use the term

Grammatical information: m.

Meaning: kind of (magical) stone (Sotakos of Karystos apud Plin. N. H. 37, 135), which fell from heaven (Dam. Isid. 94, 203). Acc. to Hesychius the stone given to Kronos instead of Zeus. Also name of a god ( Διὶ Βετύλῳ, Dura iii AD). βαίτυλον αν κατέπιες Apostol. 9.24, of a greedy person.

Other forms: ῡ (but how do we know?).

Derivatives: βαιτύλιον (Dam. etc.).

Origin: LW [a loanword which is (probably) not of Pre-Greek origin] Sem.

Etymology: The discussion is very unclear, also because archeologists use the term in a very wide sense, without caring for the name. Zuntz Class. et Mediaeval. 8, 169ff. (who discusses the sources) thought it was a Mediterranean word, from which also Sem. bethel, interpreted as `House of God'. Unwisely, Zuntz postulates a pan-Mediterranan substrate to explain his facts, which nobody will accept. Hemmerdinger, Glotta 48 (1970) 99f. thinks it is Sem.; thus Röllig, Dict. Deities Demons (s.v. Bethel). The fact that the word appears very late, and in the context of northern Syria, makes it most probable that the word is Semitic, Bayt-el `House of El'; an old Pre-Gr. word is therefore improbable; cf. also Ribichini ib. s.v. Baetyl. (West, East Face 294f., makes the mistake (pointed out in the laterature) that in Gen. 28. 10-22 the place, not the stone, is called 'House of God'; see Wests concluding remark. Comparable stones are called abaddir in Punic, but what conclusion can be drawn from it (I think none), is unclear; the meaning of the term is unknown). Not helpful Davidson Hermes 123 (1995) 363-9.

Page in Frisk: 1,211

λέγω =⟩ λέχω (A),

λέγω (A),

A lay, [tense] pres. erroneously inferred from λέξομαι, ἔλεκτο, etc.; v. λέχομαι.

------------------------------------

λέγω (B),

A pick up, etc.: tenses for signf. 1 and 11, [tense] fut.

λέξω Od.24.224

: [tense] aor.

ἔλεξα A.Pers. 292

:—[voice] Med., [tense] fut. in pass. sense

λέξομαι E. Alc. 322

: [tense] aor.

ἐλεξάμην Il.21.27

(trans.); [dialect] Ep.

ἐλέγμην Od.9.335

;

λέκτο 4.451

:—[voice] Pass., [tense] aor.

ἐλέχθην Il.3.188

: also post-Hom. in these senses, but only in compos., esp. with ἀπο-, ἐκ-, κατα-, συν-; post-Hom. [tense] pf. εἴλοχα (κατ-, συν-), [voice] Pass. εἴλεγμαι, in these senses rarely λέλεγμαι (v. the compds.); also [tense] fut. λεγήσομαι ( συλ-): [tense] aor. 2 ἐλέγην (κατ-, συν-):—gather, pick up,

ὀστέα.. λέγωμεν Il.23.239

, cf. Od.24. 72, Pi.P.8.53; αἱμασιάς τε λέγων picking out stones for building walls, Od.18.359 (ubi v. Sch., cf.

λογάς 2

), cf. 24.224:—[voice] Med., gather for oneself,

ἐπὶ δὲ ξύλα πολλὰ λέγεσθε Il.8.507

;

ὀστέα λευκὰ λέγοντο 24.793

;

φάρμακα λέξασθαι A.R.3.807

.

2 [voice] Med., choose for oneself, pick out,

λέξαιτο.. ἄνδρας ἀρίστους Od.24.108

;

κούρους Il.21.27

:—[voice] Pass., to be chosen,

εἰ.. λεγοίμεθα πάντες ἄριστοι 13.276

.

II count, tell, ἐν δ' ἡμέας λέγε κήτεσιν he counted us among the seals, Od.4.452; and in [tense] aor. [voice] Med., Il.2.125; ἐγὼ πέμπτος μετὰ τοῖσιν ἐλέγμην I reckoned myself.., Od.9.335; λέκτο δ' ἀριθμόν he told him over the number, 4.451:—[voice] Pass., μετὰ τοῖσιν ἐλέχθην I was counted among these, Il.3.188.

b so, but not freq., after Hom.,

λ. ποντιᾶν ψάφων ἀριθμόν Pi.O.13.46

, cf. A.Ag. 570;

καθ' ἓν ἕκαστον λ. Isoc.2.45

; also καὶ σὲ δ' ἐν τούτοις λέγω count you among.., A.Pr. 973; λ. τινὰ οὐδαμοῦ count him as naught, S.Ant. 183; κέρδος λ., εἰ .. count it gain, that.., ib. 462:—[voice] Med., λέξατο πάντας [ναύτας] Pi.P.4.189:—[voice] Pass.,

λέγεσθαι ἐν τοῖς ἱππικωτάτοις X.Oec.11.20

;

ἐνὶ πρώτῃσι λέγεσθαι Call.Del.16

: [tense] fut. [voice] Med. in pass. sense,

ἐν τοῖς οὐκέτ' οὖσι λέξομαι E.

l.c.

2 recount, tell over,

οὔ τι διαπρήξαιμι λέγων ἐμὰ κήδεα Od.14.197

;

σὺ δέ μοι λέγε θέσκελα ἔργα 11.374

;

τὰ ἕκαστα λέγων 12.165

; ὅσα τ' αὐτὸς.. ἐμόγησε, πάντ' ἔλεγ' 23.308: so in Trag., λ. τύχας, πάθη, μόχθους, etc., A.Pr. 633, Pers. 292, Ag. 555, etc.; also Ἀγαμέμνονι.. λέγ' ὀνείδεα repeated reproaches against him, Il.2.222; so perh.

ψεύδεα πολλὰ λ. Hes.Th.27

(but v. infr. 111):—[voice] Med., τί σε χρὴ ταῦτα λέγεσθαι; why need'st thou tell the tale thereof? Il.13.275; and so, μηκέτι ταῦτα λεγώμεθα νηπύτιοι ὥς ib. 292, cf. Od.3.240, 13.296;

μηκέτι νῦν δήθ' αὖθι λεγώμεθα Il.2.435

.

III say, speak, first in Hes.Th.27 (v. supr.11.2): [tense] fut.

λέξω Emp.38.1

, A.Ag. 859, Hdt.4.14, Th.2.48, Antipho 6.33, etc.: [tense] aor.

ἔλεξα Anacr.45

, Pl.Sph. 217e, Antipho 1.15 (rare in Pl. and the Orators, common in some dialects, as Boeotian, IG7.504.2 ([place name] Tanagra), Thessalian, ib.9(2).461.21, Ionic, v.l. in Hp.Aër. 12): [tense] pf.

λέλεχα Gal.16.249

, λέλεγα and

λέλογας Hsch.

( εἴρηκα in correct writers):—[voice] Pass., [tense] fut.

λεχθήσομαι Th.5.86

, Pl.Ti. 67c, etc.: also [tense] fut. [voice] Med. in pass. sense, S.OC 1186, E.Hec. 906 (lyr.), etc.; and

λελέξομαι Th.3.53

(v.l. λέξεται), Pl.R. 457b: [tense] aor. ἐλέχθην (never ἐλέγην in this sense) S.OT 1442, Th.6.32, etc.: [tense] pf.

λέλεγμαι Pi.N.8.20

, Hdt.2.21, S.Ph. 389, etc. ( εἴλεγμαι in this sense only in compd. δι-): rare in compds. (only ἀντιλέγω, ἐπιλέγω, καταλέγω, προλέγω), the [tense] pres. in most compds. being supplied by ἀγορεύω, the [tense] fut. by ἐρῶ, the [tense] aor. by εἶπον, the [tense] pf. by εἴρηκα:

1 say, speak, never in Hom., first in Hes. l.c., freq. from Hdt. and Trag. downwds.; of all kinds of oral communications,

ἐκέλευε λέγειν εἴ τι θέλοι Hdt.8.58

; so λέγοις ἄν speak, say on, Pl.Plt. 268e, etc.;

λ. μῦθον A.Pers. 698

(troch.);

ψευδῆ λ. Id.Ag. 625

;

ἀληθῆ λ. Pl.Phlb. 12b

(so in [voice] Pass.,

λόγος λέλεκται πᾶς S.Ph. 389

); of oracles, say, declare, Hdt.8.136; ὥσπερ τοὔνομα λέγει indicates, Pl. Prt. 312c: with Preps.,

λ. ἀμφί τινος A.Th. 1017

, E.Hec. 580;

περί τινος Xenoph.34.2

, Democr.165, S.Aj. 151 (anap.), Th.2.48; ὑπέρ τινος in his defence, S.El. 555, X.HG1.7.16; κατά τινος against him, Thgn.1240a, X.HG1.5.2; λ. ἐπί τισι εὐχὰς ἀγαθάς express good wishes for them, A.Supp. 625 (anap.); λ. τά τινος take his part, D.8.64; λ. πρός τι in reference or in answer to.., S.Ant. 753, etc.;

εἴς τι X.Mem. 1.5.1

.

2 c. acc. et inf., say that.., Pi.P.2.59, etc.: with neg. οὐ, Pl.R. 348c, etc., but μή ib. 346e, X.Smp.4.5 ([voice] Pass.), and usu. in later Gr., LXX Ge.38.22;

λ. μὴ εἶναι ἀνάστασιν Ev.Matt.22.23

: freq. also folld. by ὡς, ὅτι (generally so in the [voice] Act. voice) when the subject of the relative clause may become the object of the principal Verb, γυναῖκα λέγουσιν, ὡς κάθηται .. X.Cyr.7.3.5, etc.: rarely c. part., λ. Οἰδίπουν ὀλωλότα speak of him as dead, S.OC 1580;

λέγουσιν ἡμᾶς ὡς ὀλωλότας A.Ag. 672

;

λέξασ' ἀδελφῷ σ' ἐνθάδ' ὄντα E.Hel. 888

:—[voice] Pass.,

λέξεται ἔχων Id.IT 1047

, cf. A.Ag. 170 (cj.).

3 λέγειν τινά τι say something of another, esp. κακὰ λ. τινά speak ill of him, revile him, Hdt.8.61;

ἀγαθὰ λ. τινάς Ar.Ec. 435

; τὰ ἔσχατα, τὰ ἀπόρρητα λ. ἀλλήλους, X.Mem.2.2.9, D.18.123; also εὖ or κακῶς λ. τινά, A.Ag. 445 (lyr.), S.El. 524, cf. 1028;

εὖ λ. τὸν εὖ λέγοντα X.Mem.2.3.8

.

4 call by name,

ἃς τρέμομεν λ. S.OC 128

(lyr.): c. dupl. acc., call so and so,

λέγοιμ' ἂν ἄνδρα τόνδε τῶν σταθμῶν κύνα A.Ag. 896

, cf. S.OC 939 codd., Hdt.1.32, etc.

5 λ. τινὰ ποιεῖν τι tell, command one to do, A.Ch. 553, S.Ph. 101, X.Cyr.4.1.22, etc.: so with τινι, S.OC 840, D.19.150 (no obj. expressed in A.Ag. 925, S.OC 856); λέγε τὸν ἐρωτῶντα ἵνα.. εἴπῃ σοι .. Astramps.Orac.p.1 H.;

ὡς ὁ νόμος λέγει D.22.20

;

ὁ λέγων μὴ μοιχεύειν Ep.Rom.2.22

.

6 λ. τι say something, i.e. speak to the point or purpose, βούλῃ λέγειν τι, καὶ λέγων μηδὲν κλύειν; S.Ant. 757; λέγω τι; am I right? the answer being λέγεις, Id.OT 1475;

κινδυνεύεις τι λέγειν Pl.Cra. 404a

;

ἴσως ἄν τι λέγοις X.Mem.2.1.12

, cf. Cyr.1.4.20; opp. οὐδὲν λέγει has no meaning, no authority,

οὐδὲν λ. τὸ σωφρόνως τραφῆναι Ar.Eq. 334

, cf. V.75; οὐδὲν λέγεις nonsense! Id.Th. 625; but οὐδὲν λέγειν, also, say what is not, lie, Id.Av.66, Pl. Ap. 30b; also εὖ γε λέγεις, εὖ λέγεις, εὖ ἂν λέγοις, good news!, that is well!, ib. 24e, Grg. 447b, Prt. 310b; καλῶς, ὀρθῶς λ., you are right, X. Mem.3.3.4, 3.6.8; κοὔπω λέγω and what is more, Herod.7.44; τί λέγεις; τὸν ἔποπα παῖ καλεῖς; Ar.Av.57, cf. Ec. 298 (lyr.).

7 pleon.,

ἔφη λέγων Hdt.3.156

, 5.36;

ἔλεγε φάς Id.1.122

;

ἔφασκε λέγων Ar.Av. 472

;

ἦ δ' ὃς λέγων Id.V. 795

;

ὡς ἔφη λέγων S.Aj. 757

;

καὶ λέγων εἶπεν οὕτω πως D.8.74

, etc.

8 at the beginning of letters or documents, Ἄμασις Πολυκράτεϊ ὧδε λέγει.., Μαρδόνιος τάδε λέγει .., etc., Hdt.3.40, 8.140. ά, etc.;

τὰ γράμματα ἔλεγε τάδε Id.1.124

, etc.; γράμμασι λέγον τάδε, of an inscription, Th.6.54: in roman edicts,

Μάρκος Μέττιος Ῥοῦφος.. λέγει POxy. 237 viii 28

(i A.D.).

9 wish to say, mean,

οὔτοι γυναῖκας ἀλλὰ Γοργόνας λέγω A.Eu.48

; τί τοῦτο λέγει, πρὸ Πύλοιο; what does

πρὸ Πύλοιο

mean?

Ar.Eq. 1059

, cf. 1021, 1375, Ec. 989, Pl. Phd. 60e: freq. in Platonic dialogue, πῶς λέγεις; how do you mean? in what sense do you say this? Ap. 24e, al.; ἢ πῶς λέγομεν; or what do we mean to say? Grg. 480b; πῶς δὴ οὖν αὐτὸ λέγεις; Phdr. 265c; ποῖόν τί ποτε ἄρα λέγοντ ές φασι .. what they can possibly mean by saying.., Tht. 181c, al.: c. dupl. acc.,

τοιοῦτόν τι σὲ λέγειν τὸ κρεῖττον Grg. 489d

, al.: freq. (esp. in Trag.) to explain more fully, εἴσω κομίζου καὶ σύ, Κασάνδραν λέγω you, I mean Cassandra, A.Ag. 1035;

ὁ μάντις, υἱὸν Οἰκλέους λ. Id.Th. 609

, cf. 658 (v.l.), Pr. 946;

ποταμός, Ἀχελῷον λέγω S.Tr.9

, cf. 1220, Ph. 1261, E.Ph. 987; ἐμὲ λέγων meaning me, Isoc.12.215;

τὸ δ' ὑμεῖς ὅταν λέγω, τὴν πόλιν λ. D.18.88

: sts., however, the word after λέγω is put in appos. with the word to be expld.,

Ἀντικλείας.., τῆς σῆς λέγω τοι μητρός A.Fr. 175

, cf. Th. 658 cod. M;

περὶ τῶνδε.., λέγω δὲ Φωκέων D.19.152

;

παρ' ὧν.., τούτων τῶν τὴν Ἀσίαν οἰκούντων λέγω Id.8.24

, cf. Pl.Smp. 202b: abs.,

μηδενὸς ὄντος ἐν [τῇ χώρᾳ] λέγω D.1.27

.

b περὶ ἃς (sc. ἀπολαύσεις) λέγομεν τὸν σώφρονα in regard to which we use the term 'temperate', Arist.EN 1148a5, cf. Pl.Grg. 494b.

10 ὡς λέγουσι as they say, S.Ant.23, etc.;

ὡς λ. μοι Id.OC 1161

:—[voice] Pass., λέγεται it is said, c.acc.et inf., X.Mem.1.2.30, al.; but also πατρὸς λέγεται γενέσθαι .. Id.Cyr.1.2.1; θανεῖν ἐλέχθη he was said to have been killed, S.OT 292; so

λεγόμενον ἐρέω Pi.P.5.108

: τὸ λεγόμενον abs., as the saying goes, Th.7.68, cf. Pl.Grg. 447a, Smp. 217e, etc.;

τὸ λ. δὴ τοῦτο Id.Grg. 514e

: ὁ λεγόμενος γραῶν ὕθλος the so-called.., Id.Tht. 176b;

οἱ λ. αὐτόνομοι εἶναι X.HG6.3.8

; οἱ λ. ὅτι .. of whom it is said that.., Id.Cyr.8.6.16.

11 of orators, speak (emphatically),

λέγειν δεινός S.OT 545

, X.Cyr.1.5.9, etc.;

λέγειν ἠσκηκότες S.Fr. 963

, cf. Eup.95 (v. λαλέω)

; λ. τε καὶ πράσσειν δυνατώτατος Th.1.139

;

οἱ ἐν τῷ πλήθει λέγειν δυνάμενοι Isoc.3.8

, cf. D.19.286; plead one's cause in a court of law, Id.23.78; δίκας λέγειν ὑπέρ τινος speak as an advocate for.., Din.1.111.

12 boast of, tell of,

τὴν ἑαυτοῦ ῥώμην X.Cyr.1.3.10

; in Poets, sing of,

θέλω λ. Ἀτρείδας Anacreont.23.1

.

13 recite what is written,

λαβὲ τὸ βιβλίον καὶ λέγε Pl.Tht. 143c

; and freq. in Oratt., as

λέγε τὸν νόμον D.21.8

and 10, etc.; of lectures,

ἀκούσατέ μου σχόλια λέγοντος Arr.Epict.3.21.6

, cf. 15.8 (the sense of Lat. lego, read, occurs only in the compds. ἀναλέγομαι, ἐπιλέγομαι).

14 say or send word by another, X.An.1.9.25, 7.4.5.

15 maintain as a thesis,

οἱ τὰς ἰδέας λέγοντες Arist. Ph. 193b36

, Metaph. 1036b14.

16 nominate, Lat. dicere [dictatorem], D.C.Fr.36.26 ([voice] Pass.). (Cf. Lat. lègo, legio, legulus ('olivegatherer').)

λέγω =⟩ λέχω (A),

λέγω (A),

A lay, [tense] pres. erroneously inferred from λέξομαι, ἔλεκτο, etc.; v. λέχομαι.

------------------------------------

λέγω (B),

A pick up, etc.: tenses for signf. 1 and 11, [tense] fut.

λέξω Od.24.224

: [tense] aor.

ἔλεξα A.Pers. 292

:—[voice] Med., [tense] fut. in pass. sense

λέξομαι E. Alc. 322

: [tense] aor.

ἐλεξάμην Il.21.27

(trans.); [dialect] Ep.

ἐλέγμην Od.9.335

;

λέκτο 4.451

:—[voice] Pass., [tense] aor.

ἐλέχθην Il.3.188

: also post-Hom. in these senses, but only in compos., esp. with ἀπο-, ἐκ-, κατα-, συν-; post-Hom. [tense] pf. εἴλοχα (κατ-, συν-), [voice] Pass. εἴλεγμαι, in these senses rarely λέλεγμαι (v. the compds.); also [tense] fut. λεγήσομαι ( συλ-): [tense] aor. 2 ἐλέγην (κατ-, συν-):—gather, pick up,

ὀστέα.. λέγωμεν Il.23.239

, cf. Od.24. 72, Pi.P.8.53; αἱμασιάς τε λέγων picking out stones for building walls, Od.18.359 (ubi v. Sch., cf.

λογάς 2

), cf. 24.224:—[voice] Med., gather for oneself,

ἐπὶ δὲ ξύλα πολλὰ λέγεσθε Il.8.507

;

ὀστέα λευκὰ λέγοντο 24.793

;

φάρμακα λέξασθαι A.R.3.807

.

2 [voice] Med., choose for oneself, pick out,

λέξαιτο.. ἄνδρας ἀρίστους Od.24.108

;

κούρους Il.21.27

:—[voice] Pass., to be chosen,

εἰ.. λεγοίμεθα πάντες ἄριστοι 13.276

.

II count, tell, ἐν δ' ἡμέας λέγε κήτεσιν he counted us among the seals, Od.4.452; and in [tense] aor. [voice] Med., Il.2.125; ἐγὼ πέμπτος μετὰ τοῖσιν ἐλέγμην I reckoned myself.., Od.9.335; λέκτο δ' ἀριθμόν he told him over the number, 4.451:—[voice] Pass., μετὰ τοῖσιν ἐλέχθην I was counted among these, Il.3.188.

b so, but not freq., after Hom.,

λ. ποντιᾶν ψάφων ἀριθμόν Pi.O.13.46

, cf. A.Ag. 570;

καθ' ἓν ἕκαστον λ. Isoc.2.45

; also καὶ σὲ δ' ἐν τούτοις λέγω count you among.., A.Pr. 973; λ. τινὰ οὐδαμοῦ count him as naught, S.Ant. 183; κέρδος λ., εἰ .. count it gain, that.., ib. 462:—[voice] Med., λέξατο πάντας [ναύτας] Pi.P.4.189:—[voice] Pass.,

λέγεσθαι ἐν τοῖς ἱππικωτάτοις X.Oec.11.20

;

ἐνὶ πρώτῃσι λέγεσθαι Call.Del.16

: [tense] fut. [voice] Med. in pass. sense,

ἐν τοῖς οὐκέτ' οὖσι λέξομαι E.

l.c.

2 recount, tell over,

οὔ τι διαπρήξαιμι λέγων ἐμὰ κήδεα Od.14.197

;

σὺ δέ μοι λέγε θέσκελα ἔργα 11.374

;

τὰ ἕκαστα λέγων 12.165

; ὅσα τ' αὐτὸς.. ἐμόγησε, πάντ' ἔλεγ' 23.308: so in Trag., λ. τύχας, πάθη, μόχθους, etc., A.Pr. 633, Pers. 292, Ag. 555, etc.; also Ἀγαμέμνονι.. λέγ' ὀνείδεα repeated reproaches against him, Il.2.222; so perh.

ψεύδεα πολλὰ λ. Hes.Th.27

(but v. infr. 111):—[voice] Med., τί σε χρὴ ταῦτα λέγεσθαι; why need'st thou tell the tale thereof? Il.13.275; and so, μηκέτι ταῦτα λεγώμεθα νηπύτιοι ὥς ib. 292, cf. Od.3.240, 13.296;

μηκέτι νῦν δήθ' αὖθι λεγώμεθα Il.2.435

.

III say, speak, first in Hes.Th.27 (v. supr.11.2): [tense] fut.

λέξω Emp.38.1

, A.Ag. 859, Hdt.4.14, Th.2.48, Antipho 6.33, etc.: [tense] aor.

ἔλεξα Anacr.45

, Pl.Sph. 217e, Antipho 1.15 (rare in Pl. and the Orators, common in some dialects, as Boeotian, IG7.504.2 ([place name] Tanagra), Thessalian, ib.9(2).461.21, Ionic, v.l. in Hp.Aër. 12): [tense] pf.

λέλεχα Gal.16.249

, λέλεγα and

λέλογας Hsch.

( εἴρηκα in correct writers):—[voice] Pass., [tense] fut.

λεχθήσομαι Th.5.86

, Pl.Ti. 67c, etc.: also [tense] fut. [voice] Med. in pass. sense, S.OC 1186, E.Hec. 906 (lyr.), etc.; and

λελέξομαι Th.3.53

(v.l. λέξεται), Pl.R. 457b: [tense] aor. ἐλέχθην (never ἐλέγην in this sense) S.OT 1442, Th.6.32, etc.: [tense] pf.

