Theological Dictionary of the New Testament, Volume 2Gerhard Kittel, Geoffrey William Bromiley, Gerhard Friedrich This monumental reference work, complete in ten volumes, is the authorized and unabridged translation of the famous Theologisches Wörterbuch zum Neuen Testament, known commonly as "Kittel" and considered by many scholars to be the best New Testament Dictionary ever compiled. Mediating between ordinary lexicography and the specific task of exposition, TDNT treats more than 2,300 theologically significant New Testament words, including the more important prepositions and numbers as well as many proper names from the Old Testament. Presenting the words in the order of the Greek alphabet, TDNT typically discusses the following for each word: its secular Greek background, its role in the Old Testament, its use in extra biblical Jewish literature, and its varied uses in the New Testament. Substantial bibliographies and footnotes supplement the articles. |
Contents
δαίμων δαιμόνιον δαιμονίζομαι | 1 |
In the above presentation δαίμων is philosophically understood as a | 3 |
the great ladder from God to man and spirit to | 6 |
witness when in Asin 24 he causes the | 7 |
is also responsible for the fact that the whole sphere | 11 |
3 Pseudepigraphical Judaism | 14 |
ment has already been passed on some angels so | 18 |
4 In John the peoples estimate of Jesus is expressed | 19 |
their wickedness Jd 15 12 Josephus | 475 |
1 in the well | 476 |
ἔλεος ἐλεέω ἐλεήμων | 477 |
the righteous can appeal to Gods 36 חֶסֶד assuming that | 480 |
1 In the NT ἔλεος 88 and ἐλεεῖν 89 are | 482 |
ποιεῖν ἔλεος of the LXX n 22 | 483 |
Here there is a plain connection with the history of | 484 |
general reference to Gods grace with reminiscences of Jewish | 485 |
Demonic occurring in the NT only in | 20 |
δέησις δέομαι | 21 |
ἔστι | 23 |
Luke interprets the parable of the pleading widow as follows | 25 |
2 As a second group we may consider such meanings | 26 |
δείκνυμι It is seen more plainly in Ac | 27 |
8 ff is to be | 28 |
30 | 30 |
32 | 32 |
In the NT the word takes on theological significance 1 | 34 |
In the OT ten is a favourite round figure | 36 |
of his missionary communities Paul can also use with | 41 |
of all things whom he brings into effective contrast | 42 |
δέος φόβος | 43 |
δεσπότης οἰκοδεσπότης | 44 |
In all the passages adduced the term expresses a social | 45 |
defined by the subject as in Jon 4 | 46 |
The main reason for this paucity of the word can | 47 |
1 | 49 |
The distinction from the common λαμβάνειν is defined as | 50 |
and the LXX translates הַצַדִּיק אָבָד וְאֵין אִישׁ שָׂם | 52 |
1 When Jesus sends out His disciples acc | 53 |
2 With this particular statement should be linked the more | 54 |
The word is used like δέχομαι under B 2 | 55 |
56 | 56 |
In the NT the word is found only in the | 57 |
In the NT προσδέχομαι is used predominantly in the sense | 58 |
This spiritualisation of the cultus is both continued in the | 59 |
1 This is common in the NT in the sense | 60 |
God whether still future or fulfilled and being fulfilled | 62 |
64 | 64 |
1 | 65 |
In the NT we find sense a in διὰ | 66 |
In the NT we find sense a in R | 68 |
asking as one might expect if the traditional view | 69 |
When the personal acc is used in the NT | 70 |
διαβάλλω διάβολος Σατανᾶς | 71 |
A similar picture is given in the fourth vision of | 74 |
one of the special concerns of the Chronicler Nevertheless | 75 |
If a formula is sought to describe the special position | 76 |
