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Headword:
Aarôn
Adler number: alpha,6
Translated headword: Aaron
Vetting Status: high
Translation: Proper name.
Greek Original:Aarôn: onoma kurion.
Notes:
Same entry, according to Adler, in the
Ambrosian Lexicon.
Hebrew אהרון, brother of
Moses (
mu 1348); Aaron is also mentioned in
nu 1,
omicron 68.
See web address 1 below for the entry in the Catholic Encyclopedia on Aaron.
Web address 1
Keywords: biography; definition; religion
Translated by: Anne Mahoney on 21 August 1998@16:48:52.
Vetted by:
Headword:
Abaxi
Adler number: alpha,16
Translated headword: planks, abacuses
Vetting Status: high
Translation: What we call a)ba/kia.[1] The Lawmaker [says] in the Martyrdom of Saint Thecla: "Tryphaina was overcome by suffering, and was seen lying like the dead on the slabs."[2] So he says.
Greek Original:Abaxi: tois par' hêmin legomenois abakiois. ho Logothetês en tôi tês hagias Theklês marturiôi: Truphaina de pathei lêphtheisa nekrois homoia pros tois abaxin hôrato keimenê. houtô phêsin.
Notes:
This entry occurs after
alpha 17 in ms A (= Parisinus 2625), after
alpha 9 in ms S (= Vaticanus 1296) and in the margin of ms D (Bodleianus Auct. V 52).
[1] The given form is a dative plural of
a)/bac, ("abacus"), and the lexicographer explains it by reference to the diminutive
a)ba/kion. The primary sense is a table topped by a slab, or the slab itself; a "calculator" is a secondary meaning.
[2] Symeon Metaphrastes (also known as the Logothete ('Lawmaker'))
Patrologia Graeca 115.837c. On Thecla, cf.
tau 1108.
Translated by: Anne Mahoney on 22 August 1998@12:53:59.
Vetted by:
Headword:
Abaris
Adler number: alpha,18
Translated headword: Abaris, Avars
Vetting Status: high
Translation: Scythian, son of Seuthes. He wrote the so-called Scythinian Oracles[1] and Marriage of the river Hebros and Purifications and a Theogony in prose and Arrival of Apollo among the Hyperboreans in meter. He came from Scythia to Greece.
The legendary arrow belongs to him, the one he flew on from Greece to Hyperborean Scythia. It was given to him by Apollo.[2]
Gregory the Theologian mentioned this man in his Epitaphios for Basil the Great.[3]
They say[4] that once, when there was a plague throughout the entire inhabited world, Apollo told the Greeks and barbarians who had come to consult his oracle that the Athenian people should make prayers on behalf of all of them. So, many peoples sent ambassadors to them, and Abaris, they say, came as ambassador of the Hyperboreans in the third Olympiad.[5]
[Note] that the Bulgarians thoroughly destroyed the Avars[6] by force.
[Note] that these Avars drove out the Sabinorians, when they themselves had been expelled by peoples living near the shore of the Ocean, who left their own land when a mist formed in the flood of the Ocean and a crowd of griffins appeared; the story was that they would not stop until they had devoured the race of men. So the people driven away by these monsters invaded their neighbors. As the invaders were stronger, the others submitted and left, just as the Saragurians, when they were driven out, went to the Akatziri Huns.[7]
The declension is Abaris, Abaridos [genitive singular], Abaridas [accusative plural], and with apocope Abaris [nominative plural].
