χάρις, -ἰτος, ace. χάριν, and twice in LT Tr WH the rarer form χάριτα (Acts xxiv. 27; Jude 4) which is also poetic (cf. Bitm. Ausf. Spr. i. 8.44 Anm.1; [WH. App. 157; B. 13 (12)]), ace. plur. χάριτας (Acts xxiv. 27 RG), ἡ, (χαίρω), fr. Hom. down, Hebr. jM, grace; i.e. 1. prop. that which affords joy, pleasure, delight, sweetness, charm, loveliness : grace of speech (Eccl. x. 12; Sir. xxi. 16; xxxvii. 21; Hom. Od. 8,175; τῶν λόγων, Dem. 51, 9; 1419, 16; χάριτες μωρῶν, verbal pleasantries which the foolish affect in order to ingratiate themseives, Sir. xx. 13), λόγοι χάριτος (gen. of quality), Lk. iv. 22; χάριν διδόναι τοῖς ἀκούουσινν Eph. ἵν 29; ἐν χάριτι, with grace [the subst. ἅλας being added; see Bp. Lghtft.], Col. iv. 6. 2. good-will, lovingkindness, favor: ina broad sense, χάρις mapa τινι, Lk. ii. 52; ἔχειν χάριν πρός twa, to have favor with one, Acts ii. 47; χάρις ἐναντίον τινός, Acts vii. 10; [χάριν κατά τινος αἰτεῖσθαι ὅπως (q. v. 11. 2), Acts xxv. 3 (but al. refer this to 3 b. below) ]; χάρις (of God) ἐστὶν ἐπί τινα, attends and assists one, Lk. ii. 40; Acts iv. 33; χάριν (χάριτα) χάριτας κατατίθεσθαί τινι (see κατατίθημι), Acts xxiv. 27; xxv. 9; favor (i.e. act of favoring [ef. W. 8. 66 fin.]), 2 Co. viii. 4. χάρις is used of the kindness of a master towards his inferiors or servants, and so esp. of God towards men: εὑρίσκειν χάριν παρὰ τῷ 6

χάρις charis 155x

pleasing show, charm; beauty, gracefulness; a pleasing circumstance, matter of approval, 1 Pet. 2:19, 20; kindly bearing, graciousness, Lk. 4:22; a beneficial opportunity, benefit, 2 Cor. 1:15; Eph. 4:29; a charitable act, generous gift, 1 Cor. 16:3; 2 Cor. 8:4, 6; an act of favor, Acts 25:3; favor, acceptance, Lk. 1:30, 52; Acts 2:47; 7:10, 46; free favor, free gift, grace, Jn. 1:14, 16, 17; Rom. 4:4, 16; 11:5, 6; Eph. 2:5, 8; 1 Pet. 3:7; free favor specially manifested by God towards man in the Gospel scheme, grace, Acts 15:11; Rom. 3:24; 5:15, 17, 20, 21; 6:1; 2 Cor. 4:15; a gracious provision, gracious scheme, grace, Rom. 6:14, 15; Heb. 2:9; 12:28; 13:9; gracious dealing from God, grace, Acts 14:26; 15:40; Rom. 1:7; 1 Cor. 1:4; 15:10; Gal. 1:15; a commission graciously devolved by God upon a human agent, Rom. 1:5; 12:3; 15:15; 1 Cor. 3:10; 2 Cor. 1:12; Gal. 2:9; Eph. 3:8; grace, graciously bestowed divine endowment or influence, Lk. 2:40; Acts 4:33; 11:23; Rom. 12:6; 2 Cor. 12:9; grace, Acts 11:43; Rom. 5:2; Gal. 5:4; 2 Pet. 3:18; an emotion correspondent to what is pleasing or kindly; sense of obligation, Lk. 17:9; a grateful frame of mind, 1 Cor. 10:30; thanks, Lk. 6:32, 33, 34; Rom. 6:17; 1 Cor. 15:57; χάριν or χάριτας καταθέσθαι, to oblige, gratify, Acts 24:27; 25:9

χάρις, -ιτος, ἡ , acc., χάριν (χάριτα in Ac 24:27, Ju 4; v. WH, App., 157),

[in LXX chiefly for חֵן ;]

objectively, that which causes favourable regard, gracefulness, grace, loveliness of form, graciousness of speech (cl.; Ec 10:12, Si 21:16, al.): Col 4:6; λόγοι τ. χάριτος (gen. qual.), Lk 4:22.

