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Headword:
*)abasa/nistos
Adler number: alpha,21
Translated headword: untested
Vetting Status: high
Translation: [Meaning someone/something] unexercised or unexamined, unscrutinized. The word comes from the test of the goldsmith's stone, on which they scrutinize gold.[1]
Aelian in his
On Providence used the word 'untested' to mean 'without pain'.[2]
*)abasa/nistos: a)gu/mnastos h)\ a)nece/tastos, a)doki/mastos. ei)/rhtai de\ a)po\ th=s basa/nou th=s xrusoxoi+kh=s li/qou, e)n h(=| dokima/zousi to\ xrusi/on. e)xrh/sato de\ *ai)liano\s e)n tw=| peri\ pronoi/as tw=| a)basa/nistos a)nti\ tou= a)/neu o)du/nhs.
Notes:
=
Synagoge alpha4 (
Lexica Segueriana 3.14);
Photius,
Lexicon alpha30 Theodoridis; perhaps ultimately derived in part from
Phrynichus (
Praeparatio rhetorica fr. 39 de Borries); cf.
Hesychius alpha89 and a cluster of related entries:
alpha 2276,
Hesychius alpha4899,
Synagoge alpha589,
Photius alpha1845.
[1]
*ba/sanos can mean both the touchstone itself and the testing process. See
beta 139, and cf.
beta 137.
[2]
Aelian fr.9 Hercher (= 9 Domingo-Forasté). The version of the entry at
Synagoge alpha4 includes the information that this is from the third book of the work in question.
Translated by: Anne Mahoney on 22 August 1998@12:58:18.
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 had 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:
*)/abudos
Adler number: alpha,101
Translated headword: Abudos, Abydos, Abydus
Vetting Status: high
Translation: A city.[1]
The word is applied to an informant [sukofa/nths] because of the common belief that the people of Abudos were informers.[2]
Also [sc. attested is] an adverb, *)abudo/qi, [meaning] in Abudos.[3]
Also [sc. attested is the phrase] *a)/budon fluari/an ["Abudos nonsense"], [meaning] great [nonsense].[4]
And [sc. attested is] *)abudhno\s, [meaning] he [who comes] from Abudos.[5]
Greek Original:*)/abudos: po/lis. e)pi\ sukofa/ntou ta/ttetai h( le/cis, dia\ to\ dokei=n sukofa/ntas ei)=nai tou\s *)abudhnou/s. kai\ e)pi/rrhma, *)abudo/qi, e)n *)abu/dw|. kai\ *)/abudon fluari/an, th\n pollh/n. kai\ *)abudhno\s, o( a)po\ *)abu/dou.
Notes:
[1] =
Lexicon Ambrosianum 82, according to Adler. In fact two cities of this name are known: one on the Asiatic shore of the Hellespont (Barrington Atlas map 51 grid G4; present-day Maltepe) and
Abydos/Ebot in Upper Egypt (Barrington Atlas map 77 grid F4); without much doubt, the former is meant here. (In
Hesychius alpha23 the gloss is fuller -- 'a Trojan city of the Hellespont'. Latte regards the entry as prompted by
Homer,
Iliad 2.836, accusative case, although similar wording appears in a late scholion to
Iliad 17.584, where the adverbial derivative
*)abudo/qi appears -- see n. 3 below). See also
alpha 100,
sigma 465, and generally OCD(4) s.v.
[2] = the first sentence of
Pausanias the Atticist alpha3 and
Photius alpha63 Theodoridis; cf. also
Zenobius 1.1, s.v.
*)abudhno\n e)pifo/rhma (
alpha 100), and Kassel-Austin, PCG III.2 p.376 on
Aristophanes fr. 755. See generally
sigma 1330,
sigma 1331,
sigma 1332.
[3] Probably from commentary to
Homer,
Iliad 17.584, the only literary attestation of this adverb prior to
Musaeus Grammaticus (5/6 CE); cf. Apollonius Dyscolus
On Adverbs 2.1.1.164.
[4] =
Synagoge Codex B alpha44, but in the better mss of
Photius (
Lexicon alpha64 Theodoridis) the adjective (in a nominative-case entry) is
a)/buqos ('bottomless'), surely correctly; cf.
alpha 104. The ultimate source may be
Plato,
Parmenides 130D, though there too the text is uncertain: perhaps
ei)/s tin' a)/buqon fluari/an (web address 1), though the alternatives include
ei)/s tina bu=qon fluari/as. On the adjective
a)/buqos, a synonym for
a)/bussos, see the LSJ entry at web address 2.
[5] There are many literary attestations of this form of the ethnic adjective (nominative singular masculine), beginning with
Herodotus 4.138. For an instance in the Suda see
pi 71.
Web address 1,
Web address 2
Keywords: comedy; daily life; definition; dialects, grammar, and etymology; epic; ethics; geography; imagery; law; philosophy; proverbs
Translated by: Elizabeth Vandiver on 21 November 1998@13:59:06.
Vetted by:
Headword:
*)agaqi/as
Adler number: alpha,112
Translated headword: Agathias
Vetting Status: high
Translation: A lawyer,[1] of
Myrina;[2] the one who wrote the
History as a continuation of
Procopius of
Caesarea,[3] [comprising] the affairs involving Belisarius[4] and the events in Italy and Libya; that is the affairs involving Narses[5] in Italy and the events in Lazike[6] and
Byzantion. He also composed other books, both in meter and in prose, including the
Daphniaka[7] and the
Cycle of New Epigrams, which he compiled himself from the poets of his day. He was a contemporary of Paul the Silentiary and of the consul Macedonius and of Tribonian[8] in the time of Justinian.[9]
*)agaqi/as: sxolastiko\s, *murinai=os, o( gra/yas th\n meta\ *proko/pion i(stori/an to\n *kaisare/a, ta\ kata\ *belisa/rion kai\ ta\s e)n *)itali/a| kai\ e)n *libu/h| pra/ceis, toute/sti ta\ kata\ *narsh=n e)n *)itali/a| kai\ ta\ e)n *lazikh=| kai\ *buzanti/w|. ou(=tos sune/tace kai\ e(/tera bibli/a e)/mmetra/ te kai\ kataloga/dhn, ta/ te kalou/mena *dafniaka/, kai\ to\n *ku/klon tw=n ne/wn *)epigramma/twn, o(\n au)to\s sunh=cen e)k tw=n kata\ kairo\n poihtw=n. sunh/kmase de\ *pau/lw| tw=| *selentiari/w| kai\ *makedoni/w| tw=| u(pa/tw| kai\ *tribounianw=| e)pi\ tw=n *)ioustinianou= xro/nwn.
Notes:
c.532-c.580. See generally Averil Cameron in OCD(4) s.v. (p.35).
[1] See OCD s.v.
[2] a.k.a. Sebastopolis, in Aeolis (Asia Minor): Barrington Atlas map 56 grid D4.
[3] For
Procopius see
pi 2479. A's own work was in turn continued by
Menander Protector (
mu 591).
[4] See
beta 233.
[5] See
nu 42.
