δύναμις, -ews, 7; [fr. Hom. down]; Sept. for on, 77931, ty, MD, 8I¥ (an army, a host); strength, ability, power ; a. univ. inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth: Lk. i.17; Acts iv. 7; 1 Co. iv. 20; 2 Co. iv. 7; xii. 9 (ἡ δύναμις ἐν ἀσθενείᾳ τελεῖται [RG τελειοῦται ]) ; xiii. 4; 1 ΤῊ. 1. 5; Heb. vii. 16; xi.34; Rev. i. 16; xvii. 13; ἰδίᾳ δυνάμει, Acts iii. 12; μεγάλῃ δυνάμει, Acts iv. 33; ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, Mt. xxv. 15; ὑπὲρ δύναμιν, beyond our power, 2 Co. i. 8; ἐν δυνάμει se. ὦν, endued with power, Lk. iv. 36; 1 Co. xv. 43; so in the phrase ἔρχεσθαι ἐν δυνάμει, Mk. ix. 1; powerfully, Col. i. 29; 2 Th. i. 11; contextually i.q. evidently, Ro. i. 4; ἐν δυνάμει σημείων x. τεράτων, through the power which I exerted upon their souls by performing miracles, Ro. xv. 19 ; dvr. eis τι; Heb. xi. 11; δύν. ἐπὶ τὰ δαιμόνια καὶ νόσους θεραπεύειν, Lk. ix.1; ἡ δύναμις τῆς ἁμαρτίας ὁ νόμος, Sin exercises its power (upon the soul) through the law, i. 6. through the abuse of the law, 1 Co. xv. 56; τῆς ἀναστάσεως τοῦ Χριστοῦ, the power which the resurrection of Christ has, for instructing, reforming, elevating, tranquillizing, the soul, Phil. iii. 10; τῆς εὐσεβείας, inhering in godliness and operating upon souls, 2 Tim. iii. 5; δυνάμεις μέλλοντος αἰῶνος (see αἰών, 3), Heb. vi. 5; τὸ πνεῦμα τῆς δυνάμεως (see πνεῦμα, 5), 1 Pet. iv. 14 Lehm.; 2 Tim. i. 7 ; δύναμις is used of the power of angels: Eph. i. 21 [ef. Mey. ad loc.]; 2 Pet. ii. 11; of the power of the devil and evil spirits, 1 Co. xv. 24; τοῦ ἐχθροῦ, i. 6. of the devil, Lk. x. 19; τοῦ δράκοντος, Rev. xiii. 2; angels, as excelling in power, are called δυνάμεις [cf. (Philo de mutat. nom. § 8 δυνάμεις ἀσώματοι) Mey. as above; Bp. Lghtft. on Col. i. 16; see ἄγγελος]: Ro. viii. 38; 1 Pet. iii. 22. ἡ δύναμις τοῦ θεοῦ, univ. the power of God: Mt. xxii. 29; Mk. xii. 24; Lk. xxii. 69; Acts viii. 10; Ro. i. 20; ix. 17; 1 Co. ν]. 14; δύναμις ὑψίστου, Lk. i. 35; ἡ δύναμις, esp. in doxologies, the kingly power of God, Mt. vi. 13 Rec. ; Rev. iv. 11; vii. 12; xi. 17; xii. 10; xv. 8; xix. 1; and the abstract for the concrete (as 993239 in Jewish writ.; οἵ. Buztorf, Lex. talm. col. 385 [p. 201 sq. ed. Fischer]) equiv. to ὁ δυνατός, Mt. xxvi. 64; Mk. xiv. 62; δύναμις τοῦ θεοῦ is used of the divine power considered as acting upon the minds of men, 1 Co. ii. 5; 2 Co. vi. 7; Eph. iii. 7, 20; [2 Tim.i. 8; 1 Pet. i. 5]; εἴς τινα, 2 Co. xiii. 4 [but WH in br.]; Eph. i. 19; ἐνδύεσθαι δύναμιν €€ vyous, Lk. xxiv. 49; by meton. things or persons in which God’s saving power shows its efficacy are called δυνάμεις θεοῦ : thus ὁ Χριστός, 1 Co. i. 24; ὁ λόγος τοῦ σταυροῦ, 1 Οο. 1. 18 ; τὸ εὐαγγέλιον, with the addition εἰς σωτηρίαν παντὶ ete. Ro. i. 16 [cf. W. § 36,3 b.]. δύναμις is ascribed to Christ, now in one sense and now in another: a power to heal disease proceeds from him, Mk. ν. 30; Lk. v. 17; vi. 19; viii.46; the kingly power of the Messiah is his, Mt. xxiv. 30; ἘΜῈ: xiii. 26]; Lk. xxi. 27; 2 Pet. i.16; Rey. v. 12; ἄγγελοι τῆς δυνάμεως αὐτοῦ (see ἄγγελος. 2), ministering to his power, 2 Thess. i. 7 [ W. § 34, 3 b. note]; metaphysical [or essential] power, viz. that which belongs to him as ὁ θεῖος λόγος, in the expression τὸ ῥῆμα τῆς δυνάμ. αὐτοῦ the word uttered by his power, equiv. to his most powerful will and energy, Heb.i. 3; moral power, operating on the soul, 2 Co. xii. 9 RG; and called ἡ θεῖα αὐτοῦ δύναμις in 2 Pet. i. 3; ἡ δύναμις τοῦ κυρίου, the power of Christ invisibly present and operative in a Christian church formally assembled, 1 Co. v. 4. δύναμις Tov ἁγίου πνεύματος: Acts 1.8 [W.125 (119)]; am». ἅγιον x. δύναμις, Acts x. 38; ἀπόδειξις πνεύματος καὶ δυνάμεως (see ἀπόδειξις, b.), 1 Co. ii. 45 ἐν τῇ δυνάμει τοῦ πνεύματος, under or full of the power of the Holy Spirit, Lk. iv. 14; ἐν δυνάμει πνεύματος ἁγίου, by the power and influence of the Holy Spirit, Ro. xv. 13; by the power which, under the influence of the Holy Spirit, I exerted upon their souls, Ro. xv.19. Ὅ. specifically, the power of performing miracles: Acts vi. 8; πᾶσα δύναμις, every kind of power of working miracles (with the addition καὶ σημείοις x. τέρασι). 2 Th. ii. 9; plur.: [Mt. xiii. 54; xiv. 2; Mk. vi. 14]; 1 Co. xii. 28 sq.; Gal. iit. 5; ἐνεργήματα δυνάμεων, 1 Co. xii. 10; by meton. of the cause for the effect, a mighty work [οἵ. W. 32; Trench § xci.]: δύναμιν ποιεῖν, Mk. vi. 5; ix. 39; so in the plur., Mk. vi. 2; Lk. xix. 37; joined with σημεῖα, Acts viii. 13; with σημεῖα x. τέρατα, Acts ii. 22; 2 Co. xii. 12; Heb. ii. 4 [?]; ποιεῖν δυνάμεις, Mt. vii. 22; [xiii. 58]; Acts xix. 11; γίνονται δυνάμεις, Mt. xi. 20 sq. 23; Lk. x. 13. ce. moral power and excellence of soul: 1 Οὐ. ἵν. 19; 2 Co. iv. 7; Eph. iii. 16; Col.i.11. ἃ. the power and influence which belong to riches; (pecuniary ability), wealth: τοῦ στρήνους, ‘riches ministering to luxury’ (Grotius), Rev. xviii. 3; κατὰ δύναμιν καὶ ὑπὲρ [al. rapa] δύναμιν, according to their means, yea, beyond their means, 2 Co. viii. 3; (in this sense, for Son, Sept. Deut. viii. 17 sq.; Ruth iv. 11; not infreq. in Grk. writ., as Xen. Cyr. 8, 4, 34; an.7,7,21(36)). 6. power and resources arising from numbers: Rev. iii. 8. f. power consisting in or resting upon armies, forces, hosts, (so, both in sing. and in plur., often in Grk. writ. fr. Hdt., Thue., Xen. on; in the Sept. and in Apoer.) ; hence δυνάμεις τοῦ οὐρανοῦ the hosts of heaven, Hebraistically the stars: Mt. xxiv. 29; Lk. xxi. 26; and ὃ. ἐν τοῖς οὐρανοῖς, Mk. xiii. 25; equiv. to DWM NI¥, 2 K. xvii. 16; xxili.4; Is. xxxiv. 4; Jer. vili. 2; Dan. viii. 10, ete. [ef. σαβαώθ]. g. Like the Lat. vis and potestas, equivto the (force i. e.) meaning of a word or expression: 1 Co. xiv. 11; (Plat. Crat. p. 394 b.; Polyb. 20, 9, 11; Dion. Hal. 1, 68; Dio Cass. 55, 8: al.).

