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Headword:
*)abba=
Adler number: alpha,10
Translated headword: Abba, Father
Vetting Status: high
Translation: The ancients called God "Father" from a feeling of relationship.
Moses said, "You have forsaken God who begot you."[1] And Malachi: "One God begot us and is our father."[2] They were in a state of grace, moved by the force of the Spirit. Just as there is the Spirit of wisdom by which fools have become wise (for this is clear from the teachings), and the Spirit of power by which they raised both the weak and the dead, and the Spirit of prophecy, and the Spirit of tongues, so also there is the Spirit of adoption.[3] And just as we know the Spirit of prophecy, through which one who has it is moved by grace to tell the future, so also the Spirit of adoption, through which one moved by the Spirit calls God "Father." One who wishes to show that this is most legitimate even used a Hebrew word. For he did not say "Father" but "Abba the Father." This is the word used especially by legitimate children for their father.[4]
*)abba=: o( path/r. oi( me\n palaioi\ e)ka/loun pate/ra to\n qeo\n e)c oi)kei/as dianoi/as, w(s *mwu+sh=s: qeo\n to\n gennh/santa/ se e)gkate/lipes: kai\ *malaxi/as: o( qeo\s ei(=s e)ge/nnhsen h(ma=s kai\ path/r: oi( de\ e)n xa/riti, a)po\ pneumatikh=s e)nergei/as kinou/menoi. w(/sper pneu=ma sofi/as ei)=nai, kaq' o(\ sofoi\ oi( a)/sofoi e)ge/nonto [kai\ dhlou=tai tou=to a)po\ th=s didaskali/as] kai\ pneu=ma duna/mews ei)=nai, kaq' o(\ kai\ a)sqenei=s kai\ nekrou\s h)/geiron, kai\ pneu=ma profhtei/as, kai\ pneu=ma glwssw=n, ou(/tw kai\ pneu=ma ui(oqesi/as. kai\ w(/sper i)/smen to\ pneu=ma th=s profhtei/as, a)f' w(=n o( e)/xwn au)to\ le/gei ta\ me/llonta u(po\ th=s xa/ritos kinou/menos, ou(/tw dh\ kai\ pneu=ma ui(oqesi/as, a)f' ou(= o( labw\n pate/ra kalei= to\n qeo\n, u(po\ pneu/matos kinou/menos. o( dh\ boulo/menos dei=cai gnhsiw/taton o)\n kai\ th=| tw=n *(ebrai/wn e)xrh/sato glw/tth|. ou) ga\r ei)=pen o( path\r, a)ll' a)bba= o( path/r: o(/per tw=n pai/dwn ma/lista/ e)sti tw=n gnhsi/wn pro\s pate/ra r(h=ma.
Notes:
A paraphrase of St. John Chrysostom,
Homily on the Epistle to the Romans PG 60.527.
(Entry placed after
alpha 16, Adler reports, in mss GTMB.)
[1]
Deuteronomy 32:18
LXX (web address 1).
[2]
Malachi 2:10
LXX (web address 2).
[3] cf.
Ep.Romans 8:15 (web address 3).
[4] On "Abba," see also
alpha 12.
Web address 1,
Web address 2,
Web address 3
Keywords: children; Christianity; definition; dialects, grammar, and etymology; medicine; religion
Translated by: Anne Mahoney on 21 August 1998@16:57:30.
Vetted by:Samuel Huskey (added links to Bible, changed "sonship" to "filiation") on 15 July 2000@15:01:55.
Catharine Roth (Altered wording.) on 29 July 2000@23:15:23.
David Whitehead (added keyword; cosmetics) on 11 July 2003@08:51:36.
David Whitehead (another keyword) on 6 October 2005@08:51:18.
William Hutton (tweaked translation, augmented notes, fixed broken links, added keywords, set status) on 20 August 2007@10:15:40.
Catharine Roth (upgraded links) on 5 August 2013@01:15:24.
David Whitehead (another note; cosmetics) on 28 March 2014@06:14:49.
Catharine Roth (tweaked translation, added cross-reference) on 28 March 2014@12:15:01.
David Whitehead (coding) on 15 August 2015@07:24:11.
Headword:
*)abbakou/m
Adler number: alpha,12
Translated headword: Habakkuk, Avvakoum
Vetting Status: high
Translation: [A name meaning] father of awakening. For the [word] abba means father,[1] and koum means awakening.[2] So also in the Holy Gospel: "Talitha, koum," that is, "young girl, get up."[3] From which [it is] clear that Abbakoum must be written with double b.[4]
Greek Original:*)abbakou/m: path\r e)ge/rsews. to\ me\n ga\r a)bba= shmai/nei path/r, to\ de\ kou\m e)/gersis: w(s kai\ para\ tw=| qei/w| eu)aggeli/w|: talhqa\, kou/m, h)/goun h( pai=s e)gei/rou. o(/qen dh=lon, o(/ti dia\ tw=n du/o bb grapte/on to\ *)abbakou/m.
Notes:
An etymology for the name of the prophet Habakkuk (in the
Septuagint, Ambakoum or Avvakoum), based on two Aramaic words found in the New Testament. The Suda is drawing from older onomastica; the same etymology is found in the Origenistic lexicon (see bibliography).
[1] See already
alpha 10. The Hebrew/Aramaic אבּא
abba means father.
[2] The Hebrew/Aramaic קום
kūm means arise; it can also be used to mean awake.
[3]
Mark 5:41 (web address 1); not in the other Gospels, but several times in patristic literature.
[4] The Suda is correct. The doubling of the בּ is indicated by its dot (dagesh); unlike Greek, Hebrew and Aramaic do not replicate doubled letters.
Paul de Lagarde, Onomastica Sacra, p. 200, line 14-15
Associated internet address:
Web address 1
Keywords: children; Christianity; definition; dialects, grammar, and etymology; gender and sexuality; imagery; religion; women
Translated by: Anne Mahoney on 21 August 1998@16:59:43.
Vetted by:
Headword:
*)/abaci
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:*)/abaci: toi=s par' h(mi=n legome/nois a)baki/ois. o( *logoqe/ths e)n tw=| th=s a(gi/as *qe/klhs marturi/w|: *tru/faina de\ pa/qei lhfqei=sa nekroi=s o(moi/a pro\s toi=s a)/bacin w(ra=to keime/nh. ou(/tw fhsi/n.
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: *sku/qhs, *seu/qou ui(o/s. sunegra/yato de\ xrhsmou\s tou\s kaloume/nous *skuqinou\s kai\ *ga/mon *(/ebrou tou= potamou= kai\ *kaqarmou\s kai\ *qeogoni/an kataloga/dhn kai\ *)apo/llwnos a)/ficin ei)s *(uperbore/ous e)mme/trws. h(=ke de\ e)k *skuqw=n ei)s *(ella/da. tou/tou o( muqologou/menos o)i+sto\s, tou= petome/nou a)po\ th=s *(ella/dos me/xri tw=n *(uperbore/wn *skuqw=n: e)do/qh de\ au)tw=| para\ tou= *)apo/llwnos. tou/tou kai\ *grhgo/rios o( *qeolo/gos e)n tw=| ei)s to\n me/gan *basi/leion *)epitafi/w| mnh/mhn pepoi/htai. fasi\ de\ o(/ti loimou= kata\ pa=san th\n oi)koume/nhn gegono/tos a)nei=len o( *)apo/llwn manteuome/nois *(/ellhsi kai\ barba/rois to\n *)aqhnai/wn dh=mon u(pe\r pa/ntwn eu)xa\s poih/sasqai. presbeuome/nwn de\ pollw=n e)qnw=n pro\s au)tou\s, kai\ *)/abarin e)c *(uperbore/wn presbeuth\n a)fike/sqai le/gousi kata\ th\n g# *)olumpia/da. o(/ti tou\s *)aba/ris oi( *bou/lgaroi kata\ kra/tos a)/rdhn h)fa/nisan. o(/ti oi( *)aba/ris ou(=toi e)ch/lasan *sabi/nwras, metana/stai geno/menoi u(po\ e)qnw=n oi)kou/ntwn me\n th\n parwkeani=tin a)kth/n, th\n de\ xw/ran a)polipo/ntwn dia\ to\ e)c a)naxu/sews tou= *)wkeanou= o(mixlw=des gino/menon, kai\ grupw=n de\ plh=qos a)nafane/n: o(/per h)=n lo/gos mh\ pro/teron pau/sasqai pri\n h)\ bora\n poih=sai to\ tw=n a)nqrw/pwn ge/nos. dio\ dh\ u(po\ tw=nde e)launo/menoi tw=n deinw=n toi=s plhsioxw/rois e)ne/ballon: kai\ tw=n e)pio/ntwn dunatwte/rwn o)/ntwn oi( th\n e)/fodon u(fista/menoi metani/stanto, w(/sper kai\ oi( *sara/gouroi e)laqe/ntes pro\s toi=s *)akati/rois *ou)/nnois e)ge/nonto. kli/netai de\ *)/abaris, *)aba/ridos, tou\s *)aba/ridas, kai\ kata\ a)pokoph\n *)aba/ris. zh/tei peri\ tw=n au)tw=n e)n tw=| *bou/lgaroi.