[6] An alternative name for Colchis (
kappa 1979); present-day Georgia, between the Black and Caspian Seas.
[7] Amatory hexameters.
[8]
tau 956, cf.
tau 951.
[9]
iota 446.
Translated by: William Hutton on 30 March 2001@15:08:59.
Vetted by:
Headword:
*)agaqoergoi/
Adler number: alpha,115
Translated headword: agathoergoi, benefactors
Vetting Status: high
Translation: Men selected according to valor.
From the Ephors.[1]
Greek Original:*)agaqoergoi/: ai(retoi\ kat' a)ndragaqi/an. e)k tw=n *)efo/rwn.
Notes:
This is the name for a select group of Spartan elders. According to
Herodotus (1.67.5: web address 1) five were selected each year from the eldest members of the cavalry, not from the ephors.
[1] Adler called these final three words
locus dubius, and capitalized, as here, the word Ephors. For a speculative argument that this phrase should actually read "from the [sc. writings] of Ephoros", see D. Whitehead, '
Ephorus(?) on the Spartan constitution',
Classical Quarterly n.s. 55 (2005) 299-301. [The suggestion has been taken up in
Brill's New Jacoby s.v.
Ephorus, by Victor Parker. However, the evidential basis for it is illusory, according to I.C. Cunningham,
CQ n.s. 61 (2011) 312-314.]
Web address 1
Keywords: definition; ethics; geography; historiography; history; law; military affairs
Translated by: William Hutton on 31 March 2001@23:24:43.
Vetted by:
Headword:
*)agasiklh=s
Adler number: alpha,169
Translated headword: Agasikles, Agasicles
Vetting Status: high
Translation: A proper name. He is said to have bribed[1] the Halimousians, and for that reason, although he was a foreigner, to have been accorded [sc. Athenian] citizenship.[2]
Greek Original:*)agasiklh=s: o)/noma ku/rion. o(\s le/getai *(alimousi/nois sundika/sai kai\ dia\ tou=to ce/nos w)\n e)ggrafh=nai th=| politei/a|.
Notes:
After the initial generic gloss, this entry is abridged from Harpokration s.v.
[1] Reading
sundeka/sai for the transmitted
sundika/sai ("to share in judging"). See LSJ s.v.
sundeka/zw at web address 1; see also n. 1 to
alpha 1231.
[2] This is RE Agasikles 2; his claim to Athenian citizenship was contested in a speech by
Dinarchus.
Web address 1
Keywords: biography; constitution; definition; economics; ethics; history; law; politics; rhetoric
Translated by: Gregory Hays on 7 June 1999@11:24:47.
Vetted by:
Headword:
*)ago/menos
dia\
frate/rwn
ku/wn
mastigou=tai
Adler number: alpha,292
Translated headword: a dog led through phratry-members is whipped
Vetting Status: high
Translation: [no gloss]
Greek Original:*)ago/menos dia\ frate/rwn ku/wn mastigou=tai.
Note:
For phratries see
gamma 146,
gamma 147,
phi 692 phi 693,
phi 694, and generally OCD(4) s.v. (pp.1141-2). As a proverb (cf.
Macarius Chrysocephalus 1.15) the phrase presumably concerns admission to phratries and the exposure of fraudulent attempts at this.
Translated by: Jennifer Benedict on 16 March 2001@16:38:49.
Vetted by:
Headword:
*)agoranomi/as
Adler number: alpha,302
Translated headword: market-supervisorship, market-supervisorships
Vetting Status: high
Translation: [Meaning] auditorship/s. The term is applied to those who oversee sales in the cities.[1]
Also [sc. attested is the related concrete noun] "market-supervisors" [
agoranomoi]: the officials who manage the sales in the marketplace [sc. in
Athens].[2]
Aristophanes in
Acharnians [writes]: "as market-supervisors of the market I appoint the three who were chosen by lot, the thongs from Leprous."[3] That is, straps, whips. For in olden days the auditors of the marketplace used to beat people with whips. And "leprous" [
leprou/s] some explain as [sc. wordplay] from the verb
lepein, that is, "to beat"; others from Lepreon a small town of the Peloponnese which
Callimachus also mentions in the
Hymns: "citadel of Kaukones, which is called Lepreion."[4] Others still [sc. derive it] from mangy cattle, since the hides of mangy cattle are tough. Still others because the Megarians, with whom he[5] is making a treaty, have mangy bodies. But better to say that [sc. there is] a place called Leproi outside the [Athenian] town-center where the tanners' shops were. There is also a mention of this in
Birds: "why then do you settle [in] Helian Lepreon."[6]
Also [sc. attested is the the verb] "I supervise markets" [
a)goranomw=]; [used] with a genitive.
*)agoranomi/as: logisti/as. ei)/rhtai de\ e)pi\ tw=n e)piskopou/ntwn ta\ tw=n po/lewn w)/nia. kai\ *)agorano/moi, oi( ta\ kata\ th\n a)gora\n w)/nia dioikou=ntes a)/rxontes. *)aristofa/nhs *)axarneu=sin: a)gorano/mous de\ th=s a)gora=s kaqi/stamai trei=s tou\s laxo/ntas, tou\s d' i(ma/ntas e)k leprw=n. toute/sti lw/rous, fragge/lia. to\ ga\r palaio\n fragge/lois e)/tupton oi( logistai\ th=s a)gora=s. leprw=n de\ oi( me\n a)po\ tou= le/pein, o(/ e)sti tu/ptein: oi( de\ a)po\ *lepre/ou poli/smatos th=s *peloponnh/sou, h(=s me/mnhtai kai\ *kalli/maxos e)n *(/umnois: *kaukw/nwn ptoli/eqron, o(\ *le/preion pefa/tistai. oi( de\ e)k leprw=n bow=n, dia\ to\ ta\ e)k leprw=n bow=n de/rmata i)sxura\ ei)=nai. oi( de\ o(/ti oi( *megarei=s leproi\ to\ sw=ma, pro\s ou(\s spe/ndetai. a)/meinon de\ le/gein, o(/ti to/pos e)/cw tou= a)/steos *leproi\ kalou/menos, e)/nqa ta\ bursei=a h)=n. ou(= kai\ e)n *)/ornisi me/mnhtai: ti/ d' ou)=n to\n h(/lion *le/preon oi)ki/zete. kai\ *)agoranomw=: genikh=|.
Notes:
The headword -- evidently extracted from somewhere -- and primary gloss are either genitive singulars or accusative plurals.
[1] Likewise in other lexica; references at
Photius alpha228 Theodoridis.
[2] From Harpokration s.v., commenting on
Demosthenes 24.112 and also citing ?
Aristotle, Ath.Pol. 51.1.
[3]
Aristophanes,
Acharnians 723-4 (web address 1), followed here by comment from the
scholia there; cf.
lambda 291.
[4]
Callimachus,
Hymn to Zeus 39.
[5] Dikaiopolis, that is, the speaker of the quotation.
[6] What seems to be a very mangled quotation from
Aristophanes,
Birds 150. A more correct quotation might be translated as "Why do you two not go and settle in Lepreon in Elis?" This would seem to be a reference to the Peloponnesian Lepreon and not to a Leproi outside
Athens. See web address 2 below for the text of
Aristophanes (and cf.
lambda 288,
lambda 289).
