the+definition+of+the+term

(Sp. model spelled same [mayéi], of Taino origin)

   1) DARE: 1830. Another name for the agave plant. Both Blevins and Hendrick-son reference agave, Hendrickson noting that the term derives from the name of "the daughter of the legendary Cadmus who introduced the Greek alphabet." While many species make up the Agave genus, the most remarkable one is the so-called century plant (A. americana). According to legend, the plant earned its name because it only blooms once every one hundred years. However, it actually blooms any time after fifteen years, usually in twenty to thirty years. Both Blevins and Hendrickson state that the plant dies after blooming, but no Spanish source reaffirms this. According to the DRAE and Blevins, it is originally from Mexico (although introduced into Europe in the sixteenth century and naturalized on the Mediterranean coast). The agave, maguey, or century plant is a light green succulent with fleshy leaves and yellowish blooms. The leaves are similar in arrangement to a triangular pyramid or a rosette; the edges as well as the tips of the leaves are covered with sharp spines, and the plant may grow up to some twenty to twenty-three feet in height. This particular plant and related species are used as hedges or fences in dry, hot areas and they produce fiber (thread), alcoholic beverages (mescal, tequila and pulque), soaps, and foodstuffs. In Mexico, the term maguey is used much more frequently to refer to these same plants. The DARE notes that this name is limited to the Southwest and the Gulf states.

    Also known as amole, century plant, lechuguilla, mescal.

   2) New Mexico: 1899. A rope, such as a lasso, made from the fibers of a maguey plant. Santamaría and the DRAE concur with the first definition, but no Spanish source glosses the term as a kind of rope.

    Alternate forms: maguay, McGay (the latter is a folk etymology).

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.

= publishing channels

Ex. The term 'grey literature' refers to documents issued informally in limited amounts which are not available through normal publishing channels, a definition which includes many scientific and technical research reports.

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= informally

Ex. The term 'grey literature' refers to documents issued informally in limited amounts which are not available through normal publishing channels, a definition which includes many scientific and technical research reports.

* * *

grey literature.

* * *

(n.) = grey literature (GL)

Ex. The term 'grey literature' refers to documents issued informally in limited amounts which are not available through normal publishing channels, a definition which includes many scientific and technical research reports.

* * *

(v.) = be available through

Ex. The term 'grey literature' refers to documents issued informally in limited amounts which are not available through normal publishing channels, a definition which includes many scientific and technical research reports.

* * *

Bсe нeпoдвижныe (врeмeнныe или пoстoянныe) и пoдвижныe oбъeкты или чaсть их, кoтoрыe рaзмeщeны в зoнe, прeднaзнaчeннoй для наземного движeния вoздушных судoв, или кoтoрыe вoзвышaются нaд установленной пoвeрхнoстью, прeднaзнaчeнной для защиты воздушных судов в полёте.

Примечание. Термин ‘препятствие’ используется в настоящем Приложении [Приложения 4] исключительно с целью регламентирования нанесения на карту объектов, которые считаются потенциальной угрозой для безопасного прохода воздушных судов при выполнении того типа полётов, для которого предназначена конкретная серия карт.

All fixed (whether temporary or permanent) and mobile objects, or parts thereof, that are located on an area intended for the surface movement of aircraft or that extend above a defined surface intended to protect aircraft in flight.

Note.— The term obstacle is used in this Annex [Annex 4] solely for the purpose of specifying the charting of objects which are considered a potential hazard to the safe passage of aircraft in the type of operation for which the individual chart series is designed.

(AN 4; AN 11; AN 14/I; AN 14/II; AN 15)

The note to the above official definition appears only in Annex 4.

Official definition added to: AN 4 by Amdt 53 (25/11/2004), AN 11 by Amdt 43 (24/11/2005), AN 14/II by Amdt 3 (25/11/2004).

Bсe нeпoдвижныe (врeмeнныe или пoстoянныe) и пoдвижныe oбъeкты или чaсть их, кoтoрыe рaзмeщeны в зoнe, прeднaзнaчeннoй для наземного движeния вoздушных судoв, или кoтoрыe вoзвышaются нaд установленной пoвeрхнoстью, прeднaзнaчeнной для защиты воздушных судов в полёте.

Примечание. Термин ‘препятствие’ используется в настоящем Приложении [Приложения 4] исключительно с целью регламентирования нанесения на карту объектов, которые считаются потенциальной угрозой для безопасного прохода воздушных судов при выполнении того типа полётов, для которого предназначена конкретная серия карт.