λέλεγμαι Pi.N.8.20

, Hdt.2.21, S.Ph. 389, etc. ( εἴλεγμαι in this sense only in compd. δι-): rare in compds. (only ἀντιλέγω, ἐπιλέγω, καταλέγω, προλέγω), the [tense] pres. in most compds. being supplied by ἀγορεύω, the [tense] fut. by ἐρῶ, the [tense] aor. by εἶπον, the [tense] pf. by εἴρηκα:

1 say, speak, never in Hom., first in Hes. l.c., freq. from Hdt. and Trag. downwds.; of all kinds of oral communications,

ἐκέλευε λέγειν εἴ τι θέλοι Hdt.8.58

; so λέγοις ἄν speak, say on, Pl.Plt. 268e, etc.;

λ. μῦθον A.Pers. 698

(troch.);

ψευδῆ λ. Id.Ag. 625

;

ἀληθῆ λ. Pl.Phlb. 12b

(so in [voice] Pass.,

λόγος λέλεκται πᾶς S.Ph. 389

); of oracles, say, declare, Hdt.8.136; ὥσπερ τοὔνομα λέγει indicates, Pl. Prt. 312c: with Preps.,

λ. ἀμφί τινος A.Th. 1017

, E.Hec. 580;

περί τινος Xenoph.34.2

, Democr.165, S.Aj. 151 (anap.), Th.2.48; ὑπέρ τινος in his defence, S.El. 555, X.HG1.7.16; κατά τινος against him, Thgn.1240a, X.HG1.5.2; λ. ἐπί τισι εὐχὰς ἀγαθάς express good wishes for them, A.Supp. 625 (anap.); λ. τά τινος take his part, D.8.64; λ. πρός τι in reference or in answer to.., S.Ant. 753, etc.;

εἴς τι X.Mem. 1.5.1

.

2 c. acc. et inf., say that.., Pi.P.2.59, etc.: with neg. οὐ, Pl.R. 348c, etc., but μή ib. 346e, X.Smp.4.5 ([voice] Pass.), and usu. in later Gr., LXX Ge.38.22;

λ. μὴ εἶναι ἀνάστασιν Ev.Matt.22.23

: freq. also folld. by ὡς, ὅτι (generally so in the [voice] Act. voice) when the subject of the relative clause may become the object of the principal Verb, γυναῖκα λέγουσιν, ὡς κάθηται .. X.Cyr.7.3.5, etc.: rarely c. part., λ. Οἰδίπουν ὀλωλότα speak of him as dead, S.OC 1580;

λέγουσιν ἡμᾶς ὡς ὀλωλότας A.Ag. 672

;

λέξασ' ἀδελφῷ σ' ἐνθάδ' ὄντα E.Hel. 888

:—[voice] Pass.,

λέξεται ἔχων Id.IT 1047

, cf. A.Ag. 170 (cj.).

3 λέγειν τινά τι say something of another, esp. κακὰ λ. τινά speak ill of him, revile him, Hdt.8.61;

ἀγαθὰ λ. τινάς Ar.Ec. 435

; τὰ ἔσχατα, τὰ ἀπόρρητα λ. ἀλλήλους, X.Mem.2.2.9, D.18.123; also εὖ or κακῶς λ. τινά, A.Ag. 445 (lyr.), S.El. 524, cf. 1028;

εὖ λ. τὸν εὖ λέγοντα X.Mem.2.3.8

.

4 call by name,

ἃς τρέμομεν λ. S.OC 128

(lyr.): c. dupl. acc., call so and so,

λέγοιμ' ἂν ἄνδρα τόνδε τῶν σταθμῶν κύνα A.Ag. 896

, cf. S.OC 939 codd., Hdt.1.32, etc.

5 λ. τινὰ ποιεῖν τι tell, command one to do, A.Ch. 553, S.Ph. 101, X.Cyr.4.1.22, etc.: so with τινι, S.OC 840, D.19.150 (no obj. expressed in A.Ag. 925, S.OC 856); λέγε τὸν ἐρωτῶντα ἵνα.. εἴπῃ σοι .. Astramps.Orac.p.1 H.;

ὡς ὁ νόμος λέγει D.22.20

;

ὁ λέγων μὴ μοιχεύειν Ep.Rom.2.22

.

6 λ. τι say something, i.e. speak to the point or purpose, βούλῃ λέγειν τι, καὶ λέγων μηδὲν κλύειν; S.Ant. 757; λέγω τι; am I right? the answer being λέγεις, Id.OT 1475;

κινδυνεύεις τι λέγειν Pl.Cra. 404a

;

ἴσως ἄν τι λέγοις X.Mem.2.1.12

, cf. Cyr.1.4.20; opp. οὐδὲν λέγει has no meaning, no authority,

οὐδὲν λ. τὸ σωφρόνως τραφῆναι Ar.Eq. 334

, cf. V.75; οὐδὲν λέγεις nonsense! Id.Th. 625; but οὐδὲν λέγειν, also, say what is not, lie, Id.Av.66, Pl. Ap. 30b; also εὖ γε λέγεις, εὖ λέγεις, εὖ ἂν λέγοις, good news!, that is well!, ib. 24e, Grg. 447b, Prt. 310b; καλῶς, ὀρθῶς λ., you are right, X. Mem.3.3.4, 3.6.8; κοὔπω λέγω and what is more, Herod.7.44; τί λέγεις; τὸν ἔποπα παῖ καλεῖς; Ar.Av.57, cf. Ec. 298 (lyr.).

7 pleon.,

ἔφη λέγων Hdt.3.156

, 5.36;

ἔλεγε φάς Id.1.122

;

ἔφασκε λέγων Ar.Av. 472

;

ἦ δ' ὃς λέγων Id.V. 795

;

ὡς ἔφη λέγων S.Aj. 757

;

καὶ λέγων εἶπεν οὕτω πως D.8.74

, etc.

8 at the beginning of letters or documents, Ἄμασις Πολυκράτεϊ ὧδε λέγει.., Μαρδόνιος τάδε λέγει .., etc., Hdt.3.40, 8.140. ά, etc.;

τὰ γράμματα ἔλεγε τάδε Id.1.124

, etc.; γράμμασι λέγον τάδε, of an inscription, Th.6.54: in roman edicts,

Μάρκος Μέττιος Ῥοῦφος.. λέγει POxy. 237 viii 28

(i A.D.).

9 wish to say, mean,

οὔτοι γυναῖκας ἀλλὰ Γοργόνας λέγω A.Eu.48

; τί τοῦτο λέγει, πρὸ Πύλοιο; what does

πρὸ Πύλοιο

mean?

Ar.Eq. 1059

, cf. 1021, 1375, Ec. 989, Pl. Phd. 60e: freq. in Platonic dialogue, πῶς λέγεις; how do you mean? in what sense do you say this? Ap. 24e, al.; ἢ πῶς λέγομεν; or what do we mean to say? Grg. 480b; πῶς δὴ οὖν αὐτὸ λέγεις; Phdr. 265c; ποῖόν τί ποτε ἄρα λέγοντ ές φασι .. what they can possibly mean by saying.., Tht. 181c, al.: c. dupl. acc.,

τοιοῦτόν τι σὲ λέγειν τὸ κρεῖττον Grg. 489d

, al.: freq. (esp. in Trag.) to explain more fully, εἴσω κομίζου καὶ σύ, Κασάνδραν λέγω you, I mean Cassandra, A.Ag. 1035;

ὁ μάντις, υἱὸν Οἰκλέους λ. Id.Th. 609

, cf. 658 (v.l.), Pr. 946;

ποταμός, Ἀχελῷον λέγω S.Tr.9

, cf. 1220, Ph. 1261, E.Ph. 987; ἐμὲ λέγων meaning me, Isoc.12.215;

τὸ δ' ὑμεῖς ὅταν λέγω, τὴν πόλιν λ. D.18.88

: sts., however, the word after λέγω is put in appos. with the word to be expld.,

Ἀντικλείας.., τῆς σῆς λέγω τοι μητρός A.Fr. 175

, cf. Th. 658 cod. M;

περὶ τῶνδε.., λέγω δὲ Φωκέων D.19.152

;

παρ' ὧν.., τούτων τῶν τὴν Ἀσίαν οἰκούντων λέγω Id.8.24

, cf. Pl.Smp. 202b: abs.,

μηδενὸς ὄντος ἐν [τῇ χώρᾳ] λέγω D.1.27

.

b περὶ ἃς (sc. ἀπολαύσεις) λέγομεν τὸν σώφρονα in regard to which we use the term 'temperate', Arist.EN 1148a5, cf. Pl.Grg. 494b.

10 ὡς λέγουσι as they say, S.Ant.23, etc.;

ὡς λ. μοι Id.OC 1161

:—[voice] Pass., λέγεται it is said, c.acc.et inf., X.Mem.1.2.30, al.; but also πατρὸς λέγεται γενέσθαι .. Id.Cyr.1.2.1; θανεῖν ἐλέχθη he was said to have been killed, S.OT 292; so

λεγόμενον ἐρέω Pi.P.5.108

: τὸ λεγόμενον abs., as the saying goes, Th.7.68, cf. Pl.Grg. 447a, Smp. 217e, etc.;

τὸ λ. δὴ τοῦτο Id.Grg. 514e

: ὁ λεγόμενος γραῶν ὕθλος the so-called.., Id.Tht. 176b;

οἱ λ. αὐτόνομοι εἶναι X.HG6.3.8

; οἱ λ. ὅτι .. of whom it is said that.., Id.Cyr.8.6.16.

11 of orators, speak (emphatically),

λέγειν δεινός S.OT 545

, X.Cyr.1.5.9, etc.;

λέγειν ἠσκηκότες S.Fr. 963

, cf. Eup.95 (v. λαλέω)

; λ. τε καὶ πράσσειν δυνατώτατος Th.1.139

;

οἱ ἐν τῷ πλήθει λέγειν δυνάμενοι Isoc.3.8

, cf. D.19.286; plead one's cause in a court of law, Id.23.78; δίκας λέγειν ὑπέρ τινος speak as an advocate for.., Din.1.111.

12 boast of, tell of,

τὴν ἑαυτοῦ ῥώμην X.Cyr.1.3.10

; in Poets, sing of,

θέλω λ. Ἀτρείδας Anacreont.23.1

.

13 recite what is written,

λαβὲ τὸ βιβλίον καὶ λέγε Pl.Tht. 143c

; and freq. in Oratt., as

λέγε τὸν νόμον D.21.8

and 10, etc.; of lectures,

ἀκούσατέ μου σχόλια λέγοντος Arr.Epict.3.21.6

, cf. 15.8 (the sense of Lat. lego, read, occurs only in the compds. ἀναλέγομαι, ἐπιλέγομαι).

14 say or send word by another, X.An.1.9.25, 7.4.5.

15 maintain as a thesis,

οἱ τὰς ἰδέας λέγοντες Arist. Ph. 193b36

, Metaph. 1036b14.

16 nominate, Lat. dicere [dictatorem], D.C.Fr.36.26 ([voice] Pass.). (Cf. Lat. lègo, legio, legulus ('olivegatherer').)

ὀνομάζω, [tense] impf.

A

ὠνόμαζον A.Ag. 682

(lyr.), etc. ; [dialect] Ep.

ὀν- Il.1.361

, al.: [tense] fut.

ὀνομάσω Pl.Cra. 423d

: [tense] aor.

ὠνόμασα Od.24.339

, etc.: [tense] pf.

ὠνόμακα Pl.Sph. 219b

:—[voice] Pass., [tense] fut.

- ασθήσομαι Gal.UP6.16

, al.: [tense] aor. ὠνομάσθην and [tense] pf. ὠνόμασμαι, Th.1.96, 6.96, etc.; [dialect] Ep.

ὀνόμασται Parm.9.1

, etc. ; [ per.] 3pl.

ὠνομάδαται D.C.37.16

:—[voice] Med., [tense] impf.

ὠνομάζετο S.OT 1021

.—[dialect] Aeol. or [dialect] Dor. [tense] fut. [ per.] 3sg. ὀνυμάξει (or - εῖ) Berl.Sitzb.1927.167 ([place name] Cyrene): [tense] aor.

ὀνύμαξε Pi.P.2.44

; [voice] Med. [tense] fut. ὀνυμάξομαι ib.7.5 : [tense] pres. ὀνυμάζεται Metop. ap. Stob.3.1.116: ([etym.] ὄνομα):—speak of by name, call or address by name, of persons,

πατρόθεν ἐκ γενεῆς ὀνομάζων ἄνδρα ἕκαστον Il.10.68

, cf. 22.415 and ὀνομακλήδην ;

Πυθοδώρου.., ὃν Ἀθηναῖοι οὐκ ὀνομάζουσιν X.HG2.3.1

(interpol.); τοῖς προγόνοις -αζομένοις ἀπομνημονεύεταιὁπόστος ἀφ' Ἡρακλέους ἐγένετο his descent.. is traced by naming his ancestors, Id.Ages.1.2.

2 of things, name, specify,

περικλυτὰ δῶρ' ὀνόμαζον Il.18.449

; but also, name or promise, opp. giving,

εἰ μὲν.. μὴ δῶρα φέροι, τὰ δ' ὄπισθ' ὀνομάζοι 9.515

; εἶναί τι ὀνομάζειν use the term 'being', Pl.Tht. 160b, cf. 166c, 201d ; dedicate,

τράπεζαν τῷ δαίμονι Theopomp.Hist.121

:—[voice] Pass.,

λόγοισι.. ὠνόμασται βραχέσι

have been expressed,

S.OC 294

.

II ὀ. τινά τι call one something, Pi.P.2.44, A.Ag. 681 (lyr.), Hdt.4.6, Th.1.3, E.Hel. 1193 ; ὄνομα τί σε.. ὠνόμαζεν λεώς; Id.Heracl.87 (lyr.):—rarely in [voice] Med., παῖδά μ' ὠνομάζετο called me his son, S.OT 1021 :—[voice] Pass.,

ὄνομα δ' ὠνομάζετο Ἕλενος Id.Ph. 605

;

τὴν αὑτῆς ἐπωνυμίαν ὀνομαζόμενον Pl.Phdr. 238a

;

ἀντὶ γὰρ φίλων καὶ ξένων, ἃ τότ' ὠνομάζοντο D.18.46

.

b nominate,

ὀνομασθεὶς εἰς δεκαπρωτείαν POxy.1257.1

, cf. 1204.4 (iii A.D.).

2 εἶναι is freq. added pleon., τὰς ὀνομάζουσι εἶναι Ὑπερόχην καὶ.. whose names they say are Hyperoche and.., Hdt.4.33 ;

σοφιστὴν ὀνομάζουσιν τὸν ἄνδρα εἶναι Pl.Prt. 311e

, cf. R. 428e ([voice] Pass.), X.Ap.13, etc. ; cf.

καλέω 11.3

b.

III name or call with reference to, in accordance with, or after.., τινὰ or

τι ἐπί τινι Pl. R. 493c

:—[voice] Pass.,

ἐπί τινος Isoc.12.183

;

ἔκ τινος S.OT 1036

, X.Mem. 4.5.12 ;

ὁ τῆς ἀρίστης μητρὸς ὠνομασμένος S.Tr. 1105

.

IV utter names or words,

ἐς τρὶς ὀνομάσαι Σόλων Hdt.1.86

;

μάλα σεμνῶς ὀνομάζων D.18.35

, cf. 122,21.158 :—[voice] Pass., φύσις ἐπὶ τοῖς ὀνομάζεται ἀνθρώποισι the name φύσις is given by men to those things, Emp. 8.4, cf. Parm.9.1 ; παρανομίαν ἐπὶ τοῖς μὴ ἀνάγκῃ κακοῖς ὀνομασθῆναι the name of transgression is applied.., Th.4.98 ; ἀπὸ τούτου τοῦτο ὀνομάζεται (sc. οὐ φροντὶς Ἱπποκλείδῃ ) hence this saying is used, Hdt.6.130.

V make famous, in [voice] Pass., οἱ ὠνομασμένοι persons of renown, v.l. for διωνομασμένοι in Isoc.20.19.—Cf. ὀνομαίνω.

Ἰουδαῖος, αία, αῖον (Clearchus, the pupil of Aristotle, Fgm. 6 [in Jos., C. Ap. 1, 179]; Theophr., Fgm. 151 W. [WJaeger, Diokles v. Karystos ’38, 134–53: Theophrastus and the earliest Gk. report concerning the Judeans or Jews]; Hecataeus of Abdera [300 B.C.]: 264 Fgm. 25, 28, 2a Jac. [in Diod S 1, 28, 2] al.; Polyb.; Diod S; Strabo; Plut.; Epict. 1, 11, 12f, al.; Appian, Syr. 50 §252f, Mithrid. 106 §498, Bell. Civ. 2, 90 §380; Artem. 4, 24 p. 217, 13; Diog. L. 1, 9; OGI 73, 4; 74, 3; 726, 8; CIG 3418; CB I/2, 538 no. 399b τ. νόμον τῶν Εἰουδέων [on Ἰ. in ins s. RKraemer, HTR 82, ’89, 35–53]; Mitt-Wilck. I/2, 55; 56 [both III B.C.]; 57 [II B.C.]; BGU 1079, 25 [41 A.D.]; PFay 123, 16 [100 A.D.]; POxy 1189, 9; LXX; TestSol; AscIs 2:7; EpArist; SibOr; Philo, Joseph., Ar., Just., Tat. For a variety of synonyms s. Schürer III 87–91.). Gener. as description of ‘one who identifies with beliefs, rites, and customs of adherents of Israel’s Mosaic and prophetic tradition’ (the standard term in the Mishnah is ‘Israelite’). (Since the term ‘Judaism’ suggests a monolithic entity that fails to take account of the many varieties of thought and social expression associated with such adherents, the calque or loanword ‘Judean’ is used in this and other entries where Ἰ. is treated. Complicating the semantic problem is the existence side by side of persons who had genealogy on their side and those who became proselytes [on the latter cp. Cass. Dio 37, 17, 1; 67, 14, 2; 68, 1, 2]; also of adherents of Moses who recognized Jesus as Messiah [s. Gal 2:13 in 2d below; s. also 2eα] and those who did not do so. Incalculable harm has been caused by simply glossing Ἰ. with ‘Jew’, for many readers or auditors of Bible translations do not practice the historical judgment necessary to distinguish between circumstances and events of an ancient time and contemporary ethnic-religious-social realities, with the result that anti-Judaism in the modern sense of the term is needlessly fostered through biblical texts.)

① pert. to being Judean (Jewish), with focus on adherence to Mosaic tradition, Judean, as a real adj. (Philo, In Flacc. 29; Jos., Ant. 10, 265) ἀνὴρ Ἰ. (1 Macc 2:23; 14:33) Judean Ac 10:28; 22:3. ἄνθρωπος 21:39. ἀρχιερεύς 19:14. ψευδοπροφήτης 13:6. ἐξορκισταί 19:13. γυνή (Jos., Ant. 11, 185) 16:1. χώρα Mk 1:5.—But γῆ J 3:22 is to be taken of Judea in the narrower sense (s. Ἰουδαία 1), and means the Judean countryside in contrast to the capital city. Of Drusilla, described as οὔσα Ἰουδαία being Judean or Jewish, but for the view that Ἰ. is here a noun s. 2b.

② one who is Judean (Jewish), with focus on adherence to Mosaic tradition, a Judean, Ἰουδαῖος as noun (so predom.). Since Jerusalem sets the standard for fidelity to Israel’s tradition, and since Jerusalem is located in Judea, Ἰ. frequently suggests conformity to Israel’s ancestral belief and practice. In turn, the geographical name provided outsiders with a term that applied to all, including followers of Jesus, who practiced customs variously associated with Judea (note the Roman perception Ac 18:15 [‘Judeans’ at Corinth]; 23:28).

ⓐ (ὁ) Ἰ. Judean (w. respect to birth, nationality, or cult) J 3:25; (Mitt-Wilck. I/2, 57, 5 [II B.C.] παρʼ Ἰουδαίου=from a Judean) 4:9; 18:35; Ac 18:2, 24; 19:34; Ro 1:16; 2:9f, 17, 28f (on the ‘genuine’ Judean cp. Epict. 2, 9, 20f τῷ ὄντι Ἰουδαῖος … λόγῳ μὲν Ἰουδαῖοι, ἔργῳ δʼ ἄλλο τι); 10:12; Gal 2:14; 3:28; Col 3:11.—Collective sing. (Thu. 6, 78, 1 ὁ Ἀθηναῖος, ὁ Συρακόσιος; EpArist 13 ὁ Πέρσης; B-D-F §139; Rob. 408) Ro 3:1.

ⓑ of Drusilla οὔσα Ἰουδαία being a Judean Ac 24:24, but for the simple adjectival sense s. 1 end.

ⓒ (οἱ) Ἰουδαῖοι (on the use of the art. B-D-F §262, 1; 3) the Judeans οἱ Φαρισαῖοι κ. πάντες οἱ Ἰ. Mk 7:3; τὸ πάσχα τῶν Ἰ. J 2:13; cp. 5:1; 6:4; 7:2; ὁ βασιλεὺς τῶν Ἰ. (Appian, Mithrid. 117 §573 Ἰουδαίων βασιλεὺς Ἀριστόβουλος) Mt 2:2; 27:11, 29 (in these three last pass., Ἰ. is used by non-Israelites; Mt’s preferred term is Ἰσραήλ); Mk 15:2 and oft. πόλις τῶν Ἰ. Lk 23:51; ἔθνος τῶν Ἰ. Ac 10:22; λαὸς τῶν Ἰ. 12:11. χώρα τῶν Ἰ. 10:39 (Just., A I, 34, 2; cp. A I, 32, 4 ἡ γῆ Ἰουδαίων). ἄρχων τῶν Ἰ. J 3:1; συναγωγὴ τῶν Ἰ. Ac 14:1a. Cp. J 2:6; 4:22; 18:20. Ἰ. καὶ Ἕλληνες (on the combination of the two words s. B-D-F §444, 2: w. τε … καί) Judeans and Hellenes Ac 14:1b; 18:4; 19:10; 20:21; 1 Cor 1:24; 10:32; 12:13; PtK 2 p. 15, 7; ἔθνη τε καὶ Ἰ.= non-Judeans and Judeans Ac 14:5; cp. ISm 1:2. Ἰ. τε καὶ προσήλυτοι Judeans and proselytes Ac 2:11; cp. 13:43; οἱ κατὰ τὰ ἔθνη Ἰ. the Judeans who live among the nations (in the Diaspora) 21:21. Judeans and non-Judeans as persecutors of Christians MPol 12:2; cp. also 13:1; 17:2; 18:1; 1 Th 2:14 (Polytheists, Jews, and Christians Ar. 2, 1).—Dg 1.—Without the art. (cp. 19:3 φαρισαῖοι) Mt 28:15, suggesting that not all ‘Judeans’ are meant, and without ref. to Israel, or Jews, as an entity.

ⓓ a Mosaic adherent who identifies with Jesus Christ Judean Gal 2:13; cp. Ac 21:20 and eα below. On Rv 2:9; 3:9 s. Mussies 195.

ⓔ in J Ἰουδαῖοι or ‘Judeans’ for the most part (for exceptions s. a and c) constitute two groups

α. those who in various degrees identify with Jesus and his teaching J 8:52; 10:19–21; 11:45; 12:11 al.

