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Headword:
*)aarw/n
Adler number: alpha,6
Translated headword: Aaron
Vetting Status: high
Translation: Proper name.
Greek Original:*)aarw/n: o)/noma ku/rion.
Notes:
Same entry, according to Adler, in the Ambrosian Lexicon.
Hebrew אהרון, brother of
Moses (
mu 1348); Aaron is also mentioned in
nu 1,
omicron 68.
See web address 1 below for the entry in the Catholic Encyclopedia on Aaron.
Web address 1
Keywords: biography; definition; religion
Translated by: Anne Mahoney on 21 August 1998@16:48:52.
Vetted by:
Headword:
*)aasa/mhn
Adler number: alpha,7
Translated headword: I was addled
Vetting Status: high
Translation: [Meaning] I did wrong, I slipped up;[1] I was damaged,[2] in the sense of "I was overcome by folly."
Greek Original:*)aasa/mhn: h(/marton, e)sfa/lhn: e)bla/bhn, oi(=on a)/th| perie/peson.
Notes:
The headword is the first person singular, aorist indicative middle/passive, of
a)a/w (LSJ entry at web address 1). It is found frequently in epic poetry, e.g.
Homer Iliad 9.116 (web address 2).
[1] Up to this point the entry =
Synagoge (Codex B) alpha3 (
Lexica Segueriana 3.8 Bachmann).
[2] From here on the entry is very similar to Apollonius Sophistes,
Homeric Lexicon 1.19, and
Hesychius alpha25.
Web address 1,
Web address 2
Keywords: definition; dialects, grammar, and etymology; epic; ethics; poetry; religion
Translated by: Anne Mahoney on 21 August 1998@16:50:10.
Vetted by:
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:
*)abarni/s
Adler number: alpha,19
Translated headword: Abarnis
Vetting Status: high
Translation: Name of a city.
Greek Original:*)abarni/s: o)/noma po/lews.
Notes:
Same entry, according to Adler, in the
Ambrosian Lexicon (74), and cf. more generally the
scholia to Apollonius Rhodius,
Argonautica 1.932 (where the genitive case occurs), on which see further below.
Abarnis lay on the southern shore of the Propontis (Sea of Marmara), between
Parion and
Lampsakos; Barrington Atlas map 51 grid H4. According to
Stephanus of
Byzantium s.v.
*)/abarnos (sic), Abarnos and Aparnis were also attested versions of its name.
A scholium to Apollonius Rhodius,
Argonautica 1.932 (repeated in more legible form in
Etymologicum Magnum 2.11-28) provides an etymological explanation of the origin of the name in Aphrodite's refusal (
a)parnh/sasqai) to recognize her offspring Priapos, who was born in the region.
Translated by: Anne Mahoney on 22 August 1998@12:55:54.
Vetted by:
Headword:
*)/abaton
Adler number: alpha,23
Translated headword: inaccessible
Vetting Status: high
Translation: [Meaning something] sacred, unapproachable, desolate;[1] also an 'inaccessible' road, [meaning] impassable.
Greek Original:*)/abaton: i(ero\n, a)pro/siton, e)/rhmon: kai\ o(do\s a)/batos, h( a)po/reutos.
Notes:
The headword is the neuter singular form of this adjective, which, as a substantive, can be used for the
adyton of a temple or shrine.
[1] Up to this point the entry =
Synagoge alpha5, and
Photius,
Lexicon alpha31 Theodoridis; cf.
Hesychius alpha91 (where Latte confidently asserts that the headword is quoted from
Euripides,
Bacchae 10).
Translated by: Anne Mahoney on 23 August 1998@16:21:29.