All fixed (whether temporary or permanent) and mobile objects, or parts thereof, that are located on an area intended for the surface movement of aircraft or that extend above a defined surface intended to protect aircraft in flight.

Note.— The term obstacle is used in this Annex [Annex 4] solely for the purpose of specifying the charting of objects which are considered a potential hazard to the safe passage of aircraft in the type of operation for which the individual chart series is designed.

(AN 4; AN 11; AN 14/I; AN 14/II; AN 15)

The note to the above official definition appears only in Annex 4.

Official definition added to: AN 4 by Amdt 53 (25/11/2004), AN 11 by Amdt 43 (24/11/2005), AN 14/II by Amdt 3 (25/11/2004).

(Sp. model spelled same [aðóβe] < Arabic at-tub 'the brick')

    DARE: 1759.

   1) Sundried brick made of clay, straw, and water.

   2) A structure, usually a house, made from the same material.

   3) Clay suitable for fashioning such bricks.

   The first definition is attested to in the DRAE; Santamaría confirms the usage of the second in the Southwest, providing the example "She lived in her old adobe," also noting that the lot or grounds on which such a structure was to be built could be referred to as "an adobe sole." ( Sole, according to the OED, is an obsolete term meaning "the foundation of a building; the site of a city, etc.") Spanish architecture was also greatly influenced by the Moors who introduced styles and materials now intimately associated with the Southwest.

   4) As an adjective, several English sources note that the term denotes Mexican origin and usually connotes inferiority. For instance, the Mexican dollar or silver peso was called a "dobie dollar," or "dobie," for short. Cowboys were familiar with adobe as building material on the ranches and haciendas where they worked. Cowboy English is the source of the expression dobe wall listed below, according to Bentley, Adams, and Watts.

   5) Hendrickson's contention that adobe is the model for doughboy (military personnel) is not supported by any of the sources consulted. See the OED for possible etymologies. Doughboy is attested, however, by the OED as slang for (1). Common compounds: adobe brick, adobe block, adobe house.

    Alternate forms: adabe, adaube, adaubi, adobey, adobi, adobie, adoby, 'dobe, 'dobie, dob, doba, dobbey, dobby, dobie, doby, dogie, doughboy.

(Sp. model spelled same [kabéstro] < Latin capistrum 'halter')

   1) DARE: 1805. Originally a halter or tether made of a hair rope. Watts notes that its original meaning was broadened to refer to any hair rope, or even to a reata, which is generally a rope made of rawhide. This last application is not widespread, however, and can be confusing, since cabestro is often used to distinguish a rope made of hair from one made of rawhide or leather. The DRAE defines cabestro as a halter that is tied to the head or neck of a horse to lead or secure it. Islas's definition differs from the DRAE's in that the horsehair cabestro need not be attached to a halter. According to Islas, it is the term most commonly used in Mexico to refer to a twisted horsehair rope used to restrain, lead, or train a horse. Its length is variable—it may be some sixteen feet long and serve as a halter, or about twenty feet long and function as a double-rein, or from twenty-six to thirty-three feet long and serve as a "false rein" (or halter and headstall used when breaking a horse). The thickness of the cabestro or cabresto also varies, depending on the function of the rope. Santamaría concurs with Islas, noting that cabresto is so common in Mexico that cabestro sounds strange to the ear. He cites Salvá as saying that cabresto is an antiquated form that appears in writing in the sixteenth century. (Linguistically, the fact that the /r/ appears to move from one syllable to the next and forms a consonant cluster with /b/ or /t/ is known as metathesis. Such variation is common in popularly transmitted forms and is evidenced in the history of both Spanish and English.) Cobos indicates that in New Mexico and southern Colorado cabresto can refer to a rope in general.

    Alternate forms: cabarista, cabaros, caberes, caberos, caboras, caboris, cabras, cabrass, cabressa, cabresse, cabresta, cabresto, cabris, cavraces.

   2) According to Smith, cabestro can also refer to "one who might be led around by the nose." Spanish sources do not reference this term as a noun that can be applied to a person. However, the DRAE references cabestrear and Santamaría references cabrestear as verbs meaning to lead an animal around with a cabestro or cabresto. Santamaría indicates that the verb form can be used figuratively to lead a person "by the nose" or to coerce him or her to do something against his or her will. According to the DRAE, llevar/ traer del cabestro a alguien has the same figurative meaning in Spain.

