things+sacred

* * *

1. it is proper, normal (for s.o. to do sth.): X-y сам бог велел сделать Y - it's only natural for X to do Y

2. ( s.o.) must (do sth.): X-y и бог велел сделать Y — it's X's (sacred) duty to do Y

• (CAM) БОГ ВЕЛИТ/ВЕЛЕЛ (кому) coll; И БОГ ВЕЛИТ/ВЕЛЕЛ obs, coll

[VPsubj; past or pres; usu. used with infin; fixed WO]

=====

1. it is proper, normal (for s.o. to do sth.):

- X-y сам бог велел сделать Y ≈ it's only natural for X to do Y;

- it's in the order of things for X to do Y;

- it's only fitting that X do Y;

- [in limited contexts] who wouldn't do Y?

     ♦ "Странно, как хорошо я всё это помню. - Он обнаружил, что у него побелели щеки и кончик носа. - Вот таким я и был тогда, на такого орать сам Бог велел" (Стругацкие 1). "It's strange how well I remember it all." He discovered that his cheeks and the tip of his nose had turned pale. "That's the way I looked then-who wouldn't go after a guy who looked like that?" (1a).

2. (s.o.) must (do sth.):

- X-y и бог велел сделать Y ≈ it's X's (sacred) duty to do Y;

- it would be wrong for X not to do Y.

     ♦ "Подойди, подойди, любезный! Я и отцу-то твоему правду одна говорила, когда он в случае был, а тебе-то и бог велит" (Толстой 4). "Come on, come closer, my dear! I used to be the only one to tell that father of yours the truth in the days when he was a court favorite, and now it's my sacred duty to do the same for you" (4a).

• (CAM) БОГ ВЕЛИТ/ВЕЛЕЛ (кому) coll; И БОГ ВЕЛИТ/ВЕЛЕЛ obs, coll

[VPsubj; past or pres; usu. used with infin; fixed WO]

=====

1. it is proper, normal (for s.o. to do sth.):

- X-y сам бог велел сделать Y ≈ it's only natural for X to do Y;

- it's in the order of things for X to do Y;

- it's only fitting that X do Y;

- [in limited contexts] who wouldn't do Y?

     ♦ "Странно, как хорошо я всё это помню. - Он обнаружил, что у него побелели щеки и кончик носа. - Вот таким я и был тогда, на такого орать сам Бог велел" (Стругацкие 1). "It's strange how well I remember it all." He discovered that his cheeks and the tip of his nose had turned pale. "That's the way I looked then-who wouldn't go after a guy who looked like that?" (1a).

2. (s.o.) must (do sth.):

- X-y и бог велел сделать Y ≈ it's X's (sacred) duty to do Y;

- it would be wrong for X not to do Y.

     ♦ "Подойди, подойди, любезный! Я и отцу-то твоему правду одна говорила, когда он в случае был, а тебе-то и бог велит" (Толстой 4). "Come on, come closer, my dear! I used to be the only one to tell that father of yours the truth in the days when he was a court favorite, and now it's my sacred duty to do the same for you" (4a).

• (CAM) БОГ ВЕЛИТ/ВЕЛЕЛ (кому) coll; И БОГ ВЕЛИТ/ВЕЛЕЛ obs, coll

[VPsubj; past or pres; usu. used with infin; fixed WO]

=====

1. it is proper, normal (for s.o. to do sth.):

- X-y сам бог велел сделать Y ≈ it's only natural for X to do Y;

- it's in the order of things for X to do Y;

- it's only fitting that X do Y;

- [in limited contexts] who wouldn't do Y?

     ♦ "Странно, как хорошо я всё это помню. - Он обнаружил, что у него побелели щеки и кончик носа. - Вот таким я и был тогда, на такого орать сам Бог велел" (Стругацкие 1). "It's strange how well I remember it all." He discovered that his cheeks and the tip of his nose had turned pale. "That's the way I looked then-who wouldn't go after a guy who looked like that?" (1a).

2. (s.o.) must (do sth.):

- X-y и бог велел сделать Y ≈ it's X's (sacred) duty to do Y;

- it would be wrong for X not to do Y.

     ♦ "Подойди, подойди, любезный! Я и отцу-то твоему правду одна говорила, когда он в случае был, а тебе-то и бог велит" (Толстой 4). "Come on, come closer, my dear! I used to be the only one to tell that father of yours the truth in the days when he was a court favorite, and now it's my sacred duty to do the same for you" (4a).

• (CAM) БОГ ВЕЛИТ/ВЕЛЕЛ (кому) coll; И БОГ ВЕЛИТ/ВЕЛЕЛ obs, coll

[VPsubj; past or pres; usu. used with infin; fixed WO]

=====

1. it is proper, normal (for s.o. to do sth.):

- X-y сам бог велел сделать Y ≈ it's only natural for X to do Y;

- it's in the order of things for X to do Y;

- it's only fitting that X do Y;

- [in limited contexts] who wouldn't do Y?