Web address 1,
Web address 2
Keywords: clothing; comedy; constitution; daily life; definition; dialects, grammar, and etymology; geography; history; law; medicine; poetry; rhetoric; trade and manufacture; zoology
Translated by: William Hutton on 30 October 2000@00:03:30.
Vetted by:
Headword:
*)agorai/an
di/khn
Adler number: alpha,307
Translated headword: agora lawsuit, forensic lawsuit
Vetting Status: high
Translation: [Meaning] the (?)defense plea.
Greek Original:*)agorai/an di/khn: th\n dikaiologi/an.
Notes:
An opaque entry, and made the more so because it appears in other lexica in different forms. In
Photius (alpha231 Theodoridis) the lemma itself is the adjective only, i.e.
di/khn is lacking; the
Synagoge (alpha82) has
di/khn as the first part of the gloss. All that seems certain, therefore, is that
a)gorai/an (accusative singular) is quoted from somewhere.
The glossing term
dikaiologia can mean either a defense plea or a forensic speech of any kind: see LSJ s.v.
Translated by: William Hutton on 24 October 2000@12:05:09.
Vetted by:
Headword:
*)agorai=os
nou=s
Adler number: alpha,308
Translated headword: marketplace mind
Vetting Status: high
Translation: [Meaning] the one altogether cheap and vulgar and not elite or thoughtful.[1]
Also [sc. attested is] Agoraios Hermes.
Aristophanes [writes]: "by Hermes Agoraios, I look and I perjure myself." That is, [Hermes] who is honored in a marketplace.[2]
*)agorai=os nou=s: o( paneutelh\s kai\ surfetw/dhs kai\ ou)k a)po/rrhtos ou)de\ pefrontisme/nos. kai\ *)agorai=os *(ermh=s: *)aristofa/nhs. nh\ to\n *(ermh=n to\n *)agorai=on ka)piorkw= ge ble/pwn. toute/stin o( e)n a)gora=| timw/menos.
Notes:
See generally LSJ s.v.
agoraios (web address 1) for texts further illustrating both of these disparate senses (and note the comment there: "the distinction
a)go/raios vulgar,
a)gorai=os public speaker, drawn by
Ammonius [a C1/2 grammarian] etc. is probably fictitious"); cf.
alpha 309. See further D. Whitehead,
Hypereides: the forensic speeches (Oxford 2000) 287.
[1] Likewise or similarly in other lexica; references at
Photius alpha233 Theodoridis.
[2]
Aristophanes,
Knights 297-8 (web address 2: the manuscript reading is "I perjure myself before those who are looking"), with scholion. The same epithet is attested, elsewhere, of Artemis, Athena and Zeus.
Web address 1,
Web address 2
Keywords: comedy; daily life; definition; economics; ethics; law; religion
Translated by: Catharine Roth on 9 March 2001@00:09:31.
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 (Wrocław 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:
*)agorh=qen
Adler number: alpha,311
Translated headword: from the agora
Vetting Status: high
Translation:
Greek Original:*)agorh=qen: e)k th=s a)gora=s.
Note:
Similar entry in
Hesychius. From a scholion on
Homer,
Iliad 264 (Homeric text at web address 1); the headword -- a single word in the Greek -- occurs there, in the famous scene where the upstart Thersites (
theta 257) is expelled 'from the
agora' (= assembly) by his betters. See also
Odyssey 12.439 (quoted by
Strabo 1.2.36: a judge departs 'from the
agora' for his evening meal) and Apollonius Rhodius,
Argonautica 1.877.
Web address 1
Keywords: daily life; definition; epic; law; poetry
Translated by: Malcolm Heath on 11 June 1999@10:56:09.
Vetted by:William Hutton (Set Status) on 21 October 2000@15:58:51.
Catharine Roth (Added note and link.) on 23 February 2001@20:44:50.
David Whitehead (modified translation, to differentiate it from headword; expanded note; augmented keywords) on 14 April 2004@07:51:40.
David Whitehead (expanded note) on 6 January 2012@03:57:43.
Catharine Roth (upgraded link) on 6 January 2012@12:19:48.
Catharine Roth (coding) on 10 January 2015@22:47:41.
Headword:
*)agwgeu/s
Adler number: alpha,319
Translated headword: prosecutor, thong
Vetting Status: high
Translation: The person introducing the lawsuit, the prosecutor.[1] Also [sc. attested is] a)gwgeu/s [sc. in another sense], thong.[2]
Also [sc. attested is] a)gwgei= ["with a thong"], [meaning] with a rein, by which horses are guided.[3]
Greek Original:*)agwgeu/s: o( e)na/gwn th\n di/khn, o( diw/kwn. kai\ *)agwgeu\s, o( lw=ros. kai\ *)agwgei=, i(ma/nti, w(=| a)/getai o( i(/ppos.
Notes:
[1] Same equivalence, according to Adler, in the
Ambrosian Lexicon. This sense of the headword is otherwise unattested.
[2] See further below.
[3] Same or similar material in other lexica; references at
Photius alpha304 Theodoridis. The only instances of this dative outside lexica etc. occur in
Xenophon,
On Horsemanship 6.5 and 8.4.
Translated by: Malcolm Heath on 7 July 1999@10:57:45.
Vetted by:
Headword:
*)/agrafa
a)dikh/mata
Adler number: alpha,342
Translated headword: unwritten crimes
Vetting Status: high
Translation: [Meaning] those about which there is no written law.
Greek Original:*)/agrafa a)dikh/mata: oi(onei\ u(pe\r w(=n no/mos ou) ge/graptai.
Notes:
Same or similar entry in other lexica; references at
Photius alpha242 Theodoridis.
The headword phrase (neuter plural) is vague-looking, but it belongs in a particular context: the procedure for eisangelia ("impeachment") in classical
Athens. Lexicographers on this subject defined as impeachable offences not only specific acts of treason or corruption but also "unwritten public crimes",
a)/grafa dhmo/sia a)dikh/mata. Besides the present entry see, chiefly,
Pollux 8.51 and Lex. Rhet. Cant., s.v. eisangelia; and cf.
Aristotle, Rhetoric 1375a15. Amongst modern scholars,
Rhodes (below) accepts this while Hansen (below) 16-17 and 19-20 does not; their exchanges were continued in
JHS 1979 (
Rhodes) and 1980 (Hansen).
P.J. Rhodes, The Athenian Boule (Oxford 1972)
M.H. Hansen, Eisangelia (Odense 1975)
Keywords: definition; dialects, grammar, and etymology; ethics; law
Translated by: Anne Mahoney on 27 August 1998@18:28:24.
