they are even more necessary

μᾶλλον (comp. of the adv. μάλα; Hom.+) ‘more, rather’

① to a greater or higher degree, more Phil 1:12. πολλῷ μᾶλλον ἔκραζεν he cried out even more loudly Mk 10:48; Lk 18:39. ἔτι μᾶλλον καὶ μᾶλλον more and more (cp. Diog. L. 9, 10, 2) Phil 1:9; Hs 9, 1, 8. ἐγὼ μᾶλλον I can do so even more Phil 3:4. The thing compared is introduced by ἤ (Apollon. Paradox. 9; Appian, Iber. 90 §392; Lucian, Adv. Ind. 2) Mt 18:13 or stands in the gen. of comparison (X., Mem. 4, 3, 8, Cyr. 3, 3, 45) πάντων ὑμῶν μ. γλώσσαις λαλῶ I (can) speak in tongues more than you all 1 Cor 14:18 (Just., A I, 12, 1 πάντων μᾶλλον ἀνθρώπων).—Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; J 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7. Somet. it is also added to verbs: Σαῦλος μ. ἐνεδυναμοῦτο Ac 9:22.—In combination w. an adj. it takes the place of the comparative (Hom. et al.; Just., D. 107, 2 γενεὰν … μοιχαλίδα μ.; Synes., Ep. 123 p. 259d μ. ἄξιος) μακάριόν ἐστιν μᾶλλον Ac 20:35 (s. 3c below). καλόν ἐστιν αὐτῷ μᾶλλον Mk 9:42; cp. 1 Cor 9:15. πολλῷ μ. ἀναγκαῖά ἐστιν they are even more necessary 1 Cor 12:22. πολλὰ τ. τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τ. ἄνδρα the children of the desolate woman are numerous to a higher degree than (the children) of the woman who has a husband = the children are more numerous Gal 4:27 (Is 54:1).—Pleonastically w. words and expressions that already contain the idea ‘more’ (Kühner-G. I 26; OSchwab, Histor. Syntax der griech. Komparation III 1895, 59ff; B-D-F §246; Rob. 278) μ. διαφέρειν τινός Mt 6:26; Lk 12:24. περισσεύειν μᾶλλον 1 Th 4:1, 10; w. a comp. (Trag.; Hdt. 1, 32; X., Cyr. 2, 2, 12; Dio Chrys. 23 [40], 17; 32 [49], 14; Lucian, Gall. 13; Ps.-Lucian, Charid. 6; Just., A I, 19, 1 and D. 121, 2; Synes., Ep. 79 p. 227c; 103 p. 241d) πολλῷ μᾶλλον κρεῖσσον Phil 1:23. μᾶλλον περισσότερον ἐκήρυσσον Mk 7:36. περισσοτέρως μᾶλλον ἐχάρημεν we rejoiced still more 2 Cor 7:13. μ. ἐνδοξότεροι Hs 9, 28, 4. ὅσῳ δοκεῖ μ. μείζων εἶναι the more he seems to be great 1 Cl 48:6b.

② for a better reason, rather, all the more

ⓐ rather, sooner (ApcMos 31 ἀνάστα μ., εὖξαι τῷ θεῷ) μ. χρῆσαι (X., Mem. 1, 2, 24) rather take advantage of it (i.e. either freedom or slavery) 1 Cor 7:21 (lit. on χράομαι 1a). The slaves who have Christian masters μᾶλλον δουλευέτωσαν should render them all the better service (so REB, NRSV) 1 Ti 6:2. νῦν πολλῷ μ. ἐν τ. ἀπουσίᾳ μου much more in my absence Phil 2:12. οὐ πολὺ μ. ὑποταγησόμεθα τ. πατρί; should we not much rather submit to the Father? Hb 12:9. τοσούτῳ μ. ὅσῳ all the more, since 10:25.

ⓑ more (surely), more (certainly) πόσῳ μ. σοί how much more surely to you Phlm 16. πόσῳ μ. ὑμᾶς … ἐξεγείρει how much more will he raise you up (vivid use of the pres.) AcPlCor 2:31. πολλῷ μ. Ro 5:9 (s. HMüller, Der rabb. Qal-Wachomer Schluss. in paul. Theol., ZNW 58, ’67, 73–92). Very oft. a conditional clause (εἰ) precedes it (Epicurus in Diog. L. 10, 91 εἰ γὰρ …, πολλῷ μᾶλλον ἄν=if …, how much more surely) εἰ τὸν χόρτον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μ. ὑμᾶς; if God so clothes the grass, (will God) not much more surely (clothe) you? Mt 6:30. Likew. εἰ … πολλῷ μ. Ro 5:10, 15, 17; 2 Cor 3:9, 11; εἰ … πόσῳ μ. if … how much more surely Mt 7:11; 10:25; Lk 11:13; 12:28; Ro 11:12, 24; Hb 9:14. εἰ … πῶς οὐχὶ μ.; if … why should not more surely? 2 Cor 3:8. εἰ … πολὺ μ. ἡμεῖς if … then much more surely we Hb 12:25. εἰ ἄλλοι … οὐ μᾶλλον ἡμεῖς; if others (have a claim), do we not more surely (have one)? 1 Cor 9:12 (μ. can also mean above all, especially, e.g. Himerius, Or. 40 [Or. 6], 2).—CMaurer, Der Schluss ‘a minore ad majus’ als Element paul. Theol., TLZ 85, ’60, 149–52.

③ marker of an alternative to someth., rather in the sense instead (of someth.)

ⓐ following a negative that

α. is expressed: μὴ εἰσέλθητε. πορεύεσθε δὲ μ. do not enter (into); go instead Mt 10:6. μὴ φοβεῖσθε … φοβεῖσθε δὲ μ. vs. 28; ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μ. Hb 12:13. μὴ …, μᾶλλον δέ Eph 4:28; 5:11. μὴ or οὐ …, ἀλλὰ μ. (TestBenj 8:3; JosAs 26:2 A [p. 80, 2 Bat.]; ParJer 2:5; Just., A I, 27, 5; Syntipas p. 17, 3; 43, 17) Mt 27:24; Mk 5:26; Ro 14:13; Eph 5:4; AcPt Ox 849, 20.

β. is unexpressed, though easily supplied fr. the context: πορεύεσθε μ. (do not turn to us), rather go Mt 25:9. ἵνα μ. τὸν Βαραββᾶν that he should (release) Barabbas instead (of Jesus) Mk 15:11. ἥδιστα μᾶλλον καυχήσομαι (I will not pray for release), rather I will gladly boast 2 Cor 12:9. μᾶλλον παρακαλῶ (I do not order), rather I request Phlm 9; τοὐναντίον μ. on the other hand rather 2 Cor 2:7. μᾶλλον αἰσχυνθῶμεν we should be ashamed of ourselves (rather than mistrust Mary of Magdala) GMary Ox 463, 25.

ⓑ οὐχὶ μᾶλλον not rather follows a positive statement: ὑμεῖς πεφυσιωμένοι ἐστέ, καὶ οὐχὶ μᾶλλον ἐπενθήσατε; you are puffed up; should you not rather be sad? 1 Cor 5:2. διὰ τί οὐχὶ μ. ἀδικεῖσθε; why do you not rather suffer wrong (instead of doing wrong to others)? 6:7a; cp. 7b.

ⓒ μᾶλλον ἤ(περ) usually (exceptions: Ac 20:35 [Unknown Sayings, 77–81: this is not an exception, and renders ‘giving is blessed, not receiving’]; 1 Cor 9:15 [but see s.v. ἦ]; Gal 4:27) excludes fr. consideration the content of the phrase introduced by ἤ (Tat. 13, 3 θεομάχοι μ. ἤπερ θεοσεβεῖς; Appian, Iber. 26 §101 θαρρεῖν θεῷ μᾶλλον ἢ πλήθει στρατοῦ=put his trust in God, not in …) ἠγάπησαν οἱ ἄνθρωποι μ. τὸ σκότος ἢ τὸ φῶς people loved not light, but darkness J 3:19; cp. 12:43. ὑμῶν ἀκούειν μ. ἢ τοῦ θεοῦ, not obey God, but you instead Ac 4:19; cp. 5:29.—1 Ti 1:4; 2 Ti 3:4. τῷ ναυκλήρῳ μ. ἐπείθετο ἢ τοῖς ὑπὸ Παύλου λεγομένοις he did not pay attention to what Paul said, but to the captain of the ship Ac 27:11. Likew. μᾶλλον ἑλόμενος ἤ he chose the one rather than the other Hb 11:25.

ⓓ μᾶλλον δέ but rather, or rather, or simply rather, introduces an expr. or thought that supplements and thereby corrects what has preceded (Aristoph., Plut. 634; X., Cyr. 5, 4, 49; Demosth. 18, 65; Philo, Aet. M. 23; Just., D. 27, 4; 29, 2; Ath. 17, 3 μ. δέ; cp. Ar.; Just., A I, 17, 4 and D. 79, 1 μ. δὲ καί) Χρ. Ἰ. ὁ ἀποθανών, μᾶλλον δὲ ἐγερθείς Chr. J. who died, yes rather was raised Ro 8:34. γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ since you have known God, or rather have been known by God Gal 4:9; cp. 1 Cor 14:1, 5.—Rydbeck 80ff. DELG s.v. μάλα. M-M. EDNT.

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.

εἰμί (

A sum), [dialect] Aeol. [full] ἔμμι Sapph.2.15, Theoc.20.32; Cret. [full] ἠμί GDI 4959a; [ per.] 2sg. εἶ, [dialect] Ep. and [dialect] Ion.

εἰς Od.17.388

, al., [dialect] Aeol. ἔσσι, [dialect] Ep. and [dialect] Dor.

ἐσσί Il.1.176

, Pi.O.6.90, Sophr.134;

ἐσί GDI4959a

; [ per.] 3sg. ἐστί, [dialect] Dor.

ἐντί IG12(1).677

([place name] Rhodes), Theoc.1.17, etc.; [ per.] 3 dual

ἐστόν Th.3.112

; [ per.] 1pl. ἐσμέν, [dialect] Ep. and [dialect] Ion. εἰμέν (also in Pi.P.3.60),

ἐμέν Call.Fr. 294

, [dialect] Dor.

εἰμές Theoc.15.73

, but

ἠμέν GDI5178.34

; [ per.] 3pl. εἰσί ([etym.] - ίν), [dialect] Ep. and [dialect] Ion. ἔασι ([etym.] - ιν) Il.7.73, Xenoph.8.1, Antim.29, Herod.4.84, [dialect] Dor.

ἐντί Pi.N.1.24

, Theoc.11.45, IG9(1).32.22 ([place name] Phocis), etc.: imper. ἴσθι (

ἔσθι Hecat.361

J.), [dialect] Ep. and Lyr. also in [voice] Med. form

ἔσσο Od.3.200

, Sapph.1.28, Maced.Pae.31, late Prose

ἔσο Plu.2.241d

, M.Ant.3.5, Hld.5.12, Porph.Marc.34; [ per.] 3sg. ἔστω (

ἤτω LXXPs.103.31

, and late Inscrr., CIG2664, al.; but in Pl.R. 361c leg. ἴτω), [dialect] Dor. εἴτω, ἤτω, Heraclid. ap. Eust.1411.21, Elean

ἤστω Schwyzer 424

; [ per.] 3pl. ἔστωσαν, but

ἔστων Hom.

, Pl.R. 502a,

ὄντων Id.Lg. 879b

, and early [dialect] Att. Inscrr., IG12.22, etc. ( ἔστωσαν first in ii B. C., ib.22.1328), [dialect] Dor. ἐόντων ib.1126: subj. ὦ, ᾖς, ᾖ, [dialect] Ep.

ἔω Od.9.18

; [ per.] 3sg.

ἔῃ Il.12.300

,al. (also

ἔῃσι 2.366

, al., ᾖσι ([etym.] ν) 19.202, Hes.Op. 294), also [dialect] Boeot.

ἔνθω IG7.3172.165

,

μετείω Il.23.47

and perh.

εἴῃ 9.245

, etc.; [dialect] Dor. [ per.] 3pl.

ὦντι SIG940.3

([place name] Crete),

ἔωντι GDI5040.14

([place name] Hierapytna), [dialect] Boeot.

ἴωνθι IG7.3171.46

(iii B. C.): opt. εἴην, -ης (

εἴησθα Thgn.715

), -η, also ἔοις, ἔοι, Il.9.284, 142, al., cf. Hdt.7.6; [ per.] 3pl.

εἴοισαν Ἀρχ. Ἐφ. 1911.133

([place name] Gonni); [ per.] 3 dual

εἴτην Pl. Prm. 149e

, Sph. 243e; [ per.] 1pl.

εἶμεν E.Alc. 921

(lyr.), Pl.; [ per.] 2pl.

εἶτε Od. 21.195

; [ per.] 3pl.

εἶεν Il.2.372

, etc.,

εἴησαν Hdt.1.2

, etc.; Elean ἔα, = εἴη, SIG9 (vi B. C.), and σύν-εαν, = συνεῖεν, GDI 1149 (vi B. C.): inf. εἶναι, Arc.

ἦναι SIG306.9

(Tegea, iv B. C.); [dialect] Ep. ἔμμεναι (also [dialect] Aeol.

ἔμμεν' Sapph.34

), ἔμμεν (also Pi.P.6.42, S.Ant. 623 (lyr.)), ἔμεναι, ἔμεν, also

ἔμειν SIG1166

([place name] Dodona); [dialect] Dor. εἶμεν Foed. ap. Th.5.77,79, IG7.1.7 ([place name] Megara),

ἦμεν Test.Epict.5.16

, Tab.Heracl.1.75, Cret. ἦμεν or

ἤμην Leg.Gort.1.15

, al., GDI4998i 2, al., Megar.