   1) How the Idea and the Term " Unconscious Mind" Entered European Thought

   Prior to Descartes and his sharp definition of the dualism there was no cause to contemplate the possible existence of unconscious mentality as part of a separate realm of mind. Many religious and speculative thinkers had taken for granted factors lying outside but influencing immediate awareness.... Until an attempt had been made (with apparent success) to choose awareness as the defining characteristic of mind, there was no occasion to invent the idea of unconscious mind.... It is only after Descartes that we find, first the idea and then the term "unconscious mind" entering European thought. (Whyte, 1962, p. 25)

   2) Why Awareness Cannot Be Taken as the Criterion of Mentality

   If there are two realms, physical and mental, awareness cannot be taken as the criterion of mentality [because] the springs of human nature lie in the unconscious... as the realm which links the moments of human awareness with the background of organic processes within which they emerge. (Whyte, 1962, p. 63)

   3) The Unconscious Was Not Invented by Freud

   he unconscious was no more invented by Freud than evolution was invented by Darwin, and has an equally impressive pedigree, reaching back to antiquity.... At the dawn of Christian Europe the dominant influence were the Neoplatonists; foremost among them Plotinus, who took it for granted that "feelings can be present without awareness of them," that "the absence of a conscious perception is no proof of the absence of mental activity," and who talked confidently of a "mirror" in the mind which, when correctly aimed, reflects the processes going on inside it, when aimed in another direction, fails to do so-but the process goes on all the same. Augustine marvelled at man's immense store of unconscious memories-"a spreading, limitless room within me-who can reach its limitless depth?"

   The knowledge of unconscious mentation had always been there, as can be shown by quotations from theologians like St. Thomas Aquinas, mystics like Jacob Boehme, physicians like Paracelsus, astronomers like Kepler, writers and poets as far apart as Dante, Cervantes, Shakespeare, and Montaigne. This in itself is in no way remarkable; what is remarkable is that this knowledge was lost during the scientific revolution, more particularly under the impact of its most influential philosopher, Rene Descartes. (Koestler, 1964, p. 148)

   4) The Constructive Nature of Automatic Cognitive Functioning Argues for the Existence of Unconscious Activity

   The constructive nature of the automatic functioning argues the existence of an activity analogous to consciousness though hidden from observation, and we have therefore termed it unconscious. The negative prefix suggests an opposition, but it is no more than verbal, not any sort of hostility or incompatibility being implied by it, but simply the absence of consciousness. Yet a real opposition between the conscious and the unconscious activity does subsist in the limitations which the former tends to impose on the latter. (Ghiselin, 1985, p. 7)

(Sp. model spelled same [barpokéxo] probably from a derivative of the Latin barbam 'chin' > * barbuco, according to Corominas and the Spanish diminutive or pejorative suffix -ejo).

   Carlisle: 1929.

   1) A chin strap on a cowboy's hat. This definition is confirmed by Spanish sources.

   2) According to Adams and Blevins, the term was also used to refer to "a halter that fit under the jaw of a horse."

   3) According to Smith, the term could also refer to "a bandage placed under the chin of a corpse as it awaited burial." The latter two definitions here are not confirmed by Spanish sources, but may be extensions.

    Alternate form: barbiquejo.

[Swahili Word] ndegeputo

[Swahili Plural] ndegeputo

[English Word] airship

[English Plural] airships

[Part of Speech] noun

[Class] 9/10

[Derived Language] Swahili

[Derived Word] ndege, puto

[Swahili Definition] aina ya chomboanga kinacholea kwa nguvu elezi ya gesi iliyoko ndani yake. Inabeba behewa ya abiria na mizigo. Inasukumwa na injini za parapela

[English Definition] a type of aircraft that floats because of the buoyancy of the gas inside its hull. It carries a compartment for passengers and freight. It is steered by propeller engines

[Note] ndegeputo is the term used on http://sw.wikipedia.org/wiki/Ndegeputo wikipedia.sw as of 9/2007 but does not appear in any other Swahili sources available online; we invite further discussion by Kamusi participants

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Любoй eстeствeнный элeмeнт мeстнoсти или искусствeннo вoздвигнутый oбъeкт, кaк пoстoянный, тaк и врeмeнный, кoтoрый знaчитeльнo вoзвышaeтся нaд прилeгaющими и

oкружaющими элeмeнтaми мeстнoсти и кoтoрый прeдстaвляeт сoбoй пoтeнциальную угрозу для безопасности полёта воздушных судов при выполнении того вида полётов, для которого разработана конкретная схема.