Vetted by:
Headword:
*)agrafi/ou
Adler number: alpha,343
Translated headword: de-listing
Vetting Status: high
Translation: A form of lawsuit against those in debt to the public treasury and written up for this, but erased before they paid it. So
Demosthenes[1] and
Dinarchus[2] and
Lycurgus.[3]
*)agrafi/ou: ei)=dos di/khs kata\ tw=n o)feilo/ntwn me\n tw=| dhmosi/w| kai\ dia\ tou=to e)ggrafe/ntwn, prinh\ de\ e)kti/sai e)caleifqe/ntwn. ou(/tws *dhmosqe/nhs kai\ *dei/narxos kai\ *lukou=rgos.
Notes:
Reference:
S.C. Todd, The Shape of Athenian Law (Oxford 1993) 105
Keywords: constitution; definition; economics; law; rhetoric
Translated by: Anne Mahoney on 27 August 1998@18:31:04.
Vetted by:
Headword:
*)agrafi/ou
di/kh
Adler number: alpha,344
Translated headword: dike agraphiou, lawsuit about erasure
Vetting Status: high
Translation: When people owe [money] to the public treasury, as the result of a conviction, those in charge at the time about these matters write the debtors' names on notice-boards, appending how much the debt is [sc. in each case]. Whenever each one pays, the record is erased from the notice-board. So if someone is listed as owing money, but does not appear to have paid, and his name has been erased from the notice-board, any citizen who wishes may bring against him a lawsuit for erasure.
Greek Original:*)agrafi/ou di/kh: tw=n e)k katadi/khs w)flhko/twn tw=| dhmosi/w| gra/fousi ta\ o)no/mata e)n sani/sin oi( kata\ kairo\n peri\ tou/twn dioikou=ntes, prostiqe/ntes a)na\ po/son e)sti\ to\ o)/flhma. o(/tan de\ a)podidw=| e(/kastos, e)calei/fetai th=s sani/dos to\ e)pi/gramma. e)a\n ou)=n tis a)nagrafh=| me\n w)flhke/nai, do/ch| de\ mh\ a)podedwke/nai, kai\ to\ o)/noma au)tou= e)chleimme/non h)=| e)k th=s sani/dos, sugkexw/rhtai tw=| boulome/nw| tw=n a)stw=n ei)sa/gein kat' au)tou= di/khn a)grafi/ou.
Note:
Keywords: constitution; daily life; economics; law
Translated by: Anne Mahoney on 27 August 1998@18:31:49.
Vetted by:
Headword:
*)agra/fou
meta/llou
di/kh
Adler number: alpha,345
Translated headword: prosecution for an unregistered mine
Vetting Status: high
Translation: When those who worked the silver mines [sc. in
Athens] wanted to begin a new working, they would notify those the people had put in charge of mines and would register a twenty-fourth part of the new mine as a tax payable to the people. So if someone appeared to be working a mine in secret, anyone who wanted could indict and expose him for not having registered.
*)agra/fou meta/llou di/kh: oi( ta\ a)rgu/reia me/talla e)rgazo/menoi o(/pou bou/lointo kainou= e)/rgou a)/rcasqai, fanero\n e)poiou=nto toi=s e)p' e)kei/nois tetagme/nois u(po\ tou= dh/mou kai\ a)pegra/fonto tou= telei=n e(/neka tw=| dh/mw| ei)kosth\n teta/rthn tou= kainou= meta/llou. ei)/ tis ou)=n e)do/kei la/qra e)rga/zesqai me/tallon, to\n mh\ a)pograya/menon e)ch=n tw=| boulome/nw| gra/fesqai kai\ e)le/gxein.
Notes:
Same entry in
Photius.
For taxation of mines see again
alpha 3456; the tax mentioned here appears to be post-classical.
Translated by: Anne Mahoney on 27 August 1998@18:32:34.
Vetted by:
Headword:
*)/agroikos
o)rgh/n
Adler number: alpha,377
Translated headword: boorish in anger
Vetting Status: high
Translation: Litigious, choleric, prone to anger.
Aristophanes [writes]: "for we have a master who is boorish in anger."[1]
Also [sc. attested is]
a)groi/ths, [meaning] the country man.
*)/agroikos o)rgh/n: filo/dikos, a)kro/xolos, ei)s o)rgh\n eu)/kolos. *)aristofa/nhs: nw=in ga/r e)sti despo/ths a)/groikos o)rgh/n. kai\ *)agroi/ths, o( a)gro/s.
Note:
Keywords: agriculture; comedy; definition; ethics; law
Translated by: Anne Mahoney on 27 March 1999@17:30:25.
Vetted by:
Headword:
*)/agoi
Adler number: alpha,381
Translated headword: may hold
Vetting Status: high
Translation: [sc. This verb] signifies many things.
Isaeus used [it] to mean to carry and to lead in and to drag: "for
Xenocles hurt me", he says, "by taking Eumathes off into freedom, when I was leading [him] into slavery."[1] But Antiphon adopted
a)/goi to mean considered/held: for he says in the
On Truth "may [he] hold the laws great."[2]
*)/agoi: polla\ shmai/nei. *)isai=os de\ a)nti\ tou= fe/rein kai\ e)na/gein kai\ e(/lkein e)/laben: e)/blaye ga/r me, fhsi/, *cenoklh=s a)felo/menos *eu)ma/qhn ei)s e)leuqeri/an, a)/gontos e)mou= ei)s doulei/an. *)antifw=n de\ to\ a)/goi a)nti\ tou= h(gei=to parei/lhfe: fhsi\ ga\r e)n tw=| peri\ a)lhqei/as: tou\s no/mous mega/lous a)/goi.
Notes:
Abridged from Harpokration s.v. The headword is present optative, third person singular, of the verb
a)/gw, presumably quoted from Antiphon (see below); but other material intervenes.
[1]
Isaeus fr. 67 Sauppe. On the legal procedures involved here, see in brief S.C. Todd,
The Shape of Athenian Law (Oxford 1993) 186-7.
[2] Antiphon (the sophist) B87 F44A1.18 Diels/Kranz.
Translated by: Anne Mahoney on 27 March 1999@17:50:37.
Vetted by:David Whitehead (modified translation; augmented notes; added keyword) on 29 September 2000@07:47:50.
David Whitehead (augmented notes and keywords; cosmetics) on 14 April 2004@09:16:56.
David Whitehead (augmented notes and keywords; tweaks and cosmetics) on 19 July 2011@10:12:14.
David Whitehead (note tweak) on 9 April 2015@11:19:19.
Headword:
*)agxisteu/s
Adler number: alpha,407
Translated headword: next-of-kin
Vetting Status: high
Translation: Also [sc. attested is] a)gxistei/a ["closeness"], [meaning] kinship.[1]
Also [sc. attested is] a)gxistei=s ["those who are close"], those from the siblings and cousins and uncles on the paternal and maternal sides nearest to the deceased.[2] Those beyond these [are] only "relatives" [sungeneis]. Those who by marriage are mixed in households are called "intimates" [oikeioi].
Greek Original:*)agxisteu/s. kai\ *)agxistei/a, sugge/neia. kai\ *)agxistei=s, oi( a)po\ a)delfw=n kai\ a)neyiw=n kai\ qei/wn kata\ pate/ra kai\ mhte/ra e)gguta/tw tou= teleuth/santos. oi( de\ e)/cw tou/twn, suggenei=s mo/non. oi( de\ kat' e)pigami/an mixqe/ntes toi=s oi)/kois oi)kei=oi le/gontai.