See about these things under 'Bulgarians'.[8]
Greek Original:Abaris: Skuthês, Seuthou huios. sunegrapsato de chrêsmous tous kaloumenous Skuthinous kai Gamon Hebrou tou potamou kai Katharmous kai Theogonian katalogadên kai Apollônos aphixin eis Huperboreous emmetrôs. hêke de ek Skuthôn eis Hellada. toutou ho muthologoumenos oïstos, tou petomenou apo tês Hellados mechri tôn Huperboreôn Skuthôn: edothê de autôi para tou Apollônos. toutou kai Grêgorios ho Theologos en tôi eis ton megan Basileion Epitaphiôi mnêmên pepoiêtai. phasi de hoti loimou kata pasan tên oikoumenên gegonotos aneilen ho Apollôn manteuomenois Hellêsi kai barbarois ton Athênaiôn dêmon huper pantôn euchas poiêsasthai. presbeuomenôn de pollôn ethnôn pros autous, kai Abarin ex Huperboreôn presbeutên aphikesthai legousi kata tên g# Olumpiada. hoti tous Abaris hoi Boulgaroi kata kratos ardên êphanisan. hoti hoi Abaris houtoi exêlasan Sabinôras, metanastai genomenoi hupo ethnôn oikountôn men tên parôkeanitin aktên, tên de chôran apolipontôn dia to ex anachuseôs tou Ôkeanou homichlôdes ginomenon, kai grupôn de plêthos anaphanen: hoper ên logos mê proteron pausasthai prin ê boran poiêsai to tôn anthrôpôn genos. dio dê hupo tônde elaunomenoi tôn deinôn tois plêsiochôrois eneballon: kai tôn epiontôn dunatôterôn ontôn hoi tên ephodon huphistamenoi metanistanto, hôsper kai hoi Saragouroi elathentes pros tois Akatirois Ounnois egenonto. klinetai de Abaris, Abaridos, tous Abaridas, kai kata apokopên Abaris. zêtei peri tôn autôn en tôi Boulgaroi.
Notes:
See generally A.H. Griffiths in OCD(4) p.1: "legendary devotee of Apollo from the far north, a shamanistic missionary and saviour-figure like
Aristeas [
alpha 3900]". Adler credits this part of the entry to the
Epitome Onomatologi Hesychii Milesii.
[1] Or in one manuscript, 'Skythian'.
[2] Perhaps from a scholion on the passage about to be cited (so Adler). Cf.
Herodotos 4.36.1 (web address 1).
[3] Gregory of Nazianzus PG 36.524b.
[4] This material is from Harpokration s.v.
*)/abaris
[5] 768-765 BCE. Harpokration (see preceding note) cites Hippostratos (FGrH 568 F4) to this effect, but adds that there were later alternatives: the twenty-first Olympiad (696-693) or "the time of Croesus, king of
Lydia" (so
Pindar, fr.270 Snell-Maehler), i.e. c.560-546.
[6] The word used for the Avars here,
*)aba/ris, is a homograph for the name of the Hyperborean wise man Abaris, so this separate section on the Avars is included in this entry. There is no indication that the lexicographer sees any connection between the two topics.
[7]
Priscus fr.30 FHG (4.104), still 30 Bornmann. The final part reappears at
alpha 820 and
sigma 111.
[8]
beta 423.
RE Abaris (1) I.16-17
Macartney, C.A. "On the Greek Sources for the History of the Turks in the Sixth Century." BSOAS 11 (1944): 266-275
Associated internet address:
Web address 1
Keywords: biography; Christianity; dialects, grammar, and etymology; geography; historiography; history; mythology; philosophy; poetry; religion; rhetoric
Translated by: Anne Mahoney on 21 August 1998@17:03:41.
Vetted by:William Hutton (Modified translation and notes, added keywords, set status.) on 19 January 2001@14:57:43.
David Whitehead (augmented notes and bibliography; cosmetics) on 9 February 2001@05:20:43.
David Whitehead (added note) on 14 February 2001@06:09:48.
Mihai Olteanu (The only thracian item concerning Abaris is his father's name. Everything else pledes for his sythian ('hyperborean') origin. This is why I suppose we deal here with a copist mistake, and I propose the emendation: ́Αβαρις: Σκύθης, *Σκύθου υἱός (for Σκύθης as mythological character, see for example Herodotos 4,10).) on 22 January 2002@21:55:20.
David Whitehead (augmented notes and keywords; cosmetics) on 23 January 2002@03:11:25.
David Whitehead (augmented n.6 and added a keyword) on 5 October 2004@03:21:13.
William Hutton (augmented notes, added link and keywords, set status) on 24 August 2007@11:05:00.
