPol 22:3; ἡ ἐν οὐρανῷ β. Dg 10:2.

η. αἰώνιος β. τοῦ κυρίου (cp. Da 4:3; Just.; CIG II, 2715a, 3 ἐπὶ τῆς τῶν κυρίων Ῥωμαίων αἰωνίου ἀρχῆς, Dssm., B 277f) 2 Pt 1:11; cp. MPol 20:2.—The greatest blessings conceivable are found in the β. Mt 13:44f. The foll. expr. refer to obtaining it = participate in its benefits: ἅψασθαι τῆς β. B 7:11; δέχεσθαι Mk 10:15; διδόναι Lk 12:32; εἰσέρχεσθαι εἰς τὴν β. Mt 5:20; 7:21; 18:3; 19:23; Mk 10:23ff; Lk 24:26 P⁷⁵ (first hand); J 3:5; Ac 14:22; Hs 9, 12, 3f (HWindisch, D. Sprüche v. Eingehen in d. Reich Gs: ZNW 27, 1928, 163–92); εἰσήκειν εἰς τὴν β. 2 Cl 11:7; ἔρχεσθαι εἰς τὴν β. 9:6; ἑτοιμάζειν Mt 25:34; εὔθετον εἶναι τῇ β. Lk 9:62; εὑρεθῆναι εἰς τὴν β. Hs 9, 13, 2; ζητεῖν Mt 6:33; Lk 12:31; καταξιοῦσθαι τῆς β. 2 Th 1:5; κατοικεῖν ἐν τῇ β. Hs 9, 29, 2; κληρονομεῖν Mt 25:34; 1 Cor 6:9f; 15:50; IPhld 3:3; cp. κληρονόμος τῆς β. Js 2:5; μαθητεύεσθαι τῇ β. Mt 13:52; μεθιστάναι εἰς τὴν β. Col 1:13; φθάνει ἡ β. ἐπί τινα Lk 11:20. The phrase ὁρᾶν τὴν β. see the kgdm.=‘realize the fulfillment of God’s promises to Israel’ occurs Mk 9:1; Lk 9:27; J 3:3; Hs 9, 15, 3. The mysteries of the kgdm. can be revealed to those for whom they are intended Mt 13:11; Mk 4:11; διαγγέλλειν Lk 9:60; διαμαρτυρεῖσθαι Ac 28:23; κηρύσσειν καὶ εὐαγγελίζεσθαι Lk 8:1; sim. 16:16; cp. κηρύσσειν τὸ εὐαγγέλιον τῆς β. Mt 4:23; 9:35; 24:14; κηρύσσειν τὴν β. Lk 9:2; Ac 28:31; λαλεῖν περὶ τῆς β. Lk 9:11. Keep fr. entering: κλείειν Mt 23:13; cp. κλεῖδες τῆς β. 16:19 (s. κλεῖς 1); αἴρειν ἀπό τινος 21:43.—Spoken of as present Mt 12:28; Lk 11:20, perh. also 17:20f (see s.v. ἐντός). Viewed as future, but close at hand ἤγγικεν ἡ β. Mt 3:2; 10:7; Mk 1:15; Lk 10:9, 11; perh. Mk 1:15; ἐγγύς ἐστιν Lk 21:31; ἔρχεται Mt 6:10; Mk 11:10; Lk 11:2; 17:20; μέλλει ἀναφαίνεσθαι 19:11; προσδέχεσθαι τὴν β. Mk 15:43; ἐκδέχεσθαι τὴν β. 2 Cl 12:1; μέλλει ἔρχεσθαι 1 Cl 42:3; ἡ μέλλουσα β. 2 Cl 5:5; ἥξει ἡ β. 12:2. Conceived of as a banquet (Billerb. IV 1154ff): ἀνακλιθῆναι ἐν τῇ β. Mt 8:11; sim. 26:29; Mk 14:25; Lk 13:28f; 22:16, 18, 30; cp. the parables 14:15ff; Mt 22:2ff. Participants in it are called υἱοὶ τῆς β. Mt 8:12 (of mere external connection); 13:38. Prerequisite for participation is μετάνοια Mt 4:17; Mk 1:15; the willingness to become like children Mt 18:3f; 19:14; Mk 10:14f; Lk 18:16f. Only uprightness will inherit the β. Mt 5:20. Degrees and grades 5:19; 18:1, 4. The prosperous have difficulty entering 19:23f; Mk 10:23–25; Lk 18:24f (cp. vs. 29), those who persist in sin have no prospects at all Mt 13:24ff, 36ff, 47ff.—Paul thinks of the β. as someth. that effects changes in pers. resulting in righteousness, peace (w. God) and joy Ro 14:17. It manifests itself in deeds, not in words 1 Cor 4:20. Those committed to sin will not inherit it 6:9f; Gal 5:21; Eph 5:5 (cp. 2 Cl 9:6); the latter passages show that for Paul the kgdm. is essentially future, since Christians await the complete victory of the spirit over the flesh. Cp. also 2 Ti 4:1. Flesh and blood will not inherit it, i.e. bodies under the direction of the spirit of Christ are required for entrance 1 Cor 15:50 (JJeremias, NTS 2, ’56, 151–59). None other than God calls people into it 1 Th 2:12.—HJWesterink, Het Koninkrijk Gods bij Pls ’37.—The most important lit. to 1931 in PFeine, Theol. d. NTs⁷ ’36, 73. Additional lit.: GGloege, Reich Gs u. Kirche im NT 1929; RFrick, D. Gesch. des R.-Gs-Gedankens in d. alten Kirche 1929; EScott, The Kgdm. of God in the NT ’31; H-DWendland, Reichsidee u. Gottesreich ’34; ROtto, Reich Gottes u. Menschensohn ’34 (Eng. tr., The Kgdm. of God and the Son of Man, tr. Filson and Woolf, ’43 and ’51); TW I 562–95; WKümmel, D. Eschatologie der Evangelien ’36, Verheissg. u. Erfüllg. ’45 and ’53; JHéring, Le Royaume de Dieu et sa Venue (Jesus, Paul) ’38 and ’59; JTheissing, D. Lehre Jesu v. d. ew. Seligkeit ’40; FGrant, The Gospel of the Kgdm. ’40; JWellhagen, Anden och Riket ’41 (Lk); WMichaelis, D. Herr verzieht nicht d. Verheissung ’42; RLiechtenhan, D. Kommen des RGs nach dem NT ’44; GKnight, From Moses to Paul, ’49, 173–87; WArndt, CTM 21, ’50, 8–29; JBright, The Kgdm. of God: The Biblical Concept and Its Mng. for the Church ’53; RSchnackenburg, Gottes Herrschaft u. Reich,⁴ ’65, tr. JMurray,² ’68; ELadd, Jesus and the Kgdm., ’64; NPerrin, The Kgdm. of God in the Teaching of Jesus, ’66; MWolter, NTS 41, ’95, 541–63 [Lk].—OT background: WSchmidt, Königtum Gottes in Ugarit u. Israel, ’61; KBernhardt, D. Problem der altorientalischen Königs-Ideologie im AT, VetusT Suppl. 8, ’61.—Patristics: GLampe, JTS 49, ’48, 58–73.

② territory ruled by a king, kingdom (Diod S 4, 68, 4; Appian, Mithrid. 105 §496 ἡ βας. ὅλη=the whole kingdom; OGI 383, 25 [I B.C.]; Ps 67:33; 134:11; Bar 2:4; Tob 1:21; 1 Macc 1:6; 3:27; 2 Macc 9:25; 3 Macc 6:24 al. LXX) Mt 12:25f; 24:7; Mk 3:24; 6:23 (Socrat., Ep. 1, 10 τ. βασιλείας μέρος διδόναι); 13:8; Lk 11:17f; 21:10; αἱ β. τοῦ αἰῶνος τούτου IRo 6:1. In the account of the temptation Mt 4:8; Lk 4:5 (in a manner very different from Jesus, Alexander [Diod S 17, 51, 2] asks his father, Zeus Ammon, for τὴν ἁπάσης τῆς γῆς ἀρχήν and finds a hearing).—EDNT. DELG s.v. βασιλεύς. M-M. TW. Spicq. Sv.

Ναθάμ, ὁ indecl. (נָתָן) Nathan, son of David (2 Km 5:14; Zech 12:12 Ναθάν, as Lk 3:31 v.l.; Just., D. 118, 2.—In Jos., Ant. 7, 70 Νάθας [acc.-αν]); in the genealogy of Jesus Lk 3:31.

παῖς, παιδός, ὁ or ἡ (Hom. et al.) child.

① a young pers. normally below the age of puberty, w. focus on age rather than social status, boy, youth (Hom. et al.; ins, pap, LXX; Philo, Op. M. 105; Jos., Ant. 12, 210; Just., D. 78, 2 and 7; s. VLeinieks, The City of Dionysos ’96, 199–210 on age-classes) Mt 17:18; Lk 9:42; Ac 20:12. Ἰησοῦς ὁ παῖς Lk 2:43. In ref. to Jesus GJs 20:4; 22:2.—Pl. (as פְּדַיָּא a loanw. in rabb.) Mt 2:16; 21:15; B 8:3f.—ἐκ παιδός from childhood (Diod S 1, 54, 5; 1, 73, 9; 1, 92, 5; 19, 40, 2 al. Simplicius in Epict. p. 129, 26; UPZ 144, 19 [165 B.C.] τῆς ἐκ παιδὸς φιλίας; cp. Just., A I, 15, 6 ἐκ παίδων) Mk 9:21 D.

② one’s own immediate offspring, child as ‘son’ or ‘daughter’

ⓐ of a son ὁ παῖς (Hom.+; Diod S 20, 22, 1 οἱ παῖδες αὐτοῦ; ins, pap, LXX; TestAbr A 7 p. 84, 19 [Stone p. 16]; JosAs 23:9; ApcMos 42; Jos., Bell. 4, 646, Ant. 20, 140 al.; Just., A II, 2, 16 al.; Tat. 41, 1; Mel., HE 4, 26, 7, P. 53, 389; Ath. 20, 2 al.) ὁ παῖς αὐτοῦ J 4:51 (=υἱός vss. 46f, 50; υἱός v.l. for παῖς vs. 51). This sense is also poss. in Mt 8:6, 8, 13, but these pass. prob. belong in 3a.

ⓑ of a daughter ἡ παῖς (for the feminine term, but not limited to ‘daughter’, s. Pind., Fgm. 107, 7 [122 Sch.] ὦ παῖδες=girls!; Hyperid., Fgm. 144; Phalaris, Ep. 142, 1; Chariton 1, 8, 2; Philostrat., Her. 19, 11 p. 204, 31; Gen 24:28; 34:12; TestJob 7:7f; Jos., Ant. 1, 254; 5, 266 al.; Tat. 8, 3; 33, 2) Lk 8:51; GJs fifteen times for Mary. ἡ παῖς (my) child (nom. w. art. for voc.; s. B-D-F §147, 3; Rob. 465f; 769) Lk 8:54.

③ one who is committed in total obedience to another, slave, servant

ⓐ of slaves and personal attendants slave, servant (since Hipponax [VI B.C.] 16 D.³; Aeschyl., Cho. 652. Also HUsener, Epicurea 1887 p. 168, 10; Plut., Alcib. 193 [4, 5], Mor. 65c; 70e; SIG 96, 26. Oft. pap. and LXX; TestAbr B; JosAs 99:3 al.; AscIs 3:5; Jos., Ant. 18, 192, Vi. 223.—Even an especially trusted male servant is termed ὁ παῖς: Diod S 15, 87, 6 Epaminondas’ armor-bearer; Appian, Iber. 27, 107 Scipio’s groom; Gen 24:2ff Abraham’s chief servant, vs. 5 ὁ παῖς) Lk 7:7 (=δοῦλος vss. 2f, 10); 15:26; AcPt Ox 849, 15 [Aa I 73, 21 Lat.]. W. παιδίσκη (q.v.) 12:45. Prob. Mt 8:6, 8, 13 also belong here (s. 2a).—Of those at a ruler’s court οἱ παῖδες courtiers, attendants (Diod S 17, 36, 5; Gen 41:10, 37f; 1 Km 16:17; Jer 43:31; 44:2; 1 Macc 1:6, 8) Mt 14:2.

ⓑ of special relationships

α. humans as God’s servants, slaves (Ael. Aristid. 45 p. 152 D.: θεῶν παῖδες [or ‘sons of gods’ as Polyb. 3, 47, 8; Chariton 2, 1, 5 and Diog. L. 9, 72]; LXX; ParJer 6:24 [Jeremiah]) Israel (Is 41:8f; PsSol 12:6; 17:21) Lk 1:54. David (Ps 17:1; Is 37:35) 1:69; Ac 4:25; D 9:2a.—Of guileless pers. τοὺς κατὰ θεὸν ἀκακίαν ἀσκοῦντας παῖδας ἐκάλουν, ὡς καὶ Παπίας δηλοῖ as Papias points out, those who led a godly life without guile were called children Papias (8).

β. angels as servants of God (God) does not trust his servants 1 Cl 39:4 (Job 4:18). Of the young man from heaven who released Paul from his chains παῖς λείαν (=λίαν) εὐειδὴς ἐν χάριτι AcPl Ha 3, 13f.

γ. of Christ in his relation to God. In this connection it has the mng. servant because of the identification of the ‘servant of God’ of certain OT pass. w. the Messiah (Is 52:13 et al.; BJanowski/PStuhlmacher, edd., Der Leidende Gottesknecht ’96 [lit.]; DBS XII 1000–1016) Mt 12:18 (cp. Is 42:1); B 6:1; B 9:2 (on the last two cp. Is 50:10). So prob. also D 9:2b (because of the immediate proximity of Δαυὶδ ὁ παῖς σου 9:2a); 9:3; 10:2f.—In other places (cp. Ath. 10, 2; 12, 2 al.; Iren. 3, 12, 5 [Harv. II 58, 8]) the mng. son is certainly to be preferred (παῖς was so understood in the Gk. world, when it expressed a relationship to a divinity: Il. 2, 205 Κρόνου παῖς; Sappho 1, 2 Diehl; Alcaeus 1; Bacchylides 17, 70 Minos, a παῖς of Zeus; Hermocles [IV/III B.C.] p. 174 Coll. Alex.=Athen. 6, 63, 253d: Demetrius Poliorcetes as π. Ποσειδῶνος θεοῦ; Diod S 17, 51, 1 the god Ammon has his prophet address Alexander thus χαῖρε, ὦ παῖ; what follows makes it clear that procreation is meant; Plut., Mor. 180d; Maximus Tyr. 14, 1d; Paus. 2, 10, 3 Ἄρατος Ἀσκληπιοῦ π.; Diogenes, Ep. 36, 1; Philostrat., Vi. Apoll. 7, 24 p. 279, 4; Porphyr., Vi. Plot. 23; Iambl., Vi. Pyth. 2, 10; IG IV², 128, 50 [280 B.C.] and oft.; Sb 8314, 9 Hermes conducts the dead man to the Elysian fields ἅμα παισὶ θεῶν. S. above bα the παῖδες θεῶν. Cp. also Herm. Wr. 13, 2 ὁ γεννώμενος θεοῦ θεὸς παῖς; 13, 4; 14; Rtzst., Poim. 223f.—Celsus 7, 9) παῖς αὐτοῦ ὁ μονογενὴς Ἰησοῦς Χρ. MPol 20:2. God as ὁ τοῦ ἀγαπητοῦ κ. εὐλογητοῦ παιδὸς Ἰησοῦ Χρ. πατήρ 14:1. Corresp. Christ as God’s ἀγαπητὸς παῖς 14:3; Dg 8:11. The same is true of the other pass. in Dg: 8:9; 9:1.—In the case of the rest of the pass. it is hardly poss. to decide which mng. is better: Ac 3:13, 26; 4:27, 30 (unless the παῖς σου your servant of 4:25 should demand the same transl. for the other pass. as well; JMénard, CBQ 19, ’57, 83–92 [Acts]); 1 Cl 59:2–4 (in wordplay w. παιδεύω; but here the word ἠγαπημένος repeated in vss. 2 and 3 [cp. the magical pap of c. 300 A.D. in TSchermann, TU 34, 2b, 1909, 3: Christ as ἠγαπημένος παῖς] could suggest the transl. son).—WBousset, Kyrios Christos² 1921, 56f; AvHarnack, Die Bezeichnung Jesu als ‘Knecht Gottes’ u. ihre Geschichte in d. alten Kirche: SBBerlAk 1926, 212–38; Jeremias, ZNW 34, ’35, 115–23; KEuler, D. Verkündigung v. leidenden Gottesknecht aus Jes 53 in d. griech. Bibel ’34; PSeidelin, D. ˓Ebed J. u. d. Messiasgestalt im Jesajatargum: ZNW 35, ’36, 194–231; HWolff, Jes 53 im Urchristent. ’50²; EMcDowell, Son of Man and Suffering Servant ’44; ELohmeyer, Gottesknecht u. Davidssohn ’45, esp. 2–8; TNicklin, Gospel Gleanings ’50, 268f; OCullmann, Dieu Vivant 16, ’50, 17–34; HHegermann, Jes 53 in Field, Hexapla, Targum u. Peschitta ’54; ELohse, Märtyrer u. Gottesknecht ’55; WGrundmann, Sohn Gottes: ZNW 47, ’56, 113–33; OCullmann, Die Christologie des NT ’57; JPrice, Interpretation 12, ’58, 28–38 (Synoptics); MHooker, Jesus and the Servant ’59; BvanIersel, ‘D. Sohn’ in d. synopt. Jesusworten, ’61, 52–65 (bibliog.); HOrlinsky, The So-called Suffering Servant in Isaiah 53, ’64 (s. review in CBQ 27, ’66, 147); EKränkl, Jesus der Knecht Gottes, ’72 (Acts); FDanker, Proclamation Comm.: Luke ’87, 82–86. WZimmerli/JJeremias, The Servant of God (tr. HKnight), ’65=Studies in Bibl. Theol. 20.—B. 87f. Schmidt, Syn. II 422–31. DELG. M-M. EDNT. TW. Sv.

πνεῦμα, ατος, τό (πνέω; Aeschyl., Pre-Socr., Hdt.+. On the history of the word s. Rtzst., Mysterienrel.³ 308ff).

① air in movement, blowing, breathing (even the glowing exhalations of a volcanic crater: Diod S 5, 7, 3)

ⓐ wind (Aeschyl. et al.; LXX, EpArist, Philo; Jos., Ant. 2, 343; 349; SibOr 8, 297) in wordplay τὸ πνεῦμα πνεῖ the wind blows J 3:8a (EpJer 60 πνεῦμα ἐν πάσῃ χώρᾳ πνεῖ. But s. TDonn, ET 66, ’54f, 32; JThomas, Restoration Qtrly 24, ’81, 219–24). ὀθόνη πλοίου ὑπὸ πνεύματος πληρουμένη MPol 15:2. Of God ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα who makes his angels winds Hb 1:7; 1 Cl 36:3 (both Ps 103:4).

ⓑ the breathing out of air, blowing, breath (Aeschyl. et al.; Pla., Tim. 79b; LXX) ὁ ἄνομος, ὅν ὁ κύριος Ἰησοῦς ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ 2 Th 2:8 (cp. Is 11:4; Ps 32:6).

② that which animates or gives life to the body, breath, (life-)spirit (Aeschyl. et al.; Phoenix of Colophon 1, 16 [Coll. Alex. p. 231] πν.=a breathing entity [in contrast to becoming earth in death]; Polyb. 31, 10, 4; Ps.-Aristot., De Mundo 4 p. 394b, 8ff; PHib 5, 54 [III B.C.]; PGM 4, 538; 658; 2499; LXX; TestAbr A 17 p. 98, 19 [Stone p. 44] al.; JosAs 19:3; SibOr 4, 46; Tat. 4:2) ἀφιέναι τὸ πνεῦμα give up one’s spirit, breathe one’s last (Eur., Hec. 571; Porphyr., Vi. Plotini 2) Mt 27:50. J says for this παραδιδόναι τὸ πν. 19:3 (cp. ApcMos 31 ἀποδῶ τὸ πν.; Just., D. 105, 5). Of the return of the (life-)spirit of a deceased person into her dead body ἐπέστρεψεν τὸ πν. αὐτῆς Lk 8:55 (cp. Jdg 15:19). εἰς χεῖράς σου παρατίθεμαι τὸ πν. μου into your hands I entrust my spirit 23:46 (Ps 30:6; for alleged focus on ἐλπίζειν s. EBons, BZ 38, ’94, 93–101). κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου Ac 7:59; composite of both passages AcPl Ha 10, 23 (cp. ApcMos 42). τὸ πν. μου ὁ δεσπότης δέξεται GJs 23:3 (on the pneuma flying upward after death cp. Epicharm. in Vorsokrat. 23 [=13, 4th ed.], B 9 and 22; Eur., Suppl. 533 πνεῦμα μὲν πρὸς αἰθέρα, τὸ σῶμα δʼ ἐς γῆν; PGM 1, 177ff τελευτήσαντός σου τὸ σῶμα περιστελεῖ, σοῦ δὲ τὸ πνεῦμα … εἰς ἀέρα ἄξει σὺν αὑτῷ ‘when you are dead [the angel] will wrap your body … and take your spirit with him into the sky’). τὸ σῶμα χωρὶς πν. νεκρόν ἐστιν Js 2:26. πν. ζωῆς ἐκ τ. θεοῦ εἰσῆλθεν ἐν αὐτοῖς (i.e. the prophet-witnesses who have been martyred) Rv 11:11 (cp. Ezk 37:10 v.l. εἰσῆλθεν εἰς αὐτοὺς πνεῦμα ζωῆς; vs. 5). Of the spirit that animated the image of a beast, and enabled it to speak and to have Christians put to death 13:15.—After a person’s death, the πν. lives on as an independent being, in heaven πνεύματα δικαὶων τετελειωμένων Hb 12:23 (cp. Da 3:86 εὐλογεῖτε, πνεύματα καὶ ψυχαὶ δικαίων, τὸν κύριον). According to non-biblical sources, the πν. are in the netherworld (cp. En 22:3–13; Sib Or 7, 127) or in the air (PGM 1, 178), where evil spirits can prevent them from ascending higher (s. ἀήρ2b). τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν 1 Pt 3:19 belongs here if it refers to Jesus’ preaching to the spirits of the dead confined in Hades (so Usteri et al.; s. also JMcCulloch, The Harrowing of Hell, 1930), whether it be when he descended into Hades, or when he returned to heaven (so RBultmann, Bekenntnis u. Liedfragmente im 1 Pt: ConNeot11, ’47, 1–14).—CClemen, Niedergefahren zu den Toten 1900; JTurmel, La Descente du Christ aux enfers 1905; JMonnier, La Descente aux enfers 1906; HHoltzmann, ARW 11, 1908, 285–97; KGschwind, Die Niederfahrt Christi in die Unterwelt 1911; DPlooij, De Descensus in 1 Pt 3:19 en 4:6: TT 47, 1913, 145–62; JBernard, The Descent into Hades a Christian Baptism (on 1 Pt 3:19ff): Exp. 8th ser., 11, 1916, 241–74; CSchmidt, Gespräche Jesu mit seinen Jüngern: TU 43, 1919, 452ff; JFrings, BZ 17, 1926, 75–88; JKroll, Gott u. Hölle ’32; RGanschinietz, Katabasis: Pauly-W. X/2, 1919, 2359–449; Clemen² 89–96; WBieder, Die Vorstellung v. d. Höllenfahrt Jesu Chr. ’49; SJohnson, JBL 79, ’60, 48–51; WDalton, Christ’s Proclamation to the Spirits ’65. S. also the lit. in Windisch, Hdb.² 1930, exc. on 1 Pt 3:20; ESelwyn, The First Ep. of St. Peter ’46 and 4c below.—This is prob. also the place for θανατωθεὶς μὲν σαρκὶ ζωοποιηθεὶς δὲ πνεύματι• ἐν ᾧ καὶ … 1 Pt 3:18f (some mss. read πνεύματι instead of πνεύμασιν in vs. 19, evidently in ref. to the manner of Jesus’ movement; πνεῦμα is that part of Christ which, in contrast to σάρξ, did not pass away in death, but survived as an individual entity after death; s. ἐν 7). Likew. the contrast κατὰ σάρκα … κατὰ πνεῦμα Ro 1:3f. Cp. 1 Ti 3:16.