δύναμις dynamis 119x

power; strength, ability, Mt. 25:15; Heb. 11:11; efficacy, 1 Cor. 4:19, 20; Phil. 3:10; 1 Thess. 1:5; 2 Tim. 3:5; energy, Col. 1:29; 2 Tim. 1:7; meaning, purport of language, 1 Cor. 14:11; authority, Lk. 4:36; 9:1; might, power, majesty, Mt. 22:29; 24:30; Acts 3:12; Rom. 9:17; 2 Thess. 1:7; 2 Pet. 1:16; in NT a manifestation or instance of power, mighty means, Acts 8:10; Rom. 1:16; 1 Cor. 1:18, 24; ἡ δύναμις, omnipotence, Mt. 26:64; Lk. 22:69; Mt. 14:62; pl. authorities, Rom. 8:38; Eph. 1:21; 1 Pet. 3:22; miraculous power, Mk. 5:30; Lk. 1:35; 5:17; 6:19; 8:46; 24:49; 1 Cor. 2:4; a miracle, Mt. 11:20, 21, et al. freq.; a worker of miracles, 1 Cor. 12:28, 29; from the Hebrew αἱ δυνάμεις τῶν οὐρανῶν, the heavenly luminaries, Mt. 24:29; Mk. 13:25; Lk. 21:26; αἱ δυνάμεις, the spiritual powers, Mt. 14:2; Mk. 6:14

