support+structure

πολυμερῶς (μέρος) adv. (Diod S 5, 37, 2; Plut., Mor. 537d; several times in Vett. Val. [index III]; Jos., Ant. 12, 54) of πολυμερής, ές (Aristot.; Plut., Mor. 427b; 757d; PGM 13, 304; Wsd 7:22; Ar. 13, 5 body consists of ‘of many parts’; Tat. 15, 1 the soul is composite; s. also Porph., Sent. 34) of prophetic writing, in various parts w. πολυτρόπως=‘in various ways’ (the two words together also Maximus Tyr. 1, 2b; 11, 7a) Hb 1:1 (on the alliteration cp. the beginning of Philo, περὶ μετανοίας; for extreme fondness of π sounds s. e.g. Gorgias 11, 11). Many render in many ways (L-S-J-M cite Plut., Mor. 537d in support, but this pass. refers to the numerous aspects of Thersites’ deformed body, whose various parts are described in Il. 2, 217–19) so NRSV: ‘in many and various ways’. If ‘many ways’ in such rendering refers to a variety of Scripture passages, the translators have the support of the Vulgate: multifariam. But to avoid a suggestion of banality, it is best to render along the line suggested above. Also, the rhetorical structure of Hb requires some preparation in the prol. for the numerous reff. to the OT.—DELG s.v. μείρομαι II. M-M.

στῦλος, ου, ὁ (Aeschyl., Hdt.+; ins, pap, LXX, En; TestSol 25:8 B; ParJer 1:2; Jos., Ant. 13, 211; Just., D. 38, 1 al.; Mel., P. 84, 631; 88, 658. On the accent [στύλο] s. KLipsius, Gramm. Untersuchungen 1863 p. 43)

① a supporting portion, ordinarily cylindrical, of a structure, pillar, column lit. στῦλοι πυρός (En 18:11; 21:7; sing. Ex 13:21f; 14:24) Rv 10:1. In imagery (Philo, Migr. Abr. 124)

② a pers. or community recognized for spiritual leadership, pillar, support ποιήσω αὐτὸν στ. ἐν τῷ ναῷ τοῦ θεοῦ I will make him a pillar in the temple of God Rv 3:12 (στῦλοι in the temple 3 Km 7:3=Jos., Ant. 8, 77). Hence fig. of the leaders of the Jerusalem church: James, Cephas, John Gal 2:9 (cp. Eur., Iph. Taur. 57 στῦλοι οἴκων εἰσὶ παῖδες ἄρσενες. Vi. Aesopi G 106 P. Aesop is called ὁ κίων [pillar] τῆς βασιλείας. S. CBarrett, Studia Paulina ’53, 1–19; RAnnand, ET 67, ’56, 178 [‘the markers’ in a racecourse]). In 1 Cl 5:2 the term is applied to the apostles and other leaders of the primitive church.—The community of Christians is στῦλος καὶ ἑδραίωμα τῆς ἀληθείας support (στ. is also used in this general sense Sir 24:4; 36:24) and foundation of the truth 1 Ti 3:15.—DELG. TW.

Grammatical information: v.

Meaning: `to stir, to rise, to run out, to hurry' esp. `to excite, to incite, to revive (Il.).

Other forms: Aor. ὠρόμην, - ετο, often and older athem. ὦρτο, ptc. ὄρμενος etc., fut. ὀροῦμαι, ὀρεῖται, perf. ὄρωρα; act. ὄρνυμι, also - ύω, aor. ὦρσα, redupl. 3. sg. ὤρορε, fut. ὄρσω, aor. pass. 3. pl. ὦρθεν (Corinn.). Besides ὀρούω, fut. ὀρούσω, in Hom. only aor. ὀροῦσαι, often w. prefix, e.g. ἐπ, ἀν-, ἐν-, ἐξ- `rise quickly, rush on' (Il.).

