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strange teachings

  • 1 ξένος

    ξένος, η, ον (s. prec. four entries; Hom.+; loanw. in rabb.)
    ① adj. pert. to being unfamiliar because of someth. being unknown, strange
    ⓐ in ref. to someth. coming from an external source, strange, foreign
    α. because it comes from an external source ξ. δαιμόνια foreign divinities (δαιμόνιον 1 and Achilles Tat. 2, 30, 1; Jos., C. Ap. 2, 251; 267 ξένους θεούς; cp. Plut., Pompey 631 [24, 5] ‘strange sacrifices’) Ac 17:18. ἀνδρὶ ξένῳ AcPl Ox 6, 11 (=Aa I 241, 14). διδαχαί strange teachings (coming fr. outside the community; cp. Jos., Bell. 2, 414 θρησκεία ξένη) Hb 13:9; Hs 8, 6, 5 v.l.
    β. because it is unheard of, fig. ext. of α: strange in kind, surprising, unheard of, foreign (Aeschyl., Prom. 688; Diod S 3, 15, 6; 3, 52, 2; M. Ant. 8, 14; POxy 1772, 3 οὐδὲν ξένον; Wsd 16:2, 16; 19:5; Philo, Mos. 1, 213; Just., A I, 16, 4, cp. D. 2, 2 τὸ ξ. τῶν λόγων; Tat. 33, 2; Mel., P. 53, 387; τὸ ξ. Did., Gen. 186, 7; ξένον θαῦμα Hippol., Ref. 4, 46, 2) PEg2 64. ὡς ξένου ὑμῖν συμβαίνοντος as though something unheard of were happening to you 1 Pt 4:12. οὐ ξένα ὁμιλῶ I have nothing strange to say Dg 11:1. W. dat. of pers. ἡ ξένη τοῖς ἐκλεκτοῖς τοῦ θεοῦ στάσις the uprising (which is) foreign to God’s chosen people 1 Cl 1:1.—Papias (2:11, Eus. on Papias) ξένας τέ τινας παραβολὰς τοῦ σωτῆρος some strange parables of the Savior.
    ⓑ in ref. to an entity that is unacquainted with someth., w. gen. τινός strange to someth., estranged fr. it, unacquainted w. it, without interest in it (Soph., Oed. R. 219; Pla., Apol. 17d; Heliod. 10, 14; POxy 1154, 8 [I A.D.] εἰμὶ ξένος τῶν ἐνθάδε.—B-D-F §182, 3; Rob. 516) ξ. τῶν διαθηκῶν τῆς ἐπαγγελίας Eph 2:12.
    ⓐ one who comes as a stranger. ὁ ξένος stranger, alien (Orig., C. Cels. 5, 27, 18) Mt 27:7; 3J 5. Opp. πολίτης (cp. Ael. Aristid. 13 p. 163 D.; SIG 495, 115; 708, 16f; 729, 4 al.; OGI 764, 18; Philo, Poster. Cai. 109; Jos., Ant. 11, 159, Vi. 372) Dg 5:5. W. πάροικοι (opp. συμπολίτης) Eph 2:19 (cp. SIG 799, 24f ξ. ἢ μέτοικος). W. παρεπίδημοι (Diod S 4, 27, 3 and OGI 268, 9 τ. παρεπιδημοῦντας ξένους; cp. 339, 29; Just., A I, 67, 6 τοῖς παρεπιδήμοις οὖσι ξένοις) Hb 11:13; οἱ ἐπιδημοῦντες ξ. the strangers who lived (or visited) there Ac 17:21 (SIG 1157, 80f τῶν ἐνδημούντων ξένων).—Because of a firmly entrenched code of hospitality in the Mediterranean world (for a Semitic perspective, s. esp. Gen 18:1–8; the Greek world finds its sanction in Homer, s. esp. Od. 6, 198–210 with its description of the Phaeacians in contrast to the inhospitality of Polyphemus Od. 9, 272–80) ξ. freq. implies the status of a suppliant who ought to be treated as a guest: Mt 25:35, 38, 43f (on divine protection of a total stranger cp. Od. 6, 207f [=14, 57f]; 9, 270f; 17, 483–87).
    ⓑ ἡ ξένη a foreign country (Soph., Phil. 135; POxy 251, 11; 253, 7; τις ἀπὸ ξένης Hippol., Ref. 9, 20, 1) Dg 5:5. ἐπὶ ξένης (X., Resp. Lac. 14, 4; Epict. 1, 27, 5; Plut., Mor. 576c; BGU 22, 34 [114 A.D.]; 159, 7; PFay 136, 10; ACalderini, ΟΙ ΕΠΙ ΞΕΝΗΣ, JEA 40, ’54, 19–22 (numerous pap cited); 2 Macc 5:9; 9:28; Philo, Leg. ad Gai. 15; Jos., Ant. 18, 344) ἐπὶ ξένης κατοικεῖν live in a foreign country Hs 1:1, 6.
    ⓒ ὁ ξένος the host, one who extends hospitality and thus treats the stranger as a guest (since Il. 15, 532; also Mel., P. 51, 375 ξένον ᾐδίκησεν) w. gen. (X., An. 2, 4, 15) ὁ ξ. μου καὶ ὅλης τῆς ἐκκλησίας host to me and to the whole congregation, prob. because he furnished space for its meetings Ro 16:23.—B. 1350–52. DELG. M-M. EDNT. TW. Spicq. Sv.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ξένος