εἴμεναι Ar.Ach. 775

,

εἴμειν IG12(1).155.100

([place name] Rhodes), 14.952 ([place name] Agrigentum); εἶν ib. 12(9).211.10 ([place name] Eretria), SIG135.4 ([place name] Olynthus), etc.: part. ὤν, [dialect] Ep. ἐών, ἐοῦσα, ἐόν, Cypr.

ἰών Inscr.Cypr.135.23

H.; [dialect] Boeot. fem.

ἰῶσα IG 7.3172.116

(Orchom.), [dialect] Aeol. and [dialect] Dor. fem.

ἔσσα Sapph.75.4

, IG4.952.2 (Epid.), Theoc.28.16,

ἐοῖσα Pi.P.4.265

,

ἔασσα Lyr.Alex.Adesp. 9

, Diotog. ap. Stob.4.7.62,

εὖσα Erinn.5.5

(also [dialect] Ion., Herod.5.16,

εὔντων 2.85

),

ἐᾶσα Ti.Locr.96d

, IG5(1).1470.8 ([place name] Messene),

ἴαττα Leg.Gort.8.47

; acc. sg.

εὖντα Theoc.2.3

; nom. sg. εἴς in Heraclid. ap. Eust.1756.13, pl.

ἔντες Tab.Heracl.1.117

; dat. pl. ἔντασσι ib.104; gen. pl.

παρ-έντων Alcm. 64

: [tense] impf.

ἦν Il.2.77

, etc., [dialect] Ep. ἔον (also [dialect] Aeol., Alc.127, Sapph.Oxy. 1787 Fr.3 ii 21), in [dialect] Att. ἦ (dub. in [dialect] Aeol., Alc. Supp.14.9), Ar.Pl.77, Pl.Phd. 61b, etc., but usu. altered to ἦν in codd. (and ἦν is required by metre in E. Ion 280), [var] contr. from [dialect] Ep. and [dialect] Ion. ἦα (Il.5.808, al., IG12(8).449.2 ([place name] Thasos), whence Hom.and later [dialect] Ion.

ἔᾱ Il.4.321

, al.,

ἔας Hdt.1.187

,

ἔατε Id.4.119

); [dialect] Ep. [ per.] 3sg. ἦεν, always with ν in Hom.; ἔην as [ per.] 1sg., only Il.11.762 (s. v.l., al. ἔον), freq. as [ per.] 3sg. (generally before a consonant, so that ἔεν is possible), sts. also ἤην; [ per.] 2sg. ἦσθα, later ἦς (wh. is v.l. in Pi.I.1.26), sts. in LXX (Jd. 11.35, Ru.3.2,al.), cf. Pl.Ax. 365e, Erinn.4.4, Ev.Matt.25.21, al.,

ἦσθας Men.Epit. 156

, [dialect] Ep. ἔησθα; [ per.] 3sg. ἦν, [dialect] Ep. ἔην, ἤην, ἦεν (v. supr.), [dialect] Dor. and [dialect] Aeol.

ἦς Alc.Supp.30.1

, Epich.102, Sophr.59, Theoc.2.90, SIG241.145 (Delph.); [ per.] 3 dual

ἤστην Il.5.10

, E.Hipp. 387, Ar.Eq. 982, Pl.Euthd. 272a, al.; [dialect] Dor. [ per.] 1pl.

ἦμες Plu.Lyc.21

; [ per.] 2pl.

ἦτε Pl.Euthd. 276c

,

ἦστε Ar. Pax 821

, Ec. 1086; [ per.] 3pl. ἦσαν, [dialect] Ion. and Poet. ἔσαν (in Hes.Th. 321, 825, ἦν is not pl. for ἦσαν, but is rather a peculiarity of syntax, v. infr. v, but is [ per.] 3pl. in Epich.46, al., SIG560.15 (Epidamnus, iii B. C.)); [dialect] Aeol.

ἔον Schwyzer 644.12

; later

ἤμην PSI4.362.21

(iii B. C.), SIG527.46 (Crete, iii B. C.), IGRom.4.1740 ([place name] Cyme), always in LXX as Ba.1.19, cf. Ev.Matt.23.30, Plu.2.174a, etc., and sts. in codd. of earlier writers, Lys.7.34, Trag.Adesp. 124 (cited from E. Hel. 931 by Choerob. and from Id.Tr. 474 by Aps.), X.Cyr.6.1.9, Hyp.Ath.26, [ per.] 2sg.

ἦσο Epigr.Gr.379

([place name] Aezani), [ per.] 3sg.

ἦστο Supp.Epigr. 1.455.7

([place name] Phrygia), [ per.] 1pl.

ἤμεθα PPetr.2p.11

(iii B. C.), LXX Ba.1.19, 1 Ki.25.16, Ep.Eph.2.3; subj.

ὦμαι PBaden 48.12

(ii B. C.), ἦται GDI 1696, ἦνται prob. in IG5(1).1390.83 ([place name] Andania); [dialect] Ion. and [dialect] Ep. also ἔσκον, used by A.Pers. 656 (lyr.): [tense] fut. ἔσομαι, ἔσται, [dialect] Ep. and [dialect] Aeol. also ἔσσομαι, ἔσεται, ἔσσεται; [dialect] Aeol. [ per.] 2sg. ἔσσῃ prob. in Alc.67,87; [dialect] Dor. 2 and [ per.] 3sg. ἐσσῇ, ἐσσεῖται, Il.2.393, 13.317, Theoc.10.5, [ per.] 3pl. ἐσσοῦνται Foed. ap. Th.5.77 codd. (but

ἔσσονται Tab.Heracl.1.113

), inf.

ἐσσεῖσθαι Sophr.57

.—All forms of the [tense] pres.ind. are enclitic (exc. [ per.] 2sg. εἶ and [ per.] 3pl. ἔασι); but [ per.] 3sg. is written ἔστι when it begins a sentence or verse, or when it immediately follows οὐκ, καί, εἰ, ὡς, ἀλλά, or τοῦτ', Hdn.Gr.1.553 (also μή acc. to EM301.3); later Gramm. wrote ἔστι as Subst. Verb, Phot., Eust.880.22.

A as the Subst. Verb,

I of persons, exist,

οὐκ ἔσθ' οὗτος ἀνήρ, οὐδ' ἔσσεται Od.16.437

; ἔτ' εἰσί they are still in being, 15.433, cf. S.Ph. 445, etc.;

τεθνηῶτος.. μηδ' ἔτ' ἐόντος Od.1.289

; οὐκέτ' ἐστί he is no more, E.Hipp. 1162; οὐδὲ δὴν ἦν he was not long- lived, Il.6.131; ὁ οὐκ ὤν, οἱ οὐκ ὄντες, of those who are no more, Th.2.45,44; οἱ ὄντες the living, Plb.9.29.2; ὁ ὤν the Eternal, LXX Ex.3.14, al., Ph.1.289;

θεοὶ αἰὲν ἐόντες Il.1.290

; ἐσσόμενοι posterity, 2.119;

κἀγὼ γὰρ ἦ ποτ', ἀλλὰ νῦν οὐκ εἴμ' ἔτι E.Hec. 284

; ὡς ἂν εἶεν ἅνθρωποι might continue in being, Pl.Smp. 190c;

ζώντων καὶ ὄντων Ἀθηναίων D.18.72

, cf. Arist.GC 318b25; of things, εἰ ἔστι ἀληθέως [ἡ τράπεζα] Hdt.3.17, etc.; of cities,

ὄλωλεν, οὐδ' ἔτ' ἐστὶ Τροία E.Tr. 1292

, cf. Heracl. 491; δοκεῖ μοι Καρχηδόνα μὴ εἶναι censeo Carthaginem esse delendam, Plu.Cat.Ma.27; ἂν ᾖ τὸ στράτευμα be in existence, D.8.17; of money, to be in hand,

τῶν ὄντων χρημάτων καὶ τῶν προσιόντων IG12.91.25

; τὰ ὄντα property, Pl.Grg. 511a, Plu.Ant.24, etc.; τὸ ἐσόμενον ἐκ .. future revenue from.., BCH46.420 (Olymos, i B. C.); of place, τὴν οὖσαν ἐκκλησίαν the local church, Act.Ap.13.1; of time, τοῦ ὄντος μηνός in the current month, BGU146.4, etc.; in office,

ἱερέων τῶν ὄντων PPar.5.4

(ii B. C.); αἱ οὖσαι [ἐξουσίαι] the powers that be, Ep. Rom.13.1.

II of the real world, be, opp. become,

γίγνεται πάντα ἃ δή φαμεν εἶναι Pl.Tht. 152d

, etc.; τὸ ὄν Being, Parm.8.35, Protag.2, Pl.Ti. 27d, etc.; opp. τὸ μὴ ὄν, Gorg.Fr.3 D., etc.;

οὐδὲν γίνεται ἐκ τοῦ μὴ ὄντος Epicur.Ep. 1p.5U.

;

ἐξ οὐκ ὄντων ἐποίησεν αὐτὰ ὁ θεός LXX 2 Ma.7.28

; τὰ ὄντα the world of things, Heraclit.7, Emp.129.5, etc.; ὄνindecl., τῶν ὂν εἰδῶν species of Being, Plot.6.2.10.

2 of circumstances, events, etc., to happen,

τά τ' ἐόντα, τά τ' ἐσσόμενα, πρό τ' ἐόντα Il.1.70

;

ἡ ἐσβολὴ ἔμελλεν ἔσεσθαι Th.2.13

, etc.; τῆς προδοσίας οὔσης since treachery was there, Id.4.103; ἕως ἂν ὁ πόλεμος ᾖ so long as it last, Id.1.58;

αἱ σπονδαὶ ἐνιαυτὸν ἔσονται Id.4.118

; τί ἐστιν; what is it? what's the matter? Ar.Th. 193; τί οὖν ἦν τοῦτο; how came it to pass? Pl.Phd. 58a: repeated with a relat. to avoid a positive assertion, ἔστι δ' ὅπῃ νῦν ἔ. things are as they are, i.e. are ill, A.Ag.67.

III be the fact or the case, διπλασίαν ἂν τὴν δύναμιν εἰκάζεσθαι ἤ ἐστιν twice as large as it really is, Th.1.10; αὐτὸ ὅ ἐστι καλόν beauty in its essence, Pl.Smp. 211c, cf. Phd. 74b; freq. in part., τὸν ἐόντα λόγον λέγειν or φαίνειν the true story, Hdt.1.95, 116; τῷ ἐόντι χρήσασθαι tell the truth, ib. 30;

τὰ ὄντα ἀπαγγέλλειν Th.7.8

; σκῆψιν οὐκ οὖσαν, λόγον οὐκ ὄντα, S.El. 584, Ar.Ra. 1052; τῷ ὄντι in reality, in fact, Pl.Prt. 328d, etc.; to apply a quotation to a case in point, τῷ ὄντι κλαυσίγελως real 'smiles through tears' (with allusion to Il.6.484), X.HG7.2.9, cf. Pl. La. 196d; κατὰ τὸ ἐόν according to the fact, rightly, Hdt.1.97; πᾶν τὸ ἐόν the whole truth, Id.9.11;

τοῦ ἐόντος ἀποτεύξεται Hp.VM 2

.

IV folld. by the relat., οὐκ ἔστιν ὅς or ὅστις no one,

οὐκ ἔσθ' ὃς.. ἀπαλάλκοι Il.22.348

;

οὐκ ἔ. οὐδεὶς ὅς E.El. 903

; οὐκ ἔ. ὅτῳ, = οὐδενί, A.Pr. 293 (anap.), cf. 989: freq. in pl., εἰσὶν οἵ, = Lat. sunt qui, used exactly like ἔνιοι, Th.6.88, 7.44, Pl.Men. 77d, Grg. 503a, etc. ( εἰσί τινες οἵ .. Th.3.24); ἐστὶν ἃ χωρία, πολίσματα, Id.1.12,65;

ἐστὶν ἃ εἰπεῖν Id.2.67

;

ἦσαν οἵ X.An.5.2.14

; the sg. Verb is used even with masc. and fem. pl., ἐστὶν οἵ, αἵ, Hp.Fract.1, VC4, X.Cyr.2.3.16; more freq. in oblique cases,

ποταμῶν ἐστὶ ὧν Hdt.7.187

;

ἐστὶν ἀφ' ὧν Th.8.65

; ἐστὶ παρ' οἷς, ἐστὶν ἐν οἷς, Id.1.23, 5.25: in questions ὅστις is used, ἔστιν ἥντινα δόξαν.. ἀπεκρίνατο; Pl.Men. 85b: with relat. Particles, ἐστὶν ἔνθα, = Lat. est ubi, X.Cyr.7.4.15, etc.; ἐ. ὅπῃ, ἔσθ' ὅπου, somehow, somewhere, Pl.Prt. 331d, A.Eu. 517, S.OT 448, etc.; in questions expecting a neg. answer, ἐ. ὁπόθεν, ὅπως; Pl.Phlb. 35a, R. 493e, etc.;

οὐ γάρ ἐσθ' ὅπως Pi.Fr.61

, cf. Hdt.7.102, A.Ag. 620; οὐκ ἔ. ὅπως οὐ in any case, necessarily, Ar. Pax 188;

οὐκ ἔ. ὡς Pl. Men. 76e

, etc.; ἐ. ὅτε, ἔσθ' ὅτε, sometimes, Pi.Fr.180.2, S.Aj.56, Th. 7.21, etc.