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:
*)abaxqanh=
Adler number: alpha,24
Translated headword: abakhthani
Vetting Status: high
Translation: A Hebrew expression.
Greek Original:*)abaxqanh=: le/cis *(ebrai+kh/.
Notes:
Strictly speaking the headword is a truncated Aramaic, rather than Hebrew, term. Its proper form in Greek transliteration is
sabaxqa/ni and translates "you have forsaken me." The term occurs at
Matthew 27:46 and
Mark 15:34, where Jesus on the cross quotes
Psalm 21:2
LXX (22:2 MT): "God, my God, ... why have you forsaken me?" (see
eta 210). For the Hebrew, see Kohlenberger, 3.367. In Aramaic, "why have you forsaken me" is למא שבקתני
lama šaḇaqtani. The Suda has carelessly disassociated the sigma, creating in effect "lamas aḇaqtani or
a)baxqanh--a clear signal that the compiler was unfamiliar with Aramaic. The Psalmic Hebrew original is עזבתני
'azaḇtani, from עזב
ʿazaḇ "forsake, forget". For the triliteral root citation, see Brown, Driver, and Briggs, 736ff. For
šaḇaqtani (from שבק
šeḇaq), see Perschbacher, 364; Danker, 909.
The Suda item has a circumflex accent on the final syllable. In the Hebrew עזבתני
ʿazaḇtani, the accent falls on the penultimate syllable (
-ta-), consistent with perfects suffixed with a first person singular pronoun; for this, see Kelley, 154.A; Gesenius, 155(58.1). So in the Aramaic, the accent falls on the penultimate syllable (
-ta-). That said, the accent in Greek transliteration is inconsistent. Perschbacher places it over the final iota (
sabaxqani/) in the headword; however, his citation from
The Greek New Testament According to the Majority Text (1982) places the accent over the penultimate (
sabaxqa/ni). In addition, Perschbacher offers the transliteration
sabaxqanei/ from
The New Testament in the Original Greek (1881). Danker places the accent over the penultimate syllable.
Phonologically, the Aramaic shin (ש
š /ʃ/) cannot be accommodated by Greek, which must substitute sigma. For a parallel instance, see
omega 182 (note 47). Both chi (for Aramaic ק qaf) and theta (for Aramaic ת taw) function as aspirated plosives (equivalent to English "kit" and "top"). See Allen, 16-17. The theta is noteworthy insofar as its sound value parallels that of the taw (ת) in
šaḇaqtani, hardened by silent shewa and dagesh lene. Moreover, the Aramaic in Greek transliteration bolsters the linguistic argument for the compound "chi-theta" as successive aspirated plosives. See Allen, 24-27. Aramaic taw, like its Hebrew counterpart, otherwise has a "th" (as in "both") value. See "Aramaic" in
Encyclopaedia Judaica, 3.263; a modern descriptive approach is found in "Aramaic" (Kaufman). For theta as a fricative in Hebrew transliteration, see
omega 182 (note 47).
That the Suda terminates the headword with eta rather than iota (paralleling the Aramaic khireq-yod or long "i") showcases a phonological shift in Greek. By the 3rd century CE, the Greek letters eta, and the digraph epsilon-iota (note the -
ei alternative in Perschbacher) were sounded as long iota. See Allen, 74. The Suda compiler viewed eta as the more elegant solution. This feature bears directly on the Suda's own taxonomy: the homophones epsilon-iota, eta, and iota follow zeta in the Suda's "alphabetical" scheme. See "Suidas" in the
Encyclopaedia Britannica, XXVI.51.
Allen, W.S. Vox Graeca. Cambridge: Cambridge University, 1968
"Aramaic" in Encyclopaedia Judaica. Jerusalem: Encyclopaedia Judaica, 1973
Brown, F., Driver, S.R., and Briggs, C.A. A Hebrew and English Lexicon of the Old Testament. Oxford: Clarendon, 1951
Danker, F.W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago, 2000
Kautzsch, E. Gesenius' Hebrew Grammar. Oxford: Clarendon, 1910
Kelley, P.H. Biblical Hebrew: An Introductory Grammar. Grand Rapids: William B. Erdmans, 1992
Kohlenberger, J.R. The Interlinear Hebrew-English Old Testament. Grand Rapids: Zondervan, 1987
Kaufman, S.A. "Aramaic" in Hetzron, R. The Semitic Languages. New York: Routledge, 1997
Perschbacher, W.J. The New Analytical Greek Lexicon. Peabody: Hendrickson, 1996
"Suidas" in Encyclopaedia Britannica. Cambridge: Cambridge University, 1910
Keywords: Christianity; chronology; dialects, grammar, and etymology; poetry; religion
Translated by: Anne Mahoney on 4 December 1999@16:23:20.
Vetted by:
Headword:
*)abe/bhla
Adler number: alpha,29
Translated headword: inviolable [places]
Vetting Status: high
Translation: [Meaning] places that must not be walked on, holy and sacred places. For be/bhla meant what is not holy or sacred, where anyone may walk.
Also [sc. attested is] be/bhloi, [meaning] those who do not have a share in sacred things.[1]
Also [sc. attested is the phrase] lo/goi a)be/bhloi, [meaning] words that may not be spoken.[2]
Also [sc. attested is] a)be/bhlos, [meaning someone or something masculine] pure.[3]
Greek Original:*)abe/bhla: ta\ mh\ ba/sima xwri/a, i(era\ de\ kai\ o(/sia. be/bhla ga\r e)le/geto ta\ mh\ o(/sia mhde\ i(era\, panti\ de\ ba/sima. kai\ *be/bhloi, oi( mh\ kekoinwnhko/tes i(erw=n. kai\ *lo/goi a)be/bhloi, oi( a)po/rrhtoi. kai\ *)abe/bhlos, o( kaqaro/s.
Notes:
The closest parallel to the entry as a whole is
Photius,
Lexicon alpha34 Theodoridis. Various parts of it appear in other lexica, as noted below.
[1] This part is a paraphrase of what appears in
Photius; cf.
beta 218.
[2] This part of the entry is not paralleled in other lexica.
[3] This appears as the first gloss in
Photius and constitutes the entire entry at
Synagoge alpha6; cf.
Hesychius alpha101, with neuter/accusative equivalents. Cyril of Alexandria uses the headword frequently in conjunction with
kaqaro/s.
Translated by: Anne Mahoney on 23 August 1998@16:27:02.
Vetted by:William Hutton (Modified translation and keywords, set status) on 20 January 2001@23:11:04.
Catharine Roth (Added link.) on 21 January 2001@01:35:20.
David Whitehead (supplemented translation; added keyword; cosmetics) on 9 June 2003@07:15:41.
Catharine Roth (changed italics to betacode) on 8 October 2005@00:35:16.
Catharine Roth (augmented notes, deleted link, raised status) on 8 October 2007@00:22:04.
William Hutton (Augmented and rearranged notes) on 11 November 2007@07:30:53.
Jennifer Benedict (changed spelling of "Photios" so that it's linked in) on 25 March 2008@01:01:35.
David Whitehead (more keywords; cosmetics) on 19 December 2011@06:44:18.
David Whitehead on 16 August 2013@06:37:30.
Catharine Roth (coding) on 3 September 2014@23:32:38.
David Whitehead (another keyword; cosmetics) on 2 April 2015@09:11:39.
