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  • 121 ὅρασις

    ὅρασις, εως, ἡ (ὁράω; Aristot.+; ins, pap, LXX, En; PsSol 6:3; TestAbr A 4 p. 80, 27 [Stone p. 8]; Test12 Patr; JosAs 18 [p. 68, 13 Bat.]; GrBar 4:3; AscIs 3, 13, 31; EpArist 142; Philo).
    ① organ of sight, eye (mostly pl. ‘eyes’ Diod S 2, 6, 10; Plut., Mor. 88d; PGM 13, 582. But also the sg. ὅρασις Diod S 3, 37, 9; 5, 43, 1; Proclus on Pla., Cratyl. p. 7, 25 Pasqu.; Iren. 1, 18, 1 [Harv. I, 171, 1]; Orig., C. Cels. 1, 48, 31; Hippol., Ref. 6, 15, 1), and hence sight, appearance, face (CB I/2, 653 no. 564 εἰς ὅρασιν καὶ εἰς ὅλον τὸ σῶμα; PGM 4, 308; 5, 147; Sir 11:2; 25:17; 3 Macc 5:33) in imagery, of mental and spiritual perception ἀχλύος γέμοντες ἐν τῇ ὁράσει with eyes full of mistiness 2 Cl 1:6.
    ② that which is seen, appearance, sight
    ⓐ appearance (Philo Mech. 51, 10; 62, 23; Ezk 1:5; 1 Km 16:12; Hippol., Ref. 4, 20, 1) ὅμοιος ὁράσει λίθῳ ἰάσπιδι like jasper in appearance Rv 4:3a; cp. vs. 3b.
    ⓑ spectacle ἔσονται εἰς ὅρ. πάσῃ σαρκί they will be a spectacle for all flesh (Is 66:24) 2 Cl 7:6; 17:5.
    ③ vision in a transcendent mode (in this case the distinction made betw. ὅραμα 1 and 2 cannot be carried through w. certainty, so that the focus in 1 will certainly predominate.—Critodemus, a Hellenistic astrologer, wrote a book Ὅρασις in vision form [Vett. Val. 150, 11; 329, 18f]; Herm. Wr. 1, 30 ἀληθινὴ ὅρ.; Tob 12:19; Zech 10:2; Pel.-Leg. 18, 20) vision (cp. Da 7:1 Theod.; Iren. 4, 28, 3 [Harv. II 296, 16]) ἰδεῖν τι ἐν τῇ ὁρ. Rv 9:17. ὅρασιν ἰδεῖν or ὁρᾶν Ac 2:17 (Jo 3:1); Hv 2, 4, 2. Of the visions of Hermas Hv 2, 1, 1; 3, 10, 3ff; 3, 11, 2; 4; 3, 12, 1; 3, 13, 1; 4, 1, 1. Titles Hv 2; 3; 4.—DELG s.v. ὁράω. M-M. TW.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ὅρασις

  • 122 ὑπέρακμος

    ὑπέρακμος, ον (Soranus, Hesych., Suda) fr. ἀκμή=highest point or prime of a person’s development (ἀκ. in this sense in Pla., Rep. 5, 460e; Philo, Leg. All. 1, 10) in our lit. only 1 Cor 7:36. Depending on one’s understanding of this pass. (s. γαμίζω) the term may apply either to a woman or to a man.
    ① Understood temporally and as a status term applied to a woman: past one’s prime, past marriageable age, past the bloom of youth (cp. Soranus p. 15, 8.—Diod S 32, 11, 1 speaks of the ἀκμὴ τῆς ἡλικίας of a woman and in 34 + 35 Fgm. 2, 39 uses ἀκμή of the youthful bloom of a παρθένος.—Lycon [III B.C.], Fgm. 27 Wehrli [in Diog. L. 5, 65], commiserates the father of a παρθένος who, because of the smallness of her dowry ἐκτρέχουσα [=goes beyond] τὸν ἀκμαῖον τῆς ἡλικίας καιρόν). So e.g. Tyndale, Phillips, KJV, Jerusalem Bible.
    ② Other interpreters focus on the ascensive force of ὑπέρ, ‘exceedingly’ (freq. found in compounds, as in ὑπέρκαλος ‘exceedingly beautiful’ and related terms Pollux 3, 71). In our pass., then, ὑπέρακμος means at one’s sexual peak and may be applied to a woman (so, apparently, L-S-J-M ‘sexually well developed’) or to a man (cp. Diod S 36, 2, 3 ὁ ἔρως of a man in love ἤκμαζεν and became irresistible), with strong passions (REB and NRSV ‘if his passions are strong’).—Cp. DELG s.v. ἀκ-p. 44. M-M.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ὑπέρακμος