V ἦν is sts. used with pl. masc. and fem., usu. at the beginning of a sentence, there was,

τῆς δ' ἦν τρεῖς κεφαλαί Hes.Th. 321

; (but in

ἦν δ' ἐρῳδιοί τε πολλοί Epich.46

, cf. 59, al., it may be taken as [dialect] Dor. [ per.] 3pl.);

ἦν δ' ἀμφίπλεκτοι κλίμακες S.Tr. 520

(lyr.); ἦν ἄρα κἀκεῖνοι ταλακάρδιοι Epigr. ap. Aeschin.3.184; less freq.

ἔστι, ἔστι δὲ μεταξὺ.. ἑπτὰ στάδιοι Hdt.1.26

, cf. 7.34;

ἔστι.. ἄρχοντές τε καὶ δῆμος Pl.R. 463a

; before dual Nouns, Ar.V.58, Pl.Grg. 500d.

VI ἔστι impers., c. inf., it is possible,

ἔστι γὰρ ἀμφοτέροισιν ὀνείδεα μυθήσασθαι Il.20.246

;

ἔστι μὲν εὕδειν, ἔστι δὲ τερπομένοισιν ἀκούειν Od. 15.392

; εἴ τί πού ἐστι (sc. πιθέσθαι) 4.193;

τοιάδε.. ἐστὶν ἀκοῦσαι A. Pr. 1055

(anap.);

ἔστι τεκμήρια ὁρᾶν X.An.3.2.13

, cf. Ar.Ra. 1163, Aeschin.3.105, D.18.272, Arist.Ath.53.6, etc.; so in imper., opt., and subj.,

ἔστω ἀποφέρεσθαι τῷ βουλομένῳ IG12.10.7

;

μυρία ἂν εἴη λέγειν Pl.Plt. 271e

;

ὅπως ἂν ᾖ δρᾶν IG2.1054.91

: more freq. in neg. clauses, Il.6.267, etc.; folld. by ὥστε c. inf., S.Ph. 656: c. acc. et inf.,

ἁδόντα δ' εἴη με τοῖς ἀγαθοῖς ὁμιλεῖν Pi.P.2.96

;

ἔστιν ἐκπεσεῖν ἀρχῆς Δία A.Pr. 757

: sts. not impers. in this sense,

θάλασσα δ' οὐκέτ' ἦν ἰδεῖν Id.Pers. 419

.

b ἔστω in argument, let it be granted,

ἔστω τοῦτο ἀληθὲς εἶναι D.H.Comp.25

;

ἔστω σοι τοῦθ' οὕτως Plu.2.987b

;

ἔστω εἶναί τινα τοιοῦτον D.

Chr.74.24.

B most freq., to be, the Copula connecting the predicate with the Subject, both being in the same case: hence, signify, import,

τὸ γὰρ εἴρειν λέγειν ἐστίν Pl.Cra. 398d

; esp. in the phrase τοῦτ' ἔστι, hoc est;

Σκαιόλαν, ὅπερ ἐστὶ Λαϊόν Plu.Publ.17

: with numerals, τὰ δὶς πέντε δέκα ἐστίν twice five are ten, X.Mem.4.4.7; εἶναί τις or τι, to be somebody, something, be of some consequence, v. τις; οὐδὲν εἶναι Pl.R. 562d, etc.

2 periphr. with the Participle to represent the finite Verb: with [tense] pf. part. once in Hom., τετληότες εἰμέν, for τετλήκαμεν, Il.5.873; so in Trag. and [dialect] Att., ἦν τεθνηκώς, for ἐτεθνήκει, A. Ag. 869; ἔσται δεδορκώς ib. 1179;

εἰμὶ γεγώς S.Aj. 1299

;

πεφυκός ἐστι Ar.Av. 1473

;

δεδρακότες εἰσίν Th.3.68

;

κατακεκονότες ἔσεσθε X.An.7.6.36

: with [tense] aor. part., once in Hom.,

βλήμενος ἦν Il.4.211

; so προδείσας εἰμί, οὐ σιωπήσας ἔσει; S.OT90, 1146, cf. A.Supp. 460: with [tense] pres. part.,

ἦν προκείμενον Id.Pers. 371

;

φεύγων Ὀρέστης ἐστίν Id.Ch. 136

;

εἴην οὐκ ἂν εὖ φρονῶν S.Aj. 1330

; τί δ' ἐστί.. φέρον; Id.OT 991, cf. 274, 708;

λέγων ἐστίν τις E.Hec. 1179

;

ἦν τίς σ' ὑβρίζων Id.HF 313

;

πόρρω ἤδη εἶ πορευόμενος Pl.Ly. 204b

;

βαδίζων εἰμί Ar.Ra. 36

; freq. in Hdt.,

ἦσαν ἱέντες 1.57

, al.; even

εἰσὶ διάφοροι ἐόντες 3.49

(s.v.l.):— if the Art. is joined with the Part., the noun is made emphatic, Κᾶρές εἰσι οἱ καταδέξαντες the persons who showed her were Carians, Id.1.171;

αὐτὸς ἦν ὁ μαρτυρῶν A.Eu. 798

;

δόλος ἦν ὁ φράσας S.El. 197

(anap.).

C εἶναι is freq. modified in sense by the addition of Advbs., or the cases of Nouns without or with Preps.:

I εἶναι with Advbs., where the Adv. often merely represents a Noun and stands as the predicate,

ἅλις δέ οἱ ἦσαν ἄρουραι Il.14.122

, etc.; ἀκέων, ἀκήν εἶναι, to be silent, 4.22, Od.2.82;

σῖγα πᾶς ἔστω λεώς E.Hec. 532

;

διαγνῶναι χαλεπῶς ἦν ἄνδρα ἕκαστον Il.7.424

; ἀσφαλέως ἡ κομιδὴ ἔσται will go on safely, Hdt.4.134; ἐγγύς, πόρρω εἶναι, Th.6.88, Pl.Prt. 356e: freq. impers. with words implying good or ill fortune, Κουρήτεσσι κακῶς ἦν it fared ill with them, Il.9.551;

εὖ γὰρ ἔσται E.Med.89

, cf. Ar.Pl. 1188, etc.;

ἡδέως ἂν αὐτοῖς εἴη D.59.30

.

II c. gen., to express descent or extraction,

πατρὸς δ' εἴμ' ἀγαθοῖο Il.21.109

;

αἵματός εἰς ἀγαθοῖο Od. 4.611

, cf. Hdt.3.71, Th.2.71, etc.;

πόλεως μεγίστης εἶ X.An.7.3.19

.

b to express the material of which a thing is made, ἡ κρηπίς ἐστι λίθων μεγάλων consists of.., Hdt.1.93; τῆς πόλιος ἐούσης δύο φαρσέων ib. 186; τοιούτων ἔργων ἐστὶ ἡ τυραννίς is made up of.., Id.5.92.ή, etc.

c to express the class to which a person or thing belongs, εἶ γὰρ τῶν φίλων you are one of them, Ar.Pl. 345;

ἐτύγχανε βουλῆς ὤν Th.3.70

;

ὅσοι ἦσαν τῶν προτέρων στρατιωτῶν Id.7.44

;

Κριτίας τῶν τριάκοντα ὤν X.Mem.1.2.31

; ἔστι τῶν αἰσχρῶν it is in the class of disgraceful things, i. e. it is disgraceful, D.2.2.

d to express that a thing belongs to another,

Τροίαν Ἀχαιῶν οὖσαν A.Ag. 269

;

τὸ πεδίον ἦν μέν κοτε Χορασμίων Hdt.3.117

, etc.: hence, to be of the party of,

ἦσαν.. τινὲς μὲν φιλίππου, τινὲς δὲ τοῦ βελτίστου D.9.56

, cf. 37.53; to be de pendent upon, S.Ant. 737, etc.; to be at the mercy of,

ἔστι τοῦ λέγοντος, ἢν φόβους λέγῃ Id.OT 917

.

e to express one's duty, business, custom, nature, and the like , οὔτοι γυναικός ἐστι 'tis not a woman's part, A.Ag. 940;

τὸ ἐπιτιμᾶν παντὸς εἶναι D.1.16

; τὸ δὲ ναυτικὸν τέχνης ἐστίν is matter of art, requires art, Th.1.142, cf.83.

f in LXX, to be occupied about,

ἦσαν τοῦ θύειν 2 Ch.30.17

; ἔσεσθαι, c. gen., to be about to,

ἐσόμεθα τοῦ σῶσαί σε 2 Ki.10.11

.

III with the dat., ἐστί μοι I have, freq. in Hom., etc.

2 with two dats., σφίσι τε καὶ Ἀθηναίοισι εἶναι οὐδὲν πρῆγμα that they and the Athenians have nothing to do one with another, Hdt.5.84;

μηδὲν εἶναι σοὶ καὶ φιλίππῳ πρᾶγμα D.18.283

; more shortly, σοί τε καὶ τούτοισι πρήγμασι τί ἐστι; Hdt.5.33; τί τῷ νόμῳ καὶ τῇ βασάνῳ; D.29.36; τί ἐμοὶ καὶ σοί; Lat. quid tecum est mihi? Ev.Marc.5.7, etc.; also ἐμοὶ οὐδὲν πρὸς τοὺς τοιούτους (sc. ἐστίν) Isoc.4.12;

ἐν οἷς πρὸς τοὺς ἐναντίους ἐστὶ τῷ δήμῳ D.18.278

; ἔσται αὐτῳ πρὸς τὸν θεόν, in tomb inscriptions, JHS18.113, etc.

3 with ἄσμενος, βουλόμενος, etc., added, ἐμοὶ δέ κεν ἀσμένῳ εἴη 'twould be to my delight, Il.14.108;

οὐκ ἂν σφίσι βουλομένοις εἶναι Th.7.35

;

προσδεχομένῳ Id.6.46

;

θέλοντι S.OT 1356

(lyr.);

ἡδομένοις Pl.La. 187c

.

IV with Preps., εἶναι ἀπό τινος, = εἶναί τινος (supr. 11.a), X.Mem.1.6.9;

εἰσὶν ἀπ' ἐναντίων αὗται πραγμάτων Pl.Phlb. 12d

; but εἶναι ἀπ' οἴκου to be away from.., Th.1.99.

2 εἶναι ἔκ τινος to be sprung from, εἴμ' ἐκ Παιονίης, Μυρμιδόνων ἔξ εἰμι, Il.21.154, 24.397, etc.; ἔστιν ἐξ ἀνάγκης it is of necessity, i. e. necessary, Pl.Sph. 256d.

3 εἶναι ἐν .. to be in a certain state,

ἐν εὐπαθείῃσι Hdt.1.22

; ἐν ἀθυμία, etc., Th.6.46, etc.;

ἐν ταραχαῖς D.18.218

; εἶναι ἐν ἀξιώματι to be in esteem, Th.1.130; οἱ ἐν τέλεϊ ἐόντες those in office, Hdt.3.18, etc.; but εἶναι ἐν τέχνῃ, ἐν φιλοσοφία to be engaged in.., S.OT 562, Pl.Phd. 59a.

b ἐν σοί ἐστι it depends on thee, Hdt.6.109, S.Ph. 963;

ἐν σοὶ γάρ ἐσμεν Id.OT 314

; so also

ἐπί τινι Id.Ph. 1003

, X.Cyr.1.6.2, etc.

4 εἶναι διά .., much like εἶναι ἐν .., εἶναι διὰ φόβου, = φοβεῖσθαι, Th.6.34; εἶναι δι' ὄχλου, = ὀχληρὸν εἶναι, Id.1.73;

εἶναι διὰ μόχθων X.Cyr.1.6.25

; εἶναι δι' αἰτίας, = αἰτιᾶσθαι, D.H.1.70; Geom., pass through,

διὰ τᾶς ἑτέρας διαμέτρου ἐόντος τοῦ ἐπιπέδου Archim.Con.Sph.20

.

5 εἶναι ἐφ' ἑαυτῆς to be by oneself, D.25.23; εἶναι ἐπὶ ὀνόματος to bear a name, Id.39.21; εἶναι ἐπὶ τοῖς πράγμασιν to be engaged in.., Id.2.12; εἶναι ἐπί τινα to be against him, Id.6.33; εἶναι ἐφ' ἑξήκοντα στάδια to reach sixty stadia, X.An.4.6.11; εἶναι ἐπὶ τὰς ἁφάς pass through the points of contact, Apollon. Perg.Con.4.1; εἶναι ἐπί τινι, v. supr. 3 b.

6 εἶναι πρός τινος to be in one's favour, Th.4.10,29, etc.; to suit, X.An. 1.2.11, etc.; εἶναι πρός τινι engaged in, Pl.Phd. 84c, Philostr.VA5.31; πρὸς τοῖς ἰδίοις mind one's own affairs, Arist.Pol. 1309a6, Ath.16.3;

εἶναι πρὸς τὸ κωλύειν Plb.1.26.3

; πρὸς τὸ πονεῖν Telesp.46 H.;

εἶναι περί τι X.An.3.5.7

, etc.

7 εἶναι παρά τινι or τινα, = παρειναι, Id.Cyr.6.2.15, Hdt.8.140.ά (s.v.l.).

8 εἶναι ὑπό τινα or τινι to be subject to.., X.HG5.2.17 (s.v.l.), 6.2.4.

9 περὶ τούτων ἐστίν that is the question, Men.Epit.30.

10 εἶναι ἀπό .., in Geom., to be constructed upon, Archim.Sph.Cyl.2.9, Con.Sph.7.