Any natural terrain feature or man-made fixed object, permanent or temporary, which has vertical significance in relation to adjacent and surrounding features and which is considered a potential hazard to the safe passage of aircraft in the type of operation for which the individual chart series is designed.

(AN 4; PANS-OPS/II)

Official definition deleted from AN 4 by Amdt 53 (10/02/2004). The term significant obstacle has been superseded by the term obstacle.

[Swahili Word] nyotamkia

[Swahili Plural] nyotamkia

[English Word] comet

[English Plural] comets

[Part of Speech] noun

[Class] 9/10

[Derived Language] Swahili

[Derived Word] nyota, mkia

[Swahili Definition] gimba linalozunguka jua na kuotesha "mkia" wa mvuke unaong'aa kutokana na nuru inayoakisiwa

[English Definition] a celestial body circling around the sun and showing a "tail" of vapor that shines as it reflects sunlight

[Terminology] astronomy

[Note] some dictionaries (KKK) give "kimondo" which is, however, the term for meteorite

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κόσμος, ου, ὁ (Hom.+)

① that which serves to beautify through decoration, adornment, adorning (Hom.+; Diod S 20, 4, 5 τῶν γυναικῶν τὸν κόσμον; OGI 531, 13; SIG 850, 10; IMaronIsis 41; PEleph 1, 4; PSI 240, 12 γυναικεῖον κόσμον; LXX; TestJud 12:1; JosAs 2:6 al.; Philo, Migr. Abr. 97 γυναικῶν κ.; Jos., Ant. 1, 250; 15, 5; Just., A II, 11, 4f) of women’s attire, etc. ὁ ἔξωθεν … κόσμος external adorning 1 Pt 3:3 (Vi. Hom. 4 of the inward adornment of a woman, beside σωφροσύνη; Crates, Ep. 9; Pythag., Ep. 11, 1; Plut., Mor. 141e; on the topic of external adornment cp. SIG 736, 15–26).

② condition of orderliness, orderly arrangement, order (Hom. et al.; s. HDiller, Die vorphilosophische Gebrauch von κ. und κοσμεῖν: BSnell Festschr., ’56, 47–60) μετὰ κόσμου in order Dg 12:9 (text uncertain; s. μετακόσμιος).