Subjectively, on the part of the giver, grace, graciousness, kindness, goodwill, favour: Lk 2:52, Ac 7:10, al.; esp. in NT of the divine favour, grace, with emphasis on its freeness and universality: Lk 1:30, Ac 14:26, Ro 1:7, I Co 1:3, al.; opp. to ὀφείλημα, Ro 4:4, 16; to ἔργα, Ro 11:6;

on the part of the receiver, a sense of favour received, thanks, gratitude: Ro 6:17 7:25, al.; χ. ἔχειν, to be thankful, Lk 17:9, I Ti 1:12, al.

Objectively, of the effect of grace, a state of grace: Ro 5:2, II Ti 2:1, I Pe 5:12, II Pe 3:18;

a proof or gift of grace (cl., a favour): Jo 1:16, Ac 6:8, Ro 1:5, I Co 3:10, II Co 9:8, Ga 2:9, Eph 3:2, I Pe 5:5, 10 al. (For fuller treatment of the NT usage, v. AR, Eph., 221 ff.; DB, ii, 254 ff.; DCG, i, 686 ff.; Cremer, s.v.).

THERE has often been occasion to observe the manner in which Greek words taken up into Christian use are glorified and transformed, seeming to have waited for this adoption of them, to come to their full rights, and to reveal all the depth and the riches of meaning which they contained, or might be made to contain. Xdpisis one of these. It is hardly too much to say that the Greek mind has in no word uttered itself and all that was at its heart more distinctly than in this; so that it will abundantly repay ὃ xtvu. SYNONYMS OF THE NEW TESTAMENT. 167 our pains to trace briefly the steps by which it came to its highest honours. Χάρις, connected with χαίρειν, is first of all that property in a thing which causes it to give joy to the hearers or beholders of it, as Plutarch (Phil. cum Prine. 3) has rightly explained it, χαρᾶς yap οὐξὲν οὕτως γονιμόν ἐστιν ὡς χάρις (cf. Pott. Etym. Forsch. vol. ii. part I, p. 217); and then, seeing that to a Greek there was nothing so joy-inspiring as grace or beauty, it implied the presence of this, the German ‘anmuth’; thus Homer, Od. 11. 12; vi. 237; Euripides, Troad. 1108, παρθένων χάριτες: Lucian, Zeux. 2, χάρις ᾿Αττική. It has often this use in the Septuagint (Ps. xliv. 3; Prov. x. 32), the Hebrew jn being commonly rendered by it; yet not invariably; being translated by ἀρέσκεια (Prov. xxxi. 30); by ἔλεος (Gen. xix. 19); by ἐπίχαρις (Nah. iii. 4). Χάρις has the same use in the Apocrypha (Ecclus. xxiv. 16; xl. 22, χάρις καὶ κάλλος) : nor is this altogether strange to the N. T.; thus see Luke iv. 22, and perhaps Ephes. iv. 29. But χάρις after a while came to signify not necessarily the grace or beauty of a thing, as a quality appertaining to it; but the gracious or beautiful thing, act, thought, speech, or person it might be, itself—the grace embodying and uttering itself, where there was room or call for this, in gracious outcomings toward such as might be its objects; not any longer ‘ favour’ in the sense of beauty, but ‘the favour’; for our word here a little helps us to trace the history of the Greek. So continually in classical Greek we have χάριν ἀπαιτεῖν, λαμβάνειν, δοῦναι : so in the Septuagint (Esth. vi. 3); and so also χάρις as a merely human grace and favour in the N. T. (thus Acts 11. 47 ; Xxv. 3; 2 Cor. viii. 19). There is a further sense which the word obtained, namely the thankfulness which the favour calls out in return; this also frequent in the N.T. (Luke xvii. 9; Rom. vi. 17; 2 Cor. viii. 16); though with it, as we are only treating the word in its relations to ἔλεος, we have nothing to do. It is at that earlier point 168 SYNONYMS OF THE NEW TESTAMENT. ὃ χυνιι.. which we have just been fixing that χάρις waited for and obtained its highest consecration; not indeed to have its meaning changed, but to have that meaning ennobled, glorified, lifted up from the setting forth of an earthly to the setting forth of a heavenly benefit, from signifying the favour and grace and goodness of man to man, to setting forth the favour, grace and goodness of God to man, and thus, of necessity, of the worthy to the unworthy, of the holy to the sinful, being now not merely the German ‘gunst’ or ‘huld,’ to which the word had corresponded hitherto, but ‘gnade’ as well. Such was a meaning to which it had never raised itself before, and this not even in the Greek Scriptures of the elder Covenant; for the Hebrew word which most nearly approaches in meaning to the χάρις of the N. T., namely 705, is not translated by χάρι, one oceasion only excepted (Hsth. ii. 9), but usually by ἔλεος (Gen. xxiv. 12; Job vi. 14; Dan. i. 9; and often). Already, it is true, if not there, yet in another quarter there were preparations for this glorification of meaning to which yapis was destined. These lay in the fact that already in the ethical terminology of the Greek schools χάρις implied ever a favour freely done, without claim or expectation of return—the word being thus predisposed to receive its new emphasis, its religious, I may say its dogmatic, significance; to set forth the entire and absolute freeness of the lovingkindness of God to men. Thus Aristotle, defining χάρις, lays the whole stress on this very point, that it is conferred freely, with no expectation of return, and finding its only motive in the bounty and free-heartedness of the giver (Rhet. ii. 7): ἔστω δὴ χάρις, Kal’ ἣν ὁ ἔχων λέγεται χάριν ὑπουργεῖν τῷ δεομένῳ, μὴ ἀντὶ τινὸς. μηδ᾽ ἵνα τι αὑτῷ τῷ ὑπουργοῦντι, ἀλλ᾽ ἵνα ἐκείνῳ τι. Agreeing with this we have yapis καὶ δωρεά, Polybius, i. 31. 6 (cf. Rom. iii. 24, δωρεὰν τῇ αὐτοῦ χάριτι; V. 15,173 xii. 3,6; xv. 15; Ephes. ii. 8; iv. 7); so too χάρις joined with εὔνοια (Plato, Legg. xi. 9314; Plutarch, Quom. Adul. ab Amic. 34); with φιλία (Lyc. 4); with πραότης (Adv. Colot. 