ἡ βασιλεία τοῦ Χριστοῦ (NVWT ΒΗ Targ. Jonath. ad ᾿ς lili. 10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God’s vicegerent; ἡ Bac. τῶν οὐρανῶν, only in Matthew, but very frequently [some 33 times], the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbin. writ. nown mao is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία : Mt. iv. 23, ete.; Jas. ii. 5; once ἡ Bac. τοῦ Δαυείδ, because it was supposed the Messiah would be one of David’s descendants and a king very like David, Mk. xi. 10; once also ἡ Bac. τοῦ Χριστοῦ καὶ θεοῦ, Eph. ν. 5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one another and the last of them shown itself hostile to the people of God, at length its despotism should be broken, and the empire of the world pass over for ever to the holy people of God (Dan. ii. 44; vii. 14, 18, 27) — the Jews were expecting a kingdom of the greatest felicity, which God through the Messiah would set up, raising the dead to life again and renovating earth and heaven; and that in this kingdom they would bear sway for ever over all the nations of the world. This kingdom was called the kingdom of God or the kingdom of the Messiah; and in this sense must these terms be understood in the utterances of the Jews and of the disciples of Jesus when conversing with him, as Mt. xviii. 1; xx. 21; Mk. xi. 10; Lk. xvii. 20; xix. 11. But Jesus employed the phrase kingdom of God or of heaven to indicate that perfect order of things which he was about to establish, in which all those of every nation who should believe in him were to be gathered together into one society, dedicated and intimately united to God, and made partakers of eternal salvation. This kingdom is spoken of as now begun and actually present, inasmuch as its foundations have already been laid by Christ and its benefits realized among men that believe in him: Mt. xi. 12; xii. 28; xii. 41 (in ἢ this pass. its earthly condition is spoken of, in which it includes bad subjects as well as good); Lk. xvii. 21; 1 Co. iv. 20; Ro. xiv. 17 (where the meaning is, ‘the essence of the kingdom of God is not to be found in questions about eating and drinking’); Col. i. 13. But far more frequently the kingdom of heaven is spoken of as a future blessing, since its consummate establishment is to be looked for on Christ’s solemn return from the skies, the dead being called to life again, the ills and wrongs which burden the present state of things being done away, the powers hostile to God being vanquished : Mt. vi. 10; viii. 11; xxvi. 29: Mk. ix. 1; xv. 43; LK. ix. 27; xiii. 28 sq.; xiv. 15; xxii. 18; 2 Ῥρί. i. 11; also in the phrases εἰσέρχεσθαι εἰς τ. Bac. τ. οὐρανῶν or τ θεοῦ: Mt. v. 20; vii. 21; xviii. 3; xix. 23, 24; ΜΕ. ix. 47; x. 23, 24, 25; Lk. xviii. 24 [T Tr txt. WH εἰσπορεύονται], 25; Jn. iii. 5; Acts xiv. 22; κληρονόμος τῆς βασιλείας, Jas. li. 5; κληρονομεῖν τ. β. τ. θ.: see ἃ. below. By a singular use ἡ fac. τοῦ κυρίου ἡ ἐπουράνιος God’s heavenly kingdom, in 2 Tim. iv. 18, denotes the exalted and perfect order of things which already exists in heaven, and into which true Christians are ushered immediately after death; cf. Phil. i. 23; Heb. xii. 22 sq. The phrase Bac. τῶν οὐρανῶν or τοῦ θεοῦ, while retaining its meaning kingdom of heaven or of God, must be understood, according to the requirements of the context, a. of the beginning, growth, potency, of the divine kingdom: Mt. xiii. 31-33; Mk. iv. 30; Lk. xiii. 18. Ὁ. of its fortunes: Mt. xiii. 24; Mk. iv. 26. c. of the conditions to be complied with in order to reception among its citizens: Mt. xviii. 