Notes:
The unglossed primary headword is the concrete noun
a)gxisteu/s, literally one who is close. The entry goes on, first, to the cognate abstract noun (with a single-word gloss) and to the plural of the headword, which at last elicits a full definition: see further below.
See also
alpha 408,
alpha 409.
[1] Same glossing in other lexica; references at
Photius alpha296 Theodoridis (which continues with the rest of this material).
[2] "The statutorily defined group of kin who had both rights and duties in default of direct heirs": S.C. Todd,
The Shape of Athenian Law (Oxford 1993) 217.
Translated by: David Mirhady on 11 May 1999@12:12:00.
Vetted by:
Headword:
*)agxistei/a
Adler number: alpha,408
Translated headword: closeness, being next of kin, right of inheritance
Vetting Status: high
Translation: The sharing of property. In
Aristophanes: "let there be no
anchisteia for a bastard".[1]
Also [sc. attested is] a [related] verb
a)gxisteu/w ["I am an
anchisteus"]; [used] with a genitive.[2]
*)agxistei/a: h( metousi/a th=s ou)si/as. para\ *)aristofa/nei: no/qw| mh\ ei)=nai a)gxistei/an. kai\ *)agxisteu/w r(h=ma, genikh=|.
Notes:
(Entry lacking, Adler reports, in ms S.)
See also
alpha 407 and
alpha 409.
[1]
Aristophanes,
Birds 1661 (the opening of a supposedly Solonic law, which goes on "if there are legitimate sons"), with scholion.
[2] Or dative: see LSJ s.v.
Translated by: David Mirhady on 11 May 1999@12:16:18.
Vetted by:
Headword:
*)agxisti/ndhn
Adler number: alpha,409
Translated headword: by closeness, by next-of-kin
Vetting Status: high
Translation: [Meaning] in accordance with closeness, like "by merit" and "by wealth."
Greek Original:*)agxisti/ndhn: to\ kata\ a)gxistei/an, w(s a)risti/ndhn kai\ plouti/ndhn.
Notes:
Closely similar to
Synagoge alpha105 and
Photius,
Lexicon alpha298 Theodoridis. For
a)gxistei/a ('closeness') see already
alpha 407 and
alpha 408. This single-word adverb cognate with it is used of marriages by
Pollux 6.175.
The two adverbs introduced as comparanda are formed, like the headword, with the suffix
-indhn.
Aristotle contrasts
a)risti/ndhn ('by merit') and
plouti/ndhn ('by wealth') at
Politics 1273a23 (web address 1).
Web address 1
Keywords: daily life; definition; dialects, grammar, and etymology; economics; law; philosophy; women
Translated by: David Mirhady on 11 May 1999@12:19:01.
Vetted by:
Headword:
*)ada/m
Adler number: alpha,425
Translated headword: Adam
Vetting Status: high
Translation: The first human, he who was shaped by the hand of God and formed in the image and likeness of the Creator and Founder; he was also deemed worthy of a dwelling in Paradise. He could justly be called the first wise man, since he was the first likeness created and an image wrought by God, and also because he had a full share of all the graces that exist. And all the senses of the body and the soul he possessed in a pure and unadulterated state. For rays of a certain sort, so to speak, flashed from the soul of that man, rays teeming with divine thoughts and energies, and they coursed through all nature, accurately and unerringly anticipating the particular virtue of each thing. Those who judged him were not men, who often make judgments in an erroneous fashion, but the God of everything, who makes every decision and judgment correctly, and, before his mind was stirred to action, by the soul, which labors over such things and gives birth to ideas. And as Scripture says: "God made all the domesticated and wild animals and the things that crawl and the winged things, and he brought them before Adam to see what he would call them, and whatever Adam called them, that was their name."[1] And what is more perfectly clear than this statement and this testimony? What more sublime than this wisdom and this discrimination? He gave names to nature itself, as though prescribing the essence of each animal, without practice, without prior consideration, with no preparatory effort at the things which people take pains to learn. And although many, nay, innumerable species were brought before him no one has managed to change the name even of some insignificant animal, nor did anyone manage to attain even a fraction of his great wisdom and discrimination. Instead all humans scattered across the entire earth continue following his pronouncements unaltered. And the first-born one's surpassing judgment in all things did not stop there, but also extended to the varieties of seeds and plants and the uses of roots and herbs. And whatever in the way of prevention and treatment nature assigned to each of the living things he determined and made clear. He, the first to see woman, spoke about her not as with a human mouth. As though he were echoing some divine pronouncement he uttered incisively that celebrated and awe-inspiring saying: "this now is bone of my bones and flesh of my flesh. She will be called woman, because she was taken out of her man."[2] He, moreover, is the one who assesses each thing and establishes rules, precise standards, and incontestable boundaries for all. His are the crafts and letters, his are rational and non-rational sciences, his are prophethoods, priesthoods, purifications and laws both written and unwritten; his are all discoveries and doctrines and whatever needs and regimens are essential for life. He is the first representation of mankind, the image summoned from God; all image-making among men starts out from him as a model, though more and more they sink to a level inferior to his blessed and God-like image, which had no starting point upon which one who molded or painted images after him might depend; to such an extent that the Abomination, the Apostate, the deceiving Devil toppled him from his original foundation and position and caused him to be borne headfirst into pit-like and unlit places which reach all the way down to the joyless recesses of Hades. And from this point human nature became caricatured and falsified and was stamped with the shapings and designs of the Tyrant. From this source that bastard wisdom had its beginnings, for divine wisdom had made its escape and had flown up toward heaven, whence it had previously started out. Whence the Imposter expropriated the name of God and dealt it out it in many directions, giving himself different names, such as "Kronos" and "Zeus", and -- the most wicked thing of all -- the Criminal even had the gall to drag down the blessed and ineffable nature [of God] and associate it with names that were female and unworthy of respect, such as those "Rheas" and "Aphrodites" and "Athenas" and thousands of others, and into strange forms and shapes of illogical things which the Creator of Evil and the Hatcher of Heresy invented and carved out. Hence the wretched tales of the Egyptians about Osiris and Typhon and Isis, and the chicanery of the Persian Magi, and the gymnosophistry and impertinent fantasies of the Brahmans, the fabled sayings of the Skythians and the orgies of the Thracians and the flutes and Corybantes of the Phyrgians. Hence the deceitful and damaging astrology of the Chaldaeans. Hence poetry, the midwife of lies, the pretentious diction of Greek storytelling. Hence Orpheus and
Homer and that portrayer of improper begettings, Hesiod. Hence the reputation of
Thales and the glorious
Pythagoras and Socrates the wise and
Plato, the much-ballyhooed pride of the Academy of the Athenians. Hence the Parmenideses and the Protagorases and the Zenos. Hence the Stoas, and the Areopaguses and the Epicureans. Hence the dirges and breast-beatings of the tragedians and the jestings and raillery of the comics. Hence the dishonest divinations of Loxias the liar[3] and the remaining shenanigans and omen-mongering of Greek sophistication. And lest I prolong my essay by getting caught up in rotten and malodorous myths, the Imposter, having taken the burden of the entirety of creation on himself, and having taken man under his control as though he were a slave, went through all that is below heaven and patrolled the earth and kept watch over everything like a hen on her eggs, as he himself says in his lying fashion. He thought that it was necessary to set his throne above the clouds of heaven and to be equal to the Highest One. But the only begotten Son of God, the primordial Word, took pity on mankind since it had been deceived by the serpent, removed himself from the lap of the Father and became flesh by the Holy Spirit and by the Holy Virgin and Mother of God, Mary. He defeated his rival through the hallowed cross and through his suffering and went down to the lowest reaches of the earth and from there dragged back the fallen first-formed one, restoring the primordial beauty to his image and the original worth to his nature. And at that point the entire regime and conformity of the Tyrant vanished, as the light of piousness beamed more brightly than the rays of the sun on the entirety of creation. From this light the godly wisdom once again shone through and gave voice to the tongues of the fishermen and made the unwise teachers of the wise. From this came the birth of thunder, as follows: "In the beginning was the word."[4] It flashed forth from heavenly clouds and thundered and brought light to the entire inhabited world. And through this light Paul is carried to the Third Heaven and sees the unseeable and hears the unspoken sayings and speeds across the entire earth like a bird bringing the Gospel of Jesus in mid air. Thence Peter named Christ the son of the living God, and he is entrusted with the keys of the kingdom of the heavens, so that he may open the entrance to the divine palace for those who believe and lock it against those who do not. Thence flocks of martyrs cast down idols and hasten readily toward their death, displaying their wounds as crowns and their blood as robes of purple, beautiful in victory. The first-formed one should be considered the one who directs this writing, in my opinion and judgment at any rate, as a river the spring and the sea, and roots and branches and shoots, and as the one who originates all human nature, the beginning offerings and the first-fruits.