Jennifer Benedict (cosmeticule) on 25 March 2008@00:16:43.
David Whitehead (another note; cosmetics) on 28 March 2014@06:23:27.
David Whitehead (updated a ref) on 29 July 2014@12:06:21.
David Whitehead (updated a ref) on 31 January 2015@09:22:24.
Headword:
Abas
Adler number: alpha,20
Translated headword: Abas
Vetting Status: high
Translation: A sophist, who left Historical Commentaries and an Art of Rhetoric.
Greek Original:Abas: sophistês, Historika hupomnêmata kai Technên rhêtorikên katalipôn.
Notes:
Adler cites Epitome Onomatologi Hesychii Milesii for the entry.
See RE 1.19, Abas(11). Jacoby's Abas, FGrH 46, is a homonym, author of a Troika.
Reference:
Epitome Onomatologi Hesychii Milesii (ed. Wentzel, Texte und Untersuchungen zur Geschichte der altchristlichen Litteratur XIII.3)
Keywords: biography; historiography; philosophy; rhetoric
Translated by: Anne Mahoney on 22 August 1998@12:57:09.
Vetted by:
Headword:
Abaskanos
Adler number: alpha,22
Translated headword: unprejudiced
Vetting Status: high
Translation: [Meaning someone/something] deceit-free, envy-free.
"He [
Mithradates] became an unprejudiced witness to Caesar of the achievements of Antipater."[1]
Abaskanos: apseudês, anepiphthonos. ho de martus abaskanos ginetai pros Kaisara tôn Antipatrou katorthômatôn.
Notes:
For the etymology of the (rare) headword adjective cf.
beta 167,
beta 168,
beta 169.
[1]
Josephus,
Jewish War 1.192 (see web address 1 below). For Antipater, father of Herod the Great, see OCD(4) s.v. Antipater(6), pp.107-8. 'Caesar' is Julius Caesar.
Mithradates is not one of the six kings of Pontus who bore that name (cf.
mu 1044) but the half-caste son of the last of them: a.k.a. M. of Pergamum.
Web address 1
Keywords: biography; definition; ethics; geography; historiography; history
Translated by: Anne Mahoney on 22 August 1998@12:59:41.
Vetted by:
Headword:
Abdiou
Adler number: alpha,27
Translated headword: Abdiou, Obadiah
Vetting Status: high
Translation: Proper name.
Greek Original:Abdiou: onoma kurion.
Notes:
Same entry, according to Adler, in the
Ambrosian Lexicon (30).
Accented as it is (oxytone), nominative. The book of the prophet Obadiah in the
Septuagint has the title
*a*b*d*i*o*u and
*(/orasis *)abdiou "Obadiah's Vision"; the name has no accent, as a Hebrew name, so its case cannot be determined.
Hesychius gives the name as oxytone, with the gloss
e(rmhneu/etai dou=los e)comologhto/s "it is interpreted as acknowledged servant."
Translated by: Anne Mahoney on 23 August 1998@16:25:23.
Vetted by:
Headword:
Abel
Adler number: alpha,30
Translated headword: Abel
Vetting Status: high
Translation: Son of Adam.[1] This man was chaste and just from the beginning and a shepherd of flocks; out of these he offered a sacrifice to God and was accepted, but was then killed because he was envied by his brother Cain.[2] Cain happened to be a farmer and after the judgement he lived worse, with groaning and trembling. For Abel, by dedicating the firstborn [of the flock] to God, recommended himself as more God-loving than self-loving,[3] and because this was a good choice, he was accepted. But Cain impiously kept his first-fruits for himself and gave the seconds to God, and for this reason was rightly rejected. For it says: "and after some days it happened that Cain offered from the fruits of the earth."[4] Cain was disgraced by the fact that the produce he offered was not the first-fruits but that which was some days old and second-best.