Vetted by:
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:
*)abde/lukta
Adler number: alpha,25
Translated headword: unhateful [things]
Vetting Status: high
Translation: [Meaning] those which do not cause pollution, at which one would not feel disgust or hatred. The word [is] somewhat tragic.[1]
Aeschylus in
Myrmidons [writes]: "indeed, for I love them, they are unhateful to me."[2]
*)abde/lukta: ta\ mh\ miai/nonta, a(\ ou)k a)/n tis bdeluxqei/h kai\ dusxera/neie. tragikwte/ra de\ h( le/cis. *ai)sxu/los *murmido/si: kai\ mh\n, filw= ga\r, a)bde/lukt' e)moi\ ta/de.
Notes:
The headword, presumably extracted from the quotation given, is neuter plural of this adjective.
cf. generally (by way of opposites)
beta 197,
beta 198,
beta 199,
beta 200,
beta 201, etc.
=
Photius,
Lexicon alpha33 Theodoridis (
Phrynichus,
Praeparatio Sophistica fr. 40), and very similar to
Synagoge (Codex B) alpha12; cf.
Hesychius alpha94.
[1] cf.
tau 659.
[2]
Aeschylus fr. 137 Nauck.
Translated by: Anne Mahoney on 23 August 1998@16:23:12.
Vetted by:
Headword:
*)abdiou/
Adler number: alpha,27
Translated headword: Abdiou, Obadiah
Vetting Status: high
Translation: Proper name.
Greek Original:*)abdiou/: o)/noma ku/rion.
Notes:
Same entry, according to Adler, in the
Ambrosian Lexicon (30).
Accented as it is (oxytone), nominative. The book of the prophet Obadiah in the
Septuagint has the title
*a*b*d*i*o*u and
*(/orasis *)abdiou "Obadiah's Vision"; the name has no accent, as a Hebrew name, so its case cannot be determined.
Hesychius gives the name as oxytone, with the gloss
e(rmhneu/etai dou=los e)comologhto/s "it is interpreted as acknowledged servant."
Translated by: Anne Mahoney on 23 August 1998@16:25:23.
Vetted by:
Headword:
*)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:
*)abe/lteros
Adler number: alpha,32
Translated headword: thoughtless
Vetting Status: high
Translation: [Meaning] mindless, stupid. For the intelligent man [is]
be/lteros ["thoughtful, superior"].[1]
"No, by Zeus, not the greedy and thoughtless fellow, but the mindless and conceitedly slow-witted."[2]
Menander in
Perinthia [writes]: "any servant who takes an idle and easy master and deceives him does not know what a great accomplishment it is to make a greater fool of one who is already thoughtless".[3] They also call
a)belthri/a ["thoughtlessness"] an
a)belth/rion ["thoughtless thing"].
Anaxandrides in
Helen[4] [writes]: "[A:] an anchor, a little boat, - call it what vessel you want. [B:] O Heracles of the sacred precinct of thoughtlessness. [A:] But one could not estimate its size."
Also [sc. attested is]
a)belthri/a, [meaning] stupidity.
Or mindlessness.
Menander [writes]: "their mind drove them to such thoughtlessness that they prayed for victory over each other rather than over the enemy."[5]
*)abe/lteros: a)no/htos, a)su/netos. be/lteros ga\r o( fro/nimos. ou) ma\ *di/' ou)x o( pleone/kths kai\ a)gnw/mwn, a)ll' o( a)no/htos kai\ eu)h/qhs meta\ xauno/thtos. *me/nandros *perinqi/a|: o(/stis paralabw\n despo/thn a)pra/gmona kai\ kou=fon e)capata=| qera/pwn, ou)k oi)=d' o(/ ti ou(=tos megalei=o/n e)sti diapepragme/nos, e)pabelterw/sas to/n pote a)be/lteron. le/gousi de\ kai\ a)belth/rion th\n a)belthri/an. *)alecandri/dhs *(ele/nh|: a)/gkura, le/mbos, skeu=os o(/ ti bou/lei le/ge. w)= *(hra/kleis a)belthri/ou temenikou=. a)ll' ou)d' a)\n ei)pei=n to\ me/geqos du/naito/ tis. kai\ *)abelthri/a, h( a)frosu/nh. h)\ a)nohsi/a. *me/nandros: ei)s tou=to de\ a)belthri/as h)/lasen au)toi=s o( nou=s, w(/ste qa/teron me/ros th\n kata\ qate/rou ma=llon h)\ th\n kata\ tw=n polemi/wn eu)/xesqai ni/khn.