D ἐστί is very freq. omitted, mostly in the [tense] pres. ind. before certain predicates, as ἀνάγκη, ἄξιον, δυνατόν, εἰκός, ἕτοιμον, οἷόν τε, ῥᾴδιον, χρεών, etc., and after the neut. of Verbals in - τέος, and such forms as θαυμαστὸν ὅσον: less freq. with other persons and moods, εἰμί omitted, S.OT92, Aj. 813; εἶ, Od.4.206; ἐσμέν, S.Ant. 634; ἐστέ, Od.10.463; εἰσί, S.OT 499 (lyr.), IG2.778 B; subj. ᾖ, Il.14.376, E.Hipp. 659, Antipho 5.32; opt. εἴη, IG22.1183.12; [tense] impf. ἦν, ib.2.778 B; [tense] fut. ἔσονται, Od.14.394.

E the Inf. freq. seems redundant,

1 in phrases implying power or will to do a thing, ἑκὼν εἶναι (v. ἑκών)

κατὰ δύναμιν εἶναι Is.2.32

;

εἰς δύναμιν εἶναι Pl.Plt. 300c

; τὸ ἐπ' ἐκείνοις εἶναι, quantum in illis esset, Th.8.48, X.HG3.5.9, cf. Lys.13.58;

τὸ ἐπὶ σφᾶς εἶναι Th.4.28

;

τὸ κατὰ τοῦτον εἶναι X.An.1.6.9

;

κατὰ τοῦτο εἶναι Pl.Prt. 317a

; τὸ τήμερον, τὸ νῦν εἶναι, Id.Cra. 396e, La. 201c, Theopomp. Com.98, Decr. ap. Arist.Ath.31.2, etc.

2 after Verbs of naming or choosing,

σοφιστὴν ὀνομάζουσι τὸν ἄνδρα εἶναι Pl.Prt. 311e

;

σύμμαχόν μιν εἵλοντο εἶναι Hdt.8.134

; of giving,

δῶκε ξεινήϊον εἶναι Il. 11.20

.

F [tense] impf. ἦνissts. used where other languages take the [tense] pres.,

1 after ἄρα, to express a fact which is and has always been the same, δέρμα δὲ ἀνθρώπου.. ἦν ἄρα σχεδὸν δερμάτων πάντων λαμπρότατον human skin then it appears is.., Hdt.4.64;

Κύπρις οὐκ ἄρ' ἦν θεός E. Hipp. 359

; ὡς ἄρ' ἦσθ' ἐμὸς πατὴρ ὀρθῶς ib. 1169;

ἦ πολύμοχθον ἄρ' ἦν γένος.. ἁμερίων Id.IA 1330

;

ἦ στωμύλος ἦσθα Theoc.5.79

; so also when there is reference to a past thought, τουτὶ τί ἦν; what is this? Ar.Ach. 157, cf. Pl.Cra. 387c: so in the Aristotelian formula τὸ τί ἦν εἶναι (APo.82b38, al.), used to express the essential nature of a thing, where τί ἦν (for ἐστί) takes the place of the dat. in such phrases as τὸ ἀγαθῷ εἶναι, τὸ μεγέθει εἶναι, APr.67b12, de An.429b10.

G ἐγώ εἰμι, in LXX, pleonastic for

ἐγώ, ἐγώ εἰμι οὐχ ἥμαρτον Jd. 11.27

, cf. 6.18; also

ἔσται πᾶς ἀποκτενεῖ με Ge.4.14

.

ζωή, ῆς, ἡ (Hom.+; in Hom. ‘living’=‘substance, property’, without which there would not be life; after Hom. ‘life, existence’ opp. death, then ‘way of life’ Hdt. 4, 112)

① life in the physical sense, life ἐν σαρκὶ ζ. Orig., C. Cels. 6, 59, 8)

ⓐ opp. θάνατος (Pind. et al.; Lucian, Tox. 38; Sir 37:18; Pr 18:21; Philo; Just., A I, 57, 3; Mel., P. 49, 355) Ro 8:38; 1 Cor 3:22; Phil 1:20. ἐν τῇ ζωῇ σου during your life Lk 16:25 (s. Sir 30:5); cp. 12:15; Ac 8:33 (Is 53:8); Js 4:14; 1 Cl 16:8 (Is 53:8); 17:4 (cp. Job 14:5); 20:10; Hm 3:3. πᾶς χρόνος τῆς ζωῆς ἡμῶν B 4:9 (cp. PsSol 17:2; JosAs 13:12). πάσας τὰς ἡμέρας τῆς ζωῆς αὐτῶν Hs 9, 29, 2; cp. GJs 4:1; τὰς λοιπὰς τῆς ζωῆς ἡμέρας Hv 4, 2, 5; cp. v 5, 2; m 12, 2; Hs 6, 3, 6. τὴν ἐσχάτην ἡμέραν τῆς ζωῆς αὐτοῦ Hv 3, 12, 2. ἐν τῇ ζ. ταύτῃ in this life 1 Cor 15:19; also ζ. ἡ νῦν (opp. ἡ μέλλουσα) 1 Ti 4:8 (Tat. 14, 2). τέλος ζωῆς end of life Hb 7:3 (TestAbr A 1 p. 78, 5 [Stone p. 4]). ζωὴ κ. πνοή life and breath Ac 17:25 (cp. Gen 2:7; 7:22). πνεῦμα ζωῆς breath of life Rv 11:11 (cp. Gen 6:17; 7:15; TestAbr A 18 p. 100, 31 [Stone p. 48]). ψυχὴ ζωῆς living thing 16:3 (cp. Gen 1:30; Just., D. 6, 1 ἡ ψυχὴ ἤτοι ζωή ἐστιν ἢ ζωὴν ἔχει). πρὸς ζωῆς necessary for life 1 Cl 20:10. Of the indestructible life of those clothed in the heavenly body 2 Cor 5:4. The life of the risen Christ also has this character Ro 5:10; 2 Cor 4:10f; ζ. ἀκατάλυτος Hb 7:16. ὁδοὶ ζωῆς Ac 2:28 (Ps 15:11). Christ is ἐν θανάτῳ ζ. ἀληθινή IEph 7:2.

ⓑ means of sustenance, livelihood (Hdt. et al.; Sir 4:1; 29:21) Hs 9, 26, 2.

ⓒ the course or mode of one’s life (cp. βίος 1) Hm 8, 4 and 9; 11, 7 and 16; Hs 9, 16, 2 al. In some of these pass. a transition to the moral aspect is apparent.

② transcendent life, life

ⓐ God and Christ

α. God as ζωή Dg 9:6b; as ζωὴ αἰώνιος 1J 5:20. Of the cross IEph 18:1. It is true of God that ἔχει ζωὴν ἐν ἑαυτῷ J 5:26a. God’s commandment is eternal life 12:50 (cp. Philo, Fug. 198 God is the πρεσβυτάτη πηγὴ ζωῆς; Herm. Wr. 11, 13; 14; 12, 15 God the πλήρωμα τ. ζωῆς; PGM 3, 602 [s. Rtzst., Mysterienrel.³ 286, ln. 11]; the deity called Νοῦς as ζωή and φῶς Herm. Wr. 1:9, 12, 17, 21, 32; 13:9, 18, 19. Cp. also Ps 35:10; 55:14; SibOr Fgm. 3, 34; JosAs 8:10f al.).

β. of Christ, who received life fr. God J 5:26b (ἡ ζωὴ τῆς πίστεως ParJer 9:14). ἐν αὐτῷ ζ. ἦν 1:4a; cp. 1J 5:11b. He is the ἀρχηγὸς τ. ζωῆς Ac 3:15, the λόγος τ. ζωῆς 1J 1:1; cp. vs. 2, the ἄρτος τ. ζωῆς J 6:35, 48; cp. vs. 33 (EJanot, Le pain de vie: Gregorianum 11, 1930, 161–70), also simply ζωή 11:25; 14:6 or ἡ ζ. ὑμῶν Col 3:4; cp. B 2, 10; IMg 9:1. Since the life in him was τὸ φῶς τ. ἀνθρώπων J 1:4b, people through following him obtain τὸ φῶς τ. ζωῆς 8:12 (on the combination of light and life cp. 1QS 3, 7 and the Orph. Hymns to Helios no. 8, 18 Qu. ζωῆς φῶς, as well as Christian ins of Rome [Ramsay, Luke the Physician 1908 p. 375, 238 A.D.], where a father calls his dead son γλυκύτερον φωτὸς καὶ ζοῆς; s. also α above).—SBartina, La vida como historia en J 1:1–18, Biblica 49, ’68, 91–96.

ⓑ The discussion now turns naturally to the life of the believers, which proceeds fr. God and Christ.

α. without (clear) eschatol. implications, of the life of grace and holiness ἐν καινότητι ζωῆς περιπατεῖν walk in (i.e. live) a new life Ro 6:4; cp. IEph 19:3. ἀπηλλοτριωμένοι τ. ζωῆς τ. θεοῦ estranged fr. the life of God Eph 4:18 (cp. Philo, Post. Cai. 69 τῆς θεοῦ ζωῆς ἀπεσχοινίσθαι). ἡ ζωὴ τ. ἀνθρώπων the (true) life of persons (in God) Hm 2:1.—Of the life of salvation and of glory. It is ζ. κυρίου B 1:4 (cp. PGM 12, 255 κύριε τ. ζωῆς; 13, 783) or ζ. ἐν Χρ. Ἰησοῦ 2 Ti 1:1; cp. ζωὴν ὑμῖν ὁ κύριος χαρίζεται Hs 9, 28, 6; effected by his words or by the proclamation of the gospel: ῥήματα ζ. αἰωνίου J 6:68; cp. vs. 63. τὰ ῥήματα τῆς ζ. ταύτης Ac 5:20. λόγος ζωῆς word of life Phil 2:16; cp. 2 Ti 1:10; 2 Cor 4:12. Hence the apostle, proclaiming the gospel, can term himself the bearer of the ‘fragrance of Christ’, leading those appointed to this bliss, the rescued ἐκ ζωῆς εἰς ζωήν from life to life (i.e., as it seems, ever more deeply into the divine life) 2 Cor 2:16.—The Spirit stands w. Christ as the power of life πνεῦμα τῆς ζωῆς ἐν Χρ. Ἰησοῦ the spirit of life in Chr. J. Ro 8:2; cp. vss. 6, 10 and J 6:63.—Like the words of Christ, the divine ἐντολή is also to bring life Ro 7:10; Hm 7:5; Hs 8, 7, 6. This ζ. is regarded as God’s gift ζ. ἐν ἀθανασίᾳ 1 Cl 35:2. W. ἀφθαρσία 2 Ti 1:10; 2 Cl 14:5; IPol 2:3. W. γνῶσις D 9:3; Dg 12:3–7. W. εὐσέβεια 2 Pt 1:3. W. εἰρήνη Ro 8:6. W. σωτηρία 2 Cl 19:1. ἀγάπην ἥτις ἐστὶν ἀρχὴ ζωὴς καὶ τέλος IEph 14:1. Christians, who truly belong to the ἐκκλησία τῆς ζωῆς 2 Cl 14:1, are heirs of life, the gift of grace 1 Pt 3:7. This life, as long as they are in the body, κέκρυπται σὺν τ. Χριστῷ ἐν τῷ θεῷ is hidden with Christ in God Col 3:3. Those who forfeit their ζ. (=their real life in contrast to their physical existence as ψυχή) are excluded fr. the life of glory Hv 1, 1, 9; Hs 6, 2, 3; 8, 6, 4; 6; 8, 8, 2f; 5; 9, 21, 4.—Cp. also Ac 11:18 (s. 1QS 3, 1); 13:46, 48. ἡ ὁδὸς τῆς ζ. D 1:2; 4:14. τὰς τρίβους τῆς ζ. Hs 5, 6, 3. Esp. in Johannine usage the term ζ. is copiously employed, as a rule to designate the result of faith in Christ; in most cases it is stated expressly that the follower of Jesus possesses life even in this world: ἔχειν ζωήν (Theophr. in a scholion on Pla. 631c εἰ ζωὴν εἶχεν ὁ πλοῦτος=‘had life, were alive’) J 3:15f, 36a; 5:24a, 40; 6:40, 47, 51, 53f; 10:10; 20:31; 1J 3:15; 5:12ab, 13. διδόναι ζωήν (cp. Sb 8202, 3 [105 B.C.]) J 10:28; 17:2; 1J 5:11.—Cp. 5:16. ὁρᾶν ζωήν J 3:36b. μεταβεβηκέναι ἐκ τ. θανάτου εἰς τ. ζωήν to have passed fr. death into life J 5:24; 1J 3:14. Hence in the eschatol. pass. J 5:29 ἀνάστασις ζωῆς means not a resurrection to enter life (cp. 2 Macc 7:14 and MPol 14:2, where ἀνάστασις ζωῆς αἰ., it seems, is res. to everlasting life), but a resurrection which corresponds to the Christian’s possession of life here and now, a resurrection proceeding from life. J is fond of calling this Life ζ. αἰώνιος, as in many pass. just cited (s. αἰώνιος 3) J 3:15f, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2f; 1J 1:2; 2:25; 3:15; 5:11, 13, 20. But the use of this expr. in our lit. is by no means limited to J and 1J; it is also found in Mt, Mk, Lk, Ac, Ro, Gal, 1 Ti, Tit, Jd, 2 Cl, Ign, MPol, Hermas, Didache (Just., Mel., Ath.; Orig., C. Cels. 2, 77, 31 [w. ἀνάστασις]; cp. αἴδιος ζ. Tat. 14, 2) w. unmistakable eschatol. connotation.