③ a part of human personality, spirit

ⓐ when used with σάρξ, the flesh, it denotes the immaterial part 2 Cor 7:1; Col 2:5. Flesh and spirit=the whole personality, in its outer and inner aspects, oft. in Ign.: IMg 1:2; 13:1a; ITr ins; 12:1; IRo ins; ISm 1:1; IPol 5:1; AcPl Ant 13, 18 (=Aa I 237, 3).—In the same sense beside σῶμα, the body (Simplicius, In Epict. p. 50, 1; Ps.-Phoc. 106f; PGM 1, 178) 1 Cor 5:3–5; 7:34.—The inner life of humans is divided into ψυχὴ καὶ πνεῦμα (cp. Ps.-Pla., Axioch. 10 p. 370c τὶ θεῖον ὄντως ἐνῆν πνεῦμα τῇ ψυχῇ=a divine spirit was actually in the soul; Wsd 15:11; Jos., Ant. 1, 34; Tat. 13, 2; 15, 1 et al.; Ath. 27, 1. S. also Herm. Wr. 10, 13; 16f; PGM 4, 627; 630. ἐκ τριῶν συνεστάναι λέγουσι τὸν ἄνθρωπον ἐκ ψυχῆς καὶ σώματος καὶ πνεύματος Did., Gen. 55, 14) Hb 4:12. Cp. Phil 1:27. τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα 1 Th 5:23 (s. GMilligan, Thess. 1908, 78f; EvDobschütz in Meyer X⁷ 1909, 230ff; EBurton, Spirit, Soul, and Flesh 1918; AFestugière, La Trichotomie des 1 Th 5:23 et la Philos. gr.: RSR 20, 1930, 385–415; CMasson, RTP 33, ’45, 97–102; FGrant, An Introd. to NT Thought ’50, 161–66). σαρκί, ψυχῇ, πνεύματι IPhld 11:2.

ⓑ as the source and seat of insight, feeling, and will, gener. as the representative part of human inner life (cp. PGM 4, 627; 3 Km 20:5; Sir 9:9 al.; Just., D. 30, 1; Did., Gen. 232, 5) ἐπιγνοὺς ὁ Ἰησοῦς τῷ πν. αὐτοῦ Mk 2:8. ἀναστενάξας τῷ πν. αὐτοῦ λέγει 8:12 (s. ἀναστενάζω). ἠγαλλίασεν τὸ πν. μου Lk 1:47 (in parallelism w. ψυχή vs. 46, as Sir 9:9). ἠγαλλιάσατο τῷ πν. 10:21 v.l., Ἰησοῦς ἐνεβριμήσατο τῷ πν. J 11:33 (s. ἐμβριμάομαι 3); Ἰης. ἐταράχθη τῷ πν. 13:21. παρωξύνετο τὸ πν. αὐτοῦ ἐν αὐτῷ Ac 17:16; ζέων τῷ πν. with spirit-fervor 18:25 (s. ζέω). τὸ παιδίον ἐκραταιοῦτο πνεύματι Lk 1:80; 2:40 v.l.; ἔθετο ὁ Παῦλος ἐν τῷ πν. Paul made up his mind Ac 19:21 (some would put this pass. in 6c, but cp. Lk 1:66 and analogous formulations Hom. et al. in L-S-J-M s.v. τίθημι A6). προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι of the spiritual, i.e. the pure, inner worship of God, that has nothing to do w. holy times, places, appurtenances, or ceremonies J 4:23; cp. vs. 24b. πν. συντετριμμένον (Ps 50:19) 1 Cl 18:17; 52:4.—2 Cl 20:4; Hv 3, 12, 2; 3, 13, 2.—This usage is also found in Paul. His conviction (s. 5 below) that the Christian possesses the (divine) πνεῦμα and thus is different fr. all other people, leads him to choose this word in preference to others, in order to characterize a believer’s inner being gener. ᾧ λατρεύω ἐν τῷ πν. μου Ro 1:9. οὐκ ἔσχηκα ἄνεσιν τῷ πν. μου 2 Cor 2:13. Cp. 7:13. As a matter of fact, it can mean simply a person’s very self or ego: τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν the Spirit (of God) bears witness to our very self Ro 8:16 (cp. PGM 12, 327 ἠκούσθη μου τὸ πνεῦμα ὑπὸ πνεύματος οὐρανοῦ). ἀνέπαυσαν τὸ ἐμὸν πν. καὶ τὸ ὑμῶν they have refreshed both me and you 1 Cor 16:18. ἡ χάρις τοῦ κυρίου ἡμῶν Ἰ. Χρ. μετά τοῦ πν. (ὑμῶν) Gal 6:18; Phil 4:23; Phlm 25. Cp. 2 Ti 4:22. Likew. in Ign. τὸ ἐμὸν πν. my (unworthy) self IEph 18:1; IRo 9:3; cp. 1 Cor 2:11a—On the relation of the divine Spirit to the believer’s spiritual self, s. SWollenweider, Der Geist Gottes als Selbst der Glaubenden: ZTK 93, ’96, 163–92.—Only a part of the inner life, i.e. that which concerns the will, is meant in τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής Mt 26:41; Mk 14:38; Pol 7:2. That which is inferior, anxiety, fear of suffering, etc. is attributed to the σάρξ.—The mng. of the expr. οἱ πτωχοὶ τῷ πνεύματι Mt 5:3 is difficult to determine w. certainty (cp. Pla., Ep. 7, 335a πένης ἀνὴρ τὴν ψυχήν. The dat. as τῇ ψυχῇ M. Ant. 6, 52; 8, 51). The sense is prob. those who are poor in their inner life, because they do not have a misdirected pride in their own spiritual riches (s. AKlöpper, Über den Sinn u. die ursprgl. Form der ersten Seligpreisung der Bergpredigt bei Mt: ZWT 37, 1894, 175–91; RKabisch, Die erste Seligpreisung: StKr 69, 1896, 195–215; KKöhler, Die ursprgl. Form der Seligpreisungen: StKr 91, 1918, 157–92; JBoehmer, De Schatkamer 17, 1923, 11–16, TT [Copenhagen] 4, 1924, 195–207, JBL 45, 1926, 298–304; WMacgregor, ET 39, 1928, 293–97; VMacchioro, JR 12, ’32, 40–49; EEvans, Theology 47, ’44, 55–60; HLeisegang, Pneuma Hagion 1922, 134ff; Betz, SM 116 n. 178 for Qumran reff.).

ⓒ spiritual state, state of mind, disposition ἐν ἀγάπῃ πνεύματί τε πραΰτητος with love and a gentle spirit 1 Cor 4:21; cp. Gal 6:1. τὸ πν. τοῦ νοὸς ὑμῶν Eph 4:23 (s. νοῦς 2a). ἐν τῷ ἀφθάρτῳ τοῦ ἡσυχίου πνεύματος with the imperishable (gift) of a quiet disposition 1 Pt 3:4.

④ an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses, spirit (ELangton, Good and Evil Spirits ’42).

ⓐ God personally: πνεῦμα ὁ θεός J 4:24a (Ath. 16, 2; on God as a spirit, esp. in the Stoa, s. MPohlenz, D. Stoa ’48/49. Hdb. ad loc. Also Celsus 6, 71 [Stoic]; Herm. Wr. 18, 3 ἀκάματον μέν ἐστι πνεῦμα ὁ θεός).

ⓑ good, or at least not expressly evil spirits or spirit-beings (cp. CIG III, 5858b δαίμονες καὶ πνεύματα; Proclus on Pla., Cratyl. p. 69, 6; 12 Pasqu.; En 15:4; 6; 8; 10; TestAbr A 4 p. 81, 15f [Stone p. 10, 15f] πάντα τὰ ἐπουράνια πνεύματα; TestAbr B 13 p. 117, 26 [Stone p. 82] ὑψηλὸν πν.; PGM 3, 8 ἐπικαλοῦμαί σε, ἱερὸν πνεῦμα; 4, 1448; 3080; 12, 249) πνεῦμα w. ἄγγελος (cp. Jos., Ant. 4, 108; Ps.-Clem., Hom. 3, 33; 8, 12) Ac 23:8f. God is ὁ παντὸς πνεύματος κτίστης καὶ ἐπίσκοπος 1 Cl 59:3b.—Pl., God the μόνος εὐεργέτης πνεύματων 1 Cl 59:3a. Cp. 64 (s. on this Num 16:22; 27:16. Prayers for vengeance fr. Rheneia [Dssm., LO 351–55=LAE 423ff=SIG 1181, 2] τὸν θεὸν τὸν κύριον τῶν πνευμάτων; PGM 5, 467 θεὸς θεῶν, ὁ κύριος τῶν πν.; sim. the magic pap PWarr 21, 24; 26 [III A.D.]); the πατὴρ τῶν πνευμάτων Hb 12:9. Intermediary beings (in polytheistic terminology: δαίμονες) that serve God are called λειτουργικὰ πνεύματα Hb 1:14. In Rv we read of the ἑπτὰ πνεύματα (τοῦ θεοῦ) 1:4; 3:1; 4:5; 5:6; s. ASkrinjar, Biblica 16, ’35, 1–24; 113–40.— Ghost Lk 24:37, 39.

ⓒ evil spirits (PGM 13, 798; 36, 160; TestJob 27, 2; ApcSed [both Satan]; AscIs 3:28; Just., D. 39, 6 al.; Ath. 25, 3), esp. in accounts of healing in the Synoptics: (τὸ) πνεῦμα (τὸ) ἀκάθαρτον (Just., D. 82, 3) Mt 12:43; Mk 1:23, 26; 3:30; 5:2, 8; 7:25; 9:25a; Lk 8:29; 9:42; 11:24; Rv 18:2. Pl. (TestBenj 5:2) Mt 10:1; Mk 1:27; 3:11; 5:13; 6:7; Lk 4:36; 6:18; Ac 5:16; 8:7; Rv 16:13; ending of Mk in the Freer ms.—τὸ πν. τὸ πονηρόν Ac 19:15f. Pl. (En 99:7; TestSim 4:9; 6:6, TestJud 16:1; Just., D. 76, 6) Lk 7:21; 8:2; Ac 19:12f.—πν. ἄλαλον Mk 9:17; cp. vs. 25b (s. ἄλαλος). πν. πύθων Ac 16:16 (s. πύθων). πν. ἀσθενείας Lk 13:11. Cp. 1 Ti 4:1b. πνεῦμα δαιμονίου ἀκαθάρτου (s. δαιμόνιον 2) Lk 4:33. πνεύματα δαιμονίων Rv 16:14 (in effect = personified ‘exhalations’ of evil powers; for the combination of πν. and δαιμ. cp. the love spell Sb 4324, 16f τὰ πνεύματα τῶν δαιμόνων τούτων).—Abs. of a harmful spirit Mk 9:20; Lk 9:39; Ac 16:18. Pl. Mt 8:16; 12:45; Lk 10:20; 11:26.—1 Pt 3:19 (s. 2 above) belongs here if the πνεύματα refer to hostile spirit-powers, evil spirits, fallen angels (so FSpitta, Christi Predigt an die Geister 1890; HGunkel, Zum religionsgesch. Verständnis des NT 1903, 72f; WBousset, ZNW 19, 1920, 50–66; Rtzst., Herr der Grösse 1919, 25ff; Knopf, Windisch, FHauck ad loc.; BReicke, The Disobedient Spirits and Christian Baptism ’46, esp. 54–56, 69).—Hermas also has the concept of evil spirits that lead an independent existence, and live and reign within the inner life of a pers.; the Holy Spirit, who also lives or would like to live there, is forced out by them (cp. TestDan 4) Hm 5, 1, 2–4; 5, 2, 5–8; 10, 1, 2. τὸ πν. τὸ ἅγιον … ἕτερον πονηρὸν πν. 5, 1, 2. These πνεύματα are ὀξυχολία 5, 1, 3; 5, 2, 8 (τὸ πονηρότατον πν.); 10, 1, 2; διψυχία 9:11 (ἐπίγειον πν. ἐστι παρὰ τοῦ διαβόλου); 10, 1, 2; λύπη 10, 1, 2 (πάντων τῶν πνευμάτων πονηροτέρα) and other vices. On the complicated pneuma-concept of the Mandates of Hermas s. MDibelius, Hdb. exc. on Hm 5, 2, 7; cp. Leutzsch, Hermas 453f n. 133.

⑤ God’s being as controlling influence, with focus on association with humans, Spirit, spirit as that which differentiates God fr. everything that is not God, as the divine power that produces all divine existence, as the divine element in which all divine life is carried on, as the bearer of every application of the divine will. All those who belong to God possess or receive this spirit and hence have a share in God’s life. This spirit also serves to distinguish Christians fr. all unbelievers (cp. PGM 4, 1121ff, where the spirit is greeted as one who enters devotees and, in accordance w. God’s will, separates them fr. themselves, i.e. fr. the purely human part of their nature); for this latter aspect s. esp. 6 below.

ⓐ the Spirit of God, of the Lord (=God) etc. (LXX; TestSim 4:4; JosAs 8:11; ApcSed 14:6; 15:6; ApcMos 43; SibOr 3, 701; Ps.-Phoc. 106; Philo; Joseph. [s. c below]; apolog. Cp. Plut., Numa 4, 6 πνεῦμα θεοῦ, capable of begetting children; s. παρθένος a) τὸ πν. τοῦ θεοῦ 1 Cor 2:11b, 14; 3:16; 6:11; 1J 4:2a (Just., D. 49, 3; Tat. 13, 3; Ath. 22, 3). τὸ τοῦ θεοῦ πν. 1 Pt 4:14 (Just., A I, 60, 6). τὸ πν. τὸ ἐκ τοῦ θεοῦ 1 Cor 2:12b. τὸ πν. κυρίου Ac 5:9; B 6:14; B 9:2 (cp. Mel., P. 32, 222). τὸ πνεῦμά μου or αὐτοῦ: Mt 12:18 (Is 42:1); Ac 2:17f (Jo 3:1f.—Cp. 1QS 4:21); 1 Cor 2:10a v.l.; Eph 3:16; 1 Th 4:8 (where τὸ ἅγιον is added); 1J 4:13.—τὸ πν. τοῦ πατρὸς ὑμῶν Mt 10:20. τὸ πν. τοῦ ἐγείραντος τὸν Ἰησοῦν Ro 8:11a.—Without the art. πν. θεοῦ (JosAs 4:9; Tat. 15:3; Theoph. Ant. 1, 5 [p. 66, 18]) the Spirit of God Mt 3:16; 12:28; Ro 8:9b, 14, 19; 1 Cor 7:40; 12:3a; 2 Cor 3:3 (πν. θεοῦ ζῶντος); Phil 3:3. πν. κυρίου Lk 4:18 (Is 61:1); Ac 8:39 (like J 3:8; 20:22; Ac 2:4, this pass. belongs on the borderline betw. the mngs. ‘wind’ and ‘spirit’; cp. Diod S 3, 60, 3 Ἕσπερον ἐξαίφνης ὑπὸ πνευμάτων συναρπαγέντα μεγάλων ἄφαντον γενέσθαι ‘Hesperus [a son of Atlas] was suddenly snatched by strong winds and vanished fr. sight’. S. HLeisegang, Der Hl. Geist I 1, 1919, 19ff; OCullmann, TZ. 4, ’48, 364); 1 Cl 21:2.

ⓑ the Spirit of Christ, of the Lord (=Christ) etc. τὸ πν. Ἰησοῦ Ac 16:7. τὸ πν. Χριστοῦ AcPlCor 2:32. τὸ ἐν αὐτοῖς πν. Χριστοῦ 1 Pt 1:11. πν. Χριστοῦ Ro 8:9c. πν. τοῦ Χριστοῦ AcPl Ha 8, 18. ἀπὸ τοῦ πν. τοῦ χριστοῦ AcPlCor 2:10. τὸ πν. Ἰης. Χριστοῦ Phil 1:19. τὸ πν. κυρίου 2 Cor 3:17b (JHermann, Kyrios und Pneuma, ’61). τὸ πν. τοῦ υἱοῦ αὐτοῦ (=θεοῦ) Gal 4:6. As possessor of the divine Spirit, and at the same time controlling its distribution among humans, Christ is called κύριος πνεύματος Lord of the Spirit 2 Cor 3:18 (s. Windisch ad loc.); but many prefer to transl. from the Lord who is the Spirit.—CMoule, OCullmann Festschr., ’72, 231–37.

ⓒ Because of its heavenly origin and nature this Spirit is called (the) Holy Spirit (cp. PGM 4, 510 ἵνα πνεύσῃ ἐν ἐμοὶ τὸ ἱερὸν πνεῦμα.—Neither Philo nor Josephus called the Spirit πν. ἅγιον; the former used θεῖον or θεοῦ πν., the latter πν. θεῖον: Ant. 4, 118; 8, 408; 10, 239; but ἅγιον πνεῦμα Orig. C. Cels 1, 40, 16).

α. w. the art. τὸ πνεῦμα τὸ ἅγιον (Is 63:10f; Ps 50:13; 142:10 v.l.; cp. Sus 45 Theod.; TestAbr A 4 p. 81, 10 [Stone p. 10]; JosAs 8:11 [codd. ADE]; AscIs 3, 15, 26; Just., D. 36, 6 al.) Mt 12:32 = Mk 3:29 = Lk 12:10 (τὸ ἅγιον πνεῦμα; on the ‘sin against the Holy Spirit’ s. HLeisegang, Pneuma Hagion 1922, 96–112; AFridrichsen, Le péché contre le Saint-Esprit: RHPR 3, 1923, 367–72). Mk 12:36; 13:11; Lk 2:26; 3:22; 10:21; J 14:26; Ac 1:16; 2:33; 5:3, 32; 7:51; 8:18 v.l.; 10:44, 47; 11:15; 13:2; 15:8, 28; 19:6; 20:23, 28; 21:11; 28:25; Eph 1:13 (τὸ πν. τῆς ἐπαγγελίας τὸ ἅγιον); 4:30 (τὸ πν. τὸ ἅγιον τοῦ θεοῦ); Hb 3:7; 9:8; 10:15; 1 Cl 13:1; 16:2; 18:11 (Ps 50:13); 22:1; IEph 9:1; Hs 5, 5, 2; 5, 6, 5–7 (on the relationship of the Holy Spirit to the Son in Hermas s. ALink, Christi Person u. Werk im Hirten des Hermas 1886; JvWalter, ZNW 14, 1913, 133–44; MDibelius, Hdb. exc. following Hs 5, 6, 8 p. 572–76).—τὸ ἅγιον πνεῦμα (Wsd 9:17; OdeSol 11:2; TestJob 51:2; ApcEsdr 7:16; Just. D. 25, 1 al.) Mt 28:19; Lk 12:10 (s. above), 12; Ac 1:8; 2:38 (epexegetic gen.); 4:31; 9:31; 10:45; 13:4; 16:6; 1 Cor 6:19; 2 Cor 13:13; 1J 5:7 v.l. (on the Comma Johanneum s. λόγο 3); GJs 24:4 (s. χρηματίζω 1bα). As the mother of Jesus GHb 20, 61 (HLeisegang, Pneuma Hagion 1922, 64ff; SHirsch, D. Vorstellg. v. e. weibl. πνεῦμα ἅγ. im NT u. in d. ältesten christl. Lit. 1927. Also WBousset, Hauptprobleme der Gnosis 1907, 9ff).

β. without the art. (s. B-D-F §257, 2; Rob. 761; 795) πνεῦμα ἅγιον (PGM 3, 289; Da 5:12 LXX; PsSol 17:37; AssMos Fgm. b; Just., D. 4, 1 al.; Ath. 24, 1. S. also Da Theod. 4:8, 9, 18 θεοῦ πνεῦμα ἅγιον or πνεῦμα θεοῦ ἅγιον) Mk 1:8; Lk 1:15, 35, 41, 67; 2:25; 4:1; 11:13; J 20:22 (Cassien, La pentecôte johannique [J 20:19–23] ’39.—See also 1QS 4:20f); Ac 2:4a; 4:8; 7:55; 8:15, 17, 19; 9:17; 10:38; 11:24; 13:9; 19:2ab; Hb 2:4; 6:4; 1 Pt 1:12 v.l.; 1 Cl 2:2; AcPl 6:18; 9:4 (restored after Aa I 110, 11); AcPlCor 2:5.—So oft. in combination w. a prep.: διὰ πνεύματος ἁγίου Ac 1:2; 4:25; Ro 5:5; 2 Ti 1:14; 1 Cl 8:1 (cp. διὰ πν. αἰωνίου Hb 9:14). διὰ φωνῆς πν. ἁγίου AcPl Ha 11, 6. ἐκ πνεύματος ἁγίου (Eus., PE 3, 12, 3 of the Egyptians: ἐκ τ. πνεύματος οἴονται συλλαμβάνειν τὸν γῦπα. Here πνεῦμα= ‘wind’; s. Horapollo 1, 11 p. 14f. The same of other birds since Aristot.—On the neut. πνεῦμα as a masc. principle cp. Aristoxenus, Fgm. 13 of the two original principles: πατέρα μὲν φῶς, μητέρα δὲ σκότος) Mt 1:18, 20; IEph 18:2; GJs 14:2; 19:1 (pap). ἐν πνεύματι ἁγίῳ (PsSol 17:37; ApcZeph; Ar. 15, 1) Mt 3:11; Mk 1:8 v.l.; Lk 3:16; J 1:33b; Ac 1:5 (cp. 1QS 3:7f); 11:16; Ro 9:1; 14:17; 15:16; 1 Cor 12:3b; 2 Cor 6:6; 1 Th 1:5; 1 Pt 1:12 (without ἐν v.l.); Jd 20. ὑπὸ πνεύματος ἁγίου 2 Pt 1:21. Cp. ἐν δυνάμει πνεύματος ἁγίου Ro 15:13, 19 v.l. (for πνεύματος θεοῦ). μετὰ χαρᾶς πνεύματος ἁγίου 1 Th 1:6. διὰ ἀνακαινώσεως πνεύματος ἁγίου Tit 3:5.

ⓓ abs.

