GREEK INDEX, OR THEODORETEAN GLOSSARY
The Reader is reminded of the bolder numbers inserted into the text. The Roman numerals designate the volume, the Arabic numerals the page. Great care has been taken to ensure that this index might fulfill the functions of a proper glossary, insofar as words and modes of expression are found therein, just as they were placed by the author himself; consequently, you should not look for everything under its own head: such that all terms from whose use the principles of Theodoret's dogma might be made clear should be noted; consequently, the index of subject-matter generally refers the reader here; such that readings confused among themselves, and also corruptions, sometimes resulting from the slips of the printers, should be critically noted; such that expressions peculiar to Theodoret, or those notably shared with others, as well as figures of speech, might be marked: that obscure matters, finally, or those deviating from common usage, might be briefly explained: that finally other tasks might be performed, easily to be understood by those with discernment and conveniently employed. And let no one complain that more familiar terms are occasionally included; for even these often cause difficulty to those searching in vain.
"A is Christ," III, 752. All these things are found in Christ, and constitute His (divine) nature. *ἀβάπτιστον διασώσαντα τὸ σκάφος* (having saved the unbaptized vessel), III, 1019. So also IV, 612. *Ἀβδακούμ* [Habakkuk], I, 1273. Otherwise *Ἀμβακούμ*, 1379 init. *ἀβδή*, the Hebrew says, I, 1406, 29. *Ἀβδίου* [Obadiah], I, 519, for *Ἀβδίου*, from the Heb. *עֹבַדְיָה*. *ἀβέβηλον καὶ ἅγιον* (unprofane and holy), that which is set apart for the priests, I, 388. *Ἀβιμέλεχ* for *Ἀχιμέλεχ*, I, 422. *Ἀβρααμιαῖος*, I, 1415; IV, 16, 627. *Ἀβρααμισίας* (twice), I, 1415. *ἀβραξάξ*, IV, 293 (init.) of Basilides. *ἄβυσσος δικαιοσύνης* (abyss of righteousness), I, 49. God infinitely just. *ἀγαγεῖν τὸν ὄρθρον* (to bring forth the morning), II, 1428, to bring forward. *ἀγαθός*, I, 368, denotes the beauty of the body. *ἀγαθὸν Θεὸν εἰ δίκαιον* (good God if just), as though two, 19, 314, distinguished by Marcion. *ἀγαθότης*, of God, of the Son, of angels, of men, V, 932. *ἀγαθῶς δημιουργηθείς* (created well), II, 938. *ἀγαθώτατος*, IV, 1080, when it denotes "benign," it can be expressed thus. *ἀγαθώτερον*, IV, 315, because they were speaking concerning a good God, although that applies more to "just." *ἀγάλματα σωφροσύνης* (statues of temperance), IV, 1145. Joseph in Egypt. *ἀγάλματα φιλοσοφίας ἐν ταῖς ψυχαῖς δημιουργοῦσιν* (fashioning statues of philosophy in the souls), IV, 787 init. Ascetics, hermits. *ἀγαμίαν ἠγάπησαν* (they loved virginity), I, 346. She bore no children thereafter by Boaz, Ruth. For "marriage" is certainly reported to have been celebrated, ch. iv. but *γάμος* is also said of intercourse without marriage, as the *γάμος* of Latona, Callim. Hymn. in Dian. *ἄγαν*, I, 137, for *λίαν*, *μάλα*, which is question 22. *ἄγαν ἀγαπηθείσης*, II, 1048 init. *ἄγαν ἁγίου*, *ἄγαν ἀναγοῦς*, II, 200. *ἄγαν ἁγίοις*, IV, 36 init., most holy. *ἄγαν ἀδικωτάτων*, II, 39 init. *ἄγαν ἀδυνάτων*, III, 378. *ἄγαν αἱρετικοῖς*, II, 55; IV, 1216. *ἄγαν ἀναγκαίως*, III, 14. *ἄγαν ἁρμοδίως*, III, 354, *schon*. *ἄγαν