  • 2 εἰσφέρω

    εἰσφέρω fut. εἰσοίσω LXX; aor. εἰσήνεγκα and εἰσήνεγκον (B-D-F §81, 2; W-S. §13, 13; Mlt-H. 263) pf. pass. ptc. εἰσενηνεγμένος 2 Macc 14:38; aor. εἰσηνέχθην LXX (Hom.+) gener. ‘bring in, carry in’.
    ① to bring into an area, bring in τινά: μὴ εὑρόντες ποίας (sc. ὁδοῦ) εἰσενέγκωσιν αὐτόν (i.e., εἰς τ. οἶκον) since they found no way to bring him in Lk 5:19; cp. vs. 18. οὐδὲν εἰσηνέγκαμεν εἰς τ. κόσμον we have brought nothing into the world (Philo, Spec. Leg. 1, 294f τὸν μηδὲν εἰς τ. κόσμον εἰσενηνοχότα; cp. Cicero, Tusc. 1, 38 [91]) 1 Ti 6:7; Pol 4:1. Pass. τὸ αἷμα εἰσφέρεται … εἰς τὰ ἅγια the blood is brought into the sanctuary Hb 13:11 (cp. Lev 4:5; 16:27 [pass.]). Also forcefully drag in (PAmh 77, 22 [139 A.D.]) Lk 12:11. On J 18:16 v.l. s. RBorger, TRu, ’87, 35f.
    ② to cause someone to enter into a certain event or condition, bring in, fig. ext. of 1: εἰ. τινὰ εἰς πειρασμόν bring or lead someone into temptation Mt 6:13; Lk 11:4; D 8:2; Pol 7:2. τὶ εἰς τὰς ἀκοάς τινος bring someth. to someone’s ears Ac 17:20 (cp. Soph., Aj. 149 εἰς ὦτα φέρει πάντων Ὀδυσσεύς); introduce ξένας διδαχάς strange teachings Hs 8, 6, 5 (cp. POxy 123, 13 συνείδησιν εἰσήνεγκαν=they sent a report; also X., Mem. 1, 1, 2 καινὰ δαιμόνια εἰσφέρειν [s. Just., A I, 5, 3; A II, 10, 5]).—M-M. TW.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > εἰσφέρω