Greek Original:Abel: huios Adam. houtos parthenos kai dikaios hupêrche kai poimên probatôn: ex hôn kai thusian tôi theôi prosagagôn kai dechtheis anaireitai, phthonêtheis hupo tou adelphou autou Kaïn. ho Kaïn de geôrgos tunchanôn kai meta tên dikên cheironôs biôsas stenôn kai tremôn ên. ho gar Abel ta prôtotoka tôi theôi kathierôn philotheon mallon ê philauton heauton sunistê, hothen kai dia tês agathês autou proaireseôs apedechthê. ho de Kaïn dussebôs heautôi aponemôn ta prôtogennêmata, theôi de ta deutera, eikotôs kai apeblêthê. phêsi gar: kai egeneto meth' hêmeras, prosênenke Kaïn apo tôn karpôn tês gês. hôste dia touto Kaïn elenchetai, hoti mê ta akrothinia gennêmata prosênenke tôi theôi, alla ta meth' hêmeras kai deutera.
Notes:
Keywords: agriculture; biography; botany; Christianity; daily life; ethics; food; historiography; religion; zoology
Translated by: Anne Mahoney on 20 August 1998@17:57:27.
Vetted by:
Headword:
Abesalôm
Adler number: alpha,35
Translated headword: Abesalom, Absalom
Vetting Status: high
Translation: Proper name.[1]
[The man] who rose up against his own father
David and was destroyed by him in the war.[2]
Abesalôm: onoma kurion. hos tou idiou patros Dabid katexanestê kai anêirethê hup' autou en tôi polemôi.
Notes:
[1] So too, according to Adler, in the Ambrosian Lexicon.
[2] See generally 2 Samuel 15-18 LXX.
Keywords: biography; children; definition; ethics; history; military affairs; religion
Translated by: Anne Mahoney on 26 August 1998@18:50:03.
Vetted by:
Headword:
Abeirôn
Adler number: alpha,36
Translated headword: Abeiron
Vetting Status: high
Translation: Proper name.
Greek Original:Abeirôn: onoma kurion.
Notes:
Same entry, according to Adler, in the Ambrosian Lexicon.
See Numbers 16 LXX; son of Eliab.
Keywords: biography; definition; religion
Translated by: Anne Mahoney on 26 August 1998@18:50:39.
Vetted by:
Headword:
Abia
Adler number: alpha,39
Translated headword: Abia, Abijah
Vetting Status: high
Translation: Proper name.
Greek Original:Abia: onoma kurion.
Notes:
(Entry lacking, Adler reports, in ms S.)
1 Kings 15:1-8
LXX,
Matthew 1.7. Son of Rehoboam and father of Asaph (Asa); king of Judah. See also
alpha 42,
*)abi/as, a different transliteration of the name, but the same figure.
Translated by: Anne Mahoney on 26 August 1998@18:52:26.
Vetted by:
Headword:
Abiezer
Adler number: alpha,44
Translated headword: Abiezer
Vetting Status: high
Translation: Proper name.
Greek Original:Abiezer: onoma kurion.
Notes:
Same entry, according to Adler, in the Ambrosian Lexicon (15).
For A., ancestor of Gideon, see Judges 6:34, 8:2, etc.
Keywords: biography; definition; religion
Translated by: Anne Mahoney on 26 August 1998@18:57:51.