α. w. the art. τὸ πνεῦμα. In this connection the art. is perh. used anaphorically at times, w. the second mention of a word (s. B-D-F §252; Rob. 762); perh. Mt 12:31 (looking back to vs. 28 πν. θεοῦ); Mk 1:10, 12 (cp. vs. 8 πν. ἅγιον); Lk 4:1b, 14 (cp. vs. 1a); Ac 2:4b (cp. vs. 4a).—As a rule it is not possible to assume that anaphora is present: Mt 4:1; J 1:32, 33a; 3:6a, 8b (in wordplay), 34; 7:39a; Ac 8:29; 10:19; 11:12, 28; 19:1 D; 20:3 D, 22; 21:4; Ro 8:23 (ἀπαρχή 1bβ; 2), 26a, 27; 12:11; 15:30; 2 Cor 1:22 and 5:5 (KErlemann, ZNW 83, ’92, 202–23, and s. ἀρραβών); 12:18 (τῷ αὐτῷ πν.); Gal 3:2, 5, 14 (ἐπαγγελία 1bβ); Eph 4:3 (gen. of the author); 6:17 (perh. epexegetic gen.); 1 Ti 4:1a; Js 4:5; 1J 3:24; 5:6ab (some mss. add καὶ πνεύματος to the words διʼ ὕδατος κ. αἵματος at the beg. of the verse; this is approved by HvSoden, Moffatt, Vogels, Merk, and w. reservations by CDodd, The Joh. Epistles ’46, TManson, JTS 48, ’47, 25–33), vs. 8; Rv 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17; B 19:2, B 7= D 4:10 (s. ἐτοιμάζω b). ἐν τῷ πνεύματι (led) by the Spirit Lk 2:27.—Paul links this Spirit of God, known to every Christian, with Christ as liberating agent in contrast to legal constraint ὁ κύριος τὸ πνεῦμα ἐστιν the Lord means Spirit 2 Cor 3:17a (UHolzmeister, 2 Cor 3:17 Dominus autem Spiritus est 1908; JNisius, Zur Erklärung v. 2 Cor 3:16ff: ZKT 40, 1916, 617–75; JKögel, Ὁ κύριος τὸ πνεῦμά ἐστιν: ASchlatter Festschr. 1922, 35–46; C Guignebert, Congr. d’Hist. du Christ. II 1928, 7–22; EFuchs, Christus u. d. Geist b. Pls ’32; HHughes, ET 45, ’34, 235f; CLattey, Verb. Dom. 20, ’40, 187–89; DGriffiths ET 55, ’43, 81–83; HIngo, Kyrios und Pneuma, ’61 [Paul]; JDunn, JTS 21, ’70, 309–20).

β. without the art. πνεῦμα B 1:3. κοινωνία πνεύματος Phil 2:1 (κοινωνία 1 and 2). πνεύματι in the Spirit or through the Spirit Gal 3:3; 5:5, 16, 18; 1 Pt 4:6. εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν if we live by the Spirit, let us also walk by the Spirit Gal 5:25. Freq. used w. a prep.: διὰ πνεύματος 1 Pt 1:22 v.l. ἐξ (ὕδατος καὶ) πνεύματος J 3:5. ἐν πνεύματι in, by, through the Spirit Mt 22:43; Eph 2:22; 3:5; 5:18; 6:18; Col 1:8 (ἀγάπη ἐν πνεύματι love called forth by the Spirit); B 9:7. κατὰ πνεῦμα Ro 8:4f; Gal 4:29. ἐν ἁγιασμῷ πνεύματος 2 Th 2:13; 1 Pt 1:2 (s. ἁγιασμός).—In neg. expressions: οὔπω ἧν πνεῦμα the Spirit had not yet come J 7:39b. ψυχικοὶ πνεῦμα μὴ ἔχοντες worldly people, who do not have the Spirit Jd 19.—ἓν πνεῦμα one and the same Spirit 1 Cor 12:13; Eph 2:18; 4:4; one (in) Spirit 1 Cor 6:17.

ⓔ The Spirit is more closely defined by a gen. of thing: τὸ πν. τῆς ἀληθείας (TestJud 20:5) J 14:17; 15:26; 16:13 (in these three places the Spirit of Truth is the Paraclete promised by Jesus upon his departure); 1J 4:6 (opp. τὸ πνεῦμα τῆς πλάνης, as TestJud 20:1; PsSol 8:14 πλ. πλανήσεως; Just., D. 7, 3 πλάνου καὶ ἀκαθάρτου πνεύματος; cp. 1QS 4:23); τὸ τῆς δόξης πν. 1 Pt 4:14. τὸ πν. τῆς ζωῆς the Spirit of life Ro 8:2. το πν. τῆς πίστεως 2 Cor 4:13. πν. σοφίας καὶ ἀποκαλύψεως Eph 1:17 (cp. Just., D. 87, 4). πν. υἱοθεσίας Ro 8:15b (opp. πν. δουλείας vs. 15a). πν. δυνάμεως AcPl Ha 8, 25. πν. δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ 2 Ti 1:7 (opp. πν. δειλίας). τὸ πν. τῆς χάριτος (s. TestJud 24:2) Hb 10:29 (Zech 12:10); cp. 1 Cl 46:6.

ⓕ Of Christ ‘it is written’ in Scripture: (ἐγένετο) ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν 1 Cor 15:45. The scripture pass. upon which the first part of this verse is based is Gen 2:7, where Wsd 15:11 also substitutes the words πνεῦμα ζωτικόν for πνοὴν ζωῆς (cp. Just., D. 6, 2). On the other hand, s. Philo, Leg. All. 1, 42 and s. the lit. s.v. Ἀδάμ ad loc.

ⓖ The (divine) Pneuma stands in contrast to everything that characterizes this age or the finite world gener.: οὐ τὸ πν. τοῦ κόσμου ἀλλὰ τὸ πν. τὸ ἐκ τοῦ θεοῦ 1 Cor 2:12; cp. Eph 2:2 and 1 Ti 4:1ab.

α. in contrast to σάρξ, which is more closely connected w. sin than any other earthly material (Just., D. 135, 6): J 3:6; Ro 8:4–6, 9a, 13; Gal 3:3; 5:17ab; 6:8. Cp. B 10:9. πᾶσα ἐπιθυμία κατὰ τοῦ πνεύματος στρατεύεται Pol 5:3.

β. in contrast to σῶμα (=σάρξ) Ro 8:10 and to σάρξ (=σῶμα, as many hold) J 6:63a (for τὸ πν. ἐστιν τὸ ζῳοποιοῦν cp. Philo, Op. Mund. 30; Herm. Wr. in Cyrill., C. Jul. I 556c=542, 24 Sc. the pneuma τὰ πάντα ζῳοποιεῖ καὶ τρέφει. S. also f above). Cp. Ro 8:11b.

γ. in contrast to γράμμα, which is the characteristic quality of God’s older declaration of the divine will in the law: Ro 2:29; 7:6; 2 Cor 3:6ab, 8 (cp. vs. 7).

δ. in contrast to the wisdom of humans 1 Cor 2:13.

⑥ the Spirit of God as exhibited in the character or activity of God’s people or selected agents, Spirit, spirit (s. HPreisker, Geist u. Leben ’33).

ⓐ πνεῦμα is accompanied by another noun, which characterizes the working of the Spirit more definitely: πνεῦμα καὶ δύναμις spirit and power Lk 1:17; 1 Cor 2:4. Cp. Ac 10:38; 1 Th 1:5. πνεῦμα καὶ ζωή J 6:63b. πνεῦμα κ. σοφία Ac 6:3; cp. vs. 10 (cp. TestReub 2:6 πνεῦμα λαλίας). πίστις κ. πνεῦμα ἅγιον 6:5 (cp. Just., D. 135, 6). χαρὰ καὶ πνεῦμα ἅγ. 13:52.

ⓑ Unless frustrated by humans in their natural condition, the Spirit of God produces a spiritual type of conduct Gal 5:16, 25 and produces the καρπὸς τοῦ πνεύματος vs. 22 (s. Vögtle under πλεονεξία).

ⓒ The Spirit inspires certain people of God B 12:2; B 13:5, above all, in their capacity as proclaimers of a divine revelation (Strabo 9, 3, 5 the πνεῦμα ἐνθουσιαστικόν, that inspired the Pythia; Περὶ ὕψους 13, 2; 33, 5 of the divine πν. that impels prophets and poets to express themselves; schol. on Pla. 856e of a μάντις: ἄνωθεν λαμβάνειν τὸ πνεῦμα καὶ πληροῦσθαι τοῦ θεοῦ; Aristobulus in Eus., PE 8, 10, 4 [=Fgm. 2, 4 p. 136 Holladay] τὸ θεῖον πν., καθʼ ὸ̔ καὶ προφήτης ἀνακεκήρυκται ‘[Moses possessed] the Divine Spirit with the result that he was proclaimed a prophet’; AscIs 1:7 τὸ πν. τὸ λαλοῦν ἐν ἐμοί; AssMos Fgm. f εἶδεν πνεύματι ἐπαρθείς; Just., A I, 38, 1 al.; Ath. 10, 3 τὸ προφητικὸν πν. Cp. Marinus, Vi. Procli 23 of Proclus: οὐ γὰρ ἄνευ θείας ἐπινοίας … διαλέγεσθαι; Orig., C. Cels. 3, 28, 23). προφητεία came into being only as ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι 2 Pt 1:21; cp. Ac 15:29 v.l.; cp. 1 Cl 8:1. David Mt 22:43; Mk 12:36; cp. Ac 1:16; 4:25. Isaiah Ac 28:25. Moses B 10:2, B 9; the Spirit was also active in giving the tables of the law to Moses 14:2. Christ himself spoke in the OT διὰ τοῦ πνεύματος τοῦ ἁγίου 1 Cl 22:1. The ἱεραὶ γραφαί are called αἱ διὰ τοῦ πν. τοῦ ἁγίου 45:2.—The Christian prophet Agabus also ἐσήμαινεν διὰ τοῦ πν. Ac 11:28; cp. Ac 21:11. Likew. Ign. IPhld 7:2. In general the Spirit reveals the most profound secrets to those who believe 1 Cor 2:10ab.—1 Cl claims to be written διὰ τοῦ ἁγ. πν. 63:2. On Ac 19:21 s. 3b.

ⓓ The Spirit of God, being one, shows the variety and richness of its life in the different kinds of spiritual gifts which are granted to certain Christians 1 Cor 12:4, 7, 11; cp. vs. 13ab.—Vss. 8–10 enumerate the individual gifts of the Spirit, using various prepositions: διὰ τοὺ πν. vs. 8a; κατὰ τὸ πν. vs. 8b; ἐν τῷ πν. vs. 9ab. τὸ πν. μὴ σβέννυτε do not quench the Spirit 1 Th 5:19 refers to the gift of prophecy, acc. to vs. 20.—The use of the pl. πνεύματα is explained in 1 Cor 14:12 by the varied nature of the Spirit’s working; in vs. 32 by the number of persons who possess the prophetic spirit; on the latter s. Rv 22:6 and 19:10.

ⓔ One special type of spiritual gift is represented by ecstatic speaking. Of those who ‘speak in tongues’ that no earthly person can understand: πνεύματι λαλεῖ μυστήρια expresses secret things in a spiritual way 1 Cor 14:2. Cp. vss. 14–16 and s. νοῦς 1b. τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις the Spirit pleads in our behalf with groans beyond words Ro 8:26b. Of speech that is ecstatic, but expressed in words that can be understood λαλεῖν ἐν πνεύματι D 11:7, 8; cp. vs. 9 (on the subject-matter 1 Cor 12:3; Jos., Ant. 4, 118f; TestJob 43:2 ἀναλαβὼν Ἐλιφᾶς πν. εἶπεν ὕμνον). Of the state of mind of the seer of the Apocalypse: ἐν πνεύματι Rv 17:3; 21:10; γενέσθαι ἐν πν. 1:10; 4:2 (s. γίνομαι 5c, ἐν 4c and EMoering, StKr 92, 1920, 148–54; RJeske, NTS 31, ’85, 452–66); AcPl Ha 6, 27. On the Spirit at Pentecost Ac 2:4 s. KLake: Beginn. I 5, ’33, 111–21. κατασταλέντος τοῦ πν. τοῦ ἐν Μύρτῃ when the Spirit (of prophecy) that was in Myrta ceased speaking AcPl Ha 7, 9.

ⓕ The Spirit leads and directs Christian missionaries in their journeys (Aelian, NA 11, 16 the young women are led blindfolded to the cave of the holy serpent; they are guided by a πνεῦμα θεῖον) Ac 16:6, 7 (by dreams, among other methods; cp. vs. 9f and s. Marinus, Vi. Procli 27: Proclus ἔφασκεν προθυμηθῆναι μὲν πολλάκις γράψαι, κωλυθῆναι δὲ ἐναργῶς ἔκ τινων ἐνυπνίων). In Ac 16:6–7 τὸ ἅγιον πν. and τὸ πν. Ἰησοῦ are distinguished.

⑦ an activating spirit that is not fr. God, spirit: πν. ἔτερον a different (kind of) spirit 2 Cor 11:4. Cp. 2 Th 2:2; 1J 4:1–3. Because there are persons activated by such spirits, it is necessary to test the var. kinds of spirits (the same problem Artem. 3, 20 περὶ διαφορᾶς μάντεων, οἷς δεῖ προσέχειν καὶ οἷς μή) 1 Cor 12:10; 1J 4:1b. ὁ διάβολος πληροῖ αὐτὸν αὐτοῦ πν. Hm 11:3. Also οὐκ οἴδατε ποίου πνεύματός ἐστε Lk 9:55 v.l. distinguishes betw. the spirit shown by Jesus’ disciples, and another kind of spirit.—Even more rarely a spirit divinely given that is not God’s own; so (in a quot. fr. Is 29:10) a πνεῦμα κατανύξεως Ro 11:8.

⑧ an independent transcendent personality, the Spirit, which appears in formulas that became more and more fixed and distinct (cp. Ath. 12, 2; Hippol., Ref. 7, 26, 2.—Ps.-Lucian, Philopatr. 12 θεόν, υἱόν πατρός, πνεῦμα ἐκ πατρὸς ἐκπορευόμενον ἓν ἐκ τριῶν καὶ ἐξ ἑνὸς τρία, ταῦτα νόμιζε Ζῆνα, τόνδʼ ἡγοῦ θεόν=‘God, son of the father, spirit proceeding from the father, one from three and three from one, consider these as Zeus, think of this one as God’. The entire context bears a Christian impress.—As Aion in gnostic speculation Iren. 1, 2, 5 [Harv. I 21, 2]): βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος Mt 28:19 (on the text s. βαπτίζω 2c; on the subject-matter GWalther, Die Entstehung des Taufsymbols aus dem Taufritus: StKr 95, 1924, 256ff); D 7:1, 3. Cp. 2 Cor 13:13; 1 Cl 58:2; IEph 9:1; IMg 13:1b, 2; MPol 14:3; 22:1, 3; Epil Mosq 5. On this s. HUsener, Dreiheit: RhM 58, 1903, 1ff; 161ff; 321ff; esp. 36ff; EvDobschütz, Zwei-u. dreigliedrige Formeln: JBL 50, ’31, 116–47 (also Heinrici Festschr. 1914, 92–100); Norden, Agn. Th. 228ff; JMainz, Die Bed. der Dreizahl im Judentum 1922; Clemen² 125–28; NSöderblom, Vater, Sohn u. Geist 1909; DNielsen, Der dreieinige Gott I 1922; GKrüger, Das Dogma v. der Dreieinigkeit 1905, 46ff; AHarnack, Entstehung u. Entwicklung der Kirchenverfassung 1910, 187ff; JHaussleiter, Trinitarischer Glaube u. Christusbekenntnis in der alten Kirche: BFCT XXV 4, 1920; JLebreton, Histoire du dogme de la Trinité I: Les origines⁶ 1927; RBlümel, Pls u. d. dreieinige Gott 1929.—On the whole word FRüsche, D. Seelenpneuma ’33; HLeisegang, Der Hl. Geist I 1, 1919; EBurton, ICC Gal 1921, 486–95; PVolz, Der Geist Gottes u. d. verwandten Erscheinungen im AT 1910; JHehn, Zum Problem des Geistes im alten Orient u. im AT: ZAW n.s. 2, 1925, 210–25; SLinder, Studier till Gamla Testamentets föreställningar om anden 1926; AMarmorstein, Der Hl. Geist in der rabb. Legende: ARW 28, 1930, 286–303; NSnaith, The Distinctive Ideas of the OT ’46, 229–37; FDillistone, Bibl. Doctrine of the Holy Spirit: Theology Today 3, ’46/47, 486–97; TNicklin, Gospel Gleanings ’50, 341–46; ESchweizer, CDodd Festschr., ’56, 482–508; DLys, Rûach, Le Souffle dans l’AT, ’62; DHill, Gk. Words and Hebr. Mngs. ’67, 202–93.—HGunkel, Die Wirkungen des Hl. Geistes² 1899; HWeinel, Die Wirkungen des Geistes u. der Geister im nachap. Zeitalter 1899; EWinstanley, The Spirit in the NT 1908; HSwete, The Holy Spirit in the NT 1909, The Holy Spirit in the Ancient Church 1912; EScott, The Spirit in the NT 1923; FBüchsel, Der Geist Gottes im NT 1926; EvDobschütz, Der Geistbesitz des Christen im Urchristentum: Monatsschr. für Pastoral-theol. 20, 1924, 228ff; FBadcock, ‘The Spirit’ and Spirit in the NT: ET 45, ’34, 218–21; RBultmann, Theologie des NT ’48, 151–62 (Eng. tr. KGrobel, ’51, I 153–64); ESchweizer, Geist u. Gemeinde im NT ’52, Int 6, ’52, 259–78.—WTosetti, Der Hl. Geist als göttliche Pers. in den Evangelien 1918; HLeisegang, Pneuma Hagion. Der Ursprung des Geistbegriffs der Syn. Ev. aus der griech. Mystik 1922; AFrövig, Das Sendungsbewusstsein Jesu u. der Geist 1924; HWindisch, Jes. u. d. Geist nach Syn. Überl.: Studies in Early Christianity, presented to FCPorter and BWBacon 1928, 209–36; FSynge, The Holy Spirit in the Gospels and Acts: CQR 120, ’35, 205–17; CBarrett, The Holy Spirit and the Gospel Trad. ’47.—ESokolowski, Die Begriffe Geist u. Leben bei Pls 1903; KDeissner, Auferstehungshoffnung u. Pneumagedanke bei Pls 1912; GVos, The Eschatological Aspect of the Pauline Conception of the Spirit: Bibl. and Theol. Studies by the Faculty of Princeton Theol. Sem. 1912, 209–59; HBertrams, Das Wesen des Geistes nach d. Anschauung des Ap. Pls 1913; WReinhard, Das Wirken des Hl. Geistes im Menschen nach den Briefen des Ap. Pls 1918; HHoyle, The Holy Spirit in St. Paul 1928; PGächter, Z. Pneumabegriff des hl. Pls: ZKT 53, 1929, 345–408; ASchweitzer, D. Mystik des Ap. Pls 1930, 159–74 al. [Mysticism of Paul the Apostle, tr. WMontgomery ’31, 160–76 al.]; E-BAllo, RB 43, ’34, 321–46 [1 Cor]; Ltzm., Hdb. exc. after Ro 8:11; Synge [s. above], CQR 119, ’35, 79–93 [Pauline epp.]; NWaaning, Onderzoek naar het gebruik van πνεῦμα bij Pls, diss. Amsterd. ’39; RJewett, Paul’s Anthropological Terms, ’71, 167–200.—HvBaer, Der Hl. Geist in den Lukasschriften 1926; MGoguel, La Notion joh. de l’Esprit 1902; JSimpson, The Holy Spirit in the Fourth Gospel: Exp., 9th ser., 4, 1925, 292–99; HWindisch, Jes. u. d. Geist im J.: Amicitiae Corolla (RHarris Festschr.) ’33, 303–18; WLofthouse, The Holy Spirit in Ac and J: ET 52, ’40/41, 334–36; CBarrett, The Holy Spirit in the Fourth Gospel: JTS 1 n.s., ’50, 1–15; FCrump, Pneuma in the Gospels, diss. Catholic Univ. of America, ’54; GLampe, Studies in the Gospels (RHLightfoot memorial vol.) ’55, 159–200; NHamilton, The Holy Spirit and Eschatology in Paul, ’57; WDavies, Paul and the Dead Sea Scrolls, Flesh and Spirit: The Scrolls and the NT, ed. KStendahl, ’57, 157–82.—GJohnston, ‘Spirit’ and ‘Holy Spirit’ in the Qumran Lit.: NT Sidelights (ACPurdy Festschr.) ’60, 27–42; JPryke, ‘Spirit’ and ‘Flesh’ in Qumran and NT, RevQ 5, ’65, 346–60; HBraun, Qumran und d. NT II, ’66, 150–64; DHill, Greek Words and Hebrew Meanings, ’67, 202–93; WBieder, Pneumatolog. Aspekte im Hb, OCullmann Festschr. ’72, 251–59; KEasley, The Pauline Usage of πνεύματι as a Reference to the Spirit of God: JETS 27, ’84, 299–313 (statistics).—B. 260; 1087. Pauly-W. XIV 387–412. BHHW I 534–37. Schmidt, Syn. II 218–50. New Docs 4, 38f. DELG s.v. πνέω. M-M. Dict. de la Bible XI 126–398. EDNT. TW. Sv.

λόγος, ου, ὁ (verbal noun of λέγω in the sense ‘pick’; Hom.+).

① a communication whereby the mind finds expression, word

ⓐ of utterance, chiefly oral.

α. as expression, word (oratorical ability plus exceptional performance were distinguishing marks in Hellenic society, hence the frequent association of λ. and ἔργον ‘deed’; a sim. formulation as early as Il. 9, 443 μύθων τε ῥητῆρʼ ἔμεναι πρηκτῆρά τε ἔργων; Polystrat. p. 33 μὴ λόγῳ μόνον ἀλλʼ ἔργω; Just., A II, 4, 2 ἢ λόγῳ ἢ ἔργῳ and D. 35, 7 λόγον ἢ πρᾶξιν) δυνατὸς ἐν ἔργῳ κ. λόγῳ, i.e. an exceptional personage Lk 24:19; pl. of Moses Ac 7:22 (the contrast expressed w. a verb Choix 20, 6–8 ποιεῖ ἀγαθὸν ὄτι δύναται καὶ λόγῳ καὶ ἔργῳ of Apollordorus, a benefactor in Cyzicus, a flourishing city in Phrygia; sim. New Docs 7, 233, no. 10, 8f πολιτευόμενος … λόγῳ καὶ ἔργῳ; cp. IKourion 32, 8; without contrast Diod S 13, 101, 3 ἄνδρας λόγῳ δυνατούς; for sim. constructions using λέγω and πράσσω s. Danker, Benefactor 339–43). Cp. Ro 15:18; 2 Cor 10:11; Col 3:17; 2 Th 2:17; Hb 13:21 v.l.; 1J 3:18 (cp. Theognis 1, 87f Diehl³ μή μʼ ἔπεσιν μὲν στέργε κτλ.—For the contrast λόγῳ … ἀληθείᾳ cp. Diod S 13, 4, 1). In contrast to a sinful deed we also have the λόγος ἁμαρτίας sinful word Judaicon 172, 9. W. γνῶσις: ἐν παντὶ λόγῳ κ. πάσῃ γνώσει 1 Cor 1:5. ἰδιώτης τῷ λόγῳ, ἀλλʼ οὐ τῇ γνώσει 2 Cor 11:6. (Opp. δύναμις ‘revelation of power’) 1 Cor 4:19, 20. τὸ εὐαγγέλιον οὐκ ἐγενήθη ἐν λόγῳ μόνον, ἀλλὰ καὶ ἐν δυνάμει 1 Th 1:5 (cp. Ar. 13, 7 of mythical accounts οὐδέν εἰσιν εἰ μὴ μόνον λόγοι ‘they’re nothing but words’). W. ἐπιστολή: 2 Th 2:2, 15. W. ἀναστροφή: 1 Ti 4:12; 1 Pt 3:1b. Opp. ‘be silent’: IRo 2:1.—μόνον εἰπὲ λόγῳ just say the word Mt 8:8; cp. Lk 7:7 (Ath. 17, 1 ὡς λόγῳ εἰπεῖν; 29, 2; Phalaris, Ep. 121, 1 λόγῳ λέγειν; cp. schol. on Pla. 341a ἐν λόγῳ μόνον εἰπεῖν). οὐδεὶς ἐδύνατο ἀποκριθῆναι αὐτῷ λόγον no one was able to answer him a (single) word Mt 22:46; cp. 15:23 (cp. TestAbr A 16 p. 98, 11 [Stone p. 44] οὐκ ἀπεκρίθη αὐτῷ λόγον).— The (mighty) word (of one who performs miracles) ἐξέβαλεν τὰ πνεύματα λόγῳ Mt 8:16 (a rare use of λ. as ‘single utterance’, s. L-S-J-M s.v. VII).—διὰ λόγου by word of mouth (opp. ‘by letter’) Ac 15:27.—In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’; s. Conzelmann ad loc.).