Notes:
On this headword, a comic formation literally meaning non-superior, see generally LSJ s.v. (web address 1 below); and cf.
alpha 31,
alpha 33.
[1] These glosses are paralleled in a variety of other lexica (and in the
scholia to
Aristophanes,
Clouds 1201 and
Ecclesiazusae 768).
[2] Quotation (an illustration of the first of the glossing words, not the headword) unidentifiable; also in
Photius and Aelius
Dionysius.
[3]
Menander fr. 393 Kock.
[4]
Anaxandrides [see generally
alpha 1982] fr. 12 Kock (and K.-A.). But note that Adler prints the manuscript reading "Alexandrides", on the strength of the (apparent) mention of such a playwright in
alpha 3824. On the emendation to
Anaxandrides, see Toup vol. 1 p. 9; Adler attributes the emendation to 'Iunius' (probably Adriaan de Jonghe, 1511-1575, author of a Greek/Latin
Lexicon).
[5] Not M. the comic poet, quoted above, but the C6 CE historian
Menander Protector [
mu 591]: his fr. 28 Blockley.
Toup, Jonathan, and Richard Porson. Emendationes in Suidam Et Hesychium, Et Alios Lexicographos Graecos. Oxford 1790
Associated internet address:
Web address 1
Keywords: comedy; definition; dialects, grammar, and etymology; ethics; historiography; history; military affairs; religion
Translated by: Anne Mahoney on 25 August 1998@19:02:21.
Vetted by:
Headword:
*)abesalw/m
Adler number: alpha,35
Translated headword: Abesalom, Absalom
Vetting Status: high
Translation: Proper name.[1]
[The man] who rose up against his own father
David and was destroyed by him in the war.[2]
*)abesalw/m: o)/noma ku/rion. o(\s tou= i)di/ou patro\s *dabi\d katecane/sth kai\ a)nh|re/qh u(p' au)tou= e)n tw=| pole/mw|.
Notes:
[1] So too, according to Adler, in the Ambrosian Lexicon.
[2] See generally 2 Samuel 15-18 LXX.
Keywords: biography; children; definition; ethics; history; military affairs; religion
Translated by: Anne Mahoney on 26 August 1998@18:50:03.
Vetted by:
Headword:
*)abeirw/n
Adler number: alpha,36
Translated headword: Abeiron
Vetting Status: high
Translation: Proper name.
Greek Original:*)abeirw/n: o)/noma ku/rion.
Notes:
Same entry, according to Adler, in the Ambrosian Lexicon.
See Numbers 16 LXX; son of Eliab.
Keywords: biography; definition; religion
Translated by: Anne Mahoney on 26 August 1998@18:50:39.
Vetted by:
Headword:
*)abia/
Adler number: alpha,39
Translated headword: Abia, Abijah
Vetting Status: high
Translation: Proper name.
Greek Original:*)abia/: 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:
*)abi/as
Adler number: alpha,42
Translated headword: Abijah, Abias
Vetting Status: high
Translation: Son of Rehoboam the son of Solomon. He fought against Jeroboam, Solomon's slave, and in one day killed 1500 powerful men.
Greek Original:*)abi/as: ui(o\s *(roboa\m, tou= ui(ou= *solomw=ntos, o(\s e)pole/mhsen *(ieroboa\m tw=| dou/lw| *solomw=ntos kai\ e)n mia=| h(me/ra| a)nei=len a)/ndras dunatou\s #22af#.
Notes:
2 Chronicles 13; cf.
1 Kings 1-8.
See also
alpha 39,
*)abia/, a different transliteration of the name, but clearly the same figure.
Keywords: biography; definition; military affairs; religion
Translated by: Anne Mahoney on 26 August 1998@18:56:51.