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: ui(o\s *)ada/m. ou(=tos parqe/nos kai\ di/kaios u(ph=rxe kai\ poimh\n proba/twn: e)c w(=n kai\ qusi/an tw=| qew=| prosagagw\n kai\ dexqei\s a)nairei=tai, fqonhqei\s u(po\ tou= a)delfou= au)tou= *ka/i+n. o( *ka/i+n de\ gewrgo\s tugxa/nwn kai\ meta\ th\n di/khn xeiro/nws biw/sas ste/nwn kai\ tre/mwn h)=n. o( ga\r *)/abel ta\ prwto/toka tw=| qew=| kaqierw=n filo/qeon ma=llon h)\ fi/lauton e(auto\n suni/sth, o(/qen kai\ dia\ th=s a)gaqh=s au)tou= proaire/sews a)pede/xqh. o( de\ *ka/i+n dussebw=s e(autw=| a)pone/mwn ta\ prwtogennh/mata, qew=| de\ ta\ deu/tera, ei)ko/tws kai\ a)peblh/qh. fhsi\ ga/r: kai\ e)ge/neto meq' h(me/ras, prosh/negke *ka/i+n a)po\ tw=n karpw=n th=s gh=s. w(/ste dia\ tou=to *ka/i+n e)le/gxetai, o(/ti mh\ ta\ a)kroqi/nia gennh/mata prosh/negke tw=| qew=|, a)lla\ ta\ meq' h(me/ras kai\ deu/tera.
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:
*)abia/
Adler number: alpha,39
Translated headword: Abia, Abijah
Vetting Status: high
Translation: Proper name.
Greek Original:*)abia/: o)/noma ku/rion.
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:
*)abia/qar
Adler number: alpha,41
Translated headword: Abiathar
Vetting Status: high
Translation: Proper name.
Greek Original:*)abia/qar: o)/noma ku/rion.
Notes:
In
Mark 2.26, Abiathar is a priest who gives sacred food to
David and his men.
In
1 Samuel 21.4-8, the priest is Ahimilech, and Abiathar is his son; cf.
1 Samuel 22.20.
Translated by: Anne Mahoney on 26 August 1998@18:53:54.
Vetted by:
Headword:
*)abiou/d
Adler number: alpha,48
Translated headword: Abioud, Abihud
Vetting Status: high
Translation: Proper name.
Greek Original:*)abiou/d: o)/noma ku/rion.
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:
*)/abitos
Adler number: alpha,53
Translated headword: Abitos, Abitus
Vetting Status: high
Translation: Proper name.
"Abitos built himself an ascetic's cell."[1]
Greek Original:*)/abitos: o)/noma ku/rion. *)/abitos th\n a)skhtikh\n kalu/bhn e)ph/cato.
Note:
[1] Quotation not identified by Adler, but a TLG search reveals it to be Theodoret, Historia religiosa, Vita 3.12 (lightly abridged). See on this Theodoridis'
Photius edition, vol.II p.LXXXI.
Translated by: Anne Mahoney on 26 August 1998@19:05:27.
Vetted by:
Headword:
*)abraa/m
Adler number: alpha,69
Translated headword: Abraham
Vetting Status: high
Translation: The first among patriarchs; [it was he] in whom the Hebrew people took pride at first, before they rebelled against God, became estranged from Him, and shed upon themselves the blood of His Only-Begotten Son.[1] This man came out of the land of the Chaldeans, who devoted their entire lives to the stars and heavenly bodies. Trained, therefore, as was their ancestral custom, to observe the motions of the heavenly bodies[2] he surmised that the masterwork underlying this visible creation was not to be found in such objects, but had a Creator who set them in motion, gave harmony to their paths, and ordered the entire universe. Because of the greatness and beauty of the things He had made, Abraham, as it was likely, ceased devoting himself to gazing out into the heavens nor did he squander his passion in their pursuit. Instead, by surmounting the celestial vaults and transcending all the intelligible realm beyond the cosmos, Abraham no longer stood apart from the One sought, until finally the Creator for whom he yearned manifested Himself to Abraham in likenesses[3] and forms. And in this way the Unseen and Invisible revealed Himself. And [God] sent him forth from his own land as a wanderer and settled him in the land of the Canaanites. There he dwelled, now being in about his ninety-ninth year.[4] Until this time, he was childless; then [God] made him the father of the miraculous and blessed Isaac that he might have a first-born, only-begotten son[5] -- prefiguring the mystical image of the First-Born, Only-Begotten Son.[6] This was an exceedingly singular[7] honor bestowed upon Abraham, for the Creator favored him with the titles Servant, Beloved, and Father by flesh of the Only Begotten Son of Him who fashioned the entire universe.[8] Abraham invented sacred writing and devised the language of which Hebrew children used to have a command, as they were this man's disciples and descendants. Moreover, the Greek alphabet received its impetus from this script,[9] even if Greeks amused themselves by forming the letters differently. Proof of this is in the pronunciation of the first and preeminent letter "alpha" because it derives its name from the Hebrew "aleph" by way of the Blessed, First, and Eternal Name.[10] So too, the Greeks through Abraham came to possess books on dream interpretation. Witness to this is Joseph, the truly wondrous descendant of Abraham, who interpreted Pharoah's dreams as they were going to turn out in fact. In this,
Philo, the Jewish philosopher, will be my confirmation via his work
Life of the Statesman.[11] About
Philo it is said "
Philo platonizes and
Plato philonizes."[12]
The practice of idolatry extended from Serug[13] to the time of Abraham's father Tharron.[14] Thus, when Abraham was 14 years old[15] and deemed worthy of divine knowledge, he upbraided his father, "Why do you lead the people astray for harmful gain (that is, with idols)? There is no other God but the One in heaven, the Creator of the entire universe." Yet seeing the people serving earthly things, he embarked on a tireless quest, seeking out with his pious heart the Truly Existing God.[16] But seeing that the sky is sometimes light and sometimes dark, he said to himself, "That is not God." Observing similarly the sun and the moon, the one obscured and eclipsed and the other waning and occluded, he said, "Those are not gods either." True, he was trained in astronomy by his father, but Abraham all the same was puzzled by the motions of the stars and scornful of them. But God appeared to him and said, "Go out of your land and leave your kinsmen."[17] Abraham took his father's idols, smashing some and incinerating others. Then he went away with his father out of the land of the Chaldeans. And they came to Haran,[18] where his father died. He left there, obeying the Lord's word, with his wife Sarah and his nephew Lot[19] and all their possessions, and came to the promised land Canaan, which the Canaanites had seized and settled in. When a famine arose, Abraham left the land of the Canaanites and went into Egypt, where Abimelech[20] the king took his wife Sarah. God struck terror into Abimelech and paralysed his limbs, saying "Give this man back his wife, because he is a prophet and will pray for you, and you will live. But if you do not give her back, know that you and your entire household will die." When Abraham got his wife back, undefiled, he prayed, and Abimelech and his household were cured of the paralysis.[21] After this the king, honoring Abraham and devoting himself to his sayings, became a pious and expert teacher to the Egyptians. The same Abraham, upon returning from war,[22] was considered worthy of blessing by Melchisedek, king of Salem, who brought bread and wine out to him. Melchisedek was a priest of the Most High, and Abraham gave to Him a tenth of all he had. Melchisedek was without father, mother, or lineage, like the Son of God.[23]