β. those who are in opposition to Jesus, with special focus on hostility emanating from leaders in Jerusalem, center of Israelite belief and cult; there is no indication that John uses the term in the general ethnic sense suggested in modern use of the word ‘Jew’, which covers diversities of belief and practice that were not envisaged by biblical writers, who concern themselves with intra-Judean (intra-Israelite) differences and conflicts: 1:19; 2:18, 20; 5:10, 15f; 6:41, 52 (a debate); 7:1, 11, 13; 9:18, 22; 10:24, 31, 33 (in contrast to the πολλοί from ‘beyond the Jordan’, 10:40–42, who are certainly Israelites) 11:8; 13:33; 18:14. S. Hdb. exc. on J 1:19 and, fr. another viewpoint, JBelser, TQ 84, 1902, 265ff; WLütgert, Heinrici Festschr. 1914, 147ff, Schlatter Festschr. 1922, 137–48; GBoccaccini, Multiple Judaisms: BRev XI/1 ’95, 38–41, 46.—J 18:20 affirms that Jesus did not engage in sectarian activity. Further on anti-Judean feeling in J, s. EGraesser, NTS 11, ’64, 74–90; DHare, RSR, July, ’76, 15–22 (lit.); Hdb. exc. on J 1:19; BHHW II 906–11, 901f, 905.—LFeldman, Jew and Gentile in the Ancient World ’93.—MLowe, Who Were the Ἰουδαῖοι?: NovT 18, ’76, 101–30; idem Ἰουδαῖοι of the Apocrypha [NT]: NovT 23, ’81, 56–90; UvonWahlde, The Johannine ‘Jews’—A Critical Survey: NTS 28, ’82, 33–60; JAshton, ibid. 27, ’85, 40–75 (J).—For impact of Ἰουδαῖοι on gentiles s. ESmallwood, The Jews under Roman Rule fr. Pompey to Diocletian ’81; SCohen, Crossing the Boundary and Becoming a Jew: HTR 82, ’89, 13–33; PvanderHorst, NedTTs 43, ’89, 106–21 (c. 200 A.D.); PSchäfer, Judeophobia, Attitudes toward the Jews in the Ancient World ’97.—On the whole word s. Ἱσραήλ end. For Ἰουδαῖοι in ins s. SEG XXXIX, 1839. M-M. EDNT. TW.

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.

εἷς, μία, ἕν, gen. ἑνός, μιᾶς, ἑνός a numerical term, ‘one’ (Hom.+)

① a single pers. or thing, with focus on quantitative aspect, one

ⓐ in contrast to more than one

α. adj. μίλιον ἕν Mt 5:41; cp. 20:12; 25:15, 24; Ac 21:7; 28:13; 2 Pt 3:8. Opp. πάντες Ro 5:12 (εἷς ἄνθρωπος as Hippocr., Ep. 11, 2 [IX p. 326]; SHanson, Unity of the Church in the NT, ’46, 65–73 [lit.]). Opp. the nation J 11:50; 18:14 (cp. Oenom. in Eus., PE 5, 25, 5 μεῖον εἶναι ἕνα ἀντι πάντων πεσεῖν τὸν βασιλέα=it is a lesser evil when one, instead of all the citizens, falls, namely, the king).

β. noun, Lk 23:16 (17) v.l. w. partitive gen. (Diod S 1, 91, 5 αὐτῶν εἷς; Jos., Vi. 204; Just., A I, 1, 1 al.) Mt 5:19; 6:29; 18:6; Mk 9:42; Lk 12:27; 15:21 v.l.; 17:2, 22; 23:39; J 19:34 or w. ἐκ (Maximus Tyr. 1, 6 ab ἐκ πολλῶν εἷς; Lucian, Somn. 9; Jos., Bell. 7, 47) Mt 18:12; 22:35; 26:21; Mk 14:18; J 1:40; 6:8; Ac 11:28 al. ὁ εἷς τῶν δώδεκα one of the twelve Mk 14:10 is a peculiar expr. (cp. BGU 1145, 25 [18 B.C.] ὁ εἷς αὐτῶν Ταυρῖνος; UPZ 161, 50; 54; PTebt 138; 357, 10).

ⓑ in contrast to the parts, of which a whole is made up (Theophr. in Apollon. Paradox. 16 τὰ πολλὰ ἓν γίγνεσθαι; Stephan. Byz. s.v. Ὠκεανός: γίγνεται ἐκ δύο εἰς ἕν; Just., D. 103, 5 ἐξ ἀμφοτέρων … ἓν ὄνομα). ἔσονται οἱ δύο εἰς σάρκα μίαν Mt 19:5; Mk 10:8; 1 Cor 6:16 (all three Gen 2:24). οἱ πολλοὶ ἓν σῶμά ἐσμεν we, though many, form one body Ro 12:5; cp. 1 Cor 12:12, 20; Eph 2:15. πάντες εἷς ἐστε you are all one Gal 3:28. ἕν εἰσιν 1 Cor 3:8; cp. J 10:30; 17:11, 21–23 (cp. 1QS 5, 2; Just., D. 42, 3 ἓν ὄντες πρᾶγμα). Also εἰς τὸ ἕν 1J 5:8 (Appian, Iber. 66 §280 ἐς ἕν=together, as a unity). εἰς ἕν J 11:52 (cp. 1QS 5, 7). ὁ ποιήσας τὰ ἀμφότερα ἕν who has united the two divisions Eph 2:14.—MAppold, The Oneness Motif (John) ’76.

ⓒ w. negative foll. εἷς … οὐ (μή), stronger than οὐδείς (Aristoph., Eccl. 153, Thesm. 549; X., An. 5, 6, 12; Demosth. 30, 33 ἡ γυνὴ μίαν ἡμέραν οὐκ ἐχήρευσεν; Dionys. Hal., Comp. Verb. 18) ἓν ἐξ αὐτῶν οὐ πεσεῖται not one of them will fall Mt 10:29 (Lucian, Herm. 28 ἓν ἐξ ἁπάντων); cp. 5:18; Mk 8:14; Lk 11:46; 12:6. The neg. rarely comes first Mt 5:36.

② a single entity, with focus on uniformity or quality, one

ⓐ one and the same (Pind., N. 6, 1 ἓν ἀνδρῶν, ἓν θεῶν γένος• ἐκ μιᾶς δὲ πνέομεν ἀμφότεροι; Dio Chrys. 19 [36], 6; Maximus Tyr. 19, 4a; cp. OGI 383, 59 [I B.C., the ruler’s statue is to be made of the type of stone used for statues of the gods]; Gen 11:1; 40:5; Lev 22:28; Wsd 7:6; Ar. 13, 5 μία φύσις τῶν θεῶν) ἐν ἑνὶ οἴκῳ in one and the same house Lk 12:52 (Diod S 14, 43, 1 ἐν ἑνὶ τόπω). Expressing unanimity ἐν ἑνὶ στόματι w. one voice Ro 15:6; τοῦ ἑνὸς ἄρτου one and the same loaf 1 Cor 10:17; εἷς ὁ θεός one and the same God (Amphitheos of Heracleia: 431 Fgm. 1b Jac. Διόνυσος κ. Σαβάζιος εἷς ἐστι θεός; difft. Ath. 10, 2 ἑνὸς ὄντος τοῦ πατρὸς καὶ τοῦ υἱοῦ) Ro 3:30; cp. 9:10; 1 Cor 6:16f; 12:9, 13. εἷς κύριος, μία πίστις, ἓν βάπτισμα• εἷς θεός κτλ. (cp. the three genders of εἷς consecutively in Simonides 97 Diehl² ἓν πέλαγος, μία ναῦς, εἷς τάφος [of shipwrecked pers.]; Just., D. 63, 5 μιᾷ ψυχῇ … συναγωγῇ … ἐκκλησίᾳ) Eph 4:5f (NJklA 35, 1915, 224ff. The repetition of εἷς is like Herm. Wr. 11, 11; Epict. 3, 24, 10ff).—Rv 9:13; 18:8; Ac 17:26. ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ Phil 1:27; cp. Ac 4:32 (cp. Aristot., EN 9, 8, 2; Plut., Mor. 478c). τὸ ἓν φρονεῖν be of one mind Phil 2:2. συνάγειν εἰς ἕν unite, bring together (Pla., Phileb. 23e; Dionys. Hal. 2, 45, 3 συνάξειν εἰς ἓν τὰ ἔθνη; POxy 1411, 3 τῶν δημοσίων εἰς ἓν συναχθέντων; TestJob 28:5 τὰ χρήματα ἐὰν συναχθῇ εἰς ἓν ἐπὶ τὸ αὐτό ‘if all [our] valuables were brought together at one place’; Jos., Bell. 3, 518) J 11:52. τὸ ἓν καὶ τὸ αὐτό one and the same 1 Cor 12:11 (cp. Diod S 11, 47, 3; 17, 104, 6; Epict. 1, 11, 28; 1, 19, 15; Just., D. 123, 1 ἑνὸς καὶ τοῦ αὐτοῦ … νόμου); cp. ἓν καὶ αὐτό τινι 11:5.—εἰς ἕνα τόπον in a place by itself (Jos., Ant. 6, 125) J 20:7.

ⓑ (a) single, only one (Diod S 16, 11, 2; Appian, Bell. Civ. 2, 44 §180 εἷς ἀνήρ; Maximus Tyr. 11, 6c μαντεῖον ἕν al.; Just., D. 141, 3 τῆν μίαν τοῦ Δαυεὶδ … παράπτωσιν) λόγον ἕνα Mt 21:24 (GrBar 5:1); Gal 5:14. ἕνα ἄρτον Mk 8:14. εἷς ἄρτος 1 Cor 10:17a (εἷς ἄ. is also the symbol of the unity of the Pythagorean fellowship: Diog. L. 8, 35; here Diog. L. adds that οἱ βάρβαροι hold the same view ἔτι καὶ νῦν). πῆχυν ἕνα Mt 6:27 (s. πῆχυς); ἓν μέλος 1 Cor 12:26; ἓν ἔργον J 7:21 (here, following ἕν, καί adds an indication of the greatness of the accomplishment, as Appian, Bell. Civ. 2, 133 §555 ἓν ἐκ τῶν Καίσαρος ἔργων προὔθηκα …, καί). εἷς ἐστιν ὁ ἀγαθός Mt 19:17; ποιῆσαι ἕνα προσήλυτον 23:15; ἕνα εἶχεν υἱὸν ἀγαπητόν he had an only son, whom he loved dearly Mk 12:6 (εἷς υἱ. as Phalaris, Ep. 18). ὁ δὲ θεὸς εἷς ἐστιν Gal 3:20; cp. Mk 12:32; 1 Cor 8:4, 6 (v.l. adds to God the Father and Jesus Christ ἓν πνεῦμα ἅγιον κτλ. Cp. also Maximus Tyr. 11, 5a θεὸς εἷς … κ. πατήρ, κ. θεοὶ πολλοί and as early as Xenophanes, Fgm. 19 Diehl³ εἷς θεὸς ἔν τε θεοῖσι κ. ἀνθρωποῖσι μέγιστος [= Fgm. 23 Diels]); Js 2:19; PtK 3 p. 15, 20 (Herm. Wr. 11, 11; 14 εἷς ὁ θεός; POxy 1382, 20 εἷς Ζεὺς Σάραπις; Sb 159, 1 εἷς θεὸς ὁ βοηθῶν ὑμῶν; Philo, Spec. Leg. 1, 67; Jos., Ant. 5, 97 θεός τε εἷς; 8, 343, C. Ap. 2, 193; SibOr 4, 30 and Fgm. 1, 7; Ath. 6, 1 μονάς ἐστιν ὁ θεός, τοῦτʼ ἔστιν εἷς; 6, 4 ὁ θεὸς εἷς; s. EPeterson, Εἷς Θεός 1926; D. Monotheismus als polit. Problem ’35; additional reff. Horst, Ps.-Phoc. p. 151f). εἷς ἐστιν ὑμῶν ὁ διδάσκαλος Mt 23:8; cp. vs. 9. μιᾶς γυναικὸς ἀνήρ a husband married only once (numerous sepulchral ins celebrate the virtue of a surviving spouse by noting that he or she was married only once, thereby suggesting the virtue of extraordinary fidelity, e.g. CIL VI, 3604; 723; 12405; 14404; cp. Horace, Odes 3, 14, 4; Propertius 4, 11, 36; Valerius Maximus 4, 3, 3; and s. esp. CIL VI, 1527, 31670, 37053=ILS 8393 [text and Eng. tr.: EWistrand, The So-Called Laudatio Thuriae, ’76]; s. GWilliams, JRS 48, ’58 16–29. For the use of μία in ref. to a woman: Ael. Aristid. 46 p. 346 D.: ὑπὲρ μιᾶς γυναικός=for only one woman; μία γυνή quite freq.: Diod S 17, 72, 6; cp. 1, 80, 3, where the phrase γαμοῦσι μίαν simply means that the priests married only once, not that they lead a strictly moral life, a concept for which Greeks never use the expression μιᾶς γυναικὸς ἀνήρ or anything like it; Hippostratus [III B.C.]: 568 Fgm. 1 Jac.; Appian, Bell. Civ. 4, 95 §402; Ath. 33, 2 ἐφʼ ἑνὶ γάμῳ: Ath. terms a second marriage εὐπρεπής μοιχεία veiled adultery) 1 Ti 3:2, 12; Tit 1:6; others render husband of one wife (e.g. RSV in later printings; REB). Correspondingly ἑνὸς ἀνδρὸς γυνή (cp. the exemplary conduct of Hannah [Anna] Lk 2:36; Paus. 7, 25, 13 the priestess of the earth goddess must be a woman who, before she became a priestess, was not πλέον ἢ ἑνὸς ἀνδρὸς ἐς πεῖραν ἀφιγμένη) 1 Ti 5:9.—Abs. 1 Cor 9:24; 2 Cor 5:14. μεσίτης ἑνός an intermediary for one alone Gal 3:20; cp. Js 4:12. οὐδὲ εἷς not even a single (X., Mem. 1, 6, 2, Cyr. 1, 3, 10 et al.; Sir 42:20; 49:14 v.l.; 1 Macc 11:70) Mt 27:14; Ac 4:32. Freq. at the end of a sentence or clause (ref. fr. comedy in ESchwartz, NGG 1908, p. 534, 3. Also Hermocles [IV–III B.C.] p. 174, 17 Coll. Alex.; Dio Chrys. 21 [38], 23; Ael. Aristid. 28, 156 K.=49 p. 542 D.; 53 p. 617 D.; Epict. 2, 18, 26, Enchir. 1, 3; Philonides in Stob. 3, 35, 6 ed. Hense III p. 688; Mitt-Wilck. I/2, 59, 5 [39 A.D.]; Bel 18 Theod.; 1 Macc 7:46) Ro 3:10; οὐδὲ ἕν foll. by ἐὰν μή J 3:27. This is a good reason for placing the period after οὐδὲ ἕν J 1:3 (s. GBergh van Eysinga, PM 13, 1909, 143–50. EHennecke, Congr. d’ Hist. du Christ. I 1928, 207–19; Md’Asbeck, ibid. 220–28; REisler, Revue de Philol. 3 sér. 4, 1930, 350–71; BVawter, CBQ 25, ’63, 401–6; KAland, ZNW 59, ’68, 174–209; Metzger 195f; γίνομαι 2a), but the lack of inner punctuation in the older mss. validates consideration of alternative punctuation. οὐκ ἔστιν ἕως ἑνός there is not even one Ro 3:12 (Ps 13:3; Just., D. 103, 2 οὐδὲ μέχρις ἑνὸς ἀνθρώπου ‘not a single person’). μία εἴσοδος the only entrance Hs 9, 12, 6.—ἕν only one thing: ἔτι ἕν σοι λείπει you still lack only one thing (Jos., Bell. 4, 257) Lk 18:22. ἕν σε ὑστερεῖ you lack only one thing Mk 10:21; cp. Lk 10:42. ἓν οἶδα at least this one thing I know J 9:25. ἓν δὲ τοῦτο this one thing (Porphyr., Vi. Plot. 19; Just., D. 115, 6 ἓν δὲ μικρὸν ὁτιοῦν) 2 Pt 3:8.—ἓν δέ is a short interjectional sentence (like Xenophon Eph. 1, 5, 3 τοσοῦτο δέ•) just one thing! Phil 3:13 (AFridrichsen, ConNeot 9, ’44, 31f).—Gal 5:14 commercial imagery εἷς λόγος (just) one entry, one heading (cp. BGU 831, 13).

ⓒ alone (οὐδεὶς) … εἰ μὴ εἷς ὁ θεός Mk 2:7 (in the parallel Lk 5:21 μόνος ὁ θεός, cp. Herm Wr. 11, 11 εἰ μὴ εἷς ὁ θεός … εἰ μὴ μόνῳ τῷ θεῷ); 10:18; 12:29 (Dt 6:4); Mt 23:10; Lk 18:19.—EBishop, ET 49, ’38, 363–66.

③ an unspecified entity, some/one=τὶς, whereby εἷς can mean exactly the same thing as the indef. art. (Aristoph. et al. [Av. 1292 εἷς κάπηλος]; Περὶ ὕψους 33, 4 p. 62, 18 V. [the rdg. of cod. Paris], εἷς ἕτερος w. μή ‘for no other reason’; Strabo 5, 3, 2, 230c ἐπηγγείλατο ἕνα ἀγῶνα ἱππικόν; Syntipas p. 29, 3 μία γαλῆ; Appian, Liby. 117 §554 νυκτὸς μιᾶς=one night; Marc. Diac. 27, 5 ἐν μιᾷ ἡμέρᾳ=on a certain day; SIG 1170, 15 [160 A.D.] μιᾷ ἡμέρᾳ; UPZ 162 I, 27 [117 B.C.]; PAmh 30, 28 [II B.C.] Κονδύλου ἑνὸς τῶν ἁλιείων; BGU 1044, 6; Gen 21:15; Jdth 14:6; 1 Esdr 3:5. B-D-F §247, 2; Mlt. 96f; Rob. 674f; Mlt-Turner 195f; EBruhn, RhM 49, 1894, 168–71; JWackernagel, Syntax II² 1928, 151; MBlack, An Aramaic Approach³, ’67, 104–6).

ⓐ someone, anyone Mt 18:24; 19:16; Mk 10:17; εἷς ὀνόματι Κλεοπᾶς Lk 24:18. Oft. w. partitive gen. foll. (Alexis 220, 5; Diod S 20, 107, 5 εἷς τῶν φίλων; Epict. 4, 2, 9; Dio Chrys. 71 [21], 15 εἷς τῶν Σπαρτῶν; TestJob 26:6 μίαν τῶν … γυναικῶν; Jos., Ant. 9, 106) ἕνα τῶν προφητῶν (some) one of the prophets Mt 16:14 (a diminishing term? s. Reader, Polemo p. 257). ἕνα τ. συνδούλων 18:28. ἐν μιᾷ τ. πόλεων Lk 5:12. ἐν μιᾷ τ. ἡμερῶν on one of the days vs. 17; cp. 15:19, 26; 22:47.

ⓑ as indef. art. (s. at 3 above beg.) εἷς γραμματεύς a scribe Mt 8:19. συκῆν μίαν a fig tree Mt 21:19; cp. 26:69; Mk 12:42. παιδάριον ἕν J 6:9 v.l.; ἑνὸς ἀετοῦ Rv 8:13; cp. 18:21; 19:17; ἄρχων εἷς ἐλθών Mt 9:18. εἷς στέφανος ApcPt 3:10; ἓν σῶμα AcPlCor 2:26.

ⓒ used w. τὶς (Pla., Thu., et al.; Jdth 2:13) εἷς τις νεανίσκος a certain young man Mk 14:51 v.l. W. partitive gen. foll. (Trypho Alex. [I B.C.] in Athen. 3, 78a ἕνα τινὰ τ. Τιτάνων; Aesop, Fab. 300 H./30 P. and H-H.; Hierocles 27, 484; IG XII/5, 445, 12 [III B.C.] ἕνα τινὰ αὐτῶν; Ael. Aristid. 29, 14 K.=40 p. 755D.: εἷς τις τ. χορευτῶν) εἷς τις τῶν παρεστηκότων a certain one of the bystanders vs. 47 (on the v.l. without τις s. PDickerson, JBL 116, ’97, 302); also εἷς τις ἐξ αὐτῶν (Jos., Vi. 290) Lk 22:50; J 11:49.

④ marker of someth. that is first, the first

ⓐ perh. Hebraistic (cp. Num 1:1 ἐν μιᾷ τοῦ μηνὸς τ. δευτέρου; 2 Esdr 10:17; Esth 1:1a; Jos., Ant. 1, 29.—But s. also Lydus, Mens. 3, 4 W. τὴν κεφαλὴν τ. χρόνου οἱ Πυθαγόρειοι οὐχὶ πρώτην ἀλλὰ μίαν ὠνόμασαν; Callim., Fgm. 550 P. [482 Schneider] πρὸ μιῆς ὥρης=before the first hour of the day) is its use w. expressions denoting time instead of the ordinal number εἰς μίαν σαββάτων on the first day of the week Mt 28:1; cp. Lk 24:1; Mk 16:2; J 20:1, 19; Ac 20:7; also κατὰ μίαν σαββάτου 1 Cor 16:2 (cp. Just., D. 41, 4 τῇ μίᾳ τῶν σαββάτων ἡμέρᾳ; 27, 5 [here w. πρό and μετά resp., in accordance with Latin usage]).

ⓑ not Semitic (Hdt. 4, 161 μία, ἄλλη, τρίτη; Ael. Aristid. 36, 40 K.=48 p. 453 D.: ἕν, δεύτερον, τρίτον, τέταρτον; JosAs 2:17) εἷς καὶ δεύτερος a first and second Tit 3:10 (cp. Alciphron, Ep. 1, 9, 2; Galen XII 746 K.: ὕδωρ ὄμβριον ἔγχριε μέχρι μιᾶς καὶ δευτέρας ἡμέρας; Maximus Tyr. 28, 2h μίαδευτέρα; EpArist 143; Jos., Ant. 11, 150; 16, 350 πεσόντος ἑνός καὶ δευτέρου). S. also ἡ οὐαὶ ἡ μία Rv 9:12.—ἓν τριάκοντα Mk 4:8, 20 is prob. to be considered an Aramaism thirtyfold (B-D-F §248, 3; EKautzsch, Gramm. d. bibl. Aram. 1884 §66, 2; JHudson, ET 53, ’41/42, 266f).

⑤ special combinations:

ⓐ εἷς … εἷς (Hom. et al. εἷς μὲν … εἷς δέ: X., Cyr. 1, 2, 4; Aristot., Rhet. 2, 20, 1393a; pap in Mitt-Wilck. I/2, 50, 11 and 13 [III B.C.] ἓν μὲν … ἓν δέ; II/2, 372 V, 14 [II A.D.] ὁ εἷς … ὁ εἷς; POxy 1153, 14 [I A.D.] ἓν μὲν … καὶ ἕν; 2 Km 12:1; Sir 34:23f εἷς … καὶ εἷς; Esth 10:3g δύο, ἕνα τῷ λαῷ … καὶ ἕνα τ. ἔθνεσιν; TestJob 51:3 μιᾶς ὑποσειμιούσης τῇ μιᾷ) (the) one … the other Mt 20:21; 24:40f; 27:38; J 20:12; Gal 4:22; B 7:6f. εἷς τὸν ἕνα one another (=ἀλλήλους) 1 Th 5:11 (cp. Theocr. 22, 65 εἷς ἑνί; TestJob 27:3 εἷς τόν ἕνα κατέρραξαν ‘threw each other to the ground’).

ⓑ εἷς … εἷς … εἷς one … another … a third Mt 17:4 (cp. 1 Km 10:3; 13:17, 18).