  • 3 μυστήριον

    μυστήριον, ου, τό ‘secret, secret rite, secret teaching, mystery’ a relig. t.t. (predom. pl.) applied in the Gr-Rom. world mostly to the mysteries w. their secret teachings, relig. and political in nature, concealed within many strange customs and ceremonies. The principal rites remain unknown because of a reluctance in antiquity to divulge them (Trag.+; Hdt. 2, 51, 2; Diod S 1, 29, 3; 3, 63, 2; Socrat., Ep. 27, 3; Cornutus 28 p. 56, 22; 57, 4; Alciphron 3, 26, 1; OGI 331, 54; 528, 13; 721, 2, SIG s. index; Sb 7567, 9 [III A.D.]; PGM 1, 131; 4, 719ff; 2477 τὰ ἱερὰ μ. ἀνθρώποις εἰς γνῶσιν; 5, 110; 12, 331; 13, 128 τὸ μυστήριον τοῦ θεοῦ. Only the perfected gnostic is τῶν μυστηρίων ἀκροατής Hippol., Ref. 5, 8, 29.—OKern, D. griech. Mysterien d. klass. Zeit 1927; WOtto, D. Sinn der eleusin. Myst. ’40; MNilsson, The Dionysiac Mysteries of the Hell. and Rom. Age, ’57; Kl. Pauly III 1533–42; WBurkert, Antike Mysterien ’90). Also LXX and other versions of the OT use the word, as well as En (of the heavenly secret) and numerous pseudepigr., Philo, Joseph. (C. Ap. 2, 189, 266), apolog. (exc. Ar.); it is a loanw. in rabb. Our lit. uses μ. in ref. to the transcendent activity of God and its impact on God’s people.
    ① the unmanifested or private counsel of God, (God’s) secret, the secret thoughts, plans, and dispensations of God (SJCh 78, 9; τὸ μ. τῆς μοναρχίας τῆς κατὰ τὸν θεόν Theoph. Ant. 2, 28 [p. 166, 17]) which are hidden fr. human reason, as well as fr. all other comprehension below the divine level, and await either fulfillment or revelation to those for whom they are intended (the divine Logos as διδάσκαλος θείων μυστηρίων Orig., C. Cels. 3, 62, 9: the constellations as δεῖγμα καὶ τύπον … μεγάλου μυστηρίου Hippol. Ant. 2, 15 [p. 138, 7]; Abraham is τῶν θείων … μέτοχος μυστηρίων Did., Gen. 213, 20).
    ⓐ In the gospels μ. is found only in one context, where Jesus says to the disciples who have asked for an explanation of the parable(s) ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τ. θεοῦ Mk 4:11; the synopt. parallels have the pl. Mt 13:11 (LCerfaux, NTS 2, ’55/56, 238–49); Lk 8:10.—WWrede, D. Messiasgeh. in den Evv. 1901; HEbeling, D. Messiasgeh. u. d. Botschaft des Mc-Evangelisten ’39; NJohansson, SvTK 16, ’40, 3–38; OPiper, Interpretation 1, ’47, 183–200; RArida, St Vladimar Theol. Qtly 38, ’94, 211–34 (patristic exegesis Mk 4:10–12 par.).
    ⓑ The Pauline lit. has μ. in 21 places. A secret or mystery, too profound for human ingenuity, is God’s reason for the partial hardening of Israel’s heart Ro 11:25 or the transformation of the surviving Christians at the Parousia 1 Cor 15:51. Even Christ, who was understood by so few, is God’s secret or mystery Col 2:2, hidden ages ago 1:26 (cp. Herm. Wr. 1, 16 τοῦτό ἐστι τὸ κεκρυμμένον μυστήριον μέχρι τῆσδε τῆς ἡμέρας), but now gloriously revealed among the gentiles vs. 27, to whom the secret of Christ, i.e. his relevance for them, is proclaimed, 4:3 (CMitton, ET 60, ’48/49, 320f). Cp. Ro 16:25; 1 Cor 2:1 (cp. Just., D. 91, 1; 131, 2 al. μ. τοῦ σταυροῦ; 74, 3 τὸ σωτήριον τοῦτο μ., τοῦτʼ ἔστι τὸ πάθος τοῦ χριστοῦ). The pl. is used to denote Christian preaching by the apostles and teachers in the expr. οἰκονόμοι μυστηρίων θεοῦ 1 Cor 4:1 (Iambl., Vi. Pyth. 23, 104 calls the teachings of Pyth. θεῖα μυστήρια). Not all Christians are capable of understanding all the mysteries. The one who speaks in tongues πνεύματι λαλεῖ μυστήρια utters secret truths in the Spirit which the person alone shares w. God, and which others, even Christians, do not understand 1 Cor 14:2. Therefore the possession of all mysteries is a great joy 13:2 (Just., D. 44, 2). And the spirit-filled apostle can say of the highest stage of Christian knowledge, revealed only to the τέλειοι: λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ we impart the wisdom of God in the form of a mystery (ἐν μυστηρίῳ=in a mysterious manner [Laud. Therap. 11] or =secretly, so that no unauthorized person would learn of it [cp. Cyr. of Scyth. p. 90, 14 ἐν μυστηρίῳ λέγει]) 2:7 (AKlöpper, ZWT 47, 1905, 525–45).—Eph, for which (as well as for Col) μ. is a predominant concept, sees the μ. τοῦ θελήματος αὐτοῦ (sc. θεοῦ) 1:9 or μ. τ. Χριστοῦ 3:4 or μ. τ. εὐαγγελίου 6:19 in acceptance of the gentiles as Christians 3:3ff, 9ff. A unique great mystery is revealed 5:32, where the relation betw. Christ and the Christian community or church is spoken of on the basis of Gen 2:24 (cp. the interpretation of the sun as symbol of God, Theoph. Ant. 2, 15 [p. 138, 8], and s. WKnox, St. Paul and the Church of the Gentiles, ’39, 183f; 227f; WBieder, TZ 11, ’55, 329–43).