Compounds: Also w. prefix, e.g. ἐπ-, ὑπ-, ἀν-. -- As 1. member in governing compp. like ὀρσο-τρίαινα m. `wielder of the trident' (Pi.), ὀρσί-αλος `stirring the sea' (B.), PN as Όρσέ-λαος (Boeot.), Όρσί-λοχος (Il.) besides certainly nominal Όρτί-λοχος (Dor.); s. Schwyzer 442, Bechtel Hist.PN 353 f., Wackernagel Unt. 236 n. 1. As 2. member in the comp. κονι-ορ-τός (s. κόνις), in verbal adj. like θέ-ορ-τος `sprung from the gods' (Pi., A.), νέ-ορ-τος `newly arisen' (S.).

Derivatives: Only ὄρου-σις f. `rise, ὅρμησις, ὁρμή' (Stoic.), ὀρούματα ὁρμή- ματα, πηδήματα H.; remarkable ὀρσό-της, - ητος f. = ὁρμή (Critias), ὀρσί-της m. name of a Cret. dance (Ath.).

Origin: IE [Indo-European] [326] * h₃reu- `rise, set in movement'

Etymology: Its general o-vowel reminds of ὄρνυμι and ὄλλυμι, στόρνυμι, κορέννυμι a.o. and points to * h₃-. Traces of an ε-grade have been supposed in ἔρετο ὡρμήθη H. a.o. (s. ἐρέθω) as well as in Λα-έρ-της (s. λαός; cf. below). The general structure of the IE nu-verbs as well as the comparison with Skt. r̥-nó-ti `rise, move (onself)' give an original *ὄ῎ρ-νυ-μι ( *h₃r̥-n-(e)u-; not *αρνυμι). An orig. *ἴρνυμι with ι as reduced vowel as in κίρνημι (s. on κεράννυμι) Fick BB 29, 197 finds support in the Zeusepithet Έπιρνύτιος Ζεὺς ἐν Κρήτῃ H., what in spite of widespread agreement (Bechtel Lex. 252, WP. 1, 137, Schwyzer 352 a. 695) is to be called quite arbitrary. -- An analysis ὄρ-ν-υ-μι gives the possibility, to connect the aorist ὀροῦ-σαι (to which the later and rare ὀρούω) as o-coloured full grade (* h₃rou-; Persson Beitr. 1, 285; 2, 738; s. also Chantraine Gramm. hom. 1, 374 w. n. 1 a. lit.); cf. further κρούω, κολούω a.o. (Schwyzer 683 w. lit.). -- Comparisons outside Greek do not help much: beyond the pair ὄρ-νυ-μι: r̥-ṇó-ti are to be mentioned from Skt.: ὦρτο: ā́rta, ὤρ-ε-το: ā́r-a-ta (certainly innovations), ὄρ-ωρα: ā́ra, ὦρσε: ārṣ-īt (gramm.). Heth. ar-nu-mi `move on, away or here' is phonetically uncertain and can also be connected with ἄρνυμαι (s. v.). For ὀρούω we compare Lat. ruō `fall down, hurry'. -- Further material (but not from a root "of moving" er-) in WP. 1, 136ff. (w. rich lit.), Pok. 326ff., W.-Hofmann s. orior and 1. ruō; older lit. in Bq. -- Cf. ὀρίνω and ὄρος, also 1. οὖρος.

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Grammatical information: m.

Meaning: name of a hero, the founder of Thebes (Od.)

Other forms: \/ Κασσμος (vase Rhegium).

Derivatives: Καδμεῖος, Καδμήιος (Hes.) adj.; Καδμεία `the hill of Thebes' (X.); Καδμειῶνες `the inhabitants of Thebes' (Il.); καδμεία (γῆ) `cadmia, calamine' (Dsc.).