ⓒ εἷς ἕκαστος every single, strengthening ἕκαστος, adj. Eph 4:16. Mostly subst.; s. ἕκαστος b.

ⓓ ὁ εἷς … ὁ ἕτερος the one … the other (Aristot., De Rep. Ath. 37, 1; Hyperid. 5, 14f; UPZ 161, 39; 43; 46 [119 B.C.]; PGen 48, 6ff μίαν μὲν … τὴν δὲ ἑτέραν; BGU 194, 15f; Esth 5:1a; TestAbr A 11 p. 88, 29 [Stone p. 24]; Just. D. 49, 2 al.) Mt 6:24; Lk 7:41; 16:13; 17:34f; 18:10 al.; also ὁ εἷς … ὁ ἄλλος Rv 17:10.

ⓔ distrib. (1 Ch 24:6 εἷς εἷς; AscIs 3:27 εἷς καὶ εἷς καὶ εἷς ἐν τόποις καὶ τόποις) καθʼ ἕνα, καθʼ ἕν (Hdt., Pla. et al.; 1 Esdr 1:31; 4 Macc 15:12, 14; Jos., Bell. 4, 240, Ant. 12, 191; Ath. 25, 3 καθʼ ἕνα καὶ κατὰ ἔθνη) ITr 12:2; καθʼ ἕνα πάντες all, one by one 1 Cor 14:31 (cp. Ps.-Xenophon, Cyn. 6, 14). ὑμεῖς οἱ καθʼ ἕνα ἕκαστος each one of you Eph 5:33. καθʼ ἕν one after the other (hence τὸ καθʼ ἕν ‘a detailed list’: PLille 11, 8 [III B.C.]; PTebt 47, 34; 332, 16) J 21:25. Also καθʼ ἓν ἕκαστον (X., Cyr. 1, 6, 22, Ages. 7, 1; EpArist 143) Ac 21:19. ἓν καθʼ ἕν (Aesop, Fab. 274 P.; PLeid II, X 1, 22) each one Rv 4:8. In this pass. the second ἕν could be an undeclined nom. as in εἷς κατὰ εἷς (cp. Lucian, Sol. 9; 3 Macc 5:34. Other exx. in W-S. §26, 9; 11 and Wetstein I 627) one after the other Mk 14:19; J 8:9. τὸ καθʼ εἷς opp. οἱ πολλοί individually Ro 12:5; but κατὰ ἕνα = ἕκαστον Hs 9, 3, 5; 9, 6, 3 (B-D-F §305). ἀνὰ εἷς ἕκαστος each one Rv 21:21.

ⓕ ἀπὸ μιᾶς s. ἀπό 6 (as idiom w. noun to be supplied Mitt-Wilck. I/2, 46, 15 [338 A.D.] μίαν ἐκ μιᾶς, i.e. ἡμέραν=day after day).—B. 937; 1007f. DELG. M-M. EDNT. TW. Sv.

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

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

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.

ἀπόστολος, ου, ὁ (s. ἀποστέλλω). In older Gk. (Lysias, Demosth.) and later (e.g. Posidon.: 87 Fgm. 53 p. 257, 21 Jac. [Strabo 3, 5, 5]) ὁ ἀ. is a naval expedition, prob. also its commander (Anecd. Gr. 217, 26). τὸ ἀπόστολον with (Pla., Ep. 7, 346a) or without (Vi. Hom. 19) πλοῖον means a ship ready for departure. In its single occurrence in Jos. (Ant. 17, 300; it is not found elsewh. in Jewish-Gk. lit.) it prob. means ‘sending out’; in pap mostly ‘bill of lading’ (s. Preisigke, Fachwörter 1915), less freq. ‘certificate of clearance (at a port)’ (BGU V §64 [II A.D.]=Gnomon des Idios Logos). It can also be ‘letter of authorization (relating to shipping)’: Mitt-Wilck. I/2, 443, 10 (15 A.D.); PHerm 6, 11f (cp. Dig. 49, 6, 1 litteras dimissorias sive apostolos). In contrast, in isolated cases it refers to persons who are dispatched for a specific purpose, and the context determines the status or function expressed in such Eng. terms as ‘ambassador, delegate, messenger’ (Hdt. 1, 21; 5, 38; Synesius, Providence 2, 3 p. 122a ἀπόστολοι of ordinary messengers; Sb 7241, 48; BGU 1741, 6 [64 B.C.]; 3 Km 14:6A; Is 18:2 Sym.). Cp. KLake, The Word Ἀ.: Beginn. I 5, ’33, 46–52. It is this isolated usage that is preferred in the NT w. nuances peculiar to its lit. But the extensive use of ἀποστέλλω in documents relating to pers. of merit engaged in administrative service prob. encouraged NT use of the noun, thus in effect disavowing assoc. w. the type of itinerant philosophers that evoked the kind of pejorative term applied by Paul’s audience Ac 17:18.

① of messengers without extraordinary status delegate, envoy, messenger (opp. ὁ πέμψας) J 13:16. Of Epaphroditus, messenger of the Philippians Phil 2:25.—2 Cor 8:23.

② of messengers with extraordinary status, esp. of God’s messenger, envoy (cp. Epict. 3, 22, 23 of Cynic wise men: ἄγγελος ἀπὸ τ. Διὸς ἀπέσταλται).

ⓐ of prophets Lk 11:49; Rv 18:20; cp. 2:2; Eph 3:5.

ⓑ of Christ (w. ἀρχιερεύς) Hb 3:1 (cp. ApcEsdr 2:1 p. 25, 29 T.; Just., A I, 12, 9; the extra-Christian firman Sb 7240, 4f οὐκ ἔστιν θεὸς εἰ μὴ ὁ θεὸς μόνος. Μααμετ ἀπόστολος θεοῦ). GWetter, ‘D. Sohn Gottes’ 1916, 26ff.

ⓒ but predominately in the NT (of the apologists, only Just.) of a group of highly honored believers w. a special function as God’s envoys. Also Judaism had a figure known as apostle (שָׁלִיחַ; Schürer III 124f w. sources and lit.; Billerb. III 1926, 2–4; JTruron, Theology 51, ’48, 166–70; 341–43; GDix, ibid. 249–56; 385f; JBühner, art. ἄ. in EDNT I 142–46). In Christian circles, at first ἀ. denoted one who proclaimed the gospel, and was not strictly limited: Paul freq. calls himself an ἀ.: Ro 1:1; 11:13; 1 Cor 1:1; 9:1f; 15:9; 2 Cor 1:1; Gal 1:1; Eph 1:1; Col 1:1; 1 Ti 1:1; 2:7; 2 Ti 1:1; Tit 1:1.—1 Cl 47:1. Of Barnabas Ac 14:14; 15:2. Of Andronicus and Junia (less prob. Junias, s. Ἰουνία) Ro 16:7. Of James, the Lord’s brother Gal 1:19. Of Peter 1 Pt 1:1; 2 Pt 1:1. Then esp. of the 12 apostles οἱ δώδεκα ἀ. (cp. ParJer 9:20; AscIs 3:21; 4:3) Mt 10:2; Mk 3:14; Lk 22:14 (v.l. οἱ δώδεκα); cp. 6:13; 9:10; 17:5; Ac 1:26 (P-HMenoud, RHPR 37 ’57, 71–80); Rv 21:14; PtK 3 p. 15, 18. Peter and the apostles Ac 2:37; 5:29. Paul and apostles Pol 9:1 (cp. AcPlTh Aa I, 235 app. of Thecla). Gener. the apostles Mk 6:30; Lk 24:10; 1 Cor 4:9; 9:5; 15:7; 2 Cor 11:13; 1 Th 2:7; Ac 1:2; 2:42f; 4:33, 35, 37; 5:2, 12, 18, 34 v.l., 40; 6:6; 8:1, 14, 18; 9:27; 11:1; 14:4; 2 Pt 3:2; Jd 17; IEph 11:2; IMg 7:1; 13:2; ITr 2:2; 3:1; 7:1; IPhld 5:1; ISm 8:1; D ins; 11:3, 6. As a governing board, w. the elders Ac 15:2, 4, 6, 22f; 16:4. As possessors of the most important spiritual gift 1 Cor 12:28f. Proclaimers of the gospel 1 Cl 42:1f; B 5:9; Hs 9, 17, 1. Prophesying strife 1 Cl 44:1. Working miracles 2 Cor 12:12. W. overseers, teachers and attendants Hv 3, 5, 1; Hs 9, 15, 4; w. teachers Hs 9, 25, 2; w. teachers, preaching to those who had fallen asleep Hs 9, 16, 5; w. var. Christian officials IMg 6:1; w. prophets Eph 2:20; D 11:3; Pol 6:3. Christ and the apostles as the foundation of the church IMg 13:1; ITr 12; 2; cp. Eph 2:20. οἱ ἀ. and ἡ ἐκκλησία w. the three patriarchs and the prophets IPhld 9:1. The Holy Scriptures named w. the ap. 2 Cl 14:2 (sim. ApcSed 14:10 p. 136, 17 Ja.). Paul ironically refers to his opponents (or the original apostles; s. s.v. ὑπερλίαν) as οἱ ὑπερλίαν ἀ. the super-apostles 2 Cor 11:5; 12:11. The orig. apostles he calls οἱ πρὸ ἐμοῦ ἀ. Gal 1:17; AcPlCor 2:4.—Harnack, Mission⁴ I 1923, 332ff (Eng. tr. I 319–31). WSeufert, D. Urspr. u. d. Bed. d. Apostolates 1887; EHaupt, Z. Verständnis d. Apostolates im NT 1896; EMonnier, La notion de l’Apostolat des origines à Irénée 1903; PBatiffol, RB n.s. 3, 1906, 520–32; Wlh., Einleitung², 1911, 138–47; EBurton, AJT 16, 1912, 561–88, Gal comm. 1921, 363–84; RSchütz, Apostel u. Jünger 1921; EMeyer I 265ff; III 255ff. HVogelstein, Development of the Apostolate in Judaism, etc.: HUCA 2, 1925, 99–123; JWagenmann, D. Stellg. d. Ap. Pls neben den Zwölf 1926; WMundle, D. Apostelbild der AG: ZNW 27, 1928, 36–54; KRengstorf, TW I 406–46 (s. critique by HConzelmann, The Theol. of St. Luke ’60, 216, n. 1), Apost. u. Predigtamt ’34; J-LLeuba, Rech. exégét. rel. à l’apostolat dans le NT, diss. Neuchâtel ’36; PSaintyves, Deux mythes évangéliques, Les 12 apôtres et les 72 disciples ’38; GSass, Apostelamt u. Kirche … paulin. Apostelbegr. ’39; EKäsemann, ZNW 40, ’41, 33–71; RLiechtenhan, D. urchr. Mission ’46; ESchweizer, D. Leben d. Herrn in d. Gemeinde u. ihren Diensten ’46; AFridrichsen, The Apostle and His Message ’47; HvCampenhausen, D. urchristl. Apostelbegr.: StTh 1, ’47, 96–130; HMosbech, ibid. 2, ’48, 166–200; ELohse, Ursprung u. Prägung des christl. Apostolates: TZ 9, ’53, 259–75; GKlein, Die 12 Apostel, ’60; FHahn, Mission in the NT, tr. FClarke, ’65; WSchmithals, The Office of the Apostle, tr. JSteely, ’69; KKertelge, Das Apostelamt des Paulus, BZ 14, ’70, 161–81. S. also ἐκκλησία end, esp. Holl and Kattenbusch; also HBetz, Hermeneia: Gal ’79, 74f (w. additional lit.); FAgnew, On the Origin of the Term ἀπόστολος: CBQ 38, ’76, 49–53 (survey of debate); KHaacker, NovT 30, ’88, 9–38 (Acts). Ins evidence (s. e.g. SIG index) relating to the verb ἀποστέλλω is almost gener. ignored in debate about the meaning of the noun.—DELG s.v. στέλλω A. EDNT. M-M. TW. Spicq.

θεός, οῦ (Hom.+; Herm. Wr.; ins, pap, LXX, pseudepigr., Philo, Joseph.) ὁ and ἡ, voc. θεέ (Pisidian ins [JHS 22, 1902, 355] θέ; PGM 4, 218 θεὲ θεῶν; 7, 529 κύριε θεὲ μέγιστε; 12, 120 κύριε θεέ; 13, 997; LXX [Thackeray 145; PKatz, Philo’s Bible ’50, 152f]; ApcMos 42; Jos., Ant. 14, 24 ὦ θεὲ βασιλεῦ τ. ὅλων; SibOr 13, 172 βασιλεῦ κόσμου θεέ) Mt 27:46, more frequently (s. 2 and 3c, h below) ὁ θεός (LXX; ParJer 6:12; ApcEsdr 7:5; ApcMos 32; B-D-F §147, 3m; JWackernagel, Über einige antike Anredeformen 1912; Mlt-H. 120). On the inclusion or omission of the art. gener. s. W-S. §19, 13d; B-D-F §254, 1; 268, 2; Rob. 758; 761; 780; 786; 795; Mlt-Turner 174; BWeiss, D. Gebr. des Artikels bei den Gottesnamen, StKr 84, 1911, 319–92; 503–38 (also published separately). The sg. article freq. suggests personal claim on a deity. ‘God, god’.

① In the Gr-Rom. world the term θεός primarily refers to a transcendent being who exercises extraordinary control in human affairs or is responsible for bestowal of unusual benefits, deity, god, goddess (s. on θεά) Ac 28:6; 2 Th 2:4 (cp. SibOr 5, 34 ἰσάζων θεῷ αὐτόν; Ar. 4, 1 οὐκ εἰσὶ θεοί; Tat. 10, 1 θεὸς … κύκνος γίνεται …; Ath. 18, 3 θεός τις δισώματος); θεὸς Ῥαιφάν Ac 7:43 (Am 5:26; s. entry Ῥαιφάν). οὐδεὶς θεὸς εἰ μὴ εἷς there is no god but one 1 Cor 8:4 (cp. AcPl Ha 1, 17 restored). θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου Ac 12:22.—ἡ θεός the (female) god, goddess (Att., later more rarely; Peripl. Eryth. c. 58; Lucian, Dial. Deor. 17, 2; SIG 695, 28; ins, one of which refers to Artemis, in Hauser p. 81f; Jos., Ant. 9, 19; Ar. 11, 2 [Artemis]; Ath. 29, 2 [Ino]) Ac 19:37.—Pl. Ac 7:40 (Ex 32:1). Cp. 14:11; 19:26; PtK 2 p. 14, 21. εἴπερ εἰσὶν λεγόμενοι θεοί even if there are so-called gods 1 Cor 8:5a; s. vs. 5b (on θεοὶ πολλοί cp. Jos., Ant. 4, 149.—Maximus Tyr. 11, 5a: θ. πολλοί w. εἷς θ. πατήρ). οἱ φύσει μὴ ὄντες θεοί those who by nature are not really gods Gal 4:8b (cp. Ar. 4, 2 μὴ εἶναι τὸν οὐρανὸν θεόν al.). θεοὶ … λίθινοι etc. AcPl Ha 1, 18 (cp. JosAs 10:13 τοὺς χρυσοῦς καὶ ἀργυροῦς). Of the devil μὴ ὢν θεός AcPlCor 2:15.

② Some writings in our lit. use the word θ. w. ref. to Christ (without necessarily equating Christ with the Father, and therefore in harmony w. the Shema of Israel Dt 6:4; cp. Mk 10:18 and 4a below), though the interpretation of some of the pass. is in debate. In Mosaic and Gr-Rom. traditions the fundamental semantic component in the understanding of deity is the factor of performance, namely saviorhood or extraordinary contributions to one’s society. Dg. 10:6 defines the ancient perspective: ὸ̔ς ἃ παρὰ τοῦ θεοῦ λάβων ἔχει, ταῦτα τοῖς ἐπιδεομένοις χορηγῶν, θεὸς γίνεται τῶν λαμβανάντων one who ministers to the needy what one has received from God proves to be a god to the recipients (cp. Sb III, 6263, 27f of a mother). Such understanding led to the extension of the mng. of θ. to pers. who elicit special reverence (cp. pass. under 4 below; a similar development can be observed in the use of σέβομαι and cognates). In Ro 9:5 the interpr. is complicated by demand of punctuation marks in printed texts. If a period is placed before ὁ ὢν κτλ., the doxology refers to God as defined in Israel (so EAbbot, JBL 1, 1881, 81–154; 3, 1883, 90–112; RLipsius; HHoltzmann, Ntl. Theol.² II 1911, 99f; EGünther, StKr 73, 1900, 636–44; FBurkitt, JTS 5, 1904, 451–55; Jülicher; PFeine, Theol. d. NTs⁶ ’34, 176 et al.; RSV text; NRSV mg.). A special consideration in favor of this interpretation is the status assigned to Christ in 1 Cor 15:25–28 and the probability that Paul is not likely to have violated the injunction in Dt 5:7.—If a comma is used in the same place, the reference is to Christ (so BWeiss; EBröse, NKZ 10, 1899, 645–57 et al.; NRSV text; RSV mg. S. also εἰμί 1.—Undecided: THaering.—The transposition by the Socinian scholar JSchlichting [died 1661] ὧν ὁ=‘to whom belongs’ was revived by JWeiss, D. Urchristentum 1917, 363; WWrede, Pls 1905, 82; CStrömman, ZNW 8, 1907, 319f). In 2 Pt 1:1; 1J 5:20 the interpretation is open to question (but cp. ISmyrna McCabe.0010, 100 ὁ θεὸς καὶ σωτὴρ Ἀντίοχος). In any event, θ. certainly refers to Christ, as one who manifests primary characteristics of deity, in the foll. NT pass.: J 1:1b (w. ὁ θεός 1:1a, which refers to God in the monotheistic context of Israel’s tradition. On the problem raised by such attribution s. J 10:34 [cp. Ex 7:1; Ps 81:6]; on θεός w. and without the article, acc. to whether it means God or the Logos, s. Philo, Somn. 1, 229f; JGriffiths, ET 62, ’50/51, 314–16; BMetzger, ET 63, ’51/52, 125f), 18b. ὁ κύριός μου καὶ ὁ θεός μου my Lord and my God! (nom. w. art.=voc.; s. beg. of this entry.—On a resurrection as proof of divinity cp. Diog. L. 8, 41, who quotes Hermippus: Pythagoras returns from a journey to Hades and appears among his followers [εἰσέρχεσθαι εἰς τὴν ἐκκλησίαν], and they consider him θεῖόν τινα) J 20:28 (on the combination of κύριος and θεός s. 3c below). Tit 2:13 (μέγας θ.). Hb 1:8, 9 (in a quot. fr. Ps 44:7, 8). S. TGlasson, NTS 12, ’66, 270–72. Jd 5 P⁷². But above all Ignatius calls Christ θεός in many pass.: θεὸς Ἰησοῦς Χριστός ITr 7:1; Χριστὸς θεός ISm 10:1. ὁ θεὸς ἡμῶν IEph ins; 15:3; 18:2; IRo ins (twice); 3:3; IPol 8:3; τὸ πάθος τοῦ θεοῦ μου IRo 6:3. ἐν αἵματι θεοῦ IEph 1:1. ἐν σαρκὶ γενόμενος θεός 7:2. θεὸς ἀνθρωπίνως φανερούμενος 19:3. θεὸς ὁ οὕτως ὑμᾶς σοφίσας ISm 1:1.—Hdb. exc. 193f; MRackl, Die Christologie d. hl. Ign. v. Ant. 1914. ὁ θεός μου Χριστὲ Ἰησοῦ AcPl Ha 3, 10; Χριστὸς Ἰησοῦς ὁ θ[εός] 6, 24; cp. ln. 34 (also cp. Just., A I, 63, 15, D. 63, 5 al.; Tat. 13, 3; Ath. 24, 1; Mel., P. 4, 28 al.).—SLösch, Deitas Jesu u. antike Apotheose ’33. Cp. AWlosk, Römischer Kaiserkult ’78.

③ God in Israelite/Christian monotheistic perspective, God the predom. use, somet. with, somet. without the art.

ⓐ ὁ θεός Mt 1:23; 3:9; 5:8, 34; Mk 2:12; 10:18; 13:19 (cp. TestJob 37:4); Lk 2:13; J 3:2b; Ac 2:22b; Gal 2:6 al. With prep. εἰς τὸν θ. Ac 24:15. ἐκ τοῦ θ. J 8:42b, 47; 1J 3:9f; 4:1ff, 6f; 5:1, 4; 2 Cor 3:5; 5:18 al.; ἐν τῷ θ. Ro 5:11; Col 3:3 (Ath. 21, 1). ἔναντι τοῦ θ. Lk 1:8; ἐπὶ τὸν θ. Ac 15:19; 26:18, 20 (Just., D. 101, 1); ἐπὶ τῷ θ. Lk 1:47 (Just., D. 8, 2); παρὰ τοῦ θ. J 8:40 (Ar. 4, 2; Just., A I, 33, 6 al.; without art. Just., D. 69, 6 al.). παρὰ τῷ θ. Ro 2:13; 9:14 (Just., A I, 28, 3; Tat. 7, 1; Ath. 31, 2 al.); πρὸς τὸν θ. J 1:2; Ac 24:16; AcPl Ha 3, 8 (Just., D. 39, 1 al.; Mel., HE 4, 26, 13 al.); τὰ πρὸς τὸν θ. Hb 2:17; 5:1; Ro 15:17 is acc. of respect: with respect to one’s relation to God or the things pert. to God, in God’s cause (s. B-D-F §160; Rob. 486. For τὰ πρὸς τ. θ. s. Soph., Phil. 1441; X., De Rep. Lac. 13, 11; Aristot., Pol. 1314b, 39; Lucian, Pro Imag. 8; Mitt-Wilck. I/2, 109, 3 [III B.C.] εὐσεβὴς τὰ πρὸς θεούς; Ex 4:16; 18:19; Jos., Ant. 9, 236 εὐσεβὴς τὰ πρὸς τ. θεόν). τὰ πρὸς τ[ὸν] θεὸν ἐτήρουσαν, when they were observant of matters pert. to God AcPl Ha 8, 13 (=τα π̣ρος θ̣̄ν̄| ἐτήρουσαν Ox 1602, 10f=BMM recto 16 restored after the preceding).

ⓑ without the art. Mt 6:24; Lk 2:14; 20:38; J 1:18a; Ro 8:8, 33b; 2 Cor 1:21; 5:19; Gal 2:19; 4:8f; 2 Th 1:8; Tit 1:16; 3:8; Hb 3:4; AcPl Ha 8, 20=BMM recto 25 (s. also HSanders’ rev. of Ox 1602, 26, in HTR 31, ’38, 79, n. 2, Ghent 62 verso, 6); AcPlCor 1:15; 2:19, 26. W. prep. ἀπὸ θεοῦ J 3:2a; 16:30 (Just., A II, 13, 4 τὸν … ἀπὸ ἀγεννήτου … θεοῦ λόγον). εἰς θεόν IPhld 1:2. ἐκ θεοῦ (Pind., O. 11, 10, P. 1, 41; Jos., Ant. 2, 164; Just., A I, 22, 2; Mel., P. 55, 404) Ac 5:39; 2 Cor 5:1; Phil 3:9. ἐν θεῷ J 8:21; Ro 2:17; Jd 1; AcPl Ha 1, 15; 2, 35. ἐπὶ θεόν AcPl Ha 2, 29 (cp. πρὸς θεόν Just., D. 138, 2). κατὰ θεόν acc. to God’s will (Appian, Iber. 19 §73; 23 §88; 26 §101, Liby. 6 §25, Bell. Civ. 4, 86 §364) Ro 8:27; 2 Cor 7:9ff; IEph 2:1. ἡ κατὰ θ. ἀγάπη godly love IMg 1:1; cp. 13:1; ITr 1:2. παρὰ θεῷ (Jos., Bell. 1, 635) Mt 19:26; Lk 2:52.