23; xx. 1; xxii. 2; xxv. 1. d. of its blessings and benefits, whether present or future: Mt. xiii. 44 sq.; Lk. vi. 20; also in the phrases ζητεῖν τὴν Bao. τ. θεοῦ, Mt. vi. 33 [L T WH om. τ. θεοῦ]; Lk. xii. 31 [αὐτοῦ L txt. T Tr WH]; δέχεσθαι τ. Bac. τ. 6. ὡς παιδίον, Mk. x. 15; Lk. xviil. 17; κληρονομεῖν τ. B. τ. 6. Mt. xxv. 34; 1 Co. vi. 9 sq-; xv- 50; Gal. v. 21; see in κληρονομέω, 2. 6. of the congregation of those who constitute the royal ‘city of God’: ποιεῖν τινας βασιλείαν, Rev. i. 6 ἃ T WH txt. Tr mrg. [cf. 1 above]; v. 10 (here R G βασιλεῖς, so R in the preceding pass.), ef. Ex. xix. 6. Further, the foll. expressions are noteworthy: of persons fit for admission into the divine kingdom it is said αὐτῶν or τοιούτων ἐστὶν ἡ Bac. τῶν ovp. or τοῦ θεοῦ: Mt. v. 3, 10; xix. 14; Mk. x. 14; Lk. xviii. 16. διδόναι τινὶ τ. Bac. is used of God, making men partners of his kingdom, Lk. xii. 32; παραλαμβάνειν of those who are made partners, Heb. xii. 28. διὰ τὴν Bac. τ. op. to advance the interests of the heavenly kingdom, Mt. xix. 12; ἕνεκεν τῆς Bac. τ. 6. for the sake of becoming a partner in the kingdom of God, Lk. xviii. 29. Those who announce the near approach of the kingdom, and describe its nature, and set forth the conditions of obtaining citizenship in it, are said διαγγέλλειν τ. Bao. τ. θ. 1.Κ. ix. 60; εὐαγγελίζεσθαι τὴν B. τ. 6. Lk. iv. 43; viii. 1; xvi. 16; περὶ τῆς Bac. τ. 6. Acts viii. 12; κηρύσσειν τὴν Bao. τ. 6. Lk. ix. 2; Acts xx. 25; xxviii. 31; τὸ εὐαγγέλιον τῆς Bac. Mt. iv. 23; ix. 35; xxiv. 14; with the addition of τοῦ θεοῦ, Mk. i. 14 RL br. ἤγγικεν ἡ βασ. τ. οὐρ. or τοῦ θεοῦ, is used of its institution as close at hand: Mt. iii. 2; iv. 17; Mk. i. 15; Lk. x. 9,11. it is said ἔρχεσθαι i. e. to be established, in Mt. vi. 10; Lk. xi. 2; xvii. 20; Mk. xi. 10. In accordance with the comparison which likens the kingdom of God to a palace, the power of admitting into it and of excluding from it is called κλεῖς τῆς B. τ. ovp. Mt. xvi. 19; κλείειν τὴν β. τ. οὐρ. to keep from entering, Mt. xxiii.13 (14). υἱοὶ τῆς Bac. are those to whom the prophetic promise of the heavenly kingdom extends : used of the Jews, Mt. viii. 12; of those gathered out of all nations who have shown themselves worthy af a share in this kingdom, Mt. xiii. 38. (In the O. 11. Apoer. ἡ Bac. τοῦ θεοῦ denotes God’s rule, the divine administration, Sap. vi. 5; x. 10; Tob. xiii. 1; so too in Ps. cii. (ciii.) 19; civ. (ev.) 11-13; Dan. iv. 33; vi. 26; the universe subjest to God’s sway, God’s royal domain, Song of the Three Children 32; ἡ βασιλεία, simply, the O. T. theocratic commonwealth, 2 Macc. i. 7.) Cf. Fleck, De reeno divino, Lips. 1829; Baumg.-Crusius, Bibl. Theol. p- 147 sqq.; Tholuck, Die Bergrede Christi, Ste Aufl. p. 55 sqq. [on Mt. v. 3]; Célln, Bibl. Theol. i. p. 567 sqq., ii. p. 108 sqq-; Schmid, Bibl. Theol. des N. T. p. 262 sqq. ed. 4; Baur, Neutest. Theol. p. 69 sqq.; Weiss, Bibl. Theol. d. N. T. § 13; [also in his Leben Jesu, bk. iv. ch. 2]; Schiirer, [Neutest. Zeitgesch. § 29 (esp. par. 8) and reff. there; also] in the Jahrbb. fiir protest. Theol., 1876, pp. 166-187 (cf. Lipsius ibid. 1878, p.189); [B.D. Am. ed. 5. v. Kingdom of Heaven, and reff. there].