δύναμις, -εως, ἡ

(< δύναμαι), [in LXX chiefly for חַיִל (חֵיל) , ץָבָא, גְּבוּרָה, עֹו, etc.; 35 words in all;]

power, might, strength; relatively, ability, power to perform: Mt 25:15, Ac 3:2, He 11:11; κατὰ δ., II Co 8:3; παρὰ δ., ib. ; ὑπὲρ δ., II Co 1:8; of pecuniary ability, II Co 8:3, Re 18:3; absol., power, might: Lk 24:49, Ac 1:8; opp. to ἀσθένεια, I Co 15:43 ; ἡ δ. τ. ἁμαρτίας, I Co 15:56; of power in action, Ro 1:16, 20, I Co l:18, Phl 3:10, al. ἡ δ. τ. Θεοῦ, Mt 22:29, Mk 12:24, Ro 1:20, al.; opp. to μόρφωσις, II Ti 3:5; in doxologies, Re 4:11 7:12, al. ; ἐν δ., Mk 9:1, Lk 4:36, Ro 1:4, al. ; of the power of performing miracles, Ac 6:8, II Th 2:9 ; pl., Mt 13:54, Mk 6:14, Ga 3:5, al. ; of the force or meaning of a word (Plat., al.), I Co 14:11. By meton., of persons or things;

of God, Mt 26:64, Mk 14:62 (Dalman, Words, 200 ff.) ;

of angels, Ro 8:38, Eph 1:21, I Pe 3:22;

of armies, pl. [LXX for צְבָאוֺת], metaph., of the stars, Mt 24:29, Mk 13:25, Lk 21:26;

of that wh. manifests God's power : Christ, I Co 1:24; τ. εὐαγγέλιον, Ro 1:16; ἡ δ. τ. κυρίου, I Co 5:4;

of mighty works (Tr., Syn., § xci), δ. ποιεῖν, Mk 6:5 9:39; pl., Mt 7:22, Mk 6:2, Lk 10:13, al.; σημεῖα κ. δ.,. Ac 8:13 ; δ. κ. τέρατα κ. σημεῖα, Ac 2:22, II Co 12:12.

SYN.: βία, ἐνέργεια, ἐξουσία, ἰσχύς, κράτος (v. Tr., l.c.; Cremer, 218, 236; DB, i, 616; iv, 29; DCG, i, 607; ii, 188).