Origin: PG [a word of Pre-Greek origin]

Etymology: The connection with κέκασμαι is certainly wrong. The name is found for a river in Thesprotia and for a mountain and a river in Caria So the word is without a doubt a Pre-Greek word, of unknown meaning (Beekes, Mnemosyne 42 (2004)465ff. and Kadmos, 43(2005)172f. This is confirmed by the name Καδμἶλος which has a suffix - ιλ- which is well known in Anatolia. The structure of the name agrees with that of Πάτμος, Λάτμος, Λάκμος. The gloss κάδμος δόρυ, λόφος, ἀσπίς H. finds no support. Cf. on Καδμῖλος.

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βρῶσις, εως, ἡ (Hom. et al.; pap, LXX; TestAbr B 13 p. 117, 22 [Stone p. 82]; EpArist 129; Philo; Joseph.; Just., D. 57, 3; Mel., P. 47, 337).

① the act of partaking of food, eating (w. πόσις [this combin. since Od. 1, 191; also Diod S 1, 45, 2; Plut., Mor. 114c; Da 1:10; Philo, Mos. 1, 184]) Ro 14:17; Col 2:16. W. obj. gen. (as Pla., Rep. 10, 619c; Jos., Ant. 1, 334; TestReub 2:7 βρῶσις βρωμάτων) β. τῶν εἰδωλοθύτων eating of meat sacrificed to idols 1 Cor 8:4; ἄρτος εἰς β. (as Is 55:10) bread to eat 2 Cor 9:10; ὡς περὶ β. as if they referred to eating B 10:9; ἔχετε τελείως περὶ τῆς β. you are fully instructed on eating, i.e. on dietary laws 10:10 (cp. ὁ περὶ βρώσεων καὶ πόσεων … νόμος Orig., C. Cels. 2, 2, 17); εἰς β. to eat PtK 2 p. 14, 17.

② the process of causing deterioration by consuming, consuming w. σής Mt 6:19f, where β. is used as a general term for consuming, which could be done by a variety of insects (in Mal 3:11 LXX A, e.g., β. is used to render אוכֵל =‘grasshopper’; מַאֲכוֹלֶת= wood worm has been suggested [HGressmann, Hdb. ad loc.]). Cp. EpJer 10, where a few mss. have βρῶσις instead of βρώματα w. ἰός. This combin. argues against the identification of βρῶσις w. ἰός in Mt, and it is not likely that a hendiadys is present. The interpretation corrosion, rust finds no support outside this passage. In the medical passages that have been adduced (cp. Galen 6, 422 [pl.]; 12, 879 ed. Kühn 1823) β.=‘decay’ of teeth. The balanced structure of the passage implies garments as victims of ‘moth and eating’, and other possessions as plunder of thieves.

③ that which one eats, food (Soph. Fgm. 182, 2 TGF; Philostrat., Vi. Apoll. 8, 7 p. 307, 27; PLond III, 1223, 9 p. 139 [121 A.D.] χόρτον εἰς βρῶσιν προβάτων; PLips 118, 15; POxy 1686, 10; Gen 25:28; Jer 41:20; 2 Km 19:43 v.l. βρῶσιν ἐφάγαμεν; Philo, Op. M. 38).

ⓐ lit. of a meal Hb 12:16; D 6:3; Dg 4:1; GJs 1:4 v.l. for βρωτόν and βρώματα.

ⓑ fig. J 4:32; 6:27, 55.—DELG s.v. βιβρώσκω. M-M. TW.

εὖ adv. (Hom.+; ins, pap, LXX; TestJob 44:3; ParJer 7:9; EpArist, Philo, Joseph.; Ar. [Milne, p. 74 ln. 1]; Just.; Tat. 17, 3; Ath. καλῶς becomes the more usual word: JLee, NovT 27, ’85, 11f.)