③ the sum total of everything here and now, the world, the (orderly) universe, in philosophical usage (so, acc. to Plut., Mor. 886b, as early as Pythagoras; certainly Heraclitus, Fgm. 66; Pla., Gorg. 508a, Phdr. 246c; Chrysipp., Fgm. 527 v. Arnim κόσμος σύστημα ἐξ οὐρανοῦ καὶ γῆς καὶ τῶν ἐν τούτοις περιεχομένων φύσεων. Likew. Posidonius in Diog. L. 7, 138; Ps.-Aristot., De Mundo 2 p. 391b, 9ff; 2 and 4 Macc; Wsd; EpArist 254; Philo, Aet. M. 4; Jos., Ant. 1, 21; Test12Patr; SibOr 7, 123; AssMos Fgm. b Denis [=Tromp p. 272]; Just., A I, 20, 2 al.; Ath. 19, 2 al.; Orig., C. Cels. 4, 68, 14; Did., Gen. 36, 7; 137, 13.—The other philosoph. usage, in which κ. denotes the heaven in contrast to the earth, is prob. without mng. for our lit. [unless perh. Phil 2:15 κ.=‘sky’?]). ἡ ἀέναος τοῦ κ. σύστασις the everlasting constitution of the universe 1 Cl 60:1 (cp. OGI 56, 48 εἰς τὸν ἀέναον κ.). Sustained by four elements Hv 3, 13, 3. πρὸ τοῦ τὸν κ. εἶναι before the world existed J 17:5. ἀπὸ καταβολῆς [κόσμου] from the beginning of the world Mt 13:35; 25:34; Lk 11:50; Hb 4:3; 9:26; Rv 13:8; 17:8. Also ἀπʼ ἀρχῆς κ. Mt 24:21 or ἀπὸ κτίσεως κ. Ro 1:20.—B 5:5 ἀπὸ καταβ. κ. evidently means at the foundation of the world (s. Windisch, Hdb. ad loc.). πρὸ καταβολῆς κ. before the foundation of the world J 17:24; Eph 1:4; 1 Pt 1:20 (on the uses w. καταβολή s. that word, 1). οὐδὲν εἴδωλον ἐν κ. no idol has any real existence in the universe (Twentieth Century NT) 1 Cor 8:4. Of the creation in its entirety 3:22. ὁ κόσμος ὅλος = πᾶσα ἡ κτίσις (Sallust. 21 p. 36, 13; TestSol 5:7; TestJob 33:4) Hs 9, 2, 1; 9, 14, 5. φωστῆρες ἐν κόσμῳ stars in the universe Phil 2:15 (s. above). Esp. of the universe as created by God (Epict 4, 7, 6 ὁ θεὸς πάντα πεποίηκεν, τὰ ἐν τῷ κόσμῳ καὶ αὐτὸν τὸν κόσμον ὅλον; Wsd 9:9; 2 Macc 7:23 ὁ τοῦ κ. κτίστης; 4 Macc 5:25; Just., A I, 59, 1 al.; Ath. 8, 2 al.) ὁ ποιήσας τὸν κ. who has made the world Ac 17:24. ὁ κτίστης τοῦ σύμπαντος κ. 1 Cl 19:2; ὁ κτίσας τὸν κ. Hv 1, 3, 4; cp. m 12, 4, 2. ὁ τοῦ παντὸς κ. κυριεύων B 21:5. οὐδʼ εἶναι τὸν κόσμον θεοῦ ἀλλὰ ἀγγέλων AcPlCor 1:15. Christ is called παντὸς τοῦ κ. κύριος 5:5; and the κ. owes its origin to his agency J 1:10b. The world was created for the sake of the church Hv 2, 4, 1.—The universe, as the greatest space conceivable, is not able to contain someth. (Philo, Ebr. 32) J 21:25.

④ the sum total of all beings above the level of the animals, the world, as θέατρον ἐγενήθημεν (i.e. οἱ ἀπόστολοι) τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις 1 Cor 4:9. Here the world is divided into angels and humans (cp. the Stoic definition of the κόσμος in Stob., Ecl. I p. 184, 8 τὸ ἐκ θεῶν καὶ ἀνθρώπων σύστημα; likew. Epict 1, 9, 4.—Acc. to Ocellus Luc. 37, end, the κ. consists of the sphere of the divine beyond the moon and the sphere of the earthly on this side of the moon).

⑤ planet earth as a place of inhabitation, the world (SIG 814, 31 [67 A.D.] Nero, ὁ τοῦ παντὸς κόσμου κύριος; the meaning of the birthday of Augustus for the world OGI 458, 40 [=IPriene 105]; 2 Macc 3:12; Jos., Ant. 9, 241; 10, 205; Orig., C. Cels. 4, 68)

ⓐ gener. Mk 16:15. τὰς βασιλείας τοῦ κ. Mt 4:8; ἐν ὅλῳ τῷ κ. 26:13. Cp. 13:38 (cp. Hs 5, 5, 2); Mk 14:9; Hs 9, 25, 2. τὸ φῶς τοῦ κ. τούτου the light of this world (the sun) J 11:9. In rhetorical exaggeration ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τ. κόσμῳ Ro 1:8 (cp. the Egypt. grave ins APF 5, 1913, 169 no. 24, 8 ὧν ἡ σωφροσύνη κατὰ τὸν κ. λελάληται). Abraham as κληρονόμος κόσμου heir of the world 4:13.—Cp. 1 Cor 14:10; Col 1:6. ἡ ἐν τῷ κ. ἀδελφότης the brotherhood in the (whole) world 1 Pt 5:9. ἐγένετο ἡ βασιλεία τοῦ κ. τοῦ κυρίου ἡμῶν our Lord has assumed the sovereignty of the world Rv 11:15. τὰ ἔθνη τοῦ κ. (not LXX, but prob. rabbinic אֻמּוֹת הָעוֹלָם=humankind apart fr. Israel; Billerb. II 191; Dalman, Worte 144f) the unconverted in the world Lk 12:30. In this line of development, κόσμος alone serves to designate the polytheistic unconverted world Ro 11:12, 15.—Other worlds (lands) beyond the ocean 1 Cl 20:8.—Many of these pass. bear the connotation of