παράδοξον, θαυμάσιον. THESE words have this in common, that they are all used to characterize the supernatural works wrought by Christ in the days of his flesh; thus σημεῖον, John ii. 11; Acts ii. 19; τέρας, Acts ii. 22; John iv. 48; δύναμις, Mark vi. 2 ; Acts ii. 22; μεγαλεῖον, Luke i. 49; ἔνδοξον, Luke xiii. 17; παράδοξον, Luke v. 26; θαυμάσιον, Matt. xxi. 15 ; while the first three and the most usual are in like manner employed of the same supernatural works wrought in the power of Christ by his Apostles (2 Cor. xii. 12); and of the lying miracles of Antichrist no less (2 Thess. ii. 9). They will be found, on closer examination, not so much to represent different kinds of miracles, as miracles contemplated under different aspects and from different points of view. Tépas and σημεῖον are often linked together in the N. T. (John iv. 48; Acts ii. 22; iv. 30; 2 Cor. xii. 12); and times out of number in the Septuagint (Exod. vii. 3, 9; Deut. iv. 34; Neh. ix. 10; Dan. vi. 27); the first=nnin, and the second=nix; often also in profane Greek, in Josephus (Antt. xx. 8.6; Bell. Jud. Proém. 11); in Plutarch (Sept. Sap. Conv. 3); in Polybius (iii. 112. 8) ; in Philo (De Vit. Mos. i. 16); and in others. The ancients were fond of drawing a distinction between them, which however ὃ χοῖ. SYNONYMS OF THE NEW TESTAMENT. 241 will not bear a moment’s serious examination. It is sufficiently expressed in these words of Ammonius: τέρας σημείου διαφέρει" τὸ μὲν yap τέρας παρὰ φύσιν γίνεται, τὸ δὲ σημεῖον παρὰ συνήθειαν ; and again by Theophylact (in Rom.xv. 19): διαφέρει δὲ σημεῖον καὶ τέρας τῷ τὸ μὲν σημεῖον ἐν τοῖς κατὰ φύσιν λέγεσθαι; καινοπρεπῶς μέντοι γινομένοις, οἷον ἐπὶ τοῦ τὴν πενθερὰν Πέτρον πυρέττουσαν εὐθέως ἰαθῆναι [Matt. viii. 15], τὸ δὲ τέρας ἐν τοῖς μὴ κατὰ φύσιν, οἷον τὸ τὸν ἐκ γενετῆς τυφλὸν ἰαθῆναι [John ix. 77 ; compare Suicer, Thes. s. v. σημεῖον. But in truth this distinction breaks down so entirely the instant it is examined, as Fritzsche, in a good note on Rom. xv. 19, has superabundantly shown, that it is difficnlt to understand how so many, by repeating, have given allowance to it. An earthquake, however rare, cannot he esteemed παρὰ φύσιν, cannot therefore, according to the distinction traced above, be called a τέρας, while yet Herodotus (vi. 98) gives this name to the single earthquake which in his experience had visited Delos. As little can a serpent snatched up in an eagle’s talons and dropped in the midst of the Trojan army be called beyond and beside nature, which yet Homer (Il. xii. 209) calls Διὸς τέρας αἰγιόχοιο. I notice here that the Homeric idea of the τέρας is carefully discussed by Niigelsbach, Homerische Theologie, Ὁ. 168 sqq. On the other hand, beyond and beside nature are the healing with a word of a man lame from his mother’s womb, the satisfying of many thousand men with a few loaves, the raising of a man four days dead from the grave, which all in Scripture go by the name of σημεῖα (Acts iv. 16; John vi. 14; xi. 47); compare Plutarch, Sept. Sap. Conv. 3, where a monstrous birth is styled both a τέρας and a σημεῖον. It is plain then that the distinction must be sought elsewhere. Origen has not seized it, who finds a prophetic element in the σημεῖον, which is wanting in the τέρας (in Rom. xv. 19): ‘ Signa [σημεῖα] appellantur in quibus cum sit 342 SYNONYMS OF THE NEW TESTAMENT. § xct. aliquid mirabile, indicatur quoque aliquid futurum. Prodigia [τέρατα vero in quibus tantummodo aliquid mirabile ostenditur. Rather the same miracle is upon one side a τέρας, on another a σημεῖον, and the words most often refer, not to different classes of miracles, but to different qualities in the same miracles; in the words of Lampe (Comm. in Joh. vol. 1. p. 513): ‘Hadem enim miracula dici possunt signa, quatenus aliquid seu occultum seu futurum docent; et prodigia, quatenus aliquid extraordinarium, quod stuporem excitat, sistunt. Hine sequitur signorum notionem latius patere, quam prodigiorum. Omnia prodigia sunt signa, quia in illum usum ἃ Deo dispensata, ut arcanum indicent. Sed omnia signa non sunt prodigia, quia ad signanduin res celestes aliquando etiam res communes adhibentur.’ Tépas, certainly not derived from τρέω, the terrifying, but now put generally in connexion with τηρέω, as being that which for its extraordinary character is wont to be observed and kept in the memory, is always rendered ‘wonder’ in our Version. It is the miracle regarded as a startling, imposing, amazement-wakening portent or prodigy; being elsewhere frequently used for strange appearances in the heavens, and more frequently still for monstrous births on the earth (Herodotus, vii. 57; Plato, Crat. 393 δὴ). It is thus used very much with the same meaning as the Latin ‘ monstrum’!=monestrum (Virgil, Ain. ii. 171: € Nec dubiis ea signa dedit Tritonia monstris’), or the Homeric σῆμα (Il. ii. 308: ἔνθ᾽ ἐφάνη μέγα σῆμα, δράκων). Origen (in Joh. tom. xiii. ὃ 60; in Rom. lib. x. § 12) long ago called attention to the fact that the name τέρατα is never in the N. T. applied to these words of wonder, except in associationwith some other name. They 1 On the similar group of synonymous words in the Latin, Augustine writes (De Civ. Det, xxi. 8): ‘ Monstra sane dicta perhibent a monstrando, quod aliquid significando demonstrant, et ostenta ab ostendendo, et portenta a portendendo, id est, preeostendendo, et prediyia quod porro dicant, id est, futura preedicant.” Compare Cicero, Divin. i. 42. §xcr. SYNONYMS OF THE NEW TESTAMENT. 343 are often called σημεῖα, often δυνάμεις, often τέρατα καὶ onpeta, more than once τέρατα; σημεῖα, καὶ δυνάμεις, but never tepataalone. The observation was well worth the making ; for the fact which we are thus bidden to note is indeed eminently characteristic of the miracles of the N. T.; namely, that a title, by which more than any other these might seem to hold on to the prodigies and portents of the heathen world, and to have something akin to them, should thus never be permitted to appear, except in the company of some other necessarily suggesting higher thoughts about them. But the miracles are also σημεῖα. The σημεῖον Basil the Great (in Esai. vii. ὃ 198) defines well: ἔστι σημεῖον πρᾶγμα φανερόν, κεκρυμμένου Tivos καὶ ἀφανοῦς ἐν ἑαυτῷ τὴν δήλωσιν ἔχον : and presently after, ἡ μέντοι Τϊραφὴ τὰ παράδοξα, καὶ παραστατικά τινος μυστικοῦ λόγου σημεῖα καλεῖ. Among all the names which the miracles bear, their ethical end and purpose comes out in σημεῖον with the most distinctness, as in τέρας with the least. It is involved and declared in the very word that the prime object and end of the miracle is to lead us to something out of and beyond itself; that, so to speak, it is a kind of finger-post of God (διοσημεία, a sign from Zeus, is no unfrequent word in later Greek), pointing for us to this (Isai. vii. 11; xxxviii. 