Vetted by:
Headword:
*)abie/zer
Adler number: alpha,44
Translated headword: Abiezer
Vetting Status: high
Translation: Proper name.
Greek Original:*)abie/zer: o)/noma ku/rion.
Notes:
Same entry, according to Adler, in the Ambrosian Lexicon (15).
For A., ancestor of Gideon, see Judges 6:34, 8:2, etc.
Keywords: biography; definition; religion
Translated by: Anne Mahoney on 26 August 1998@18:57:51.
Vetted by:
Headword:
*)abime/lex
Adler number: alpha,45
Translated headword: Abimelech
Vetting Status: high
Translation: Proper name.[1]
The son of Gideon.[2] He smote his brothers, seventy sons of Gideon's wives,[3] upon a single stone, and none of them was left except Jotham the youngest son,[4] who ran away. As Abimelech was passing through with his people, Jotham went up to the top of the mountain and, raising his voice, told the following parable. "Listen to me, men of Shechem, and God will listen to you. The trees set out[5] to anoint a king over themselves. And they said to the olive, 'Rule over us.' And the olive said to them, 'Should I give up my rich oil, by which -- through me -- God[6] and men receive honor,[7] and go rule over trees?' Then the trees said to the fig, 'Come, rule over us.' And the fig said to them, 'Should I give up my sweetness, my excellent product, and go to rule over the trees?' And the trees said to the vine, 'Come, rule over us.' And the vine said to them, 'Should I give up my wine, merriment for men, and go to rule over the trees?' And all the trees said to the thornbush, 'Come, you rule over us.' And the thornbush said to the trees, 'If you are truly anointing me to rule over you, come stand under[8] my shade. But if not, may fire come from me and consume the cedars of
Lebanon.' Now, if you have dealt with my father and his family truthfully and in an upright way, and have made his concubine's son Abimelech king over the men of Shechem, then may you rejoice in him and may he indeed rejoice in you. But if not, may fire issue from Abimelech and consume your leaders and their families. And may fire issue from the men of Shechem and consume Abimelech." And Jotham ran from the presence of Abimelech his brother. But Abimelech ruled over Israel for three years. Then God sent an evil spirit between[9] Abimelech and the men of Shechem. And the men of Shechem dealt treacherously[10] with the house of Abimelech so to lay at Abimelech's feet[11] the blood of Gideon's seventy sons. And so Abimilech set out to beseige the tower.[12] As he approached the tower gate to burn it, a woman threw a piece of a millstone onto his head and crushed his skull. He at once called out to his armor bearer[13], saying, "Draw your sword and kill me, so they can never say I was killed by a woman." So the young man took up his sword and ran him through. And God recompensed the wickedness Abimelech had done to his father in killing his seventy brothers. God also recompensed[14] all the wickedness of the men of Shechem, in accord with the message and parable of Jotham.