    ⓒ In Rv μ. is used in ref. to the mysterious things portrayed there. The whole content of the book appears as τὸ μ. τοῦ θεοῦ 10:7. Also τὸ μ. τῶν ἑπτὰ ἀστέρων 1:20; τὸ μ. τῆς γυναικός 17:7, cp. vs. 5, where in each case μ. may mean allegorical significance (so BEaston, Pastoral Epistles ’47, 215).
    ② that which transcends normal understanding, transcendent/ultimate reality, secret, with focus on Israelite/Christian experience.
    ⓐ 1 Ti uses μ. as a formula: τὸ μ. τῆς πίστεως is simply faith 3:9. τὸ τ. εὐσεβείας μ. the secret of (our) piety vs. 16.—τὸ μ. τῆς ἀνομίας 2 Th 2:7 s. ἀνομία 1 (Jos., Bell. 1, 470 calls the life of Antipater κακίας μυστήριον because of his baseness practiced in secret. Cp. also SibOr 8, 58 τὰ πλάνης μυστήρια; 56).—PFurfey, CBQ 8, ’46, 179–91.
    ⓑ in Ign.: the death and resurrection of Jesus as μ. IMg 9:1 (τὸ περὶ τῆς ἀναστάσεως μ. Orig., C. Cels. 1, 7, 9). The virginity of Mary, her childbearing, and the Lord’s death are called τρία μ. κραυγῆς three mysteries (to be) loudly proclaimed IEph 19:1 (they are mysteries because they go so contrary to human expectation). So also of the annunciation to Mary and her conception GJs 12:2f. The deacons are οἱ διάκονοι μυστηρίων Ἰ. Χρ. ITr 2:3.
    ⓒ Quite difficult is the saying about the tried and true prophet ποιῶν εἰς μυστήριον κοσμικὸν ἐκκλησίας who acts in accord with the earthly mystery of (God’s) assembly D 11:11. This may refer to celibacy; the prophet lives in such a way as to correspond to the relation betw. Christ and the people of God; cp. Eph 5:32 (so Harnack, TU II 1; 2, 1884, 44ff; HWeinel, Die Wirkungen d. Geistes u. der Geister 1899, 131–38; PDrews, Hdb. z. d. ntl. Apokryphen 1904, 274ff; RKnopf, Hdb. ad loc.—Differently CTaylor, The Teaching of the Twelve Apost. 1886, 82–92; RHarris, The Teaching of the Ap. 1887; FFunk, Patr. Apostol.2 1901 ad loc.; Zahn, Forschungen III 1884, 301).
    ⓓ μ. occurs oft. in Dg: τὸ τῆς θεοσεβείας μ. the secret of (our) piety 4:6 (what Dg means by μ. is detailed in ch. 5). Likew. of Christian teaching (cp. Ps.-Phocyl. 229 and comments by Horst 260–61) πατρὸς μυστήρια 11:2; cp. vs. 5. Hence the Christian can μυστήρια θεοῦ λαλεῖν 10:7. In contrast to ἀνθρώπινα μ. 7:1. οὗ (sc. τ. θεοῦ) τὰ μυστήρια whose secret counsels 7:2 (the divine will for orderly management of the universe). Of God keeping personal counsel κατεῖχεν ἐν μυστηρίῳ … τὴν σοφὴν αὐτοῦ βουλήν 8:10.—Lghtf., St. Paul’s Ep. to the Col. and Phlm. p. 167ff; JRobinson, St. Paul’s Ep. to the Eph. 1904, 234ff; GWobbermin, Religionsgesch. Studien 1896, 144ff; EHatch, Essays on Bibl. Gk. 1889, 57ff; HvSoden, ZNW 12, 1911, 188ff; TFoster, AJT 19, 1915, 402–15; OCasel, D. Liturgie als Mysterienfeier5 1923; JSchneider, ‘Mysterion’ im NT: StKr 104, ’32, 255–78; TArvedson, D. Mysterium Christi ’37; KPrümm, ‘Mysterion’ v. Pls bis Orig.: ZKT 61, ’37, 391–425, Biblica 37, ’56, 135–61; RBrown, The Semitic Background of ‘Mystery’ in the NT, ’68; cp. KKuhn, NTS 7, 61, 366 for Qumran parallels to various passages in Eph and Ro; ABöhlig, Mysterion u. Wahrheit, ’68, 3–40; JFruytier, Het woord M. in de catechesen van Cyrillus van Jerusalem, ’50; ANock, Hellenistic Mysteries and Christian Sacraments, Essays on Religion and the Ancient World II, ’72, 790–820; AHarvey, The Use of Mystery Language in the Bible: JTS 31, ’80, 320–36.—DELG s.v. μύω. M-M. EDNT. TW. Sv.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > μυστήριον