7); valuable, not so much for what it is, as for what it indicates of the grace and power of the doer, or of his immediate connexion with a higher spiritual world (Mark xvi. 20; Acts xiv. 3; Heb. ii. 4; Exod. vii. 9, 10; I Kin. xiii. 3). Lampe has put this well: ‘ Designat sane σημεῖον naturé sua rem non tantum extraordinariam, sensusque percellentem, sed etiam talem, que in rei alterius, absentis licet et future, significationem atque adumbrationem adhibetur, unde et prognostica (Matt. xvi. 3) et typi (Matt. xii. 39; Luc. xi. 29) nec non sacramenta, quale est illud circumcisionis (Rom. iv. 11), eodem nomine in N.T. exprimi solent. Aptissime ergo 244 SYNONYMS OF THE NEW TESTAMENT. § xct hee vox de miraculis usurpatur, ut indicet, quod non tantum admirabili modo fuerint perpetrata, sed etiam sapientissimo consilio Dei ita directa atque ordinata, ut fuerint simul characteres Messie, ex quibus cognoscendus erat, sigilla doctrine quam proferebat, et beneficiorum gratie per Messiam jam prestande, nec non typi viarum Dei, earumque circumstantiarum per quas talia beneficia erant applicanda.’ It is to be regretted that σημεῖον is not always rendered ‘sign’ in our Version; that in the Gospel of St. John, where it is of very frequent recurrence, ‘sign’ too often gives place to the vaguer ‘ miracle’; and sometimes not without serious loss: thus see ili. 2; vii. 31; x. 41; and above all, vi. 26. Bnt the miracles are also ‘ powers’ (δυνάμεις =‘ virtutes’), outcomings of that mighty power of God, which was inherent in Christ, Himself that “great Power of God” which Simon blasphemously allowed himself to be named (Acts viii. 10); these powers being by Him lent to such as were his witnesses and ambassadors. One must regret that in our Version δυνάμεις is translated now “ wonderful works” (Matt. vii. 22) ; now “ mighty works” (Matt. xi. 20; Luke x. 13); and still more frequently ‘ miracles’ (Acts ii. 22; 1 Cor. xii. 10; Gal. iii. 5); in this last case giving such tautologies as “ miracles and wonders” (Acts ii. 22; Heb. ii. 4); and always.causing something to be lost of the true intention of the word—pointing as it does to new and higher forces (ἐνέργειαι, ἐνεργήματα, τ Cor. xii. 6, 10), ‘ powers of the world to come’ (Heb. vi. 5), which have _ entered and are working in this lower world of ours. Delitzsch : ‘ Jedes Wunder ist eine Machtiiusserung der in die Welt der Schépfung, welche dem Tode verfallen ist, eintretenden Welt der Erlésung.’ With this is closely connected the term μεγαλεῖα, only occurring at Luke i. 49 (= magnalia’) and at Acts ii. 11, in which, as in δυνάμει», the miracles are contemplated as outeomings of the great. ness of God’s power and glory. δ xc. SYNONYMS OF THE NEW TESTAMENT. 345 They are further styled ἔνδοξα (Luke xiii. 17), as being works in which the δόξα or glory of God and of the Son of God shone manifestly forth (John ii. 11; xi. 40; Luke v. 25; Acts iii. 13) They are παράδοξα (Luke v. 26), as being “new things” (Num. xvi. 30), not hitherto seen (Mark ii. 12), and thus beside and beyond all opinion and expectation of men. The word, though finding place only this once in the N.T., is of very frequent occurrence in ecclesiastical Greek. They are θαυμάσια (Matt. xxi. 15), as provoking admiration and astonishment (viii. 27 ; ix. 8, 333 xv. 31; Mark v. 20; Actsiii. 11). Θαύματα they are never called in the N.T., though often in the writings of the Greek Fathers. A word which conjurers, magicians, and impostors of various kinds had so long made their own could only after a while be put to nobler uses again. ὃ xcii. κόσμιος, σεμνός, ἱεροπρεπής. Κόσμιος and σεμνός are both epithets applied occasionally to things, but more frequently to persons. They are so nearly allied in meaning as to be often found together ; but at the same time are very clearly distinguishable the one from the other. Kéopuos, related to κόσμος in its earlier sense as “ ornament,’ while κοσμικός (Tit. ii. 12; Heb. ix. 1) is related to it in its secondary sense as ‘ world,’ occurs twice in the N. T., being rendered in our Version on one occasion ‘modest’ (1 Tim. ii. 9), on the other, ‘ of good behaviour’ (i Tim. iii. 2: marg. modest); and corresponds very nearly to the ‘compositus’ of Seneca (Hp. 114), to the ‘compositus et ordinatus’ (De Vit. Beat. 8), of the same. The ‘ ornatus,’ by which it is both times rendered in the Vulgate, is strangely at fault, though it is easy enough to see how the fault arose. It is a very favourite word with Plato, and is by him and others constantly applied to the citizen who is quiet in the land, who duly fulfils in his 346 SYNONYMS OF THE NEW TESTAMENT. § xcu. place and order the duties which are incumbent on hin as such; and isin nothing ἄτακτος (1 Thess. v. 14; ef. 2 Thess, 111. 6, 7, 11); but τεταγμένος rather. It is associated by him, as by St. Paul, with σώφρων (Legg. vii. 802 e)—this indeed is everywhere its most constant companion (thus see Lysias, Orat. xxi. 163; Plutarch, Quom. Adul. ab Am. 36, and often) ; with ἥμερος (Plato, Rep. 111. 410 e); with νέμιμος (Gorg. 504 d); with ἐγκρατής (Phedr. 256 ὃ): with εὐσταλής (Meno, 90 a) ; with φρόνιμος (Phedo, τοῦ a); with στάσιμος (Rep. vii. 539 d); with εὔκολος (10. i. 329 d); with ἀνδῥεῖος (Id. iii. 399 6) ; with καλός (Ib. iii. 403 a); with εὔτακτος by Aristotle; with αἰδήμων by Epictetus (Enchir. 40); and by Plutarch (De Garrul. 4); with γενναῖος (Ib.); with εὐάγωγος (Phil. eum Princ. 2); opposed by Plato to ἀκόλαστος (Gorg. 494 a). Keeping company as κόσμιος does with epithets such as these, it must be admitted that an explanation of it like the following, ‘of well ordered demeanour, decorous, courteous’ (Webster), dwells too much on the outside of things; the same with still greater truth may be affirmed of Tyndale’s rendering, ‘ honestly apparelled ’ (1 Tim. 111. 