ἤ ē 343x

can function as a conj (298x), either, or, Mt. 6:24; after comparatives, and ἄλλος, ἕτερος, expressed or implied, than, Mt. 10:15; 18:8; Acts 17:21; 24:21; intensive after ἀλλά and πρίν, Lk. 12:51; Mt. 1:18; it also serves to point an interrogation, Rom. 3:29

ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11);

disjunctive, or; between single words: Mt 5:17, Mk 6:56, Lk 2:24, Jo 6:19, Ro 1:21, al.;

before a sentence expressing a variation, denial or refutation of a previous statement, freq. in interrog. form: Mt 7:4, 9, Mk 12:14, Lk 13:4, Ro 3:29 6:3 9:21, I Co 6:9, 16 9:6, II Co 11:7; ἢ . . . ἤ, either . . . or, Mt 6:24, Lk 16:13, I Co 14:6;

in a disjunctive question (as Lat. an after utrum): Mt 9:5, Mk 2:9, Lk 7:19, al.; after πότερον, Jo 7:17; μή, I Co 9:8; μήτι, II Co 1:17; ἢ . . . ἢ . . . ἤ, Mk 13:35.

Comparative, than: after comparatives, Mt 10:15, Lk 9:13, Jo 3:19, Ro 13:11, al.; after ἕτερον, Ac 17:21; θέλω (Khüner3, ɪᴠ, 303), I Co 14:19; πρὶν ἤ, before, seq. acc. et inf., Mt 1:18, Mk 14:30; after a positive adj. (Ge 49:12; cf. Robertson, Gr., 661), Mt 18:8, 9, Mk 9:43, 45, 47.

With other particles: ἀλλ’ ἤ, v.s. ἀλλά; ἢ γάρ, v.s. γάρ; ἢ καί, or even, or also, Mt 7:10, Lk 11:11, 12, Ro 2:15 4:9, al.; ἤτοι . . . ἤ, Ro 6:16 (cf. Wi 11:19).