ⓒ w. gen. foll. or w. ἴδιος to denote a special relationship: ὁ θ. Ἀβραάμ Mt 22:32; Mk 12:26; Lk 20:37; Ac 3:13; 7:32 (all Ex 3:6). ὁ θ. (τοῦ) Ἰσραήλ (Ezk 44:2; JosAs 7:5) Mt 15:31; Lk 1:68; cp. Ac 13:17; 2 Cor 6:16; Hb 11:16. ὁ θ. μου Ro 1:8; 1 Cor 1:4; 2 Cor 12:21; Phil 1:3; 4:19; Phlm 4. OT κύριος ὁ θ. σου (ἡμῶν, ὑμῶν, αὐτῶν) Mt 4:7 (Dt 6:16); 22:37 (Dt 6:5); Mk 12:29 (Dt 6:4); Lk 1:16; 4:8 (Dt 6:13); 10:27 (Dt 6:5); Ac 2:39. ὁ κύριος καὶ ὁ θ. ἡμῶν Rv 4:11 (Just., D. 12, 3; the combination of κύριος and θεός is freq. in the OT: 2 Km 7:28; 3 Km 18:39; Jer 38:18; Zech 13:9; Ps 29:3; 34:23; 85:15; 87:2; TestAbr A 3 p. 79, 19 [Stone p. 6]; JosAs 3:4; 12:2 κύριε ὁ θ. τῶν αἰώνων. But s. also Epict. 2, 16, 13 κύριε ὁ θεός [GBreithaupt, Her. 62, 1927, 253–55], Herm. Wr.: Cat. Cod. Astr. VIII/2, p. 172, 6 κύριε ὁ θεὸς ἡμῶν, the PGM ref. at the beg. of this entry, and the sacral uses τ. θεῷ κ. κυρίῳ Σοκνοπαίῳ [OGI 655, 3f—24 B.C.]; PTebt 284, 6; τῷ κυρίῳ θεῷ Ἀσκληπίῳ [Sb 159, 2]; deo domino Saturno [ins fr. imperial times fr. Thala in the prov. of Africa: BPhW 21, 1901, 475], also Suetonius, Domit. 13 dominus et deus noster [for the formulation s. 4a: PMich 209]; Ar. 15, 10; Just., D. 60, 3 al.) τὸν ἴδιον θ. AcPl Ha 3, 22.—ὁ θ. τοῦ κυρίου ἡμῶν Ἰ. Χ. Eph 1:17.

ⓓ used w. πατήρ (s. πατήρ 6a) ὁ θ. καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ Ro 15:6; 2 Cor 1:3; Eph 1:3; Col 1:3; 1 Pt 1:3. ὁ θ. καὶ πατὴρ ἡμῶν Gal 1:4; Phil 4:20; 1 Th 1:3; 3:11, 13. ὁ θ. καὶ πατήρ 1 Cor 15:24; Eph 5:20; Js 1:27. θ. πατήρ Phil 2:11; 1 Pt 1:2; cp. 1 Cor 8:6. ἀπὸ θεοῦ πατρὸς ἡμῶν Ro 1:7b; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; Phlm 3; ἀπὸ θ. π. Gal 1:3 v.l.; Eph 6:23; 2 Th 1:2; 2 Ti 1:2; Tit 1:4; παρὰ θεοῦ π. 2 Pt 1:17; 2J 3.

ⓔ w. gen. of what God brings about, in accordance w. the divine nature: ὁ θ. τῆς εἰρήνης Ro 15:33; 1 Th 5:23. τῆς ἐλπίδος the God fr. whom hope comes Ro 15:13. πάσης παρακλήσεως 2 Cor 1:3b. ὁ θ. τῆς ἀγάπης 13:11. ὁ θ. πάσης χάριτος 1 Pt 5:10. In οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεός 1 Cor 14:33, θεός is to be supplied before ἀκατ.: for God is not a God of disorder.

ⓕ The gen. (τοῦ) θεοῦ is

α. subj. gen., extremely freq. depending on words like βασιλεία, δόξα, θέλημα, ἐντολή, εὐαγγέλιον, λόγος, ναός, οἶκος, πνεῦμα, υἱός, υἱοί, τέκνα and many others. Here prob. (s. β) belongs τὸ μωρὸν τ. θ. the (seeming) foolishness of G. 1 Cor 1:25 (s. B-D-F §263, 2).

β. obj. gen. ἡ ἀγάπη τοῦ θ. love for God Lk 11:42; J 5:42; ἡ προσευχὴ τοῦ θ. prayer to God Lk 6:12. πίστις θεοῦ faith in God Mk 11:22. φόβος θεοῦ fear of, reverence for God Ro 3:18 al. (s. φόβος 2bα) If 1 Cor 1:25 is to be placed here (s. α above), τὸ μωρὸν τ. θ. refers to apostolic allegiance to God, which is viewed by outsiders as folly.

γ. τὰ τοῦ θεοῦ the things, ways, thoughts, or secret purposes of God 1 Cor 2:11. φρονεῖν τὰ τ. θ. Mt 16:23; Mk 8:33 s. φρονέω 2b (ἀτιμάζοντας τὰ τοῦ θ. Just., D. 78, 10 al.). ἀποδιδόναι τὰ τ. θ. τῷ θεῷ give God what belongs to God Mt 22:21; Mk 12:17; Lk 20:25.

δ. Almost as a substitute for the adj. divine IMg 6:1f; 15 (cp. Ath. 21, 4 οὐδὲν ἔχων θεοῦ [of Zeus]).

ⓖ The dat. τῷ θεῷ (s. B-D-F §188, 2; 192; Rob. 538f; WHavers, Untersuchungen z. Kasussyntax d. indogerm. Sprachen 1911, 162ff) is

α. dat. of advantage (cp. e.g. Ath. 26, 3 ὡς ἐπηκόῳ θεῷ) for God 2 Cor 5:13. Perh. (s. β) ὅπλα δυνατὰ τῷ θ. 10:4. The dat. of Ro 6:10f rather expresses the possessor.

β. ethical dat. in the sight of God, hence w. superl. force (s. Beginn. IV, 75, on Ac 7:20) very: μεγάλοι τῷ θ. B 8:4 (cp. Jon 3:3). ἀστεῖος τῷ θ. Ac 7:20. Perh. (s. α) ὅπλα δυνατὰ τ. θ. weapons powerful in the sight of God 2 Cor 10:4. This idea is usu. expressed by ἐνώπιον τοῦ θ.

ⓗ ὁ θ. is used as a vocative Mk 15:34 (Ps 21:2. θεός twice at the beginning of the invocation of a prayer: Ael. Dion. θ, 8; Paus. Attic. θ, 7 ‘θεὸς θεός’ ταῖς ἀρχαῖς ἐπέλεγον ἐπιφημιζόμενοι); Lk 18:11; Hb 1:8 (Ps 44:7; MHarris, TynBull 36, ’85, 129–62); 10:7 (Ps 39:9); AcPl Ha 3, 10; 5, 12; 31. S. also 2 and 3c and the beg. of this entry.

ⓘ θ. τῶν αἰώνων s. αἰών 3 and 4; θ. αἰώνιος s. αἰώνιος 2; θ. ἀληθινός s. ἀληθινός 3b; εἷς ὁ θεός s. εἷς 2b; (ὁ) θ. (ὁ) ζῶν s. [ζάω] 1aε.—ὁ μόνος θεός the only God (4 Km 19:15, 19; Ps 85:10; Is 37:20; Da 3:45; Philo, Leg. All. 2, 1f; s. Norden, Agn. Th. 145) J 5:44 (some mss. lack τοῦ μόνου); 1 Ti 1:17.—ὁ μόνος ἀληθινὸς θ. (Demochares: 75 Fgm. 2 p. 135, 7 Jac. [in Athen. 6, 62, 253c] μόνος θ. ἀληθινός) J 17:3. cp. the sim. combinations w. μόνος θ. Ro 16:27; Jd 25. μόνος ὁ θεὸς μένει AcPl Ha 2, 27.—θ. σωτήρ s. σωτήρ 1.—OHoltzmann, D. chr. Gottesglaube, s. Vorgesch. u. Urgesch.1905; EvDobschütz, Rationales u. irrat. Denken über Gott im Urchristent.: StKr 95, 1924, 235–55; RHoffmann, D. Gottesbild Jesu ’34; PAlthaus, D. Bild Gottes b. Pls: ThBl 20, ’41, 81–92; Dodd 3–8; KRahner, Theos im NT: Bijdragen (Maastricht) 11, ’50, 212–36; 12, ’51, 24–52.

④ that which is nontranscendent but considered worthy of special reverence or respect, god (Artem. 2, 69 p. 161, 17: γονεῖς and διδάσκαλοι are like gods; Simplicius in Epict. p. 85, 27 acc. to ancient Roman custom children had to call their parents θεοί; s. 2 above and note on σέβομαι).

ⓐ of humans θεοί (as אֱלֹהִים) J 10:34f (Ps 81:6; humans are called θ. in the OT also Ex 7:1; 22:27; cp. Philo, Det. Pot. Insid. 161f, Somn. 1, 229, Mut. Nom. 128, Omn. Prob. Lib. 43, Mos. 1, 158, Decal. 120, Leg. All. 1, 40, Migr. Abr. 84). θ. γίνεται τῶν λαμβανόντων (a benefactor) proves to be a god to recipients Dg 10:6 (cp. Pliny, NH 2, 7, 18; s. 2 above, beg.—Aristot., Pol. 3, 8, 1, 1284a of the superior pers. as a god among humans; Arcesilaus [III B.C.] describes Crates and Polemo as θεοί τινες=‘a kind of gods’ [Diog. L. 4, 22]; Antiphanes says of the iambic poet Philoxenus: θεὸς ἐν ἀνθρώποισιν ἦν [Athen. 14, 50, 643d]; Diod S 1, 4, 7 and 5, 21, 2 of Caesar; for honors accorded Demetrius, s. IKertész, Bemerkungen zum Kult des Demetrios Poliorketes: Oikumene 2, ’78, 163–75 [lit.]; Dio Chrys. 30 [47], 5 Πυθαγόρας ἐτιμᾶτο ὡς θεός; Heliod. 4, 7, 8 σωτὴρ κ. θεός, addressed to a physician; BGU 1197, 1 [4 B.C.] a high official, and 1201, 1 [2 B.C.] a priest θεός and κύριος; PMich 209, 11f [II/III A.D.] οἶδας ἄδελφε, ὅτει οὐ μόνον ὧς ἀδελφόν σε ἔχω, ἀλλὰ καὶ ὡς πατέρα κ. κύριον κ. θεόν; Just., A I, 26, 2 [Σίμων] θεὸς ἐνομίσθη καὶ … ὡς θεὸς τετίμηται; Tat. 3, 2 μὴ θεὸς ὤν [Empedocles]; Ath. 30, 2 Ἀντίνους … ἔτυχε νομίζεσθαι θεός of benefactors in gener. AcJ 27 [Aa II/1, 166, 4]).—JEmerton, JTS 11, ’60, 329–32.

ⓑ of the belly (=appetite) as the god of certain people Phil 3:19 (cp. Athen. 3, 97c γάστρων καὶ κοιλιοδαίμων. Also Eupolis Com. [V B.C.] Fgm. 172 K. [in Athen. 3, 100b]; on the use of θ. in ref. to impersonal entities [e.g. Eur., Cyclops 316 of wealth as a god] s. DDD 693f).

⑤ of the devil ὁ θ. τοῦ αἰῶνος τούτου 2 Cor 4:4 (s. αἰών 2a and WMüllensiefen, StKr 95, 1924, 295–99).—668–99. RAC XI 1202–78; XII 81–154; B. 1464. LfgrE s.v. θεός col. 1001 (lit.). Schmidt, Syn. IV 1–21. DELG. M-M. TW. Sv.

συναγωγή, ῆς, ἡ (Thu. et al.; ins, pap, LXX, Just.). The term ς. is fluid, and its use as a loanword in Eng. in connection with cult suggests a technical usage that belies the extraordinary breadth of use of ς. Orig. in act. sense ‘a bringing together, assembling’, then in LXX and contemporary documents ‘a gathering’ or ‘place of assembly’.—For ins evidence relating to cultic usage s. ROster, NTS 39, ’93, 181 n. 14 (the principal corpora); for synonyms, p. 186; cp. New Docs 4, 202f.

① a place where someth. collects, gathering place of the basins in which water is gathered at the creation (Gen 1:9; cp. Jos., Ant. 15, 346 ς. ὑδάτων; Did., Gen. 25, 14 ς., ἣν καλεῖν εἰώθασιν ὠκεανόν) 1 Cl 20:6.

② a place of assembly (Cybeleins [Bilderatlas z. Religionsgesch. 9–11, 1926 p. xix no. 154] ἐν τῇ τοῦ Διὸς συναγωγῇ; s. New Docs 3, 43. Sb 4981, 6f [restored].—On συναγωγή as a room for meetings cp. συνέδρια of the meeting-houses of the Pythagoreans Polyb. 2, 39, 1).

ⓐ of the Jewish synagogue (it is used for a place of assembly for Jews in Philo, Omn. Prob. Lib. 81 [w. ref. to the Essenes]; Jos., Bell. 2, 285; 289; 7, 44, Ant. 19, 300; 305; CIG 9894; 9904; BCH 21, 1897 p. 47; Συναγωγὴ Ἑβραίων in Corinth [s. Κόρινθος, end], in Rome [CIG IV, 9909] and ILydiaKP III, 42 p. 32ff.—S. AvHarnack, Mission⁴ II 1924, p. 568, 2; GKittel, TLZ 69, ’44, 11f.—Orig., C. Cels. 6, 23, 3; Hippol., Ref. 9, 12, 7); people came to the συν. to worship God Mt 4:23; 6:2, 5; 9:35; 12:9; 13:54; Mk 1:39; 3:1; 6:2; Lk 4:15; 6:6; J 18:20. In the same buildings court was also held and punishment was inflicted: Mt 10:17; 23:34; Mk 13:9; Lk 12:11; 21:12; Ac 22:19; 26:11 (HKee, NTS 36, ’90, 1–24 perceives Acts as reading a post-70 situation into Paul’s career; rejoinder ROster, ibid 39, ’93, 178–208, with caution against reliance on mere transliteration of ς. and w. conclusion that Luke is not guilty of anachronism; response by Kee, ibid. 40, ’94, 281–83 [also 41, ’95, 481–500], w. observation that the inscription from the syngagogue of Theodotus in Jerusalem [s. Dssm. LO 378–80=LAE 439–41; Boffo, Iscrizioni no. 31] may well be no earlier than IV A.D.; for critique of Kee’s views s. also ESanders, Jewish Law from Jesus to the Mishnah, ’87, 341–43 notes 28 and 29. For early use in reference to a Jewish synagogue, s. New Docs 4, 202, IBerenike 16, 5 [55 A.D.] of a building, ln. 3 of members meeting in it). Synagogues are also mentioned as existing in Antioch in Pisidia 13:14; Athens 17:17; Berea vs. 10; Damascus 9:20; Ephesus 18:19 (GHorsley, The Inscriptions of Ephesus and the NT: NovT 34, ’92, 105–68); Capernaum Mk 1:21; Lk 4:33; 7:5; J 6:59 (HKohl and CWatzinger, Antike Synagogen in Galiläa 1916; HVincent, RB 30, 1921, 438ff; 532ff; GOrfali, Capharnaum et ses ruines 1922); Corinth Ac 18:4 (s. New Docs 3, 121); Ephesus 19:8; Nazareth Lk 4:16; Salamis on the island of Cyprus Ac 13:5; Thessalonica 17:1.—ESukenik, Ancient Synagogues in Palestine and Greece ’34.—On the building of synagogues by patrons s. TRajak, Benefactors in the Greco-Jewish Diaspora, in MHengel Festschr. I ’96, 307 n. 7 lit.—On the relationship betw. συναγωγή and προσευχή (q.v. 2) s. SKrauss, Synagogale Altertümer 1922, 11; Boffo, Iscrizioni 39–46; Pauly-W. 2d ser. IV ’32, 1284–1316; ERivkin, AHSilver Festschr. ’63, 350–54.—AGroenman, De Oorsprong der Joodsche Synagoge: NThT 8, 1919, 43–87; 137–88; HStrack, RE XIX 221–26; Elbogen² 444ff; 571ff; Billerb. IV, 115–52 (the Syn. as an institution), 153–88 (the Syn. services); GDalman, Jesus-Jeshua (tr. PLevertoff) 1929, 38–55; SSafrai, MStern et al., The Jewish People in the 1st Century II, ’77, 908–44; LLevine, The Second Temple Synagogue, The Formative Years: The Synagogue in Late Antiquity ’87, 7–31; Schürer II 423–63; III 138–49; s. also lit. cited by Oster, Kee, and Boffo above.

ⓑ an assembly-place for Judeo-Christians (Nazarenes) can also be meant in Js 2:2 (so LRost, PJ 29, ’33, 53–66, esp. 54f but s. 4 below). εἰς ς. πλήρη ἀνδρῶν Hm 11:14 (cp. the superscription on a Marcionite assembly-place near Damascus συναγωγὴ Μαρκιωνιστῶν [OGI 608, 1 fr. 318/19 A.D.]; Harnack, SBBerlAK 1915, 754ff). S. 5 below.

③ the members of a synagogue, (the congregation of a) synagogue (Just., D. 53, 4 al.; references for this usage in Schürer II 423f; III 81–86; EPeterson, Byz.-Neugriech. Jahrbücher 2, 1921, 208)

ⓐ of localized synagogues Ac 6:9 (Schürer II 428; cp. CIJ 683 [=Corpus Ins. Regni Bosporani ’65 no. 70], for translation and ill. see RMackennan, Bar 22/2, ’96, 47); 9:2.

ⓑ in a limited sense, of those who consider themselves Ἰουδαῖοι but are hostile to Christians (who also identify themselves as Ἰουδαῖοι whether Israelite by descent or believers from the nations—on the mixed composition of the followers of Jesus Christ s. Ac 13:43; ISm 1:2), and are called (instead of συναγωγὴ κυρίου: Num 16:3; 20:4; 27:17; Josh 22:16; Ps 73:2) συναγωγὴ τοῦ σατανᾶ synagogue of Satan Rv 2:9; 3:9 (cp. Just., D. 104, 1 ἡ ς. τῶν πονηρευομένων; s. 5 below).

④ a synagogal meeting, a meeting, gathering for worship, of the Judeans λυθείσης τῆς συναγωγῆς Ac 13:43 (s. λύω 3).—Transferred to meetings of Judeo-Christian congregations (cp. TestBenj 11:2, 3; Just., D. 63, 5; 124, 1; Theoph. Ant. 2, 14 [p. 136, 12]) ἐὰν εἰσέλθῃ εἰς συναγωγὴν ὑμῶν Js 2:2 (this is the preferred interpr.: HermvSoden, Ropes, Meinertz, FHauck; s. 2b above). συναγωγὴ ἀνδρῶν δικαίων Hm 11:9, 13, cp. 14. πυκνότερον συναγωγαὶ γινέσθωσαν meetings (of the congregation) should be held more often IPol 4:2. (συναγ. is also found outside Jewish and Christian circles for periodic meetings; s. the exx. in MDibelius, Jakobus 1921 p. 124, 1. Also Philo Bybl.: 790 Fgm. 4, 52 Jac. [in Eus., PE 1, 10, 52] Ζωροάστρης ἐν τῇ ἱερᾷ συναγωγῇ τῶν Περσικῶν φησι; OGI 737, 1 [II B.C.] ς. ἐν τῷ Ἀπολλωνείῳ; PLond 2710 recto, 12: HTR 29, ’36, 40; 51.—Sb 8267, 3 [5 B.C.] honorary ins of a polytheistic ς.=association. W. ref. to the imperial cult BGU 1137, 2 [6 B.C.]. On the Christian use of the word s. also ADeissmann, Die Urgeschichte des Christentums im Lichte der Sprachforschung 1910, 35f).

⑤ a group of pers. who band together, freq. with hostile intent, band, gang ς. πονηρευομένων (Ps 21:17) B 5:13; 6:6; GJs 15:1 v.l. (for σύνοδος).—SSafrai, The Synagogue: CRINT I/2, 908–44; WSchrage, BHHW III 1906–10; Kl. Pauly V 451f.—S. ἀρχισυναγωγός and New Docs 4, 213–20. DELG s.v. ἄγω. EDNT. DLNT 1141–46. M-M. TW.

ἐκκλησία, ας, ἡ (ἐκ + καλέω; Eur., Hdt.+)

① a regularly summoned legislative body, assembly, as gener. understood in the Gr-Rom. world (Jos., Ant. 12, 164; 19, 332, Vi. 268) Ac 19:39 (on ‘[regular] statutory assembly’, s. ἔννομος and IBM III/2, p. 141. The term ἐννόμη ἐ. here contrasts w. the usage vss. 32 and 40, in which ἐ. denotes simply ‘a gathering’; s. 2 below. On the ἐ. in Ephesus cp. CIG III, 325; IBM III/1, 481, 340; on the ἐ. in the theater there s. the last-named ins ln. 395; OGI 480, 9).—Pauly-W. V/2, 1905, 2163–2200; RAC IV 905–21 (lit.).

② a casual gathering of people, an assemblage, gathering (cp. 1 Km 19:20; 1 Macc 3:13; Sir 26:5) Ac 19:32, 40.

③ people with shared belief, community, congregation (for common identity, cp. the community of Pythagoras [Hermippus in Diog. L. 8, 41]. Remarkably, in Himerius, Or. 39 [Or. 5], 5 Orpheus forms for himself τὴν ἐκκλησίαν, a group of wild animals, who listen to him, in the Thracian mountains where there are no people), in our lit. of common interest in the God of Israel.

ⓐ of OT Israelites assembly, congregation (Dt 31:30; Judg 20:2; 1 Km 17:47; 3 Km 8:14; PsSol 10:6; TestJob 32:8 τῆς εὐώδους ἐ.; Philo; Jos., Ant. 4, 309; Diod S 40, 3, 6) Hb 2:12 (Ps 21:23); e.g. to hear the law (Dt 4:10; 9:10; 18:16) Ac 7:38.

ⓑ of Christians in a specific place or area (the term ἐ. apparently became popular among Christians in Greek-speaking areas for chiefly two reasons: to affirm continuity with Israel through use of a term found in Gk. translations of the Hebrew Scriptures, and to allay any suspicion, esp. in political circles, that Christians were a disorderly group).

α. of a specific Christian group assembly, gathering ordinarily involving worship and discussion of matters of concern to the community: Mt 18:17; συνερχομένων ὑμῶν ἐν ἐ. when you come together as an assembly 1 Cor 11:18; cp. 14:4f, 12, 19, 28, 35; pl. vs. 34. ἐν ἐ. ἐξομολογεῖσθαι τὰ παραπτώματα confess one’s sins in assembly D 4:14; cp. 3J 6 (JCampbell, JTS 49, ’48, 130–42; for the Johannines s. ESchweizer below). In Ac 15:22 the ‘apostles and elders’ function in the manner of the βουλή or council, the committee of the whole that was responsible in a Gr-Rom. polis for proposing legislation to the assembly of citizens.—Of Christians gathering in the home of a patron house-assembly (‘house-church’) Πρίσκαν καὶ Ἀκύλαν … καὶ τὴν κατʼ οἶκον αὐτῶν ἐ. Ro 16:5; cp. 1 Cor 16:19. Νύμφαν καὶ τὴν κατʼ οἶκον αὐτῆς ἐ. Col 4:15; ἡ κατʼ οἶκόν σου ἐ. Phlm 2.—FFilson, JBL 58, ’39, 105–12; other reff. οἶκος 1aα.—Pl. ἐ. τῶν ἁγίων 1 Cor 14:33; ἐ. τῶν ἐθνῶν Ro 16:4.—1 Ti 5:16 prob. belongs here, s. βαρέω b.

