GREEK TERMS for DIVINZATION
  and “ENERGIES”

 Transfiguration, St. Kath, Sinai


A GREEK-ENGLISH LEXICON


Liddell, H. G., Scott, R., Jones, H. S., & McKenzie, R. 1996.. “With a revised supplement, 1996.” (Rev. and augm. throughout /) . Clarendon Press; Oxford University Press: Oxford; New York


  theopoieō [verb] θεοποι-έω ,


A. make into gods, deify, “τὰ θνητά” D.H.2.56, cf. Luc.Scyth. 1; “Πυθαγόραν” S.E.M.7.94.

II. make divine, “ἄνθρωπον θ. αἱ ἐπιστῆμαι” Hierocl.inCA Praef.p.417M.


  theopoios [participle] θεοποιός, όν,


making gods, Ar.Fr.786; θ. τέχνα, = θεοποιητική, AP9.774 (Glauc.); οὐ θ. τις ἀλλ᾽ ἀνθρωποποιὸς ὤν Luc.Philops.20; maker of statues of gods, Ἐπαφρὰς θεοποιὸς ἐποί[ησε] SEG32.1381 (Paphos, ii b.c.).

II. making into gods, deifying, Dam.(?)ap.Suid. s.v. ἀποκλήρωσις; παραγγέλματα Hierocl.in CA19p.462 M.


  theōsis [noun] θέωσις, εως, ἡ,


(θεόω) making divine, Damascius (5th-6th c. AD) Dam.Pr.100 (pl.).


  apotheoō [verb]ἀπόθεόω,


 deify PTeb.5.78 (ii b.c.), Plb.12.23.4, Plu.Num.6, etc.:—Pass., Γανυμήδης .. ἀποθεούμενος Nicol.Com.1.35; μετὰ τὸ ποθεωθῆναι, i.e. after the burial. CIG2831.7 (Aphrodisias); cf. -θειόω.

b. consecrate as a burial-place, ἀπεθέωσα τὴν λάρνακα IGRom.3.1480 (Iconium).

2. in magic, drown a sacred animal and thus liberate its divine element, PMag.Berol.1.5, PMag.Lond.121.629 (Pass.); ἀ. ἱέρακα ἐν ὕδατι Afric.ap.Sch.Tz.H.9.161.


  Energeia -ἐνέργεια , , action, operation, energy,


1. A. activity, operation, opposite. hexis ἕξις (disposition), Arist.EN1098b33, al.; “ζῴου” Plb.1.4.7; “ἡ χαρὰ καὶ ἡ εὐφροσύνη κατὰ κίνησιν ἐνεργείᾳ βλέπονται” Epicur.Fr.2; opp. ἀογία, Hierocl. in CA19p.461M.: pl., παντοδαπαὶ ἐ. Polystr.p.30 W.; “ἐ. καὶ σπουδή” PTeb.616 (ii A.D.);

physiological function, Gal.6.21; performance, “τῶν καθηκόντων” Ph.1.91; activity, of drugs, Gal.6.467; force, of an engine, D.S.20.95 (but, mechanism, ‘action’, Hero Aut.1.7).

b. workmanship, Aristeas 59.

2. esp. of divine or supernatural action, Ep.Eph.1.19, al., Aristeas 266; “ἐ. θεοῦ Διὸς Βαιτοκαίκης” OGI262.4 (Syria, iii A.D.); magical operation, “ἱερὰ ἐ.” PMag.Par.1.159.

3. pl., “ἐνέργειαι” cosmic forces, Herm. ap. Stob.1.41.6.

4. Gramm., active force, opp. πάθος, D.T.637.29, A.D.Synt.9.9 (pl.), al.; ἐνέργειαι καὶ πάθη active and passive forms, Alex.Fig.2.14.

5. Rhet., vigour of style, Arist. Rh.1411b28.

II. in the philos. of Arist., energeia /ἐνέργεια actuality /action /operation (a species of which is kinesis or movement) as opposed to  dynamis / δύναμις (potentiality/possibility/ability), , Metaph.1048a26, al.;

opp.hyle / ὕλη, ib.1043a20;

he hos energaia ousia / ἡ ὡς ἐ. οὐσία, substance in the sense of actuality, ib.1042b10;

opp entelecheia / . ἐντελέχεια, as actuality to full reality, ib.1050a22, 1047a30;

ἐνεργείᾳ actually, opp. δυνάμει, ib.1045b19, al., etc.



Ar Aristophanes Comicus [Ar.]     v/iv b.c.

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AP Anthologia Graeca

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Glauc Glaucus Atheniensis Epigrammaticus [Glauc.]