These ideas are intersected by others in later Judaism | 77 |
is interpreted by R Eliezer as a blasphemy of Job | 78 |
especially with matter as suggested in Slav En | 79 |
Christ brings the kingdom of God which puts an end | 80 |
In Greek eyes serving is not very dignified Ruling | 82 |
2 Judaism showed a much deeper understanding of the meaning | 83 |
1 In the NT διακονέω is first used in the | 84 |
the attitude of all whom God calls to His kingdom | 86 |
phrases coined by Paul bring out the dialectical tension in | 88 |
4 Ας διάκονος τοῦ εὐαγγελίου the apostle ἀπόστολος | 89 |
a There were two offices in the Jewish synagogues | 91 |
2 Alongside the deacons there were also deaconesses Their | 93 |
of a synagogue might give 1 Linguistic parallels may | 95 |
96 | 96 |
8 χωρὶς ὀργῆς καὶ διαλογισμοῦ 3 | 98 |
2 διασπορά occurs most frequently in the LXX In | 99 |
δήμοις διασπορᾶς Πόντου Γαλατίας Καππαδοκίας Ασίας καὶ | 101 |
may be Greek speaking Jews like those of the | 102 |
If so the designation of Christians as the twelve | 103 |
resolve of Jesus that the disciples should reign with Him | 106 |
The OT statements which use the word בְּרִית may be | 109 |
formalities this naturally gives us only the basis | 114 |
There is no firmer guarantee of legal security peace | 115 |
of a breach of the covenant 49 The formula | 117 |
here completely overlaid by the authoritative assurance of the theological | 123 |
of date however is not the important one | 124 |
Philostr Vit App VII 35 | 125 |
C The Transition from בְּרִית to διαθήκη in the LXX | 126 |
both possibilities it is to be explained finally in | 127 |
When Paul discusses the relation between the promise and the | 129 |
which manifests itself definitively in Christ who is both the | 131 |
tion is understood as Gods mercy to the patriarchs and | 133 |
as He sees it is to execute the new decree | 134 |
διδάσκω διδάσκαλος νομοδιδάσκαλος | 135 |
1 The διδάσκειν of Jesus according to the Synoptists | 139 |
system 28 bringing about religious separation from those who | 140 |
2 διδάσκειν in the Johannine Writings | 143 |
bridge to the use of διδάσκειν in the formula διδάσκειν | 146 |
28 | 147 |
we may infer that they were scribes occupied in answering | 153 |
crowd treated Him with the respect accorded to teachers | 154 |
refer only to service at table though this is | 155 |
Jesus neither could nor would dispute because in so doing | 156 |
who seeks salvation is to become a hearer and μαθητής | 157 |
λισταί being classified with the ποιμένες τοὺς δὲ | 158 |
νομοδιδάσκαλος νομικός | 159 |
In the NT it occurs only in 2 Pt | 160 |
διδασκαλία ἑτεροδιδασκαλέω διδαχή | 163 |
there is none who is truly free except he who | 164 |
διδαχή διδακτός διδακτικός | 165 |
δῶρον δωρέομαι δώρημα δωρεά | 166 |
δώρημα what is given gift | 167 |
of love as it is transcended by it | 169 |
3 παραδοῦναι is used of Gods judgment on sinners in | 170 |
27 Lk 1022 παραδοῦναι | 171 |
1 In the disputation in Mk 7 Mt | 172 |
Paul does not recognise the sacraments as objects of παραδοῦναι | 173 |
δίκη δίκαιος δικαιοσύνη δικαιόω | 174 |
22 28 Is 637 | 175 |
2 That God posits law and that He is | 176 |
ruling in the world The dubious feature in this | 177 |
the demand made on conduct by faith in Gods righteousness | 178 |
invention of man it is an independent law which | 179 |
Philo makes even more prominent use of δίκαιος in the | 183 |
the designation the Messiah our righteousness 47 | 187 |
The expressions τὰ δίκαια τὸ δίκαιον δικαίως | 188 |
τῆς ἐλεύσεως τοῦ δικαίου to describe the piety of | 189 |