     ♦ "Странно, как хорошо я всё это помню. - Он обнаружил, что у него побелели щеки и кончик носа. - Вот таким я и был тогда, на такого орать сам Бог велел" (Стругацкие 1). "It's strange how well I remember it all." He discovered that his cheeks and the tip of his nose had turned pale. "That's the way I looked then-who wouldn't go after a guy who looked like that?" (1a).

2. (s.o.) must (do sth.):

- X-y и бог велел сделать Y ≈ it's X's (sacred) duty to do Y;

- it would be wrong for X not to do Y.

     ♦ "Подойди, подойди, любезный! Я и отцу-то твоему правду одна говорила, когда он в случае был, а тебе-то и бог велит" (Толстой 4). "Come on, come closer, my dear! I used to be the only one to tell that father of yours the truth in the days when he was a court favorite, and now it's my sacred duty to do the same for you" (4a).

• (CAM) БОГ ВЕЛИТ/ВЕЛЕЛ (кому) coll; И БОГ ВЕЛИТ/ВЕЛЕЛ obs, coll

[VPsubj; past or pres; usu. used with infin; fixed WO]

=====

1. it is proper, normal (for s.o. to do sth.):

- X-y сам бог велел сделать Y ≈ it's only natural for X to do Y;

- it's in the order of things for X to do Y;

- it's only fitting that X do Y;

- [in limited contexts] who wouldn't do Y?

     ♦ "Странно, как хорошо я всё это помню. - Он обнаружил, что у него побелели щеки и кончик носа. - Вот таким я и был тогда, на такого орать сам Бог велел" (Стругацкие 1). "It's strange how well I remember it all." He discovered that his cheeks and the tip of his nose had turned pale. "That's the way I looked then-who wouldn't go after a guy who looked like that?" (1a).

2. (s.o.) must (do sth.):

- X-y и бог велел сделать Y ≈ it's X's (sacred) duty to do Y;

- it would be wrong for X not to do Y.

     ♦ "Подойди, подойди, любезный! Я и отцу-то твоему правду одна говорила, когда он в случае был, а тебе-то и бог велит" (Толстой 4). "Come on, come closer, my dear! I used to be the only one to tell that father of yours the truth in the days when he was a court favorite, and now it's my sacred duty to do the same for you" (4a).

• (CAM) БОГ ВЕЛИТ/ВЕЛЕЛ (кому) coll; И БОГ ВЕЛИТ/ВЕЛЕЛ obs, coll

[VPsubj; past or pres; usu. used with infin; fixed WO]

=====

1. it is proper, normal (for s.o. to do sth.):

- X-y сам бог велел сделать Y ≈ it's only natural for X to do Y;

- it's in the order of things for X to do Y;

- it's only fitting that X do Y;

- [in limited contexts] who wouldn't do Y?

     ♦ "Странно, как хорошо я всё это помню. - Он обнаружил, что у него побелели щеки и кончик носа. - Вот таким я и был тогда, на такого орать сам Бог велел" (Стругацкие 1). "It's strange how well I remember it all." He discovered that his cheeks and the tip of his nose had turned pale. "That's the way I looked then-who wouldn't go after a guy who looked like that?" (1a).

2. (s.o.) must (do sth.):

- X-y и бог велел сделать Y ≈ it's X's (sacred) duty to do Y;

- it would be wrong for X not to do Y.

     ♦ "Подойди, подойди, любезный! Я и отцу-то твоему правду одна говорила, когда он в случае был, а тебе-то и бог велит" (Толстой 4). "Come on, come closer, my dear! I used to be the only one to tell that father of yours the truth in the days when he was a court favorite, and now it's my sacred duty to do the same for you" (4a).

* * *

ĭnĭtĭum, ĭi, n. [ineo], a going in, en trance.

A beginning, commencement (syn.: principium, exordium).

Lit.:

bonis initiis orsus tribunatus, tristes exitus habuit consulatus,

id. Brut. 34, 128:

initio accusationis,

id. de Or. 1, 26, 121:

initium capere,

Caes. B. G. 1, 1:

dicendi initium sumere,

Cic. Leg. 2, 1, 1:

facere initium confligendi,

id. Phil. 14, 14, 36:

caedis initium ab aliquo facere,

id. ib. 5, 7, 20:

male ponere initia,

id. Att. 10, 18, 2:

ducere ab aliqua re,

id. ib. 9, 9, 2:

ab initio res quem ad modum facta sint, exponemus,

Cic. Rosc. Am. 5, 14: ab ultimo initio [p. 956] repetere, Auct. Her. 1, 9, 14:

seditionem ab altiore initio repetam,

Tac. H. 2, 27:

quia initio caedis orto difficilis modus,

id. ib. 1, 39.— Pleon.: querellae ab initio tantae ordiendae rei absint, Liv. praef. § 12; cf.:

prima initia incohare,

id. 3, 54, 9:

primum initium certaminis,

id. 6, 12, 10. — The abl. sing. is used adverbially, in the beginning, at first:

quemadmodum senatus initio censuit,

Cic. Fam. 1, 7, 4:

redeo ad illud quod initio scripsi,

id. ib. 1, 7, 5; Nep. Thras. 1, 5; id. Tim. 3, 1; id. Alc. 5, 3; Curt. 3, 8, 17 al.; cf. Zumpt, Gram. § 475. —

Transf.

Constituent parts, elements:

inde est indagatio nata initiorum, et tamquam seminum, unde essent omnia orta, generata, concreta,

Cic. Tusc. 5, 24, 69: illa initia, et, ut e Graeco vertam, elementa dicuntur ( = stoicheia), id. Ac. 1, 7, 26;

so of death: Augustus in sua resolutus initia,

Vell. 2, 123, 3. —

First principles, elements cf a science:

illa initia mathematicorum, quibus non concessis digitum progredi non possunt,

Cic. Ac. 2, 36, 116.—

Beginning, origin:

quomodo initium nobis rerum omnium ortus noster adferat, sic exitum mors, etc.,

Cic. Tusc. 1, 38, 91:

natus obscurissimis initiis,

Vell. 2, 761; cf.: pauca ab initio causisque talium facinorum non absurda, which relate to the origin, etc., Tac. H. 4, 48.—

Auspices, because with them everything was begun; hence, the beginning of a reign:

novis initiis et ominibus opus est,

i. e. of a new king, Curt. 5, 9, 4.—

Secret sacred rites, sacred mysteries, to which only the initiated were admitted:

initia vocantur potissimum ea, quae Cereri fiunt sacra,

Varr. R. R. 3, 1, 5:

initia Cereris,

Liv. 31, 47, 2; cf.

39, 8, 5: nihil melius illis mysteriis, quibus ex agresti immanique vita exculti ad humanitatem et mitigati sumus, initiaque ut appellantur, ita re vera principia vitae cognovimus,

Cic. Leg. 2, 14, 36; Just. 2, 6:

initia Samothracum,

Curt. 8, 1, 12:

initiis pacis, foedus cum feritur,

Varr. R. R. 2, 4, 9.—

Things ( musical instruments) used in celebrating these mysteries:

Typanum, tubam, Cybele, tua, mater, initia,

Cat. 63, 9.

εὐσεβ-ής, ές (dat. pl. -

A

σεβέοις IG5(1).1390.5

([place name] Andania)), ([etym.] σέβω) pious, religious, opp. δυσσεβής (q.v.), Thgn.1141, Hdt.2.141, Pi.O.3.41;

τρόπος Ar.Ra. 457

(lyr.): not common in early Prose, Gorg.Fr.6D., Pl.Phlb. 39e; dutiful, esp. discharging sacred duties, πρός or ἔς τινα, A.Supp. 340, E. El. 253; ἀνὴρ εὐ. (v.l. εὐλαβής)

κατὰ τὸν νόμον Act.Ap.22.12

; εὐ. καὶ φοβούμενος τὸν θεόν ib.10.2: c.acc. modi, - εστέρα χεῖρα more righteous in act, A.Ch. 141;

εὐσεβεῖς κἀξ εὐσεβῶν βλαστόντας S.El. 589

; ὁ τῶν εὐσεβῶν χῶρος, of a place in the nether world, Pl.Ax. 371c; ἐν εὐσεβέων (sc. χώρῳ) Call.Epigr.12, cf. Sammelb. 2048 (ii b.c.).

b Astrol.,

αἱ τῶν εὐσεβῶν μοῖραι Cat.Cod.Astr.8(4).227

.

2 as epith. of Emperors, = Pius, IGRom.3.91 (iii A.D.), al., PGrenf.1.49.28 (iii A.D.), PHamb.1.13.2 (iii A.D.), etc.; esp. of Antoninus Pius, IGRom.3.1293, al.

b of taxes, etc., due to the Emperor, BGU917.15 (iv A.D.), etc.

3 metaph., of a piece of land, dutiful, i.e. productive,

ἀγρὸν -έστερον γεωργεῖν οὐδ' ἕνα οἶμαι Men.Georg.35

.