β. The expression may take on a variety of formulations or topical nuances: what you say Mt 5:37; statement (PGM 4, 334) Lk 20:20; question (Sext. Emp., Math. 8, 295; 9, 133; Diog. L. 2, 116) ἐρωτήσω ὑμᾶς λόγον I will ask you a question (cp. TestJob 36:5; GrBar 5:1; ApcSed 13:6; Jos., Ant. 12, 99) Mt 21:24; cp. Mk 11:29; Lk 20:3; prayer (PGM 1, 25; 4, 90; 179; 230 al.; 5, 180; 196 al.) Mt 26:44; Mk 14:39. ἡγούμενος τοῦ λ. principal speaker Ac 14:12. W. epexeget. gen. λ. παρακλήσεως 13:15. W. κήρυγμα our manner of presentation and our proclamation 1 Cor 2:4a (but s. comm.). (W. διδασκαλία) preaching 1 Ti 5:17; prophecy (Biogr. p. 364 [Pythia]) J 2:22; 18:32. Command (Aeschyl., Pers. 363) Lk 4:36; 2 Pt 3:5, 7; via a letter 2 Th 3:14. Report, story (X., An. 1, 4, 7; Diod S 3, 40, 9; 19, 110, 1 λ. διαδιδόναι=spread a report; Appian, Iber. 80 §346, Maced. 4 §1 [both=rumor]; Diod S 32, 15, 3 ἦλθεν ὁ λ. ἐπί τινα=the report came to someone; Arrian, Anab. 7, 22, 1 λόγος λέγεται τοιόσδε=a story is told like this, Ind. 9, 2; Diod S 3, 18, 3 λ.=story, account; Jos., Ant. 19, 132; Tat. 27, 2 τοῦ καθʼ Ἡρακλέα λόγου) Mt 28:15; Mk 1:45; Lk 5:15 (λ. περί τινος as X., An. 6, 6, 13; Jos., Ant. 19, 127) 7:17; J 21:23. ἠκούσθη ὁ λόγος εἰς τὰ ὦτα τ. ἐκκλησίας the report came to the ears of the assembly in Jerusalem Ac 11:22. λόγον ἔχειν σοφίας have the appearance of wisdom, pass for wisdom Col 2:23 (cp. Pla., Epinomis 987b ἔχει λόγον; Demosth., C. Lept. 462 [20, 18] λόγον τινʼ ἔχον; but mng. 2f is possible). Proverb (Pla., Phdr. 17, 240c, Symp. 18, 195b, Gorg. 54, 499c, Leg. 6, 5, 757a; Socrat., Ep. 22, 1) J 4:37 (Ps.-Callisth. 1, 13, 7 ἀληθῶς ἐν τούτῳ ὁ λ. foll. by a proverb). Proclamation, instruction, teaching, message Lk 4:32; 10:39; J 4:41; 17:20; Ac 2:41; 4:4; 10:44; 20:7; 1 Cor 1:17; 2:1. In Ac18:15 ζητήματα περὶ λόγου καὶ ὀνομάτων καὶ νόμου the sense appears to be someth. like this: controversial issues involving disputes about words and your way of life with λ. prob. referring to the presentation of controversial subjects, which in turn arouses heated ζητήματα debates. λόγος σοφίας proclamation of wisdom, speaking wisely 1 Cor 12:8a (Ps.-Phoc. 129 τῆς θεοπνεύστου σοφίης λ.); corresp. λ. γνώσεως vs. 8b. Cp. 14:9; 15:2; 2 Cor 1:18; 6:7; 10:10. λ. μαρτυρίας word of witness Rv 12:11. ὁ κατὰ τ. διδαχὴν πιστὸς λ. the message of faith, corresponding to the teaching Tit 1:9; the opp. 2 Ti 2:17. A speech (Aristot. p. 14b, 2; Diod S 40, 5a) διὰ λόγου πολλοῦ in a long speech Ac 15:32; cp. 20:2. λ. κολακείας flattering speech 1 Th 2:5. Speaking gener. 2 Cor 8:7; Eph 6:19; Col 4:6; D 2:5. ἐν λόγῳ πταίειν make a mistake in what one says Js 3:2.—Of God’s word, command, commission (LXX; ParJer 5:19 κατηχῆσαι αὐτοὺς τὸν λόγον; SyrBar 13:2; ApcSed 14:10; Just., D. 84, 2; Ael. Aristid. hears a ἱερὸς λ. at night fr. a god: 28, 116 K.=49, p. 529 D.; Sextus 24) ἠκυρώσατε τ. λόγον τοῦ θεοῦ Mt 15:6 (v.l. νόμον, ἐντολήν); cp. Mk 7:13.—J 5:38; 8:55; 10:35; Ro 3:4 (Ps 50:6). Of God’s promise Ro 9:6, 9 (but these two vss., and Gal 5:14 below, prob. fit better under 2a), 28 (Is 10:22f). Cp. Hb 2:2; 4:2 (s. ἀκοή 4b); 7:28; 12:19. For B 15:1 see 1aδ. The whole law (as the expr. εἴ τι ἑτέρα ἐντολή indicates not limited to a narrow list of commandments), acc. to Ro 13:9. In what is prob. a play on words (s. 2a and b), Gal 5:14 (s. 2a below) is summed up in the λόγος as expressed in Lev 19:18.—That which God has created ἁγιάζεται διὰ λόγου θεοῦ 1 Ti 4:5; in line w. the context, this hardly refers to God’s creative word (so SibOr 3, 20; PtK 2; πάντα γὰρ λόγῳ ποιήσας ὁ θεός Theoph. Ant. 2, 18 [144, 8]), but to table prayers which use biblical expressions. The divine word as judge of thoughts Hb 4:12. τελεσθήσονται οἱ λ. τοῦ θεοῦ Ac 17:17; cp. 19:9.—Of the divine revelation through Christ and his messengers (Just., A I, 61, 9 λόγον … παρὰ τῶν ἀποστόλων ἐμάθομεν τοῦτον) θεὸς ἐφανέρωσεν τὸν λ. αὐτοῦ ἐν κηρύγματι Tit 1:3. δέδωκα αὐτοῖς τὸν λ. σου J 17:14; cp. vss. 6, 17; 1J 1:10; 2:14. ἵνα μὴ ὁ λ. τοῦ θεοῦ βλασφημῆται Tit 2:5. The apostles and other preachers, w. ref. to the λόγος of God, are said to: λαλεῖν Ac 4:29, 31; 13:46; Phil 1:14; Hb 13:7; καταγγέλλειν Ac 13:5; 17:13; διδάσκειν 18:11; μαρτυρεῖν Rv 1:2. Of their hearers it is said: τὸν λ. τοῦ θεοῦ ἀκούειν Ac 13:7; δέχεσθαι 8:14; 11:1. Of the λ. τοῦ θεοῦ itself we read: ηὔξανεν Ac 6:7; 12:24; 19:20; οὐ δέδεται 2 Ti 2:9. In these places and many others ὁ λόγος τοῦ θεοῦ is simply the Christian message, the gospel: Lk 5:1; 8:11, 21; 11:28 (Simplicius in Epict. p. 1, 20 μὴ μόνον ἀκουόντων ἀλλὰ πασχόντων καὶ ὑπὸ τῶν λόγων=let the message have its effect on oneself); Ac 6:2 (s. καταλείπω 7c; for prob. commercial metaph. s. 2a below); 13:44 v.l. (for κυρίου); 16:32 v.l.; 1 Cor 14:36; 2 Cor 2:17; 4:2; Col 1:25; 1 Pt 1:23; Rv 1:9; 6:9; 20:4; IPhld 11:1. Cp. 1 Th 2:13ab; 1J 2:5.—Since this ‘divine word’ is brought to humanity through Christ, his word can be used in the same sense: ὁ λόγος μου J 5:24; cp. 8:31, 37, 43, 51f; 12:48; 14:23f; 15:3, 20b; Rv 3:8. ὁ λόγος τοῦ Χριστοῦ Col 3:16; cp. Hb 6:1. ὁ λ. τοῦ κυρίου Ac 8:25; 12:24 v.l.; 13:44, 48f; 14:25 v.l.; 15:35, 36; 16:32 (cp. λ. θεοῦ); 19:10; 1 Th 1:8; 2 Th 3:1. Pl. Mk 8:38 (Lk 9:26); 1 Ti 6:3; cp. Lk 24:44; s. also 1aδ.—Or it is called simply ὁ λόγος=the ‘Word’, for no misunderstanding would be possible among Christians: Mt 13:20–23; Mk 2:2; 4:14–20, 33; 8:32 (s. 1aε below); 16:20; Lk 1:2; 8:12f, 15; Ac 6:4; 8:4; 10:36 (on the syntax s. FNeirynck, ETL 60, ’84, 118–23); 11:19; 14:25 (cp. λ. κυρίου above); 16:6; 17:11; 18:5; Gal 6:6; Phil 1:14; Col 4:3; 1 Th 1:6; 2 Ti 4:2; Js 1:21ff; 1 Pt 2:8; 3:1; 1J 2:7; AcPl Ha 7, 6 (so also Mel., HE 4, 26, 13; Ath. 2, 3).—Somet. the ‘Word’ is more closely defined by a gen.: ὁ λ. τῆς βασιλείας the word of the reign/rule (of God) Mt 13:19. τῆς σωτηρίας Ac 13:26. τῆς καταλλαγῆς 2 Cor 5:19. τοῦ σταυροῦ 1 Cor 1:18. δικαιοσύνης (q.v. 3a) Hb 5:13. ζωῆς Phil 2:16. (τῆς) ἀληθείας (Theoph. Ant. 3, 4 [p. 212, 2]; cp. περὶ ἀληθείας Hippol., Ref. 10, 6, 1) Eph 1:13; Col 1:5; 2 Ti 2:15; Js 1:18; AcPl Ha 8, 8 (Just., D. 121, 2). τῆς χάριτος αὐτοῦ (=τοῦ κυρίου) Ac 14:3; 20:32. (Differently the pl. οἱ λόγοι τ. χάριτος gracious words Lk 4:22; cp. Marcellinus, Vi. Thu. 57 Hude λόγοι εἰρωνείας.) ὁ λ. τοῦ εὐαγγελίου Ac 15:7; ὁ τοῦ Χριστιανισμοῦ λ. MPol 10:1. In Rv 3:10 the gospel is described by the ‘One who has the key of David’ as ὁ λ. τῆς ὑπομονῆς μου my word of endurance (W-S. §30, 12c). λ. τῶν ὑ[πο]μονῶν AcPl Ha 6, 11. παρελάβετε τὸν λ. ὅτι AcPl Ha 8, 25.—The pastoral letters favor the expr. πιστὸς ὁ λόγος (sc. ἐστίν, and s. πιστός 1b) 1 Ti 1:15; 3:1; 4:9; 2 Ti 2:11; Tit 3:8; cp. Rv 21:5; 22:6. λ. ὑγιής sound preaching Tit 2:8; cp. the pl. ὑγιαίνοντες λόγοι 2 Ti 1:13 (on medicinal use of words for the mind or soul s. VLeinieks, The City of Dionysos ’96, 115–22, on Eur.).—The pl. is also used gener. of Christian teachings, the words of the gospel Lk 1:4 (s. κατηχέω 2a); 1 Th 4:18. οἱ λ. τῆς πίστεως 1 Ti 4:6. On λόγοι κυριακοί for λόγια κυριακά in the title of the Papias document s. ἐξήγησις 2.—JSchniewind, Die Begriffe Wort und Evangelium bei Pls, diss. Bonn 1910; RAsting (εὐαγγέλιον, end).

γ. of an individual declaration or remark: assertion, declaration, speech ἀκούσαντες τὸν λ. when they heard the statement Mt 15:12; cp. 19:11, 22; 22:15; Mk 5:36. διὰ τοῦτον τὸν λ. because of this statement of yours 7:29 (TestAbr A 15 p. 95, 29 [Stone p. 38] τὸν λ. τοῦτον; ApcMos 25 εἰς τὸν λόγον σου κρινῶ σε). Cp. 10:22; 12:13; Lk 1:29; 22:61 v.l. (for ῥήματος); J 4:39, 50; 6:60; 7:36, 40 v.l.; 15:20a; 18:9; 19:8; Ac 6:5; 7:29; 20:38; 22:22; 1 Th 4:15. ὸ̔ς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου whoever utters a (defamatory) word against the Son of Humanity Mt 12:32 (λ. εἰπεῖν κατά τινος as Jos., Ant. 15, 81); cp. Lk 12:10. λόγος σαπρός unwholesome talk Eph 4:29. λόγον ποιεῖσθαι make a speech Ac 11:2 D (cp. Hyperid. 3, 20; Jos., Ant. 11, 86).

δ. the pl. (οἱ) λόγοι is used, on the one hand, of words uttered on various occasions, of speeches or instruction given here and there by humans or transcendent beings (TestAbr A 14 p. 94, 19 [Stone p. 36]; Jos., Ant. 4, 264; Just., D. 100, 3) ἐκ τῶν λόγων σου δικαιωθήσῃ (καταδικασθήσῃ) Mt 12:37ab; 24:35; Mk 13:31; Lk 21:33; Ac 2:40; 7:22 (ἐν λόγοις καὶ ἔργοις αὐτοῦ. On the word-deed pair cp. Dio Chrys. 4, 6 the λόγοι and ἔργα of Diogenes; s. α above). οἱ δέκα λόγοι the ten commandments (Ex 34:28; Dt 10:4; Philo, Rer. Div. Her. 168, Decal. 32; Jos., Ant. 3, 138; cp. 91f; Did., Gen. 36, 10) B 15:1. Ac 15:24; 20:35; 1 Cor 2:4b, 13; 14:19ab; κενοὶ λ. Eph 5:6; AcPl Ox 6, 13 (cp. Aa 1, 241, 14); Dg 8:2; πλαστοὶ λ. 2 Pt 2:3. λ. πονηροί 3J 10.—Also of words and exprs. that form a unity, whether it be connected discourse (Jos., Ant. 15, 126; Just., A II, 12, 6, D. 11, 5; 81, 3 al.), a conversation, or parts of one and the same teaching, or expositions on the same subject (Diod S 16, 2, 3 μετέσχε τῶν Πυθαγορίων λόγων; Dio Chrys. 37 [54], 1; Ael. Aristid. 50, 55 K.=26 p. 519 D.: οἱ Πλάτωνος λόγοι; PsSol 17:43 [words of the Messiah]; AscIs 3:12 οἱ λόγοι τοῦ Βελχειρά) πᾶς ὅστις ἀκούει μου τοὺς λόγους τούτους Mt 7:24; cp. vss. 26, 28; 10:14; 19:1; 26:1; Mk 10:24; Lk 1:20; 6:47; 9:28, 44. ἐπηρώτα αὐτὸν ἐν λόγοις ἱκανοῖς he questioned him at some length 23:9. τίνες οἱ λ. οὗτοι οὓς ἀντιβάλλετε; what is this conversation that you are holding? 24:17; J 7:40 (s. γ); 10:19; J 14:24a; 19:13; Ac 2:22; 5:5, 24; 16:36; 2 Ti 4:15; 1 Cl 13:1; 46:7. λόγοις φθοριμαίοις AcPlCor 1:2.

ε. the subject under discussion, matter, thing gener. (Theognis 1055 Diehl; Hdt. 8, 65 μηδενὶ ἄλλῳ τὸν λόγον τοῦτον εἴπῃς. Cp. Hebr. דָּבָר) τὸν λ. ἐκράτησαν they took up the subject Mk 9:10; cp. Mt. 21:24 (s. 1aβ beg.). οὐκ ἔστιν σοι μερὶς ἐν τῷ λόγῳ τούτῳ you have no share in this matter Ac 8:21. ἰδεῖν περὶ τ. λόγου τούτου look into this matter 15:6. ἔχειν πρός τινα λόγον have a complaint against someone (cp. Demosth. 35, 55 ἐμοὶ πρὸς τούτους ὁ λόγος; PIand 16, 3 δίκαιον λόγον ἔχει πρὸς σέ) 19:38. παρεκτὸς λόγου πορνείας Mt 5:32; 19:9 v.l. (2d is also prob.).—Perh. also Mk 8:32 he discussed the subject quite freely (but s. 1aβ above).

ⓑ of literary or oratorical productions: of the separate books of a work (Hdt. 5, 36 ἐν τῷ πρώτῳ τ. λόγων; Pla., Parmen. 2, 127d ὁ πρῶτος λόγος; Philo, Omn. Prob. Lib. 1 ὁ μὲν πρότερος λόγος ἦν ἡμῖν, ὦ Θεόδοτε, περὶ τοῦ …) treatise Ac 1:1 (s. on the prologue to Ac: AHilgenfeld, ZWT 41, 1898, 619ff; AGercke, Her 29, 1894, 373ff; RLaqueur, Her 46, 1911, 161ff; Norden, Agn. Th. 311ff; JCreed, JTS 35, ’34, 176–82; Goodsp., Probs. 119–21). Παπίας … πέντε λόγους κυριακῶν λογίων ἔγραψεν Papias (11:1; cp. 3:1 e; 11:2; 12:2).—περὶ οὗ πολὺς ἡμῖν ὁ λόγος about this we have much to say Hb 5:11. Hb is described as ὁ λ. τῆς παρακλήσεως a word of exhortation (in literary form) 13:22. Of writings that are part of Holy Scripture ὁ λ. Ἠσαί̈ου J 12:38. ὁ λ. ὁ ἐν τῷ νόμῳ γεγραμμένος 15:25; ὁ προφητικὸς λ. 2 Pt 1:19; 2 Cl 11:2 (quot. of unknown orig.); AcPl Ha 8, 27/BMM recto 35 (Just., D. 77, 2 al.). ὁ ἅγιος λ. the holy word 1 Cl 56:3. ὁ λ. ὁ γεγραμμένος 1 Cor 15:54 (Is 25:8 and Hos 13:14 follow). Pl. οἱ λόγοι τ. προφητῶν Ac 15:15. ὡς γέγραπται ἐν βίβλῳ λόγων Ἠσαί̈ου Lk 3:4 (Pla., 7th Epistle 335a πείθεσθαι ἀεὶ χρὴ τοῖς παλαιοῖς καὶ ἱεροῖς λόγοις; TestJob 1:1 βίβλος λόγων Ἰώβ; ParJer 9:32 v.l. τὰ λοιπὰ τῶν λόγων Ἱερεμίου; ApcEsdr 1:1 καὶ ἀποκάλυψις τοῦ … Ἐσδράμ; ApcSed prol.; Just., D. 72, 3f).—Of the content of Rv: ὁ ἀναγινώσκων τ. λόγους τῆς προφητείας 1:3. οἱ λόγοι (τ. προφητείας) τ. βιβλίου τούτου 22:7, 9f, 18f.

② computation, reckoning

ⓐ a formal accounting, esp. of one’s actions, and freq. with fig. extension of commercial terminology account, accounts, reckoning λόγον δοῦναι (Hdt. 8, 100; X., Cyr. 1, 4, 3; Diod S 3, 46, 4; SIG 1099, 16; BGU 164, 21; Jos., Ant. 16, 120; Just., D. 115, 6) give account, make an accounting ἕκαστος περὶ ἑαυτοῦ λόγον δώσει τ. θεῷ Ro 14:12. Also λ. ἀποδοῦναι abs. (Just., D. 116, 1 al.; Diod S 16, 56, 4; 19, 9, 4) Hb 13:17. τινί to someone (Diod S 16, 27, 4; Plut., Alcib. 7, 3; Chariton 7, 6, 2; SIG 631, 13 τᾷ πόλει; 2 Ch 34:28; Da 6:3 Theod.; Jos., Bell. 1, 209) τῷ ἑτοίμως ἔχοντι κρῖναι 1 Pt 4:5. τινὸς of someth. (SIG 1044, 46; 1105, 10 τοῦ ἀναλώματος; Jos., Ant. 19, 307) Lk 16:2 (here λ. w. the art.; on the subject of undergoing an audit cp. Aeschin. 3, 22). Likew. περί τινος (Diod S 18, 60, 2 δοὺς αὑτῷ περὶ τούτων λόγον=taking account [considering] with himself; BGU 98, 25 περὶ τούτου) Mt 12:36; Ac 19:40. ὑπέρ τινος concerning someone Hv 3, 9, 10.—αἰτεῖν τινα λόγον περί τινος call someone to account for someth. 1 Pt 3:15 (cp. Pla., Pol. 285e; Dio Chrys. 20 [37], 30; Apc4Esdr Fgm. b ἕκαστος ὑπὸ τοῦ οἰκείου ἔργου τὸν λόγον ἀπαιτηθήσεται; Just., A I, 17, 4. For another perspective s. d below.).—Of banking responsibility ὁ λόγος τοῦ θεοῦ (PStras 72, 10 [III A.D.] ὁ τῶν θεῶν λ.; PHerm 108 [III A.D.] λ. τοῦ Σαραπείου) in wordplay Ac 6:2 (w. τράπεζα q.v. 1c); s. also 1aβ.—Of a ledger heading (POxy 1333 [II/III A.D.] δὸς αὐτῳ λόγῳ θεωρικῶν=credit him under ‘festivals’; for others s. Preisig., Wörterbuch s.v. λ. 14; s. also Fachwörter 119) Ro 9:6 (the point is that God’s ‘list’ of Israelites is accurate; on ἐκπίπτω in the sense ‘is not deficient’ s. s.v. 4); vs. 9 (the ‘count’ is subsumed by metonymy in divine promise); Gal 5:14 (all moral obligations come under one ‘entry’: ‘you shall love your neighbor as yourself’; for commercial association of ἀναλίσκω vs. 15, which rounds out the wordplay, s. s.v.). The contexts of these three passages suggest strong probability for commercial associations; for another view s. 1aβ.