ⓑ the world as the habitation of humanity (as SibOr 1, 160). So also Hs 9, 17, 1f. εἰσέρχεσθαι εἰς τὸν κ. of entrance into the world by being born 1 Cl 38:3. ἐκ τοῦ κ. ἐξελθεῖν leave this present world (Philo, Leg. All. 3, 5 ἔξω τ. κόσμου φεύγειν; s. ἐξέρχομαι 5; cp. Hippol., Ref. 5, 16, 7) 1 Cor 5:10b; 2 Cl 8:3. γεννηθῆναι εἰς τὸν κ. be born into the world J 16:21. ἕως ἐσμὲν ἐν τούτῳ τῷ κ. 2 Cl 8:2. οὐδὲν εἰσφέρειν εἰς τὸν κ. (Philo, Spec. Leg. 1, 294 τὸν μηδὲν εἰς τὸν κόσμον εἰσενηνοχότα) 1 Ti 6:7 (Pol 4:1). πολλοὶ πλάνοι ἐξῆλθον εἰς τὸν κ. 2J 7.—ἐν τῷ κόσμω τούτῳ J 12:25 (κ. need not here be understood as an entity hostile to God, but the transition to the nuance in 7b, below, is signalled by the term that follows: ζωὴν αἰώνιον). ἵνα εἰς κόσμον προέλθῃ AcPlCor 2:6.

ⓒ earth, world in contrast to heaven (Dio Chrys. 19 [36], 59; Iren., 1, 4, 2 [Harv. I 35, 5]; Orig., C. Cels. 8, 15, 24) ἐν τῷ κόσμῳ τούτῳ 2 Cl 19:3.—Esp. when mention is made of the preexistent Christ, who came fr. another world into the κόσμος. So, above all, in John (Bultmann, index I κόσμος) ἔρχεσθαι εἰς τὸν κ. (τοῦτον) J 6:14; 9:39; 11:27; 16:28a; 18:37; specif. also come into the world as light 12:46; cp. 1:9; 3:19. Sending of Jesus into the world 3:17a; 10:36; 17:18; 1J 4:9. His εἶναι ἐν τῷ κόσμῳ J 1:10a; 9:5a; 17:12 v.l. Leaving the world and returning to the Father 13:1a; 16:28b. Cp. 14:19; 17:11a. His kingship is not ἐκ τοῦ κ. τούτου of this world i.e. not derived from the world or conditioned by its terms and evaluations 18:36ab.—Also Χρ. Ἰησοῦς ἦλθεν εἰς τ. κόσμον 1 Ti 1:15; cp. ἐπιστεύθη ἐν κόσμῳ (opp. ἀνελήμφθη ἐν δόξῃ) 3:16.—εἰσερχόμενος εἰς τὸν κ. Hb 10:5.

ⓓ the world outside in contrast to one’s home PtK 3 p. 15, 13; 19.

⑥ humanity in general, the world (TestAbr B 8 p. 113, 11 [Stone p. 74]; ApcEsdr 3:6 p. 27, 14; SibOr 1, 189; Just., A I, 39, 3 al.)