αὐτῷ τὸ κηρύττειν ἁρμόττει*, III, 416, sufficiently. *ἄγαν ἀσελγεστάτοις*, IV, 997. *ἄγαν δυνατόν*, IV, 185 extr. *ἄγαν δυσμενεστάτους*, III, 1073. *ἄγαν δυσσεβεῖ*, I, 251. *ἄγαν εὐκληρίας*, IV, 686, in the highest degree. *ἄγαν εὐσεβής*, I, 323, 501, of most pious character. *ἄγαν θαυμάζειν*, I, 1022. *ἄγαν θερμῶς*, III, 642; IV, 467 init. *ἄγαν λαγνιστάτων*, IV, 885. *ἄγαν λιθίνους* (stony), II, 705, exceedingly, plainly. *ἄγαν μισεῖν*, III, 132. *ἄγαν νωθέστατον*, III, 1153, for the positive degree. *ἄγαν περιφανῶν*, III, 1084. *ἄγαν πίπτουσι*. See *πίπτουσι*. *ἄγαν πράως*, I, 408 init. *ἄγαν προμηθούμενοι*, I, 1440. *ἄγαν προσκυνητόν*, III, 9. *ἄγαν σοφῶς*, III, 207, 371, 433, 896. *ἄγαν τιμιωτάτων*, IV, 924. *ἄγαν φθονερωτάτων*, IV, 508, superlative for positive. *ἀγάπη ὑμῶν*, *ὑμετέρα*, II, 798, 884, 1034. In German, "Eure Liebe." *ἀγάπης ὑμετέρας γράμματα*, III, 884, your letters. *ἀγαπήσαι μεταβολὴν*, II, 989. *ἀγαπήσαντες πιστεύομεν*, V, 1065, he places love before faith. *ἀγάπησις*, I, 1018. *ἀγαπητικοῖς ῥήμασι*, II, 476. *ἀγαπητός*, simply, I, 886. Christ. *ἀγαπητὸς Υἱός*, that is, genuine, III, 476. *ἀγαπῶσι τούτων ζυγόν*, IV, 900. They are under the Roman yoke. *ἀγγελικὴν πολιτείαν*, III, 1152, the ascetic life. *ἀγγελικὸν βίον ἀσπασάμενοι*, I, 1103, living in poverty and solitude. Ascetic and contemplative. *ἀγγέλοις τῆς ψυχῆς χρώμενος τοῖς προσώποις*, IV, 617, conjecturing the state of the soul from their countenances, sadness. *ἀγγέλων πολιτείαν*, IV, 1235, the ascetic life. *ἀ. π. ζηλώσαντες*, III, 985, ascetics, hermits. *ἀγένητον* or *ἀγέννητον*, they differ, V, 941. *ἀγένητον*, V, 945. He does not wish to say "Father," because it is *ἄγραφον* (unwritten). *ἀγένητος*, V, 955. Common to the three persons, but *ἀγέννητος* is Paul, later for *ἀγένητον* read *ἀγέννητον*, which strictly belongs to the Father. *ἀγεννὲς*, IV, 29, stupor, perversity. It ought to be read *ἀγενές*. Explain the opposite from this, Acts XVII, *εὐγενέστεροι*, i.e., *ἐπιεικέστεροι*, more modest, more docile. *ἀγεννησία*, V, 967, will be the Father, according to the mind of the Anomoeans. *ἀγέννητα*, IV, 364, darkness, fire, water, Audaeus said. *ἀγεννητογενής*, III, 749. Arius said this concerning the Son. *ἀγέννητον*, IV, 486. The first Being, the author of things. *ἀγέννητον εἴ ἀγένητον* they differ, V, 941. *ἀγέννητον αἰτίας δηλωτικόν* (indicating a cause), V, 985, says the Anomoean.
Let the Reader know that the articles of this index which are contained within pages 1-68 and 915-1174, volume V, refer to writings already edited by us among the works of St. Athanasius or Cyril of Alexandria. However, we have retained these articles so that this Index of Greek might remain entire—a monument indeed to a laborious effort and recondite learning. The writings removed by us are these: 1° Theodoret's Refutation of the Twelve Chapters of St. Cyril (Theod. opp. t. V, p. 1-68), which exists among the works of the holy Alexandrian prelate, tom. IX of our edition; 2° Dialogues on the Holy Trinity (Theod. opp. t. V, p. 915-1112), edited among the works of St. Athanasius (tom. IV, col. 407-791); 3° The Sermons of Eutherius of Tyana, a Nestorian (opp. Theod. t. V, pag. 1113-1174) which exist in the same Athanasius, ibid. col. 1337 et seqq. edit. patr.