When Abram[24] lamented to God about his childlessness, God revealed to him through a dream that his descendants would be as numerous as the stars. And he believed God, and God reckoned it to him as righteousness.[25] Now Sarah, who was barren, gave Abraham permission to father a child with her maidservant, and she bore Ismael.[26] And when Abram was 99 years old, God appeared to him and altered his name to Abraham, for until then he had been called Abram. Similarly, Sarah became Sarrah with another "r".[27] And Abraham circumcised Ismael and all his descendants. Moreover, when the Lord was being shown the hospitality of Abraham's house, He promised Abraham that Sarrah would bear him a son. But Sarrah smiled; and the one who was begotten was called Isaac, by the Hebrew name that means "laughter with delight."[28]
Also [sc. attested is the adjective]
*abramiai=os: [meaning] descendant of Abraham, or towering, revered.[29]
*)abraa/m: o( prw=tos e)n patria/rxais: ei)s o(\n a)pesemnu/neto dh=mos o( tw=n *(ebrai/wn to\ pro/teron, pri\n h)\ qeou= a)poskirth=sai kai\ gene/sqai tou/tou a)llo/trioi kai\ to\ tou= monogenou=s ui(ou= au)tou= ai(=ma e)f' e(autou\s e)pispa/sasqai. ou(=tos e)k me\n th=s *xaldai/wn gh=s u(ph=rxen o(rmw/menos, tw=n peri\ ta\ mete/wra kai\ tou\s a)ste/ras to\n bi/on o(/lon katanalisko/ntwn. a)skhqei\s ou)=n kata\ to\n pa/trion no/mon ta\s tw=n e)pourani/wn a)ste/rwn kinh/seis kai\ stoxasa/menos w(s ou)k e)n tou/tois i(/statai to\ megalourgo\n th=s fainome/nhs tauthsi\ kti/sews, a)ll' e)/xei tina\ to\n dhmiourgo\n to\n kai\ kinou=nta kai\ dieuqu/nonta th\n e)narmo/nion tw=n a)ste/rwn porei/an kai\ tou= ko/smou panto\s th\n kata/stasin, kai\ dia\ tou= mege/qous kai\ th=s kallonh=s tw=n ktisma/twn to\n genesiourgo\n au)tw=n, w(s e)nh=n, qewrh/sas ou)k e)/sth me/xri tou/twn, ou)de\ th\n e)/fesin ei)s tau=ta katedapa/nhsen, a)lla\ tw=n ou)rani/wn a(yi/dwn u(perarqei\s kai\ pa=san diaba\s th\n nohth/n te kai\ u(perko/smion su/mphcin ou)k a)pe/sth tou= zhtoume/nou, e(/ws ou(= o( poqou/menos e(auto\n au)tw=| e)fane/rwse tu/pois te kai\ morfw/masin, oi(=s e(auto\n e)mfani/zei o( a)fanh\s kai\ a)o/ratos. kai\ metana/sthn au)to\n e)k th=s patri/dos labw\n e)pi\ th\n *xanani=tin kate/sthse, to\n e)nenhkosto/n pou kai\ e)/naton h)/dh xro/non pare/lkonta: kai\ a)/paida me/xri to/te tugxa/nonta gennh/tora tou= qaumasi/ou kai\ ma/karos kate/- sthsen *)isaa\k, i(/n' e)/xoi monogenh= ui(o\n kai\ prwto/tokon, tou= monogenou=s kai\ prwtoto/kou mustikh\n ei)ko/na prodiagra/fonta: tou=to ge/ras au)tw=| kat' e)cai/reton xarisa/menos, to\ dou=lon kai\ fi/lon kai\ pate/ra xrhmati/sai tou= monogenou=s ui(ou= kata\ sa/rka, tou= to\n ko/smon o(/lon dhmiourgh/santos. ou(=tos eu(=re me\n i(era\ gra/mmata kai\ glw=ssan e)mhxanh/sato, h(=s *(ebrai/wn pai=des e)n e)pisth/mh| e)tu/gxanon, w(s o)/ntes tou/tou maqhtai\ kai\ a)po/gonoi. e)k tou/tou kai\ ta\ *(ellh/nwn gra/mmata ta\s a)forma\s e)/labon, ka)\n a)/llws kai\ a)/llws e(autou\s diapai/zontes a)nagra/fwsin *(/ellhnes. kai\ tou/tou martu/rion h( tou= *)/alfa fwnh\ tou= prw/tou stoixei/ou kai\ a)/rxontos, a)po\ tou= *)/alef *(ebrai/ou labo/ntos th\n e)pi/klhsin tou= makari/ou kai\ prw/tou kai\ a)qana/tou o)no/matos. e)k tou/tou kai\ ta\ o)nei/rwn bibli/a e)sfeteri/santo *(/ellhnes. kai\ ma/rtus *)iwsh\f o( panqau/mastos o( tou/tou a)po/gonos, o( tou= *faraw\ ta\ e)nu/pnia w(s e)/mellon a)pobh/sesqai dihgou/menos. tou=to/ moi kai\ *fi/lwn, e)c *(ebrai/wn filo/sofos, e)n tw=| tou= *politikou= bi/w| sunepimarturh/setai, *fi/lwn, peri\ ou(= e)rrh/qh, *fi/lwn platwni/zei, kai\ *pla/twn filwni/zei. o(/ti h)/rcato h( ei)dwlolatrei/a a)po\ *serou\x e(/ws tw=n xro/nwn *qa/rra tou= patro\s *)abraa/m. o(\s *)abraa\m u(pa/rxwn e)tw=n id# kai\ qeognwsi/as a)ciwqei\s e)nouqe/tei to\n pate/ra au)tou=, le/gwn: ti/ plana=|s tou\s a)nqrw/pous dia\ ke/rdos e)pizh/mion [toute/sti ta\ ei)/dwla]; ou)k e)/stin a)/llos qeo\s ei) mh\ o( e)n toi=s ou)ranoi=s, o( kai\ pa/nta to\n ko/smon dhmiourgh/sas. o(rw=n ga\r tou\s a)nqrw/pous ktismatolatrou=ntas dih/rxeto diaponou/menos kai\ to\n o)/ntws o)/nta qeo\n e)kzhtw=n e)k filoqe/ou kardi/as. o(rw=n de\ to\n ou)rano\n pote\ me\n lampro\n, pote\ de\ skoteino\n, e)/legen e)n e(autw=|: ou)k e)/stin ou(=tos qeo/s. o(moi/ws kai\ to\n h(/lion kai\ th\n selh/nhn, to\n me\n a)pokrupto/menon kai\ a)maurou/menon, th\n de\ fqi/nousan kai\ a)polh/gousan, e)/fhsen: ou)d' ou(=toi/ ei)si qeoi/. kai\ me/ntoi kai\ th\n tw=n a)ste/rwn ki/nhsin, e)k tou= patro\s ga\r e)paideu/eto th\n a)stronomi/an, kai\ a)porw=n e)dusxe/rainen. w)/fqh de\ au)tw=| o( qeo\s kai\ le/gei au)tw=|: e)/celqe e)k th=s gh=s sou kai\ e)k th=s suggenei/as sou. kai\ labw\n ta\ ei)/dwla tou= patro\s kai\ ta\ me\n kla/sas ta\ de\ e)mpuri/sas a)nexw/rhse meta\ tou= patro\s e)k gh=s *xaldai/wn: kai\ e)lqo/ntos ei)s *xarra\n, e)teleu/thsen o( path\r au)tou=. kai\ e)celqw\n e)kei=qen e)n lo/gw| *kuri/ou h)=lqe su\n th=| gunaiki\ *sa/rra| kai\ tw=| a)neyiw=| *lw\t meta\ pa/shs au)tw=n th=s a)poskeuh=s ei)s th\n o)feilome/nhn gh=n *xanaa\n, h(\n oi( *xananai=oi turannikw=s a)felo/menoi w)/|khsan. limou= de\ genome/nou katalipw\n th\n *xananai/wn gh=n ei)s *ai)/gupton a)ph/|ei, ou(= th\n gunai=ka *sa/rran *)abime/lex h(/rpasen o( basileu/s. tou=ton o( qeo\s e)kdeimatw/sas kai\ pa/resin tw=n melw=n e)pa/cas, a)po/dos, e)/fh, th\n gunai=ka tw=| a)nqrw/pw|, o(/ti profh/ths e)sti\ kai\ proseu/cetai peri\ sou= kai\ zh/seis. ei) de\ mh\ a)podw=|s, gnw=qi o(/ti a)poqanh=| su\ kai\ ta\ sa\ pa/nta. kai\ ou(/tws a)polabw\n th\n gunai=ka a)mi/anton kai\ proseuca/menos i)aqh=nai e)poi/hse th=s pare/sews *)abime/lex kai\ to\n oi)=kon au)tou=. e)/ktote timw=n au)to\n o( basileu\s kai\ prose/xwn toi=s u(p' au)tou= legome/nois, dida/skalos eu)sebei/as kai\ polupeiri/as *ai)gupti/ois e)ge/neto. o( au)to\s *)/abram u(postre/fwn e)k tou= pole/mou th=s eu)logi/as tou= *melxisede\k kathci/wtai, tou= basile/ws *salh\m, o(\s e)ch/negken au)tw=| a)/rtous kai\ oi)=non. h)=n de\ kai\ i(ereu\s tou= *(uyi/stou. kai\ e)/dwken au)tw=| *)/abram deka/thn a)po\ pa/ntwn. h)=n de\ o( *melxisede\k a)pa/twr, a)mh/twr, a)genealo/ghtos, a)fwmoiwme/nos tw=| ui(w=| tou= qeou=. tw=| de\ *)/abram a)tekni/an o)lofurome/nw| kaq' u(/pnous e)pidei/cas o( qeo\s tou\s a)ste/ras kata\ to\ plh=qos au)tw=n e)/sesqai/ oi( to\ spe/rma proedh/lou. o( de\ e)pi/steuse tw=| qew=|, kai\ e)logi/sqh au)tw=| ei)s dikaiosu/nhn. h( de\ *sa/rra stei=ra ou)=sa sunexw/rhsen *)/abram a)po\ th=s paidi/skhs paidopoih/sasqai: kai\ i)/sxei to\n *)ismah/l. e)nenh/konta de\ kai\ e)nne/a e)tw=n o)/nti tw=| *)/abram e)pifanei\s o( qeo\s *)abraa\m metwno/masen: *)/abram ga\r prw/hn w)noma/zeto: o(moi/ws kai\ th\n *sa/ran *sa/rran, prosqei\s kai\ e(/teron r. kai\ perie/teme to\n *)ismah\l kai\ pa/ntas tou\s e)c au)tou=. *ku/rios de\ tw=| *)abraa\m e)picenwqei\s e)phggei/lato te/cesqai *sa/rran au)tw=| pai=da. h( de\ e)meidi/ase, kai\ *)isaa\k to\ gennhqe\n proshgoreu/qh, ferwnu/mws tw=| meq' h(donh=s ge/lwti kata\ th\n *(ebrai/+da dia/lekton. kai\ *)abramiai=os: o( a)po/gonos *)abraa\m, h)\ gigantiai=os, i(eropreph/s.