*)abime/lex: o)/noma ku/rion. ui(o\s *gedew/n. ou(=tos e)pa/tace tou\s a)delfou\s au)tou= e)k tw=n e)leuqe/rwn a)/ndras e)bdomh/konta e)pi\ li/qon e(/na, e)c w(=n ou)k a)pelei/fqh plh\n *)iwa/qam tou= newte/rou diadra/ntos. o(\s kai\ paraporeuome/nou tou= *)abime/lex meta\ tou= laou= a)nh=lqen e)pi\ th\n korufh\n tou= o)/rous, kai\ e)pa/ras th\n fwnh\n au)tou= e)/fh pro\s au)tou\s parabolh\n toiau/thn. a)kou/sate/ mou, a)/ndres *siki/mwn, kai\ a)kou/sei u(mw=n o( qeo/s. poreuo/mena e)poreu/qhsan ta\ cu/la tou= xri/sai basile/a e)f' e(autw=n. kai\ ei)=pan th=| e)lai/a|: basi/leuson e)f' h(mw=n. kai\ ei)=pen au)toi=s h( e)lai/a: a)fei=sa th\n pio/thta/ mou, h(\n e)do/casen e)n e)moi\ o( qeo\s kai\ oi( a)/nqrwpoi, poreuqw= a)/rxein tw=n cu/lwn; kai\ ei)=pon ta\ cu/la th=| sukh=|: deu=ro, basi/leuson e)f' h(ma=s. kai\ ei)=pen au)toi=s h( sukh=: a)fei=sa th\n gluku/thta/ mou kai\ to\ ge/nnhma/ mou to\ a)gaqo\n poreuqw= a)/rxein tw=n cu/lwn; kai\ ei)=pon ta\ cu/la pro\s th\n a)/mpelon: deu=ro, basi/leuson e)f' h(mw=n. kai\ ei)=pen au)toi=s h( a)/mpelos: a)fei=sa to\n oi)=no/n mou kai\ th\n eu)frosu/nhn tw=n a)nqrw/pwn poreuqw= a)/rxein tw=n cu/lwn; kai\ ei)=pon pa/nta ta\ cu/la th=| r(a/mnw|: deu=ro, su\ basi/leuson e)f' h(ma=s. kai\ ei)=pen h( r(a/mnos pro\s ta\ cu/la: ei) e)n a)lhqei/a| xri/ete/ me u(mei=s tou= basileu/ein e)f' u(ma=s, deu=te, u(posth=te e)n th=| skia=| mou, kai\ ei) mh\, e)ce/lqoi pu=r a)p' e)mou= kai\ katafa/gh| ta\s ke/drous tou= *liba/nou. kai\ nu=n ei) e)n a)lhqei/a| kai\ o(sio/thti e)poih/sate meta\ tou= patro/s mou kai\ meta\ tou= oi)/kou au)tou= kai\ e)basileu/sate to\n *)abime/lex ui(o\n th=s paidi/skhs au)tou= e)pi\ tou\s a)/ndras *siki/mwn, eu)franqei/hte e)n au)tw=|, kai\ eu)franqei/h kai/ ge au)to\s e)n u(mi=n: ei) de\ mh\, e)ce/lqoi pu=r e)c *)abime/lex kai\ katafa/goi tou\s a)/rxontas u(mw=n kai\ tou\s oi)/kous au)tw=n: kai\ e)ce/lqoi pu=r e)k tw=n a)ndrw=n *siki/mwn kai\ katafa/goi to\n *)abime/lex. kai\ a)pe/dra *)iwa/qam a)po\ prosw/pou *)abime/lex a)delfou= au)tou=. o( de\ *)abime/lex h)=rcen e)pi\ to\n *)israh\l e)/th tri/a. kai\ e)cape/steilen o( qeo\s pneu=ma ponhro\n a)na\ me/son *)abime/lex kai\ a)na\ me/son a)ndrw=n *siki/mwn. kai\ h)qe/thsan oi( a)/ndres *siki/mwn e)n tw=| oi)/kw| *)abime/lex tou= e)pagagei=n a)diki/an kai\ to\ ai(=ma tw=n o# ui(w=n *gedew\n e)pi\ th\n kefalh\n *)abime/lex. kai\ ga\r a)pelqw\n polemh=sai pu/rgon kai\ proseggi/sas th=| qu/ra| tou= pu/rgou e)mprh=sai au)th\n, e)/rriye gunh\ kla/sma mu/lou e)pi\ th\n kefalh\n au)tou= kai\ sune/triye to\ kra/nion au)tou=. kai\ e)piboh/sas taxu\ ei)=pe pro\s to\n ai)/ronta au)tou= ta\ skeu/h: spa/son th\n r(omfai/an sou kai\ qana/twso/n me, mh/ pote ei)/pwsin: gunh\ au)to\n a)pe/kteine. kai\ kenth=san au)to\n to\ paida/rion a)nei=le. kai\ e)pe/streyen o( qeo\s th\n ponhri/an *)abime/lex, h(\n e)poi/hse tw=| patri\ au)tou= a)poktei/nas tou\s o# a)delfou\s au)tou=. kai\ pa=san th\n ponhri/an a)ndrw=n *siki/mwn e)pe/streyen o( qeo\s ei)s th\n kefalh\n au)tw=n kata\ to\n lo/gon kai\ th\n paroimi/an *)iwa/qam.