ἢ μή. The general distinction between οὐ and μή is that οὐ is objective, dealing only with facts, while μή is sudjectize, involving will and thought. But in late Greek μή has encroached very largely upon οὐ, with the result that in the NT οὐ is almost entirely confined to the indicative, while μή monopolizes the other moods (but see I. 5). A few exx. of some of the many uses of μή will make this clear. I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall persuade the chief usher to give security,’’ BGU II. 5301” \i/a.D.) (= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆvat od ἔχω [κλή]ρου, “if you do not come I run the risk of losing the lot (of land) which I possess ”—a father writes to Selections, p. 103) ἂμ μὴ θέλῃς ἀπενέκαι ple], ταῦτα ye[(]vere, “if you refuse to take me, that’s what’s up! ’’—a boy to his father ; (b) after tya—P Oxy IV. 74415 (B.C. 1) (= Selections. Pp. 33) ἐρωτῶ σε οὖν ἵνα μὴ ἀγωνιάσῃς, “I beg you therefore not to worry,”’ P Fay 112! (a.D. 99) ἐπέχον τῷ δακτυλιστῃῇ Ζωίλωι καὶ εἵνα αὐτὸν μὴ δυσωπήσῃς, ‘give heed to the measurer (?) Zoilus; don’t look askance at him” (Edd.), and P Heid 611 (iv/a.p.) (= Sedections, p. 126) ἵνα οὖν μὴ , μῇ πολλὰ γράφω καὶ φλυραρήσω . . oan order that I may not by much writing prove myself an idle babbler, I beseech . . . ’’: μὴ ἵνα is found for ἵνα μή in P Ryl 11. 230° (A.D. 40) μὴ [ο]ὖν ἄλλως ποιή[σ]ῃ(9) μὴ ἵνα δόξωμέν σε εὐθέως ἠλλάχθαι τὰ πρὸς ἡμᾶς, “‘do not neglect this, lest we think you to have become all at once estranged towards us” (Edd.); (c) in the 2nd pers. aor.—forbidding what is still future (as in Mt 3%, τοῦδ, Mk 57, Rom τοῦ a/.) —P Petr 11. 40 (a)}* (iii/B.c.) μὴ οὖν ὀλιγοψυχήσητε, ἀλλ᾽ ἀνδρίζεσθε, P Oxy IV. 7444 (B.C. 1) (= Selections, p. 33) εἴρηκας δὲ ᾿Αφροδισιᾶτι ὅτι μή pe ἐπιλάθῃς᾽ πῶς δύναμαί σε ἐπιλαθεῖν ; ““οι told Aphrodisias, ‘ Do not forget me.’ How can I forget you?”, BGU IT. 380! (iii/a.p.) (= Selections, Pp. 105) μὴ οὖν ἀμελήσῃς, τέχνον, γράψε (/. γράψαι) μοι περὶ τῆς σωτηρίας [σἼου, “do not then neglect, my child, to write me regarding your health,” and P Tebt II. 4218 (iii/A.D.) (= Selections, p. 106) τὸ κιτώνιον αὐτῆς τὸ λευκὸν τὸ παρὰ σοὶ ἔνιγκον ἐρχ[όμενος τὸ δὲ καλλάϊνον μ[ὴ] ἐνίγκῃς, ‘her tunic, the white one which you have, bring when you come, but the turquoise one do not bring ’’: for a full discussion of this usage contrasted with the usage immediately following, (2), see Moulton Pro/egomena, p. 122 ff. ; (2) the present zmperative, bidding one desist from what is already begun (as in Mt 71, Mk 5°°, 1 Thess 513, Jas 21)-P Hib I. 567 (8.6. 249) σὺ οὖν μὴ ἐνόχλει [α]ὐτόν, ‘do not molest him (as you are doing),”’ P Amh II. 377 (B.c. 196 or 172) (as amended Archiv ii. p. 123) ph] ἀθύμει, ἀλλ᾽ ἄφες <o>avrtov χαίρειν, ‘do not lose heart, but suffer yourself to rejoice,” and P Oxy 11. 2958 (illiterate—c. A.D. 35) μὴ σκλύλλε (1. σκύλλε) ἑατὴν ἐνπῆναι (1. ἐμφῆναι), ‘‘stop troubling to give information,’’ but, as showing that the distinction must not be pressed too far, note P Oxy VI. 932° (late ii/A.D.) where a woman instructs a friend—rta χοιρίδια χωρὶς pod μὴ πώλι, ‘do not sell the young pigs without me,” and the natural reference is to the future ; (3) the zzfimdtive (a) after verbs of saying, thinking, commanding ete. (as in Mt 215, 54 39, Mk 1218, a/.)—P Tebt Il. 2848 (i/B.C.) ἐπικέκριταί pot μὴ καταβῆναι ἕως τῆς κε, ‘it has been decided for me that I should not go down till the 25th,” P Oxy II. 26678 (A.D. 96) ὁμολογεῖ... μὴ [ἐϊνκαλεῖν [μηδὲ ἐνκαλέ]σειν, ‘acknowledges that he neither makes nor will make any claim,” 26. 237%% (a.p. 186) Δίδυμος ῥήτωρ ἀπεκρείνατο μὴ χωρὶς λόγου τὸν Σεμπρώνιον κεκεινῆσθαι, and P Amh II. 135° (ii/A.D.) ἐρωτῶ σε μὴ ἀμελεῖν pov, “I beg you not to forget me” ; (b) after a preposition —P Petr II. τι (1)? (ili/B.c.) (= Selections, p. 8) τοῦτο δὲ γίνεται διὰ τὸ μὴ ἀθροῦν ἡμᾶς, ἀλλὰ κατὰ μικρὸν λαμβάνειν, ‘this happens because we do not get our money in a slump sum, but in small instalments,” P Alex 4" (i1i/B.C.) (= Witkowski®, p. 51) πρὸς τὸ μὴ γίνεσθαι τῶι βασιλεῖ τὸ χρήσιμον, and P Lond 427" (8.6, 168) (=I. p. 30, Selections, p. 10) ἐπὶ δὲ τῶν μὴ παραγίνεσθαί σε. . . ἀηδίζομαι, “but on account of your not having returned I am dis. παρακαλῶ... tressed ” ; (c) after ὥστε expressing consequence (as in Mt 828, Mk 32°, 1 Cor 17)—P Hib I. 66° (B.c. 228) συνλαλήσω σοι ὥστε oe μὴ διὰ κενῆς εὐχαριστῆσαι ἡμ[ῖν, “I will have a conversation with you, so that you shall not oblige me to no purpose ” (Edd.) ; (4) the parteczple (as generally in the New Testament)— P Eleph 137 (B.C. 223-2) (= Witkowski*, p. 43) μὴ ὀκνῶν (cf. Ac 938) γράφειν ἡμῖν, ‘not delaying to write us,” P