2. No doubt the κόσμιος is all this; but he is much more than this. The well ordering is not of dress and demeanour only, but of the inner life ; uttering indeed and expressing itself in the outward conversation. Even Bengel has taken a too superficial view of the word, when at 1 Tim. 111. 2 he says, ‘ Quod σώφρων est intus, id κόσμιος est extra;’ though I cannot refuse the pleasure of quoting what he says in one of his most characteristic notes, unfolding more fully his idea of what in these two epithets is implied: ‘Homo novus festum quiddam est, et abhorret ab omni eo quod pollutum, confusum, inconditum, immoderatum, vehemens, dissolutum, affectatum, tetricum, perperum, lacerum, sordidum est: ipsi necessitati nature materieque, que ingerendo, digerendo, egerendo agitatur, parce et dissimulanter paret, §xcn. SYNONYMS OF THE NEW TESTAMENT. 347 corporis que corruptibilis tecta habet vestigia.’? This, it must be confessed, goes a good deal deeper than does Philemon, the comic poet, in four lines preserved by Stobeus (Meineke, Fragm. Com. Gr. p. 822), describing who is κόσμιος, and who is not. I hardly know whether they are worth quoting, but they follow here: οὐκ ἂν λαλῇ τις μικρόν, ἐστὶ κόσμιος οὐδ᾽ ἂν πορεύηταί τις εἰς τὴν γῆν βλέπων " ὁ δ᾽ ἡλίκον μὲν ἡ φύσις φέρει λαλῶν, μηδὲν ποιῶν δ᾽ ἄσχημον οὗτος κόσμιος. But whatever may be implied in κόσμιος, and there is much, something more is involved in σεμνός. If the κόσμιος orders himself well in that earthly πολιτεία, of which he is a support and an orna.nent, the σεμνός has a grace and dignity not lent him from earth; but which he owes to that higher citizenship ‘which is also his; being one who inspires not respect orly, but reverence and worship. In profane Greek σεμνός is a constant epithet of the gods—of the Eumenides, the σεμναὶ θεαὶ, above all. It is used also constantly to qualify such things as pertain to, or otherwise stand in any very near relation with, the heavenly world. All this will appear the more clearly, when we enumerate some of the epithets wherewith it habitually is linked ; which are these: ἅγιος (Plato, Sophist. 249 a; cf. Clement of Rome, Cor. 1, where it is joined to ἁγνός and ἄμωμος); ὀρθός (Defin. 412) ; μέγας ( Theetet. 203 6); τίμιος (Crito, 51 a); μέτριος (Clement of Rome, Cor. 1); βασιλικός (Plutarch, Quom. A yd. Poét. 8); ἔντιμος (Prec. Ger. Reip. 31); μεγαλοπρεπής (De Def. Orac. 30) ; θεῖος and φοβερός. From all this it is plain that there lies something of majestic and awe-inspiring in σεμνός, which does not at all lie in κόσμιος, although this has nothing about it to repel, but all rather to invite and to attract, μαλακὴ καὶ εὐσχήμων βαρύτης being Aristotle’s happy definition of σεμνότης (Rhet. ii. 17), making it as he does the golden mean between dpecxeia, or unmanly 348 SYNONYMS OF THE NEW TESTAMENT. §xcn. assentation, at one extreme, and αὐθάδεια, or churlish bearishness, pleasing itself, and careless how much it displeases others, at the other; even as in Plutarch σεμνός is associated with φιλικός (Quom. Am. ab Adul. 26); with ἡδύς (Conviv. 4, Proém.) ; with φιλάνθρωπος, with ἐπιεικής, and other like words; so too with προσηνής in Josephus (Anté. xi. 6.9). Butall this does not exclude the fact that the σεμνός is one who, without in as many words demanding, does yet challenge and inspire reverence and, in our earlier use of the word, worship, the word remaining true to the σέβω with which it is related. How to render it in English is not very easy to determine. On the one occasion that it qualifies things rather than persons (Phil. iv. 8), we have translated it by ‘honest,’ an unsatisfactory rendering (marg. venerable) ; and this, even though we include in ‘honest’ all which was included in it at the time when our Translation was made. Alford has here changed ‘honest’ into ‘ seemly’; if changed at all, I should prefer ‘honorable.’ On the other three occasions it is rendered ‘grave’ (1 Tim. lii. 8,11; Tit. ii. 2); while σεμνότης is once ‘honesty (1 Tim. ii. 2), and twice ‘ gravity’ (1 Tim. iil. 4; Tit. ii. 7). Here too it must be owned that ‘ grave’ and ‘ gravity ’ are renderings which fail to cover the full meaning of their original. Malvolio in Twelfth Night is ‘ grave,’ but his very gravity is itself ridiculous; and the word we want is one in which the sense of gravity and dignity, and of these as inviting reverence, is combined; a word which I fear we may look for long without finding. ‘Iepomperns belongs to the best age of the Greek language, being used by Plato (Theag. 122 d) and by Xenophon (Conv. viii. 40), in this unlike ὁσιοπρεπής and dytompeT ys, which are of later ecclesiastical formation. Like κόσμιος it belongs to that large group of noticeable words, which, being found nowhere else in St. Paul’s Epistles, and indeed nowhere else in the N. T., are yet found in the Pastoral Epistles, some of them occurring several times over in ὃ χο. SYNONYMS OF THE NEW TESTAMENT. 349 these. The number and character of these words, the new vein of Greek which St. Paul in these later Epistles opens,’ constitute a very remarkable phenomenon, one for which no perfectly satisfactory explanation has hitherto been offered. Alford indeed in his Prolegomena to these Epistles has made a valuable contribution to such an explanation ; but after all has been said, it remains perplexing still. Tt will follow from what has been already claimed for σεμνός that ἱεροπρεπής is more nearly allied in meaning to it than to κόσμιος. It expresses that which beseems a sacred person, thing, or act. On the one occasion of its use in the N. T. (Tit. ii. 3-5), it is joined with σώφρων, being an epithet applied to women professing godliness, who shall be in their bearing or behaviour ἱεροπρεπεῖς, or “‘as becometh holiness ”’ (cf. 1 Tim. ii. 10), or ‘reverent in demeanour’ as it is rendered in our Revised Version. That such behaviour will breed reverence and awe, we may reasonably expect, but this is not implied in ἱεροπρεπής as it is in σεμνός, and here we must find the distinction between them.