δικαιοσύνη represents the second stage of word construction in relation | 192 |
1 The Righteousness of God How does the LXX | 195 |
C Righteousness in the Synagogue | 196 |
1 δικαιοσύνη as Just Judgment and Rule | 198 |
of God αὐτοῦ is related to βασιλείαν as well | 199 |
though the allegory is not developed he is a | 200 |
Ε δικαιοσύνη in Paul | 202 |
2 The Meaning of the Pauline Use of δικαιοσύνη θεοῦ | 203 |
of ἱλαστήριον takes place 218 f | 204 |
images as καταλλαγή etc is not to be allowed | 205 |
The state of justification is not a ἕξις of man | 206 |
isolated phenomenon because it is referred to the act | 207 |
justification 60 Rather this is something both present | 208 |
it that we become the righteousness of God in the | 209 |
of sin The thought of righteousness of life cannot | 210 |
δικαιωθῆναι | 214 |
4 δικαιωθῆναι in the sense of saving righteousness in the | 215 |
too the fact is imperfectly rendered by the mere | 217 |
justification and atonement in the thinking of Paul In | 219 |
b It is also used of God in Rev | 222 |
meaning at each point It can also be seen | 223 |
224 | 224 |
5 ἐν ἡμέρᾳ | 225 |
2 Figuratively to desire passionately a spiritual good | 226 |
διψάω and Cognates in the LXX | 227 |
δίψυχος ψυχή | 229 |
34 1023b vl | 230 |
τὸ | 232 |
a The subjective sense can be applied in many | 234 |
Demosth Or 2 15 δόξαν | 235 |
within the sphere of what is known and attested | 236 |
Even a cursory survey of the position in the NT | 237 |
1 20 כְּבוֹד was always used in a secular sense | 238 |
meteorological phenomena one may rightly speak of the כְּבוֹד | 239 |
from behind There is here only a slight reminiscence | 240 |
to the people as a whole And the character | 241 |
b δόξα glory or honour ascribed to | 243 |
When the translator of the OT first thought of using | 245 |
appearance of angels points to His coming from the | 249 |
16 and it may also be said ὅτι | 251 |
the participation of the ἅγιοι ν 10 | 255 |
2 The awaiting judgment and constant submission to the | 258 |
R 53 καυχώμεθα | 259 |
δοῦλος σύνδουλος δούλη δουλεύω | 261 |
Greek world always sees its own antitype and in | 262 |
2 This review of Greek usage of the word group | 264 |
1 From the connexion with עבד it may be seen | 266 |
δοῦλοι τοῦ θεοῦ and therefore the appropriation of an | 274 |
God to man and therefore over mans whole conduct | 276 |
θεοῦ δοῦλος possibly adopts and it at any rate | 277 |
7 Paul says | 278 |
δοῦλος δουλόω δουλαγωγέω | 279 |
Paul uses the term along with ὑπωπιάζειν in 1 C | 280 |
δράκων ἔχιδνα ὄφις Σατανᾶς | 281 |
δύναμαι δυνατός δυνατέω ἀδύνατος | 284 |
On the basis of the miraculous beginning of His existence | 301 |
ment of Jesus by appeal to His known miracles | 302 |
b The demonic powers These are also seen | 307 |
The power to save and deliver is grounded only in | 309 |
of the Gospel The same truth may be seen | 310 |
istence 87 and which He possessed during His ministry | 311 |
of ἐν πνεύματι and ἐν Χριστῷ When we grasp | 312 |
conflicts and it waits for the final deliverance and | 314 |
with Christ and attachment to Him 102 κατοικῆσαι τὸν Χριστὸν | 315 |
The resurrection of believers is based on that of Christ | 316 |
ἥδιστα οὖν μᾶλλον | 317 |
In the NT it is used fig and without | 318 |
found naked after putting on ie the heavenly | 320 |
In the NT it occurs only in 2 C 5 | 321 |
4 Particular attention should be paid to the use of | 323 |
δωρεά δωρεάν δωρέομαι δώρημα δῶρον | 328 |
ἑβδομήκοντα ἑπτά | 329 |
ἐγγύς ἐγγίζω | 330 |
ἐγείρω ἔγερσις ἐξεγείρω | 333 |