ἤ (ē) — or. ἤ, Epic dialect also ἠέ (in signification [Refs 4th c.BC+], conjunction with two chief senses, Disj. (or) and comparative (than). __A DISJUNCTIVE, or, ἐγὼ.. ἢ ἄλλος Ἀχαιῶν [Refs 8th c.BC+]; θεόσυτος ἢ βρότειος ἢ κεκραμένη [Refs 4th c.BC+] __A.2 ἢ.. ἤ either.. or, ἢ νῦν δηθύνοντ᾽ ἢ ὕστερον αὖτις ἰόντα [Refs 8th c.BC+], etc.; so ἢ.. ἤτοι.. [Refs 5th c.BC+] is emphasized, later no distinction is implied, [NT+2nd c.BC+]; ἤ repeated any number of times, ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας ἢ Ὀδυσῆος [Refs 8th c.BC+]; ἤ is probably wrongly accented in codices of [Refs 8th c.BC+] adverb [Refs 4th c.BC+] __A.3 or else, otherwise, εἰδέναι δεῖ περὶ οὗ ἂν ᾖ ἡ βουλή, ἢ παντὸς ἁμαρτάνειν ἀνάγκη [Refs 5th c.BC+]; ζῶντα κακῶς λέγειν ἐκώλυσε.., ἢ τρεῖς δραχμὰς ἀποτίνειν ἔταξε Legal [Refs 6th c.BC+] __A.II in Questions or Deliberations in Disj. form(the accentuation is ἢ (ἠέ) followed by ἦ (ἦε), [Refs 2nd c.AD+] __A.II.1 Direct questions, __A.II.1.a introduced by ἢ (ἠέ), ἢ δολιχὴ νοῦσος ἦ Ἄρτεμις ἰοχέαιρα.. κατέπεφνε; [Refs 8th c.BC+] __A.II.1.b without an introductory Particle, θεός νύ τις ἦ βροτός ἐσσ; art thou a goddess or a mortal? [Refs 8th c.BC+] frequently in codices of [Refs 8th c.BC+]; ἄρτι δὲ ἥκεις ἢ πάλα; [Refs 5th c.BC+]; preceded by πότερον, πότερον δοκεῖ σοι κάκιον εἶναι, τὸ ἀδικεῖν ἢ τὸ ἀδικεῖσθα; [Refs] __A.II.2 Indirect questions, frequently epexegetic of a preceding question and identical in form with direct questions. __A.II.2.a εἴπ᾽ ἄγε,.. ἤ ῥ᾽ ἐθέλει.., ἦ ἀπέειπε.. [Refs 8th c.BC+]; πότερον or πότερα.. ἤ.. [Refs 5th c.BC+] __A.II.2.b without introductory Particle, οὐδέ τι οἶδα ζώει ὅ γ᾽ ἦ τέθνηκε [Refs 8th c.BC+] __B COMPARATIVE, than, as, after a comparative, [Refs 8th c.BC+]; οὐδ᾽ ὅσον ἤ.. not so much as.. , not more than.. , [Refs 3rd c.BC+] to wish rather than.. , see at {βούλομαι} IV, αἱρέω [Refs 5th c.BC+]; so φθάνειν ἤ.. to come sooner than.. , [NT+8th c.BC+] __B.2 joining two Comparatives which refer to the same subject, πάντες κ᾽ ἀρησαίατ᾽ ἐλαφρότεροι πόδας εἶναι ἢ ἀφνειότεροι [Refs 8th c.BC+] __B.3 rarely after a superlative, πλεῖστα θωμάσια ἔχει Αἴγυπτος ἢ ἄλλη πᾶσα χώρη [Refs 5th c.BC+] __B.4 ἢ οὐ is used when a negative precedes, οὐδέν τι μᾶλλον ἐπ᾽ ἡμέας ἢ οὐ καὶ ἐπ᾽ ὑμέας [Refs 5th c.BC+]: after an implied negative, ὠμὸν.. πόλιν ὅλην διαφθεῖραι μᾶλλον ἢ οὐ τοὺς αἰτίους [Refs] __B.5 frequently omitted with numerals after πλείων, ἐλάττων, μείων, ἔτη.. πλείω ἑβδομήκοντα variant in [Refs 5th c.BC+]: sometimes with an infinitive or conditional clause, τί γὰρ ἀνδρὶ κακὸν μεῖζον ἁμαρτεῖν [Refs 5th c.BC+]; τίς εὐπραξία σπανιωτέρα.., εἰ [δύναμις] πάρεστιν (for ἢ δύναμιν παρεῖναι); [Refs 5th c.BC+] __B.6 pleonastic with a genitive, τίς ἂν αἰσχίων εἴη ταύτης δόξα, ἢ δοκεῖν.. [Refs 5th c.BC+] __B.7 the Disj. and comparative uses are found together in [Refs 8th c.BC+] better, either to die once for all or win life, than long to toil in battle. [ἢ οὐ, ἢ οὐκ combine by Synizesis into one syllable in Trag. and Comedy texts, [Refs 5th c.BC+]; so usually in Epic dialect, [Refs 8th c.BC+]