β. ζ. (and ζ. αἰώνιος; cp. 1QS 4:7 and s. J 3:15 al.; opp. ἀπώλεια TestAbr B 8 p. 113, 2 [Stone p. 74]) is used of life in the blessed period of final consummation, in the foll. pass.: ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζ. αἰ. in the coming age eternal life Mk 10:30; Lk 18:30; cp. Mt 19:29 (Ar. 15, 3 ζ. τοῦ μέλλοντος αἰώνος). τί ποιήσω ἵνα ζ. αἰ. κληρονομήσω; Mk 10:17; cp. Lk 18:18; 10:25; Mt 19:16f (PsSol 14:10). As a result of the Last Judgment ἀπελεύσονται οἱ δίκαιοι εἰς ζ. αἰ. Mt 25:46 (cp. PsSol 13:11); s. also Ro 2:7 (cp. 1QS 4:6–8).—Cp. also Mt 7:14; 18:8f; Mk 9:43, 45; Ro 5:17f, 21; 6:22f; ζ. ἐκ νεκρῶν life for those who have come out of the state of death 11:15.—Gal 6:8; 1 Ti 1:16; 6:12, 19; 1 Pt 3:10 (Ps 33:13); Jd 21; 2 Cl 8:4, 6; Dg 9:1, 6a. For 2 Cor 5:4 s. 1a. Of martyrs τὴν αἰώνιον ζ. ἐξαγοραζόμενοι purchasing eternal life for themselves MPol 2:3 (Mosquensis, other Gk. codd. κόλασιν). W. ἀνάπαυσις τ. μελλούσης βασιλείας 2 Cl 5:5. This life is called ἡ ὄντως ζ. the real, true life (the redundancy may derive from awareness of a distinction sometimes made in the Gr-Rom. world between real living ζωή and biological existence βίος; s., e.g., IPriene 105, 10=OGI 458, 10; cp. Cass. Dio 69, 19) 1 Ti 6:19; ζωῆς ἀληθοῦς Dg 12:4; ἡ ἐπουράνιος ζ. 2 Cl 20:5; ἀί̈διος ζ. IEph 19:3 (s. ἀί̈διος). Hope is directed toward it, ζωῆς ἐλπίς B 1:6; cp. Tit 1:2; 3:7; Hs 9, 26, 2.—The references to future glory include the foll. expressions: βίβλος or βιβλίον (τῆς) ζωῆς (s. βίβλος 2) Phil 4:3; Rv 3:5; 13:8; 17:8; 20:12, 15; 21:27; Hv 1, 3, 2. τὸ ξύλον (τῆς) ζωῆς the tree of life (4 Macc 18:16; cp. Pr 3:18; Gen 2:9; PsSol 14:3; ParJer 9:16 [δένδρον]; ApcEsdr 2:11; ApcMos 19 al.; Philo.—ξύλον 3) Rv 2:7; 22:2, 14, 19; Dg 12:3f. στέφανος τ. ζωῆς (s. Bousset, Rel.³ 277f; MDibelius on Js 1:12; FCumont, Études syriennes 1917, 63–69; s. στέφανος) Js 1:12; Rv 2:10. ὕδωρ (τῆς) ζωῆς (Just., D. 19, 2 βάπτισμα; cp. ὕδωρ 2) 21:6; 22:1, 17. πηγὴ ζωῆς B 11:2 (cp. Jer 2:13; Ps 35:10; OdeSol 11:6). ζωῆς πηγαὶ ὑδάτων springs of living water Rv 7:17. For ἄρτος τῆς ζωῆς s. ἄρτος 2 end.—FBurkitt, ZNW 12, 1911, 228–30; RCharles, A Critical Hist. of the Doctrine of a Fut. Life in Israel, in Judaism and in Christianity² 1913; FLindblom, D. ewige Leben 1914; Bousset, Rel.³ 269–95; JFrey, Biblica 13, ’32, 129–68.—EvDobschütz, D. Gewissheit des ew. Leb. nach d. NT: ‘Dienet einander’ 29, 1920/21, 1–8; 43–52; 65–71; 97–101; JUbbink, Het eeuwige leven bij Pls 1917; ESommerlath, D. Ursprung d. neuen Lebens nach Pls² 1926; JMüller, D. Lebensbegr. d. Hl. Pls ’40; NvArseniew, D. neue Leben nach dem Eph: Internat. Kirchl. Ztschr. 20, 1930, 230–36; EvSchrenk, D. joh. Anschauung vom ‘Leben’ 1898; JFrey, ‘Vie’ dans l’Év. de St. Jean: Biblica 1, 1920, 37–58; 211–39; RBultmann, D. Eschatol. d. Joh Ev.: Zwischen d. Zeiten 6, 1928, 1ff; HPribnow, D. joh. Anschauung v. ‘Leben’ ’34; DLyons, The Concept of Eternal Life in J ’38; JKoole, Diorama Johanneum. Ζωή: GereformTT 43, ’42, 276–84; FMussner, ΖΩΗ (Joh. lit.), diss. Munich ’52; DHill, Gk. Words and Hebrew Mngs. ’67, 163–201.—B. 285. S. βίος and Schmidt, Syn. IV 40–53. DELG s.v. ζώω 1. EDNT. M-M. TW. Sv.

εἰ (Hom.+)

① marker of a condition, existing in fact or hypothetical, if (B-D-F §371f, neg. §428, 1; 2; Rob., indexes; JBoyer, Grace Theological Journal 2, ’81, 75–141, marker of a ‘simple, logical connection between protasis and apodosis’).

ⓐ w. the indic.

α. in all tenses, to express a condition thought of as real or to denote assumptions relating to what has already happened εἰ υἱὸς εἶ τοῦ θεοῦ if you really are the Son of God Mt 4:3; sim. 5:29f; 6:23; 8:31; Ac 5:39. εἰ σὺ Ἰουδαῖος ἐπονομάζῃ if you call yourself a Judean Ro 2:17. εἰ κατακαυχᾶσαι, οὐ σὺ βαστάζεις if you do boast, (remember) you do not support 11:18 al. In Paul the verb is freq. missing, and is to be supplied fr. the context: εἰ Χριστὸς ἐν ὑμῖν (sc. ἐστιν), τὸ μὲν σῶμα νεκρόν (sc. ἐστιν) 8:10. εἰ τέκνα (sc. ἐστέ) if you are children, then … vs. 17, εἰ χάριτι (γέγονεν), οὐκέτι ἐξ ἔργων 11:6 al. The negative in clauses where the reality of the condition is taken for granted is οὐ (earlier Gk. μή [for exception s. Goodwin p. 138f]; s. B-D-F §428, 1): εἰ οὐ δύναται τοῦτο παρελθεῖν Mt 26:42. εἰ δὲ ὑμεῖς οὐκ ἀφίετε Mk 11:25 [26] v.l. εἰ πιστοὶ οὐκ ἐγένεσθε Lk 16:11f; εἰ οὐκ ἀκούουσιν vs. 31. εἰ οὐ φοβοῦμαι Lk 18:4; cp. J 5:47; 10:37; Ro 8:9; 11:21; 1 Cor 7:9; 9:2; 11:6; 15:13ff, 29, 32; 16:22 al. εἰ is rarely found w. the future εἰ πάντες σκανδαλισθήσονται Mt 26:33; Mk 14:29; εἰ ἀρνησόμεθα 2 Ti 2:12 (cp. Just., A I, 31, 6 εἰ μὴ ἀρνοῖντο Ἰησοῦν); εἰ ὑπομενεῖτε 1 Pt 2:20; εἰ καὶ οὐ δώσει (class. ἐὰν καὶ μὴ δῷ B-D-F §372, 3; Rob. 1012) Lk 11:8. W. aor., when events are regarded as having taken place Mt 24:22; Mk 3:26; 13:20.

β. w. the pres., impf., aor., or plpf. indic. to express an unreal (contrary to fact) condition (B-D-F §360; 372; Rob. 1012ff). ἄν is usu. found in the apodosis (regularly in class.) εἰ ἐν Τύρῳ καὶ Σίδωνι ἐγένοντο αἱ δυνάμεις, πάλαι ἂν μετενόησαν if the wonders had been done in T. and S., they would have repented long ago Mt 11:21. εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν if we had lived in the days of our fathers 23:30. εἰ ᾔδει ὁ οἰκοδεσπότης if the master of the house had known 24:43 (cp. Just., A I, 12, 2 εἰ … ταῦτα ἐγίνωσκον; 18, 1 al.) εἰ ἦν προφήτης, ἐγίνωσκεν ἄν if he were a prophet, he would know Lk 7:39 al. The pres. indic. εἰ ἔχετε (v.l. εἴχετε) πίστιν … ἐλέγετε ἄν if you had faith … you would say Lk 17:6. Somet. ἄν is lacking in the apodosis (Polyaenus 2, 3, 5 εἰ ἐπεποιήκειμεν … νῦν ἐχρῆν=if we had done … it would have been necessary; Mitt-Wilck. II/2, 16, 18 [II B.C.]; PRein I, 7 [II B.C.]; POxy 526, 10; 530, 8 and 17; Just., A I, 10, 6; 11:2 al.—PMelcher, De sermone Epict., diss. Halle 1905, 75; Mlt. 200f) εἰ μὴ ἦν οὗτος παρὰ θεοῦ, οὐκ ἠδύνατο if this man were not from God, he would not have been able to … J 9:33. εἰ μὴ ἦλθον, ἁμαρτίαν οὐκ εἴχοσαν if I had not come, they would not have sin 15:22; cp. vs. 24. W. the apodosis placed first Mk 9:42 (v.l. περιέκειτο), Lk 17:2; J 19:11.

ⓑ εἰ w. subj., as καὶ εἴ τις θελήσῃ Rv 11:5 (s. 7 below), is unusual, perh. a textual error; B-D-F §372, 3 conjectures κἄν for καὶ εἰ. But εἰ w. subj. is found in the older poets and Hdt. (Kühner-G. II 474), in Aristoph., Equ. 698 et al., in var. dialects (EHermann, Griech. Forschungen I 1912, 277f) and in later times (e.g. Epict., Vett. Val., Lucian [ed. CJacobitz, Index graec. 473a]; Philostrat., Vi. Apoll. p. 84, 28; 197, 9; ins [Rdm.² 199]; PRyl 234, 12; POxy 496, 11; Dt 8:5); B-D-F §372, 3; Mlt. 187; Reinhold 107; OSchulthess, AKaegi Festschr. 1919, 161f.

ⓒ εἰ w. the optative is rare: εἰ καὶ πάσχοιτε … μακάριοι even if you should suffer, … you would be blessed 1 Pt 3:14. εἰ θέλοι (v.l. θέλει) τὸ θέλημα τοῦ θεοῦ if it should be God’s will vs. 17. εἴ τι ἔχοιεν (sc. κατηγορεῖν; cp. Just., A I, 3, 1 εἰ … μηδὲν ἔχοι τις ἐλέγχειν) πρὸς ἐμέ if they should have any charges to bring against me Ac 24:19. εἰ δυνατὸν εἴη (Jos., Ant. 12, 12) if it should be possible 20:16 (but s. B-D-F §385, 2; Just., A II, 15, 2 εἰ δύναιντο). εἰ τύχοι is used as a formula (oft. in later wr., incl. Philo; s. KReik, D. Opt. bei Polyb. u. Philo 1907, 154; Just., A I, 27, 3) it may be, for example, perhaps 1 Cor 15:37; used to tone down an assertion which may be too bold 14:10 (Lucian, Icar. 6 καὶ πολλάκις, εἰ τύχοι, μηδὲ ὁπόσοι στάδιοι Μεγαρόθεν Ἀθήναζέ εἰσιν, ἀκριβῶς ἐπιστάμενοι ‘and many times, so it appears, not even knowing how many stades it is from Megara to Athens’).

② marker of an indirect question as content, that (Kühner-G. II 369, 8; Rob. 965. Cp. Appian, Bell. Civ. 5, 67 §283 ἀγανακτέω εἰ=be exasperated that; Sir 23:14 θελήσεις εἰ μὴ ἐγεννήθης; 2 Macc 14:28; 4 Macc 2:1; 4:7. S. on θαυμάζω 1aγ) ἐθαύμασεν εἰ ἤδη τέθνηκεν he was surprised that he was already dead Mk 15:44a. μὴ θαυμάζετε εἰ μισεῖ ὑμᾶς ὁ κόσμος do not wonder that the world hates you 1J 3:13; θαυμαζόντων …, εἰ τοσαύτη σπουδὴ ἦν τοῦ συλληφθῆναι that there was such interest in arresting MPol 7:2; AcPlCor 2:2 (cp. Just., A II, 8, 3 οὐδὲν … θαυμαστόν, εἰ). Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ=that) μαρτυρόμενος … εἰ παθητὸς ὁ Χριστός testifying … that the Christ was to suffer (s. πάσχω 3aα) Ac 26:23.—οὐ μέγα εἰ it is not surprising that 2 Cor 11:15 (cp. Aeschin., In Ctes. 94 ἐστὶ δεινὸν εἰ; Diod S 23, 15, 5, παράδοξον … εἰ=incredible … that; ibid. θαυμαστὸν εἰ; Gen 45:28 μέγα μοί ἐστιν εἰ).— That is also poss. after verbs of knowing or not knowing, e.g. J 9:25; Ac 19:2b; 1 Cor 1:16; 7:16; so CBurchard, ZNW 52, ’61, 73–82 but s. 5bα.

③ marker in causal clauses, when an actual case is taken as a supposition, where we also can use if instead of since: εἰ τὸν χόρτον … ὁ θεὸς οὕτως ἀμφιέννυσιν if God so clothes the grass Mt 6:30; Lk 12:28; cp. Mt 7:11; Lk 11:13; J 7:23; 10:35; 13:14, 17, 32; Ac 4:9; 11:17; Ro 6:8; 15:27; Col 2:20; Hb 7:15; 1 Pt 1:17; 1J 4:11.