II ofacts, things, etc., holy, sacred,

ταῦτά μοὐστὶν εὐσεβῆ θεῶν πάρα A.Ch. 122

;

εὐ. χρηστηριον E.El. 1272

; ἐν εὐσεβεῖ [ἐστι] c.inf., Id.Hel. 1277; τὸ εὐ., = εὐσέβεια, S.OC 1125, E.Tr.43; τὸ ὑμέτερον εὐ. Antipho 5.96; τοὐμὸν εὐ. E.Hipp. 656; τιτῶν ἐν ἀνθρώποις εὐσεβῶν παραβαίνειν Philipp. ap. D.18.157.

III Adv. εὐσεβέως, [dialect] Att. - βῶς, Pi.O.6.79, etc.; εὐσεβῶς ἔχει, for εὐσεβές ἐστι, S.OT 1431, D.19.212: [comp] Comp. - έστερον X.Mem. 4.3.16: [comp] Sup. - έστατα Isoc.4.33.

νόμος, ου, ὁ (νέμω; [Zenodotus reads ν. in Od. 1, 3] Hes.+; loanw. in rabb.—On the history of the word MPohlenz, Nomos: Philol 97, ’48, 135–42; GShipp, Nomos ‘Law’ ’78; MOstwald, Nomos and the Beginnings of Athenian Democracy ’69). The primary mng. relates to that which is conceived as standard or generally recognized rules of civilized conduct esp. as sanctioned by tradition (Pind., Fgm. 152, 1=169 Schr. νόμος ὁ πάντων βασιλεύς; cp. SEG XVII, 755, 16: Domitian is concerned about oppressive practices hardening into ‘custom’; MGigante, ΝΟΜΟΣ ΒΑΣΙΛΕΥΣ [Richerche filologiche 1] ’56). The synonym ἔθος (cp. συνήθεια) denotes that which is habitual or customary, especially in reference to personal behavior. In addition to rules that take hold through tradition, the state or other legislating body may enact ordinances that are recognized by all concerned and in turn become legal tradition. A special semantic problem for modern readers encountering the term ν. is the general tendency to confine the usage of the term ‘law’ to codified statutes. Such limitation has led to much fruitless debate in the history of NT interpretation.—HRemus, Sciences Religieuses/Studies in Religion 13, ’84, 5–18; ASegal, Torah and Nomos in Recent Scholarly Discussion, ibid., 19–27.

① a procedure or practice that has taken hold, a custom, rule, principle, norm (Alcman [VII B.C.], Fgm. 93 D² of the tune that the bird sings; Ocellus [II B.C.] c. 49 Harder [1926] τῆς φύσεως νόμος; Appian, Basil. 1 §2 πολέμου ν., Bell. Civ. 5, 44 §186 ἐκ τοῦδε τοῦ σοῦ νόμου=under this rule of yours that governs action; Polyaenus 5, 5, 3 ν. πόμπης; 7, 11, 6 ν. φιλίας; Sextus 123 τοῦ βίου νόμος; Just., A II, 2, 4 παρὰ τὸν τῆς φύσεως ν.; Ath. 3, 1 νόμῳ φύσεως; 13, 1 θυσιῶν νόμῳ)

ⓐ gener. κατὰ νόμον ἐντολῆς σαρκίνης in accordance w. the rule of an external commandment Hb 7:16. εὑρίσκω τὸν νόμον I observe an established procedure or principle or system Ro 7:21 (ν. as ‘principle’, i.e. an unwritten rightness of things Soph., Ant. 908). According to Bauer, Paul uses the expression νόμος (which dominates this context) in cases in which he prob. would have preferred another word. But it is also prob. that Paul purposely engages in wordplay to heighten the predicament of those who do not rely on the gospel of liberation from legal constraint: the Apostle speaks of a principle that obligates one to observe a code of conduct that any sensible pers. would recognize as sound and valid ὁ νόμος τ. νοός μου vs. 23b (s. νοῦς 1a). Engaged in a bitter struggle w. this νόμος there is a ἕτερος νόμος which, in contrast to the νοῦς, dwells ἐν τοῖς μέλεσίν μου in my (physical) members vs. 23a, and hence is a νόμος τῆς ἁμαρτίας vs. 23c and 25b or a νόμος τ. ἁμαρτίας καὶ τ. θανάτου 8:2b. This sense prepares the way for the specific perspective