Notes:
Source for the main paragraph (after the initial gloss): George the Monk,
Chronicon 148.2-149.20.
[1] Hebrew: אבימלך "my father is king." Used derogatorily and incessantly (31 times) throughout the Abimelech episode in
Judges 9 (Boling, NSRV at
Judges 9:1).
[2] Literally, "by his wives." The use of
e)leuqe/rwn here indicates "married women/wives" (see L-S-J). The Massoretic Text (MT) (
Judges 8:30; Kohlenberger, Vol. 2, 101) shows נשים
našīm, which here means "wives" (Brown, Driver, Briggs {BDB}, 61). The term is to be distinguished from that for Abimelech's mother — פלגש
pilegeš "concubine" in the sense of a legitimate wife of secondary rank (Kohlenberger for the suffixed MT form; Boling, NRSV at Judges 8:31).
[3] Literally, "upon a single stone." MT: על אבן אחת
ʿal ʾeḇen ʾeḥat (
Judges 9:5). See Boling,
Judges (Anchor), 171.5. A direct transference from the Hebrew to the
LXX.
[4] (Cf.
iota 478.) The Greek
newte/rou, comparative understood for the superlative (Smyth §1082.a) from Hebrew הקטן
haqqaton, the "young(est) one" (
Judges 9:5).
[5] The Suda's
poreu/omena e)poreu/qhsan parallels the MT at
Judges 9:5 (but not the
LXX, which singularizes the finite verb) in its fuller anthropomorphism via the plural finite verb. The participle plus finite verb mimics, but does not parallel, MT usage, which gives infinitive absolute plus finite verb (הלוך הלכו
haloḵ halēḵū) (Kautzsch, 342 {113o(1)}; Boling,
Judges (Anchor), 173.8). For this genre of fable, see also
2 Kings 14:9-10 and its shadow at
2 Chronicles 25:18-19. the motif bears only general resemblance to Aesop's frog fable. For related motifs, see the source summary in Brown (The New Jerome), 140; Boling,
Judges (Anchor), 173.
[6] The Suda singularizes (
o( qeo/s), whereas the MT contains אלהים
elohīm to be interpreted as "gods" — not "God." That the translation warrants a plural is supported by the antiquity of the original motif (Boling,
Judges (Anchor), 173-74.15; 175.20). The plural is the norm in modern Bible translation.
[7] The standard translation of the MT אשר-בי יכבדו אלהים ואנשים
ʾašer-bī yeḵaḇdū ʾelohīm waʾanašīm (
Judges 9:9) and the Suda's
h(\n...a)/nqrwpoi is "by which/whereby gods and men are honored." The Hebrew syntax merits reevaluation. The Jotham parable is a poetic fable cast in prose (Boling,
Judges (Anchor) 166, 172-73.8-15, 173.15; for an uncritical opposing view, see Brown (The New Jerome), 140). However, Boling (173.9) and others read the Pi'el active
yeḵaḇdū ("ykbdw" in Boling) as a Niph'al passive (are honored). Boling also cites the "kbd" root as Niph'al reflexive in
Exodus 14:4, perhaps intending an alternative (but unlikely) reading for
Judges 9:9 as "gods and men honor themselves." This approach overlooks the fable's poetic form — a medium that allows the Pi'el to operate intransitively (Kautzsch, 142 {52k}). Relatedly, Kautzsch (Gesenius, in accord with T.K Cheyne) assigns Niph'al senses to Pi'el forms in the poetry of
Isaiah 48:8 and 60:11, which just as easily may be read intransitively as "your ear has not opened (responded) [to new things]" and "your gates shall always stand open." In
Judges 9:9, the intransitive result is "(by) which, through me, gods and men receive honor." The preposition "bi" (Greek:
e)n e)moi\), which in Boling's syntax is left "unexplained", provides an instrumental dative (BDB, 89, III.2): "through me." Boling asserts "bi" to be "a third-person suffix" without further discussion; BDB (citing George F. Moore) suggests the third-person "bo" (by/through it) for the "bi" form. Boling does cite the
LXX Vaticanus reading "by it"; however, Vaticanus works a simplified solution:
e)n h(=i doca/sousi to\n qeo\n a)/ndres, "by which men shall honor God" (Brenton, 329). In a near parallel to the MT, the Suda records
e)do/casen for a Hebraicized-intransitive
e)do/casan (
yeḵaḇdū): literally, "regarding which (oil), through my agency, God and men receive honor."