Sense d to raise the dead | 335 |
3 The resurrection of believers with Christ is worked out | 336 |
23 and | 337 |
53 μετὰ τὴν ἔγερσιν αὐτοῦ after | 338 |
31 Rev 32 ἀγρυπνέω | 339 |
μέθαι κῶμοι The word has been taken over | 342 |
2 Divine Proclamations in the OT and Apocalyptic Judaism | 344 |
us only a few revelations in Istyle | 345 |
3 Εγώ in the Synoptic Sayings of Jesus | 348 |
The Gospel of John carries this line of thought a | 349 |
is also in Me κἀγὼ ἐν πατρί 68 | 350 |
5 Εγώ in the Sayings of Christ in the Apocalypse | 351 |
2 We and I in the Johannine Writings | 355 |
The first pers sing and plur | 356 |
Again and again Romans refers to the three great stages | 358 |
holy and good v 12 What | 359 |
of man simply prepares the way for the victory of | 360 |
He does this with a sense of unconditional solidarity with | 362 |
the situation thereby created Taken together the four | 364 |
and the LXX trans הַנְבִיאִים אֲשֶׁר דִּבְּרוּ בְּשִׁמְךְ אֶל | 366 |
Israel in Abraham as its progenitor may be assumed | 370 |
How fixed and widespread the usage is is illustrated | 371 |
372 | 372 |
It can be used of God Thus LXX translates | 374 |
only to the period of the ἐνδημῆσαι πρὸς τὸν κύριον | 375 |
2 The LXX uses εἴδωλον for many words meaning images | 377 |
εἰδωλόθυτον εἰδωλεῖον κατείδωλος εἰδωλολάτρης | 379 |
The words denote a gross sin and occur in the | 380 |
εἰκών | 381 |
of the temple if we accept as original the | 382 |
Thus even though these pictures may be technically influenced | 386 |
own images and those of the emperor 37 These | 388 |
15 Christ is described as the εἰκὼν | 389 |
feeling and action as the originals Athenag Suppl | 390 |
To refer to the mythical background of the biblical statement | 391 |
with might at creation 58 There is no other | 392 |
here refers it to Christ instead of Adam it | 396 |
18 is exactly the same | 397 |
10 | 398 |
3 For ἐγώ εἰμι with following nouns of predication | 400 |
of perfect earthly peace Here we have a climax | 404 |
most important elements in their prophecy Thus Jeremiah can | 405 |
the Guarantor and Guardian of peace in the coming Messianic | 406 |
Ε εἰρήνη in the Pseudepigrapha Josephus and Philo | 410 |
F εἰρήνη in the NT | 411 |
33 Paul opposes to the confusion caused | 412 |
Salvation has come as a historical event through Jesus Christ | 413 |
εἰρήνη μετά cannot mean concord with others partly because | 414 |
and soul Something of the same sense is to | 415 |
4 εἰρήνη of men with one another | 416 |
with and in itself εἰρήνη might well mean | 417 |
13 external criticism does not enable us to decide between | 418 |
In the NT only εἰρηνικός is used and this | 419 |
19 | 420 |
b Supraterrestrial love comes into the world to bring | 423 |
That a journey to the lowest regions preceded that to | 424 |
a εἰς denotes the intrusion of corruptive or salutary | 425 |
This use approximates to D At root there is | 426 |
In religious contexts there is reference a to the | 428 |
a With the subst or pronomin acc | 429 |
1 εἰς denotes the relationship as such in the | 431 |
Its specific usage in the NT is for Christian brotherly | 432 |
The concentration of belief in Christ seems to have undergone | 433 |
b The growth spread and history of the | 437 |
a Adam is the τύπος τοῦ μέλλοντος the | 438 |
b The destiny of the race was once decided | 439 |
There is a particular interest in unity in Johns Gospel | 440 |
Similarly national and historical differences are not erased but | 441 |
In the NT ἐκδικέω occurs 6 times 1 | 444 |
In the NT too ἐκδίκησις means 1 | 446 |