ⓑ settlement (of an account) (εἰς λόγον commercial t.t. ‘in settlement of an account’ POxy 275, 19; 21) εἰς λόγον δόσεως κ. λήμψεως in settlement of a mutual account (lit., ‘of giving and receiving’, ‘of debit and credit’) Phil 4:15 (cp. Plut., Mor. 11b λόγον δοῦναι καὶ λαβεῖν; a parallel formulation POxy 1134,10 [421 A.D.] λ. λήμματος καὶ ἐξοδιασμοῦ=ledger of income and expenditures); for the linked accounting terms δόσις and λήμψις s. PCairMasp 151, 208 [VI A.D.]. The same ideas are in the background of εἰς λόγον ὑμῶν credited to your account vs 17.—συναίρειν λόγον settle accounts (BGU 775, 18f. The mid. in the same mng. PFay109, 6 [I A.D.]; POxy 113, 27f.—Dssm., LO 94 [LAE 118f]) μετά τινος Mt 18:23; 25:19.

ⓒ reflection, respect, regard εἰς λόγον τινός with regard to, for the sake of (Thu. 3, 46, 4; Demosth. 19, 142 εἰς ἀρετῆς λόγον; Polyb. 11, 28, 8; Ath. 31, 1; Ael. Aristid. 39 p. 743 D.: εἰς δεινότητος λ.) εἰς λ. τιμῆς IPhld 11:2. εἰς λ. θεοῦ ISm 10:1.

ⓓ reason for or cause of someth., reason, ground, motive (Just., D. 94, 3 δότε μοι λόγον, ὅτου χάριν … ; Ath. 30, 3 τὶς γὰρ … λόγος; Dio Chrys. 64 [14], 18 ἐκ τούτου τ. λόγου; Appian, Hann. 29 §126 τῷ αὐτῷ λόγῳ; Iambl., Vi. Pyth. 28, 155) τίνι λόγω; for what reason? Ac 10:29 (cp. Pla., Gorg. 512c τίνι δικαίῳ λ.; Appian, Mithrid. 57 §232 τίνι λόγῳ;). λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος 1 Pt 3:15 (but s. a above); κατὰ λόγον Ac 18:14 (s. κατά B 5bβ). παρεκτὸς λόγου πορνείας Mt 5:32; 19:9 v.l. (though 1aε is also poss.).

ⓔ πρὸς ὸ̔ν ἡμῖν ὁ λόγος (ἐστίν) with whom we have to do (i.e. to reckon) (Dio Chrys. 31, 123; other exx. in FBleek, Hb II/1, 1836, 590ff), in his capacity as judge (Libanius, Legat. Ulixis [=Declamatio IV] 2 F. τοῖς δὲ ἀδίκως ἀποκτενοῦσι καὶ πρὸς θεοὺς καὶ πρὸς ἀνθρώπους ὁ λόγος γίγνεται) Hb 4:13. οὐ πρὸς σάρκα ὁ λόγος, ἀλλὰ πρὸς θεόν he has to do not with flesh, but with God IMg 3:2.

ⓕ In Col 2:23 (s. 1aβ) λόγον μὲν ἔχοντα σοφίας may= make a case for wisdom (cp. λόγος ἡμῖν οὐδείς Plut., Mor. 870b).

③ the independent personified expression of God, the Logos. Our lit. shows traces of a way of thinking that was widespread in contemporary syncretism, as well as in Jewish wisdom lit. and Philo, the most prominent feature of which is the concept of the Logos, the independent, personified ‘Word’ (of God): GJs 11:2 (word of the angel to Mary) συνλήμψῃ ἐκ Λόγου αὐτοῦ (sc. τοῦ πάντων Δεσπότου). J 1:1abc, 14 (cp. Just., A I, 23, 2; Mel., P. 9, 61 and oft. by all apolog., exc.. Ar.). It is the distinctive teaching of the Fourth Gospel that this divine ‘Word’ took on human form in a historical person, that is, in Jesus (s. RSeeberg, Festgabe für AvHarnack ’21, 263–81.—Λόγος w. ζωή in gnostic speculation: Iren.1, 1, 1 [Harv. 1, 10, 4]; Aelian, VH 4, 20 ἐκάλουν τὸν Πρωταγόραν Λόγον. Similarly Favorinus [II A.D.]: Vorsokr. 80 A 1 ln. 22 [in Diog. L. 9, 50] of Democritus: ἐκαλεῖτο Σοφία. Equating a divinity with an abstraction that she personifies: Artem. 5, 18 φρόνησις εἶναι νομίζεται ἡ θεός [Athena]). Cp. 1J 1:1; Rv 19:13. εἷς θεός ἐστιν, ὁ φανερώσας ἑαυτὸν διὰ Ἰ. Χριστοῦ τοῦ υἱοῦ αὐτοῦ, ὅς ἐστιν αὐτοῦ λόγος, ἀπὸ σιγῆς προελθών there is one God, who has revealed himself through Jesus Christ his Son, who is his ‘Word’ proceeding from silence (i.e., without an oral pronouncement: in a transcendent manner) IMg 8:2 (s. σιγή). The Lord as νόμος κ. λόγος PtK 1. Cp. Dg 11:2, 3, 7, 8; 12:9.—HClavier, TManson memorial vol., ’59, 81–93: the Alexandrian eternal λόγος is also implied in Hb 4:12; 13:7.—S. also the ‘Comma Johanneum’ (to the bibliography in RGG³ I, ’54 [HGreeven] add AJülicher, GGA 1905, 930–35; AvHarnack, SBBerlAk 1915, 572f [=Studien I ’31, 151f]; MMeinertz, Einl. in d. NT⁴ ’33, 309–11; AGreiff, TQ 114, ’33, 465–80; CDodd, The Joh. Epistles ’46; WThiele, ZNW 50, ’59, 61–73) ὁ πατήρ, ὁ λόγος καὶ τὸ ἅγιον πνεῦμα 1J 5:7 v.l. (s. N. app.; Borger, TRu 52, ’87, 57f). (Such interpolations were not unheard of. According to Diog. L. 1, 48 some people maintain that Solon inserted the verse mentioning the Athenians after Il. 2, 557.—τῆς τριάδος, τοῦ θεοῦ καὶ τοῦ λόγου αὐτοῦ καὶ τῆς σοφίας αὐτοῦ Theoph. Ant. 2, 15 [p. 138, 19].)—On the Logos: EZeller, D. Philosophie der Griechen III 2⁴ 1903, 417–34; MHeinze, D. Lehre v. Logos in d. griech. Philosophie 1872; PWendland, Philo u. d. kynisch-stoische Diatribe (Beiträge z. Gesch. der griech. Philosophie u. Religion by Wendl. and OKern 1895, 1–75); AAall, Gesch. d. Logosidee 1896, 1899; MPohlenz, D. Stoa ’48f, I 482; 490 (index); LDürr, D. Wertung des göttl. Wortes im AT u. im ant. Orient ’38 (§9 of the Joh. Logos); EBréhier, Les idées philosophiques et religieuses de Philon d’Alexandrie 1907, 83–111; (² ’25); JLebreton, Les théories du Logos au début de l’ère chrétienne 1907; ESchwartz, NGG 1908, 537–56; GVos, The Range of the Logos-Title in the Prologue of the Fourth Gospel: PTR 11, 1913, 365–419; 557–602; RHarris, The Origin of the Prologue to St. John’s Gospel 1917, Athena, Sophia and the Logos: BJRL 7, 1, 1922 p. 56–72; M-JLagrange, Vers le Logos de S. Jean: RB 32, 1923, 161–84, Le Logos de Philon: ibid. 321–71; HLeisegang, Logos: Pauly-W. XIII 1926, 1035–81; TGlasson, Heraclitus’ Alleged Logos Doctr., JTS 3, ’52, 231–38.—NWeinstein, Z. Genesis d. Agada 1901, 29–90; Billerb. II 302–33.—Rtzst., Zwei religionsgeschichtl. Fragen 1901, 47–132, Mysterienrel.³ 1927, 428 index; WBousset, Kyrios Christos² 1921, 304ff; 316f; JKroll, D. Lehren d. Hermes Trismegistos1914, 418 index.—RBultmann, D. religionsgesch. Hintergrund des Prol. z. Joh.: HGunkel Festschr., 1923, II 1–26, Comm. ’41, 5ff; AAlexander, The Johannine Doctrine of the Logos: ET 36, 1925, 394–99; 467–72; (Rtzst. and) HSchaeder, Studien z. antiken Synkretismus 1926, 306–37; 350; GAvdBerghvanEysinga, In den beginne was de Logos: NThT 23, ’34, 105–23; JDillersberger, Das Wort von Logos ’35; RBury, The 4th Gosp. and the Logos-Doctrine ’40; EMay, CBQ 8, ’46, 438–47; GKnight, From Moses to Paul ’49, 120–29. TW IV 76–89; 126–40 (on this s. SLyonnet, Biblica 26, ’45, 126–31); CStange, ZST 21, ’50, 120–41; MBoismard, Le Prologue de St. Jean ’53; HLangkammer, BZ 9, ’65, 91–94; HRinggren, Word and Wisdom [hypostatization in Near East] ’47; WEltester, Haenchen Festschr., ’64, 109–34; HWeiss, Untersuchungen zur Kosmologie etc., TU 97, ’66, 216–82; MRissi, Die Logoslieder im Prolog des vierten Evangeliums, TZ 31, ’75, 321–36; HLausberg, NAWG, Ph. ’87, 1 pp. 1–7.—B. 1262. DELG s.v. λέγω B 1. M-M. EDNT. TW.

πατήρ, πατρός, ὁ (Hom.+) acc. somet. πατέραν (ApcEsdr 2:6 p. 25, 26 Tdf.); voc. πάτερ; for this the nom. w. the art. ὁ πατήρ Mt 11:26; Mk 14:36; Lk 10:21b; Ro 8:15; Gal 4:6.—The vv.ll. πατήρ without the art. for the voc., in J 17:11, 21, 24, and 25 is regarded by B-D-F §147, 3 as a scribal error (but as early as II A.D. BGU 423, 11 has κύριέ μου πατήρ. Perh. even PPar 51, 36 [159 B.C.]). S. also W-S. §29, 4b and Mlt-H. 136; ‘father’.

① the immediate biological ancestor, parent

ⓐ male, father (of Noah Did., Gen. 165, 6) Mt 2:22; 4:21f; 8:21; 10:21; Mk 5:40; 15:21; Lk 1:17 (after Mal 3:23); J 4:53; Ac 7:14; 1 Cor 5:1; B 13:5 al. οἱ τῆς σαρκὸς ἡμῶν πατέρες our physical fathers Hb 12:9a.

ⓑ male and female together as parents οἱ πατέρες parents (Pla., Leg. 6, 772b; Dionys. Hal. 2, 26; Diod S 21, 17, 2; X. Eph. 1, 11; 3, 3; Kaibel 227) Hb 11:23.—Eph 6:4; Col 3:21 (Apollon. Rhod. 4, 1089 of parents who are inclined to become λίην δύσζηλοι toward their children).

② one from whom one is descended and generally at least several generations removed, forefather, ancestor, progenitor, forebear: of Abraham (Jos., Ant. 14, 255 Ἀ., πάντων Ἑβραίων πατήρ; Just., D. 100, 3) Mt 3:9; Lk 1:73; 16:24; J 8:39, 53, 56; Ac 7:2b. Of Isaac Ro 9:10. Jacob J 4:12 (JosAs 22:5). David Mk 11:10; Lk 1:32. Pl. οἱ πατέρες the forefathers, ancestors (Hom. et al.; oft. LXX; En 99:14; PsSol 9:10; ParJer 4:10; Jos., Ant. 13, 297; Just., D. 57, 2 and 136, 3; Mel., P. 87, 654) Mt 23:30, 32; Lk 1:55; 6:23, 26; 11:47f; J 4:20; 6:31; Ac 3:13, 25; Hb 1:1; 8:9 (Jer 38:32); B 2:7 (Jer 7:22); 5:7; 14:1; PtK 2 p. 15, 6 (Jer 38:32).

③ one who provides moral and intellectual upbringing, father

ⓐ in a positive sense (Epict. 3, 22, 81f: the Cynic superintends the upbringing of all pers. as their πατήρ; Procop. Soph., Ep. 13; Ael. Aristid. 47 p. 425 D.: Pla. as τῶν ῥητόρων π. καὶ διδάσκαλος; Aristoxenus, Fgm. 18: Epaminondas is the ἀκροατής of the Pythagorean Lysis and calls him πατήρ; Philostrat., Vi. Soph. 1, 8 p. 10, 4 the διδάσκαλος as πατήρ) ἐὰν μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας 1 Cor 4:15 (cp. GrBar 13:4 εἰς πνευματικοὺς πατέρας; on the subject matter ADieterich, Mithraslit. 1903, 52; 146f; 151; Rtzst., Mysterienrel.³ 40: ‘he [the “mystes”] by these teachings becomes the parent of the novice. We find undoubted examples of πατήρ as a title in the Isis cult in Delos, in the Phrygian mystery communities, in the Mithras cult, in the worshipers of the θεὸς ὕψιστος and elsewh.’). Of Jesus ὡς πατὴρ υἱοὺς ἡμᾶς προσηγόρευσεν as a father he called us (his) sons 2 Cl 1:4 (cp. Ps.-Clem., Hom. 3, 19; ὁ Χριστὸς π. τῶν πιστευόντων ὑπάρχει Did., Gen. 106, 6.—ὁ Ἰησοῦς, ὁ π. [=founder] τῆς τοιαύτης διδασκαλίας Orig., C. Cels. 2, 44, 32).

ⓑ in a neg. sense of the devil (for patristic trad. s. Lampe s.v. πατήρ D)

α. as father of a group of Judeans J 8:44ab, as verdict on the sin of the opposition to God’s purpose in Jesus, not on the person (cp. descriptions of dissidents at Qumran, esp. 1QS and 1QH, w. focus on aspect of deception).

β. as father of lies (Celsus 2, 47 as π. τῆς κακίας) vs. 44c (on πατήρ in the sense of ‘originator’ cp. Caecil. Calact., Fgm. 127 ὁ π. τοῦ λόγου=the author of the book). On the view that in 44a and c there might be a statement about the father of the devil s. Hdb.³ ad loc. (NDahl, EHaenchen Festschr. ’64, 70–84 [Cain]).—LDürr, Geistige Vaterrschaft in: Herwegen Festschr. ’38, 1–30.

④ a title of respectful address, father

ⓐ as an honorary title (Diod S 21, 12, 2; 5; Ps.-Callisth. 1, 14, 2 πάτερ; 4 Km 2:12; 6:21; 13:14; Test Abr B 2 p. 106, 3 [Stone p. 60] καλὲ πάτερ; Jos., Ant. 12, 148; 13, 127; Just., D. 3, 7. Also PGen 52, 1; 5 κυρίῳ καὶ πατρὶ Ἀμινναίῳ Ἀλύπιος; UPZ 65, 3 [154 B.C.]; 70, 2; BGU 164, 2; POxy 1296, 15; 18; 1592, 3; 5; 1665, 2) Mt 23:9a; specif. in addressing the members of the High Council Ac 7:2a; cp. 22:1 (of Job in TestJob 53:3 ὁ πατὴρ τῶν ὀρφανῶν).

ⓑ as a designation of the older male members of a church (as respectful address by younger people to their elders Hom. et al. S. also a.) 1J 2:13, 14b.

⑤ revered deceased persons with whom one shares beliefs or traditions, fathers, ancestors

ⓐ generation(s) of deceased Christians 2 Pt 3:4; 1 Cl 23:3=2 Cl 11:2 (an apocryphal saying, at any rate interpreted in this way by the Christian writers). Christians of an earlier generation could also be meant in 1 Cl 30:7; 60:4; 62:2; 2 Cl 19:4. Yet it is poss. that these refer to

ⓑ the illustrious religious heroes of the OT, who are ‘ancestors’ even to gentile Christians, who are validated as Israelites (Just., D. 101, 1). In 1 Cor 10:1 Paul calls the desert generation of Israelites οἱ πατέρες ἡμῶν (the ‘philosophers’ of earlier times are so called in Cleopatra 114f). Likew. Ro 4:12b Abraham ὁ πατὴρ ἡμῶν (on this s. c below). The latter is also so referred to Js 2:21; 1 Cl 31:2; likew. the patriarch Jacob 4:8.

ⓒ the ‘fatherhood’ can also consist in the fact that the one who is called ‘father’ is the prototype of a group or the founder of a class of persons (cp. Pla., Menex. 240e οὐ μόνον τῶν σωμάτων τῶν ἡμετέρων πατέρας ἀλλὰ καὶ τῆς ἐλευθερίας; 1 Macc 2:54). Abraham who, when he was still uncircumcised, received the promise because of his faith, and then received circumcision to seal it, became thereby πατὴρ πάντων τῶν πιστευόντων διʼ ἀκροβυστίας father of all those who believe, though they are uncircumcised Ro 4:11 and likew. πατὴρ περιτομῆς father of those who are circumcised vs. 12a, insofar as they are not only circumcised physically, but are like the patriarch in faith as well. Cp. 4:16, 17 (Gen 17:5).

⑥ the supreme deity, who is responsible for the origin and care of all that exists, Father, Parent (Just., A II, 6, 2 τὸ δὲ πατὴρ καὶ θεὸς καὶ κτίστης καὶ κύριος καὶ δεσπότης οὐκ ὀνόματά ἐστιν, ἀλλʼ … προσφήσεις ‘the terms, father, god, founder, lord, and master are not names but … modes of address [in recognition of benefits and deeds])

ⓐ as the originator and ruler (Pind., O. 2, 17 Χρόνος ὁ πάντων π.; Pla., Tim. 28c; 37c; Stoa: Epict. 1, 3, 1; Diog. L. 7, 147; Maximus Tyr. 2, 10a; Galen XIX p. 179 K. ὁ τῶν ὅλων πατὴρ ἐν θεοῖς; Job 38:28; Mal 2:10; Philo, Spec. Leg. 1, 96 τῷ τοῦ κόσμου πατρί; 2, 6 τὸν ποιητὴν καὶ πατέρα τῶν ὅλων, Ebr. 30; 81, Virt. 34; 64; 179; 214; Jos., Ant. 1, 20 πάντων πατήρ; 230; 2, 152; 7, 380 πατέρα τε καὶ γένεσιν τῶν ὅλων; Herm. Wr. 1, 21 ὁ πατὴρ ὅλων … ὁ θεὸς κ. πατήρ; 30 al., also p. 476, 23 Sc. δεσπότης καὶ πατὴρ καὶ ποιητής; PGM 4, 1170; 1182; Just., A I, 45, 1 ὁ π. τῶν πάντων θεός; D. 95, 2 ὁ πατὴρ τῶν ὅλων; Ath. 27, 2; Iren.; Orig., C. Cels. 1, 46, 34; Hippolyt.; π. δὲ δὶα τὸ εἶναι πρὸ τῶν ὅλων Theoph. Ant. 1, 4 [p. 64, 8]) ὁ πατὴρ τῶν φώτων the father of the heavenly bodies Js 1:17 (cp. ApcMos 36 v.l. [MCeriani, Monumenta Sacra et Profana V/1, 1868] ἐνώπιον τοῦ φωτὸς τῶν ὅλων, τοῦ πατρὸς τῶν φώτων; 38).

ⓑ as ὁ πατὴρ τῶν πνευμάτων Hb 12:9b (cp. Num 16:22; 27:16 and in En the fixed phrase ‘Lord of the spirits’).—SeePKatz, Philo’s Bible ’50, p. 33, 1.

ⓒ as father of humankind (since Hom. Ζεύς is called πατήρ or πατὴρ ἀνδρῶν τε θεῶν τε; Diod S 5, 72, 2 πατέρα δὲ [αὐτὸν προσαγορευθῆναι] διὰ τὴν φροντίδα καὶ τὴν εὔνοιαν τὴν εἰς ἅπαντας, ἔτι δὲ καὶ τὸ δοκεῖν ὥσπερ ἀρχηγὸν εἶναι τοῦ γένους τῶν ἀνθρώπων=‘[Zeus is called] father because of his thoughtfulness and goodwill toward all humanity, and because, moreover, he is thought of as originator of the human race’, cp. 3, 61, 4; 5, 56, 4; Dio Chrys. 36 [53], 12 Zeus as π. τῶν ἀνθρώπων, not only because of his position as ruler, but also because of his love and care [ἀγαπῶν κ. προνοῶν]. Cp. Plut., Mor. 167d; Jos., Ant. 4, 262 πατὴρ τοῦ παντὸς ἀνθρώπων γένους. In the OT God is called ‘Father’ in the first place to indicate a caring relationship to the Israelite nation as a whole, or to the king as the embodiment of the nation. Only in late writers is God called the Father of the pious Israelite as an individual: Sir 23:1, 4; Tob 13:4; Wsd 2:16; 14:3; 3 Macc 5:7.—Bousset, Rel.³ 377ff; EBurton, ICC Gal 1921, 384–92; RGyllenberg, Gott d. Vater im AT u. in d. Predigt Jesu: Studia Orient. I 1925, 51–60; JLeipoldt, D. Gotteserlebnis Jesu 1927; AWilliams, ‘My Father’ in Jewish Thought of the First Century: JTS 31, 1930, 42–47; TManson, The Teaching of Jesus, ’55, 89–115; HMontefiore, NTS 3, ’56/57, 31–46 [synoptics]; BIersel, ‘D. Sohn’ in den synopt. Ev., ’61, 92–116).

α. as a saying of Jesus ὁ πατήρ σου Mt 6:4, 6b, 18b. ὁ πατὴρ ὑμῶν Mt 6:15; 10:20, 29; 23:9b; Lk 6:36; 12:30, 32; J 20:17c. ὁ πατὴρ αὐτῶν (=τῶν δικαίων) Mt 13:43. ὁ πατὴρ ὑμῶν ὁ ἐν (τοῖς) οὐρανοῖς (the synagogue also spoke of God as ‘Father in Heaven’; Bousset, Rel.³ 378) Mt 5:16, 45; 6:1; 7:11; Mk 11:25. ὁ πατὴρ ὑμῶν ὁ οὐράνιος Mt 5:48; 6:14, 26, 32. Cp. 23:9b. ὁ πατὴρ ὁ ἐξ οὐρανοῦ Lk 11:13. ὁ πατήρ σου ὁ ἐν τῷ κρυπτῷ (or κρυφαίῳ) Mt 6:6a, 18a.—For the evangelist the words πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς Mt 6:9 refer only to the relation betw. God and humans, though Jesus perh. included himself in this part of the prayer. The same is true of πάτερ ἁγιασθήτω τὸ ὄνομά σου Lk 11:2 (for invocation in prayer cp. Simonides, Fgm. 13, 20 Ζεῦ πάτερ).—ELohmeyer, D. Vaterunser erkl. ’46 (Eng. tr. JBowden, ’65); TManson, The Sayings of Jesus, ’54, 165–71; EGraesser, Das Problem der Parusieverzögerung in den synopt. Ev. usw., Beih. ZNW 22, ’57, 95–113; AHamman, La Prière I, Le NT, ’59, 94–134; JJeremias, Das Vaterunser im Lichte der neueren Forschung, ’62 (Eng. tr., The Lord’s Prayer, JReumann, ’64); WMarchel, Abba, Père! La Prière ’63; also bibl. in JCharlesworth, ed., The Lord’s Prayer and Other Prayer Texts fr. the Greco-Roman Era ’94, 186–201.