[8] The verb
u(po/sthte also carries the meaning "submit"; the Hebrew at
Judges 9:15 (imperative
hasū) carries only the sense "take refuge" (BDB, 340).
[9] The duplicated
a)na\ me/son is a Hebraism paralleling
Judges 9:22 (בין אבימלך ובין בעלי שכם
bēn ʾAḇimeleḵ uḇēn baʿalē šeḵem). See also the MT and
LXX at
Genesis 1:4. For model Greek syntax, see
LXX Genesis 32:16 (Brenton, 43)— with the MT (
Genesis 32:17) showing the duplicate pattern (Kohlenberger, Vol 1, 88).
[10] For
a)qete/w (deal treacherously), see Lust, Pt. I, 9.
[11] Literally, "to lay upon Abimelech's head his injustice and the blood of Gideon's seventy sons."
[12] For Abimelech's ill-fated siege of the Thebez tower, see
Judges 9:50-57.
[13] The term
paida/rion reprises the MT נערו
naʿarō (his servant or retainer) at
Judges 9:54. Translations render the word as "armor bearer." Boling in his
Judges (146.10; 182.54) prefers "squire."
[14] Literally, "turned about onto their head."
Boling, R.G. Judges (The Anchor Bible). New York: Doubleday, 1975.
Boling, R.G. Judges in the Harper Collins Study Bible (NRSV). New York: Harper Collins, 1993.
Brenton, C.L.B. The Septuagint with Apocrypha. Peabody: Hendrickson, 1991 (reprint of 1851 ed.).
Brown, F. Driver, S.R., Briggs, C.A. A Hebrew and English Lexicon of the Old Testament. Oxford: Clarendon, 1951.
Brown, R.E. The New Jerome Biblical Commentary. New Jersey: Prentice Hall, 1990.
Kautzsch, E. Gesenius' Hebrew Grammar. Oxford: Clarendon, 1910.
Kohlenberger, J.R. The Interlinear NIV Hebrew-English Old Testament. Grand Rapids: Zondervan, 1987.
Lust, J. A Greek-English Lexicon of the Septuagint, Part I. Stuttgart: Deutsche Bibelgesellschaft, 1992.
Smyth, H.W. Greek Grammar. Cambridge: Harvard University, 1984.
Keywords: biography; definition; dialects, grammar, and etymology; gender and sexuality; history; military affairs; poetry; religion; women
Translated by: Anne Mahoney on 22 August 1998@13:01:24.
Vetted by:
Headword:
*)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:
*)abisa/k
Adler number: alpha,51
Translated headword: Abisak, Abishag
Vetting Status: high
Translation: Proper name.
Greek Original:*)abisa/k: o)/noma ku/rion.
Notes:
Same entry, according to Adler, in the Ambrosian Lexicon.
Abishag the Shunammite (
sigma 796 =
sigma 836) took care of King
David in his old age:
1 Kingdoms 1.3 (
1 Kings 1.3) etc.
Translated by: Anne Mahoney on 26 August 1998@19:04:25.
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
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Translated by: Anne Mahoney on 20 August 1998@17:54:17.
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