From Adam until the flood: 2242 years; from the flood until the building of the tower [sc. of Babel], 525 years; from the building of the tower until Abraham, 425. From Abraham until the Exodus of the sons of Israel from Egypt, 430. From the Exodus until the building of the Temple of Solomon, 757 years. From the building of the temple until the captivity of Israel, 425. Altogether 4880 years.[5] From the captivity until king Alexander [sc. the Great], 318. From Alexander until Christ our God, 303. Altogether 5500 years.[6] From Christ until Constantine the Great, 318. From Constantine until Michael son of Theophilos, 555. The whole span altogether 6375 years.[7] From Michael to Romanos son of Constantine Porphyrogennetos ... years.[8] From Porphyrogennetos to the death of John Tzimiskes ... years.[9]
Also [sc. attested is the adjective]
Adamiaios, [meaning he who is descended] from Adam.
*)ada/m: o( prw=tos a)/nqrwpos, o( xeiri\ qeou= plasqei\s kai\ kata\ th\n ei)ko/na kai\ o(moi/wsin morfwqei\s tou= dhmiourgou= te kai\ kti/santos, o( kai\ timhqei\s th\n ei)s para/deison oi)/khsin. ou(=tos dikai/ws a)\n prw=tos kaloi=to sofo\s w(s prwto/ktiston a)/galma kai\ ei)kw\n ou)=sa qeo/grafos, w(s tw=n xari/twn o(/lwn u(pa/rxwn a)na/plews kai\ pa/nta kaqara\ kai\ a)ki/bdhla perife/rwn ta\ yuxh=s te kai\ sw/matos ai)sqhth/ria. marmarugai\ ga/r tines, w(s ei)pei=n, e)k th=s e)kei/nou yuxh=s a)pastra/ptousai kai\ qei/wn e)nnoiw=n te kai\ e)nergeiw=n plh/qousai kata\ pa=san ei)se/trexon fu/sin eu)sto/xws kai\ a)namarth/tws to\ oi)kei=on e(ka/sths pleone/kthma fqa/nousai. o(\s ou) para\ a)nqrw/pwn e)dokima/sqh tw=n ta\s kri/seis polla/kis e)pisfalw=s poioume/nwn, a)lla\ para\ tou= tw=n o(/lwn qeou= tou= pa=san gnw=sin kai\ kri/sin o)rqw=s poioume/nou kai\ pro\ tou= ta\s e)nnoi/as kinhqh=nai para\ th=s w)dinou/shs ta\ toiau=ta yuxh=s kai\ a)potiktou/shs noh/mata. kai\ h(=| fhsin h( grafh/: e)poi/hsen o( qeo\s pa/nta ta\ kth/nh kai\ ta\ qhri/a kai\ ta\ e(rpeta\ kai\ peteina\ kai\ h)/gagen au)ta\ pro\s to\n *)ada\m i)dei=n, ti/ kale/sei au)ta/. kai\ o(\ e)ka/lesen *)ada\m, tou=to o)/noma au)tw=|. ti/ th=s fwnh=s tau/ths kai\ marturi/as a)ridhlo/teron; ti/ th=s sofi/as tau/ths kai\ diagnw/sews u(yhlo/teron; e)ka/lesen o)no/mata th\n fu/sin au)th\n kai\ th\n u(po/stasin e(ka/stou zw/|ou w(/sper u(pografo/menos, ou) meleth/sas, ou) proskeya/menos, ou)de/n ti propeponqw\s tw=n o(/sa metamanqa/nousin a)/nqrwpoi. kai\ pollw=n kai\ a)nari/qmwn genew=n paradramousw=n ou)k i)/sxusen ou)dei\s u(palla/cai ka)\n tou= tuxo/ntos zw/|ou to\ o)/noma, ou)de\ th=s e)kei/nou dra/casqai megalonoi/as kai\ diagnw/sews. ma=llon me\n ou)=n me/nousin a(/pantes oi( kata\ pa=san e)sparme/noi th\n gh=n a)/nqrwpoi toi=s e)kei/nou stoixou=ntes a)metaqe/tois qespi/smasi. kai\ ou)de\ me/xri tou/twn e)/sth tou= prwtogo/nou a)nqrw/pou to\ u(perba/llon e)n pa=sin a)ci/wma, a)lla\ kai\ sperma/twn kai\ futw=n diafora\s r(izw=n te kai\ botanw=n duna/meis, kai\ o(/sa ei)s a)nti/lhyin kai\ qerapei/an h( fu/sis e(ka/stw| prosarmo/ttei tw=n zw/|wn, die/krine/ te kai\ e)sa/fhsen. ou(=tos kai\ th\n gunai=ka prw=tos i)dw\n ou)x w(/sper e)k sto/matos a)nqrwpi/nou peri\ tau/ths e)fqe/gcato, a)ll' w(s e)/k tinos qei/as o)mfh=s e)nhxou/menos eu)sto/xws to\ poluu/mnhton e)kei=no kai\ qaumasto\n a)pefoi/base lo/gion: tou=to nu=n o)stou=n e)k tw=n o)ste/wn mou kai\ sa\rc e)k th=s sarko/s mou. au(/th klhqh/setai gunh\, o(/ti e)k tou= a)ndro\s au)th=s e)lh/fqh. ou(=tos toi/nun e)sti\n o( dokima/sas e(/kasta kai\ pa=si kano/nas kai\ sta/qmas a)kribei=s kai\ o(/rous a)nantirrh/tous e)narmo- sa/menos. tou/tou te/xnai kai\ gra/mmata, tou/tou e)pisth=mai logikai/ te kai\ a)/logoi, tou/tou profhtei=ai, i(erourgi/ai kai\ kaqarismoi\ kai\ no/moi graptoi/ te kai\ a)/grafoi, tou/tou pa/nta eu(rh/mata kai\ dida/gmata, kai\ o(/sai kata\ to\n bi/on a)nagkai=ai xrei=ai/ te kai\ di/aitai. ou(=to/s e)stin o( prw=tos a)ndria\s, to\ qeo/klhton a)/galma, a)f' ou(=per a)peuqu/nontai pa=sai a)nqrw/pwn a)galmatourgi/ai, ka)\n pro\s to\ h(=tton ma=llon kai\ ma=llon e)kpi/ptwsin e)kei/nou tou= makari/ou kai\ qeoeidou=s a)peika/smatos mhdemi/an e)/xontos a)formh\n, h(=s a)\n e)pila/boito o( met' e)kei=non diaplatto/menos h)\ zw|grafou/menos, e(/ws o( palamnai=os kai\ a)posta/ths kai\ pla/nos dia/bolos tou=ton e)ceku/lisen e)k th=s oi)kei/as i(dru/sew/s