① pert. to that which is good or beneficial, as applied to interpersonal relationship or experience, well εὖ ποιεῖν do good, show kindness (X., Cyr. 1, 6, 30, Oec. 2, 5; Demosth. 20, 37; POxy 1292, 3 [c. 30 A.D.]; LXX; TestJob 44:3f [εὐποιεῖν]; Jos., Ant. 14, 378; Just., A I, 28, 3, D. 118, 5) τινί (Ex 1:20; Sir 12:2, 5. Usu. the acc. follows) Mk 14:7. εὖ δουλεύειν 1 Cl 16:12 (Is 53:11). εὖ πράσσειν (ποιεῖν) means as a rule get along well, be prosperous (Pind.; X., Mem. 1, 6, 8; 2, 4, 6; 4, 2, 26, Oec. 11, 8; Pla., Prot. 333d; Ps.-Pla., Alc. I, 116b; Diog. L. 3, 61; Philo, Virt. 170, Decal. 43; Jos., Ant. 12, 156 al.; cp. Ath. 25, 2. As epistolary formula farewell in POxy 115, 12; 120, 27; 527, 9; 822; PGen 59, 24; 2 Macc 9:19). This sense is poss. in Ac 15:29, but do well, i.e. act correctly or rightly gives a better sense and is supported by the Vulgate, Armenian and Coptic transl. (so Simonides, Fgm. 4, 10 D.²; X., Mem. 3, 9, 14; Ps.-Pla., Eryx. 393e; Epict. 4, 6, 20; Artem. 2, 3 p. 86, 13; M. Ant. 3, 13; Philo, Mut. Nom. 197; Jos., Ant. 4, 286; Just., A I, 28, 3. Further support is gained from recognition of the appropriateness of the phrase in Ac 15:23–29 as an official document transmitted from one group to another in the diplomatic format used, e.g., in IMagnMai 91d, which concludes 8–10 with a related grammatical structure: εὖ οὖν ποιήσετε [τ]ὸν [ἔπαινον|Σωσικλείου]ς καὶ τὰς δεδομένας αὐτῷ τιμὰς εὐνόως ἀποδεξά[μενοι ἔρρω|σθε]=‘you will do well in receiving the commendation of Sosicles and the honors awarded him. Farewell.’ εὖ πράσσειν thus expresses a fundamental feature in the reciprocity system that ran through Gr-Rom. society: recipients of a benefit ‘act correctly’ by reciprocating in some way); sim. IEph 4:2 and ISm 11:3 require some such rendering as do right. ἵνα εὖ σοι γένηται that you may prosper Eph 6:3 (cp. Ex 20:12; Dt 5:16—Gen 12:13; Dt 4:40; TestJob 46:9; ParJer 7:9). εὖ ἔχειν πρός τινα be well-disposed or gracious to someone Hs 9, 10, 7.

② pert. to meeting a standard of performance, well done! excellent! abs. as interjection (Ps.-X., Cyneg. 6, 20 Rühl v.l.) Mt 25:21, 23; Lk 19:17 v.l. (for εὖγε).—DELG s.v. ἐύ. M-M.

① maker of stage properties (acc. to Pollux 7, 189 the Old Comedy used the word as a synonym for μηχανοποιός=either a ‘stagehand’ who moved stage properties [as Aristoph., Pax 174] or a ‘manufacturer of stage properties’. Associated terms include σκηνογράφος Diog. L. 2, 125 and σκηνογραφία Arist., Poet. 1449a and Polyb. 12, 28a, 1, in ref. to painting of stage scenery) Ac 18:3. But if one understands σκηνή not as ‘scene’ but as ‘tent’ and considers it improbable that Prisca, Aquila, and Paul would have practiced such a trade in the face of alleged religious objections (s. Schürer II 54–55 on Jewish attitudes towards theatrical productions), one would follow the traditional rendering