  • 123 ὑπόστασις

    ὑπόστασις, εως, ἡ (ὑφίστημι; Hippocr.+; Polyb. 4, 50, 10; 6, 55, 2; Diod S 16, 32, 3; 16, 33, 1; M. Ant. 10, 5; ins, pap, LXX; PsSol 15:5; 17:24; TestReub 2:7; TestZeb 2:4; Tat.; Ath. 21, 3; Iren. 5, 36, 1 [Harv. II 426, 1]; Hippol., Ref. 10, 17, 2; Did., Gen. 128, 11 in widely different meanings. See Dörrie 4 below.)
    ① the essential or basic structure/nature of an entity, substantial nature, essence, actual being, reality (underlying structure, oft. in contrast to what merely seems to be: Ps.-Aristot., De Mundo 4 p. 395a, 29f; Plut., Mor. 894b; Diog. L., Pyrrh. 9, 91; Artem. 3, 14; Ps 38:6; Wsd 16:21; TestReub 2:7; SJCh 78, 30; Philo, Aet. M. 88; 92; Jos., C. Ap. 1, 1; Tat. 6, 2; Ath. 21, 3; cp. the answer of a certain Secundus, who, when asked ‘Quid fides?’, answered: ‘ignotae rei mira certitudo’=a marvelous certainty about someth. otherwise unknown [FPhGr I 516]; s. also Lexicon Sabbaiticum: Lexica Graeca Minora ’65, 53)
    ⓐ of the Son of God as χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ a(n) exact representation of (God’s) real being (i.e. as one who is in charge of the universe) Hb 1:3. Sim. of polytheists’ deities, whose basic reality is someth. material like stone, metal etc. Dg 2:1.
    ⓑ of things: among the meanings that can be authenticated for Hb 11:1 a strong claim can be made for realization (Diod S 1, 3, 2 of the realization of a plan; Cornutus 9 p. 9, 3 of the realization of humanity; Jos., C. Ap. 1, 1 that of the Jewish people, both by a divine act; Tat. 5, 1 of God τοῦ παντὸς ἡ ὑπόστασις): ἔστιν πίστις ἐλπιζομένων ὑπ.=in faith things hoped for become realized, or things hoped for take on (but s. 3 and 4 below) reality. Conversely, ‘without faith things hoped for would have no reality’. HKöster (s. bibliog. 4 below) argues for this sense also in 3:14, but s. 2. Cp. the rendering ‘substance’ (e.g. KJV, REB).
    ② a plan that one devises for action, plan, project, undertaking, endeavor (Diod. Sic 15, 70, 2; 16, 32, 3; 16, 82, 6; 17, 69, 7; Ezk 19:5) ἐν τῇ ὑποστάσει ταύτῃ in connection with this undertaking i.e. the collection for Jerusalem 2 Cor 9:4. The fact that meeting a financial obligation is the main theme (vss. 1–2) might well suggest association of ὑπ. with its use e.g. as a t.t. of expectation of rent due PTebt 61b, 194. To emphasize the importance of steadfast commitment to professed obligation (opp. καρδία