  • 4 παραδέχομαι

    παραδέχομαι fut. παραδέξομαι; 1 aor. παρεδεξάμην. Pass.: 1 fut. pass. παραδεχθήσομαι; 1 aor. παρεδέχθην (Hom.+)
    ① to acknowledge someth. to be correct, accept, w. a thing as obj. in the acc. (Epict. 3, 12, 15; BGU 1119, 54 [I A.D.] τὴν συντίμησιν; PRyl 229, 16; PFay 125, 10; Ex 23:1; 3 Macc 7:12; Just., D. 12, 2) τὸν λόγον Mk 4:20 (Diocles 112 p. 163, 18 παραδ. τὸν λόγον; Plut., Mor. 47e; Philo, Leg. All. 3, 199). ἔθη Ac 16:21. μαρτυρίαν 22:18. τὶ ἄλλο AcPlCor 2:34. κατηγορίαν 1 Ti 5:19 (Sextus 259 διαβολὰς κατὰ φιλοσόφου μὴ παραδέχου). Receive erroneous teachings IEph 9:1. (Opp. παραιτεῖσθαι) τὰ κτισθέντα Dg 4:2.
    ② to accept the presence of someone in a hospitable manner, receive, accept, w. a pers. as obj. in the acc. (POxy 492, 8; 14; 1676, 28; BGU 27:10; Jos., C. Ap. 2, 256; 258) dissidents ISm 4:1. θεὸν τὸν παραδεχόμενον ἡμάς (w. καλεῖν) 2 Cl 16:1. Pass. (2 Macc 4:22 Cod. V) Ac 15:4 (v.l. ἀπεδέχθησαν). Take back a wife who was dismissed for adultery Hm 4, 1, 8a; pass. 4, 1, 7; 8b. Of a citizen who wishes to return to his home city after living in a strange land, pass. Hs 1:5.—Corresp. to רָצָה receive favorably=love (Pr 3:12) Hb 12:6; 1 Cl 56:4.—M-M.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > παραδέχομαι

  • 5 ἑτεροδοξία

    ἑτεροδοξία, ας, ἡ (s. prec. entry; Pla., Theaet. 193d; Philo, Fgm. 72 Harris) expression of thought that differs from accepted views or teachings, with implication of being divisive, strange, erroneous opinion IMg 8:1.—TW.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ἑτεροδοξία

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