ⓑ of life under the lordship of Jesus Christ as a ‘new law’ or ‘system’ of conduct that constitutes an unwritten tradition ὁ καινὸς ν. τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ 2:6; in brief ν. Ἰησοῦ Χριστοῦ IMg 2 (cp. Just., D. 11, 4; 43, 1; Mel., P. 7, 46). Beginnings of this terminology as early as Paul: ὁ ν. τοῦ Χριστοῦ =the standard set by Christ Gal 6:2 (as vs. 3 intimates, Christ permitted himself to be reduced to nothing, thereby setting the standard for not thinking oneself to be someth.). The gospel is a νόμος πίστεως a law or system requiring faith Ro 3:27b (FGerhard, TZ 10, ’54, 401–17) or ὁ ν. τοῦ πνεύματος τῆς ζωῆς ἐν Χρ. Ἰ. the law of the spirit (=the spirit-code) of life in Chr. J. 8:2a. In the same sense Js speaks of a ν. βασιλικός (s. βασιλικός) 2:8 or ν. ἐλευθερίας vs. 12 (λόγος ἐλ. P⁷⁴), ν. τέλειος ὁ τῆς ἐλευθερίας 1:25 (association w. 1QS 10:6, 8, 11 made by EStauffer, TLZ 77, ’52, 527–32, is rejected by SNötscher, Biblica 34, ’53, 193f. On the theme of spontaneous moral achievement cp. Pind., Fgm. 152 [169 Schr.] 1f νόμος ὁ πάντων βασιλεὺς | θνατῶν τε καὶ ἀθανάτων | ἄγει δικαιῶν τὸ βιαιότατον| ὑπερτάτᾳ χειρί=custom is lord of all, of mortals and immortals both, and with strong hand directs the utmost power of the just. Plut., Mor. 780c interprets Pindar’s use of νόμος: ‘not written externally in books or on some wooden tablets, but as lively reason functioning within him’ ἔμψυχος ὢν ἐν αὐτῷ λόγῳ; Aristot., EN 4, 8, 10 οἷον ν. ὢν ἑαυτῷ; Diod S 1, 94, 1 ν. ἔγγραπτος; cp. also Ovid, Met. 1, 90 sponte sua sine lege fidem rectumque colebat; Mayor, comm. ‘Notes’ 73.—RHirzel, ΑΓΡΑΦΟΣ ΝΟΜΟΣ 1903.). Some would put ὁ νόμος Js 2:9 here (s. LAllevi, Scuola Cattol. 67, ’39, 529–42), but s. 2b below.—Hermas too, who in part interprets Israel’s legal tradition as referring to Christians, sees the gospel, exhibited in Christ’s life and words, as the ultimate expression of God’s will or ‘law’. He says of Christ δοὺς αὐτοῖς (i.e. the believers) τὸν ν., ὅν ἔλαβε παρὰ τοῦ πατρὸς αὐτοῦ Hs 5, 6, 3, cp. Hs 8, 3, 3. Or he sees in the υἱὸς θεοῦ κηρυχθεὶς εἰς τὰ πέρατα τῆς γῆς, i.e. the preaching about the Son of God to the ends of the earth, the νόμος θεοῦ ὁ δοθεὶς εἰς ὅλον. τ. κόσμον 8, 3, 2. Similarly to be understood are τηρεῖν τὸν ν. 8, 3, 4. ὑπὲρ τοῦ ν. παθεῖν 8, 3, 6. ὑπὲρ τοῦ ν. θλίβεσθαι 8, 3, 7. ἀρνησάμενοι τὸν νόμον ibid. βλασφημεῖν τὸν ν. 8, 6, 2.

② constitutional or statutory legal system, law

ⓐ gener.: by what kind of law? Ro 3:27. ν. τῆς πόλεως the law of the city enforced by the ruler of the city (ν. ἐν ταῖς πόλεσι γραπτός Orig., C. Cels. 5, 37, 2); the penalty for breaking it is banishment Hs 1:5f. τοῖς ν. χρῆσθαι observe the laws 1:3; πείθεσθαι τοῖς ὡρισμένοις ν. obey the established laws Dg 5:10; νικᾶν τοὺς ν. ibid. (νικάω 3). Ro 7:1f, as well as the gnomic saying Ro 4:15b and 5:13b, have been thought by some (e.g. BWeiss, Jülicher) to refer to Roman law, but more likely the Mosaic law is meant (s. 3 below).