πονηρὰ ἀπιστίας ἐν τῷ ἀποστῆναι), the author of Hb 3:14 uses ὑπ. in a way that invites an addressee to draw on the semantic component of obligation familiar in commercial usage of the term (s. PTebt above), an association that is invited by use of μέτοχος, a standard term for a business partner (PHib 109, 3; PCairZen 176, 102 [both III B.C.]), μέχρι τέλους (s.v. τέλος 2bβ), and βέβαιος (s. M-M s.v.). S. Köster 1b above for focus of ὑπ. on ‘reality’.—Satirically, ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως in this boasting project of mine 2 Cor 11:17.
    ③ The interp. situation, condition (Cicero, Ad Attic. 2, 3, 3 ὑπόστασιν nostram=our situation), also specif. frame of mind (Dio Cass. 49, 9; Themist., Or. 13 p. 178b; Jos., Ant. 18, 24 of determination in desperate circumstances; sim. Polyb. 6, 55, 2) has been suggested for some of the passages cited in 1 and 2 above: 2 Cor 9:4 (explained in a v.l. via the epexegetical gen. καυχήσεως); 11:17; Hb 3:14 (s. Dörrie [bibliog. 4 below], p. 39: the frame of mind described in Hb 3:6). The sense ‘confidence’, ‘assurance’ (based on LXX [Ruth 1:12; Ps 38:8; Ezk 19:5], where it renders תִּקְוָה etc.) favored by Melanchthon and Luther (also Tyndale, NRSV, but not KJV) for Hb 11:1 has enjoyed much favor but must be eliminated, since examples of it cannot be found (s. Dörrie and Köster [4 below]). More prob. for Hb 4:11 is
    ④ guarantee of ownership/entitlement, title deed (Sb 9086 III, 1–11 [104 A.D.]; Spicq III 423 n. 14; cp. M-M s.v.) Hb 11:1 (cp. 2 above for commercial use of ὕπ.).—ASchlatter, Der Glaube im NT4 1927, 614ff; MMathis, The Pauline πίστισ-ὑπόστασις acc. to Hb 11:1, diss. Cath. Univ. of Amer., Washington, D.C. 1920, also Biblica 3, 1922, 79–87; RWitt, Hypostasis: ‘Amicitiae Corolla’ (RHarris Festschr.) ’33, 319–43; MSchumpp, D. Glaubensbegriff des Hb: Divus Thomas 11, ’34, 397–410; FErdin, D. Wort Hypostasis, diss. Freiburg ’39; CArpe, Philologus 94, ’41, 65–78; HDörrie, Ὑπόστασις, Wort-u. Bedeutungsgeschichte: NAWG 1955, no. 3, ZNW 46, ’55, 196–202; HKöster, TW VIII 571–88 (Köster prefers plan, project [Vorhaben] for the passages in 2 Cor, and reality [Wirklichkeit] for all 3 occurrences in Hb, contrasting the reality of God with the transitory character of the visible world). S. also the lit. s.v. πίστις 2a.—DELG s.v. ἵστημι. M-M. EDNT. TW. Spicq. Sv.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ὑπόστασις