Notes:
This long entry is derived in part directly from George the Monk, in part indirectly from
Philo of Alexandria; see further in the notes below.
[1] cf.
Matthew 27:25 (web address 1).
[2] The Suda's attention to Chaldean astrology derives from
Philo,
On Abraham, (Colson,
Philo Vol VI: XV.69-70).
[3] Use of
tu/pos here is twofold: 1) To assert that God's appearance to Abraham was indirect (echoing
Philo,
On Abraham, XVII.79-80); 2) To impart, as if a corollary of
tu/pos in Romans 5:14, that God's manifestation to Abraham was a type or prefiguration of Christ.
[4] Abraham is 100 years old at Isaac's birth (
Genesis 21:5); however, the Suda follows
Josephus,
Antiquities of the Jews 1.191-93 (web address 2 below) in assuming Abraham's age as 99 at the time of God's promise.
[5] The Suda here omits Ishmael, born to Abraham by the Egyptian slave Hagar when he was 86 years old (
Genesis 16:1-16). The Suda's omission tacitly acknowledges a covenantal and legal distinction clearly drawn in Genesis. In Isaac, God establishes an "everlasting covenant" for his progeny, whereas God blesses Ishmael and makes him "fruitful and exceedingly numerous" (
Genesis 17:19-20). Isaac's filial status is made explicit by God in identifying him as Abraham's "only son" (
Genesis 22:12) through whom "offspring shall be named" for Abraham, whereas Ishmael, although destined to father a nation, is identified by God as "the son of the slave woman" (
Genesis 21:12-13). Ishmael is, however, mentioned later in the entry.
[6] Christological imagery links Isaac to the personage of Jesus (
Matthew 1:1-2 at web address 3 below). See also
delta 94, notes 1 and 14.
[7] The Suda underscores the magnitude of the honor with a hyperbolic
kat' before
e)cai/reton.
[8] The statement, rooted in a paternalistic-filial model that originates in Abraham and culminates in the figure of Christ, approximates the transcendental premise: Abraham is to Joseph as Isaac is to Christ.
[9] The Suda confuses Mosaic and Abrahamic lore. The 2nd century BCE Jewish writer Eupolemus claimed for
Moses the invention and propagation of writing: "
Moses was the first wise man, the first who imparted the alphabet to the Jews; the Phoenicians received it from the Jews, and the Greeks from the Phoenicians." The 2nd century BCE Egyptian Jewish writer Artapanus attributed hieroglyphics to
Moses. According to the 2nd century BCE Samaritan writer Ps.-Eupolemus and Artapanus, astrology and astronomy originated with Abraham, who taught these disciplines and other tools of culture to the Jews, Phoenicians, and Egyptians. They, in turn, transmitted these arts to the Greeks.
Philo in
On Abraham stresses Abraham's expertise as a teacher. (Encyc. Judaica, Vol 6.964-65; Gruen, 146-51, 157, 294; Grant, 77;
Philo, XI.52) At
sigma 295, Seth is credited with the invention of the alphabet; Greek legend named Cadmus or
Linus as the one who introduced the alphabet to Greece (
gamma 416,
kappa 21,
kappa 22,
lambda 568). See also
phi 787.
[10] The reference recalls א aleph as the initial letter of
ʾelohīm, the most frequent generic name for God in the OT, used about 2,500 times--but a distant second to the unspoken covenant name YHWH (Yahweh), which occurs some 6,800 times (Perdue, 685-86). Cf.
alpha 1445.
[11] A reference to
Philo's
*bi/os politikou= o(/per e)sti peri\ *)iwsh/f (Colson,
Philo Vol VI, 140ff.)
[12] Adapted from Jerome's
On Illustrious Men (11):
h)\ *pla/twn filwni/zei h)\ *fi/lwn platwni/zei ("Either
Plato philonizes or
Philo platonizes.") Cf.
phi 448 and
Photius,
Bibliotheca 86b 25.
[13] Abraham's grandfather (
Genesis 11:22). Seruch in the
LXX, שרוג
śerūḡ in Hebrew. See also
sigma 253.
[14] Abraham's father (
Genesis 11:24). Tharra (
*qa/rra,
*qarra/) or Tharrha (
*qa/r)r(a) (Hatch, Concordance, Appendix 1, 71; Brenton, 13); in Hebrew תרח
Teraḥ. From the
Chronicon of George the Monk, 92.11-12; cf. Malalas 55.5-6.
[15] The Midrash sets Abraham's rejection of idolatry at age 13 (Encyc. Judaica, 4.244). From here to "teacher to the Egyptians," the Suda's source is the
Chronicon of George the Monk, 93.16 - 95.17.
[16] On God as "He who is," see
omicron 438,
omega 105.
[17] cf.
Philo,
On Abraham XIV.62.
[18] The call in
Genesis 12:1-5 brings Abraham from Haran (חרן) to Canaan (כנען). The Suda adheres to
Philo,
On Abraham, XIV. 67:
metani/statai...a)po\ th=s *xaldai/wn gh=s...e)is th\n *xarrai/wn gh=n.
[19]
Philo shows
a)delfidou=s, as at
On Abraham, XXXVII.212, rather than the Suda's potentially ambiguous
a)neyio/s for nephew (see LSJ s.v. at web address 4).
[20] On Abimelech, see
alpha 45.
[21] The affliction cured in
Genesis 20:17-18 is unspecified for Abimelech, but clearly is sterility for the female members of his house.
Josephus,
Antiquities of the Jews 1.208 (web address 5) relates that a "dangerous distemper" (Whiston trans.) afflicted Abimelech. For other traditions, see EncycJudaica, 2.76.
[22]
Genesis 14:14-18; the Suda's source is the
Chronicon of George the Monk, 100.17-26; 101.5-7.
[23] See
Hebrews 7:3 (web address 6). In the Suda, see
mu 544,
mu 545,
mu 546.
[24] The Greek mainly uses Abraam (אברהם
ʾAḇraham) to this point, but here Abram (אברם), his pre-covenant name (
Genesis 17:5).
[25]
Genesis 15:5-6. The statement "and he believed God and God reckoned it to him as righteousness" appears also in
Romans 4:3 (web address 7),
Galatians 3:6 (web address 8), and
James 2:23 (web address 9). A more idiomatic and semantically precise translation of the Hebrew (והאמין בה' ויחשבה לו צדקה
weheʾemīn bah' wayyaḥšeḇeha lō ṣedaqah) reads: "And because he put his trust in the Lord, He reckoned it to his merit" (Plaut, 146). This version takes into interpretive account the imperfective waw consecutive (consequential) (Kautzsch, 111.l).