④ marker of strong or solemn assertion, without apodosis (=in aposiopesis; B-D-F §482; Rob. 1203) εἰ ἔγνως if you only knew Lk 19:42. εἰ βούλει παρενέγκαι if you would only let (this) pass 22:42 v.l. (cp. the letter fr. IV B.C. in Dssm., LO 120, note 5 [LAE 149]).—Hebraistic in oaths, like אִם: may this or that happen to me, if … (cp. 2 Km 3:25; GBuchanan, HTR 58, ’65, 319–24); this amounts to a strong negation certainly not (cp. Ps 7:4f; Gen 14:23) ἀμὴν λέγω ὑμῖν εἰ δοθήσεται truly, I tell you, it will not be given Mk 8:12 (NColeman, JTS 28, 1927, 159–67 interprets this as strongly positive; against him FBurkitt, ibid. 274–76). εἰ εἰσελεύσονται they shall certainly not enter Hb 3:11; 4:3, 5 (all 3 Ps 94:11); B-D-F §372, 4; 454, 5; Mlt-H. 468f; Rob. 94; 1024.

⑤ marker of direct and indirect questions (without particle following)

ⓐ (not in earlier Gk., B-D-F §440, 3; Rob. 916) w. direct questions (Gen 17:17; 44:19; Am 3:3–6; 6:12; TestAbr A 15 p.96, 8 [Stone p. 40]; 18 p. 100, 13 [St. p. 48]): εἰ ἔξεστιν; is it permitted, may one? Mt 12:10; 19:3 (cp. Mk 10:2); Lk 14:3 v.l.; Ac 21:37; 22:25. εἰ ὀλίγοι οἱ σωζόμενοι; are there only a few who will be saved? Lk 13:23; cp. Mk 8:23; Lk 22:49; Ac 1:6; 7:1; 19:2a. Cp. 6aβ.

ⓑ freq. in indir. questions whether (Hom. et al.)

α. w. pres. indic. (Gen 27:21; 42:16; TestJob 31:1; Jos., Ant. 10, 259; 16, 225; Ar 8, 1; Just., A I, 2, 2; A II, 2, 10) εἴπῃς εἰ σὺ εἶ ὁ Χριστός whether you are the Christ Mt 26:63. εἰ ἁμαρτωλός ἐστιν whether he is a sinner J 9:25; εἰ πνεῦμα ἅγιον ἔστιν whether there is a holy spirit Ac 19:2b (s. 2 above). ἴδωμεν εἰ ἔρχεται Mt 27:49; Mk 15:36 (Lucian, Dial. Mort. 20, 3 φέρʼ ἴδω εἰ=let me see whether, Merc. Cond. 6); cp. Mk 10:2; Lk 14:31; 1 Cor 3:12; 2 Cor 13:5; 1J 4:1.—W. the fut. indic. (4 Km 1:2; Job 5:1) εἰ θεραπεύσει αὐτόν whether he would heal him Mk 3:2 (v.l. θεραπεύει); Lk 6:7 v.l.; εἰ σώσεις whether you will save 1 Cor 7:16.—W. the aor. indic. (Esth 4:14; w. plpf. Just., D. 56, 2) εἰ πάλαι ἀπέθανεν whether he had already died Mk 15:44b; εἰ ἐβάπτισα 1 Cor 1:16.

β. w. subj. διώκω εἰ καταλάβω I press on (to see) whether I can capture Phil 3:12 (B-D-F §368; 375; Rob. 1017).

γ. w. opt. (X., An. 1, 8, 15; 2, 1, 15; 4 Macc 9:27; 11:13) ἀνακρίνοντες … εἰ ἔχοι ταῦτα examining … to see whether this was really so Ac 17:11. εἰ βούλοιτο πορεύεσθαι 25:20; cp. 17:27.

⑥ In combination w. other particles, w. the other particles foll.

ⓐ εἰ ἄρα

α. expressing possibility if, indeed; if, in fact; whether (perhaps) (X., An. 3, 2, 22; SIG 834, 12; Gen 18:3; s. B-D-F §454, 2) 1 Cor 15:15 (εἴπερ ἄρα); Hv 3, 4, 3; 3, 7, 5; Hs 6, 4, 1; 8, 3, 3; 9, 5, 7; AcPt Ox 849, 6.

β. introducing a direct question εἰ ἄρα ταῦτα οὕτως ἔχει; is it (really) so? Ac 7:1 v.l.; indirect qu. on the chance that (PPetr II, 13 [19] 9 ‘should you find it impossible’; Num 22:11) Mk 11:13; Ac 5:8 D; 8:22; in the hope that 17:27 (εἰ ἄρα γε); AcPt Ox 849, 2; 22. Cp. εἰ δέ … ; What if …? Ac 23:9.

ⓑ εἴ γε if indeed, inasmuch as (Kühner-G. II 177c) Eph 3:2; 4:21; Col 1:23. τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ have you experienced so many things in vain? If it really was in vain Gal 3:4. εἴ γε καὶ ἐκδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα assuming, of course, that having put it off we shall not be found naked 2 Cor 5:3. [εἴ γ]ε οὕτως ὡς [ἔστιν καὶ παρελάβετε τὸν λόγον] AcPl BMM recto, 31f (restoration based on duplicate Ox 1602 verso, 37f and AcPl Ha 8, 24f, which has a slightly difft. text after εἴ γε [s. also the text of Ghent 62, 17 in HSanders, HTR 31, ’38, 79, n. 2]). S. γέ bα.

ⓒ εἰ δὲ καί (Just., D. 110, 1) but if, and if Lk 11:18; 1 Cor 4:7; and even if 2 Cor 4:3 (but s. Lietzmann, Hdb.); 11:6. If, on the other hand, … then AcPlCor 2:28 (εἰ … δέ … καί … μή).

ⓓ εἰ δὲ μή (γε) if not, otherwise

α. after affirmat. clauses, w. the aor. ind, and ἄν in the apodosis J 14:2; or pres. ind. (Demosth., Prooem. 29, 3) and fut. (Gen 30:1; Bel 29 Theod.; PLond 1912, 98) Rv 2:5, 16; or pres. impv. J 14:11.—εἰ δὲ μή γε (μήγε some edd.) otherwise (Pla. et al.; Epict. 3, 22, 27; Jos., Bell. 6, 120, Ant. 17, 113; Just., D. 105, 6; IGR IV, 833; POxy 1159, 6; Mitt-Wilck. I/2, 167, 25; PGM 4, 2629; Da 3:15; Bel 8; TestSol 13:3 P): εἰ δὲ μή γε (sc. προσέχετε), μισθὸν οὐκ ἔχετε otherwise you have no reward Mt 6:1; cp. Lk 10:6. Elliptically: κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον• εἰ δὲ μή γε, ἐκκόψεις αὐτήν who knows, it may bear fruit next year; if not, fine, then cut it down (= have it cut down) 13:9.

β. after negat. clauses, otherwise (X., An. 7, 1, 8; Diod S 3, 47, 4; Dio Chrys. 10 [11], 100; LBW 1651 μὴ ἀδικεῖν…, εἰ δὲ μή; UPZ 196 I, 33 [119 B.C.]; Job 32:22) Mk 2:21f.—After a negative statement: οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς. εἰ δὲ μή γε, ῥήγνυνται people do not pour new wine into old skins; otherwise they burst Mt 9:17; cp. Lk 5:36. μή τίς με δόξῃ ἄφρονα εἶναι• εἰ δὲ μή γε, κἂν ὡς ἄφρονα δέχασθέ με no one is to consider me foolish; otherwise at least accept me as a fool 2 Cor 11:16.

ⓔ εἰ καί even if, even though, although Lk 11:8; 18:4; 1 Cor 7:21; 2 Cor 4:16; 7:8; 12:11; Phil 2:17; Col 2:5; Hb 6:9; AcPlCor 2:32.

ⓕ εἰ μὲν γάρ for if Ac 25:11 v.l. (for εἰ μὲν οὖν); 2 Cor 11:4; Hb 8:4 v.l. (for εἰ μὲν οὖν).

ⓖ εἰ μὲν οὖν if, then Hb 7:11. W. εἰ δέ foll. (X., Cyr. 8, 7, 22; Ael. Aristid. 28, 156 K.=49 p. 542 D.) Ac 19:38.

ⓗ εἰ μέντοι if, on the other hand Js 2:8.

ⓘ εἰ μή (=πλήν) but 1 Cor 7:17 (= in general) (B-D-F §376).—After negatives

α. except, if not, mostly without a verb depending on εἰ μή (X., An. 2, 1, 12; JosAs 12:11; Just., A I, 29, 1) Mt 11:27; 12:24; 16:4; J 3:13; Ro 7:7; Gal 1:19 (HKoch, Z. Jakobusfrage Gal 1:19: ZNW 33, ’34, 204–9); but also with a verb (Jos., Ant. 8, 316) Mt 5:13; Mk 6:5; Ac 21:25 v.l.

β. but (OGI 201, 20f οὐκ ἀφῶ αὐτοὺς καθεσθῆναι εἰς τὴν σκιάν, εἰ μὴ ὑπὸ ἡλίου ἔξω; in note 33 the ed. gives exx. fr. Aristoph. for this use) without a verb Mt 12:4; w. a verb (Theod. Prodr. 7, 426 H.) Gal 1:7, s. ἄλλος 2b. For ἐκτὸς εἰ μή s. ἐκτός 3a.

ⓙ εἰ μήτι unless indeed, unless perhaps (Ael. Aristid. 46 p. 198 D.; Jos., Ant. 4, 280; Tat. 10, 2) Lk 9:13; 2 Cor 13:5; w. ἄν (Ps.-Clem., Hom. 16, 4) 1 Cor 7:5 (s. Dssm., NB 32, 1 [BS 204 n.]; B-D-F §376; Mlt. 169; 239; Reinhold 35; JTrunk, De Basilio Magno sermonis Attic. imitatore 1911, 56; JWackernagel, Antike Anredeformen 1912, 27f).

ⓚ εἰ οὖν if, therefore Mt 6:23; Lk 11:36; 12:26; J 13:14; 18:8; Col 3:1; Phlm 17.

ⓛ εἴπερ if indeed, if after all, since (X., An. 1, 7, 9; Menand., Epitr. 907 S. [587 Kö.]; PHal 7, 6; UPZ 59, 29 [168 B.C.]; Jdth 6:9; TestJob 3:6; Just., Tat., Ath.) Ro 3:30 (ἐπείπερ v.l.); 8:9, 17; 2 Th 1:6.—if indeed, provided that εἴπερ ἄρα (ἄρα 1a) 1 Cor 15:15. καὶ γὰρ εἴπερ for even if (cp. Od. 1, 167; B-D-F §454, 2) 1 Cor 8:5; on 2 Cor 5:3 s. εἴ γε καί 6b above. Doubtful IEph 6:2; s. ἤ 2aβ.

ⓜ if perchance, if haply εἰ δέ που … τις ἔλθοι if perchance … anyone came Papias (2:4).

ⓝ εἴ πως (the spelling εἴπως is also correct; B-D-F §12) if perhaps, if somehow

α. w. opt. (X., An. 2, 5, 2; 4, 1, 21; POxy 939, 15) εἴ πως δύναιντο παραχειμάσαι in the hope that they could spend the winter Ac 27:12.

β. w. fut. indic. (3 Km 21:31; 4 Km 19:4; Jer 28:8; TestJos 6:6) εἴ πως εὐοδωθήσομαι whether, perhaps, I shall succeed Ro 1:10; cp. 11:14; Phil 3:11.

ⓞ εἴτε … εἴτε (Soph. et al.; ins since 416 B.C. [Meisterhans³-Schw.]; pap [Mayser II/3, 159]; LXX; JosAs 5:9; ApcrEzk [Epiph 70, 11]; Jos., Ant. 16, 33 and 37; Just., Ath. B-D-F §446; 454, 3; Rob. ind.) if … (or) if, whether … or

α. w. a verb in pres. indic. (Herm. Wr. 12, 22 thrice) 1 Cor 12:26; 2 Cor 1:6; or pres. subj. 1 Th 5:10.

β. w. no verb (Just., D. 86, 3 al.) Ro 12:6–8; 1 Cor 3:22; 8:5; 2 Cor 5:10 al. εἴτε only once 1 Cor 14:27. εἴτε ἄρσενα εἴτε θήλειαν (ἤτε … ἤτε pap) GJs 4:1.

⑦ Used w. the indef. pron.: εἴ τις, εἴ τι everyone who or whoever; everything that or whatever Mt 16:24; 18:28; Mk 4:23; 9:35; Lk 9:23; 14:26; 1 Ti 3:1, 5; 5:4, 8, 16 al. Cp. 1 Cor 12:31 v.l. (ADebrunner, ConNeot XI, ’47, 37). W. subj. εἴ τις θελήσῃ Rv 11:5 s. 1b, above.—DELG. M-M.

εἰ μήν, more correctly εἶ μήν (B-D-F §24; Rob. 1150) for the older ἦ μήν (Hom. et al. [s. Denniston 350f], but found also Jos., Ant. 13, 76; 17, 42), in Hellenistic-Roman times (SIG 993, 20 [III B.C.]; 736, 27 [92 B.C.]; IG IV, 840, 15 [EHermann, Gr. Forschungen I 1912, 312]; pap since 112 B.C. [Mayser 78]; LXX e.g. Ezk 33:27; 34:8 al.; Num 14:28; Jdth 1:12; Bar 2:29 [Thackeray 83]) formula used in oaths surely, certainly Hb 6:14 (Gen 22:17).—Dssm., NB 33ff (BS 205ff).—M-M.