Vetted by:
Headword:
Abimelech
Adler number: alpha,45
Translated headword: Abimelech
Vetting Status: high
Translation: Proper name.[1]
The son of Gideon.[2] He smote his brothers, seventy sons of Gideon's wives,[3] upon a single stone, and none of them was left except Jotham the youngest son,[4] who ran away. As Abimelech was passing through with his people, Jotham went up to the top of the mountain and, raising his voice, told the following parable. "Listen to me, men of Shechem, and God will listen to you. The trees set out[5] to anoint a king over themselves. And they said to the olive, 'Rule over us.' And the olive said to them, 'Should I give up my rich oil, by which -- through me -- God[6] and men receive honor,[7] and go rule over trees?' Then the trees said to the fig, 'Come, rule over us.' And the fig said to them, 'Should I give up my sweetness, my excellent product, and go to rule over the trees?' And the trees said to the vine, 'Come, rule over us.' And the vine said to them, 'Should I give up my wine, merriment for men, and go to rule over the trees?' And all the trees said to the thornbush, 'Come, you rule over us.' And the thornbush said to the trees, 'If you are truly anointing me to rule over you, come stand under[8] my shade. But if not, may fire come from me and consume the cedars of
Lebanon.' Now, if you have dealt with my father and his family truthfully and in an upright way, and have made his concubine's son Abimelech king over the men of Shechem, then may you rejoice in him and may he indeed rejoice in you. But if not, may fire issue from Abimelech and consume your leaders and their families. And may fire issue from the men of Shechem and consume Abimelech." And Jotham ran from the presence of Abimelech his brother. But Abimelech ruled over Israel for three years. Then God sent an evil spirit between[9] Abimelech and the men of Shechem. And the men of Shechem dealt treacherously[10] with the house of Abimelech so to lay at Abimelech's feet[11] the blood of Gideon's seventy sons. And so Abimilech set out to beseige the tower.[12] As he approached the tower gate to burn it, a woman threw a piece of a millstone onto his head and crushed his skull. He at once called out to his armor bearer[13], saying, "Draw your sword and kill me, so they can never say I was killed by a woman." So the young man took up his sword and ran him through. And God recompensed the wickedness Abimelech had done to his father in killing his seventy brothers. God also recompensed[14] all the wickedness of the men of Shechem, in accord with the message and parable of Jotham.
Abimelech: onoma kurion. huios Gedeôn. houtos epataxe tous adelphous autou ek tôn eleutherôn andras ebdomêkonta epi lithon hena, ex hôn ouk apeleiphthê plên Iôatham tou neôterou diadrantos. hos kai paraporeuomenou tou Abimelech meta tou laou anêlthen epi tên koruphên tou orous, kai eparas tên phônên autou ephê pros autous parabolên toiautên. akousate mou, andres Sikimôn, kai akousei humôn ho theos. poreuomena eporeuthêsan ta xula tou chrisai basilea eph' heautôn. kai eipan têi elaiai: basileuson eph' hêmôn. kai eipen autois hê elaia: apheisa tên piotêta mou, hên edoxasen en emoi ho theos kai hoi anthrôpoi, poreuthô archein tôn xulôn; kai eipon ta xula têi sukêi: deuro, basileuson eph' hêmas. kai eipen autois hê sukê: apheisa tên glukutêta mou kai to gennêma mou to agathon poreuthô archein tôn xulôn; kai eipon ta xula pros tên ampelon: deuro, basileuson eph' hêmôn. kai eipen autois hê ampelos: apheisa ton oinon mou kai tên euphrosunên tôn anthrôpôn poreuthô archein tôn xulôn; kai eipon panta ta xula têi rhamnôi: deuro, su basileuson eph' hêmas. kai eipen hê rhamnos pros ta xula: ei en alêtheiai chriete me humeis tou basileuein eph' humas, deute, hupostête en têi skiai mou, kai ei mê, exelthoi pur ap' emou kai kataphagêi tas kedrous tou Libanou. kai nun ei en alêtheiai kai hosiotêti epoiêsate meta tou patros mou kai meta tou oikou autou kai ebasileusate ton Abimelech huion tês paidiskês autou epi tous andras Sikimôn, euphrantheiête en autôi, kai euphrantheiê kai ge autos en humin: ei de mê, exelthoi pur ex Abimelech kai kataphagoi tous archontas humôn kai tous oikous autôn: kai exelthoi pur ek tôn andrôn Sikimôn kai kataphagoi ton Abimelech. kai apedra Iôatham apo prosôpou Abimelech adelphou autou. ho de Abimelech êrxen epi ton Israêl etê tria. kai exapesteilen ho theos pneuma ponêron ana meson Abimelech kai ana meson andrôn Sikimôn. kai êthetêsan hoi andres Sikimôn en tôi oikôi Abimelech tou epagagein adikian kai to haima tôn o# huiôn Gedeôn epi tên kephalên Abimelech. kai gar apelthôn polemêsai purgon kai prosengisas têi thurai tou purgou emprêsai autên, erripse gunê klasma mulou epi tên kephalên autou kai sunetripse to kranion autou. kai epiboêsas tachu eipe pros ton aironta autou ta skeuê: spason tên rhomphaian sou kai thanatôson me, mê pote eipôsin: gunê auton apekteine. kai kentêsan auton to paidarion aneile. kai epestrepsen ho theos tên ponêrian Abimelech, hên epoiêse tôi patri autou apokteinas tous o# adelphous autou. kai pasan tên ponêrian andrôn Sikimôn epestrepsen ho theos eis tên kephalên autôn kata ton logon kai tên paroimian Iôatham.