[26] Ismael (Ishmael) appears in the Suda at
iota 644, but with a gloss that belongs to Isaak.
[27]
Genesis 17:15. Also as
*sa/r)r(a or Sarrha (Brenton, 18). The Hebrew covenant name change is Sarai to Sarah (both meaning Princess).
[28] Isaac (יצחק
yiṣḥaq) from the Hebrew meaning "he (Abraham) laughed" in
Genesis 17:17, and puns Sarah's תצחק
tiṣḥaq ("she laughed") in
Genesis 18:12. (Kohlenberger, Vol 1, 37, 39; Anderson, 182) In the Suda, see
iota 606 (mostly taken from this entry).
[29] This adjectival derivative of Abraham's name appears in
4 Maccabees 9:21
LXX. The gloss replicates, apart from word order, one in
Photius; cf.
Synagoge alpha17,
Hesychius alpha181.
Anderson, A.W. Understanding the Old Testament. Englewood Cliffs: Prentice-Hall, 1966
Attridge, H.W. "The Letter to the Hebrews" in The HarperCollins Study Bible (NRSV). New York: HarperCollins, 1993
Brenton, L.C.L. The Septuagint with Apocrypha. Peabody: Henrickson, 1999 (reprint of 1851 edn.)
Colson F.H., Philo (Vol VI), Loeb Classical Library. Cambridge: Harvard University, 1994
Encyclopaedia Judaica. Jerusalem: Encyclopaedia Judaica, 1973
Grant, M. From Alexander to Cleopatra: The Hellenistic World. New York: Charles Scribners' Sons, 1982
Gruen, E.S. Heritage and Hellenism: The Reinvention of Jewish Tradition. Berkeley: University of California, 1998
Hatch, E., Redpath, H.A., and Muraoka, T. A Concordance to the Septuagint. Grand Rapids: Baker Books, 1998
Kautzsch, E. Gesenius' Hebrew Grammar. Oxford: Clarendon, 1910
Keck, L.E. "The Letter of Paul to the Romans" in The HarperCollins Study Bible (NRSV). New York: HarperCollins, 1993
Kohlenberger, J.R. The Interlinear NIV Hebrew-English Old Testament. Grand Rapids: Zondervan, 1987
Perdue, L.G. "Names of God in the Old Testament" in Harper's Bible Dictionary. San Francisco: Harper & Row, 1985
Plaut, W.G. The Torah: Genesis, A Modern Commentary. New York: Union of American Hebrew Congregations, 1972
Smyth, H.W. Greek Grammar. Cambridge: Harvard University, 1984
Whiston, W. The Works of Josephus. Peabody: Hendrickson, 1987 (reprint of 1736 edn.)
Associated internet addresses:
Web address 1,
Web address 2,
Web address 3,
Web address 4,
Web address 5,
Web address 6,
Web address 7,
Web address 8,
Web address 9
Keywords: aetiology; biography; children; Christianity; chronology; definition; dialects, grammar, and etymology; dreams; food; gender and sexuality; geography; historiography; history; law; medicine; religion; science and technology; women
Translated by: Anne Mahoney on 20 August 1998@17:54:17.
Vetted by:
Headword:
*)/abusson
Adler number: alpha,104
Translated headword: abyss
Vetting Status: high
Translation: [Meaning] that which not even a deep [
buqo/s] can contain; but Ionians pronounce
buqo/s as
busso/s.[1]
From which also
bussodomeu/ein ["to build in the deep"] appears to be said,[2] from the verb
du/nw ["I sink"] [meaning] I enter upon secretly, with a change [of initial consonant] [giving]
bu/w,
bu/sw,
be/busmai,
be/busai, [and the nouns]
buso/s and
a)bu/ssos [meaning] where no-one enters because of its depth.[3]
Aristophanes in
Frogs [writes]: "for immediately you will come to a huge lake, an absolute abyss."[4] And he also uses the word in the neuter: "they shall not make peace while the measureless [
a)/busson] silver is with the goddess on the Acropolis." For 1,000 talents were stored on the Acropolis.[5]
"Abyss" is what the Holy Scripture calls the watery substance. So since the land is surrounded on all sides by waters [and] by great and small seas,
David naturally called this [i.e., abyss] the earth's surrounding garment.[6] Also, "abyss calls to abyss", the same prophet says,[7] meaning figuratively military divisions and the excessive size of the multitude.[8]
"I was under water as [if] in a kind of abyss."[9]
So an abyss [is] a great amount of water.
*)/abusson: h(\n ou)de\ buqo\s xwrh=sai du/natai: *)/iwnes de\ to\n buqo\n busso/n fasin. o(/qen dokei= le/gesqai kai\ bussodomeu/ein, para\ to\ du/nw, to\ u(peise/rxomai, kata\ troph\n bu/w, bu/sw, be/busmai, be/busai, buso\s kai\ a)bu/ssos, ou(= ou)dei\s ei)se/rxetai dia\ to\ ba/qos. *)aristofa/nhs *batra/xois: eu)qu\s ga\r e)pi\ li/mnhn mega/lhn h(/ceis pa/nu a)/busson. kai\ ou)dete/rws fhsi\n o( au)to/s: e(/ws a)\n h)=| to\ a)rgu/rion to\ a)/busson para\ th=| qew=|, ou)k ei)rhneu/sousin. e)n ga\r th=| a)kropo/lei xi/lia ta/lanta a)pe/keito. *)/abusson kalei= th\n u(gra\n ou)si/an h( qei/a grafh/. e)pei\ ou)=n h( gh= pantaxo/qen u(/dasi perie/xetai mega/lois kai\ mikroi=s pela/gesin, ei)ko/tws peribo/laion au)th=s ei)/rhken o( *dabi/d. kai\, a)/bussos a)/busson e)pikalei=tai, o( au)to\s profh/ths fhsi/n: ta\ stratiwtika\ le/gwn ta/gmata kai\ th\n tou= plh/qous u(perbolh\n tropikw=s. w(s e)n a)bu/ssw| tini\ u(pobru/xios e)geno/mhn. *)/abussos ou)=n u(da/twn plh=qos polu/.
Notes:
See also
alpha 105.
[1] This comment on Ionian pronunciation comes from the scholiast on
Aristophanes,
Frogs 138, quoted later in the entry.
[2] In
Homer,
Odyssey, where
bussodomeu/w occurs most frequently, it has the sense "brood over."
[3] cf.
Etymologicum Magnum 4.44. These are principal parts of the verb
bu/w, which means "to stuff," followed by
buso/s, which does not exist according to LSJ. Probably this is a mistake for
busso/s, "depth of the sea" (cf.
beta 598,
busso/n). The Suda generally has little concern for the distinction between single and double consonants. The author thus seems to propose a very dubious etymology: that
a)-bussos literally means "unstuffable" -- i.e., unable to be entered. [Ms M (=
Marcianus 448) omits this sentence.]
[4]
Aristophanes,
Frogs 137-8 (web address 1).
[5] "Silver" [
a)rgu/rion] is a neuter noun in Greek, while lake [
li/mnh] in the previous sentence is feminine; the point is that the same form
a)/busson is used with both. The sentence quoted here is actually part of a scholion to
Aristophanes,
Lysistrata 173 (web address 2);
Aristophanes uses the phrase
to\ a)rgu/rion to\ a)/busson in that line itself.
[6]
Psalm 103:6
LXX. See again under
pi 1083.
[7]
Psalm 41:8
LXX.
[8] Referring to the continuation of
Psalm 41:8
LXX, "all thy waves and thy billows are gone over me" (KJV).
[9] From Theodoret's commentary (PG 80.1173) on
Psalm 41:8
LXX.
Web address 1,
Web address 2
Keywords: Christianity; comedy; definition; dialects, grammar, and etymology; economics; epic; geography; history; imagery; military affairs; proverbs; religion
Translated by: Elizabeth Vandiver on 21 November 1998@17:02:02.