2); opposed to μισθός (Lyc. 15); and compare Rom. xi. 6, where St. Paul sets χάρις and ἔργα over against one another in directest antithesis, showing that they mutually exclude one another, it being of the essence of whatever is owed to ydpis that it is unearned and unmerited,—as Augustine urges so often, ‘ gratia, nisi gratis sit, non est gratia ;’—or indeed demerited, as the faithful man will most freely acknowledge. But while χάρις has thus reference to the sins of men, and is that glorious attribute of God which these sins call out and display, his free gift in their forgiveness, ἔλεος has special and immediate regard to the misery which is the consequence of these sins, being the tender sense of this misery displaying itself in the effort, which only the continued perverseness of man can hinder or defeat, to assuage and entirely remove it; so Bengel well: ‘ Gratia tollit culpam, misericordia miseriam.’ But here, as in other cases, it may be worth our while to consider the anterior uses of this word, before it was assumed into this its highest use as the mercy of Him, whose mercy is over all his works. Of ἔλεος we have this definition in Aristotle (Rhet.ii. 8): ἔστω δὴ ἔλεος, λύπη τις ἐπὶ φαινομένῳ κακῷ φθαρτικῷ καὶ λυπηρῷ, τοῦ ἀναξίου τυγχάνειν, ὃ κἂν αὐτὸς προσδοκήσειεν ἂν παθεῖν, ἢ τῶν αὐτοῦ τινα. It will be at once perceived that much will have here to be modified, and something removed, when we come to speak of the ἔλεος Of God. Grief does not and cannot touch Him, in whose presence is fulness of joy; He does not demand unworthy suffering (λύπη ὡς ἐπὶ ἀναξίως κακοπαθοῦντι; which is the Stoic definition of ἔλεος, Diogenes Laértius, vil. I. 63),! to move Him, seeing that absolutely unworthy suffering there is none in a world of sinners; neither can 1 So Cicero (Tuse. iv. 8. 18): ‘ Misericordia est segritudo ex miseriad alterius injurid laborantis, Nemo enim parricide aut proditoris supplicio misericordiaé commovetur,’ 170 SYNONYMS OF THE NEW TESTAMENT. ὃ χυνιι. He, who is lifted up above all chance and change, contemplate, in beholding misery, the possibility of being Himself involved in the same. It is nothing wonderful that the Manichzans and others who desired a God as unlike man as possible, cried out against the attribution of ἔλεος to Him, and found here a weapon of their warfare against that Old Testament, whose God was not ashamed to proclaim Himself a God of pity and compassion (Ps. lxxviii. 38; lxxxvi. 15; and often). They were favoured here in the Latin by the word ‘ misericordia,’ and did not fail to appeal to its etymology, and to demand whether the ‘miserum cor’ could find place in Him; compare Virgil, Georg. ii. 498, 499. Seneca too they had here for a forerunner, who observes in respect of this ‘ vitium pusilli animi,’ as he calls it (De Clemen. ii. 6), ‘ Misericordia vicina est miseriz ; habet enim aliquid trahitque ex ed.’ Augustine answered rightly that this and all other words used to express human affections did require certain modifications, a clearing away from them of the infirmities of human passions, before they could be ascribed to the most High;. but that such for all this were only their accidents, the essentials remaining unchanged. Thus De Div. Quest. ii. 2: ‘Item de misericordiaé, si auferas compassionem cum 60, quem miseraris, participate: miseriz, ut remaneat tranquilla bonitas subveniendi et a miseria liberandi, insinuatur divinee misericordiz qualiscunque cognitio:’ cf. De Civ. Dei, ix. 5; Anselm, Proslogium, 8; and Suicer, Thes. 5. v. In man’s pity there will always be an element of grief, so that by John of Damascus ἔλεος is enumerated as one of the four forms of λύπη, the other three being ἄχος, ἄχθος, and φθόνος (De Fid. Orthod. ii. 14); but not so in God’s. We may say then that the χάρις of God, his free grace and gift, displayed in the forgiveness of sins, is extended to men, as they are guilty, his ἔλεος, as they are miserable. The lower creation may be, and is, the object of God’s ἔλεος, inasmuch as the burden of man’s curse has redounded also upon it (Job xxxviii. 41; Ps. exlvii. 9; Jon. iv. 11; Rom. viii. 20-23), but of his χάρις man alone; he only needs, he only is capable of receiving it. In the Divine mind, and in the order of our salvation as conceived therein, the ἔλεος precedes the χάρις. God so loved the world with a pitying love (herein was the ἔλεος), that He gave his only begotten Son (herein the ydpvs), that the world through Him might be saved (cf. Ephes. ii. 4; Luke i. 78, 79). But in the order of the manifestation of God’s purposes of salvation the grace must go before the mercy, the χάρις must go before and make way for the ἔλεος. It is true that the same persons are the subjects of both, being at once the guilty and the miserable; yet the righteousness of God, which it is quite as necessary should be maintained as his love, demands that the guilt should be done away, before the misery can be assuaged; only the forgiven may be blessed. He must pardon, before He can heal; men must be justified before they can be sanctified. And as the righteousness of God absolutely and in itself requires this, so no less that righteousness as it has expressed itself in the moral constitution of man, linking as it there has done misery with guilt, and making the first the inseparable companion of the second. From this it follows that in each of the apostolic salutations where these words occur, χάρις precedes ἔλεος (1 Tim. i. 2; 2 Tim. i. 2; Tit. i. 4; 2 John 3; Zech. xii. 10; cf. Wisd. iii. 9); nor could this order have been reversed. Χάρις on the same grounds in the more usual Pauline salutations precedes εἰρήνη (1 Cor. i. 3; 2 Cor. i. 2; and often). On the distinction between the words of this §, see some excellent words in Delitzsch, An die Ebrder, p. 163. 172 SYNONYMS OF THE NEW TESTAMENT. ὃ χυνπ.