Notes:
Source for the main paragraph (after the initial gloss): George the Monk,
Chronicon 148.2-149.20.
[1] Hebrew: אבימלך "my father is king." Used derogatorily and incessantly (31 times) throughout the Abimelech episode in
Judges 9 (Boling, NSRV at
Judges 9:1).
[2] Literally, "by his wives." The use of
e)leuqe/rwn here indicates "married women/wives" (see L-S-J). The Massoretic Text (MT) (
Judges 8:30; Kohlenberger, Vol. 2, 101) shows נשים
našīm, which here means "wives" (Brown, Driver, Briggs {BDB}, 61). The term is to be distinguished from that for Abimelech's mother — פלגש
pilegeš "concubine" in the sense of a legitimate wife of secondary rank (Kohlenberger for the suffixed MT form; Boling, NRSV at Judges 8:31).
[3] Literally, "upon a single stone." MT: על אבן אחת
ʿal ʾeḇen ʾeḥat (
Judges 9:5). See Boling,
Judges (Anchor), 171.5. A direct transference from the Hebrew to the
LXX.
[4] (Cf.
iota 478.) The Greek
newte/rou, comparative understood for the superlative (Smyth §1082.a) from Hebrew הקטן
haqqaton, the "young(est) one" (
Judges 9:5).
[5] The Suda's
poreu/omena e)poreu/qhsan parallels the MT at
Judges 9:5 (but not the
LXX, which singularizes the finite verb) in its fuller anthropomorphism via the plural finite verb. The participle plus finite verb mimics, but does not parallel, MT usage, which gives infinitive absolute plus finite verb (הלוך הלכו
haloḵ halēḵū) (Kautzsch, 342 {113o(1)}; Boling,
Judges (Anchor), 173.8). For this genre of fable, see also
2 Kings 14:9-10 and its shadow at
2 Chronicles 25:18-19. the motif bears only general resemblance to Aesop's frog fable. For related motifs, see the source summary in Brown (The New Jerome), 140; Boling,
Judges (Anchor), 173.
[6] The Suda singularizes (
o( qeo/s), whereas the MT contains אלהים
elohīm to be interpreted as "gods" — not "God." That the translation warrants a plural is supported by the antiquity of the original motif (Boling,
Judges (Anchor), 173-74.15; 175.20). The plural is the norm in modern Bible translation.
[7] The standard translation of the MT אשר-בי יכבדו אלהים ואנשים
ʾašer-bī yeḵaḇdū ʾelohīm waʾanašīm (
Judges 9:9) and the Suda's
h(\n...a)/nqrwpoi is "by which/whereby gods and men are honored." The Hebrew syntax merits reevaluation. The Jotham parable is a poetic fable cast in prose (Boling,
Judges (Anchor) 166, 172-73.8-15, 173.15; for an uncritical opposing view, see Brown (The New Jerome), 140). However, Boling (173.9) and others read the Pi'el active
yeḵaḇdū ("ykbdw" in Boling) as a Niph'al passive (are honored). Boling also cites the "kbd" root as Niph'al reflexive in
Exodus 14:4, perhaps intending an alternative (but unlikely) reading for
Judges 9:9 as "gods and men honor themselves." This approach overlooks the fable's poetic form — a medium that allows the Pi'el to operate intransitively (Kautzsch, 142 {52k}). Relatedly, Kautzsch (Gesenius, in accord with T.K Cheyne) assigns Niph'al senses to Pi'el forms in the poetry of
Isaiah 48:8 and 60:11, which just as easily may be read intransitively as "your ear has not opened (responded) [to new things]" and "your gates shall always stand open." In
Judges 9:9, the intransitive result is "(by) which, through me, gods and men receive honor." The preposition "bi" (Greek:
e)n e)moi\), which in Boling's syntax is left "unexplained", provides an instrumental dative (BDB, 89, III.2): "through me." Boling asserts "bi" to be "a third-person suffix" without further discussion; BDB (citing George F. Moore) suggests the third-person "bo" (by/through it) for the "bi" form. Boling does cite the
LXX Vaticanus reading "by it"; however, Vaticanus works a simplified solution:
e)n h(=i doca/sousi to\n qeo\n a)/ndres, "by which men shall honor God" (Brenton, 329). In a near parallel to the MT, the Suda records
e)do/casen for a Hebraicized-intransitive
e)do/casan (
yeḵaḇdū): literally, "regarding which (oil), through my agency, God and men receive honor."