ὁ, [full] ἡ, τό, is, when thus written,

A demonstr. Pronoun.

B in [dialect] Att., definite or prepositive Article.

C in [dialect] Ep., the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nom. masc. and fem. sg. and pl., ὁ, ἡ, οἱ, αἱ, have no accent in codd. and most printed books, exc. when used as the relative ; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, αἳ ; the nom. forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by A.D.Pron.8.7 not to be enclitic. The forms τῶν, τοῖς, ταῖς were barytone (i. e. τὼν, τοὶς, ταὶς ) in [dialect] Aeol. acc. to Aristarch. ap. A.D.Synt.51.26. For οἱ, αἱ some dialects (not Cypr., cf. Inscr.Cypr.135.30H., nor Cret., cf.Leg.Gort. 5.28, nor Lesbian, cf. Alc.81, Sapph.Supp.5.1 ) and Hom. have τοί, ταί (though οἱ, αἱ are also found in Hom.): other Homeric forms are gen. sg. τοῖο, gen. and dat. dual

τοῖιν Od.18.34

, al.: gen. pl. fem. τάων [pron. full] [ᾱ], dat. τοῖσι, τῇς and τῇσι, never ταῖσι or ταῖς in Hom.— In [dialect] Dor. and all other dialects exc. [dialect] Att. and [dialect] Ion. the fem. forms preserve the old [pron. full] ᾱ instead of changing it to η, hence [dialect] Dor. etc. ἁ, τάν, τᾶς ; the gen. pl. τάων contracts in many dialects to τᾶν ; the gen. sg. is in many places τῶ, acc. pl. τώς, but Cret., etc., τόνς (Leg.Gort.7.7, al.) or τός (ib.3.50, al.) ; in Lesbian [dialect] Aeol. the acc. pl. forms are τοὶς, ταὶς, IG12(2).645 A13, B62 ; dat. pl. τοῖς, ταῖς (or τοὶς, ταὶς, v. supr.), ib.645 A8, ib.1.6 ; ταῖσι as demonstr., Sapph. 16. The [dialect] Att. Poets also used the [dialect] Ion. and [dialect] Ep. forms τοῖσι, ταῖσι ; and in Trag. we find τοὶ μέν.., τοὶ δέ.., for οἱ μέν.., οἱ δέ.., not only in lyr., as A.Pers. 584, Th. 295, 298 ;

οἱ μέν.. τοὶ δ' S.Aj. 1404

(anap.) ; but even in a trimeter, A.Pers. 424. In [dialect] Att. the dual has usu. only one gender, τὼ θεώ (for τὰ θεά) And.1.113 sq. ; τὼ πόλεε Foed. ap. Th.5.23 ;

τὼ ἡμέρα X.Cyr.1.2.11

;

τὼ χεῖρε Id.Mem.2.3.18

;

τοῖν χεροῖν Pl.Tht. 155e

;

τοῖν γενεσέοιν Id.Phd. 71e

;

τοῖν πολέοιν Isoc.4.75

(τά S.Ant. 769, Ar.Eq. 424, 484,

ταῖν Lys.19.17

, Is.5.16, etc. have been corrected) ; in Arc. the form τοῖς functions as gen. dual fem.,

μεσακόθεν τοῖς κράναιυν Schwyzer664.8

(Orchom., iv B.C.):—in Elean and [dialect] Boeot. ὁ, ἡ (ἁ), τό, with the addition of -ί, = ὅδε, ἥδε, τόδε, nom.pl. masc. τυΐ the following men, Schwyzer485.14 (Thespiae, iii B.C.), al., cf. infr. VIII. 5. (With ὁ, ἁ, cf. Skt. demonstr. pron. sa, sā, Goth. sa, sō, ONorse sá, sú, Old Lat. acc. sum, sam (Enn.): —with τό [from Τόδ] cf. Skt. tat (tad), Lat. is-tud, Goth. pata: —with τοί cf. Skt. te, Lith. tĩe, OE. pá, etc.:—with τάων cf. Skt. tāsām, Lat. is-tarum:— the origin of the relative ὅς, ἥ, ὅ (q. v.) is different.)

A ὁ, ἡ, τό, DEMONSTR. PRONOUN, that, the oldest and in Hom. the commonest sense: freq. also in Hdt. (1.86,5.35,al.), and sts. in Trag. (mostly in lyr., A.Supp. 1047, etc.; in trimeters, Id.Th. 197, Ag.7, Eu. 174 ; τῶν γάρ.., τῆς γάρ.., Id.Supp. 358, S.OT 1082 ; seldom in [dialect] Att. Prose, exc. in special phrases, v. infr. VI, VII):

I joined with a Subst., to call attention to it, ὁ Τυδεΐδης he—Tydeus' famous son, Il. 11.660; τὸν Χρύσην that venerable man Chryses, I.II: and so with Appellat., Νέστωρ ὁ γέρων N.— thataged man, 7.324 ; αἰετοῦ.. τοῦ θηρητῆρος the eagle, that which is called hunter, 21.252, al. ; also to define and give emphasis, τιμῆς τῆς Πριάμου for honour, namely that of Priam, 20.181 ; οἴχετ' ἀνὴρ ὤριστος a man is gone, and he the best, 11.288, cf. 13.433, al.: sts. with words between the Pron. and Noun,

αὐτὰρ ὁ αὖτε Πέλοψ 2.105

;

τὸν Ἕκτορι μῦθον ἐνίσπες 11.186

, cf. 703, al.:—different from this are cases like Il.1.409 αἴ κέν πως ἐθέλῃσιν ἐπὶ Τρώεσσιν ἀρῆξαι, τοὺς δὲ κατὰ πρύμνας τε καὶ ἀμφ' ἅλα ἔλσαι Ἀχαιούς if he would help the Trojans, but drive those back to the ships— I mean the Achaeans, where Ἀχ. is only added to explain τούς, cf. 1.472, 4.20, 329, al.

II freq. without a Subst., he, she, it,

ὁ γὰρ ἦλθε Il.1.12

, al.

III placed after its Noun, before the Relat. Prons., ἐφάμην σὲ περὶ φρένας ἔμμεναι ἄλλων, τῶν ὅσσοι Λυκίην ναιετάουσι far above the rest, above those to wit who, etc., Il.17.172 ; οἷ' οὔ πώ τιν' ἀκούομεν οὐδὲ παλαιῶν, τάων αἳ πάρος ἦσαν.. Ἀχαιαί such as we have not heard tell of yet even among the women of old, those women to wit who.., Od.2.119, cf. Il.5.332 ;

θάλαμον τὸν ἀφίκετο, τόν ποτε τέκτων ξέσσεν Od.21.43

, cf. 1.116, 10.74 :—for the [dialect] Att. usage v. infr.

IV before a Possessive Pron. its demonstr. force is sts. very manifest, φθίσει σε τὸ σὸν μένος that spirit of thine, Il.6.407, cf. 11.608 ; but in 15.58, 16.40, and elsewh. it is merely the Art.

V for cases in which the Homeric usage approaches most nearly to the Attic, v. infr. B. init.

VI ὁ μέν.., ὁ δέ.. without a Subst., in all cases, genders, and numbers, Hom., etc.: sts. in Opposition, where ὁ μέν prop. refers to the former, ὁ δέ to the latter ; more rarely ὁ μέν the latter,

ὁ δέ

the former,

Pl.Prt. 359e

, Isoc.2.32,34: sts. in Partition, the one.., the other.., etc.—The Noun with it is regularly in gen. pl., being divided by the ὁ μέν.., ὁ δέ.., into parts,

ἠΐθεοι καὶ παρθένοι.., τῶν δ' αἱ μὲν λεπτὰς ὀθόνας ἔχον, οἱ δὲ χιτῶνας εἵατο Il.18.595

;

τῶν πόλεων αἱ μὲν τυραννοῦνται, αἱ δὲ δημοκρατοῦνται, αἱ δὲ ἀριστοκρατοῦνται Pl.R. 338d

, etc.: but freq. the Noun is in the same case, by a kind of apposition,

ἴδον υἷε Δάρητος, τὸν μὲν ἀλευάμενον τὸν δὲ κτάμενον Il.5.28

, cf. Od.12.73, etc.: so in Trag. and [dialect] Att., S.Ant. 22, etc. ;

πηγὴ ἡ μὲν εἰς αὐτὸν ἔδυ, ἡ δὲ ἔξω ἀπορρεῖ Pl.Phdr. 255c

; if the Noun be collective, it is in the gen. sg.,

ὁ μὲν πεπραμένος ἦν τοῦ σίτου, ὁ δὲ ἔνδον ἀποκείμενος D.42.6

: sts. a Noun is added in apposition with ὁ μέν or

ὁ δέ, ὁ μὲν οὔτασ' Ἀτύμνιον ὀξέϊ δουρὶ Ἀντίλοχος.., Μάρις δὲ.. Il.16.317

-19, cf. 116 ;

τοὺς μὲν τὰ δίκαια ποιεῖν ἠνάγκασα, τοὺς πλουσίους, τοὺς δὲ πένητας κτλ. D.18.102

, cf. Pl.Grg. 501a, etc.

2 when a neg. accompanies ὁ δέ, it follows δέ, e.g.

τὰς γοῦν Ἀθήνας οἶδα τὸν δὲ χῶρον οὔ S.OC24

;

τὸν φιλόσοφον σοφίας ἐπιθυμητὴν εἶναι, οὐ τῆς μὲν τῆς δ' οὔ, ἀλλὰ πάσης Pl.R. 475b

;

οὐ πάσας χρὴ τὰς δόξας τιμᾶν, ἀλλὰ τὰς μὲν τὰς δ' οὔ· οὐδὲ πάντων, ἀλλὰ τῶν μὲν τῶν δ' οὔ Id.Cri. 47a

, etc.

3 ὁ μέν τις.., ὁ δέ τις.. is used in Prose, when the Noun to which ὁ refers is left indefinite,

ἔλεγον ὁ μέν τις τὴν σοφίαν, ὁ δὲ τὴν καρτερίαν.., ὁ δέ τις καὶ τὸ κάλλος X.Cyr.3.1.41

;

νόμους.. τοὺς μὲν ὀρθῶς τιθέασιν τοὺς δέ τινας οὐκ ὀρθῶς Pl.R. 339c

, cf. Phlb. 13c.

4 on τὸ μέν.., τὸ δέ.., or τὰ μέν.., τὰ δέ.., v. infr. VIII.4.

5 ὁ μέν is freq. used without a corresponding

ὁ δέ, οἱ μὲν ἄρ' ἐσκίδναντο.., Μυρμιδόνας δ' οὐκ εἴα ἀποσκίδνασθαι Il.23.3

, cf. 24.722, Th.8.12, etc.: also folld. by

ἀλλά, ἡ μὲν γάρ μ' ἐκέλευε.., ἀλλ' ἐγὼ οὐκ ἔθελον Od.7.304

; by ἄλλος δέ, Il.6.147, etc. ;

τὸν μὲν.., ἕτερον δέ Ar.Av. 843

, etc. ;

ὁ μέν.., ὃς δέ.. Thgn.205

(v.l. οὐδέ): less freq. ὁ δέ in the latter clause without ὁ μέν preceding, τῇ ῥα παραδραμέτην φεύγων, ὁ δ' ὄπισθε διώκων (for ὁ μὲν φεύγων) Il.22.157 ;

σφραγῖδε.. χρυσοῦν ἔχουσα τὸν δακτύλιον, ἡ δ' ἑτέρα ἀργυροῦν IG22.1388.45

, cf.

μέν D.

III ;

γεωργὸς μὲν εἷς, ὁ δὲ οἰκοδόμος, ἄλλος δέ τις ὑφαντής Pl.R. 369d

, cf. Tht. 181d.

6 ὁ δέ following μέν sts. refers to the subject of the preceding clause,

τοῦ μὲν ἅμαρθ', ὁ δὲ Λεῦκον.. βεβλήκει Il. 4.491

;

τὴν μὲν γενομένην αὐτοῖσι αἰτίην οὐ μάλα ἐξέφαινε, ὁ δὲ ἔλεγέ σφι Hdt.6.3

, cf. 1.66,6.9, 133,7.6 : rare in [dialect] Att. Prose,

ἐπεψήφιζεν αὐτὸς ἔφορος ὤν· ὁ δὲ οὐκ ἔφη διαγιγνώσκειν τὴν βοήν Th.1.87

;

ἔμενον ὡς κατέχοντες τὸ ἄκρον· οἱ δ' οὐ κατεῖχον X.An.4.2.6

: this is different from ὁ δέ in apodosi, v. infr. 7 ; also from passages in which both clauses have a common verb, v. ὅ γε 11.

7 ὁ δέ is freq. used simply in continuing a narrative, Il.1.43, etc.; also used by Hom. in apodosi after a relat., v. ὅδε 111.3.

8 the opposition may be expressed otherwise than by μέν and

δέ, οὔθ' ὁ.. οὔθ' ὁ Il.15.417

;

ἢ τοῖσιν ἢ τοῖς A.Supp. 439

;

οὔτε τοῖς οὔτε τοῖς Pl.Lg. 701e

.

VII the following usages prevailed in [dialect] Att. Prose,

1 in dialogue, after καί, it was usual to say in nom. sg. masc. καὶ ὅς ; in the other cases the usual forms of the Art. were used (v.

ὅς A.