ⓑ specifically: of the law that Moses received from God and is the standard according to which membership in the people of Israel is determined (Diod S 1, 94, 1; 2: the lawgiver Mneves receives the law from Hermes, Minos from Zeus, Lycurgus from Apollo, Zarathustra from the ἀγαθὸς δαίμων, Zalmoxis from Hestia; παρὰ δὲ τοῖς Ἰουδαίοις, Μωϋσῆς receives the law from the Ἰαὼ ἐπικαλούμενος θεός) ὁ ν. Μωϋσέως Lk 2:22; J 7:23; Ac 15:5. ν. Μωϋσέως Ac 13:38; Hb 10:28. Also ὁ ν. κυρίου Lk 2:23f, 39; GJs 14:1. ὁ ν. τοῦ θεοῦ (Theoph. Ant. 2, 14 [p. 136, 4]) Mt 15:6 v.l.; Ro 8:7 (cp. Tat. 7, 2; 32, 1; Ath. 3:2). ὁ ν. ἡμῶν, ὑμῶν, αὐτῶν etc. J 18:31; 19:7b v.l.; Ac 25:8. κατὰ τὸν ἡμέτερον ν. 24:6 v.l. (cp. Jos., Ant. 7, 131). ὁ πατρῷος ν. 22:3. τὸν ν. τῶν ἐντολῶν Eph 2:15. Since the context of Ac 23:29 ἐγκαλούμενον περὶ ζητημάτων τοῦ νόμου αὐτῶν points to the intimate connection between belief, cult, and communal solidarity in Judean tradition, the term νόμος is best rendered with an hendiadys: (charged in matters) relating to their belief and custom; cp. ν. ὁ καθʼ ὑμᾶς 18:15. Ro 9:31 (CRhyne, Νόμος Δικαιοσύνης and the meaning of Ro 10:4: CBQ 47, ’85, 486–99).—Abs., without further qualification ὁ ν. Mt 22:36; 23:23; Lk 2:27; J 1:17; Ac 6:13; 7:53; 21:20, 28; Ro 2:15 (τὸ ἔργον τοῦ νόμου the work of the law [=the moral product that the Mosaic code requires] is written in the heart; difft. Diod S 1, 94, 1 ν. ἔγγραπτος, s. 1b, above), 18, 20, 23b, 26; 4:15a, 16; 7:1b, 4–7, 12, 14, 16; 8:3f; 1 Cor 15:56; Gal 3:12f, 17, 19, 21a, 24; 5:3, 14; 1 Ti 1:8 (GRudberg, ConNeot 7, ’42, 15); Hb 7:19 (s. Windisch, Hdb. exc. ad loc.), 28a; 10:1; cp. Js 2:9 (s. 1b above); μετὰ τὸν ν. Hb 7:28b; οἱ ἐν τῷ ν. Ro 3:19; κατὰ τὸν ν. according to the (Mosaic) law (Jos., Ant. 14, 173; 15, 51 al.; Just., D. 10, 1) J 19:7b; Ac 22:12; 23:3; Hb 7:5; 9:22. παρὰ τ. νόμον contrary to the law (Jos., Ant. 17, 151, C. Ap. 2, 219; Ath. 1, 3 παρὰ πάντα ν.) Ac 18:13.—νόμος without the art. in the same sense (on the attempt, beginning w. Origen, In Ep. ad Ro 3:7 ed. Lomm. VI 201, to establish a difference in mng. betw. Paul’s use of ὁ νόμος and νόμος s. B-D-F §258, 2; Rob. 796; Mlt-Turner 177; Grafe [s. 3b below] 7–11) Ro 2:13ab, 17, 23a, * 25a; 3:31ab; 5:13, 20; 7:1a (s. above); Gal 2:19b; 5:23 (JRobb, ET 56, ’45, 279f compares κατὰ δὲ τῶν τοιούτων οὐκ ἔστι νόμος Aristot., Pol. 1284a). δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ … 1 Ti 1:9. Cp. ἑαυτοῖς εἰσιν νόμος Ro 2:14 (in Pla., Pol. and in Stoic thought the wise person needed no commandment [Stoic. III 519], the bad one did; MPohlenz, Stoa ’48/49 I 133; II 75). Used w. prepositions: ἐκ ν. Ro 4:14; Gal 3:18, 21c (v.l. ἐν ν.); Phil 3:9 (ἐκ νόμου can also mean corresponding to or in conformity with the law: PRev 15, 11 ἐκ τῶν νόμων); cp. ἐκ τοῦ νόμου Ro 10:5. διὰ νόμου Ro 2:12b; 3:20b; 4:13; 7:7b; Gal 2:19a, 21; ἐν ν. (ἐν τῷ ν. Iren. 3, 11, 8 [Harv. II 49, 9]) Ro 2:12a, 23; Gal 3:11, 21c v.l.; 5:4; Phil 3:6. κατὰ νόμον 3:5; Hb 8:4; 10:8 (make an offering κατὰ νόμον as Arrian, Anab. 2, 26, 4; 5, 8, 2); χωρὶς ν. Ro 3:21a; 7:8f; ἄχρι ν. 5:13a. ὑπὸ νόμον 6:14f; 1 Cor 9:20; Gal 3:23; 4:4f, 21a; 5:18 (cp. Just., D. 45, 3 οἱ ὑπὸ τὸν ν.).—Dependent on an anarthrous noun παραβάτης νόμου a law-breaker Ro 2:25b ( 27b w. art.); Js 2:11. ποιητὴς ν. one who keeps the law 4:11d (w. art. Ro 2:13b). τέλος ν. the end of the law Ro 10:4 (RBultmann and HSchlier, Christus des Ges. Ende ’40). πλήρωμα ν. fulfilment of the law 13:10. ν. μετάθεσις a change in the law Hb 7:12. ἔργα ν. Ro 3:20a, 28; 9:32 v.l.; Gal 2:16; 3:2, 5, 10a.—(ὁ) ν. (τοῦ) θεοῦ Ro 7:22, 25a; 8:7 because it was given by God and accords w. his will. Lasting Mt 5:18; Lk 16:17 (cp. Bar 4:1; PsSol 10:4; Philo, Mos. 2, 14; Jos., C. Ap. 2, 277).—Used w. verbs, w. or without the art.: ν. ἔχειν J 19:7a; Ro 2:14 (ApcSed 14:5). πληροῦν ν. fulfill the law Ro 13:8; pass. Gal 5:14 (Mel., P. 42, 291). πληροῦν τὸ δικαίωμα τοῦ ν. fulfill the requirement of the law Ro 8:4. φυλάσσειν τὸν ν. observe the law Ac 21:24; Gal 6:13. τὰ δικαιώματα τοῦ ν. φυλάσσειν observe the precepts of the law Ro 2:26; διώκειν ν. δικαιοσύνης 9:31a; πράσσειν ν. 2:25a. ποιεῖν τὸν ν. J 7:19b; Gal 5:3; Ro 2:14b, s. below; τὸν ν. τηρεῖν Js 2:10. τὸν ν. τελεῖν Ro 2:27. φθάνειν εἰς ν. 9:31b. κατὰ ν. Ἰουδαϊσμὸν ζῆν IMg 8:1 v.l. is prob. a textual error (Pearson, Lghtf., Funk, Bihlmeyer, Hilgenfeld; Zahn, Ign. v. Ant. 1873 p. 354, 1 [difft. in Zahn’s edition] all omit νόμον as a gloss and are supported by the Latin versions; s. Hdb. ad loc.). τὰ τοῦ ν. ποιεῖν carry out the requirements of the law Ro 2:14b (ApcSed 14:5; FFlückiger, TZ 8, ’52, 17–42). καταλαλεῖν νόμου, κρίνειν ν. Js 4:11abc. ἐδόθη ν. Gal 3:21a.—Pl. διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν Hb 8:10; cp. 10:16 (both Jer 38:33).—Of an individual stipulation of the law ὁ νόμος τοῦ ἀνδρός the law insofar as it concerns the husband (Aristot., Fgm. 184 R. νόμοι ἀνδρὸς καὶ γαμετῆς.—SIG 1198, 14 κατὰ τὸν νόμον τῶν ἐρανιστῶν; Num 9:12 ὁ ν. τοῦ πάσχα; Philo, Sobr. 49 ὁ ν. τῆς λέπρας) Ro 7:2b; cp. 7:3 and δέδεται νόμῳ vs. 2a (on the imagery Straub 94f); 1 Cor 7:39 v.l.—The law is personified, as it were (Demosth. 43, 59; Aeschin. 1, 18; Herm. Wr. 12, 4 [the law of punishment]; IMagnMai 92a, 11 ὁ ν. συντάσσει; b, 16 ὁ ν. ἀγορεύει; Jos., Ant. 3, 274) J 7:51; Ro 3:19.