2 In Jn there is only a fragmentary application | 447 |
2 Ecstasy in the Greek and Hellenistic World 5 | 451 |
1 Both in external appearance and in his preaching John | 456 |
3 A powerful ecstatic element quickly emerges in early | 457 |
Increased the tendency towards ecstatic experiences But his powerful | 458 |
13 ἐξέστημεν is the opp of σωφρονοῦμεν | 460 |
This brings us to a discussion of the use of | 461 |
The miracle in the healing of the withered hand in | 462 |
ἐκ καρδίας ἀλλήλους ἀγαπήσατε | 464 |
ἔκτρωμα | 465 |
1 The expression αἷμα ἐκχύννειν or ἐκχεῖν is used of | 468 |
10 cf Is 443 ff | 469 |
In the Talmudic writings ἑκών is used for כָּרְצוֹן or | 470 |
3 Oil is commonly used for various kinds of anointing | 472 |
1 Though the NT usage is simple and straightforward | 473 |
2 The use of ἐλέγχω in the NT is restricted | 474 |
In the NT ἐλεημοσύνη is found only in the sense | 486 |
ἐλεημοσύνη ἀνέλεος ἀνελεήμων ἐλεύθερος | 487 |
B The Philosophical Concept of Freedom in Hellenism Stoicism | 493 |
19b But | 497 |
18 ff | 498 |
liberated are the baptised This may be seen in | 500 |
Law is not against because it is fulfilled in | 502 |
Our particular concern is with the figur use in | 503 |
Oepke | 504 |
1 The only NT authors who really include the Ἕλληνες | 509 |
With his two references John is telling us that the | 510 |
notes nationality 43 The result of this successful missionary | 511 |
Ἰουδαῖοι and once or twice with the βάρβαροι | 513 |
As the people of fallen wisdom the Ἕλληνες are | 514 |
9 ff | 515 |
tion A theological idea is present in ἔθνη | 516 |
In the NT it occurs twice It is used | 517 |
1 Normally the LXX uses ἐλπίζειν ἐλπίς 26 | 521 |
17 | 522 |
to anything specific nor does it project its own | 523 |
2 If hope is fixed on God it embraces | 531 |
With πίστις ἐλπίς thus constitutes Christian existence Hence | 532 |
19 as | 534 |
Jewish Christians as a special group the meaning is | 535 |
final and consummating act Secondly ἐμβατεύειν takes place | 536 |
πνεῦμα ἅγιον | 537 |
d In terms of a primitive but persistent psychology | 539 |
b The converse that man is in the Spirit | 540 |
3 ἐν Χριστῷ Ιησοῦ ἐν κυρίῳ and Related Formulae | 541 |
conception of dwelling in a pneuma element comparable to | 542 |
the life of Christ in Paul or even to | 543 |
We have sense a in 2 Th 2 | 544 |
4 ἐντέλλεσθαι in the basic religious sense of the | 545 |
3 The Stoic Truncation of the ἐντολή Concept in Philo | 547 |
19 Here even | 548 |
Similarly in the great accusation against the Pharisees that | 549 |
This process which is presented in terms of universal | 551 |
The matter is again viewed in the light of the | 552 |
3 In Hb ἐντολή is used only of the | 553 |
Love for Jesus is the motivating power v | 554 |
34 1512 is not | 555 |
Since works like Eth En Jub | 559 |
ἐξεγείρω 338 | 560 |
In the NT ἔξεστιν relates most commonly to the Law | 561 |
B The Jewish and NT Usage | 564 |
καὶ τὴν δόξαν αὐτῶν ὅτι ἐμοὶ παραδέδοται καὶ ᾧ | 568 |
is also reference to the ἐξουσία to expel demons | 569 |
κατὰ τὴν ἐξουσίαν ἣν ὁ κύριος ἔδωκέν μοι εἰς οἰκοδομὴν | 570 |
6 A special use of ἐξουσία in the NT is | 571 |
that ἐξουσίαι like ἀρχαί are to be distinguished | 573 |
other but that each foregoes the right freely to | 575 |
pected There is only one known example of the | 579 |
1 When God is called ὁ ἐπαγγειλάμενος in Hb | 581 |
reference is always to the ἐπαγγελία θεοῦ This usage | 582 |
by the later Law 579 The | 583 |
of ἐπαγγελίαι in the plural and also of ἐπαγγελία | 584 |