χάρις. The utmost we can attempt with this important word is to illustrate some of its meanings from our sources with the view of showing how readily it lent itself to the deeper Christian implications involved in its NT use. I. *‘grace,” ‘‘ graciousness”: OG/S 383° (Commagene rescript—mid. i/B.C.) ἔργα χάριτος ἰδίας : cf Lk 42%. 2, ‘‘favour’’: P Leid Di™ (B.c. 162-161) (=I. p. 25, UPZ i. p. 231) περὶ μὲν οὖν τούτων δοῖ σοι ὁ Σάραπις kal ἡ Ἶσις ἐπαφροδισί[α]ν χάριν μορφὴν πρὸς τὸν βασιλέα καὶ τὴν βασίλισσαν, similarly 76, ΚΚ1ῦ (c. B.c. 99) (=I. p. 52), P Lips I. τος (1i/i B.c.) χάριν σοι ἔχω ἐφ᾽ als γράφεις ἐπι[σ]τολαῖς, and 76.24, BGU I. 192 (A.p. 135) ἠξίου προσφυγεῖν TH χάριτι τοῦ θεοῦ ἐπιφανεστάτου Αὐτοκράτορος, 2d. IV. 1085° (time of Marcus) κατὰ τὴν χάριν τοῦ θεοῦ Aid[(Jov ᾿Αντων[εἸίνου δύνονται ἔχειν τὸν τάφον, P Grenf II. 684 (A.D. 247) ὁμολογῶ χαρίζεσθ[αι] σοὶ χάριτι ἀναφαιρέτῳ καὶ ἀμετανοήτῳ, P Oxy XIV. 1664!" (iii/A.D.) Tas yap ἐντολάς σου ἥδιστα ἔχων ὡς χάριτας λήμψομαι, “* for I shall be most pleased to accept your commands as favours” (Edd.), and P Fay 1368 (iv/A.D.) (= Ghedini p- 242) in which the writer summons those whom he is addressing to return to their homes πρὸ τοῦ τις ὑμᾶς ἐνέγκῃ" καὶ οὐκ ἔστιν οὐκέτι ἐν ὑμῖν χάρις, ‘ before some one compels them, and there is no longer favour extended to them ie Ch ΤΡ 150, 258. Ac 247 iad. 3. “thanks,” ‘‘ gratitude”: P Oxy VII. 102118 (a.p. 54) διὸ πάντες ὀφείλομεν . . . θεοῖς πᾶσι εἰδέναι χάριτας, “therefore ought we all to give thanks to all the gods,” notification of the accession of Nero, BGU II. 5961% (A.D. 84) τοῦτ[9] οὖν ποιήσας ἔσῃ μοι μεγάλην χάριταν (= -τα), P Oxy VI. 963 (ii/iii A.D.) χάριν δέ σοι οἶδα, >