  • 124 ὑψηλός

    ὑψηλός, ή, όν (Hom.+)
    ① pert. to considerable extension upward, tall, high, lit. ὄρος a high mountain (Epicurus in Diog. L. 10, 103; Diod S 14, 99, 1; Ezk 40:2; PsSol 11:4; TestLevi 2:5) Mt 4:8; 17:1; Mk 9:2; Lk 4:5 v.l.; Rv 21:10. τεῖχος (JosAs 2:17; cp. Jos., Ant. 20, 191) vs. 12 (in both places w. μέγα). ὑψηλὸν σπήλαιον a lofty cave B 11:4 (Is 33:16). Also of human or human-like figures tall (Dio Chrys. 71 [21], 1 νεανίσκος; Plut., Aemil. Paul. 264 [18, 3]; Jdth 16:6; on motif of tallness in lit. s. Leutzsch, Hermas 479f n. 194) Hs 8, 1, 2; 9, 3, 1; ὑψ. τῷ μεγέθει 9, 6, 1.—Comp. ὑψηλότερος w. gen. of comparison (Lucian, Nigrin. 25; En 26:3; TestAbr B) Hs 9, 2, 1. ὑψηλότερος τῶν οὐρανῶν γενόμενος raised to greater heights than the heavens Hb 7:26 (DSilva, DLNT 360f). Moses stands on two shields ὑψηλότερος πάντων B 12:2.—μετὰ βραχίονος ὑψηλοῦ Ac 13:17; cp. 1 Cl 60:3 (s. βραχίων).—Subst. (PsSol 11:2 στῆθι, Ιερουσαλημ, ἐφʼ ὑψηλοῦ; Appian, Liby. 130 §620 ἐφʼ ὑψηλοῦ=on a high place, Bell. Civ. 3, 28 §110 τὰ ὑψηλά=the high places; likew. Diod S 20, 29, 9) τὰ ὑψηλά the height(s) (GrBar 4:10; Sb 6797, 33 [255/254 B.C.])=heaven ἐν ὑψηλοῖς on high (Ps 92:4; 112:5, cp. vs. 4) Hb 1:3.
    ② pert. to being arrogant, exalted, proud, haughty, fig. ext. of 1, subst. τὸ ἐν ἀνθρώποις ὑψηλόν what is considered exalted among humans Lk 16:15. ὑψηλὰ φρονεῖν cherish proud thoughts, feel proud (Quint. Smyrn. [IV A.D.] 2, 327) Ro 11:20; 1 Ti 6:17 v.l. (ὑψ. φρονεῖν=‘think lofty thoughts’: Lucian, Herm. 5; Philo, Ebr. 128). τὰ ὑψηλὰ φρονεῖν strive after things that are (too) high, be too ambitious, prob. ‘don’t be a social climber’ Ro 12:16 (cp. Palaeph., Exc. Vat. p. 94, 6; 1 Km 2:3, and on the contrast ὑψ. … ταπεινός: Περὶ ὕψους 43, 3). οἱ ὑψηλοί the proud, the haughty, the high and mighty (sing.: Philo, Mos. 1, 31) 1 Cl 59:3; B 19:6; D 3:9.
    ③ pert. to being of high quality, noble, sublime the neut. of the comp. as adv. (Περὶ ὕψους 43, 3), ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ B 1:7, here either in a good sense, of richer and higher progress in the fear of God, or (more prob. in view of the thematic connection w. ch. 2 w. focus on appropriate sacrifice): we ought to make a costlier and more sublime sacrifice in the fear of God.—B. 852. DELG s.v. ὕψι 4. M-M.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ὑψηλός

  • 125 ῥιπή

    ῥιπή, ῆς, ἡ (ῥίπτω; Hom. et al.; TestAbr A 4 p. 80, 34 [Stone p. 8]; Philo, Somn. 2, 125, Aet. M. 20; SibOr 5, 464) prim.: ‘a throwing, the swing or force by which someth. is thrust forward’. The focus on sudden speed readily becomes the major semantic component in ref. to a variety of objects: rapid movement, e.g. of the eyes; the ‘casting’ of a glance takes an extremely short time: ἐν ῥιπῇ ὀφθαλμοῦ in the twinkling of an eye 1 Cor 15:52 (Billerb. II, 156; TestAbr A 4; s. DDaube, The Sudden in the Scriptures ’64, 76–79).—DELG s.v. ῥίπτω.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ῥιπή

  • 126 συγκεντρώνω

    1) concentrate
    2) focus
    3) marshal
    4) muster

    Ελληνικά-Αγγλικά νέο λεξικό (Greek-English new dictionary) > συγκεντρώνω

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