about the fulfilment It gives to those who are | 585 |
In the NT it occurs only twice in 2 Pt | 586 |
ἐπέρχομαι ἔρχομαι | 588 |
This is even clearer in the use of ἐπιεικής in | 590 |
papyrus a list of expenses 1 among expenses | 591 |
As things stand we cannot say with precision what | 599 |
The term ἐπισκέπτομαι has a religious content in the LXX | 602 |
James adopts both the best tradition in Jewish ethics and | 604 |
16 | 605 |
b The NT uses ἐπισκοπή in the sense of | 608 |
Although the word had such a rich background and | 615 |
not imply any distinction let alone antithesis This | 616 |
The Didache gives us a better insight into the actual | 620 |
Since the word is not found in Gk except | 621 |
b The unfaithful guardian of goods committed to | 622 |
the Heb Aram רַבִּי Except in the | 623 |
13 | 625 |
Ἐπιτιμᾶν is a warning to keep silence on the lips | 626 |
ἐπιφαίνω ἐπιφάνεια ἐπιφανής φῶς ἐπιφαύσκω | 627 |
5 Particularly dominated by the number seven is the Revelation | 632 |
The number seven does also influence the form of Revelation | 633 |
as the people of the divine will and so | 635 |
In all these statements it is assumed that God is | 640 |
It is true that in some passages there | 646 |
In later Judaism the developed doctrine of the righteousness of | 647 |
5 The work of man as a divinely given task | 648 |
The criterion of ἔργα and ἐργάζεσθαι applies also in the | 649 |
25 | 651 |
The natural man cannot of himself perceive this divine work | 652 |
In the NT the med ἐνεργεῖσθαι is found only | 654 |
In the NT the word group occurs only 4 times | 655 |
1 It is used of searching the Scriptures only | 657 |
2 For Jesus the place without inhabitants is | 658 |
ἰδοὺ ἐν τῇ ἐρήμῳ ἐστίν μὴ ἐξέλθητε and | 659 |
4 The ἑρμηνεία γλωσσῶν to which Paul refers along with | 665 |
A The General Use of ἔρχομαι | 666 |
B The Specific Use of ἔρχομαι in the NT | 668 |
που 16 As the Messiah Jesus realises that | 669 |
d The eschatological coming of the Messiah In | 670 |
fruit and when he does not find it | 671 |
The Messianic claim of Jesus is supported by the witness | 672 |
The author of the Fourth Gospel records a threefold mysterious | 673 |
g Revelation In describing the nature of God | 674 |
ἔρχομαι ἔλευσις ἀπέρχομαι | 675 |
antithesis is an expression like ἀπελθεῖν ὀπίσω σαρκὸς ἑτέρας in | 676 |
In the NT the word is always used in the | 677 |
678 | 678 |
In Jn the Messianic selfwitness of Jesus | 680 |
7 and | 681 |
37 | 682 |
έρχεσθαι to wander about refers to | 683 |
In Hb and 1 Pt the word is | 684 |
1 As in secular Gk ἐρωτάω in the | 685 |
2 To request to demand | 686 |
To ask to question | 687 |
ἐπερώτημα | 688 |
τρώγω | 689 |
masters on return from their daily work before they themselves | 693 |
Did 9 5 In face | 695 |
18 | 696 |
into the likeness of what they see μεταμορφόομαι | 697 |
45 ff πρῶτοςἔσχατος Αδάμ | 698 |
2 Almost more important than the occurrences of ἑταῖρος in | 701 |
As a principal word ὁ ἕτερος is used in the | 704 |
ἐν τῷ οὐρανῷ ἡτοίμασεν τὸν θρόνον αὐτοῦ ψ 102 | 705 |
2 To Gods creation and preparation correspond a human preparation | 706 |
He is the herald who precedes the people on its | 708 |
His Word He creates the world He shapes history | 709 |
Law Ps 40 the link with | 710 |
Neither in Philo nor Josephus do we find the same | 714 |
1571 מלכות שמים Salvation has drawn | 717 |
43 | 718 |
19 it is said of Jesus | 719 |
15 | 720 |
In two NT passages God is the One who proclaims | 721 |
31 Plut De Fortuna Romanorum 6 II | 724 |
3 Septuagint Josephus | 725 |