β. congregation or church as the totality of Christians living and meeting in a particular locality or larger geographical area, but not necessarily limited to one meeting place: Ac 5:11; 8:3; 9:31 (so KGiles, NTS 31, ’85, 135–42; s. c below), 11:26; 12:5; 15:3; 18:22; 20:17; cp. 12:1; 1 Cor 4:17; Phil 4:15; 1 Ti 5:16 perh., s. α above; Js 5:14; 3 J 9f; 1 Cl 44:3; Hv 2, 4, 3. More definitely of the Christians in Jerusalem Ac 8:1; 11:22; cp. 2:47 v.l.; 15:4, 22; Cenchreae Ro 16:1; cp. vs. 23; Corinth 1 Cor 1:2; 2 Cor 1:1; 1 Cl ins; 47:6; AcPlCor 1:16; Laodicea Col 4:16; Rv 3:14; Thessalonica 1 Th 1:1; 2 Th 1:1; Colossae Phlm subscr. v.l. Likew. w. other names: Rv 2:1, 8, 12, 18; 3:1, 7; IEph ins; 8:1; IMg ins; ITr ins; 13:1; IRo 9:1; IPhld ins; 10:1; ISm 11:1; Pol ins. Plural: Ac 15:41; 16:5; Ro 16:16; 1 Cor 7:17; 2 Cor 8:18f, 23f; 11:8, 28; 12:13; Rv 2:7, 11, 17, 23, 29; 3:6, 13, 22; 22:16; the Christian community in Judea Gal 1:22; 1 Th 2:14; Galatia Gal 1:2; 1 Cor 16:1; Asia vs. 19; Rv 1:4, and cp. vss. 11 and 20; Macedonia 2 Cor 8:1. κατʼ ἐκκλησίαν in each individual congregation or assembly Ac 14:23 (on the syntax cp. OGI 480, 9 [s. 1 above]: ἵνα τιθῆνται κατʼ ἐκκλησίαν in order that they [the statues] might be set up at each [meeting of the] ἐ.). On κατὰ τ. οὖσαν ἐ. Ac 13:1 cp. εἰμί 1 end.

ⓒ the global community of Christians, (universal) church (s. AvHarnack, Mission I⁴ 420 n. 2 on Ac 12:1): Mt 16:18 (OBetz, ZNW 48, ’57, 49–77: Qumran parallels; s. HBraun, Qumran I, ’66, 30–37); Ac 9:31 (but s. 3bβ); 1 Cor 6:4; 12:28; Eph 1:22; 3:10, 21; 5:23ff, 27, 29, 32 (HSchlier, Christus u. d. Kirche im Eph 1930; also ThBl 6, 1927, 12–17); Col 1:18, 24; Phil 3:6; B 7:11; Hv 2, 2, 6; 2, 4, 1 (with the depiction of the church as an elderly lady cp. Ps.-Demetr. 265 where Hellas, the homeland, is represented as λαβοῦσα γυναικὸς σχῆμα); 3, 3, 3; IEph 5:1f and oft.—The local assembly or congregation as well as the universal church is more specif. called ἐ. τοῦ θεοῦ or ἐ. τ. Χριστοῦ. This is essentially Pauline usage, and it serves to give the current Gk. term its Christian coloring and thereby its special mng.:

α. ἐ. τοῦ θεοῦ (Orig., C. Cels. 1, 63, 22) 1 Cor 1:2; 10:32; 11:16, 22; 15:9; 2 Cor 1:1; Gal 1:13; 1 Th 2:14; 2 Th 1:4; 1 Ti 3:5, 15; Ac 20:28; ITr 2:3; 12:1; IPhld 10:1; ISm ins al.

β. ἐ. τοῦ Χριστοῦ (Orig., C. Cels. 5, 22, 14) Ro 16:16.

γ. both together ἐ. ἐν θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ 1 Th 1:1.

δ. ἡ ἐ. ἡ πρώτη ἡ πνευματική the first, spiritual church (conceived in a Platonic sense as preexistent) 2 Cl 14:1; ἐ. ζῶσα the living church the body of Christ vs. 2; ἡ ἁγία ἐ. Hv 1, 1, 6; 1, 3, 4; ἡ καθολικὴ ἐ. ISm 8:2; ἡ ἁγία καὶ καθολικὴ ἐ. MPol ins; ἡ κατὰ τὴν οἰκουμένην καθολικὴ ἐ. 8:1; 19:2; ἓν σῶμα τῆς ἐ. ISm 1:2.—The literature before ’32 is given in OLinton, D. Problem der Urkirche in d. neueren Forschung (s. esp. 138–46) ’32 and AMedebielle, Dict. de la Bible, Suppl. II ’34, 487–691; before ’60, s. RAC; also s. TW, Sieben, and JHainz, Ekklesia ’72. Esp. important: EBurton, Gal (ICC) 1921, 417–20; KHoll, D. Kirchenbegriff des Pls usw.: SBBerlAk 1921, 920–47=Ges. Aufs. II 1928, 44ff; FKattenbusch, D. Vorzugsstellung d. Petrus u. d. Charakter d. Urgemeinde zu Jerusalem: KMüller Festschr. 1922, 322–51; KLSchmidt, D. Kirche des Urchristentums: Dssm. Festschr. 1927, 259–319, TW III 502–39. S. also: EPeterson, D. Kirche aus Juden u. Heiden ’33; KLSchmidt, D. Polis in Kirche u. Welt ’39; WBieder, Ekkl. u. Polis im NT u. in d. alten Kirche ’41; OMichel, D. Zeugnis des NTs v. d. Gemeinde ’41; NDahl, D. Volk Gottes ’41; RFlew, Jesus and His Church², ’43; GJohnston, The Doctrine of the Church in the NT ’43; WKümmel, Kirchenbegriff u. Geschichtsbewusstsein in d. Urg. u. b. Jesus ’43; DFaulhaber, D. Johev. u. d. Kirche ’38; AFridrichsen, Kyrkan i 4. ev.: SvTK 16, ’40, 227–42; ESchweizer, NT Essays (Manson memorial vol.) ’59, 230–45; EWolf, Ecclesia Pressa—eccl. militans: TLZ 72, ’47, 223–32; SHanson, Unity of the Church in the NT ’46; HvCampenhausen, Kirchl. Amt u. geistl. Vollmacht in den ersten 3 Jahrh. ’53; EKäsemann, Sätze hlg. Rechtes im NT, NTS 1, ’55, 248–60; AGeorge, ET 58, ’46/47, 312–16; in ATR: JBernardin 21, ’39, 153–70; BEaston 22, ’40, 157–68; SWalke 32, ’50, 39–53 (Apost. Fath.); JMurphy, American Ecclesiastical Review 140, ’59, 250–59; 325–32; PMinear, Images of the Church in the NT, ’60; BMetzger, Theology Today 19, ’62, 369–80; ESchweizer, Church Order in the NT, tr. FClarke ’61; RSchnackenburg, The Church in the NT, tr. WO’Hara ’65; LCerfaux, JBL 85, ’66, 250–51; AHilhorst, Filología Neotestamentaria 1, ’88, 27–34. S. also ἐπίσκοπος 2 end; Πέτρος; πέτρα 1.—B. 1476f. DELG s.v. καλέω. M-M. EDNT. TW. Sv.

κόσμος, ου, ὁ (Hom.+)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

δεξιός, ά, όν (Hom.+; Ath. 15, 2 κατὰ τὴν τέχνην ‘artistically appropriate’)

① right as opposed to left in a frame of reference, right.

ⓐ Used w. a noun χείρ (Hippocr.; Epid. 5, p. 88 [2, 8]) Mt 5:30; Lk 6:6; Ac 3:7; Rv 1:16f; 10:5 (Dt 32:40); 13:16; eye (Hippocr., Epid. 3, 1, 3 [44] ed. Kühlewein I 218, 19) Mt 5:29 (the right eye is esp. valuable because its loss is a handicap to the warrior: Jos., Ant. 6, 69–71; here in 71 also the thought: it is better to suffer the loss of the right eye than to ἀπολωλέναι in possession of all the other members); cheek vs. 39 (s. D 1:4); ear (s. on οὖς 1) Lk 22:50; J 18:10; shoulder Hs 9, 2, 4; foot (Artem. 2, 51; 5, 70) Rv 10:2. τὰ δ. μέρη the right side J 21:6; Hv 3, 1, 9; 3, 2, 1 (as the lucky side as Il. 12, 239; 13, 821; Artem. 5, 92; Quint. Smyrn. 12, 58).—Abs. ἡ δ. (sc. χείρ) the right hand (Hom.+; LXX; ApcEsdr 3:7 p. 27, 15 Tdf.; Jos., Ant. 17, 184) Mt 6:3 in a warning against ‘strategic’ giving; 27:29; Rv 1:17, 20; 2:1; 5:1, 7—τὰ δ. (sc. μέρη; s. above) the right side (X., An. 1, 8, 4); περιέβλεπεν τὰ δ. καὶ τὰ ἀριστερά GJs 11:1 (s. ἀριστερός). ἐκ δεξιῶν on the right (X., Cyr. 8, 5, 15 al.; oft. pap [Mayser 226]; LXX; En 13:7; Jos., Ant. 4, 305) w. gen. (Tob 1:2; Zech 4:3; Sir 12:12 al.; TestAbr A 12 p. 91, 2 [Stone p. 30] al.; TestJob 33:3) Mt 25:33f (cp. Plut., Mor. 192f ἐκέλευε τοὺς μὲν ἐπὶ δεξιᾷ τοῦ βήματος θεῖναι, τοὺς δʼ ἐπʼ ἀριστερᾷ … τ. βελτίονας … τοὺς χείρονας); Mk 15:27; Lk 1:11; Pol 2:1; abs. (1 Esdr 9:43; Ex 14:22, 29; 3 Km 7:25, 35 al.) Mt 27:38; Lk 23:33; B 11:10; Hv 3, 2, 1f; 4; Hs 9, 6, 2. Also ἐν τοῖς δ. Mk 16:5 or δεξιά (s. εὐώνυμος, end) Hs 9, 12, 8. Pl. ἐκ δεξιῶν τινος εἶναι stand at someone’s side Ac 2:25 (Ps 15:8; of geographical location En 13:7 Ἑρμωνοεὶμ δύσεως ‘to the right of Hermon’).—In imagery of spiritual equipment ὅπλα δ. καὶ ἀριστερά weapons for the right side and the left side 2 Cor 6:7 (sword and shield, offense and defense).

ⓑ freq. in symbolism (on symbolic use s. SFlory, Medea’s Right Hand: Promise and Revenge: TAPA 108, ’78, 69–74; cp. δεξιτερή [sc. χείρ] Il. 22, 320 Achilles is about to avenge the death of Patroclus; s. also Soph., Phil. 813. The pl. δεξιαί is used in Hom. of pledges given in good faith with the right hand Il. 2, 341=4, 159; for use of the term in contracts s. Preis. s.v., esp. PFay 124, 13 [II A.D.]) and imagery relating to prestige or power. Abs. (sc. χεῖρ): of position at the right hand of an eminent pers., esp. a royal figure (for a king’s right hand as emblematic of prestige s. 1 Cl 28:3 [Ps 138:10]); B 12:11 (Is 45:1). δ. διδόναι give the right hand (on this abs. use cp. the Eng. expression ‘give me five’) as a sign of friendship and trust (X., An. 1, 6, 6; 2, 5, 3; Alex. Ep. XIV, 31; Diod S 13, 43, 4; Appian, Liby. 64, 284; 1 and 2 Macc; Jos., Ant. 18, 326; 328.—Dssm., NB 78f [BS 251]; Nägeli 24) Gal 2:9 (KGrayston, BRigaux Festschr., ’70, 485: ‘came to terms’; JSampley, Pauline Partnership in Christ ’80, 26–35). ἐπιτιθέναι τὴν δ. ἐπὶ τ. κεφαλήν τινος lay one’s right hand on someone’s head B 13:5a (Gen. 48:18a ἐπιβάλλειν); also μετατιθέναι … τινος transfer one’s right hand on someone’s head vs. 5b (Gen 48:18b ἐπιτιθέναι). ἐν δεξιᾷ at the right (Arrian, Anab. 6, 2, 2): ἐν δ. τινος at someone’s right: God’s (Ael. Aristid. 37, 6 K.=2 p. 15 D., w. allusion to Pind., calls Athena δεξιὰν κατὰ χεῖρα τοῦ πατρὸς [Zeus] καθεζομένη.—Pind., N. 11, 2 names Hera as the ὁμόθρονος of Zeus) Ro 8:34; Eph 1:20; Col 3:1; Hb 10:12; 1 Pt 3:22. τῆς μεγαλωσύνης Hb 1:3; τοῦ θρόνου 8:1; 12:2.—The right hand in imagery of power (of God: PsSol 13, 1; Jos., Bell. 1, 378) τῇ δεξιᾷ of God (as Is 63:12) by or with his right hand (cp. Maximus Tyr. 4, 8a) Ac 2:33; 5:31 (BWeiss; Zahn; HHoltzmann; Felten; Beyer; Steinmann; Moffatt Ac 2:33); it may also be dat. of place (B-D-F §199; Rob. 526; 543) at or to his right hand (Weizsäcker; Wendt; Knopf; Belser; Hoennicke; OHoltzmann; Moffatt Ac 5:31). Pl. καθίσαι ἐκ δ. τινος sit at someone’s right, i.e. at the place of honor (3 Km 2:19; Jos., Ant. 8, 7) of the Messiah Mt 20:21, 23; Mk 10:37, 40; of God Mt 22:44 (Ps 109:1); 26:64; Mk 12:36 (Ps 109:1); 14:62; 16:19; Lk 20:42 (Ps 109:1); 22:69; Ac 2:34; Hb 1:13; 1 Cl 36:5; B 12:10 (the last 4 Ps 109:1); stand on the right as the place of honor (Ps 44:10) Ac 7:55f; Hs 9, 6, 2 (s. Bihlmeyer app.).—AGornatowski, Rechts u. Links im ant. Abergl., diss. Breslau ’36; JDaniélou, TU 73, ’59, 689–98; BLiow-Gille, ‘Dexter’ et ‘sinister’ et leur équivalents: Glotta 69, ’91, 194–201.

② pert. to being morally or spiritually correct, true σύνεσις δ., ἀριστερά understanding of what is true and what is false D 12:1 (for other interpretations s. ἀριστερός and σύνεσις).—B. 865. DELG. M-M. TW.

πῶλος, ου, ὁ (Hom.+; ins, pap, LXX; Ps-Phoc. 126; Just; Philo.)

① young animal, foal (orig. ‘colt of a horse’: Hom. et al.; besides, it refers to a horse that is old enough to use: Hipponax 41 Diehl; Anacr. 88 D.; X., De Re Equ. 1, 6 al.; PGM 2, 95; then any ‘young animal’ [Aristot. et al.], the term being applied to any young animal born of its kind, from an elephant to a locust, depending on context; WBauer, The ‘Colt’ of Palm Sunday [Der Palmesel]: JBL 72, ’53, 220–29: the German original in WBauer, Aufsätze u. Kleine Schriften, ed. GStrecker, ’67, 109–20. For an ass cp. exx. fr. Geopon., 16, 21, 6; PLille and BGU 373, 7; Gen 32:15; 49:11ab) ὄνος κ. πῶλος μετʼ αὐτῆς an ass, and a colt with her Mt 21:2; cp. vs. 7 and the quotation in vs. 5; also J 12:15: all three echoing Zech 9:9, whose ὑποζύγιον is correctly termed an ὄνος: foal of an ass. See PNepper-Christensen, Das Mt-evangelium, ’58, 143–48.

② horse is meant when π. stands alone without indication that it is a foal, and it can refer to any age from the time of being a foal to a grown working animal: Mk 11:2, 4f, 7; Lk 19:30, 33ab, 35.—Just., A I, 54, 7 τὸ τοῦ πώλου ὄνομα καὶ ὄνου πῶλον καὶ ἵππου σημαίνειν ἐδύνατο=‘the term π. was able to signify both the foal of an ass and of a horse’; but there is no evidence that the term π. was ever used without further qualification in the sense of ‘ass’ or ‘foal of an ass’; s. Bauer (1 above), who prefers horse for the passages in Mk and Lk. Most Eng. translations render π. with ‘colt’, and it is difficult to determine what kind of animal is meant in their versions of Mk and Luke, inasmuch as, similar to Greek usage, ‘colt’, when unqualified, is ordinarily associated with a young male horse, although such popular limitation was not the case in earlier stages of the Eng. language: s. OED s.v. ‘colt’.—HKuhn, Das Reittier Jesu usw., ZNW 50, ’59, 82–91; OMichel, Einzugsgeschichte, NTS 6, ’59/60, 81f.—S. also the lit. s.v. ὄνος.—B. 171. DELG. M-M. TW.

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.

I. κύριος, ία, ιον(Pind. et al.; ins, pap) comp. κυριώτερος (Just., A II, 13, 3); superl. κυριώτατος (Just., D. 11, 2); adv. κυρίως. The primary mng. relates to possession of power or authority, in various senses: ‘strong, authoritative, valid, ruling’; then to that which is preeminently important principal, essential (Aeschyl. et al.; 4 Macc 1:19; Jos., Ant. 20, 41, C. Ap. 1, 19; 2, 177; Just.; Ath. 22:2) τὸ δὲ κυριώτερον but what is more important IMg 1:2 (cp. Diog. L. 4, 26 ἐν τῷ κυρίῳ=quite definitely).—DELG.

II. κύριος, ου, ὁ (the masc. form of the subst. adj. κύριος [s. I], Aeschyl.+; Appian, Bell. Civ. 4, 92 §385 [=ὁ τὸ κῦρος ἔχων]; ins, pap, LXX, pseudepigr.; Philo, Joseph., apolog.; loanw. in rabb. For the corresp. fem. s. κυρία.) gener. ‘lord, master’.

① one who is in charge by virtue of possession, owner (X., Symp. 6, 1; Diod S 4, 15, 3; 14, 7, 6; ins, pap, LXX) κ. πάντων Gal 4:1 (Diod S 33, 7, 1; Philostrat., Vi. Apoll. 1, 13 p. 12, 10 of one who has come of age and controls his own property).

ⓐ of things w. impers. obj. κ. τοῦ ἀμπελῶνος owner of the vineyard (cp. SIG 742, 6 κ. τῆς χώρας) Mt 20:8; 21:40; Mk 12:9; Lk 20:13, 15; ὁ κ. τῆς οἰκίας the master of the house (Ex 22:7; SIG 1215, 28; PTebt 5, 147 [118 B.C.] τοὺς κ. τῶν οἰκιῶν) Mk 13:35. Of a πῶλος: οἱ κ. αὐτοῦ its owners (PHib 34, 3 a span of oxen; Ex 21:29 [αὐτοῦ=τοῦ ταύρου]) Lk 19:33 (ASouter, Exp. 8th ser., 8, 1914, 94f, in connection w. the pl. here and Ac 16:16, 19 thinks of the owners as man and wife; the pl. οἱ κύριοι has this mng. Diod S 34 + 35, Fgm. 2, 10 and 2, 37: a married couple who are slave-owners. On the other hand in the Syntipas collection of Aesop’s Fables 16 p. 534 P. οἱ κύριοι of a dog are a number of metalworkers. On Hebr. background for possible understanding of the pl. in the sing. sense ‘owner’, s. RButh, JBL 104, ’86, 680–85.). The mng. owner easily passes into that of lord, master, one who has full control of someth. (Diod S 5, 42, 5 θανάτου κύριοι=lords over [life and] death; 10, 17, 1 and 2 κ. τοῦ σώματος=master of one’s own body; Ptolem., Apotel. 3, 11, 10 ὁ κ. τῆς ζωῆς; PsSol 2:29 κ. γῆς καὶ θαλάσσης; Philo, Spec. Leg. 3, 67; Jos., C. Ap. 2, 200) ὁ κ. τοῦ θερισμοῦ the Lord of the harvest (Jos., Ant.4, 227 κύριος ἔστω τὰ φυτὰ καρποῦσθαι) Mt 9:38; Lk 10:2. κ. τοῦ σαββάτου Lord of the Sabbath Mt 12:8; Mk 2:28; Lk 6:5.

ⓑ w. a personal obj.: opp. δοῦλος J 13:16; foll. by gen. of pers. (cp. Judg 19:11; Gen 24:36; TestSol 22:5; TestJob 7:9; TestGad 4:4; JosAs 4:14) Mt 10:24f; 18:31f; 24:48; Lk 12:36. ὁ κ. τοῦ δούλου Lk 12:46. Abs., though the sense is unmistakable (Diod S 8, 5, 3; ApcEsdr 3:14 p. 27, 27f Tdf.) 12:37, 42b; 14:23; J 15:15; cp. Ro 14:4a; Eph 6:9a; Col 4:1. Several masters of the same slave (Billerb. I 430.—TestJos 14:2): δυσὶν κυρίοις δουλεύειν Mt 6:24; Ac 16:16, 19 (s. Souter under a above). κατὰ σάρκα designates more definitely the sphere in which the service-relation holds true οἱ κατὰ σάρκα κ. Eph 6:5; Col 3:22. As a form of address used by slaves κύριε Mt 13:27; 25:20, 22, 24; Lk 13:8; 14:22; 19:16, 18, 20, 25.

② one who is in a position of authority, lord, master

ⓐ of earthly beings, as a designation of any pers. of high position: of husband in contrast to wife 1 Pt 3:6 (Gen 18:12; TestAbr A 15 p. 95, 15 [Stone p. 38]; ApcMos 2. cp. Plut., De Virt. Mul. 15 p. 252b; SIG 1189, 7; 1190, 5; 1234, 1); of a father by his son Mt 21:29 (cp. BGU 423, 2 Ἀπίων Ἐπιμάχῳ τῷ πατρὶ καὶ κυρίῳ; 818, 1; 28; Gen 31:35; by his daughter TestJob 46:2; JosAs 4:5); of an official in high position, by those who have dealings with him (cp. PFay 106, 15; 129, 1; 134, 2; BGU 648, 16) Mt 27:63. As a form of address to respected pers. gener.; here, as elsewhere, = our sir (as Mod. Gk.) Mt 25:11; J 12:21; 20:15 (but s. NWyatt, ZNW 81, ’90, 38); Ac 16:30; Rv 7:14 (cp. Epict. 3, 23, 11; 19; Gen 23:6; 44:18; TestAbr A 2 p. 78, 33 [Stone p. 4]; JosAs 7:8 al.). The distinctive Gr-Rom. view of ‘deified’ rulers requires treatment under 2bβ.