te kai\ sta/sews kai\ kata\ tou= pranou=s ei)/ase fe/resqai pro\s baraqrw/deis tina\s kai\ a)lampei=s xw/rous kai\ me/xri tw=n a)meidh/twn tou= a(/|dou keuqmw/nwn e)ggi/zontas. ka)nteu=qen h)/rcato fu/sis h( tw=n a)nqrw/pwn paraxara/ttesqai kai\ diakibdhleu/esqai kai\ tupou=sqai toi=s tou= tura/nnou morfw/masi/ te kai\ sxh/masin. e)nteu=qen h( no/qos sofi/a ta\s a)forma\s e)/labe, th=s qei/as drapeteusa/shs kai\ pro\s ou)rano\n a)napta/shs, o(/qen to\ pro/teron h)=n a)formh/sasa. o(/qen o( pla/nos to\ tou= qeou= sfeterisa/menos o)/noma ei)s polla\ kateme/rise, *kro/nous te kai\ *zh=nas kai\ *poseidw=nas e(auto\n metakalw=n: kai\ to\ dh\ pa/ntwn a)nosiw/taton, ei)s o)no/mata qh/lea/ te kai\ a)/semna th\n makari/an kai\ a)/rrhton sugkataspa/sai fu/sin o( a)lith/rios kateto/lmhsen, ei)/s te ta\s *(re/as e)kei/nas kai\ *)afrodi/tas kai\ *)aqhna=s kai\ ei)s a)/llas muri/as kai\ a)lloko/tous a)lo/gwn i)de/as te kai\ morfa\s, a(\s o( kaki/as dhmiourgo\s kai\ th\n a)postasi/an nosh/sas e)pe/xrwse/ te kai\ diexa/racen. e)nteu=qen *ai)gupti/wn ta\ peri\ *)/osirin kai\ *tufw=na kai\ *)/isin moxqhra\ dihgh/mata kai\ *persw=n magika\ magganeu/mata kai\ *braxma/nwn gumnosofisti/ai kai\ a)/kairoi fantasi/ai kai\ h( qaumazome/nh *skuqw=n r(h=sis kai\ ta\ *qra|kw=n o)/rgia kai\ oi( *frugw=n au)loi\ kai\ *koru/bantes. e)nteu=qen h( *xaldai/wn a)stronomi/a h( sfalera/ te kai\ poluw/dunos. e)nteu=qen h( tou= yeu/dous loxeu/tria poi/hsis, h( tw=n *(ellhnikw=n lhrhma/twn semnomuqi/a. e)nteu=qen *)orfeu/s te kai\ *(/omhros kai\ o( tw=n a)qemi/twn gonw=n zw|gra/fos *(hsi/odos. e)nteu=qen h( *qa/lhtos do/ca kai\ o( kleino\s *puqago/ras kai\ o( sofo\s *swkra/ths kai\ *pla/twn, to\ th=s *)aqhnai/wn *)akadhmi/as poluqru/lhton semnolo/ghma. e)nteu=qen oi( *parmeni/dai kai\ *prwtago/rai kai\ *zh/nwnes. e)nteu=qen ai( *stoai\ kai\ oi( *)/areioi pa/goi kai\ *)epikou/reioi. e)nteu=qen oi( tragw|dw=n qrh=noi kai\ kopetoi\ kai\ ta\ kwmikw=n pai/gnia kai\ twqa/smata. e)nteu=qen ta\ dolera\ tou= *loci/ou kai\ yeudhgo/rou qespi/smata kai\ h( loiph\ tw=n *(ellhnikw=n komyeuma/twn e)resxeli/a kai\ teratei/a. kai\ i(/na mh\ makro\n a)potei/nw to\n lo/gon ei)s saprou/s te kai\ o)dwdo/tas mu/qous e)nasxolou/menos, pa=san ei)s e(auto\n th\n kti/sin o( pla/nos e)mfortisa/menos kai\ labw\n u(po\ xei=ra to\n a)/nqrwpon w(s a)ndra/podon kai\ dierxo/menos th\n u(p' ou)rano\n kai\ peripatw=n th\n gh=n kai\ w(s w)a\ pa/nta kate/xwn, w(s au)to/s pou/ fhsin a)lazoneuo/menos, w)/|eto dei=n to\n e(autou= qro/non qh/sein e)pa/nw tw=n nefelw=n tou= ou)ranou= kai\ e)/sesqai o(/moios tw=| *(uyi/stw|. a)ll' o( tou= qeou= monogenh\s ui(o\s kai\ lo/gos o( proaiw/nios oi)ktei/ras to\n a)/nqrwpon w(s h)pathme/non u(po\ tou= dra/kontos e)k tw=n tou= patro\s ko/lpwn e(auto\n e)ke/nwse kai\ sarkwqei\s e)k pneu/matos a(gi/ou kai\ e)k th=s a(gi/as parqe/nou kai\ qeoto/kou *mari/as, kai\ dia\ tou= timi/ou staurou= kai\ tou= pa/qous au)tou= katabalw\n to\n a)nti/palon kai\ kataba\s ei)s ta\ katw/tata me/rh th=s gh=s e)kei=qen ei(/lkuse to\n parapeso/nta prwto/plaston, a)podou\s th=| ei)ko/ni to\ prw=ton ka/llos kai\ th=| fu/sei to\ a)rxai=on a)ci/wma. ka)nteu=qen h)fa/nistai pa=sa h( tou= tura/nnou dunastei/a kai\ summorfi/a tou= th=s eu)sebei/as fwto\s diauga/santos pa/sh| th=| kti/sei tw=n h(liakw=n marmarugw=n thlauge/steron. e)k tou/tou tou= fwto\s h( kata\ qeo\n sofi/a pa/lin die/lamye kai\ glw/ssas a(lie/wn e)sto/mwse kai\ tw=n sofw=n didaska/lous tou\s a)so/fous ei)rga/sato e)nteu=qen o( th=s bronth=s go/nos, to\: e)n a)rxh=| h)=n o( lo/gos, e)c ou)rani/wn nefelw=n a)pastra/yas e)bro/nthse, kai\ pa=san th\n oi)koume/nhn e)la/mprune. ka)k tou/tou tou= fwto\s *pau=los ei)s tri/ton ou)rano\n a)nafe/retai kai\ qea=tai ta\ a)qe/ata kai\ tw=n a)rrh/twn u(pakou/ei logi/wn kai\ diatre/xei pa=san th\n gh=n w(s pthno\s kai\ a)e/rios to\n *)ihsou=n eu)aggelizo/menos. e)nteu=qen o( *pe/tros to\n *xristo\n ui(o\n qeou= tou= zw=ntos w)no/mase kai\ ta\s klei=s th=s tw=n ou)ranw=n pisteu/etai basilei/as, i(/na a)noi/gh| me\n toi=s pistoi=s, a)poklei/h| de\ toi=s a)pi/stois tw=n qei/wn a)nakto/rwn th\n ei)/sodon. e)nteu=qen a)ge/lai martu/rwn kataba/llousin ei)/dwla kai\ tre/xousin e(/toimoi pro\s to\n qa/naton, w(s stefa/nous ta\s plhga\s kai\ w(s porfu/ras ta\ e(autw=n ai(/mata perife/rontes oi( kalli/nikoi. e)/stw gou=n o( prwto/plastos