[8] The verb
u(po/sthte also carries the meaning "submit"; the Hebrew at
Judges 9:15 (imperative
hasū) carries only the sense "take refuge" (BDB, 340).
[9] The duplicated
a)na\ me/son is a Hebraism paralleling
Judges 9:22 (בין אבימלך ובין בעלי שכם
bēn ʾAḇimeleḵ uḇēn baʿalē šeḵem). See also the MT and
LXX at
Genesis 1:4. For model Greek syntax, see
LXX Genesis 32:16 (Brenton, 43)— with the MT (
Genesis 32:17) showing the duplicate pattern (Kohlenberger, Vol 1, 88).
[10] For
a)qete/w (deal treacherously), see Lust, Pt. I, 9.
[11] Literally, "to lay upon Abimelech's head his injustice and the blood of Gideon's seventy sons."
[12] For Abimelech's ill-fated siege of the Thebez tower, see
Judges 9:50-57.
[13] The term
paida/rion reprises the MT נערו
naʿarō (his servant or retainer) at
Judges 9:54. Translations render the word as "armor bearer." Boling in his
Judges (146.10; 182.54) prefers "squire."
[14] Literally, "turned about onto their head."
Boling, R.G. Judges (The Anchor Bible). New York: Doubleday, 1975.
Boling, R.G. Judges in the Harper Collins Study Bible (NRSV). New York: Harper Collins, 1993.
Brenton, C.L.B. The Septuagint with Apocrypha. Peabody: Hendrickson, 1991 (reprint of 1851 ed.).
Brown, F. Driver, S.R., Briggs, C.A. A Hebrew and English Lexicon of the Old Testament. Oxford: Clarendon, 1951.
Brown, R.E. The New Jerome Biblical Commentary. New Jersey: Prentice Hall, 1990.
Kautzsch, E. Gesenius' Hebrew Grammar. Oxford: Clarendon, 1910.
Kohlenberger, J.R. The Interlinear NIV Hebrew-English Old Testament. Grand Rapids: Zondervan, 1987.
Lust, J. A Greek-English Lexicon of the Septuagint, Part I. Stuttgart: Deutsche Bibelgesellschaft, 1992.
Smyth, H.W. Greek Grammar. Cambridge: Harvard University, 1984.
Keywords: biography; definition; dialects, grammar, and etymology; gender and sexuality; history; military affairs; poetry; religion; women
Translated by: Anne Mahoney on 22 August 1998@13:01:24.
Vetted by:
Headword:
Abioud
Adler number: alpha,48
Translated headword: Abioud, Abihud
Vetting Status: high
Translation: Proper name.
Greek Original:Abioud: onoma kurion.
Notes:
Exodus 6:23 (etc.): a son of Aaron.
cf. the genealogy of Christ at Matthew 1:13 (son of Zorobabel, father of Eliakim).
Keywords: biography; Christianity; definition; religion
Translated by: Anne Mahoney on 26 August 1998@19:00:24.
Vetted by:
Headword:
Abiôton
Adler number: alpha,49
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