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Luc Lucianus Sophista [Luc.]     ii a.d.

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SEG SEG = Supp.Epigr. in LSJ, q. v. (vols. 1–25, 1923–71); new series, H. W. Pleket, R. S. Stroud et al., vols. 26–36, Leiden, Amsterdam 1976–7 [1979]–1986 [1989].

Dam Damascius Philosophus [Dam.]     v/vi a.d.

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ap ap. = apud (quoted in)

Suid Suidas Lexicographus [Suid.]     x a.d.

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s.v s. v. = sub voce

Dam Damascius Philosophus [Dam.]     v/vi a.d.

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pl pl. = plural

PTeb

PTeb. = Tebtunis Papyri, ed. B. P. Grenfell, A. S. Hunt, J. G. Smyly, E. J. Goodspeed, London & New York, vol. i 1902, vol. ii 1907, vol. iii pt. i 1933, pt. 2 (ed. A. S. Hunt, J. G. Smyly, C. C. Edgar; London & Univ. of California Press) 1938; iv: J. G. Keenan, J. C. Shelton, London 1976.

Plb Polybius Historicus [Plb.]     ii b.c.

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Plu Plutarchus Biographus et Philosophus [Plu]     i/ii a.d.

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etc etc. = et cetera (i.e. in other authors)

Pass Pass. = Passive

Nicol.Com Nicolaus Comicus [Nicol.Com.]     iv b.c. (?)

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i.e i.e. = id est

CIG CIG = A. Boeckh, Corpus Inscriptionum Graecarum, Berlin 1828–77.

cf cf. = confer, conferatur

IGRom IGRom. = Inscriptiones Graecae ad res Romanas pertinentes, ed. R. Cagnat et alii, Paris, vol. i 1911, iii 1906, iv 1927.

PMag.Berol PMag.Berol. = G. Parthey, Zwei griechische Zauberpapyri des Berliner Museums, Abh. Berl. Akad. 1865 pp. 109–80; cf. W. Kroll, Philol. liv (1895) p. 564 ( = PMag. 1, 2).

PMag.Lond PMag.Lond. = PLond.1.46, 121, etc. (= PMag. 5, 6, 7, etc.)

Afric Africanus, Julius Historicus [Afric.]     ii/iii a.d.

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ap ap. = apud (quoted in)

Sch Sch. = Scholia; see under several authors Sch.Gen.Il., Sch.min.Il., etc, v. Homerus in index i.

Tz Tzetzes, Joannes Grammaticus [Tz.]     xii a.d.

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A RELATED TERM:

EUNOIA; EUNOWN (cf. the river from which one drinks after Lethe in Paradise)

 

εὔνοια
εὔνοια, ας, good will, enthusiasm Eph 6:7.

 rendering service with a good will as to the Lord and not to men,

μετ᾽ εὐνοίας δουλεύοντες ὡς τῷ κυρίῳ καὶ οὐκ ἀνθρώποις,

 

εὐνοέω
εὐνοέω be well disposed (to), make friends (with) Mt 5:25.