Vetted by:
Headword:
*)agaqoergi/a
Adler number: alpha,114
Translated headword: beneficence
Vetting Status: high
Translation: Damascius [writes]: "to sum everything up in one word, what
Pythagoras said about man being very similar to the divine is something that he [Isidore] clearly demonstrated in his deeds: his beneficent zeal and the generosity that he extended to everybody, but especially the elevation of souls from the manifold evil that weighs them down, and also the deliverance of bodies from unjust and unholy suffering;[1] and moreover a third thing: he took care of external matters as much as he was able."[2]
Greek Original:*)agaqoergi/a. *dama/skios: w(s de\ e(ni\ lo/gw| to\ pa=n sullabei=n, o(/per e)/fh o( *puqago/ras o(moio/taton e)/xein tw=| qew=| to\n a)/nqrwpon, tou=to safw=s e)pi\ tw=n e)/rgwn au)to\s e)pedei/knuto, th\n a)gaqoergo\n proqumi/an kai\ th\n e)s pa/ntas e)pekteinome/nhn eu)ergesi/an, ma/lista me\n th\n a)nagwgh\n tw=n yuxw=n a)po\ th=s ka/tw briqou/shs pantoi/as kaki/as: e)/peita kai\ th\n swth/rion tw=n swma/twn e)k th=s a)di/kou h)\ a)nosi/ou talaipwri/as: to\ d' au)= tri/ton, e)pemelei=to tw=n e)/cw pragma/twn, o(/sh du/namis.
Notes:
[1] "No doubt at the hands of the civil authorities or of the Christians" (Athanassiadi).
[2]
Damascius fr.24 Zintzen (237 Asmus, 26B Athanassiadi).
Translated by: William Hutton on 31 March 2001@09:53:52.
Vetted by:
Headword:
*(h
a)ga/ph
ou)
perpereu/etai
Adler number: alpha,155
Translated headword: boastful
Vetting Status: high
Translation: "Love is not boastful", says the Apostle Paul;[1] that is, it does not hurry.[2]
Greek Original:*(h a)ga/ph ou) perpereu/etai, o( a)po/stolos *pau=lo/s fhsi: toute/stin ou) propeteu/etai.
Notes:
Associated internet address:
Web address 1
Keywords: Christianity; definition; ethics; religion
Translated by: William Hutton on 2 April 2000@22:20:00.
Vetted by:
Headword:
*)agaphto/s
Adler number: alpha,156
Translated headword: Agapetos, Agapetus
Vetting Status: high
Translation: Bishop of Synada.[1]
Eusebius [the spiritual son] of
Pamphilus[2] gives him great praise and mentions his amazing miracles: his shifting of boundaries and rivers and raisings of the dead. He also relates that when he was a soldier Maximinus[3] wanted to kill him for being a Christian, since he had learned that many were extremely impressed by the things he had accomplished.
*)agaphto/s: e)pi/skopos *suna/dwn, o(\n e)n e)pai/nw| pollw=| ti/qetai *eu)se/bios o( *pamfi/lou kai\ qauma/twn au)tou= e)caisi/wn mnh/mhn poiei=tai, o(rw=n metasta/seis kai\ potamw=n kai\ nekrw=n e)ge/rseis. kai\ o(/ti stratiw/thn o)/nta h)boulh/qh *macimi=nos w(s *xristiano\n a)poktei=nai, dia\ to\ punqa/nesqai pollou\s ta\ pro\s au)tou= telou/mena u(peragame/nous.
Notes:
Keywords: biography; Christianity; ethics; geography; military affairs; religion
Translated by: William Hutton on 2 April 2000@22:31:44.
Vetted by:
Headword:
*)age/lios
Adler number: alpha,195
Translated headword: Agelios, Agelius
Vetting Status: high
Translation: This man was bishop of Constantinople during the reign of Valens.[1] He lived an apostolic life, for he always went about unshod and wore only a single tunic, in observance of what the Gospel says.[2]
Greek Original:*)age/lios: ou(=tos e)pi\ *ou)a/lentos h)=n *kwnstantinoupo/lews e)pi/skopos, bi/on a)postoliko\n biou/s. a)nupo/dhtos ga\r dio/lou dih=gen, e(ni/ te xitw=ni e)ke/xrhto, to\ tou= eu)aggeli/ou fula/ttwn r(hto/n.
Notes:
See again under
mu 207.
[1] Agelius was a Novatian, persecuted for accepting the homoousian doctrine. For the emperor Valens, see
omicron 764.
[2] Socrates,
Ecclesiastical History 4.9.3 (translation at web address 1).
Web address 1
Keywords: biography; Christianity; chronology; clothing; ethics; geography; religion
Translated by: William Hutton on 11 April 2000@00:02:16.
Vetted by:
Headword:
*)/aggelos
Adler number: alpha,196
Translated headword: angel
Vetting Status: high
Translation: The angels are circumscribed only by the comprehension of the intellect; not in space, nor in body, nor in time; for they came into existence before the sun.[1] Scripture calls the servants of retribution "evil angels," just as it calls the day of retribution an "evil day";[2] and it calls the bitter retributions "wrath and anger and affliction" in the hands of God.[3] For it does not say that it is [their] nature or preference.
Greek Original:*)/aggelos: oi( a)/ggeloi mo/noi th=| tou= noo\s katalh/yei ei)si\ perigraptoi\, ou)/te de\ e)n to/pw|, ou)de\ e)n sw/mati, ou)de\ e)n xro/nw|: pro\ ga\r tou= h(li/ou h( ge/nesis au)tw=n. a)gge/lous ponhrou\s tou\s th=s timwri/as u(pourgou\s h( grafh\ kalei=: w(/sper h(me/ran ponhra\n th\n th=s timwri/as. o)rgh\n de\ kai\ qumo\n kai\ qli/yin e)pi\ *qeou= ta\s pikra\s timwri/as kalei=. ou) ga\r fu/sin ou)de\ proai/resi/n fhsin.
Notes:
Theodoret (PG 80.1496b) on
Psalm 79.49
LXX (not Adler's 77.49).
[1] Perhaps referring to
Psalm 109.3
LXX "before the morning star have I begotten thee."
[2] cf.
eta 299.
[3] cf.
theta 391,
theta 575.
Translated by: William Hutton on 16 October 2000@15:04:42.
Vetted by:
Headword:
*(agia/sai
Adler number: alpha,233
Translated headword: to sanctify
Vetting Status: high
Translation: [Meaning] to offer as a sacrifice, to burn in sacred fashion.
Greek Original:*(agia/sai: karpw=sai, kau=sai a(gi/ws.
Note:
Same entry in other lexica; references at
Photius alpha172 Theodoridis. The headword -- aorist active infinitive of
a(gia/zw (cf.
alpha 232 and under
alpha 235; LSJ entry at web address 1) -- is presumably quoted from somewhere; there are instances in e.g. the
New Testament (1
Thessalonians 5.23) and the
Septuagint.
Web address 1
Keywords: Christianity; definition; dialects, grammar, and etymology; religion
Translated by: Nathan Greenberg ✝ on 24 November 1998@14:12:35.
Vetted by:
Headword:
*(/agios,
a(/gios,
a(/gios
ku/rios
Adler number: alpha,238
Translated headword: holy, holy, holy Lord
Vetting Status: high
Translation: Those who say the Lord is ten thousand times holy and those who dare to misinterpret this are clearly refuted by the [verse]: "I have sought out your countenance, your countenance, o Lord, I shall seek, do not turn your countenance from me."[1] It announces the Holy Trinity. Also the [verse] "sacrifice to the Lord the sacrifice of praise, and render to the highest your prayers," and that which follows.[2] And through these and through many other [passages] the Old [Testament] proclaims that it indicates the rule not of one person but of three hypostases on the one hand and of one essence on the other.
Those who say "holy is the crucified one," let them be gagged by the [verse]: "my soul thirsted after God, the powerful, the living."[3]
Greek Original:*(/agios, a(/gios, a(/gios ku/rios: o(/ti tou\s le/gontas, muria/kis e)sti\n a(/gios o( qeo\s, kai\ tou\s parermhneu=sai tou=to tolmw=ntas, lamprw=s e)le/gxei to\: e)cezh/thsa to\ pro/swpo/n sou, to\ pro/swpo/n sou, ku/rie, zhth/sw, mh\ a)postre/yh|s to\ pro/swpo/n sou a)p' e)mou=. th\n a(gi/an a)nakhru/ttei tria/da. kai\ to\, qu=son tw=| qew=| qusi/an ai)ne/sews kai\ a)po/dos tw=| u(yi/stw| ta\s eu)xa/s sou, kai\ ta\ e(ch=s. kai\ dia\ tou/twn kai\ di' a)/llwn pollw=n h( palaia\ khru/ttei, o(/ti ou)x e(no\s prosw/pou shmai/nei despotei/an, a)lla\ triw=n me\n u(posta/sewn, mia=s de\ ou)si/as. oi( de\ le/gontes, a(/gios o( staurwqei/s, e)pistomize/sqwsan a)po\ tou=: e)di/yhsen h( yuxh/ mou pro\s to\n qeo\n to\n i)sxuro\n, to\n zw=nta.