β. as said by Christians (Sextus 59=222; 225 God as π. of the pious. The servant of Sarapis addresses God in this way: Sb 1046; 3731, 7) in introductions of letters ἀπὸ θεοῦ πατρὸς ἡμῶν: Ro 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3, cp. vs. 4; Eph 1:2; Phil 1:2; Col 1:2; Phlm 3; 2 Th 1:2 (v.l. without ἡμῶν); without ἡμῶν 1 Ti 1:2 (v.l. with ἡμῶν); 2 Ti 1:2; Tit 1:4; 2J 3a (here vs 3b shows plainly that it is not ‘our’ father, but the Father of Jesus Christ who is meant).—πατὴρ ἡμῶν also Phil 4:20; 1 Th 1:3; 3:11, 13; 2 Th 2:16; D 8:2; 9:2f. τὸν ἐπιεικῆ καὶ εὔσπλαγχνον πατέρα ἡμῶν 1 Cl 29:1. Likew. we have the Father of the believers Ro 8:15 (w. αββα, s. JBarr, Abba Isn’t Daddy: JTS 39, ’88, 28–47; s. also JFitzmyer, Ro [AB] ad loc.); 2 Cor 1:3b (ὁ πατὴρ τῶν οἰκτιρμῶν; s. οἰκτιρμός); 6:18 (cp. 2 Km 7:14); Gal 4:6; Eph 4:6 (πατὴρ πάντων, as Herm. Wr. 5, 10); 1 Pt 1:17. ὁ οἰκτίρμων καὶ εὐεργετικὸς πατήρ 1 Cl 23:1. Cp. 8:3 (perh. fr. an unknown apocryphal book). πάτερ ἅγιε D 10:2 (cp. 8:2; 9:2f).

γ. as said by Judeans ἕνα πατέρα ἔχομεν τὸν θεόν J 8:41b. Cp. vs. 42.

ⓓ as Father of Jesus Christ

α. in Jesus’ witness concerning himself ὁ πατήρ μου Mt 11:27a; 20:23; 25:34; 26:29, 39, 42, 53; Lk 2:49 (see ὁ 2g and Goodsp., Probs. 81–83); 10:22a; 22:29; 24:49; J 2:16; 5:17, 43; 6:40 and oft. in J; Rv 2:28; 3:5, 21. ἡ βασιλεία τοῦ πατρός μου 2 Cl 12:6 in an apocryphal saying of Jesus. ὁ πατήρ μου ὁ ἐν (τοῖς) οὐρανοῖς Mt 7:21; 10:32, 33; 12:50; 16:17; 18:10, 19. ὁ πατήρ μου ὁ οὐράνιος 15:13; 18:35 (Just., A I, 15, 8). Jesus calls himself the Human One (Son of Man), who will come ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ 16:27; Mk 8:38. Abs. ὁ πατήρ, πάτερ Mt 11:25, 26; Mk 14:36 (s. GSchelbert, FZPhT 40, ’93, 259–81; response ERuckstuhl, ibid. 41, ’94, 515–25; response Schelbert, ibid. 526–31); Lk 10:21ab; 22:42; 23:34, 46 (all voc.); J 4:21, 23ab; 5:36ab, 37, 45; 6:27, 37, 45, 46a, 65 and oft. in J. Father and Son stand side by side or in contrast Mt 11:27bc; 24:36; 28:19; Mk 13:32; Lk 10:22bc; J 5:19–23, 26; 1J 1:3; 2:22–24; 2J 9; B 12:8. WLofthouse, Vater u. Sohn im J: ThBl 11, ’32, 290–300.

β. in the confession of the Christians π. τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ Ro 15:6; 2 Cor 1:3a; Eph 1:3; Col 1:3; 1 Pt 1:3. π. τοῦ κυρίου Ἰησοῦ 2 Cor 11:31. Cp. 1 Cor 15:24; Hb 1:5 (2 Km 7:14); Rv 1:6; 1 Cl 7:4; IEph 2:1; ITr ins 12:2; MPol 14:1; AcPl Ha 2, 33; 6, 34; AcPlCor 2:7 (cp. Just., D. 30, 3; 129, 1 al.).

ⓔ Oft. God is simply called (ὁ) πατήρ (the) Father (e.g. TestJob 33:9, s. DRahnenführer, ZNW 62, ’71, 77; ApcMos 35 τοῦ ἀοράτου πατρός; Just., D. 76, 3 al. On the presence or absence of the art. s. B-D-F §257, 3; Rob. 795) Eph 2:18; 3:14; 5:20; 6:23; 1J 1:2; 2:1, 15; 3:1; B 14:6; Hv 3, 9, 10; IEph 3:2; 4:2; IMg 13:2; ITr 12:2; 13:3; IRo 2:2; 3:3; 7:2; 8:2; IPhld 9:1; ISm 3:3; 7:1; 8:1; D 1:5; Dg 12:9; 13:1; AcPlCor 2:5, 19; MPol 22:3; EpilMosq 5. θεὸς π. Gal 1:1 (for the formulation Ἰ. Χρ. καὶ θεὸς πατήρ cp. Diod S 4, 11, 1: Heracles must obey τῷ Διὶ καὶ πατρί; Oenomaus in Eus., PE 5, 35, 3 Λοξίας [=Apollo] καὶ Ζεὺς πατήρ); Phil 2:11; Col 3:17; 1 Th 1:1, 2 v.l.; 2 Pt 1:17; Jd 1; IEph ins a; ISm ins; IPol ins; MPol ins. ὁ θεὸς καὶ π. Js 1:27; Col 3:17 v.l.; MPol 22:1; ὁ κύριος καὶ π. Js 3:9.—Attributes are also ascribed to the πατήρ (Zoroaster acc. to Philo Bybl.: 790 Fgm. 4, 52 Jac. [in Eus., PE 1, 10, 52] God is π. εὐνομίας κ. δικαιοσύνης) ὁ πατὴρ τῆς δόξης Eph 1:17. πατὴρ ὕψιστος IRo ins. ὁ θεὸς καὶ πατὴρ παντοκράτωρ MPol 19:2.—B. 103. DELG. M-M. EDNT. TW. Sv.

εἰμί (Hom.+) impv. ἴσθι, ἔσο IPol 4:1, ἔστω—also colloq. ἤτω (BGU 276, 24; 419, 13; POxy 533, 9; Ps 103:31; 1 Macc 10:31) 1 Cor 16:22; Js 5:12; 1 Cl 48:5; Hv 3, 3, 4;—3 pers. pl. ἔστωσαν (ins since 200 B.C. Meisterhans³-Schw. 191; PPetr III, 2, 22 [237 B.C.]) Lk 12:35; 1 Ti 3:12; GJs 7:2. Inf. εἶναι. Impf. 1 pers. only mid. ἤμην (Jos., Bell. 1, 389; 631; s. further below); ἦν only Ac 20:18 D, 2 pers. ἦσθα (Jos., Ant. 6, 104) Mt 26:69; Mk 14:67 and ἦς (Lobeck, Phryn. 149 ‘say ἦσθα’; Jos., Ant. 17, 110 al.; Sb 6262, 16 [III A.D.]) Mt 25:21, 23 al., 3 sg. ἦν, 1 pl. ἦμεν. Beside this the mid. form ἤμην (pap since III B.C.; Job 29:16; Tob 12:13 BA), s. above, gives the pl. ἤμεθα (pap since III B.C.; Bar 1:19) Mt 23:30; Ac 27:37; Eph 2:3. Both forms in succession Gal. 4:3. Fut. ἔσομαι, ptc. ἐσόμενος. The mss. vary in choice of act. or mid., but like the edd. lean toward the mid. (W-S. §14, 1; Mlt-H. 201–3; Rob. index; B-D-F §98; Rdm.² 99; 101f; Helbing 108f; Reinhold 86f). Also s. ἔνι.

① be, exist, be on hand a pred. use (for other pred. use s. 3a, 4, 5, 6, 7): of God (Epicurus in Diog. L. 10, 123 θεοί εἰσιν; Zaleucus in Diod S 12, 20, 2 θεοὺς εἶναι; Wsd 12:13; Just., D. 128, 4 angels) ἔστιν ὁ θεός God exists Hb 11:6; cp. 1 Cor 8:5. ὁ ὢν καὶ ὁ ἦν the one who is and who was (cp. SibOr 3, 16; as amulet PMich 155, 3 [II A.D.] ὁ ὢν θεὸς ὁ Ἰάω κύριος παντοκράτωρ=the god … who exists.) Rv 11:17; 16:5. ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, in this and the two preceding passages ἦν is treated as a ptc. (for the unusual use of ἦν cp. Simonides 74 D.: ἦν ἑκατὸν φιάλαι) 1:4; 4:8 (cp. Ex 3:14; Wsd 13:1; Paus. 10, 12, 10 Ζεὺς ἦν, Ζ. ἔστι, Ζ. ἔσσεται; cp. Theosophien 18. S. OWeinreich, ARW 19, 1919, 178f). οὐδʼ εἶναι θεὸν παντοκράτορα AcPlCor 1:11. ἐγώ εἰμι (ins in the Athena-Isis temple of Saïs in Plut., Is. et Os. 9, 354c: ἐγώ εἰμι πᾶν τὸ γεγονὸς κ. ὸ̓ν κ. ἐσόμενον. On the role of Isis in Gk. rel. s. IBergman, Ich bin Isis ’68; RMerkelbach, Isis Regina—Zeus Sarapis ’95; for further lit. s. MGustafson in: Prayer fr. Alexander to Constantine, ed. MKiley et al. ’97, 158.) Rv 1:8 (s. ἐγώ beg.). ὁ ὤν, … θεός Ro 9:5 is classed here and taken to mean Christ by JWordsworth ad loc. and HWarner, JTS 48, ’47, 203f. Of the λόγος: ἐν ἀρχῇ ἦν ὁ λ. J 1:1 (for ἦν cp. Herm. Wr. 1, 4; 3, 1b ἦν σκότος, Fgm. IX 1 p. 422, 23 Sc. γέγονεν ἡ ὕλη καὶ ἦν).—Of Christ πρὶν Ἀβραὰμ γενέσθαι, ἐγὼ εἰμί before Abraham was born, I am 8:58 (on the pres. εἰμί cp. Parmenides 8, 5: of the Eternal we cannot say ἦν οὐδʼ ἔσται, only ἔστιν; Ammonius Hermiae [Comm. in Aristotl. IV 5 ed. ABusse 1897] 6 p. 172: in Timaeus we read that we must not say of the gods τὸ ἦν ἢ τὸ ἔσται μεταβολῆς τινος ὄντα σημαντικά, μόνον δὲ τὸ ἔστι=‘was’ or ‘will be’, suggesting change, but only ‘is’; Ps 89:2; DBall, ‘I Am’ in John’s Gospel [JSNT Suppl. 124] ’96).—Of the world πρὸ τοῦ τὸν κόσμον εἶναι before the world existed 17:5. Satirically, of the beast, who parodies the Lamb, ἦν καὶ οὐκ ἔστιν Rv 17:8. Of God’s temple: ἔστιν B 16:6f it exists. τὸ μὴ ὄν that which does not exist, the unreal (Sallust. 17 p. 32, 7 and 9; Philo, Aet. M. 5; 82) Hm 1:1. τὰ ὄντα that which exists contrasted w. τὰ μὴ ὄντα Ro 4:17; cp. 1 Cor 1:28; 2 Cl 1:8. Of God κτίσας ἐκ τοῦ μὴ ὄντος τὰ ὄντα what is out of what is not Hv 1, 1, 6 (on the contrast τὰ ὄντα and τὰ μὴ ὄντα cp. Ps.-Arist. on Xenophanes: Fgm. 21, 28; Artem. 1, 51 p. 49, 19 τὰ μὴ ὄντα ὡς ὄντα; Ocellus Luc. 12; Sallust. 17, 5 p. 30, 28–32, 12; Philo, Op. M. 81; PGM 4, 3077f ποιήσαντα τὰ πάντα ἐξ ὧν οὐκ ὄντων εἰς τὸ εἶναι; 13, 272f τὸν ἐκ μὴ ὄντων εἶναι ποιήσαντα καὶ ἐξ ὄντων μὴ εἶναι; Theoph. Ant. 1, 4 [p. 64, 21] τὰ πάντα ὁ θεὸς ἐποίησεν ἐξ οὐκ ὄντων εἰς τὸ εἶναι).—Of existing in the sense be present, available, provided πολλοῦ ὄχλου ὄντος since a large crowd was present Mk 8:1. ὄντων τῶν προσφερόντων those are provided who offer Hb 8:4. οὔπω ἦν πνεῦμα the Spirit had not yet come J 7:39. ἀκούσας ὄντα σιτία when he heard that grain was available Ac 7:12.—Freq. used to introduce parables and stories (once) there was: ἄνθρωπός τις ἦν πλούσιος there was (once) a rich man Lk 16:1, 19. ἦν ἄνθρωπος ἐκ τ. Φαρισαίων there was a man among the Pharisees J 3:1.—There is, there are ὥσπερ εἰσὶν θεοὶ πολλοί as there are many gods 1 Cor 8:5. διαιρέσεις χαρισμάτων εἰσίν there are various kinds of spiritual gifts 12:4ff; 1J 5:16 al. Neg. οὐκ ἔστι there is (are) not, no (Ps 52:2; Simplicius in Epict. p. 95, 42 as a quot. from ‘tragedy’ οὐκ εἰσὶν θεοί) δίκαιος there is no righteous man Ro 3:10 (Eccl 7:20). ἀνάστασις νεκρῶν οὐκ ἔστιν there is no resurr. of the dead 1 Cor 15:12; οὐδʼ εἶναι ἀνάστασιν AcPlCor 1:12; 2:24; cp. Mt 22:23; Ac 23:8 (cp. 2 Macc 7:14). εἰσὶν οἵ, or οἵτινες there are people who (Hom. et al.; LXX; Just., D. 47, 2 εἰ μήτι εἰσὶν οἱ λέγοντες ὅτι etc.—W. sing. and pl. combined: Arrian, Ind. 24, 9 ἔστι δὲ οἳ διέφυγον=but there are some who escaped) Mt 16:28; 19:12; Mk 9:1; Lk 9:27; J 6:64; Ac 11:20. Neg. οὐδείς ἐστιν ὅς there is no one who Mk 9:39; 10:29; Lk 1:61; 18:29. As a question τίς ἐστιν ὅς; who is there that? Mt 12:11—In an unusual (perh. bureaucratic terminology) participial construction Ac 13:1 ἡ οὖσα ἐκκλησία the congregation there (cp. Ps.-Pla., Eryx. 6, 394c οἱ ὄντες ἄνθρωποι=the people with whom he has to deal; PLond III 1168, 5 p. 136 [18 A.D.] ἐπὶ ταῖς οὔσαις γειτνίαις=on the adjoining areas there; PGen 49; PSI 229, 11 τοῦ ὄντος μηνός of the current month); cp. 14:13.—αἱ οὖσαι (sc. ἐξουσίαι) those that exist Ro 13:1 (cp. UPZ 180a I, 4 [113 B.C.] ἐφʼ ἱερέων καὶ ἱερειῶν τῶν ὄντων καὶ οὐσῶν).

② to be in close connection (with), is, freq. in statements of identity or equation, as a copula, the equative function, uniting subject and predicate. On absence of the copula, Mlt-Turner 294–310.

ⓐ gener. πραΰς εἰμι I am gentle Mt 11:29. ἐγώ εἰμι Γαβριήλ Lk 1:19. σὺ εἶ ὁ υἱὸς τοῦ θεοῦ Mk 3:11; J 1:49 and very oft. ἵνα … ὁ πονηρὸς … ἐλεγχθῇ [το? s. app. in Bodm.] μὴ ὢν θεός AcPlCor 2:15 (Just., D. 3, 3 φιλολόγος οὖν τις εἶ σύ).—The pred. can be supplied fr. the context: καὶ ἐσμέν and we are (really God’s children) 1J 3:1 (Eur., Ion 309 τ. θεοῦ καλοῦμαι δοῦλος εἰμί τε. Dio Chrys. 14 [31], 58 θεοφιλεῖς οἱ χρηστοὶ λέγονται καὶ εἰσίν; Epict. 2, 16, 44 Ἡρακλῆς ἐπιστεύθη Διὸς υἱὸς εἶναι καὶ ἦν.—The ptc. ὤν, οὖσα, ὄν used w. a noun or adj.and serving as an if-, since-, or although-clause sim. functions as a copula πονηροὶ ὄντες Mt 7:11; 12:34.—Lk 20:36; J 3:4; 4:9; Ac 16:21; Ro 5:10; 1 Cor 8:7; Gal 2:3 al.).—W. adv. of quality: οὕτως εἶναι be so preceded by ὥσπερ, καθώς or followed by ὡς, ὥσπερ Mt 13:40; 24:27, 37, 39; Mk 4:26; Lk 17:26. W. dat. of pers. οὕτως ἔσται ὁ υἱὸς τ. ἀ. τῇ γενεᾷ ταύτῃ so the Human One (Son of Man) will be for this generation 11:30. εἰμὶ ὡσ/ὥσπερ I am like Mt 6:5; Lk 18:11. W. dat. ἔστω σοι ὥσπερ τελώνης he shall be to you as a tax-collector Mt 18:17. εἰμὶ ὥς τις I am like someone of outward and inward similarity 28:3; Lk 6:40; 11:44; 22:27 al. καθώς εἰμι as I am Ac 22:3; 1J 3:2, 7; 4:17.—W. demonstr. pron. (Just., A I, 16, 1 ἃ ἔφη, ταῦτά ἐστι: foll. by a quotation; sim. 48, 5 ἔστι δὲ ταῦτα; and oft.) τὰ ὀνόματά ἐστιν ταῦτα Mt 10:2. αὕτη ἐστὶν ἡ μαρτυρία J 1:19. W. inf. foll. θρησκεία αὕτη ἐστίν, ἐπισκέπτεσθαι Js 1:27. W. ὅτι foll. αὕτη ἐστὶν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν J 3:19; cp. 21:24; 1J 1:5; 3:11; 5:11. W. ἵνα foll. τοῦτό ἐστιν τὸ ἔργον, ἵνα πιστεύητε J 6:29; cp. vs. 39f; 15:12; 17:3; 1J 3:11, 23; 5:3. W. τηλικοῦτος: τὰ πλοῖα, τηλικαῦτα ὄντα though they are so large Js 3:4. W. τοσοῦτος: τοσοῦτων ὄντων although there were so many J 21:11. W. τοιοῦτος: τοιοῦτος ὤν Phlm 9 (cp. Just., A I, 18, 4 ὅσα ἄλλα τοιαῦτά ἐστι).—W. interrog. pron. ὑμεῖς τίνα με λέγετε εἶναι; who do you say I am? Mt 16:15; cp. 21:10; Mk 1:24; 4:41; 8:27, 29; Lk 4:34 al.; σὺ τίς εἶ; J 1:19; 8:25; 21:12 al. (cp. JosAs 14:6 τίς εἶ συ tell me ‘who you are’). σὺ τίς εἶ ὁ κρίνων; (Pla., Gorg. 452b; Strabo 6, 2, 4 σὺ τίς εἶ ὁ τὸν Ὅμηρον ψέγων ὡς μυθογράφον;) Ro 14:4; ἐγὼ τίς ἤμην; (cp. Ex 3:11) Ac 11:17; τίς εἰμι ἐγὼ ὅτι who am I, that GJs 12:2 (Ex 3:11). W. πόσος: πόσος χρόνος ἐστίν; how long a time? Mk 9:21. W. ποταπός of what sort Lk 1:29.—W. relative pron. οἷος 2 Cor 10:11; ὁποῖος Ac 26:29; 1 Cor 3:13; Gal 2:6; ὅς Rv 1:19; ὅστις Gal 5:10, 19.—W. numerals ἦσαν οἱ φαγόντες πεντακισχίλιοι ἄνδρες 6:44 (cp. Polyaenus 7, 25 ἦσαν οἱ πεσόντες ἀνδρῶν μυριάδες δέκα); cp. Ac 19:7; 23:13. Λάζαρος εἷς ἦν ἐκ τῶν ἀνακειμένων L. was one of those at the table J 12:2; cp. Gal 3:20; Js 2:19. τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία Ac 4:32. εἷς εἶναι be one and the same Gal 3:28. ἓν εἶναι be one J 10:30; 17:11, 21ff; 1 Cor 3:8.—οὐδʼ εἶναι τὴν πλάσιν τὴν τῶν ἀνθρώπων τοῦ θεοῦ (that) the creation of humankind is not God’s doing AcPlCor 1:13.—To establish identity the formula ἐγώ εἰμι is oft. used in the gospels (corresp. to Hebr. אֲנִי הוּא Dt 32:39; Is 43:10), in such a way that the predicate must be understood fr. the context: Mt 14:27; Mk 6:50; 13:6; 14:62; Lk 22:70; J 4:26; 6:20; 8:24, 28; 13:19; 18:5f and oft.; s. on ἐγώ.—In a question μήτι ἐγώ εἰμι; surely it is not I? Mt 26:22, 25.

ⓑ to describe a special connection betw. the subject and a predicate noun ἡμεῖς ναὸς θεοῦ ἐσμεν ζῶντος we are a temple of the living God 2 Cor 6:16. ἡ ἐπιστολὴ ὑμεῖς ἐστε you are our letter (of recommendation) 3:2. σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστε you are the seal of my apostleship 1 Cor 9:2 and oft.

ⓒ in explanations:

α. to show how someth. is to be understood is a representation of, is the equivalent of; εἰμί here, too, serves as copula; we usually translate mean, so in the formula τοῦτʼ ἔστιν this or that means, that is to say (Epict., Ench. 33, 10; Arrian, Tact. 29, 3; SIG 880, 50; PFlor 157, 4; PSI 298, 9; PMert 91, 9; Jos., C. Ap. 2, 16; ApcMos 19; Just., D. 56, 23; 78, 3 al.) Mk 7:2; Ac 19:4; Ro 7:18; 9:8; 10:6, 8; Phlm 12; Hb 7:5 al.; in the sense that is (when translated) (Polyaenus 8, 14, 1 Μάξιμος ἀνηγορεύθη• τοῦτο δʼ ἄν εἴη Μέγιστον) Mt 27:46; Ac 1:19. So also w. relative pron.: ὅ ἐστιν Mk 3:17; 7:11, 34; Hb 7:2. After verbs of asking, recognizing, knowing and not knowing (Antiphanes Com. 231, 1f τὸ ζῆν τί ἐστι;) μάθετε τί ἐστιν learn what (this) means Mt 9:13. εἰ ἐγνώκειτε τί ἐστιν 12:7; cp. Mk 1:27; 9:10; Lk 20:17; J 16:17f; Eph 4:9. W. an indir. question (Stephan. Byz. s.v. Ἀγύλλα: τὶς ἠρώτα τί ἂν εἴη τὸ ὄνομα) τί ἂν εἴη ταῦτα Lk 15:26; τί εἴη τοῦτο 18:36. τίνα θέλει ταῦτα εἶναι what this means Ac 17:20; cp. 2:12, where the question is not about the mng. of terms but the significance of what is happening.—Esp. in interpr. of the parables (Artem. 1, 51 p. 48, 26 ἄρουρα οὐδὲν ἄλλο ἐστὶν ἢ γυνή=field means nothing else than woman) ὁ ἀγρός ἐστιν ὁ κόσμος the field means the world Mt 13:38; cp. vss. 19f, 22f; Mk 4:15f, 18, 20; Lk 8:11ff (cp. Gen 41:26f; Ezk 37:11; Ath. 22, 4 [Stoic interpr. of myths]). On τοῦτό ἐστιν τὸ σῶμά μου Mt 26:26; Mk 14:22; Lk 22:19 and its various interpretations, see lit. s.v. εὐχαριστία. Cp. Hipponax (VI B.C.) 45 Diehl αὕτη γάρ ἐστι συμφορή=this means misfortune.