Make friends quickly with your accuser,ἴσθι εὐνοῶν τῷ ἀντιδίκῳ

εὐνοέω, † εὔνοια.*

εὐνοέω, usually with the dat. of person, means "to be well-disposed," "friendly," "attached," "to meet half-way," in general dealings between men, Xenoph. Cyrop., 8, 2, 1: ἡγούμενος, ὥσπερ οὐ ῥᾴδιόν ἐστι φιλεῖν τοὺς μισεῖν δοκοῦντας οὐδʼ εὐνοεῖν τοῖς κακόνοις, οὕτω καὶ τοὺς γνωσθέντας ὡς φιλοῦσι καὶ εὐνοοῦσιν, οὐκ ἂν δύνασθαι μισεῖσθαι ὑπὸ τῶν φιλεῖσθαι ἡγουμένων, Ditt. Syll.3 1268, 15: φίλοις εὐνόει, P. Ryl., II, 153, 10 f. (of a relative): εὐνοήσας ἐμα[υτῷ κ]αὶ τῷ πατρί μου … ἐν πολλοῖς, cf. P. Strassb., II, 122. 7: οὐκ εὐνοηκὼς αὑτῇ κατὰ τὸν βίον, Cl. Al. Paed., I, 66, 1: The friend chides εὐνοῶν (with a benevolent purpose); esp. in law, in private relations like marriage (cf. the marriage contract, P. Greci e Latini, I, 64, 4 ff., in which the wife adds to the solemn declaration that she will live as γνης[ία] γαμετή with the husband the statement: καὶ εὐνοεῖν [σο]ι, or the will, P. Oxy., III, 494, 9 which says of the wife of the testator: εὐνοούσῃ μοι καὶ πᾶσαν πίστιν μοι ἐκδεικνυμένῃ), or that of a steward to his master (Xenoph. Oec., 12, 5: τὸ εὐνοεῖν ἐμοὶ καὶ τοῖς ἐμοῖς) etc., also in public legal relations between persons or nations (e.g., Demosth. Or., 23, 181: μετὰ πάσης δʼ ἀληθείας ἁπλῶς εὐνοεῖν ἡμῖν, Polyb., 3, 11, 7: ὀμνύναι μηδέποτε Ῥωμαίοις εὐνοήσειν,, Ditt. Syll.3, 524, 17 [oath with a declaration of political fidelity]: εὐνοήσω Σταλίταις, Plut. Sull. 10, 6 [I, 458a]: ἀραῖς καὶ ὅρκοις καταλαβὼν εὐνοήσειν τοῖς ἑαυτοῦ πράγμασιν, Herodian Hist., 8, 8, 5: ᾔδει γὰρ τοὺς Γερμανοὺς τῷ Μαξίμῳ εὐνοοῦντας, Gn. 35:15 1; Est. 8:12; Da. 2:43;2 3 Macc. 7:11; Jos. Bell., 4, 214: εὐνοήσειν τῷ δήμῳ, 1, 93: τὸ εὐνοοῦν Ἰουδαϊκόν [the portion of the Jews loyal to Alexander Jannaeus]; oaths of fidelity such as that in Ditt. Syll.3, 797, 30 f.: ὀμνύομεν Δία Σωτῆρα καὶ θεὸν Καίσαρα Σεβαστὸν … εὐνοήσειν Γαίωι Καίσαρι Σεβαστῶι, cf. Ditt. Or., 532, 10 ff. etc.).

 