ⓑ of transcendent beings

α. as a designation of God (for this custom, which has its roots in the Orient, s. the references in Ltzm., Hdb. exc. on Ro 10:9; Bousset, Kyrios Christos² 1921, 95–98; Dssm., LO 298f [LAE 353ff]; s. also SEG XXXVI, 350 and add. ins cited by DZeller, DDD 918f; LXX (where it freq. replaces the name Yahweh in the Mt); pseudepigr.; Philo, Just.; Hippol. Ref. 8, 17, 1; Orig., C. Cels. 1, 35, 6.—FDoppler, D. Wort ‘Herr’ als Göttername im Griech.: Opusc. philol. v. kath. akad. Philologenverein in Wien I 1926, 42–47; MParca, ASP 31, ’91, 51 [lit.]) ὁ κ. Mt 5:33; Mk 5:19; Lk 1:6, 9, 28, 46; 2:15, 22; Ac 4:26 (Ps 2:2); 7:33; 8:24; Eph 6:7 (perh. w. ref. to Christ); 2 Th 3:3; 2 Ti 1:16, 18; Hb 8:2; Js 1:7; 4:15. Without the art. (on the inclusion or omission of the art. s. BWeiss [θεός, beg.]; B-D-F §254, 1; Mlt-Turner 174), like a personal name (οὐδένα κύριον ὀνομνάζουσι πλὴν τὸν θεόν Hippol. Ref. 9, 26, 2) Mt 27:10; Mk 13:20; Lk 1:17, 58; Ac 7:49; Hb 7:21 (Ps 109:4); 12:6 (Pr 3:12); 2 Pt 2:9; Jd 5 (θεὸς Χριστός P⁷²); 9. ἄγγελος κυρίου (LXX, TestSol, GrBar et al.) Mt 1:20, 24; 2:13, 19; 28:2; Lk 1:11; 2:9a; J 5:3 v.l.; Ac 5:19; 7:30 v.l.; 8:26; 12:7, 23. δόξα κυρίου (Is 40:5; PsSol 5:19; 7:31; TestLevi 8:11; ApcMos 37) Lk 2:9b; δούλη κ. 1:38; ἡμέρα κ. Ac 2:20 (Jo 3:4); νόμος κ. Lk 2:23f, 39; τὸ ὄνομα κ. Mt 21:9 (Ps 117:26; PsSol 6:1 al.); Ac 2:21 (Jo 3:5); πνεῦμα κ. Lk 4:18 (Is 61:1); Ac 8:39; τὸ ῥῆμα κ. 1 Pt 1:25 (Gen 15:1 al.); φωνὴ κ. (Gen 3:8 al.); Ac 7:31; χεὶρ κ. (Ex 9:3 al.; TestJob 26:4; ApcMos prol.) Lk 1:66. ὁ Χριστὸς κυρίου 2:26 (PsSol 17:32 [Χριστὸς κύριος, s. app.]).—W. the sphere of his lordship more definitely expressed (Diod S 3, 61, 5 Zeus is κ. τοῦ σύμπαντος κόσμου; 6 θεὸς καὶ κ. εἰς τὸν αἰῶνα τοῦ σύμπαντος κόσμου; Jos., Ant. 20, 90 τῶν πάντων κ.; Just., D. 127, 2 κ. τῶν πάντων) κ. τοῦ οὐρανοῦ καὶ τῆς γῆς (PGM 4, 640f; ParJer 5:32 [Harris]) Mt 11:25; Lk 10:21; cp. Ac 17:24. κ. τῶν κυριευόντων Lord of lords 1 Ti 6:15. ὁ κ. ἡμῶν 1:14; 2 Pt 3:15; Rv 11:15 (LXX; PsSol 10:5). Cp. 22:6 (s. Num 16:22; 27:16). κ. ὁ θεός Lk 1:32; Rv 1:8; with μου (σου, etc.) Mt 4:7 (Dt 6:16), 10 (Dt 6:13); 22:37 (Dt 6:5); Mk 12:29f (Dt 6:4f); Lk 1:16 al. κ. ὁ θεὸς τοῦ Ἰσραήλ 1:68 (PsSol 16:3; TestSol 1:13). κ. ὁ θεὸς (ἡμῶν) ὁ παντοκράτωρ God, the (our) Lord, the Almighty Rv 4:8; 15:3; 16:7; 19:6; 21:22 (TestSol D 4:7; cp. ParJer 9:6). κ. Σαβαώθ Ro 9:29 (Is 1:9; TestSol 1:6 al.; Just., D. 64, 2); Js 5:4.—W. prep. ἐνώπιον τοῦ κυρίου Lk 1:15 (Ex 23:17; 1 Km 1:25 al.; TestJob 15:6 al.; TestReub 1:9 al.). παρὰ κυρίου Mt 21:42; Mk 12:11 (both Ps 117:23). παρὰ κυρίῳ 2 Pt 3:8. πρὸς τὸν κύριον Hs 9, 12, 6 (LXX; PsSol 1:1 al.).

β. Closely connected w. the custom of applying the term κ. to deities is that of honoring (deified) rulers with the same title (exx. [2bα beg.] in Ltzm., op. cit.; Bousset 93; Dssm., 299ff [LAE 356]; FKattenbusch, Das apostol. Symbol II 1900, 605ff; KPrümm, Herrscherkult u. NT: Biblica 9, 1928, 3–25; 119–40; 289–301; JFears, RAC XIV, 1047–93; JvanHenten, 1341–52 [lit.]; cp. the attitude of the Lacedaemonians: φοβούμενοι τὸν ἕνα κ. αὐτῶν τὸν Λυκούργου νόμον=‘respecting their one and only lord, the law of Lycurgus’ Orig., C. Cels. 8, 6, 12). Fr. the time of Claudius (POxy. 37, 6; O. Wilck II 1038, 6) we find the Rom. emperors so designated in increasing measure; in isolated cases, even earlier (OGI 606, 1; on Augustus’ attitude s. DioCass. 51, 7f). Ac 25:26.—On deified rulers in gener. s. LCerfaux-JTondriau, Un concurrent du Christianisme: le culte des souverains dans la civilisation gréco-romaine ’57; FTaeger, Charisma, 2 vols. ’57–60; DRoloff, Göttlichkeit, Vergöttlichung und Erhöhung zu seligem Leben, ’70. S. esp. the collection of articles and reviews by various scholars, in Römischer Kaiserkult, ed. AWlosok ’78.

γ. κύριος is also used in ref. to Jesus:

א. in OT quotations, where it is understood of the Lord of the new community ἡ ὁδὸς κ. (Is 40:3) Mt 3:3; Mk 1:3; Lk 3:4; J 1:23. εἶπεν κύριος τ. κυρίῳ μου (Ps 109:1: the first κ. is God, the second Christ; s. Billerb. IV 452–65: Der 110. Ps. in d. altrabb. Lit.; βασιλεὺς αὐτῶν χριστὸς κ. [or κυρίου; s. 2bα] PsSol 17:32) Mt 22:44 (cp. vss. 43, 45); Mk 12:36 (cp. vs. 37); Lk 20:42 (cp. vs. 44); Ac 2:34. ὁ καυχώμενος ἐν κυρίῳ καυχάσθω 1 Cor 1:31 (cp. Jer 9:22f). τὸ ὄνομα κυρίου Ro 10:13 (cp. Jo 3:5). σὺ κατʼ ἀρχάς, κύριε, τὴν γῆν ἐθεμελίωσας Hb 1:10 (cp. Ps 101:26). εἰ ἐγεύσασθε ὅτι χρηστὸς ὁ κύριος 1 Pt 2:3 (cp. Ps 33:9). 1 Pt 3:15 adds Χριστόν to κύριον ἁγιάσατε Is 8:13.

ב. Apart from OT quots., Mt and Mk speak of Jesus as κύριος only in one pass. (words of Jesus himself) Mk 11:3=Mt 21:3 (but s. RBratcher, ET 64, ’52/53, 93; New Docs 1, 43; JDerrett, NovT 13, ’71, 241–58 on the public transport system; cp. Lk 19:31, 34), but they record that he was addressed as ‘Lord’ (κύριε), once in Mk (7:28) and more oft. in Mt, e.g. 8:2, 6, 8, 21, 25; 9:28; 14:28, 30; 15:22, 25, 27; 16:22 (also ApcSed 12:2).—Lk refers to Jesus much more frequently as ὁ κ. (Iren. 1, prol. 2 [Harv. I 4, 5] and 5, 26, 2 [Harv. II 396, 2]): 7:13; 10:1, 39 (Ἰησοῦ P⁷⁵; τοῦ Ἰησοῦ P⁴⁵ et al.), 41; 11:39; 12:42a; 13:15; 17:5f; 18:6; 19:8 al. The voc. κύριε is also found oft.: 5:8, 12; 9:54, 61; 10:17, 40; 11:1; 12:41 al.—In J the designation ὁ κ. occurs rarely, in the first 19 chapters only in passages that are text-critically uncertain (4:1 v.l.; 6:23, with omission in some mss.) or that have been suspected on other grounds (11:2); then 20:2, 18, 20, 25; cp. vss. 13, 28; 21:7ab, 12. On the other hand, κύριε in address is extraordinarily common throughout the whole book: 4:11, 15, 19, 49; 5:7; 6:34, 68 al. (more than 30 times).—In the long ending of Mk we have the designation ὁ κ. twice, 16:19, 20. In GPt ὁ κ. occurs 1:2; 2:3ab; 3:6, 8; 4:10; 5:19; 6:21, 24; 12:50ab; 14:59, 60 (in the last pass. without the art.); the fragment that has been preserved hardly affords any opportunity for the use of the voc. 2 Cl introduces apocryphal sayings of Jesus with λέγει ὁ κ. 5:2; λ. ὁ κ. ἐν τ. εὐαγγελίῳ 8:5.—Repeated κύριε, κύριε Mt 7:21f; Lk 6:46; 2 Cl 4:2 (TestAbr A 9 p. 86, 26 [Stone p. 20]; ApcMos 25 p. 14, 1 Tdf.; s. KKöhler, StKr 88, 1915, 471–90).

ג. Even in the passages already mentioned the use of the word κ. raises Jesus above the human level (Mani is also κ. for his people: Kephal. I 183, 11; 13; 16); this tendency becomes even clearer in the following places: ὁ κύριος Ac 5:14; 9:10f, 42; 11:23f; 22:10b; Ro 12:11; 14:8; 1 Cor 6:13f, 17; 7:10, 12; 2 Cor 5:6, 8; Gal 1:19; Col 1:10; 1 Th 4:15b; 2 Th 3:1; Hb 2:3; Js 5:7f; B 5:5; IEph 10:3; AcPl Ha 6, 21; 7, 5; 27; 8, 2; AcPlCor 1:6, 14.—Without the art. 1 Cor 4:4; 7:22b; 10:21ab; 2 Cor 12:1; 1 Th 4:15a; 2 Ti 2:24; AcPlCor 1:8. So esp. in combinations w. preps.: ἀπὸ κυρίου Col 3:24. κατὰ κύριον 2 Cor 11:17. παρὰ κυρίου Eph 6:8. πρὸς κύριον 2 Cor 3:16; AcPl Ha 6, 9. πρὸς τὸν κ. 8, 23. σὺν κυρίῳ 1 Th 4:17b. ὑπὸ κυρίου 1 Cor 7:25b; 2 Th 2:13. Esp. freq. is the Pauline formula ἐν κυρίῳ (lit. on ἐν 4c), which appears outside Paul’s letters only Rv 14:13; IPol 8:3; AcPl Ha 3, 23; AcPlCor 1:1, 16 (cp. Pol 1:1 ἐν κυρίῳ ἡμῶν Ἰ. Χριστῷ): 1 Cor 11:11; Phlm 16; πιστὸς ἐν κ. 1 Cor 4:17; cp. Eph 6:21; Hm 4, 1, 4; φῶς ἐν κ. Eph 5:8. ἡ σφραγίς μου τ. ἀποστολῆς ὑμεῖς ἐστε ἐν κ. 1 Cor 9:2. W. verbs: ἀσπάζεσθαι Ro 16:22 (GBahr, CBQ 28, ’66, 465f renders: in the service of my master, i.e. Paul); 1 Cor 16:19. ἐνδυναμοῦσθαι Eph 6:10. καλεῖσθαι 1 Cor 7:22a. καυχᾶσθαι 1:31. κοπιᾶν Ro 16:12ab; μαρτύρεσθαι Eph 4:17. παραλαμβάνειν διακονίαν Col 4:17. πεποιθέναι εἴς τινα Gal 5:10. ἐπί τινα 2 Th 3:4; cp. Phil 1:14; 2:24. προί̈στασθαι 1 Th 5:12. προσδέχεσθαι Ro 16:2; Phil 2:29. στήκειν 4:1; 1 Th 3:8. ὑπακούειν Eph 6:1. τὸ αὐτὸ φρονεῖν Phil 4:2. θύρας μοι ἀνεῳγμένης ἐν κ. 2 Cor 2:12.—W. διδάσκαλος J 13:13f. W. σωτήρ 2 Pt 3:2; cp. 1:11; 2:20 (Just., D. 39, 2). W. Χριστός Ac 2:36; cp. Χριστὸς κύριος (La 4:20; PsSol 17, 32 v.l. [GBeale, Christos Kyrios in PsSol 17:32—‘The Lord’s Anointed’ Reconsidered: NTS 31, ’85, 620–27]; PsSol 18 ins) Lk 2:11. ὁ κ. Χριστός AcPlCor 2:3. Esp. freq. are the formulas ὁ κ. Ἰησοῦς Ac 1:21; 4:33; 8:16; 11:20; 15:11; 16:31; 19:5, 13, 17; 20:24, 35; 21:13; 1 Cor 11:23; 16:23; 2 Cor 4:14; 11:31; Gal 6:17 v.l.; Eph 1:15; 1 Th 2:15; 4:2; 2 Th 1:7; 2:8; Phlm 5.—ὁ κ. Ἰησοῦς Χριστός Ac 11:17; 28:31; Ro 13:14; 2 Cor 13:13; Phil 4:23; 2 Th 3:6; Phlm 25; 1 Cl 21:6 (Ar. 15, 1). Without the art. mostly in introductions to letters Ro 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; 6:23; Phil 1:2; 3:20; 1 Th 1:1; 2 Th 1:2, 12b; 1 Ti 5:21 v.l.; Js 1:1; Χριστὸς Ἰησοῦς κ. 2 Cor 4:5; Χριστὸς Ἰησοῦς ὁ κ. Col 2:6. Χριστὸς ὁ κ. 2 Cl 9:5. In an appeal κύριε Ἰησοῦ (cp. Sb 8316, 5f κύριε Σάραπι; PGM 7, 331 κύριε Ἄνουβι) Ac 7:59; Rv 22:20. κύριε AcPl Ha 7:30f, 40.—W. gen. of pers. (in many places the mss. vary considerably in adding or omitting this gen.) ὁ κ. μου ISm 5:2. ὁ κ. ἡμῶν 2 Ti 1:8; Hb 7:14; IPhld ins; ὁ κ. ἡμῶν Ἰησοῦς Ac 20:21; 1 Cor 5:4; 2 Cor 1:14; 1 Th 2:19; 3:11, 13; 2 Th 1:8; Hb 13:20. Ἰησοῦς ὁ κ. ἡμῶν 1 Cor 9:1. ὁ κ. ἡμῶν Χριστός Ro 16:18 (the only pass. in Paul without Ἰησοῦς). ὁ κ. ἡμῶν Ἰησοῦς Χριστός Ac 15:26; Ro 5:1, 11; 15:6, 30; 1 Cor 1:2, 7f, 10; 6:11 v.l.; 15:57; 2 Cor 1:3; 8:9; Gal 6:14, 18; Eph 1:3; 5:20; 6:24; Col 1:3; 1 Th 1:3; 5:9, 23, 28; 2 Th 2:1, 14, 16; 3:18; 1 Ti 6:3, 14; Js 2:1; 1 Pt 1:3; 2 Pt 1:8, 14, 16; Jd 4, 17, 21 (also TestSol 1:12 D). ὁ κ. ἡμῶν Χριστός Ἰησοῦς AcPlCor 2:5; cp. AcPl Ha 8, 17=Ox 1602, 20f/BMM recto 22. Ἰησοῦς Χριστὸς ὁ κ. ἡμῶν Ro 1:4; 5:21; 7:25; 1 Cor 1:9; Jd 25 (Just., D. 41, 4). (ὁ) Χριστὸς Ἰησοῦς ὁ κ. ἡμῶν Ro 6:11 v.l., 23; 8:39; 1 Cor 15:31; Eph 3:11; 1 Ti 1:2, 12; 2 Ti 1:2 (ὁ ἡμέτερος κ. Χριστὸς Ἰησοῦς Just., D. 32, 3 and 47, 5 al.). Χριστὸς Ἰησοῦς ὁ κ. μου Phil 3:8. ὁ κ. μου Χριστὸς Ἰησοῦς AcPl Ha 7, 29. ὁ κ. αὐτῶν Rv 11:8.—W. other genitives: πάντων κ. Lord over all (cp. Pind., I. 5, 53 Ζεὺς ὁ πάντων κ.; Plut., Mor. 355e Osiris; PGM 13, 202) Ac 10:36; Ro 10:12. κ. κυρίων (cp. En 9:4) Rv 17:14; 19:16.—That ‘Jesus is κύριο’ (perh. ‘our κύριος is Jesus’) is the confession of the (Pauline) Christian church: Ro 10:9; 1 Cor 12:3; cp. 8:6; Phil 2:11 (on the latter pass. s. under ἁρπαγμός and κενόω 1. Cp. also Diod S 5, 72, 1: after Zeus was raised ἐκ γῆς εἰς τὸν οὐρανόν, there arose in the ψυχαῖς of all those who had experienced his benefactions, the belief ὡς ἁπάντων τῶν γινομένων κατὰ οὐρανὸν οὗτος εἴη κύριος; s. also 3, 61, 6 Zeus acclaimed ‘God and Lord’).—In J the confession takes the form ὁ κύριός μου καὶ ὁ θεός μου J 20:28 (on the combination of κύριος and θεός s. θεός, beg., and 3c).—JFitzmyer, The Semitic Background of the NT Kyrios-Title: A Wandering Aramaean—Collected Aramaic Essays ’79, 115–42; s. also 87–90.

δ. In some places it is not clear whether God or Christ is meant, cp. Ac 9:31; 1 Cor 4:19; 7:17; 2 Cor 8:21; Col 3:22b; 1 Th 4:6; 2 Th 3:16 al.

ε. of other transcendent beings

א. an angel Ac 10:4 (JosAs 14:6 al.; GrBar 4:1 al.; ApcZeph). p. 129 Denis.

ב. in contrast to the one κύριος of the Christians there are θεοὶ πολλοὶ καὶ κύριοι πολλοί many gods and many lords 1 Cor 8:5 (cp. Dt 10:17); we cannot say just what difference, if any, Paul makes betw. these θεοί and κύριοι; unless we have here an hendiadys, the apostle may imply that the κ. are of lower rank than the θ. (sim. Did., Gen. 248, 5. On the many θεοί and lesser divinities cp. Maximus Tyr. 11, 5ab θεὸς εἷς πάντων βασιλεὺς κ. πατήρ, κ. θεοὶ πολλοί, θεοῦ παῖδες [= δαίμονες 11, 12a], συνάρχοντες θεοῦ. Ταῦτα κ. ὁ Ἕλλην λέγει, κ. ὁ βάρβαρος; 8, 8ef. Also Diog. L. 8, 23 the saying of Pythagoras, that humankind must τοὺς θεοὺς δαιμόνων προτιμᾶν=honor the deities more than the divinities or demi-gods δαίμονες; Heraclitus, Fgm. 5 divides the celestial realm into θεοὶ καὶ ἥρωες. S. also κυριότης 3 and, in a way, PGM 36, 246 κύριοι ἄγγελοι; s. also θεός 1).—On the whole word s. WGraf Baudissin, Kyrios als Gottesname im Judentum u. s. Stelle in d. Religionsgesch., 4 vols. 1926–29; SvenHerner, Die Anwendung d. Wortes κ. im NT 1903; Dssm., LO 298ff [LAE 353ff]; BBacon, Jesus as Lord: HTR 4, 1911, 204–28; WHeitmüller, ZNW 13, 1912, 333ff; HBöhlig, D. Geisteskultur v. Tarsos 1913, 53ff, Zum Begriff κύριος bei Pls: ZNW 14, 1913, 23ff, ʼΕν κυρίῳ: Heinrici Festschr. 1914, 170ff; WBousset, Kyrios Christos² 1921 [Engl. tr. JSteely ’70]; PWern-le, ZTK 25, 1915, 1–92; PAlthaus, NKZ 26, 1915, 439ff; 513ff; Heitmüller, ZTK 25, 1915, 156ff; Bousset, Jesus der Herr 1916; GVos, The Continuity of the Kyrios Title in the NT: PTR 13, 1915, 161–89, The Kyrios Christos Controversy: ibid. 15, 1917, 21–89; EWeber, Zum Gebrauch der κύριος-Bez.: NKZ 31, 1920, 254ff; ERohde, Gottesglaube u. Kyriosglaube bei Paulus: ZNW 22, 1923, 43ff; RSeeberg, D. Ursprung des Christenglaubens 1914; JWeiss, D. Urchristentum 1917, 351ff; Ltzm., Hdb. exc. on Ro 10:9; Burton, ICC Gal 1921, 399–404; WFoerster, Herr ist Jesus 1924; AFrövig, D. Kyriosglaube des NTs 1928; ELohmeyer, Kyr. Jesus 1928; EvDobschütz, Κύριος Ἰησοῦς: ZNW 30, ’31, 97–123 (lit.); OMichel, D. Christus des Pls: ZNW 32, ’33, 6–31; also 28, 1929, 324–33; Dodd 9–11; LCerfaux, ‘Kyrios’ dans les citations paul. de l’AT: ETL 20, ’43, 5–17; FGrant, An Introd. to NT Thought ’50, 130–37; PÉLangevin, Jésus Seigneur ’67; IPotterie, BRigaux Festschr. ’70, 117–46 (Luke); JKingsbury, JBL 94, ’75, 246–55 (Mt); FDanker, Luke ’87, 60–81; DZeller, 925–28 (lit.).—B. 1330. Schürer II 326. DELG. M-M. EDNT. TW. Spicq. Sv.

ἀγάπη, ης, ἡ (this term has left little trace in polytheistic Gk. lit. A sepulchral ins, prob. honoring a polytheistic army officer, who is held in ‘high esteem’ by his country [SEG VIII, 11, 6 (III A.D.)] sheds light on an ex. such as Philod., παρρ. col. 13a, 3 Oliv., but s. Söding [below] 294. The restorations in POxy 1380, 28 and 109f [II A.D.] are in dispute: s. New Docs 4, 259 [lit.]; Söding [end] 294f, n. 68 [lit.]. For other exx. from the Gr-Rom. world s. Ltzm., exc. after 1 Cor 13; L-S-J-M; ACeresa-Gastaldo, Αγάπη nei documenti anteriori al NT: Aegyptus 31, ’51, 269–306, has a new pap and a new ins ex. fr. III A.D. secular sources; in RivFil 31, ’53, 347–56 the same author shows it restored in an ins of 27 B.C., but against C-G. s. lit. Söding 293, n. 57. In Jewish sources: LXX, esp. SSol, also pseudepigr., Philo, Deus Imm. 69; Just., D. 93, 4. Cp. ACarr, ET 10, 1899, 321–30. Its paucity in gener. Gk. lit. may be due to a presumed colloq. flavor of the noun (but s. IPontEux I, 359, 6 as parallel to 2 Cor 8:8 below). No such stigma attached to the use of the verb ἀγαπαω (q.v.).

① the quality of warm regard for and interest in another, esteem, affection, regard, love (without limitation to very intimate relationships, and very seldom in general Greek of sexual attraction).