β. to be of relative significance, be of moment or importance, amount to someth. w. indef. pron. εἰδωλόθυτόν τί ἐστιν meat offered to idols means anything 1 Cor 10:19. Esp. εἰμί τι I mean someth. of pers. 1 Cor 3:7; Gal 2:6; 6:3; and of things vs. 15. εἰμί τις Ac 5:36.—Of no account ἐμοὶ εἰς ἐλάχιστόν ἐστιν (telescoped fr. ἐλάχ. ἐστιν and εἰς ἐλάχ. γίνεται, of which there are many exx. in Schmid, I 398; II 161, 237; III 281; IV 455) it is of little or no importance to me 1 Cor 4:3.

③ be in reference to location, persons, condition, or time, be

ⓐ of various relations or positions involving a place or thing: w. ἀπό: εἶναι ἀπό τινος be or come from a certain place (X., An. 2, 4, 13) J 1:44.—W. ἐν: ἐν τοῖς τ. πατρός μου in my father’s house Lk 2:49 (cp. Jos., Ant. 16, 302 καταγωγὴ ἐν τοῖς Ἀντιπάτρου). ἐν τῇ ὁδῷ on the way Mk 10:32. ἐν τῇ ἐρήμῳ Mt 24:26. ἐν ἀγρῷ Lk 15:25. ἐν δεξιᾷ τ. θεοῦ at God’s right hand Ro 8:34; in heaven Eph 6:9.—W. εἰς: τὴν κοίτην Lk 11:7; τὸν κόλπον J1:18.—W. ἐπὶ w. gen. be on someth. of place, roof Lk 17:31; head J 20:7 (cp. 1 Macc 1:59); also fig., of one who is over someone (1 Macc 10:69; Jdth 14:13 ὁ ὢν ἐπὶ πάντων τῶν αὐτοῦ) Ro 9:5 (of the angel of death Mel., P. 20, 142 ἐπὶ τῶν πρωτοτόκων); also ἐπάνω τινός J 3:31.—W. dat. be at someth. the door Mt 24:33; Mk 13:29.—W. acc. be on someone: grace Lk 2:40; Ac 4:33; spirit (Is 61:1) Lk 2:25; εἶναι ἐπὶ τὸ αὐτό be in the same place, together (Gen 29:2 v.l.) Ac 1:15; 2:1, 44; 1 Cor 7:5.—W. κατά w. acc. εἶναι κατὰ τὴν Ἰουδαίαν be in Judea Ac 11:1; εἶναι ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν were at Antioch in the congregation there 13:1.—W. ὑπό w. acc. τι or τινα of place be under someth. J 1:48; 1 Cor 10:1.—W. παρά w. acc. παρὰ τὴν θάλασσαν by the sea- (i.e. lake-) shore Mk 5:21; Ac 10:6.—W. πρός τι be close to, facing someth. Mk 4:1.—W. adv. of place ἐγγύς τινι near someth. Ac 9:38; 27:8. μακρὰν (ἀπό) Mk 12:34; J 21:8; Eph 2:13; also πόρρω Lk 14:32. χωρίς τινος without someth. Hb 12:8. ἐνθάδε Ac 16:28. ἔσω J 20:26. ἀπέναντί τινος Ro 3:18 (Ps 35:2). ἐκτός τινος 1 Cor 6:18; ἀντίπερά τινος Lk 8:26; ὁμοῦ J 21:2; οὗ Mt 2:9; ὅπου Mk 2:4; 5:40. ὧδε Mt 17:4; Mk 9:5; Lk 9:33. Also w. fut. mng. (ESchwartz, GGN 1908, 161 n.; on the fut. use of the pres. cp. POxy 531, 22 [II A.D.] ἔστι δὲ τοῦ Τῦβι μηνὸς σοὶ ὸ̔ θέλεις) ὅπου εἰμί J 7:34, 36; 12:26; 14:3; 17:24. As pred., to denote a relatively long stay at a place, stay, reside ἴσθι ἐκεῖ stay there Mt 2:13, cp. vs. 15; ἐπʼ ἐρήμοις τόποις in lonely places Mk 1:45; ἦν παρὰ τὴν θάλασσαν he stayed by the lakeside 5:21.

ⓑ involving humans or transcendent beings: w. adv. ἔμπροσθέν τινος Lk 14:2. ἔναντί τινος Ac 8:21; ἐνώπιόν τινος Lk 14:10; Ac 4:19; 1 Pt 3:4; Rv 7:15; ἐντός τινος Lk 17:21; ἐγγύς τινος J 11:18; 19:20; Ro 10:8 (Dt 30:14).—W. prep. ἐν τινί equiv. to ἔκ τινος εἶναι be among Mt 27:56; cp. Mk 15:40; Ro 1:6. Of God, who is among his people 1 Cor 14:25 (Is 45:14; Jer 14:9); of the Spirit J 14:17. Of persons under Christ’s direction: ἐν θεῷ 1J 2:5; 5:20 (s. Norden, Agn. Th. 23, 1). ἔν τινι rest upon, arise from someth. (Aristot., Pol. 7, 1, 3 [1323b, 1] ἐν ἀρετῇ; Sir 9:16) Ac 4:12; 1 Cor 2:5; Eph 5:18.—εἴς τινα be directed, inclined toward Ac 23:30; 2 Cor 7:15; 1 Pt 1:21.—κατά w. gen. be against someone (Sir 6:12) Mt 12:30; Mk 9:40 and Lk 9:50 (both opp. ὑπέρ); Gal 5:23.—σύν τινι be with someone (Jos., Ant. 7, 181) Lk 22:56; 24:44; Ac 13:7; accompany, associate w. someone Lk 8:38; Ac 4:13; 22:9; take sides with someone (X., Cyr. 5, 4, 37; 7, 5, 77; Jos., Ant. 11, 259 [of God]) Ac 14:4.—πρός τινα be with someone Mt 13:56; Mk 6:3; J 1:1f. I am to be compared w. IMg 12.—μετά and gen. be with someone (Judg 14:11) Mt 17:17; Mk 3:14; 5:18; J 3:26; 12:17; ἔστω μεθʼ ὑμῶν εἰρήνη AcPlCor 2:40; of God, who is with someone (Gen 21:20; Judg 6:13 al.; Philo, Det. Pot. Ins. 4; Jos., Ant. 6, 181; 15, 138) Lk 1:66; J 3:2; 8:29; Ac 10:38 al.; also be with in the sense be favorable to, in league with (Ex 23:2) Mt 12:30; Lk 11:23; of punishment attending a pers. τὸ πῦρ ἐστι μετʼ αὐτοῦ AcPlCor 2:37.—παρά and gen. come from someone (X., An. 2, 4, 15; Just., D. 8, 4 ἔλεος παρὰ θεοῦ) fr. God J 6:46; 7:29; w. dat. be with, among persons Mt 22:25; Ac 10:6. W. neg. be strange to someone, there is no … in someone Ro 2:11; 9:14; Eph 6:9.—ὑπέρ w. gen. be on one’s side Mk 9:4 and Lk 9:50 (both opp. κατά); w. acc. be superior to (Sir 25:10; 30:16) Lk 6:40.

ⓒ of condition or circumstance: κατά w. acc. live in accordance with (Sir 28:10; 43:8; 2 Macc 9:20) κατὰ σάκρα, πνεῦμα Ro 8:5. οὐκ ἔστιν κατὰ ἄνθρωπον not human (in origin) Gal 1:11.—Fig. ὑπό w. acc. be under (the power of) someth. Ro 3:9; 6:14f; Gal 3:10, 25.—W. ἐν of existing ἐν τῷ θεῷ εἶναι of humankind: have its basis of existence in God Ac 17:28. Of states of being: ἐν δόξῃ 2 Cor 3:8; ἐν εἰρήνῃ Lk 11:21; ἐν ἔχθρᾳ at enmity 23:12; ἐν κρίματι under condemnation vs. 40. ἐν ῥύσει αἵματος suffer from hemorrhages Mk 5:25; Lk 8:43 (cp. Soph., Aj. 271 ἦν ἐν τῇ νόσῳ; cp. TestJob 35:1 ἐν πληγαῖς πολλαῖς). Periphrastically for an adj. ἐν ἐξουσίᾳ authoritative Lk 4:32. ἐν βάρει important 1 Th 2:7. ἐν τῇ πίστει true believers, believing 2 Cor 13:5. Be involved in someth. ἐν ἑορτῇ be at the festival=take part in it J 2:23. ἐν τούτοις ἴσθι devote yourself to these things 1 Ti 4:15 (cp. X., Hell. 4, 8, 7 ἐν τοιούτοις ὄντες=occupied w. such things; Jos., Ant. 2, 346 ἐν ὕμνοις ἦσαν=they occupied themselves w. the singing of hymns).—Fig., live in the light 1J 2:9; cp. vs. 11; 1 Th 5:4; in the flesh Ro 7:5; 8:8; AcPlCor 1:6. ἐν οἷς εἰμι in the situation in which I find myself Phil 4:11 (X., Hell. 4, 2, 1; Diod S 12, 63, 5; 12, 66, 4; Appian, Hann. 55 §228 ἐν τούτοις ἦν=he was in this situation; Jos., Ant. 7, 232 ἐν τούτοις ἦσαν=found themselves in this sit.; TestJob 35:6 ἐν τίνι ἐστίν; s. ZPE VIII 170). ἐν πολλοῖς ὢν ἀστοχήμασι AcPlCor 2:1. Of characteristics, emotions, etc. ἔν τινί ἐστιν, e.g. ἀδικία J 7:18; ἄγνοια Eph 4:18; ἀλήθεια J 8:44; 2 Cor 11:10 (cp. 1 Macc 7:18); ἁμαρτία 1J 3:5.

ⓓ of time ἐγγύς of καιρός be near Mt 26:18; Mk 13:28. πρὸς ἑσπέραν ἐστίν it is toward evening Lk 24:29 (Just., D. 137, 4 πρὸς δυσμὰς … ὁ ἥλιός ἐστι).

④ to be alive in a period of time, live, denoting temporal existence (Hom., Trag., Thu. et al.; Sir 42:21; En 102:5 Philo, De Jos. 17; Jos., Ant. 7, 254) εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν if we had lived in the days of our fathers Mt 23:30. ὅτι οὐκ εἰσὶν because they were no more 2:18 (Jer 38:15). ἦσαν ἐπὶ χρόνον ἱκανόν (those who were healed and raised by Christ) remained alive for quite some time Qua.

⑤ to be the time at which someth. takes place w. indications of specific moments or occasions, be (X., Hell. 4, 5, 1, An. 4, 3, 8; Sus 13 Theod.; 1 Macc 6:49; 2 Macc 8:26; Jos., Ant. 6, 235 νουμηνία δʼ ἦν; 11, 251): ἦν ὥρα ἕκτη it was the sixth hour (=noon acc. to Jewish reckoning) Lk 23:44; J 4:6; 19:14.—Mk 15:25; J 1:39. ἦν ἑσπέρα ἤδη it was already evening Ac 4:3. πρωί̈ J 18:28. ἦν παρασκευή Mk 15:42. ἦν ἑορτὴ τῶν Ἰουδαίων J 5:1. σάββατόν ἐστιν vs. 10 et al. Short clauses (as Polyaenus 4, 9, 2 νὺξ ἦν; 7, 44, 2 πόλεμος ἦν; exc. 36, 8 ἦν ἀρίστου ὥρα; Jos., Ant. 19, 248 ἔτι δὲ νὺξ ἦν) χειμὼν ἦν J 10:22; ἦν δὲ νύξ (sim. Jos., Bell. 4, 64) 13:30; ψύχος it was cold 18:18; καύσων ἔσται it will be hot Lk 12:55.

⑥ to take place as a phenomenon or event, take place, occur, become, be, be in (Hom., Thu. et al.; LXX; En 104:5; 106:6.—Cp. Just., D. 82, 2 of Christ’s predictions ὅπερ καὶ ἔστι ‘which is in fact the case’.) ἔσται θόρυβος τοῦ λαοῦ a popular uprising Mk 14:2. γογγυσμὸς ἦν there was (much) muttering J 7:12. σχίσμα there was a division 9:16; 1 Cor 1:10; 12:25. ἔριδες … εἰσίν quarrels are going on 1:11. δεῖ αἱρέσεις εἶναι 11:19. θάνατος, πένθος, κραυγή, πόνος ἔσται Rv 21:4. ἔσονται λιμοὶ κ. σεισμοί Mt 24:7. Hence τὸ ἐσόμενον what was going to happen (Sir 48:25) Lk 22:49. πότε ταῦτα ἔσται; when will this happen? Mt 24:3. πῶς ἔσται τοῦτο; how can this be? Lk 1:34. Hebraistically (הָיָה; s. KBeyer, Semitische Syntax im NT, ’62, 63–65) καὶ ἔσται w. fut. of another verb foll. and it will come about that Ac 2:17 (Jo 3:1); 3:23 (w. δέ); Ro 9:26 (Hos 2:1).—W. dat. ἐστί τινι happen, be granted, come, to someone (X., An. 2, 1, 10; Jos., Ant. 11, 255; Just., D. 8, 4 σοὶ … ἔλεος ἔσται παρὰ θεοῦ) Mt 16:22; Mk 11:24; Lk 2:10; GJs 1:1; 4:3; 8:3; τί ἐστίν σοι τοῦτο, ὅτι what is the matter with you, that GJs 17:2.—Of becoming or turning into someth. become someth. εἰς χολὴν πικρίας εἶναι become bitter gall Ac 8:23. εἰς σάρκα μίαν Mt 19:5; Mk 10:8; 1 Cor 6:16; Eph 5:31 (all Gen 2:24. Cp. Syntipas p. 42, 24 οὐκ ἔτι ἔσομαι μετὰ σοῦ εἰς γυναῖκα); τὰ σκολιὰ εἰς εὐθείας Lk 3:5 (Is 40:4); εἰς πατέρα 2 Cor 6:18; Hb 1:5 (2 Km 7:14; 1 Ch 22:10; 28:6); εἰς τὸ ἕν 1J 5:8.— Serve as someth. (IPriene 50, 39 [c. II B.C.] εἶναι εἰς φυλακὴν τ. πόλεως; Aesop., Fab. 28 H.=18 P.; 26 Ch.; 18 H-H. εἰς ὠφέλειαν; Gen 9:13; s. also εἰς 4d) 1 Cor 14:22; Col 2:22; Js 5:3.—Of something being ἀνεκτότερον ἔσται it will be more tolerable τινί for someone Lk 10:12, 14.

⑦ to exist as possibility ἔστιν w. inf. foll. it is possible, one can (Περὶ ὕψους 6; Diog. L. 1, 110 ἔστιν εὑρεῖν=one can find; Just., A I, 59, 10 ἔστι ταῦτα ἀκοῦσαι καὶ μαθεῖν; D. 42, 3 ἰδεῖν al.; Mel., P. 19, 127); neg. οὐκ ἔστιν νῦν λέγειν it is not possible to speak at this time Hb 9:5. οὐκ ἔστιν φαγεῖν it is impossible to eat 1 Cor 11:20 (so Hom. et al.; UPZ 70, 23 [152/151 B.C.] οὐκ ἔστι ἀνακύψαι με πώποτε … ὑπὸ τῆς αἰσχύνης; 4 Macc 13:5; Wsd 5:10; Sir 14:16; 18:6; EpJer 49 al.; EpArist 163; Jos., Ant. 2, 335; Ath. 22, 3 ἔστιν εἰπεῖν).

⑧ to have a point of derivation or origin, be,/come from somewhere ἐκ τῆς ἐξουσίας Ἡρῴδου from Herod’s jurisdiction Lk 23:7; ἐκ Ναζαρέτ (as an insignificant place) J 1:46; ἐκ τῆς γῆς 3:31; ἐκ γυναικός 1 Cor 11:8 al. ἐξ οὐρανοῦ, ἐξ ἀνθρώπων be of heavenly (divine), human descent Mt 21:25; Mk 11:30; Lk 20:4. Be generated by (cp. Sb 8141, 21f [ins I B.C.] οὐδʼ ἐκ βροτοῦ ἤεν ἄνακτος, ἀλλὰ θεοῦ μεγάλου ἔκγονος; En 106:6) Mt 1:20. Esp. in Johannine usage ἐκ τοῦ διαβόλου εἶναι originate from the devil J 8:44; 1J 3:8. ἐκ τοῦ πονηροῦ 3:12; ἐκ τοῦ κόσμου J 15:19; 17:14, 16; 1J 4:5. ἐκ τῆς ἀληθείας εἶναι 2:21; J 18:37 etc. Cp. 9 end.

⑨ to belong to someone or someth. through association or genetic affiliation, be, belong w. simple gen. (X., Hell. 2, 4, 36; Iambl., Vi. Pyth. 33, 230 τῶν Πυθαγορείων) οἱ τῆς ὁδοῦ ὄντες those who belong to the Way Ac 9:2. εἰμὶ Παύλου I belong to Paul 1 Cor 1:12; 3:4; cp. Ro 8:9; 2 Cor 10:7; 1 Ti 1:20; Ac 23:6. ἡμέρας εἶναι belong to the day 1 Th 5:8, cp. vs. 5. W. ἔκ τινος 1 Cor 12:15f; Mt 26:73; Mk 14:69f; Lk 22:58 al. (cp. X., Mem. 3, 6, 17; oft LXX). ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα belong to the twelve 22:3. ὅς ἐστιν ἐξ ὑμῶν who is a fellow-countryman of yours Col 4:9.—To belong through origin 2 Cor 4:7. Of Mary: ἦν τῆς φυλῆς τοῦ Δαυίδ was of David’s line GJs 10:1. Cp. 8 above.

⑩ to have someth. to do with someth. or someone, be. To denote a close relationship ἐξ ἔργων νόμου εἶναι rely on legal performance Gal 3:10. ὁ νόμος οὐκ ἔστιν ἐκ πίστεως the law has nothing to do with faith vs. 12.—To denote a possessor Mt 5:3, 10; l9:14; Mk 12:7; Lk 18:16; 1 Cor 6:19. Esp. of God who owns the Christian Ac 27:23; 1 Cor 3:23; 2 Ti 2:19 (Num 16:5). οὐδʼ εἶναι τὸν κόσμον θεοῦ, ἀλλὰ ἀγγέλων AcPlCor 1:15 (cp. Just., A II, 13, 4 ὅσα … καλῶς εἴρηται, ἡμῶν τῶν χριστιανῶν ἐστι).—W. possess. pron. ὑμετέρα ἐστὶν ἡ βασιλεία Lk 6:20. οὐκ ἔστιν ἐμὸν δοῦναι Mk 10:40 (cp. Just., A I, 4, 2 ὑμέτερον ἀγωνιᾶσαί ἐστι ‘it is a matter for your concern’).—To denote function (X., An. 2, 1, 4) οὐχ ὑμῶν ἐστιν it is no concern of yours Ac 1:7—Of quality παιδεία οὐ δοκεῖ χαρᾶς εἶναι discipline does not seem to be (partake of) joy Hb 12:11.—10:39.

⑪ as an auxiliary: very commonly the simple tense forms are replaced by the periphrasis εἶναι and the ptc. (B-D-F §352–55; Mlt. 225–27, 249; Mlt-H. 451f; Rdm.² 102, 105, 205; Kühner-G. I 38ff; Rob. 374–76, 1119f; CTurner, Marcan Usage: JTS 28, 1927 349–51; GKilpatrick, BT 7, ’56, 7f; very oft. LXX).

ⓐ (as in Hom et al.) w. the pf. ptc. to express the pf., plpf. and fut. pf. act. and pass. (s. Mayser 329; 377) ἦσαν ἐληλυθότες they had come Lk 5:17. ἦν αὐτῶν ἡ καρδία πεπωρωμένη their hearts were hardened Mk 6:52. ἠλπικότες ἐσμέν we have set our hope 1 Cor 15:19. ὁ καιρὸς συνεσταλμένος ἐστίν the time has become short 7:29. ἦν ἑστώς (En 12:3) he was standing (more exactly he took his stand) Lk 5:1.

ⓑ w. pres. ptc. (B-D-F §353).

α. to express the pres. ἐστὶν προσαναπληροῦσα τὰ ὑστερήματα supplies the wants 2 Cor 9:12 (Just., A I, 26, 5 Μαρκίων … καὶ νῦν ἔτι ἐστὶ διδάσκων; Mel., P. 61, 441 ἐστὶν … κηρυσσόμενον).

β. impf. or aor. ἦν καθεύδων he was sleeping Mk 4:38. ἦσαν ἀναβαίνοντες … ἦν προάγων 10:32; cp. Lk 1:22; 5:17; 11:14 al. (JosAs 1:3 ἦν συνάγων τὸν σίτον; Mel., P. 80, 580 ἦσθα εὐφραινόμενος). ἦν τὸ φῶς τὸ ἀλήθινόν … ἐρχόμενον εἰς τὸν κόσμον the true light entered the world J 1:9, w. ἦν introducing a statement in dramatic contrast to the initial phrase of vs. 8.—To denote age (Demetr.: 722 Fgm. 1, 2 al. Jac.; POxy 275, 9 [66 A.D.] οὐδέπω ὄντα τῶν ἐτῶν; Tob 14:11) Mk 5:42; Lk 3:23; Ac 4:22; GJs 12:3.—Mussies 304–6.

γ. fut. ἔσῃ σιωπῶν you will be silent Lk 1:20; cp. 5:10; Mt 24:9; Mk 13:13; Lk 21:17, 24 al.; 2 Cl 17:7 Bihlm. (the child) shall serve him (God).

ⓒ w. aor. ptc. as plpf. (Aelian, NA 7, 11; Hippiatr. 34, 14, vol. I p. 185, 3 ἦν σκευάσας; ISyriaW 2070b ἦν κτίσας; AcThom 16; 27 [Aa II/2 p. 123, 2f; p. 142, 10]; B-D-F §355 m.—JVogeser, Z. Sprache d. griech. Heiligenlegenden, diss. Munich 1907, 14; JWittmann, Sprachl. Untersuchungen zu Cosmas Indicopleustes, diss. Munich 1913, 20; SPsaltes, Gramm. d. byzant. Chroniken 1913, 230; Björck [διδάσκω end] 75; B-D-F §355). ἦν βληθείς had been thrown Lk 23:19; J 18:30 v.l.—GPt 6:23; 12:51. (Cp. Just., A II, 10, 2 διʼ εὑρέσεως … ἐστὶ πονηθέντα αὐτοῖς ‘they achieved through investigation’).