Gospel Is it true to the matter itself? | 728 |
repentance is joy and gives joy 61 In Mk | 729 |
διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις does not | 730 |
c The Gospel does not merely bear witness to | 731 |
ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ πληροφορίᾳ | 732 |
d In the Pauline epistles we often find the | 733 |
6 f is in many respects | 735 |
736 | 736 |
at | 737 |
2 The second group has εὐδοκεῖν τι with object | 741 |
Does εὐδοκεῖν imply an eternal decree of pretemporal | 742 |
ie fulfils the ordination therein foreseen 33 In | 747 |
The meaning of the saying 47 The Messianic acclamation | 749 |
But who are these ἄνθρωποι εὐδοκίας 1 | 750 |
εὐεργεσία εὐεργετέω εὐεργέτης 654 | 751 |
The word group is rare in early Christian literature | 753 |
εὐλάβεια not selected instead of θρησκεία Ac | 754 |
1 Man carries within him a power to bless which | 756 |
c All forms of prayer which begin with praise | 760 |
3 Mary is already within this circle If every | 762 |
6 A new law applies to those who are blessed | 763 |
εὐλογητός is a fixed term in rendering בָּרוּךְ It | 764 |
31 | 765 |
There is a different emphasis in the prophets In | 766 |
In Jeb 8 46 there is a | 767 |
2 e | 770 |
περιπατῆτε εὐσχημόνως πρὸς τοὺς ἔξω It is not as | 771 |
εὐφραίνω εὐφροσύνη | 772 |
4 In the NT εὐφραίνεσθαι and εὐφροσύνη do not play | 774 |
εὐχαριστέω εὐχαριστία εὐχάριστος χάρις | 775 |
a religious connection even though this is possible BGU | 778 |
Faith in God however means more for him | 791 |
that hath horns and hoofs 206 The same | 794 |
righteous often vow a song of praise rather than a | 795 |
In the heroic stories of Judges there are few prayers | 796 |
description of the bringing up of the ark 1 | 797 |
the collection is so comprehensive and significant that all the | 799 |
the Law 259 Yet prayer remained the sanctuary in | 801 |
The prayer of primitive Christianity finds its startingpoint | 803 |
It is the unconditional certainty of being heard which makes | 804 |
important to the believer may be the object of petition | 805 |
with God made possible prayer to Jesus also | 806 |
προσεύχομαι προσευχή | 807 |
2 Along with an individual act of prayer or prayer | 808 |
ἐφάπαξ 1 383 | 811 |
While the Heb אויב denotes both personal and national | 812 |
10 ἐχθρὲ πάσης δικαιοσύνης In this | 814 |
ἀνέχω ἀνεκτός ἀνοχή σχῆμα ἕξις | 816 |
When we turn to the NT we find both | 819 |
ἐν Χριστὸς ἐν but in the context | 820 |
development of that which immediately precedes οὔτε φωνὴν αὐτοῦ | 821 |
As we have seen both spiritual possession and demon | 822 |
There are only a few passages in the NT | 823 |
Only the Christian can understand and accept the fact that | 824 |
In relation to all these statements it may be said | 825 |
42 52 τὴν | 826 |
Yet Christian having is not a merit on which one | 827 |
ἀγαπᾶν With a material obj in Tt | 828 |
In the NT too sense 1 | 829 |
2 The sense of to occupy a place | 830 |
14 Christians are called μέτοχοι τοῦ Χριστοῦ | 832 |
cannot be used in the plur ζωή is expressed | 833 |
b It may be seen from this usage that | 834 |
something 16 whereas the meaning of natural life is | 835 |
be used are their individual forms of life | 836 |
κός and θεωρητικός 34 The third is the | 837 |
c Gnosticism In Plot true divine life | 839 |
In Gnostic dualism life is regarded as an absolutely otherworldly | 841 |
The OT 76 חיים does not cover all that we | 843 |
fulfilment of the divine commandments 82 Similarly the infinitely | 844 |