Notes:
The headword phrase itself comes from
Isaiah 6.3
LXX (the cry of the seraphim at the death of King Uzziah); the main part of the gloss from George the Monk,
Chronicon (528.16-24, 529.6-9).
[1]
Psalm 26.8-9
LXX (27.8-9 KJV).
[2]
Psalm 49.14
LXX (50.14 KJV). What follows is "call on me in the day of tribulation," a third injunction to supplicate the Lord.
[3]
Psalm 41.3
LXX (42.3 KJV); cf.
theta 179. The addition to the
Trisagion was made by Peter the Fuller, Patriarch of
Antioch (d. 488), in order to spread the doctrine of the Theopaschites (who asserted that the Divine Nature suffered upon the cross); see web address 1.
"Peter the Fuller," Oxford Dictionary of the Christian Church 2 (1974) 1072
Associated internet address:
Web address 1
Keywords: Christianity; religion
Translated by: Nathan Greenberg ✝ on 24 November 1998@14:16:09.
Vetted by:
Headword:
*)agnwmo/nws
Adler number: alpha,284
Translated headword: senselessly
Vetting Status: high
Translation: [Meaning] mindlessly, or gracelessly. The unlearned are called senseless -- without discernment -- in
Plato.[1]
And
Demosthenes in the Philippics [sc. uses the word] to mean
a)logi/stws ["without reason"] and
a)bou/lws ["without counsel"].[2]
And the Theologian [writes]: "o [you], even more senseless than Jews."[3] Meaning "more mindless".
*)agnwmo/nws: a)noh/tws, h)\ a)xari/stws. le/gontai de\ para\ *pla/twni a)gnw/mones, a)su/ggnwstoi, oi( a)maqei=s. kai\ *dhmosqe/nhs e)n toi=s *filippikoi=s a)nti\ tou= a)logi/stws kai\ a)bou/lws. kai\ o( *qeolo/gos: w)= kai\ *)ioudai/wn a)gnwmone/stere. a)nti\ tou= a)nohto/tere.
Notes:
[1]
Plato,
Republic 5.450D; likewise in
Photius alpha217 Theodoridis.
[2]
Demosthenes 2.26. This paragraph of the entry comes from Harpokration s.v.
[3] Gregory of Nazianzus, in
Oration 38 (PG 36.329.13) and again in
Oration 45 (PG 36.661.7).
Translated by: Roger Travis on 23 October 2000@13:28:56.
Vetted by:
Headword:
*)ago/mfwton
Adler number: alpha,294
Translated headword: not-bolted
Vetting Status: high
Translation: [sc. Something] not-nailed.
Greek Original:*)ago/mfwton: to\ a)nh/lwton.
Notes:
Same entry, according to Adler, in the
Ambrosian Lexicon; and
Hesychius has the plural
a)go/mfwta glossed with
a)na/rmosta ("not-fixed"). Otherwise, this adjective is attested only -- and in the singular, as here -- in [John Chrysostom],
On Martha, Mary and Lazarus (PG 10.757e), where it is used of a boat.
For
go/mfoi see
gamma 376.
Translated by: Catharine Roth on 1 February 2001@12:27:47.
Vetted by:
Headword:
*)ago/nwn
xow=n
Adler number: alpha,297
Translated headword: [than] unfruitful drink-offerings
Vetting Status: high
Translation: It is used in two ways.[1]
The Theologian says [this]; that is, [more pious] than the offerings which are poured for the dead and are therefore unfruitful.[2]
Also [sc. attested is] a)goni/a, barrenness.[3]
"That Artemis was angered and that she attacked with sterility of the earth as punishment."[4]
Greek Original:*)ago/nwn xow=n. diforei=tai o( *qeolo/gos fhsi/: toute/sti tw=n e)pi\ toi=s nekroi=s xeome/nwn kai\ dia\ tou=to a)go/nwn. kai\ *)agoni/a, h( a)fori/a. th\n *)/artemin mhni/sai kai\ metelqei=n dikaiou=san au)th\n gh=s a)goni/a|.
Notes:
[1] This comment (a single word in the Greek; in ms A only, Adler reports) perhaps refers to the active and passive senses of the adjective ("not bearing" and "not born"): see LSJ entry at web address 1, and again at
alpha 337.
[2] Scholion on Gregory of Nazianzus (PG 36.378b), who does use the headword phrase.
[3] See already
alpha 295.
[4]
Aelian fr. 49d Domingo-Forasté (46 Hercher); cf.
delta 1079.
Web address 1
Keywords: aetiology; agriculture; botany; Christianity; definition; dialects, grammar, and etymology; religion
Translated by: Catharine Roth on 12 February 2001@11:03:29.
Vetted by:
Headword:
*)agorai=oi
Adler number: alpha,309
Translated headword: marketplace [men]
Vetting Status: high
Translation: Has circumflex accent on the penultimate syllable; [meaning] men involved in a marketplace.[1]
Damascius [writes]: "[...] but he stood by and begged those who were defrauding, even including (?)skilled judges."[2]
But with the acute accent on the second syllable
a)go/raios [is] the day on which the market is held.[3]
*)agorai=oi: properispwme/nws: oi( e)n a)gora=| a)nastrefo/menoi a)/nqrwpoi. *dama/skios: o( de\ pari/stato kai\ e)ch/|tei toi=s a)posterou=si me/xri kai\ dikastw=n a)gorai/wn. proparocuto/nws de\ *)ago/raios, h( h(me/ra e)n h(=| h( a)gora\ telei=tai.
Notes:
[1] See LSJ s.v. and cf. generally
alpha 308. The present nominative plural headword and substantive gloss ('men involved in a marketplace') also occur in other lexica (references at
Photius alpha232 Theodoridis); Latte on
Hesychius claims the headword as stemming from
Acts 17.5 (genitive plural).
[2]
Damascius,
Life of Isidore fr. 53 Zintzen (24 Asmus). A fuller version of the fragment is given at
pi 658, where Adler notes several attempts, by her predecessors, to improve its wording. With or without them, the nature and identity of these
dikastai agoraioi is unclear.
[3] LSJ s.v., III 1, where the distinction of meaning between
a)go/raios "vulgar" and
a)gorai=os "public speaker" is said to be fictitious. Note that section 2b is deleted by the LSJ Supplement. The shift of properispomenon to proparoxytone is a regular phenomenon of the Attic dialect, known as Vendryes' Law: see Kuehner-Blass #80 (web address 1); it is still possible, however, that the properispomenon form could have been restored in the productive category, where it is more closely asssociated with
a)gora/.
J. Kuryłowicz, L'accentuation des langues indo-européennes (Wroclaw 1958) 159-161
Associated internet address:
Web address 1
Keywords: biography; Christianity; daily life; definition; dialects, grammar, and etymology; ethics; law; religion; trade and manufacture
Translated by: Catharine Roth on 9 March 2001@12:25:41.
Vetted by:
Headword:
$10*)agriwpo/s
Adler number: alpha,362
Translated headword: wild-eyed
Vetting Status: high
Translation: "The wild-eyed, uncontrollably boastful."[1] He is speaking of sin. From w)/y, [genitive] w)po/s, which means the eye; that is, the shameless and wild [kind].
Greek Original:*)agriwpo/s: th\n a)griwpo\n a)kratw=s gauroume/nhn. le/gei de\ th\n a(marti/an. e)k tou= w)/y w)po/s, o(\ shmai/nei to\n o)fqalmo\n, toute/stin h( a)naidh\s kai\ a)/grios.
Note:
[1] A line from from one of the Iambic Canons of St. John Damascene (1.96 Nauck).
Keywords: Christianity; dialects, grammar, and etymology; ethics; imagery; religion
Translated by: Anne Mahoney on 28 August 1998@16:47:31.
Vetted by:David Whitehead (modified headword and translation; added note and keyword; cosmetics) on 13 February 2001@05:36:17.
David Whitehead (typo and other cosmetics) on 14 April 2004@08:37:35.
David Whitehead (more keywords) on 8 January 2012@09:15:08.
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