ⓓ Notice esp. the impersonals δέον ἐστίν it is necessary (Pla. et al.; POxy 727, 19; Sir praef. ln. 3; 1 Macc 12:11 δέον ἐστὶν καὶ πρέπον) Ac 19:36; εἰ δέον ἐστίν if it must be 1 Pt 1:6 (s. δεῖ 2a); 1 Cl 34:2; πρέπον ἐστίν it is appropriate (Pla. et al.; POxy 120, 24; 3 Macc 7:13) Mt 3:15; 1 Cor 11:13.

ⓔ In many cases the usage w. the ptc. serves to emphasize the duration of an action or condition (BGU 183, 25 ἐφʼ ὸ̔ν χρόνον ζῶσα ᾖ Σαταβούς); JosAs 2:1 ἦν … ἐξουθενοῦσα καὶ καταπτύουσα πάντα ἄνδρα). ἦν διδάσκων he customarily taught Mk 1:22; Lk 4:31; 19:47. ἦν θέλων he cherished the wish 23:8. ἦσαν νηστεύοντες they were keeping the fast Mk 2:18. ἦσαν συλλαλοῦντες they were conversing for a while 9:4. ἦν προσδεχόμενος he was waiting for (the kgdm.) 15:43. ἦν συγκύπτουσα she was bent over Lk 13:11.

ⓕ to emphasize the adjectival idea inherent in the ptc. rather than the concept of action expressed by the finite verb ζῶν εἰμι I am alive Rv 1:18. ἦν ὑποτασσόμενος he was obedient Lk 2:51. ἦν ἔχων κτήματα πολλά he was very rich Mt 19:22; Mk 10:22. ἴσθι ἐξουσίαν ἔχων you shall have authority Lk 19:17 (Lucian, Tim. 35 ἴσθι εὐδαιμονῶν). ἦν καταλλάσσων (God) was reconciling 2 Cor 5:19 (cp. Mel., P. 83, 622 οὗτος ἦν ὁ ἐκλεξάμενός σε; Ath. 15, 2 οὗτός ἐστιν ὁ … καρπούμενος).—LMcGaughy, Toward a Descriptive Analysis of ΕΙΝΑΙ as a Linking Verb in the Gk. NT, diss. Vanderbilt, ’70 (s. esp. critique of treatment of εἰμί in previous edd. of this lexicon pp. 12–15).—Mlt. 228. B. 635. DELG. M-M. EDNT. TW. Sv.

Ματταθά, ὁ indecl. (מַתַּתָה; 2 Esdr 10:33 Μαθαθα and v.l. Μαθθαθα) Mattatha, son of Nathan, grandson of David; in the genealogy of Jesus Lk 3:31.

σάρξ, σαρκός, ἡ (Hom.+; ‘flesh’).

① the material that covers the bones of a human or animal body, flesh lit. 1 Cor 15:39abcd; Hv 3, 10, 4; 3, 12, 1. The pl. (which denotes flesh in the mass [Lucian, Dial. Mort. 10, 5], whereas the sing. rather denotes the substance.—Herodas 4, 61; Gen 40:19; 1 Km 17:44; 4 Km 9:36; PsSol 4:19; TestJob 13:5; Philo; Jos., Ant. 12, 211; Just., A I, 26, 7; Mel., P. 52, 383; Ath. 34, 2) Lk 24:39 v.l.; Rv 19:18, 21 (4 [6] Esdr [POxy 1010, 16] cannibalism out of hunger, sim. Mel., P. 52, 383; Quint. Smyrn. 11, 245: the σάρκες of the slain are food for the birds) B 10:4; metaph. Rv 17:16. It decays 1 Cl 25:3; cp. Ac 2:31 (cp. 2a below). Normally gives forth an evil odor when burned MPol 15:2. W. bones (s. ὀστέον) 1 Cl 6:3 (Gen 2:23); Lk 24:39; Eph 5:30 v.l. (metaph.). Paul speaks of his illness as a σκόλοψ τῇ σαρκί (s. σκόλοψ) 2 Cor 12:7. ἡ ἐν σαρκὶ περιτομή the physical circumcision (cp. Just., D. 10, 1 al.) Ro 2:28; cp. Eph 2:11b; Col 2:13 (ἀκροβυστία 2); Gal 6:13 (ἡ σάρξ=the flesh that is circumcised); B 9:4. Metaph.: the corrosion on the precious metals of the rich φάγεται τὰς σάρκας ὑμῶν ὡς πῦρ Js 5:3.—Ign. describes the elements of the Eucharist as σὰρξ (or αἷμα) Ἰησοῦ Χριστοῦ IRo 7:3; IPhld 4; ISm 7:1. Also J 6:51–56 urges that one must eat the flesh (and drink the blood) of the Human One or Son of Man (Just., A I, 66, 2; s. TPhilips, Die Verheissung der hl. Eucharistie nach Joh. 1922; Bultmann ad loc.; AWikenhauser ’48, 105f).—His anti-Docetic position also leads Ign. to use the concept ‘flesh (and blood) of Christ’ in other contexts as well ITr 8:1; IPhld 5:1.—For Mt 16:17; Gal 1:16; Eph 6:12; and 1 Cor 15:50 s. 3a.

② the physical body as functioning entity, body, physical body

ⓐ as substance and living entity (Aeschyl., Sept. 622: opp. νοῦς; Ex 30:32; 4 Km 6:30; TestAbr A 20 p. 103, 6 [Stone p. 54] πάντα τὰ μέλη τῆς σαρκός μου; w. καρδία or ψυχή Alex. Aphr., An. p. 98, 7–10 Br.; Ps 37:8; 62:2; Eccl 2:3; Ezk 11:19; 44:7 a1.; Jos., Bell. 6, 47, Ant. 19, 325; Ar.15, 7) οὔτε ἡ σὰρξ αὐτοῦ εἶδεν διαφθοράν Ac 2:31 (but s. 1). W. ψυχή 1 Cl 49:6 (Tat. 13:2 al.). W. καρδία Ac 2:26 (Ps 15:9).—Eph 5:29. ἑόρακαν τὸ πρόσωπόν μου ἐν σαρκί they have seen me face to face Col 2:1. ἕως ἂν τὸν χριστὸν ἐν σαρκὶ ἴδῃ before he had seen the Messiah in person GJs 24:4 (cp. Lk 2:26). Opp. πνεῦμα (Ath. 31:3; PGM 5, 460 ἐπικαλοῦμαί σε τὸν κτίσαντα πᾶσαν σάρκα κ. πᾶν πνεῦμα) 1 Cor 5:5; 2 Cor 7:1; Col 2:5; 1 Pt 4:6; Hm 3:1; 10, 2, 6; cp. AcPl Ant 13:17 (=Aa, I 237, 2; s. οἶδα); also in relation to Christ (though this is disputed) J 6:63; Hs 5, 6, 5–7; cp. 1 Ti 3:16.—ἀσθένεια τῆς σαρκός bodily ailment Gal 4:13; s. vs. 14. ἀσθενὴς τῇ σαρκί weak in the body Hs 9, 1, 2. ὁ ἀλγῶν σάρκα the one who is ill in body B 8:6. πάσχειν σαρκί 1 Pt 4:1b. Cp. 2 Cor 7:5. ἡ τῆς σαρκὸς καθαρότης the purity of the body Hb 9:13 (opp. καθαρίζειν τὴν συνείδησιν vs. 14). σαρκὸς ἀπόθεσις ῥύπου 1 Pt 3:21 (s. ῥύπος 1). The σάρξ is raised fr. the dead (s. ParJer 6:9; Theoph. Ant. 1, 7 [74, 2]) 1 Cl 26:3; 2 Cl 9:1. ἀνάστασις σαρκός AcPlCor 1:12; 2:24 (σαρκὸς ἀνάστασιν Just., D. 80, 5); cp. ἀναστήσεσθε ἔχοντες ὑγιῆ τὴν σάρκα AcPlCor 2:32. Of the body of Christ during his earthly ministry Eph 2:14 (JHart, The Enmity in His Flesh: Exp. 6th ser., 3, 1901, 135–41); Hb 10:20; 1 Pt 3:18; 4:1a; 1J 4:2; 2J 7; B 5:1, 10f; 6:7, 9; 7:5; 12:10; IEph 7:2; Pol 7:1; AcPlCor 2:6b. Married couples form μία σάρξ (Gen 2:24; s. Ath. 33, 2 τὴν σάρκα πρὸς σάρκα … κοινωνίαν.—GAicher, Mann u. Weib ein Fleisch: BZ 5, 1907, 159–65) Mt 19:5f; Mk 10:8ab; 1 Cor 6:16; Eph 5:31 (on these passages, TBurkill, ZNW 62, ’71, 115–20). δικαιώματα σαρκός behind ‘all sorts of ceremonial washings’ there are regulations that concern the physical body Hb 9:10.—On ὑποτάγητε τῷ ἐπισκόπῳ ὡς ὁ Χριστὸς τῷ πατρὶ κατὰ σάρκα IMg 13:2 s. Hdb. ad loc. and MRackl, Die Christologie des hl. Ignatius v. Ant. 1914, 228.—πνεῦμα δυνάμεως … ὁ θεὸς … κατέπεμψεν εἰς σάρκα τουτέστιν εἰς τὴν Μαρίαν God sent a powerful spirit (prob. a ref. to the kind of divine breath that brought the first human being to life [Gen 2:7]) into flesh, that is, into Mary AcPl Ha 8, 26=BMM recto 34; s. AcPlCor 1:14.

ⓑ as someth. with physical limitations, life here on earth (ApcEsdr 4:4 p. 28, 3 Tdf. σάρκα ἀνθρωπίνην φορῶ) θλῖψιν τῇ σαρκὶ ἕξουσιν 1 Cor 7:28. Cp. 2 Cor 4:11; Col 1:24. Of Christ τὸ σῶμα τῆς σαρκὸς αὐτοῦ his body with its physical limitations Col 1:22; cp. 2:11 and s. cα below (cp. En 102:5 τὸ σῶμα τῆς σαρκὸς ὑμῶν; 1QpHab 9:2; Orig., C. Cels. 6, 29, 25).—Of human life: ἀποδημεῖν τῆς σαρκός MPol 2:2 (s. ἀποδημέω). ἐπιμένειν ἐν τῇ σαρκί Phil 1:24. ζῆν ἐν σαρκί vs. 22; Gal 2:20. ἐν ς. περιπατεῖν 2 Cor 10:3a. ἐν ς. τυγχάνειν Dg 5:8a. ὄντος ἔτι ἐν ς. σου AcPlCor 1:6. τὸν ἐπίλοιπον ἐν ς. χρόνον 1 Pt 4:2. ἡ ἐπιδημία τῆς σαρκὸς ταύτης our sojourn in life 2 Cl 5:5. ἐν τῇ σαρκί in our earthly life 8:2.

ⓒ as instrument of various actions or expressions.

α. In Paul’s thought esp., all parts of the body constitute a totality known as ς. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ Ro 7:18 (cp. Philo, Gig. 29 αἴτιον δὲ τῆς ἀνεπιστημοσύνης μέγιστον ἡ σὰρξ καὶ ἡ πρὸς σάρκα οἰκείωσις; Sextus 317 ἀγαθὸν ἐν σαρκὶ μὴ ἐπιζήτει. The OT lays no stress on a necessary relationship betw. flesh as a substance, and sin. But for Epicurus the σάρξ is the bearer of sinful feelings and desires as well as the means of sensual enjoyment: Ep. in Plut., Mor. 135c; 1087bf; 1089e; 1096c αἱ τῆς σαρκὸς ἐπιθυμίαι. Also Diog. L. 10, 145. Likew. Plut. himself: Mor. 101b ταῖς τῆς σαρκὸς ἡδοναῖς; 672e; 688d; 734a; Ps.-Plut., Mor. 107f σαρκὶ καὶ τοῖς πάθεσι ταύτης; Maximus Tyr. 33, 7a. Cp. 4 Macc 7:18 τὰ τῆς σαρκὸς πάθη; Philo, Deus Imm. 143 σαρκὸς ἡδονή, Gig. 29; TestJud 19:4; TestZeb 9:7; ApcMos 25 [p. 14, 2 Tdf.] εἰς τὴν ἁμαρτίαν τῆς σαρκός); Ro 6:19; 7:25 (opp. νοῦς); 8:3a, 4–9 (cp. Persius 2, 63 scelerata pulpa, which contaminates devotion to deity), 12f; Gal 5:13, 24; Col 2:23; Jd 23; AcPlCor 2:11, 15; Dg 6:5 (opp. ψυχή, as Plut., Mor. 101b). Opp. τὸ πνεῦμα Ro 8:4, 5, 6, 9, 13; Gal 3:3; 5:16, 17ab; 6:8ab; J 3:6; B 10:9. τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής (cp. Orig., C. Cels. 2, 25, 8) Mt 26:41; Mk 14:38; Pol 7:2. σὰρξ ἁμαρτίας sinful flesh Ro 8:3b. ἐπιθυμία (τῆς) σαρκός (cp. Maximus Tyr. 20, 9f σαρκῶν … ἐπιθυμίας) Gal 5:16; 1J 2:16; B 10:9. Pl. Eph 2:3a, cp. b; 2 Pt 2:18; cp. Ro 13:14. τὰ ἔργα τῆς σαρκός Gal 5:19 (s. Vögtle at πλεονεξία). τὰ θελήματα τῆς σαρκός Eph 2:3b. ὁ νοῦς τῆς σαρκός Col 2:18. τὸ σῶμα τῆς σαρκός the body of (sinful) flesh 2:11; cp. 1:22 and s. b above (cp. Sir 23:17 σῶμα σαρκὸς αὐτοῦ; En 102:5 τῷ σώματι τῆς σαρκὸς ὑμῶν). τὰ τῆς σαρκός what pertains to (sinful) flesh Ro 8:5b. ἐν (τῇ) σαρκὶ εἶναι be in an unregenerate (and sinful) state Ro 7:5; 8:8f. τὰ ἔθνη ἐν σαρκί Eph 2:11a. κατὰ σάρκα εἶναι Ro 8:5a; ζῆν vs. 12b; 13; Dg 5:8b; περιπατεῖν Ro 8:4; 2 Cor 10:2; βουλεύεσθαι 1:17; στρατεύεσθαι 10:3b; cp. IRo 8:3 (opp. κατὰ γνώμην θεοῦ).

β. source of the sexual urge. The σάρξ is the source of the sexual urge, without any suggestion of sinfulness connected w. it ἐκ θελήματος σαρκὸς ἐγεννήθησαν J 1:13.

ⓓ as someth. attractive 2 Pt 2:10 (a Hebraism, cp. Judg 2:12; 3 Km 11:10; Sir 46:10). S. also 3b.

③ one who is or becomes a physical being, living being with flesh

ⓐ of humans person, human being: πᾶσα σάρξ every person, everyone (LXX; TestAbr B 7 p. 112, 3 [Stone p. 72]; GrBar 4:10; ApcEsdr 7:7; ApcMos 13 [p. 7, 1 Tdf.]; Mel., P. 55, 400: for כָּל-בָּשָׂר; s. πᾶς 1aα) Lk 3:6 (Is 40:5); J 17:2; Ac 2:17 (Jo 3:1); 1 Pt 1:24 (Is 40:6); 1 Cl 59:3; 64; 2 Cl 7:6; 17:5 (the last two Is 66:24); AcPlCor 2:6a. οὐ πᾶσα σάρξ no person, nobody (En 14:21 end.—W-S. §26, 10a; B-D-F §275, 4; 302, 1; Rob. 752) Mt 24:22; Mk 13:20; Ro 3:20 (cp. Ps 142:2 πᾶς ζῶν); 1 Cor 1:29 (μή); Gal 2:16.—Though ς. in the foll. passages refers to body in its physical aspect, it cannot be divorced from its conjunction with αἷμα, and the unit σὰρξ καὶ αἷμα (cp. Sir 17:31; TestAbr B 13 p. 117, 26 [Stone p. 82]; Philo, Quis Div. Rer. Her. 57; Just., D. 135, 6) refers to a human being in contrast to God and other transcendent beings Mt 16:17; Gal 1:16; Eph 6:12 (here vice versa, αἷ. καὶ ς.). τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός the children share mortal nature Hb 2:14, but with suggestion of its frailty, as indicated by the context with its ref. to death. Because they are the opposites of the divine nature σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται 1 Cor 15:50 (JJeremias, NTS 2, ’56, 151–59). For Jd 7 s. b next. Cp. AcPl Ant 13, 17 (=Aa I 237, 2) σαρκί personally (s. οἶδα 2).

ⓑ of transcendent entities ὁ λόγος σὰρξ ἐγένετο J 1:14 (RSeeberg, Festgabe AvHarnack dargebracht 1921, 263–81.—Artem. 2, 35 p. 132, 27 ἐὰν σάρκινοι οἱ θεοὶ φαίνωνται; Synes., Dio 6 p. 45b).—Of flesh other than human: ὀπίσω σαρκὸς ἑτέρας after another kind of flesh (cp. Judg 2:12 ὀπίσω θεῶν ἑτέρων) i.e. of divine messengers who take on ς. when they appear to humans (so Windisch et al.; difft. Frame et al. of same-sex activity) Jd 7.

④ human/ancestral connection, human/mortal nature, earthly descent (Did., Gen. 144, 25) Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα Ro 4:1 (Just., D. 43, 7 al.). οἱ συγγενεῖς μου κατὰ σάρκα 9:3. τοὺς τῆς σαρκὸς ἡμῶν πατέρας Hb 12:9. τὸν Ἰσραὴλ κατὰ σάρκα the earthly Israel 1 Cor 10:18 (opp. τὸν Ἰσραὴλ τοῦ θεοῦ Gal 6:16). Of natural descent τὰ τέκνα τῆς σαρκός children by natural descent Ro 9:8 (opp. τὰ τέκνα τῆς ἐπαγγελίας). ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται Gal 4:23; cp. vs. 29. μου τὴν σάρκα my compatriots Ro 11:14 (s. Gen 37:27).—Of Christ’s physical nature Ro 8:3c; Hb 5:7. Christ is descended fr. the patriarchs and fr. David (τὸ) κατὰ σάρκα according to the human side of his nature, as far as his physical descent is concerned Ro 1:3 (JDunn, Jesus: Flesh and Spirit [Ro 1:3f], JTS 24, ’73, 40–68); 9:5; 1 Cl 32:2; IEph 20:2. The context of 2 Cor 11:18 includes ancestry as a reason for boasting, but ς. in this pass. applies as well to other aspects of Paul’s career and therefore belongs more properly in 5.

⑤ the outward side of life as determined by normal perspectives or standards, a transf. sense of 1 and 2. Usually w. κατά indicating norm or standard σοφοὶ κατὰ σάρκα wise (people) according to human standards 1 Cor 1:26. καυχᾶσθαι κατὰ (τὴν) σάρκα boast of one’s outward circumstances, i.e. descent, manner of life, etc. (cp. 11:22) 2 Cor 11:18. κατὰ σάρκα Χριστόν Christ (the Messiah) from a human point of view or as far as externals are concerned 5:16b, cp. a (κατά B5bβ and 7a; also VWeber, BZ 2, 1904, 178–88; HWindisch, exc. ad loc.; Rtzst., Mysterienrel.³, 374–76; FPorter, Does Paul Claim to Have Known the Historical Jesus [2 Cor 5:16]?: JBL 47, 1928, 257–75; RMoxon, CQR 108, 1929, 320–28). οἱ κατὰ σάρκα κύριοι those who, according to human standards, are masters Eph 6:5; Col 3:22. ὑμεῖς κατὰ τὴν ς. κρίνετε you judge by outward things, by externals J 8:15. Of the route taken in one’s earthly life ἡ ὁδὸς ἡ κατὰ σάρκα IRo 9:3.—ἐν σαρκὶ πεποιθέναι place one’s trust in earthly things or physical advantages Phil 3:3f. εὐπροσωπῆσαι ἐν σαρκί Gal 6:12. Onesimus is a beloved brother to Philemon καὶ ἐν σαρκὶ καὶ ἐν κυρίῳ both as a human being (=personally, in the external relationship betw. master and slave) and as a Christian Phlm 16. ὑμῶν δὲ ἐν σαρκὶ ἐπισκόπῳ IEph 1:3 (cp. IMg 3:2).—HWindisch, Taufe u. Sünde 1908; EBurton, ICC Gal. 1920, 492–95; WSchauf, Sarx 1924; WBieder, Auferstehung des Fleisches od. des Leibes?: TZ 1, ’45, 105–20. W. special ref. to Paul: Ltzm., Hdb. exc. on Ro 7:14 and 8:11; Lohmeyer (ἁμαρτία 3a); EKäsemann, Leib u. Leib Christi ’33; RGrant, ATR 22, ’40, 199–203; RBultmann, Theologie des NTs ’48, 228–49 (Engl. tr. by KGrobel, ’51 I, 227–59); LMarshall, Challenge of NT Ethics ’47, 267–70; E Schweizer, Die hellenist. Komponente im NT sarx-Begriff: ZNW 48, ’57, 237–53; two in KStendahl, The Scrolls and the NT, ’57: KKuhn, 94–113 and WDavies, 157–82; JPryke, ‘Spirit’ and ‘Flesh’ in Qumran and NT: RevQ 5, ’65, 346–60; DLys, La chair dans l’AT ’67; ASand, D. Begriff ‘Fleisch’ ’67 (Paul); RJewett, Paul’s Anthropological Terms ’71, 49–166. On Ign.: CRichardson, The Christianity of Ign. of Ant. ’35, esp. 49 and 61. S. also the lit. s.v. πνεῦμα, end.—B. 202. DELG. M-M. EDNT. TW. Spicq. Sv.

Σολομών, ῶνος, ὁ (so predom. in NT and Joseph. [even in quotations of Joseph. fr. Dios, pre-Christian: 785 Fgm. 1, 114 Jac. =C. Ap. 1, 114f] and Menander of Ephesus, III B.C.: 783 Fgm. 1, 120 Jac. [C. Ap. 1, 120]; Eupolemus the Jew [II B.C.]: 723 Fgm. 2b 8ff Jac. [in Eus., PE 9, 30, 8ff]; Just., Tat., Mel.; Christian magical pap PGM II, P 17, 10 p. 218 [Henrichs], rare in the LXX) and Σολομῶν, ῶντος, ὁ ([for accent cp. Ξενοφῶν] Cass. Dio. 69, 14, 2 τὸ μνημεῖον τοῦ Σολομῶντος; Zosimus: Hermet. IV p. 111, 13; Ac 3:11 and 5:12 as στοὰ Σολομῶντος); only as v.l. the indecl. Σολομών Mt 1:6 and Σαλωμών Ac 7:47 (the latter is the normal form in the LXX) or Σαλομών Sin.; s. Tdf., Proleg. 104; 110: W-H., App. 158; B-D-F §53, 1; 55, 2; W-S. §10, 4; Mlt-H. 146f; Thackeray p. 165 f (שְׁלֹמֹה) Solomon, son of Bathsheba and David, and the latter’s successor, known for his love of splendor Mt 6:29; Lk 12:27 and for his wisdom Mt 12:42ab; Lk 11:31ab. Builder of the first temple in Jerusalem Ac 7:47. There was also a colonnade named for him in Herod’s temple J 10:23; Ac 3:11; 5:12 (cp. Jos., Ant. 20, 221, Bell. 5, 185). In the genealogy of Jesus Mt 1:6f. Pauly-W. VIII Suppl. 660–704; BHHW III 1651–53.—GKnoppers, The Vanishing Solomon: JBL 116, ’97, 19–44 (anc. Israel). M-M. TW.