II.I and cf. Skt. sas, alternat. form of sa) ; so, in acc.,

καὶ τὸν εἰπεῖν Pl.Smp. 174a

, cf. X.Cyr.1.3.9, etc.; also in Hdt.,

καὶ τὴν φράσαι 6.61

, al.

2 ὁ καὶ ὁ such and such,

τῇ καὶ τῇ ἀτιμίᾳ Pl.Lg. 721b

: but mostly in acc.,

καί μοι κάλει τὸν καὶ τόν Lys.1.23

, cf. Pl.Lg. 784d ;

τὰ καὶ τὰ πεπονθώς D.21.141

, cf. 9.68 ;

τὸ καὶ τό Id.18.243

; ἀνάγκη ἄρα τὸ καὶ τό it must then be so and so, Arist.Rh. 1401a4, cf. 1413a22 ; but τὰ καὶ τά now one thing, now another, of good and bad,

τὸν δ' ἀγαθὸν τολμᾶν χρὴ τά τε καὶ τὰ φέρειν Thgn.398

, cf. Pi.P.5.55,7.20, al.;

τῶν τε καὶ τῶν καιρόν Id.O. 2.53

; so πάντα τοῦ μετρίου μεταβαλλόμενα ἐπὶ τὰ καὶ ἐπὶ τά, of excess and defect, Hp.Acut.46 ; cf. A. VI.8.

VIII abs. usages of single cases,

1 fem. dat. τῇ, of Place, there, on that spot, here, this way, that way, Il.5.752, 858, al.: folld. by ᾗ, 13.52, etc.: also in Prose,

τὸ μὲν τῇ, τὸ δὲ τῇ X.Ath.2.12

.

b with a notion of motion towards, that way, in that direction, Il.10.531,11.149, 12.124 ;

τῇ ἴμεν ᾗ.. 15.46

;

δελφῖνες τῇ καὶ τῇ ἐθύνεον ἰχθυάοντες Hes.Sc. 210

:—only poet.

c of Manner,

τῇ περ τελευτήσεσθαι ἔμελλεν

in this way, thus,

Od.8.510

.

d repeated, τῇ μέν.., τῇ δέ.., in one way.., in another.., or partly.., partly.., E.Or. 356, Pl.Smp. 211a, etc.: without

μέν, τῇ μᾶλλον, τῇ δ' ἧσσον Parm.8.48

.

e relat., where, by which way, only [dialect] Ep., as Il.12.118, Od.4.229.

2 neut. dat. τῷ, therefore, on this account, freq. in Hom., Il.1.418, 2.254, al. (v. infr.): also in Trag., A.Pr. 239, S.OT 510 (lyr.) ; in Prose,

τῷ τοι.. Pl.Tht. 179d

, Sph. 230b.

b thus, so, Il.2.373, 13.57, etc.: it may also, esp. when εἰ precedes, be translated, then, if this be so, on this condition, Od.1.239,3.224, 258,al., Theoc.29.11.—In Hom. the true form is prob. τῶ, as in cod. A, or τώ, cf. A.D.Adv.199.2.

3 neut. acc. τό, wherefore, Il.3.176, Od.8.332, al., S.Ph. 142(lyr.) ; also τὸ δέ abs., but the fact is.., Pl.Ap. 23a, Men. 97c, Phd. 109d, Tht. 157b, R. 340d, Lg. 967a ; even when the τό refers to what precedes, the contrast may lie not in the thing referred to, but in another part of the sentence (cf. supr. VI. 6),

τὸ δ' ἐπὶ κακουργίᾳ.. ἐπετήδευσαν Th.1.37

;

τὸ δὲ.. ἡμῖν μᾶλλον περιέσται Id.2.89

; φασὶ δέ τινες αὐτὸν καὶ τῶν ἑπτὰ σοφῶν γεγονέναι· τὸ δὲ οὐκ ἦν but he was not, Nic.Dam.58J.

4 τὸ μέν.., τὸ δέ.., partly.., partly.., or on the one hand.., on the other.., Th.7.36, etc., cf.Od.2.46 ; more freq. τὰ μέν.., τὰ δέ.., Hdt.1.173, S.Tr. 534, etc.; also

τὰ μέν τι.., τὰ δέ τι.. X.An.4.1.14

;

τὸ μέν τι.., τὸ δέ τι.. Luc.Macr.14

;

τὰ μέν.., τὸ δὲ πλέον.. Th.1.90

: sts. without τὸ μέν.. in the first clause,

τὸ δέ τι Id.1.107

,7.48 : rarely of Time, τὰ μὲν πολλὰ.., τέλος δέ several times.. and finally, Hdt.3.85.

5 of Time, sts. that time, sts. this (present) time, συνμαχία κ' ἔα ἑκατὸν ϝέτεα, ἄρχοι δέ κα τοΐ (where it is possible, but not necessary, to supply ϝέτος) SIG9.3 (Olympia, vi B.C.): so with Preps., ἐκ τοῦ, [dialect] Ep. τοῖο, from that time, Il.1.493,15.601.

b πρὸ τοῦ, sts. written προτοῦ, before this, aforetime, Hdt.1.103, 122,5.55, A.Ag. 1204, Ar.Nu.5, etc.;

ἐν τῷ πρὸ τοῦ χρόνῳ Th.1.32

, cf. A.Eu. 462 ;

τὸ πρὸ τοῦ D.S.20.59

.

c in Thess. Prose, ὑππρὸ τᾶς yesterday, τὰ ψαφίσματα τό τε ὑππρὸ τᾶς γενόμενον καὶ τὸ τᾶμον the decree which was passed yesterday (lit. before this [day]), and to-day's, IG9(2).517.43 (Larissa, iii B.C.).

6 ἐν τοῖς is freq. used in Prose with Superlatives, ἐν τοῖσι θειότατον a most marvellous thing, Hdt.7.137 ; ἐν τοῖς πρῶτοι the very first, Th.1.6, etc.; ἐν τοῖσι πρῶτος ( πρώτοις codd.) Pherecr.145.4 ; [Ζεὺς] Ἔρωτά τε καὶ Ἀνάγκην ἐν τοῖς πρῶτα ἐγέννησεν first of all, Aristid. Or.43(1).16, cf. 37(2).2: when used with fem. Nouns, ἐν τοῖς remained without change of gender, ἐν τοῖς πλεῖσται δὴ νῆες the greatest number of ships, Th.3.17; ἐν τοῖς πρώτη ἐγένετο (sc. ἡ στάσις) ib.82 : also with Advbs.,

ἐν τοῖς μάλιστα Id.8.90

, Pl.Cri. 52a, Plu.2.74e, 421d, 723e, Brut.6, 11,al., Paus.1.16.3, etc.;

ἐν τοῖς χαλεπώτατα Th.7.71

;

τὴν Αἴγυπτον ἐν τοῖς μάλιστα μελάγγειον οὖσαν Plu.2.364c

: in late Prose, also with Positives,

ἐν τοῖς παράδοξον Aristid.Or.48(24).47

codd.; with

πάνυ, ἐν τοῖς πάνυ D.H.1.19

, cf. 66 ( ἐν ταῖς πάνυ f.l. 4.14,15).

B ὁ, ἡ, τό, THE DEFINITE ARTICLE, the, to specify individuals: rare in this signf. in the earliest Gr., becoming commoner later. In Hom. the demonstr. force can generally be traced, v. supr. A. I, but the definite Art. must be recognized in places like Il.1.167,7.412, 9.309, 12.289, Od.19.372 : also when joined to an Adj. to make it a Subst.,

αἰὲν ἀποκτείνων τὸν ὀπίστατον

the hindmost man,

Il.11.178

;

τὸν ἄριστον 17.80

;

τὸν δύστηνον 22.59

;

τὸν προὔχοντα 23.325

; τῷ πρώτῳ.., τῷ δευτέρῳ.., etc., ib. 265sq. ; also in

τῶν ἄλλων 2.674

, al.: with Advs.,

τὸ πρίν 24.543

, al.;

τὸ πάρος περ 17.720

;

τὸ πρόσθεν 23.583

; also τὸ τρίτον ib. 733 ;

τὰ πρῶτα 1.6

,al.; τὸ μὲν ἄλλο for the rest, 23.454 ;

ἀνδρῶν τῶν τότε 9.559

.—The true Art., however, is first fully established in fifth-cent. [dialect] Att., whilst the demonstr. usage disappears, exc. in a few cases, V. A. VI-VIII.—Chief usages, esp. in [dialect] Att.

I not only with common Appellats., Adjs., and Parts., to specify them as present to sense or mind, but also freq. where we use the Possessive Pron.,

τὸ κέαρ ηὐφράνθην Ar.Ach.5

; τὴν κεφαλὴν κατεάγην my head was broken, And.1.61, etc. ; τοὺς φίλους ποιούμεθα we make our friends, S.Ant. 190 ; τὰς πόλεις ἔκτιζον they began founding their cities, Th.1.12;

οὐχ ὑπὲρ τὴν οὐσίαν ποιούμενοι τοὺς παῖδας Pl.R. 372b

.

b omitted with pr.nn.and freq. with Appellats. which require no specification, as θεός, βασιλεύς, v. θεός 1.1, βασιλεύς III ; ἐμ πόλει in the Acropolis, IG12.4.1, al.: but added to pr. nn., when attention is to be called to the previous mention of the person, as Th. (3.70 ) speaks first of Πειθίας and then refers to him repeatedly as ὁ Π.; cf. Θράσυλος in Id.8.104, with ὁ Θ. ib. 105 ; or when the person spoken of is to be specially distinguished, Ζεύς, ὅστις ὁ Ζεύς whoever this Zeus is, E.Fr. 480 ; and therefore properly omitted when a special designation follows, as Σωκράτης ὁ φιλόσοφος: seldom in Trag. with pr. nn., save to give pecul. emphasis, like Lat. ille, ὁ Λάϊος, ὁ Φοῖβος, S.OT 729, El.35, etc.: later, however, the usage became very common (the Homeric usage of ὁ with a pr. n. is different, v. A.I).

c Aristotle says Σωκράτης meaning the historical Socrates, as in SE183b7, PA642a28, al., but ὁ Σωκράτης when he means the Platonic Socrates, as Pol.1261a6, al.: so with other pr.nn., EN1145a21, 1146a21, al.

d for Σαῦλος ὁ καὶ Παῦλος, etc., v. καί B.2.

2 in a generic sense, where the individual is treated as a type,

οἷς ὁ γέρων μετέῃσιν.. λεύσσει Il.3.109

;

πονηρὸν ὁ συκοφάντης D.18.242

, etc.

b freq. with abstract Nouns,

ἥ τε ἐλπὶς καὶ ὁ ἔρως Th.3.45

, etc.

3 of outstanding members of a class, ὁ γεωγράφος, ὁ κωμικός, ὁ ποιητής, ὁ τεχνικός, v. γεωγράφος, κωμικός, ποιητής, τεχνικός.

4 with infs., which thereby become Substs., τὸ εἴργειν prevention, Pl.Grg. 505b ; τὸ φρονεῖν good sense, S.Ant. 1348(anap.), etc.: when the subject is expressed it is put between the Art.and the inf., τὸ θεοὺς εἶναι the existence of gods, Pl.Phd. 62b ; τὸ μηδένα εἶναι ὄλβιον the fact or statement that no one is happy, Hdt.1.86.

5 in neut. before any word or expression which itself is made the object of thought, τὸ ἄνθρωπος the word or notion man ; τὸ λέγω the word λέγω ; τὸ μηδὲν ἄγαν the sentiment 'ne quid nimis', E.Hipp. 265(lyr.); τὸ τῇ αὐτῇ the phrase τῇ αὐτῇ, Pl.Men. 72e : and so before whole clauses, ἡ δόξα.. περὶ τοῦ οὕστινας δεῖ ἄρχειν the opinion about the question 'who ought to rule', Id.R. 431e ; τὸ ἐὰν μένητε παρ' ἐμοί, ἀποδώσω the phrase 'I will give back, if.. ', X.Cyr. 5.1.21, cf. Pl.R. 327c, etc.;

τοὺς τοῦ τί πρακτέον λογισμούς D.23.148

; τὸ ὀλίγοι the term few, Arist.Pol. 1283b11.

6 before relat. clauses, when the Art. serves to combine the whole relat. clause into one notion, τῇ ᾗ φὴς σὺ σκληρότητι the harshness you speak of, Pl.Cra. 435a ; τὸν ἥμερον καρπόν.., καὶ τὸν ὅσος ξύλινος (i.e. καὶ τὸν καρπὸν ὅσος ἂν ᾖ ξύλινος) Id.Criti. 115b ;

τῶν ὅσοι ἂν.. ἀγαθοὶ κριθῶσιν Id.R. 469b

;

ἐκ γῆς καὶ πυρὸς μείξαντες καὶ τῶν ὅσα πυρὶ καὶ γῇ κεράννυται Id.Prt. 320d

, cf. Hyp.Lyc.2 ;

ταύτην τε τὴν αἰτίαν καὶ τὴν ὅθεν ἡ κίνησις Arist.Metaph. 987a8

;

τὸν ὃς ἔφη Lys.23.8

: hence the relat., by attraction, freq. follows the case of the Art., τοῖς οἵοις ἡμῖν τε καὶ ὑμῖν, i.e. τοῖς οὖσιν οἷοι ἡμεῖς καὶ ὑμεῖς, X.HG2.3.25, etc.

7 before Prons.,

a before the pers. Prons., giving them greater emphasis, but only in acc.,

τὸν ἐμέ Pl.Tht. 166a

,Phlb. 20b ; τὸν.. σὲ καὶ ἐμέ ib. 59b ;

τὸν αὑτόν Id.Phdr. 258a

; on ὁ αὐτός, v. αὐτός 111.