a)rxhgo\s tou=de tou= gra/mmatos, kata/ ge to\n e)mo\n o(/ron kai\ lo/gon, w(s potamo\s phgh/ te kai\ qa/latta kai\ r(i/za kai\ kla/doi kai\ o(/rphkes kai\ pa/shs u(pa/rxwn th=s a)nqrwpi/nhs fu/sews a)parxh\ kai\ prwto/leion. o(/ti a)po\ *)ada\m e(/ws tou= kataklusmou= e)/th #22bsmb#. a)po\ de\ tou= kataklusmou= e(/ws th=s purgopoii/+as e)/th fke#. a)po\ de\ th=s purgopoii/+as e(/ws tou= *)abraa\m uke#. a)po\ de\ tou= *)abraa\m e(/ws th=s e)co/dou tw=n ui(w=n *)israh\l e)c *ai)gu/ptou ul#. a)po\ de\ th=s e)co/dou e(/ws th=s oi)kodomh=s tou= *solomwntei/ou naou= e)/th ynz#. a)po\ de\ th=s oi)kodomh=s tou= naou= e(/ws th=s ai)xmalwsi/as tou= *)israh\l uke#. o(mou= e)/th #22dwp#. a)po\ de\ th=s ai)xmalwsi/as e(/ws *)aleca/ndrou basile/ws tih#. a)po\ de\ *)aleca/ndrou e(/ws *xristou= tou= qeou= h(mw=n tg#. o(mou= e)/th #22ef#. a)po\ de\ *xristou= e(/ws tou= mega/lou *kwnstanti/nou tih#. a)po\ de\ *kwnstanti/nou me/xri *mixah\l ui(ou= *qeofi/lou fne#. o(mou= ta\ pa/nta e)/th #22#2toe#. a)po\ de\ *mixah\l e(/ws *(rwmanou= ui(ou= *kwnstanti/nou tou= *porfurogennh/tou e)/th ... a)po\ de\ tou= *porfurogennh/tou e(/ws th=s teleuth=s *)iwa/nnou tou= *tzimiskh= e)/th ... kai\ *)adamiai=os, a)po\ *)ada/m.
Notes:
The great bulk of this entry -- 104 lines out of 117 in the printed edition -- is a
tour de force of polemic by an unidentifiable scholar quite outside the type of neutral reticence which characterises most of the contributors to the Suda (although Küster suggests a comparison with the entry on Job at
iota 471). His self-styled "essay" (
logos), unparalleled in this form and content elsewhere, is a tirade on two levels: explicitly, against the great men of pagan culture(s), and also implicitly, in that its determination to enhance the significance of Adam to extraordinary levels rests in part upon an almost Pelagian exculpation of him from the taint of original sin.
[1] A paraphrase of
Genesis 1.20 and 2.19.
[2]
Genesis 2.23; the wordplay between "man" and "wo-man" in English, is also present in the original Hebrew איש
ʾīš and אישה
ʾīššah, but not in the Greek.
[3] i.e. Apollo (
lambda 673).
[4]
John 1.1.
[5] The actual sum of the numbers given up to this point is 4804 (
dwd) instead of the 4880 (
dwp) of the mss.
[6] The actual sum of all the numbers given so far is 5432; adding merely the last two numbers to the previous summation yields 5528.
[7] 6373, counting from the last summation. The actual total of all individual numbers is 6305. (Up to this point the chronology is taken from George the Monk,
Chronicon 804.1-20; and cf. generally
phi 45. The two time-spans which now follow are odd, in that the chronology stops being linear.)
[8] Romanus (II) died in 963.
[9] John died in 976.
Translated by: William Hutton on 23 April 2001@15:37:44.
Vetted by:
Headword:
*)adeka/stws
Adler number: alpha,436
Translated headword: incorruptibly
Vetting Status: high
Translation: [Meaning] impartially, justly, without taking bribes, properly.
Greek Original:*)adeka/stws: a)meri/stws, dikai/ws, a)dwrodokh/tws, o)rqw=s.
Notes:
Same entry in
Photius and elsewhere. This adverb is evidently quoted from somewhere; extant instances are all post-classical.
For its etymology cf. generally
delta 173,
delta 174,
delta 187.
Translated by: William Hutton on 6 November 2000@16:12:55.
Vetted by:David Whitehead (added note; cosmetics) on 30 April 2002@05:17:25.
David Whitehead (augmented notes and keywords; cosmetics) on 10 January 2012@05:34:32.
David Whitehead (expanded note; more keywords; cosmetics) on 14 April 2015@11:22:59.
Headword:
*)adekateu/tous
Adler number: alpha,437
Translated headword: not having tithed
Vetting Status: high
Translation: Aristophanes [sc. says this for those who are in the position of] not having paid taxes; for they dedicated in the Prytaneion[1] tithes of the bellies of the sacrificial animals as their tenth share.
Greek Original:*)adekateu/tous: *)aristofa/nhs a)telwnh/tous: ta\s ga\r deka/tas tw=n koiliw=n tw=n quome/nwn e)di/dosan th\n deka/thn moi=ran e)n tw=| prutanei/w|.
Notes:
Associated internet address:
Web address 1
Keywords: comedy; definition; dialects, grammar, and etymology; economics; ethics; food; law; religion; zoology
Translated by: William Hutton on 6 November 2000@16:24:48.
Vetted by:
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