χάρις (charis) — grace. χάρις [ᾰ], ἡ, genitive χάρῐτος: accusative χάριν [ῑ in arsi, [Refs 8th c.BC+], etc.; also χάριτα [Refs 5th c.BC+]; dative χάρισι, χαρίτεσσι, [Refs 8th c.BC+]: (χαίρω):—grace:

I. in objective sense, outward grace or fauour, beauty, properly of persons or their portraits, θεσπεσίην δ᾽ ἄρα τῷ γε χάριν κατεχεύατ᾽ Ἀθήνη [Refs 8th c.BC+]: plural, graces, κάλλεϊ καὶ χάρισι στίλβων [Refs 8th c.BC+]gracefully, [Refs 5th c.BC+] of ear-rings, [Refs 8th c.BC+]; of works, ἔργοισι χάριν καὶ κῦδος ὀπάζει [Refs 8th c.BC+]; of words, οὔ οἱ χ. ἀμφιπεριστέφεται ἐπέεσσιν [Refs]; πλείστη δὲ χ. κατὰ μέτρον ἰούσης [γλώσσης] [Refs 8th c.BC+]

I.2. glory, Φερενίκου χ. [Refs 5th c.BC+]

II. in subjective sense, grace or favour felt, whether on the part of the doer or the receiver (both senses appear in such phrases as ὅτ᾽.. ἡ χάρις χάριν φέροι [Refs 5th c.BC+]