The OT understanding of life cannot be deduced simply from | 849 |
That life has temporal extension and that it is fulfilled | 850 |
ὰ ἀἑναός ἐστιν ὁ ἐκλύειν με μέλλων ἐπὶאֲלִי חָי | 854 |
extension in time 244 It stirs and moves | 862 |
Nevertheless this derivation of ζωή from God is not | 863 |
This involves a further development For if future ζωή | 865 |
It is natural that in the Synoptic preaching of Jesus | 866 |
surrection the second Adam the author of a new | 867 |
so that it can be said in the sense of | 868 |
suggested that the soul is given a place among the | 870 |
to ascribe the second group to a redaction of the | 871 |
with ideas formulated already by Philo and later in Plotinus | 872 |
no emphasis on the ἀνα again | 873 |
In the ΝΤ ζωογονεῖν is found at 1 Tm | 874 |
χλιαρός ψυχρός | 875 |
ζεστός χλιαρός ψυχρός | 876 |
fact that the hot springs of Hierapolis are only lukewarm | 877 |
2 In about half the instances of ζῆλος in the | 879 |
1 In the NT ζῆλος is always in the sing | 880 |
agrees with the order of the words cf 2 | 881 |
the kind of zeal which does not try to help | 882 |
3 There are close connections between Zelotism and the story | 885 |
In spite of these by no means inconsiderable connections between | 886 |
Simon undoubtedly belonged to the Zealot party Luke | 887 |
after something Thus ζηλωτής καλῶν ἔργων in Tt | 888 |
rebuke 11 It is probable that the usage in | 890 |
he could not have used the expression ἡγοῦμαι σκύβαλα | 891 |
judgment and therefore we have to consider the possibility | 892 |
2 In most cases the subject of ζητέω is man | 893 |
2 In other NT passages where ζυγός occurs the sense | 899 |
1 The NT usage rests on the OT feast of | 902 |
3 The ritual of the ἄζυμα also underlies the brief | 903 |
of the unconverted man now follows in the phrases | 904 |
The text of both versions of the parable compares the | 905 |
In this case one might see a reference to the | 906 |
1 ἡγέομαι means a to lead | 907 |
b The word ἡγούμενοι can also be used of | 908 |
προηγέομαι διήγησις ἡδονή | 909 |
2 ἡδονή in Philosophical Ethics | 913 |
Particularly important and characteristic is the way in which ἡδονή | 915 |
It may be said in conclusion that Greek philosophy developed | 916 |
ἡδονή is one of the marks of a definite orientation | 919 |
the ἄλλος βίος Ign Eph 92 | 920 |
ἡδονή influences all aspects of mans relations with God | 921 |
It relies on ones own efforts μάχεσθαι πολεμεῖν | 922 |
In James the emphasis is not so much perhaps | 923 |
Both Greeks and Jews speak reprovingly of the dominion of | 924 |
3 ἦμεν γάρ | 925 |
Although ἡδονή has here the general meaning of pleasure | 926 |
In the NT the word is used predominantly of the | 928 |
πολὺ | 935 |
b The return of Elijah The expectation that | 936 |
b The judgment of Jesus concerning John The | 937 |
Messiah and how clearly He sees His passion before | 938 |
reserved for martyrdom that they might destroy Antichrist by | 941 |
maturity 15 Since the statement applies to the Church | 943 |
its elementary rhythm are a creation of God and | 944 |
18 ff | 945 |
popular expectations of salvation now pour into prophetic proclamation in | 946 |
tion which precedes the end אַחֲרִית הַיָּמִים has also | 947 |
In the singular the term can mean the eschatological | 951 |
although here too we may discern a similar | 952 |
of judgment is already present or even reaches into | 953 |
Other editions - View all
Theological Dictionary of the New Testament, Volume 2 Gerhard Kittel,Geoffrey William Bromiley,Gerhard Friedrich No preview available - 1964 |