ⓐ of human love

α. without indication of the pers. who is the object of interest (cp. Eccl 9:1, 6; Sir 48:11 v.l.): ἀ. as subj. ἡ ἀ. οἰκοδομεῖ 1 Cor 8:1.—13:4, 8 (on 1 Cor 13 see the comm. [Maxim Tyr. 20:2 praise of ἔρως what it is not and what it is; s. AHarnack, SBBerlAk 1911, 132–63, esp. 152f; ELehmann and AFridrichsen, 1 Cor 13 e. christl.-stoische Diatribe: StKr Sonderheft 1922, 55–95]; EHoffmann, Pauli Hymnus auf d. Liebe: Dtsche Vierteljahrsschrift für Literaturwiss. u. Geistesgesch. 4, 1926, 58–73; NLund, JBL 50, ’31, 266–76; GRudberg, Hellas och Nya Testamentet ’34, 149f; HRiesenfeld, ConNeot 5, ’41, 1–32, Nuntius 6, ’52, 47f); Phil 1:9. ἡ ἀ. κακὸν οὐκ ἐργάζεται Ro 13:10; πλήρωμα νόμου ἡ ἀ. ibid.; ψυγήσεται ἡ ἀ. τ. πολλῶν Mt 24:12; ἡ ἀ. ἀνυπόκριτος let love be genuine Ro 12:9, cp. 2 Cor 6:6. As predicate 1 Ti 1:5; 1J 4:16b (cp. bα). As obj. ἀγάπην ἔχειν (Did., Gen. 221, 30) 1 Cor 13:1–3; Phil 2:2 φιλίαν ἢ ἀγάπην ἔχοντες Just., D. 93, 4; διώκειν 1 Cor 14:1; 1 Ti 6:11; 2 Ti 2:22; ἐνδύσασθαι τὴν ἀ. Col 3:14. ἀφιέναι Rv 2:4.—2 Pt 1:7; Col 1:8. ἐμαρτύρησάν σου τῇ ἀ. 3J 6. Attributively in gen. case ὁ κόπος τῆς ἀ. 1 Th 1:3; τὸ τ. ὑμετέρας ἀ. γνήσιον the genuineness of your love 2 Cor 8:8. ἔνδειξις τῆς ἀ. vs. 24; cp. πᾶσαν ἐνδεικνυμένους ἀ. Tit 2:10 v.l.—Hb 10:24; Phil 2:1; 1 Pt 5:14; 1 Cl 49:2.—In prep. phrases ἐξ ἀγάπης out of love Phil 1:16; παράκλησις ἐπὶ τῇ ἀ. σου comfort from your love Phlm 7; περιπατεῖν κατὰ ἀ., ἐν ἀ. Ro 14:15; Eph 5:2; ἐν ἀ. ἔρχεσθαι (opp. ἐν ῥάβδῳ) 1 Cor 4:21; ἀληθεύειν ἐν ἀ. Eph 4:15. Other verbal combinations w. ἐν ἀ., 1 Cor 16:14; Eph 3:17; 4:2; Col 2:2; 1 Th 5:13; cp. Eph 4:16 (on Eph 1:4 s. bα). ἐν τῇ ἀ. 1J 4:16b, 18. διὰ τῆς ἀ. δουλεύετε ἀλλήλοις Gal 5:13. πίστις διʼ ἀγάπης ἐνεργουμένη 5:6. διὰ τὴν ἀ. παρακαλῶ for love’s sake I appeal Phlm 9. μετὰ ἀγάπης πολιτεύεσθαι live in love 1 Cl 51:2.—W. ἀλήθεια 2J 3; πίστις 1 Th 3:6; 5:8; 1 Ti 1:14; 2 Ti 1:13; Phlm 5; B 11:8; IEph 1:1; 9:1; 14:1 al. W. πίστις and other concepts on the same plane Eph 6:23; 1 Ti 2:15; 4:12; 6:11; 2 Ti 2:22; 3:10; Tit 2:2; Rv 2:19; Hm 8:9; cp. v 3, 8, 2–5. The triad πίστις, ἐλπίς, ἀγάπη 1 Cor 13:13; s. also Col 1:4f; 1 Th 1:3; 5:8; B 1:4 (cp. Porphyr., Ad Marcellam 24 τέσσαρα στοιχεῖα μάλιστα κεκρατύνθω περὶ θεοῦ• πίστις, ἀλήθεια, ἔρως, ἐλπίς and s. Rtzst., Hist. Mon. 1916, 242ff, NGG 1916, 367ff; 1917, 130ff, Hist. Zeitschr. 116, 1916, 189ff; AHarnack, PJ 164, 1916, 5ff=Aus d. Friedens-u. Kriegsarbeit 1916, 1ff; PCorssen, Sokrates 7, 1919, 18ff; ABrieger, D. urchr. Trias Gl., Lbe, Hoff., diss. Heidelb. 1925; WTheiler, D. Vorbereitung d. Neuplatonismus 1930, 148f). W. δύναμις and σωφρονισμός 2 Ti 1:7. Cp. B 1:6.—Attributes of love: ἀνυπόκριτος Ro 12:9; 2 Cor 6:6. γνησία 1 Cl 62:2. φιλόθεος and φιλάνθρωπος Agr 7. σύμφωνος IEph 4:1 ἄοκνος IPol 7:2. ἐκτενής 1 Pt 4:8. It is a fruit of the Spirit καρπὸς τοῦ πνεύματος Gal 5:22, and takes first rank among the fruits. ἀ. τοῦ πνεύματος Ro 15:30; cp. Col 1:8. Since the term denotes concern for another, the sense alms, charity ISm 6:2 is readily apparent (cp. ἀ. λαμβάνειν ‘receive alms’ PGen 14, 7).—ἀσπάζεται ὑμᾶς ἡ ἀγάπη τῶν ἀδελφῶν the members greet you with love IPhld 11:2; ISm 12:1, cp. ITr 13:1; IRo 9:3. In these passages the object of the love is often made plain by the context; in others it is

β. expressly mentioned

א. impers. ἀ. τῆς ἀληθείας 2 Th 2:10; ἀ. τῆς πατρίδος love for the homeland 1 Cl 55:5.

ב. human beings ἀ. εἴς τινα love for someone εἰς πάντας τοὺς ἁγίους Eph 1:15; Col 1:4. εἰς ἀλλήλους καὶ εἰς πάντας 1 Th 3:12; 2 Th 1:3; cp. 2 Cor 2:4, 8; 1 Pt 4:8; 2J 6. ἐν ἀλλήλοις J 13:35. ἐξ ἡμῶν ἐν ὑμῖν 2 Cor 8:7; ἡ ἀ. μου μετὰ ὑμῶν 1 Cor 16:24.

ג. God or Christ (πρὸς τὸν θεόν Orig., C. Cels. 3, 15, 12) ἀ. τοῦ θεοῦ love toward God (but in many cases the gen. may be subjective) Lk 11:42; J 5:42; 2 Th 3:5; 1J 2:5, 15; 3:17; 4:12; 5:3; 2 Cor 7:1 P 46 (for φόβος); ἀ. εἰς θεὸν καὶ Χριστὸν καὶ εἰς τὸν πλησίον Pol 3:3; ἀ. εἰς τὸ ὄνομα θεοῦ Hb 6:10.

ⓑ of the love of God and Christ

α. to humans. Of God (cp. Wsd 3:9): 1J 4:10; ἐν ἡμῖν 1J 4:9, 16. εἰς ἡμᾶς Ro 5:8, cp. vs. 5. τετελείωται ἡ ἀ. μεθʼ ἡμῶν 1J 4:17 (s. HPreisker app. to HWindisch Comm. 167); ἀπὸ τῆς ἀ. τοῦ θεοῦ τῆς ἐν χριστῷ Ἰησοῦ Ro 8:39. ἀγάπην διδόναι bestow love 1J 3:1; ἐν ἀ. προορίσας ἡμᾶς εἰς υἱοθεσίαν Eph 1:4f: the rhythm of the passage suggests the believers as agents for ἀ. in vs. 4 (cp. vs. 15), but 2:4 favors God; s. the comm.—2 Cor 13:13; Jd 2 and 21. God is the source of love 1J 4:7, the θεὸς τῆς ἀ. 2 Cor 13:11, and therefore God is love 1J 4:8, 16. Christians, embraced by God’s love, are τέκνα ἀγάπης B 9:7; 21:9.—Of Jesus’ love J 15:9, 10a, 13 (s. MDibelius, Joh 15:13: Deissmann Festschr. 1927, 168–86); 1J 3:16.—Ro 8:35; 2 Cor 5:14; cp. Eph 3:19. Perh. the ἀληθὴς ἀγάπη of Pol 1:1 is a designation of Jesus or his exemplary concern for others.

β. of the relation betw. God and Christ J 15:10b; 17:26 (on the constr. cp. Pel.-Leg. 12, 21 ὁ πλοῦτος ὅν με ἐπλούτισεν ὁ σατανᾶς). τοῦ υἱοῦ τῆς ἀ. αὐτοῦ of the son of (God’s) love, i.e. of (God’s) beloved son Col 1:13 (s. PsSol 13:9 υἱὸς ἀγαπήσεως).—WLütgert, D. L. im NT 1905; BWarfield, PTR 16, 1918, 1–45; 153–203; JMoffatt, Love in the NT 1929; HPreisker, StKr 95, 1924, 272–94, D. urchr. Botschaft v. der L. Gottes 1930; RSchütz, D. Vorgeschichte der joh. Formel ὁ θεὸς ἀγ. ἐστίν diss. Kiel 1917; CBowen, Love in the Fourth Gosp.: JR 13, ’33, 39–49; GEichholz, Glaube u. L. im 1 J: EvTh ’37, 411–37. On ἔρως and ἀ. s. Harnack, SBBerlAk 1918, 81–94; ANygren, Eros u. Agape I 1930, II ’37 (Eng. tr. Agape and Eros, AHebert and PWatson ’32, ’39; on this JRobinson, Theology 48, ’45, 98–104); LGrünhut, Eros u. Ag. ’31. Cp. CTarelli, Ἀγάπη: JTS n.s. 1, ’50, 64–67; ELee, Love and Righteousness: ET 62, ’50/51, 28–31; AŠuštar, Verbum Domini 28, ’50, 110–19; 122–40; 193–213; 257–70; 321–40; TOhm, D. Liebe zu Gott in d. nichtchristl. Religionen, ’50; WHarrelson, The Idea of Agape: JR 31, ’51, 169–82; VWarnach, Agape: Die Liebe als Grundmotiv der ntl. Theol. 1951; JSteinmueller, Ἐρᾶν, Φιλεῖν, Ἀγαπᾶν in Extrabiblical and Bibl. Sources: Studia Anselmiana 27f, ’51, 404–23.—Full bibliog. in HRiesenfeld, Étude bibliographique sur la notion biblique d’ ἀγάπη, surtout dans 1 Cor 13: ConNeot 5, ’41, 1–32; s. also EDNT.

② a common meal eaten by early Christians in connection with their worship, for the purpose of fostering and expressing mutual affection and concern, fellowship meal, a love-feast (the details are not discussed in the NT, although Paul implicitly refers to it 1 Cor 11:17ff; cp. D 9–10; s. also Pliny Ep. 10, 96, 7; AcPlTh 25 [Aa I 252]; Clem. Al., Paed. 2, 1, 4, Strom. 3, 2, 10; Pass. Perp. et Felic. 17, 1; Tertull., Apolog. 39, De Jejun. 17; Minucius Felix 31) Jd 12 (v.l. ἀπάταις; in 2 Pt 2:13 ἀγάπαις is v.l. for ἀπάταις; the same v.l. Eccl 9:6, where ἀπάτη in ms. S is meaningless: s. RSchütz, ZNW 18, 1918, 224; s. ἀγαπάω 3 on J 13:1, 34). ἀγάπη ἄφθαρτος IRo 7:3. ἀγάπην ποιεῖν hold a love-feast ISm 8:2, in both pass. w. prob. ref. to the eucharist (s. ἀγαπάω 2 and 3).—Meals accompanied by religious rites and in a religious context were conducted by various social groups among the Greeks from early times (s. Bauer’s Introduction, pp. xxvii–viii, above). A scholion on Pla. 122b says of such meals among the Lacedaemonians that they were called φιλίτια, because they φιλίας συναγωγά ἐστιν. Is ἀγ. perhaps a translation of φιλία into Christian terminology?—JKeating, The Ag. and the Eucharist in the Early Church 1901; HLeclercq, Dict. d’Arch. I 1903, 775–848; FFunk, Kirchengesch. Abhdlgen. 3, 1907, 1–41; EBaumgartner, Eucharistie u. Ag. im Urchr. 1909; RCole, Love Feasts, a History of the Christian Ag. 1916; GWetter, Altchr. Liturgien II 1921; HLietzmann, Messe u. Herrenmahl 1926 (on this ALoisy, Congr. d’Hist. du Christ. I 1928, 77–95); KVölker, Mysterium u. Ag. 1927; DTambolleo, Le Agapi ’31; BReicke, Diakonie, Festfreude u. Zelos in Verbindung mit der altchristlichen Agapenfeier, ’51.—TSöding, Das Wortfeld der Liebe im paganen und biblischen Griechisch: ETL 68, ’92, 284–330.—DELG s.v. ἀγαπάω. M-M. TW. Spicq. TRE s.v. Liebe.

ἴδιος, ία, ον (Hom.+; s. B-D-F §286; W-S. §22, 17; Rob. 691f; Mlt-Turner 191f.—For the spelling ἵδιος s. on ὀλίγος.)

① pert. to belonging or being related to oneself, one’s own

ⓐ in contrast to what is public property or belongs to another: private, one’s own (exclusively) (opp. κοινός, as Pla., Pol. 7, 535b; Appian, Bell. Civ. 5, 41 §171; Ath. 25, 4) οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι nor did anyone claim that anything the person had was private property or nor did anyone claim ownership of private possessions Ac 4:32; cp. D 4:8.

ⓑ in respect to circumstance or condition belonging to an individual (opp. ἀλλότριος) κατὰ τὴν ἰδίαν δύναμιν according to each one’s capability (in contrast to that of others) Mt 25:15. τὴν δόξαν τὴν ἰ. ζητεῖ J 7:18; cp. 5:18, 43. ἕκαστος εἰς τὴν ἰδίαν πόλιν Lk 2:3 v.l. (for ἑαυτοῦ); sim. Mt 9:1 (noting the departure of Jesus to his home territory); cp. Dg 5:2. Christ ἐλευθερώσῃ πᾶσαν σάρκα διὰ τῆς ἰδίας σαρκός AcPlCor 2:6; cp. vs. 16 ἕκαστος τῇ ἰ. διαλέκτῳ ἡμῶν Ac 2:8; cp. 1:19 τῇ ἰ. διαλέκτῳ αὐτῶν, without pron. 2:6 (Tat. 26, 1 τὴν ἰ. αὐτῆς … λέξιν); ἰδίᾳ δυνάμει 3:12; cp. 28:30; τἡν ἰ. (δικαιοσύνην) Ro 10:3; cp. 11:24; 14:4f. ἕκαστος τ. ἴ. μισθὸν λήμψεται κατὰ τ. ἴ. κόπον each will receive wages in proportion to each one’s labor 1 Cor 3:8. ἑκάστη τὸν ἴδιον ἄνδρα her own husband 7:2 (Diog. L. 8, 43 πρὸς τὸν ἴδιον ἄνδρα πορεύεσθαι). ἕκαστος ἴδιον ἔχει χάρισμα 7:7. ἕκαστος τὸ ἴδιον δεῖπνον προλαμβάνει (s. προλαμβάνω 1c) 1 Cor 11:21 (Eratosth.: 241 Fgm. 16 Jac. of the festival known as Lagynophoria τὰ κομισθέντα αὑτοῖς δειπνοῦσι κατακλιθέντες … κ. ἐξ ἰδίας ἕκαστος λαγύνου παρʼ αὑτῶν φέροντες πίνουσιν ‘they dine on the things brought them … and they each drink from a flagon they have personally brought’. Evaluation: συνοίκια ταῦτα ῥυπαρά• ἀνάγκη γὰρ τὴν σύνοδον γίνεσθαι παμμιγοῦς ὄχλου ‘that’s some crummy banquet; it’s certainly a meeting of a motley crew’); cp. 1 Cor 9:7; 15:38. ἕκαστος τὸ ἴ. φορτίον βαστάσει Gal 6:5.—Tit 1:12; Hb 4:10; 7:27; 9:12; 13:12.—J 4:44 s. 2 and 3b.

② pert. to a striking connection or an exclusive relationship, own (with emphasis when expressed orally, or italicized in written form) κοπιῶμεν ταῖς ἰ. χερσίν with our own hands 1 Cor 4:12 (first pers., cp. UPZ 13, 14 [158 B.C.] εἰμὶ μετὰ τ. ἀδελφοῦ ἰδίου=w. my brother; TestJob 34:3 ἀναχωρήσωμεν εἰς τὰς ἰδίας χώρας). ἐν τῷ ἰ. ὀφθαλμῷ in your own eye Lk 6:41; 1 Th 2:14; 2 Pt 3:17 (here the stability of the orthodox is contrasted with loss of direction by those who are misled by error). Ac 1:7 (God’s authority in sharp contrast to the apostles’ interest in determining a schedule of events). ἰ. θέλημα own will and ἰδία καρδία own heart or mind 1 Cor 7:37ab contrast with μὴ ἔχων ἀνάγκην ‘not being under compulsion’; hence ἰ. is not simply equivalent to the possessive gen. in the phrase ἐν τῇ καρδίᾳ αὐτοῦ. 1 Cor 6:18, ἰ. heightens the absurdity of sinning against one’s own body. Lk 10:34 (apparently the storyteller suggests that the wealthy Samaritan had more than one animal, but put his own at the service of the injured traveler). ἐπὶ τὸ ἴδιον ἐξέραμα 2 Pt 2:22 (cp. ἐπὶ τὸν ἑαυτοῦ ἔμετον Pr 26:11), with heightening of disgust. Some would put J 4:44 here (s. 1 end). εἰς τὸν ἴδιον ἀγρόν Mt 22:5 (the rude guest prefers the amenities of his own estate). Mk 4:34b (Jesus’ close followers in contrast to a large crowd). Ac 25:19 (emphasizing the esoteric nature of sectarian disputes). Js 1:14 (a contrast, not between types of desire but of sources of temptation: those who succumb have only themselves to blame). διὰ τοῦ αἵματος τοῦ ἰδίου through his own blood Ac 20:28 (so NRSV mg.; cp. the phrase SIG 547, 37; 1068, 16 ἐκ τῶν ἰδίων commonly associated with the gifts of generous officials, s. 4b. That the ‘blood’ would be associated with Jesus would be quite apparent to Luke’s publics).

③ pert. to a person, through substitution for a pronoun, own. Some of the passages cited in 2 may belong here. ἴ. is used for the gen. of αὐτός or the possess. pron., or for the possess. gen. ἑαυτοῦ, ἑαυτῶν (this use found in Hellenistic wr. [Schmidt 369], in Attic [Meisterhans³-Schw. 235] and Magnesian [Thieme 28f] ins; pap [Kuhring—s. ἀνά beg.—14; Mayser II/2, 73f]. S. also Dssm., B 120f [BS 123f], and against him Mlt. 87–91. LXX oft. uses ἴ. without emphasis to render the simple Hebr. personal suffix [Gen 47:18; Dt 15:2; Job 2:11; 7:10, 13; Pr 6:2 al.], but somet. also employs it without any basis for it in the original text [Job 24:12; Pr 9:12; 22:7; 27:15]. Da 1:10, where LXX has ἴ., Theod. uses μου. 1 Esdr 5:8 εἰς τὴν ἰδίαν πόλιν=2 Esdr 2:1 εἰς πόλιν αὐτοῦ; Mt 9:1 is formally sim., but its position in the narrative suggests placement in 1)

ⓐ with the second pers. (Jos., Bell. 6, 346 ἰδίαις χερσίν=w. your own hands). Eph 5:22 (cp. vs. 28 τὰς ἑαυτῶν γυναῖκας); 1 Th 4:11; 1 Pt 3:1.

ⓑ with the third pers. ἐν τῇ ἰδίᾳ πατρίδι J 4:44 (cp. ἐν τῇ πατρίδι αὐτοῦ: Mt 13:57; Mk 6:4; Lk 4:24, but J 4:44 is expressed in a slightly difft. form and may therefore belong in 1b above); Mt 25:14; 15:20 v.l.; J 1:41 (UPZ 13, s. 2 above: ἀδ. ἴ.); Ac 1:19; 24:24; 1 Ti 6:1; Tit 2:5, 9; 1 Pt 3:5; MPol 17:3; AcPl Ha 3, 21; 4, 27 (context uncertain); τὸ ἴδιον πλάσμα AcPlCor 2:12, 1; ἴδιον χωρίον Papias (3:3).

④ as subst., person or thing associated with an entity

ⓐ associates, relations οἱ ἴδιοι (comrades in battle: Polyaenus, Exc. 14, 20; SIG 709, 19; 22; 2 Macc 12:22; Jos., Bell. 1, 42, Ant. 12, 405; compatriots: ViHab 5 [p. 86, 7 Sch.]; Philo, Mos. 1, 177) fellow-Christians Ac 4:23; 24:23 (Just., D. 121, 3). The disciples (e.g., of a philosopher: Epict. 3, 8, 7) J 13:1. Relatives (BGU 37; POxy 932; PFay 110; 111; 112; 116; 122 al.; Vett. Val. 70, 5 ὑπὸ ἰδίων κ. φίλων; Sir 11:34; Just., A II, 7, 2 σὺν τοῖς ἰδίοις … Νῶε and D. 138, 2 Νῶε … μετὰ τῶν ἰδίων) 1 Ti 5:8; J 1:11b (the worshipers of a god are also so called: Herm. Wr. 1, 31).—Sg. τὸν ἴδιον J 15:19 v.l. (s. b below).

ⓑ home, possessions τὰ ἴδια home (Polyb. 2, 57, 5; 3, 99, 4; Appian, Iber. 23; Peripl. Eryth. 65 εἰς τὰ ἴδια; POxy 4, 9f ἡ ἀνωτέρα ψυχὴ τ. ἴδια γεινώσκει; 487, 18; Esth 5:10; 6:12; 1 Esdr 6:31 [τὰ ἴδια αὐτοῦ=2 Esdr 6:11 ἡ οἰκία αὐτοῦ]; 3 Macc 6:27, 37; 7:8; Jos., Ant. 8, 405; 416, Bell. 1, 666; 4, 528) J 16:32 (EFascher, ZNW 39, ’41, 171–230); 19:27; Ac 5:18 D; 14:18 v.l.; 21:6; AcPl Ha 8, 5. Many (e.g. Goodsp, Probs. 87f; 94–96; Field, Notes 84; RSV; but not Bultmann 34f; NRSV) prefer this sense for J 1:11a and Lk 18:28; another probability in both these pass. is property, possessions (POxy 489, 4; 490, 3; 491, 3; 492, 4 al.). ἐκ τῶν ἰδίων from his own well-stocked supply (oft. in ins e.g. fr. Magn. and Priene, also SIG 547, 37; 1068, 16 [in such ins the focus is on the generosity of public-spirited officals who use their own resources to meet public needs]; Jos., Ant. 12, 158) J 8:44. The sg. can also be used in this way τὸ ἴδιον (SIG 1257, 3; BGU 1118, 31 [22 B.C.]) J 15:19 (v.l. τὸν ἴδιον, s. a above).—τὰ ἴδια one’s own affairs (X., Mem. 3, 4, 12; 2 Macc 9:20; 11:23 v.l., 26, 29) 1 Th 4:11, here πράσσειν τὰ ἴδια=mind your own business.— Jd 6 of one’s proper sphere.