δύναμις. For the more ordinary meanings of δύναμις we may cite such passages as P. Oxy 11. 292° (c. A.D. 25) (= Selections, p. 37) διὸ παρακαλῶ ce μετὰ πάσης δυνάμεως ἔχειν αὐτὸν συνεσταμένον, ‘wherefore I beg you with all my power to hold him as one recommended to you,” 74. VI. 8998 (A.D. 200) ἐς ὅσον μὲν οὖν δύναμίς μοι ὑπῆρχεν, ‘as long as I had the power,”’ 74. 9404 (v/A.p.) τὴν τῶν ἄλλων μερίδων δύναμιν, ‘* the capacity of the other holdings ” (Edd.), and, for a Christian example, 76. VIII. 1150° (a prayer— Vi/A.D.) 6 003 . . . δεῖξον τὴν δύναμ[ίν cov. In P Petr II. 3(2)? we have παρὰ δύναμιν, and κατὰ ϑύναμιν, ‘according to one’s means,” asin 2 Cor 8%, is very common, especially in marriage contracts, as when in BGU IV. ros5o!4 (time of Augustus) a certain Dionysius undertakes τρέφειν kal ἱματίζειν τὴν ᾿Ισιδώραν ὡς γυναῖκα γαμετὴν] κατὰ δύναμιν. 105177 (same date) we have the fuller phrase κατὰ δύναμιν 719. (A.D. 149) κ]ατὰ 25 (A.D. 30-5) shows In 7. τῶν ὑπαρχόντων, and in 24. III. 7 δύναμιν [το]ῦ Bifov. P Oxy ΤΙ. 2 the contrasting phrase, again as in 2 Cor 85, when a man makes a complaint against his wife, notwithstanding the fact that he had provided for her in a manner ‘‘ beyond his δυναμόω ] means ”"—é]y® μὲν οὖν ἐπεχορήγησα αὐτῇ τὰ ἑξῆς καὶ ὑπὲρ δύναμιν. The combination of Mt 615 ΤΑΝ is found in P Leid Wiii-29 (ji/iii A.p.) σὺ yap ἔδωκας (ἡλίῳ) τὴν δόξαν kal τὴν δύναμιν ἅπασαν. Ramsay (Aecent Discovery, p. 118) has drawn pointed attention to the technical use of δύναμις “in the language of religion, superstition, and magic,” and describes it as ‘‘one of the most common and characteristic terms in the language of pagan devotion. * Power’ was what the devotees respected and worshipped ; any exhibition of ‘ power’ must have its cause in something that was divine.” He quotes by way of illustration from Lydia a dedication to the goddess, εὐ)λογῶν σου τὰς δυνάμις (Buresch, Avs Lydier, p. 113), and also (p. 117), in illustration of Ac $1, another Lydian inscription, ‘‘ There is one God in the heavens, great Mén the Heavenly, the great power of the ever-living God ”—peyady δύναμις τοῦ ἀθανάτου θεοῦ (Keil and Premerstein, II Reese zx Lydien, Ρ. 110). Another parallel to the same passage in Acts is cited by Deissmann (4S, p. 336) from the great Paris magical papyrus, 1275 ff. (Wessely i. 76) ἐπικαλοῦμαί σε τὴν μεγίστην δύναμιν τὴν ἐν τῷ οὐρανῷ (ἄλλοι : τὴν ἐν TH ἄρκτῳ) ὑπὸ κυρίου θεοῦ τεταγμένην. In Vettius Valens δύναμις is used as a synonym for ἀγωγή (p. 1725 etc.). For ‘“‘forces” i.e. ‘‘ troops,” cf. OG/S 139% (B.C. 146-16) ai ἀκολουθοῦσαι δυνάμεις. MGr has 4 δύναμι (decl. like nouns in -ἢ).