③ a collection of holy writings precious to God’s people, sacred ordinance

ⓐ in the strict sense the law=the Pentateuch, the work of Moses the lawgiver (Diod S 40, 3, 6 προσγέγραπται τοῖς νόμοις ἐπὶ τελευτῆς ὅτι Μωσῆς ἀκούσας τοῦ θεοῦ τάδε λέγει τ. Ἰουδαίοις=at the end of the laws this is appended: this is what Moses heard from God and is telling to the Jews. ὁ διὰ τοῦ ν. μεταξὺ καθαρῶν καὶ ἀκαθάρτων διαστείλας θεός Iren. 3, 12, 7 [Harv. II 60, 3]; cp. Hippol., Ref. 7, 34, 1) τὸ βιβλίον τοῦ νόμου Gal 3:10b (cp. Dt 27:26). Also simply ὁ νόμος (Jos., Bell. 7, 162 ὁ ν. or 2, 229 ὁ ἱερὸς ν. of the holy book in a concrete sense) Mt 12:5 (Num 28:9f is meant); J 8:5; 1 Cor 9:8 (cp. Dt 25:4); 14:34 (cp. Gen 3:16); Gal 4:21b (the story of Abraham); Hb 9:19. ὁ ν. ὁ ὑμέτερος J 8:17 (cp. Jos., Bell. 5, 402; Tat. 40, 1 κατὰ τοὺς ἡμετέρους ν.). ἐν Μωϋσέως νόμῳ γέγραπται 1 Cor 9:9. καθὼς γέγραπται ἐν νόμῳ κυρίου Lk 2:23 (γέγραπται ἐν νόμῳ as Athen. 6, 27, 23c; IMagnMai 52, 35 [III B.C.]; Mel., P. 11, 71; cp. Just., D. 8, 4 τὰ ἐν τῷ ν. γεγραμμένα); cp. vs. 24. ἔγραψεν Μωϋσῆς ἐν τῷ νόμῳ J 1:45 (cp. Cercidas [III B.C.], Fgm. 1, 18f Diehl² [=Coll. Alex. p. 204, 29=Knox p. 196] καὶ τοῦθʼ Ὅμηρος εἶπεν ἐν Ἰλιάδι).—The Sacred Scriptures (OT) referred to as a whole in the phrase ὁ ν. καὶ οἱ προφῆται (Orig., C. Cels. 2, 6, 4; cp. Hippol., Ref. 8, 19, 1) the law (הַתּוֹרָה) and the prophets (הַנְּבִיאִים) Mt 5:17; 7:12; 11:13; 22:40; Lk 16:16; Ac 13:15; 24:14; 28:23; Ro 3:21b; cp. Dg 11:6; J 1:45. τὰ γεγραμμένα ἐν τῷ ν. Μωϋσέως καὶ τοῖς προφήταις καὶ ψαλμοῖς Lk 24:44.

ⓑ In a wider sense=Holy Scripture gener., on the principle that the most authoritative part gives its name to the whole (ὁ ν. ὁ τοῦ θεοῦ Theoph. Ant. 1, 11 [p. 82, 15]): J 10:34 (Ps 81:6); 12:34 (Ps 109:4; Is 9:6; Da 7:14); 15:25 (Ps 34:19; 68:5); 1 Cor 14:21 (Is 28:11f); Ro 3:19 (preceded by a cluster of quotations fr. Psalms and prophets).—Mt 5:18; Lk 10:26; 16:17; J 7:49.—JHänel, Der Schriftbegriff Jesu 1919; OMichel, Pls u. s. Bibel 1929; SWesterholm, Studies in Religion 15, ’86, 327–36.—JMeinhold, Jesus u. das AT 1896; MKähler, Jesus u. das AT² 1896; AKlöpper, Z. Stellung Jesu gegenüber d. Mos. Gesetz, Mt 5:17–48: ZWT 39, 1896, 1–23; EKlostermann, Jesu Stellung z. AT 1904; AvHarnack, Hat Jesus das atl. Gesetz abgeschafft?: Aus Wissenschaft u. Leben II 1911, 225–36, SBBerlAk 1912, 184–207; KBenz, D. Stellung Jesu zum atl. Gesetz 1914; MGoguel, RHPR 7, 1927, 160ff; BBacon, Jesus and the Law: JBL 47, 1928, 203–31; BBranscomb, Jes. and the Law of Moses 1930; WKümmel, Jes. u. d. jüd. Traditionsged.: ZNW 33, ’34, 105–30; JHempel, D. synopt. Jesus u. d. AT: ZAW 56, ’38, 1–34.—Lk-Ac: JJervell, HTR 64, ’71, 21–36.—EGrafe, D. paulin. Lehre vom Gesetz² 1893; HCremer, D. paulin. Rechtfertigungslehre 1896, 84ff; 363ff; FSieffert, D. Entwicklungslinie d. paul. Gesetzeslehre: BWeiss Festschr. 1897, 332–57; WSlaten, The Qualitative Use of νόμος in the Pauline Ep.: AJT 23, 1919, 213ff; HMosbech, Pls’ Laere om Loven: TT 4/3, 1922, 108–37; 177–221; EBurton, ICC, Gal 1921, 443–60; PFeine, Theol. des NT⁶ ’34, 208–15 (lit.); PBenoit, La Loi et la Croix d’après S. Paul (Ro 7:7–8:4): RB 47, ’38, 481–509; CMaurer, D. Gesetzeslehre des Pls ’41; PBläser, D. Gesetz b. Pls ’41; BReicke, JBL 70, ’51, 259–76; GBornkamm, Das Ende d. Gesetzes ’63; HRaisänen, Paul and the Law² ’87; PRichardson/SWesterholm, et al., Law in Religious Communities in the Rom. Period, ’91 (Torah and Nomos); MNobile, La Torà al tempo di Paolo, alcune ri-flessioni: Atti del IV simposio di Tarso su S. Paolo Apostolo, ed. LPadovese ’96, 93–106 (lit. 93f, n. 1).—Dodd 25–41.—B. 1358; 1419; 1421. DELG s.v. νέμω Ic. Schmidt, Syn. I 333–47. M-M. EDNT. TW. Sv.