② tentmaker. This interpretation has long enjoyed favor (s. Lampe s.v.; REB, NRSV; Hemer, Acts 119, 233), but several considerations militate against it. The term σκηνοποιός is not used outside the Bible (and its influence), except for Pollux (above) and Herm. Wr. 516, 10f=Stob. I, 463, 7ff. There it appears as an adj. and in a figurative sense concerning production of a dwelling appropriate for the soul. The context therefore clearly indicates a structure as the primary component, but in the absence of such a qualifier in Ac 18:3 it is necessary to take account of words and expressions that similarly contain the terms σκηνή and ποιεῖν. A survey of usage indicates that σκηνή appears freq. as the obj. of ποιέω in the sense ‘pitch’ or ‘erect a tent’ (s. ποιέω 1a; act. σκηνοποιέω Is 13:20 Sym. οὐδὲ σκηνοποιήσει ἐκεῖ ῎ Αραψ; 22:15 Sym.; mid. σκηνοποιέομαι Aristot., Meteor. 348b, 35; Clearch., Fgm. 48 W.; Polyb. 14, 1, 7; Diod S 3, 27, 4; Ps.-Callisth. 2, 9, 8.—Cp. σκηνοποιί̈α Aeneas Tact. 8, 3; Polyb. 6, 28, 3; ins, RevArch 3, ’34, 40; and acc. to the text. trad. of Dt 31:10 as an alternate expr. for σκηνοπηγία.—Ex 26:1, it is granted, offers clear evidence of use of the non-compounded σκηνή + ποιέω in the sense ‘produce’ or ‘manufacture [not pitch] a tent’, but the context makes the meaning unmistakable; cp. Herodian 7, 2, 4 on the building of rude housing). Analogously σκηνοποιός would mean ‘one who pitches or erects tents’, linguistically a more probable option than that of ‘tentmaker’, but in the passages cited for σκηνοποιέω and σκηνοποιί̈α components in the context (cp. the case for provision of housing in the Hermetic pass.) clearly point to the denotation ‘pitching of tents’, whereas Ac 18:3 lacks such a clear qualifier. Moreover, it is questionable whether residents of nomadic areas would depend on specialists to assist in such a common task (s. Mt 17:4 par. where a related kind of independent enterprise is mentioned).—That Prisca, Aquila, and Paul might have been engaged in the preparation of parts for the production of a tent is also improbable, since such tasks would have been left to their hired help. That they might have been responsible for putting a tent together out of various pieces is ruled out by the availability of the term σκηνορράφος (Ael., VH 2, 1 et al.; Bull. Inst. Arch. Bulg. 8, 69) in the sense of stitching together (the verb ἐπιτελεῖν Hb 8:5 does not support such a view, for it is not an alternate expr. for ‘production’ of a tent but denotes ‘completion’ of a project, connoting a strong sense of religious commitment; see ἐπιτελέω 2) in which the component ῥαφ-provides an unmistakable qualifier.—In modern times more consideration has been given to identification of Paul’s trade as ‘leather-worker’, an interpretation favored by numerous versions and patristic writings (s. Zahn, AG, ad loc.; L-S-J-M Suppl., s.v., as replacement for their earlier ‘tentmaker’; Haenchen, ad loc., after JJeremias, ZNW 30, ’31; Hock, s. below). As such he would make tents and other products from leather (Hock [s. below] 21). But this and other efforts at more precise definition, such as weaver of tent-cloth (a view no longer in fashion) may transmit reflections of awareness of local practice in lieu of semantic precision.—In the absence of any use of the term σκηνοποιός, beyond the pass. in Pollux and the Herm. Wr., and the lack of specific qualifiers in the text of Ac 18:3, one is left with the strong probability that Luke’s publics in urban areas, where theatrical productions were in abundance, would think of σκηνοποιός in ref. to matters theatrical (s. 1). In addition, Ac 20:34; 1 Cor 4:12; 1 Th 2:9; 2 Th 3:8 indicate that Paul’s work was of a technical nature and was carried out in metropolitan areas, where there would be large demand for such kind of work. What publics in other areas might understand is subject to greater question, for the evidence is primarily anecdotal.—JWeiss, Das Urchristentum 1917, 135; FGrosheide, Παῦλος σκηνοποιός: TSt 35, 1917, 241f; Zahn, AG II 632, 10; 634; Billerb. II 745–47; Beginn. IV, 223; PLampe, BZ 31, ’87, 211–21; RHock, The Social Context of Paul’s Ministry: Tentmaking and Apostleship ’80.—M-M. TW.