εὔνοια, which is common in the koine, means "goodwill," "affection," opp. "servility," Democr. Fr., 268 (II, 200, 14 f., Diels5): φόβος κολακείην μὲν ἐργάζεται, εὔνοιαν δὲ οὐκ ἔχει, differentiated from φιλία in Aristot. Eth. Nic., IX, 5, p. 1166b, 30 ff.: ἠ δὲ εὔνοια φιλίᾳ μὲν ἔοικεν, οὐ μὴν ἐστί γε φιλία· γίνεται γὰρ εὔνοια καὶ πρὸς ἀγνῶτας καὶ λανθάνουσα, φιλία δὲ οὔ, cf. VIII, 2, p. 1155b, 31 ff.; Eth. Eud., IV, 7, p. 1241a, 2 ff.; Plut. Quaest. Conv., IV Prooem. (II, 660a b). Plat. Gorg., 487a lists εὔνοια, with ἐπιστήμη and παρρησία, among the qualities of the wise. Stoic def. of εὔνοια: βούλησις ἀγαθῶν (ἑτέρῳ) αὐτοῦ ἕνεκεν ἐκείνου (III, 105, 31, cf. 22, v. Arnim; cf. Philo Plant., 106; Cl. Al. Paed., I, 97, 3, Strom., II, 28, 3). Proverbially, ἄκαιρος εὔνοιʼ οὐδὲν ἔχθρας διαφέρει (Zenobius, 1, 503), cf. Ign. R., 4, 1. There is εὔνοια downward as well as upward, cf. Thom. Mag. (p. 162, 3 f., F. Ritschl): εὔνοια καὶ ἀπὸ τοῦ ἐλάττονος πρὸς μείζονα καὶ ἀπὸ τοῦ μείζονος πρὸς ἐλάττονα, cf. the goodwill of a ruler to his subjects or a superior to those under him, Ps.-Democr. Fr., 302 (II, 222, 19 f., Diels5): τὸν ἄρχοντα δεῖ ἔχειν … πρὸς … τοὺς ὑποτεταγμένους εὔνοιαν, Ditt. Syll.3, 390, 18 f.: King Ptolemy τὴν αὐτὴν εὔνοιαν καὶ ἐπιμέλειαν [π]αρεχόμενος διατελεῖ εἴς τε τοὺς Νησιώτας κα[ὶ] τοὺς ἄλλους Ἕλληνας (cf. 762, 27f. etc. as an expression in the court style of diplomacy); it is also used, though more rarely, of the goodwill of the gods, Ditt. Syll.3, 560, 37: μετὰ τᾶς τῶν θε[ῶν εὐ]νοίας, Joseph.;4 Preis. Zaub., III, 594 f. (magic prayer): πρ[ὸ]ς πάντας καὶ πρὸς πάντα πατρικὴν [εὔ]νοιαν κ[α]ὶ στοργὴν καὶ φιλίαν … ἐνεδείξω, Cl. Al. Paed., I, 97, 3: ἀξιόπιστος ὁ θεῖος παιδαγωγὸς τρισὶ τοῖς καλλίστοις κεδοσμημένος, ἐπιστήμῃ, εὐνοίᾳ, παρρησίᾳ.5 In the koine, esp. Jewish and Christian, it also means "affection," "love," between relatives, 4 Macc. 2:10; 13:25; Jos. Ant., 2, 161; Philo Spec. Leg., 1, 114, often described as φυσικὴ or ἐκ φύσεως εὔνοια, εὔνοια συγγενική etc., cf. Abr., 168; Virt., 192, 53; cf. also Cl. Al. Strom., I, 151, 3; Paed., I, 49, 2 etc.; love between husband and wide, cf. Philo Abr., 249; Jos. Ant., 1, 318, v. also 17, 49 and 58; P. Lond., V, 1711, 34 ff., sometimes for sexual union, Jos. Ant., 16, 201; Cl. Al. Paed., II, 97, 3.6 Esp. "devotion," "fidelity," "goodwill," "loyalty" as a civic virtue, e.g., Ditt. Syll.3, 721, 13: τὰν εὔνοιαν ἃν ἔχει πορτὶ τὰν πόλιν, P. Herm., 53, 16 f.; Philo Virt., 75; cf. also Ditt. Syll.3, Index, s.v., also in relation to fellowcitizens, compatriots or neighbours (2 Macc. 12:30; 14:37; 15:30), or of subject to ruler, subordinate to superior, provincial to the whole kingdom, Est. 3:13c; cf. 2:23; 6:4: 1 Macc. 11:33, 53 (plur. "proofs of allegiance"); 2 Macc. 9:21, 26; 3 Macc. 3:3; 6:26; 7:7; Ep. Ar., 270: τοῖς διὰ τὴν εὔνοιαν … συνοῦσί σοι (those who serve thee out of affection), cf. 205, 230, 264 f.; Philo Spec. Leg., IV, 166; P. Oxy., IV, 795, 31 f.; of slave to master (Xenoph. Oec., 12, 5–7; P. Oxy., III, 494, 6; cf. Luc. Bis. Accusatus, 16).7 "Willingness," "devotion," as seen in sacral gifts and endowments, Ditt. Syll.3, 330, 8: [μετὰ] πολλῆς εὐνοίας or a Jewish appendix:8 διὰ … τὴν π[ρ]ὸς τὴν συναγωγὴν εὔνοιάν τε καὶ σπουδήν.

 

The direction given to the debtor in the eschatological parable in Mt. 5:25 f.:9 ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ (v. 25), "agree with thine adversary quickly, while thou art in the way with him" (i.e., come to quick agreement by a generous settlement), sets before the disciples of Jesus the urgency of removing the wrongs which men do one another. The reference is to evil which will be requited on the judgment day. Hence the man who does the wrong must repent quickly before it is too late, and show goodwill to the other (cf. v. 24: διαλλάγηθι τῷ ἀδελφῷ σου).

 

The demand addressed to slaves in the household table of Eph.: μετʼ εὐνοίας δουλεύοντες, "render your service with goodwill" (6:7), corresponds to the ancient view that εὔνοια is fit and proper for the slave, → 972. But the service of the Christian slave is finally τῷ κυρίῳ καὶ οὐκ ἀνθρώποις He discharges it as δοῦλος Χριστοῦ (cf. v. 6). His readiness has a religious basis. The slave virtue of εὔνοια is integrated into the Christian ethos controlled by the personal relation of the Christian to his κύριος, Christ.10

 

Mart. Pol., 17, 3: ἕνεκα εὐνοίας ἀνυπερβλήτου (sc. of martyrs) τῆς εἰς τὸν ἴδιον βασιλέα καὶ διδάσκαλον, transfers the loyalty or self-sacrifice of subjects directly to the relation of Christians to Christ. The view of Cl. Al. Strom., VII, 42, 3 that the piety of the Gnostic is an ἀντίστροφος (directed back, i.e., to God) εὔνοια τοῦ φίλου τοῦ θεοῦ rests on certainty of the experienced εὔνοια of God, e.g., in the revelation of salvation in Christ (Prot., X, 110, 1).

 


 

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