II.1. on the part of the doer, grace, kindness, goodwill, τινος for or towards one, [Refs 8th c.BC+]; οὐ χάριτι τῇ ἐμῇ not for any kind feeling towards me, [Refs 5th c.BC+]; ἦ μεγάλα χ. δώρῳ σύν ὀλίγῳ [LXX+3rd c.BC+]; partiality, favour, μήτε ἔλεον μήτε συγγνώμην μήτε χ. μηδεμίαν περὶ πλείονος ποιήσασθαι τῶν νόμων [Refs 5th c.BC+]

II.2. more frequently on the part of the receiver, sense of favour received, thankfulness, gratitude, χάριν καὶ κῦδος ἄροιο [Refs 8th c.BC+]; τινος for a thing, οὐδέ τίς ἐστι χάρις μετόπισθ᾽ εὐεργέων [Refs 8th c.BC+]infinitive, οὐκ ἄρα τις χάρις ἦεν μάρνασθαι one has, it seems, no thanks for fighting, [Refs 8th c.BC+]; χάριν εἰδέναι τινί to acknowledge a sense of favour, feel grateful, once in [Refs 8th c.BC+]; τούτων for a thing, [Refs 5th c.BC+]: with participle, χ. ἔχειν σωθέντες [Refs 5th c.BC+]; also χάριτας ἔχων πατρός owing him a debt of gratitude, [Refs 5th c.BC+]; what thanks will she have for.. ? [Refs 5th c.BC+]; χ. ὀφείλειν to owe gratitude, be beholden, τοῖς θεοῖς [Refs 5th c.BC+]; χάριν ἀθάνατον καταθέσθαι to lay up a store of undying gratitude, [Refs 5th c.BC+]; χάριν λαβεῖν τινος receive thanks from one, [Refs 5th c.BC+]; τινος for a thing, [Refs 5th c.BC+]; τοῖς θεοῖς χάρις (i.e. ἐστί) ὅτι.., thank the gods that.., [Refs 5th c.BC+]

II.3. favour, influence, opposed to force, χάριτι τὸ πλέον ἢ φόβῳ [Refs 5th c.BC+]; χ. καὶ δεήσει, opposed to ἀπειλῇ, [Refs 1st c.AD+]

II.4. love-charm, philtre, [Refs 2nd c.AD+]

III. in concrete sense, a favour done or returned, boon, χάριν φέρειν τινί confer a favour on one, do a thing to oblige him, [Refs 8th c.BC+] (so in middle, of the recipient,[Refs 5th c.BC+]; χάριν θέσθαι or τίθεσθαί τινι, [Refs 5th c.BC+]; ἀνύσαι probably in [Refs 5th c.BC+], indulge, humour, ὀργῇ[Refs 5th c.BC+] return a favour, [Refs 5th c.BC+]; opposed to χάριν ἀπαιτεῖν to ask the repayment of a boon, [Refs 5th c.BC+]; χ. ἀποστερεῖν withhold a return for what one has received, [Refs 5th c.BC+]; τὰς αὑτοῦ εἰς τοὺς φίλους χ. the favours one has done them, [Refs]; χ. ἄχαρις α thankless favour, one which receives, or deserves, no thanks, [Refs 5th c.BC+]

III. b grant made in legal form, [Refs 1st c.AD+]; αἱ τῶν Σεβαστῶν χ. imperial grants, [Refs 1st c.AD+]

III.2. especially in erotic sense, of favours granted (see. χαρίζομαι 1.3), ἀλόχου χάριν ἰδεῖν [Refs 8th c.BC+]; βίᾳ δ᾽ ἔπραξας χάριτας ἢ πείσας κόρη; [Refs 5th c.BC+]

IV. gratification, delight, τινος in or from a thing, συμποσίου [Refs 5th c.BC+]; also concrete, of things, a delight, [Refs 5th c.BC+]; opposed to λύπη, [Refs 5th c.BC+]; opposed to πόνος, [Refs 5th c.BC+]; less frequently in Prose, χ. καὶ ἡδονή [Refs 5th c.BC+]

V. δαιμόνων χάρις homage due to them, their worship, majesty, [Refs 4th c.BC+]; ὅρκων [Refs 5th c.BC+]

V.2. thank-offering, εὐκταία χ. τινός, opposed to a common gift, [Refs 5th c.BC+]