δύναμις (dunamis) — power. δύνᾰμις [ῠ], ἡ, genitive εως, Ionic dialect ιος, Ionic dialect dative δυνάμι: (δύναμαι):— power, might, in [Refs 8th c.BC+], especially of bodily strength, εἴ μοι δ. γε παρείη [Refs 8th c.BC+]: generally, strength, power, ability to do anything, πὰρ δύναμιν beyond one's strength, [Refs 8th c.BC+]; opposed to κατὰ δ. as far as lies in one, [Refs 8th c.BC+]

2. outward power, influence, authority, [Refs 5th c.BC+]; ἐν δ. εἶναι, γενέσθαι, [Refs 5th c.BC+]

3. force for war, forces, δ. ἀνδρῶν [LXX+5th c.BC+]; μετὰ δυνάμεων ἱκανῶν Wilcken [Refs 2nd c.BC+]; δ. καὶ πεζὴ καὶ ἱππικὴ καὶ ναυτική [Refs 5th c.BC+]; πέντε δυνάμεσι πεφρουρημένον, of the five projecting rows of sarissae in the phalanx, [Refs 1st c.BC+]

4. a power, quantity, χρημάτων δ. [Refs 5th c.BC+].

5. means, κατὰ δύναμιν [Refs 4th c.BC+]; opposed to παρὰ δ., [NT]

II. power, faculty, capacity, αἱ ἀμφὶ τὸ σῶμα δ. [Refs 5th c.BC+]: with genitive of things, capacity for, τῶν ἔργων [Refs 4th c.BC+]; τοῦ λόγου, τῶν λόγων, [Refs 4th c.BC+]: absolutely, any natural capacity or faculty, that may be improved and may be used for good or ill, [Refs 4th c.BC+]

II.2. elementary force, such as heat, cold, etc., [Refs 5th c.BC+]; ἡ τοῦ θερμοῦ δ.[Refs 4th c.BC+]

II.2. b property, quality, ἰδίην δύναμιν καὶ φύσιν ἔχειν [Refs 5th c.BC+]; especially of the natural properties of plants, etc., αἱ δ. τῶν φυομένων, τῶν σπερμάτων, [Refs 5th c.BC+]; productive power, τῆς γῆς [Refs]: generally, function, faculty, δύναμις φυσική, ζωική, ψυχική, [Refs 2nd c.AD+]; περὶ φυσικῶν δ., title of work by Galen.

II.2. c in plural, agencies, ὑπάρχειν ἐν τῇ φύσει τὰς τοιαύτας δυνάμεις (i.e. the gods) Polystr.p.10 W.

II.2. d function, meaning, of part in whole, [Refs]

II.2. e in Music, function, value, of a note in the scale, δ. ἐστι τάξις φθόγγου ἐν συστήματι [Refs 4th c.BC+]; μέση κατὰ δύναμιν, opposed to κατὰ θέσιν, [Refs 2nd c.AD+]

II.3. faculty, art, or craft, [Refs 5th c.BC+]; δ. σκεπτική the doctrine of the Sceptics, [Refs 2nd c.AD+]

II.4. a medicine, [Refs 5th c.BC+]: in plural, collection of formulae or prescriptions, [Refs 4th c.AD+]

II.4. b action of medicines, περὶ τῆς ἁπλῶν φαρμάκων δ., title of work by Galen; also, potency, δυνάμει θερμά, ψυχρά, [Refs]

II.5. magically potent substance or object, [Refs]: in plural, magical powers, [Refs 3rd c.AD+]

III. force or meaning of a word, [Refs 5th c.BC+]

III. b phonetic value of sounds or letters, [Refs 2nd c.BC+]

III.2. worth or value of money, [Refs 5th c.BC+]

IV. capability of existing or acting, potentiality, opposed to actuality (ἐνέργεια), [Refs 4th c.BC+] as adverb, virtually, ὕστερον ὂν τῇ τάξει, πρότερον τῇ δυνάμει.. ἐστί [Refs 4th c.BC+]; opposed to ἐνεργείᾳ, [Refs 4th c.BC+]; opposed to ἐντελεχείᾳ, [Refs]

V. in Mathematics texts, power, κατὰ μεταφορὰν ἡ ἐν γεωμετρίᾳ λέγεται δ. [Refs]; usually second power, square, κατὰ δύναμιν in square, [Refs 5th c.BC+] a line the square on which is equal to an area, ἡ BA ἐλάσσων ἐστὶν ἢ διπλασίων δυνάμει τῆς AK the square on BA is less than double of the square on AK, [Refs 3rd c.BC+] commensurable in square, [Refs 3rd c.BC+]; ἡ δυνάμει δεκάς the series 12 + 22... + 102, [Refs]

V. b square number, [Refs 5th c.BC+]

V. c square of an unknown quantity [Refs 3rd c.AD+]

V.2. square root of a number which is not a perfect square, surd, opposed to μῆκος, [Refs 5th c.BC+]

V.3. product of two numbers, ἡ ἀμφοῖν (i.e. τριάδος καὶ δυάδος) δ. ἑξάς [Refs 1st c.AD+]; δυνάμει in product, [Refs 2nd c.BC+]

VI. concrete, powers, especially of divine beings, αἱ δ. τῶν οὐρανῶν [LXX+NT+1st c.AD+]; πολυώνυμος δ., of God, [Refs 2nd c.AD+]

VII. manifestation of divine power, miracle, [NT]