ⓐ gener. οὐαὶ τῷ κ. ἀπὸ τῶν σκανδάλων woe to humankind because of the things that cause people to sin Mt 18:7; τὸ φῶς τοῦ κ. the light for humanity 5:14; cp. J 8:12; 9:5. ὁ σωτὴρ τοῦ κ. 4:42; 1J 4:14 (this designation is found in inscriptions, esp. oft. of Hadrian [WWeber, Untersuchungen z. Geschichte des Kaisers Hadrianus 1907, 225; 226; 229]).—J 1:29; 3:17b; 17:6.—κρίνειν τὸν κ. (SibOr 4, 184; TestAbr A 13 p. 92, 11 [Stone p. 32]; ApcMos 37) of God, Christ J 12:47a; Ro 3:6; B 4:12; cp. Ro 3:19. Of believers 1 Cor 6:2ab (cp. Sallust. 21 p. 36, 13 the souls of the virtuous, together w. the gods, will rule the whole κόσμος). Of Noah διʼ ἧς (sc. πίστεως) κατέκρινεν τὸν κ. Hb 11:7. ἡ ἁμαρτία εἰς τὸν κ. εἰσῆλθεν Ro 5:12; likew. θάνατος εἰσῆλθεν εἰς τὸν κ. 1 Cl 3:4 (Wsd 2:24; 14:14). Cp. Ro 5:13; 1 Cor 1:27f. περικαθάρματα τοῦ κ. the refuse of humanity 4:13. Of persons before conversion ἄθεοι ἐν τῷ κ. Eph 2:12.—2 Cor 1:12; 5:19; Js 2:5; 1J 2:2; 4:1, 3. ἀρχαῖος κόσμος the people of the ancient world 2 Pt 2:5a; cp. vs. 5b; 3:6. Of pers. of exceptional merit: ὧν οὐκ ἦν ἄξιος ὁ κ. of whom the world was not worthy Hb 11:38.—ὅλος ὁ κ. all the world, everybody Ac 2:47 D; 1 Cl 5:7; cp. ἐν ὅλῳ τῷ κ. 59:2; εἰς ὅλον τὸν κ. Hs 8, 3, 2. Likew. ὁ κόσμος (cp. Philo, De Prov. in Eus., PE 8, 14, 58) ὁ κ. ὀπίσω αὐτοῦ ἀπῆλθεν J 12:19. ταῦτα λαλῶ εἰς τὸν κ. 8:26; ἐν τῷ κ. 17:13; ἐγὼ παρρησίᾳ λελάληκα τῷ κ. 18:20; cp. 7:4; 14:22. ἵνα γνῷ ὁ κ. 14:31; cp. 17:23; ἵνα ὁ κ. πιστεύῃ 17:21.

ⓑ of all humanity, but especially of believers, as the object of God’s love J 3:16, 17c; 6:33, 51; 12:47b.

⑦ the system of human existence in its many aspects, the world

ⓐ as scene of earthly joys, possessions, cares, sufferings (cp. 4 Macc 8:23) τὸν κ. ὅλον κερδῆσαι gain the whole world Mt 16:26; Mk 8:36; Lk 9:25; 2 Cl 6:2 (cp. Procop. Soph., Ep. 137 the whole οἰκουμένη is an unimportant possession compared to ἀρετή). τὰ τερπνὰ τοῦ κ. the delightful things in the world IRo 6:1. οἱ χρώμενοι τὸν κ. ὡς μὴ καταχρώμενοι those who use the world as though they had no use of it or those who deal with the world as having made no deals with it 1 Cor 7:31a. ἔχειν τὸν βίον τοῦ κ. possess worldly goods 1J 3:17. τὰ τοῦ κόσμου the affairs of the world 1 Cor 7:33f; cp. 1J 2:15f. The latter pass. forms an easy transition to the large number of exprs. (esp. in Paul and John) in which