VI. Special usages:

VI.1. accusative singular as adverb, χ. τινός in any one's favour, for his pleasure, for his sake, χ. Ἕκτορος [Refs 8th c.BC+]; ψεύδεσθαι γλώσσης χ. for one's tongue's pleasure, i.e. for talking's sake, [Refs 8th c.BC+]; rarely with Article, τὴν Ἀθηναίων χάριν ἐστρατεύοντο [Refs 5th c.BC+]

VI.1. b as preposition, sometimes before its case (once in [Refs 5th c.BC+]; χ. τίνο; [LXX+1st c.BC+], but mostly after, for the sake of, on behalf of, on account of, κακά νιν ἕλοιτο μοῖρα δυσπότμου χάριν χλιδᾶς [Refs 5th c.BC+]; τοῦ χάρι; for what reason? [Refs 5th c.BC+]; so ἐμὴν χάριν, χάριν σήν, for my, thy pleasure or sake, [Refs 5th c.BC+]: less frequently with the Article, τὴν σὴν δ᾽ ἥκω χ. [Refs 5th c.BC+]; also χάριν τινός as far as regards.., as to.., ἔπους σμικροῦ χ. [Refs 5th c.BC+]; δακρύων χάριν if tears would serve, [Refs 4th c.BC+]; also, about, ἔπεμφεν ἐπὶ τὴν πενθεράν σου χ. τοῦ κτήματος about the farm, [Refs 2nd c.AD+]—Orig. an accusative in apposition with the sentence, as in [Refs 8th c.BC+], being a favour, since it is (was) a favour, as is evident in κακῆς γυναικὸς χάριν ἄχαριν ἀπώλετο [Refs 5th c.BC+]

VI.2. with Preps.:

VI.2. a εἰς χάριν to do a pleasure, οὐδὲν ἐς χ. πράσσων [Refs 1st c.AD+] in such a way as to earn thanks.. [Refs 5th c.BC+]

VI.2. b πράσσειν τί τινι πρὸς χάριν [Refs 5th c.BC+] for the sake of it, [Refs 5th c.BC+]; πρὸς χ., opposed to κλαίων, [Refs 5th c.BC+]; πρὸς χ. alone, as a favour, freely, πρὸς χ. τε κοὐ βίᾳ [Refs 5th c.BC+]; but κορέσαι στόμα πρὸς χ. to their heart's content, [Refs]

VI.2. c ἐν χάριτι κρίνειν τινά to decide from partiality to one, [Refs 3rd c.BC+]; but also, for one's gratification, pleasure, ἐν χάριτι διδόναι or ποιεῖν τινί τι, [Refs 5th c.BC+]gratefully, [Refs]

VI.2. d διὰ χαρίτων εἶναι or γίγνεσθαί [τινι] to be pleasing to one, [Refs 5th c.BC+]

VI.2. e ἐθελοντὶ καὶ μετὰ χάριτος of pure good will, [Refs 5th c.BC+]

VII. metaphorically of the cypress, [Refs]; of some kind of myrtle, [Refs 8th c.BC+]; of salt, ὅτι τὸ ἀναγκαῖον ἡδὺ ποιοῦσιν (i.e. ἅλες) [Refs 1st c.AD+] __B Χάρις, ἡ, as a mythological proper name declined like{χάρις}, save that the accusative is generally Χάριτα (except [Refs 8th c.BC+]:—Charis, wife of Hephaestus, [Refs 8th c.BC+]; mostly in plural Χάριτες, αἱ, the Graces, [Refs 8th c.BC+]; three in number, [Refs 8th c.BC+], as a compliment, [Refs 3rd c.BC+]; attendants of Aphrodite, [Refs 8th c.BC+]; coupled with Μοῦσαι, [Refs 8th c.BC+]; κόμαι Χαρίτεσσιν ὁμοῖαι, i.e. like that of the Graces, [Refs 8th c.BC+]; worshipped at Orchomenus in Boeotia, Ἐτεόκλειοι Χάριτες θεαί [Refs 3rd c.BC+]: but at Lacedaemon and Athens only two were originally worshipped, [Refs 5th c.BC+]