ⓑ the world, and everything that belongs to it, appears as that which is hostile to God, i.e. lost in sin, wholly at odds w. anything divine, ruined and depraved (Herm. Wr. 6, 4 [the κόσμος is τὸ πλήρωμα τῆς κακίας]; 13, 1 [ἡ τοῦ κ. ἀπάτη], in Stob. p. 428, 24 Sc.; En 48:7; TestIss 4:6; AscIs 3:25; Hdb., exc. on J 1:10; Bultmann ad loc.—cp. Sotades Maronita [III B.C.] 11 Diehl: the κόσμος is unjust and hostile to great men) IMg 5:2; IRo 2:2. ὁ κόσμος οὗτος this world (in contrast to the heavenly realm) J 8:23; 12:25, 31a; 13:1; 16:11; 18:36; 1J 4:17; 1 Cor 3:19; 5:10a; 7:31b; Hv 4, 3, 2ff; D 10:6; 2 Cl 5:1, 5; (opp. ὁ ἅγιος αἰών) B 10:11. ‘This world’ is ruled by the ἄρχων τοῦ κ. τούτου the prince of this world, the devil J 12:31b; 16:11; without τούτου 14:30. Cp. ὁ κ. ὅλος ἐν τῷ πονηρῷ κεῖται the whole world lies in the power of the evil one 1J 5:19; cp. 4:4; also ὁ αἰὼν τοῦ κ. τούτου Eph 2:2 (s. αἰών 4).—Christians must have nothing to do with this world of sin and separation fr. God: instead of desiring it IRo 7:1, one is to ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κ. keep oneself untainted by the world Js 1:27. ἀποφεύγειν τὰ μιάσματα τοῦ κ. 2 Pt 2:20; cp. 1:4 (s. ἀποφεύγω 1).—Pol 5:3. ἡ φιλία τοῦ κ. ἔχθρα τ. θεοῦ ἐστιν Js 4:4a; cp. vs. 4b. When such an attitude is taken Christians are naturally hated by the world IRo 3:3; J 15:18, 19ad; 17:14a; 1J 3:13, as their Lord was hated J 7:7; 15:18; cp. 1:10c; 14:17; 16:20.—Also in Paul: God and world in opposition τὸ πνεῦμα τοῦ κ. and τὸ πνεῦμα τὸ ἐκ θεοῦ the spirit of the world and the spirit that comes fr. God 1 Cor 2:12; σοφία τοῦ κ. and σοφία τοῦ θεοῦ 1:20f. ἡ κατὰ θεὸν λύπη and ἡ τοῦ κ. λύπη godly grief and worldly grief 2 Cor 7:10. The world is condemned by God 1 Cor 11:32; yet also the object of the divine plan of salvation 2 Cor 5:19; cp. 1 Cl 7:4; 9:4. A Christian is dead as far as this world is concerned: διʼ οὗ (i.e. Ἰ. Χρ.) ἐμοὶ κ. ἐσταύρωται κἀγὼ κόσμῳ through Christ the world has been crucified for me, and I have been (crucified) to the world Gal 6:14; cp. the question τί ὡς ζῶντες ἐν κ. δογματίζεσθε; Col 2:20b. For στοιχεῖα τοῦ κ. Gal 4:3; Col 2:8, 20a s. στοιχεῖον.—The use of κ. in this sense is even further developed in John. The κ. stands in opposition to God 1J 2:15f and hence is incapable of knowing God J 17:25; cp. 1J 4:5, and excluded fr. Christ’s intercession J 17:9; its views refuted by the Paraclete 16:8. Neither Christ himself 17:14c, 16b; 14:27, nor his own 15:19b; 17:14b, 16a; 1J 3:1 belong in any way to the ‘world’. Rather Christ has chosen them ‘out of the world’ J 15:19c, even though for the present they must still live ‘in the world’ 17:11b; cp. 13:1b; 17:15, 18b. All the trouble that they must undergo because of this, 16:33a, means nothing compared w. the victorious conviction that Christ (and the believers w. him) has overcome ‘the world’ vs. 33b; 1J 5:4f, and that it is doomed to pass away 2:17 (TestJob 33:4; Kephal. I 154, 21: the κόσμος τῆς σαρκός will pass away).

⑧ collective aspect of an entity, totality, sum total (SIG 850, 10 τὸν κόσμον τῶν ἔργων (but s. 1 above); Pr 17:6a) ὁ κ. τῆς ἀδικίας ἡ γλῶσσα καθίσταται the tongue becomes (or proves to be) the sum total of iniquity Js 3:6 (so, approx., Meinertz; FHauck.—MDibelius, Windisch and ASchlatter find mng. 7b here, whereas ACarr, Exp. 7th ser., 8, 1909, 318ff thinks of mng. 1). Χρ. τὸν ὑπὲρ τῆς τοῦ παντὸς κόσμου τῶν σῳζομένων σωτηρίας παθόντα Christ, who suffered or died (s. πάσχω 3aα) for the salvation of the sum total of those who are saved MPol 17:2.—FBytomski, D. genet. Entwicklung des Begriffes κόσμος in d. Hl. Schrift: Jahrb. für Philos. und spekul. Theol. 25, 1911, 180–201; 389–413 (only the OT); CSchneider, Pls u. d. Welt: Αγγελος IV ’32, 11–47; EvSchrenck, Der Kosmos-Begriff bei Joh.: Mitteilungen u. Nachrichten f. d. evang. Kirche in Russland 51, 1895, 1–29; RLöwe, Kosmos u. Aion ’35; RBultmann, D. Verständnis v. Welt u. Mensch im NT u. im Griechentum: ThBl 19, ’40, 1–14; GBornkamm, Christus u. die Welt in der urchr. Botschaft: ZTK 47, ’50, 212–26; ALesky, Kosmos ’63; RVölkl, Christ u. Welt nach dem NT ’61; GJohnston, οἰκουμένη and κ. in the NT: NTS 10, ’64, 352–60; NCassem, ibid. 19, ’72/73, 81–91; RBratcher, BT 31, ’80, 430–34.—B. 13; 440. DELG. M-M. EDNT. TW.