GREEK INDEX
Amaeus, falsely, and it is refuted; nor more truly, because the unbegotten (ἀγέννητον) God excels creation (τῆς κτίσεως). Unbegotten (ἀγέννητον), it is the Father, III, 734. Unbegotten, a property to the Father, III, 745. Unbegotten, there is no essence (οὐσία) in God and the Father, V, 959, at the end. Unbegotten, not specific (ἴδιον) to the Father, V, 934, at the end, because the Holy Spirit is also unbegotten (ἀγέννητος). Unbegotten (ἀγέννητος), part of the unbegotten (ἀγεννήτου), III, 750. Arius removes it from the Son: rightly so. Unbegotten at once and begotten (ἀγέννητος ἅμα καὶ γεννητὸς), III, 844. The Arians said this concerning the Son. Unbegotten (ἀγέννητος) he was not, III, 750. The Son, according to Arius also. It is read also as *agenetos* (ἀγένητος), n. 24, more from his opinion. Unbegotten (ἀγέννητος) is every essence, V, 981, says Anomoeus; because he has no begetter (γεννήτορα) God, but a maker (ποιητήν). To the unbegotten alone (ἀγεννήτῳ μόνῳ) lacking, III, 743. The Son, in that the Father is unbegotten (ἀγέννητον). Unbegottenly (ἀγεννήτως) he was in the Father, III, 782. The Son, before he was begotten. The Arians spoke thus. Unbegottenly (ἀγεννήτως) the Son co-exists with God, III, 749. Arius blames this in his epistle, but through calumny: for the pious denied that he was unbegotten (ἀγέννητον). He confused "unbegottenly," deliberately. Unaged (ἀγέραστος), the seventh day ought not to have been, in honoring the leisure, I, 36. Untilled temple (ἀγεώργητον ναόν), V, 116. The Body of Christ, formed without intercourse. Untilled nation (ἀγεώργητον ἔθνος), III, 805, pagan. Untilled wine (ἀγεώργητον οἶνον), IV, 465, that which Christ made at the wedding in Cana. Holy (ἁγίων), from Hebraism explained, I, 203. To sanctify (ἁγιάζειν), III, 868, hands of bishops alone ought to, in the Holy Supper. To sanctify, explained as to separate (ἀφορίζειν), to destine, I, 36; II, 1403. To sanctify, the same sometimes as to create (κτίζειν), V, 1024. To sanctify the tongue with spiritual songs, III, 495. To sanctify, greater than to create, V, 1024. Sanctifying (ἁγιάζουσαι), IV, 880, mountain peaks, the abodes of ascetics. "Your holy head, dear to God, I embrace," IV, 1069. To Flavian. To have sanctified (ἁγιάσαι), II, 1403. Well explained as to separate (ἀφορίσαι). Hallowed be thy name (ἁγιασθήτω τὸ ὄνομά σου), instead of "may it be glorified," II, 349. Sanctification (ἁγίασμα), the chrism, I, 535. Sanctification (ἁγιασμόν), IV, 25, 126, the consecration of wine in the Supper. After that, he says, the wine is called the blood of Christ, IV, 25. Sanctification, V, 1024, employs it concerning holiness added first, originally, of angels also. Saints (ἅγιοι), set apart for some need, I, 588; II, 260. Saints, ascetics, III, 1222. Holy (ἅγιον), that which is set apart for the priests, I, 388. Your holiness (ἁγιότης ὑμῶν), IV, 1106, in letters to a certain bishop. Similarly of your holiness (ἁγιότητος σῆς) or your holiness (ἁγιότητα σήν), IV, 1069, 1256. Holy and called the demons, I, 450. Sanctity (ἁγιστείαν), I, 295, public worship of God. In the codex *hagiasian* (ἁγιασίαν), against analogy. Or *hagisteian* or *hagnisteian* could be read. Holiness (ἁγιωσύνη), in letters the same as *hagiotês* (ἁγιώτης), as "in your holiness" (ἁγιωσύνῃ τῇ σῇ), or "your holiness" (ἁγιωσύνην σην), IV, 1092, 1095, 1107, 1113, 1197. To presbyter R., 1199. To archdeacon R., 1305. Most holy bishop (ἁγιωτάτου ἐπισκόπου), IV, 1189. Fishers (ἀγκιστροθηρευτάς), II, 282. Arms/doorposts (ἀγκῶνας), or side-posts, II, 1205, door jambs from the side. Ornament of piety (ἀγλάϊσμα εὐσεβείας), III, 1205. Alexander, bishop. Chastity (ἀγνεία), I, 255; III, 653, 969, abstinence from marriage. To prefer the chastity of marriage, IV, 467, celibacy. Chastity beyond nature, IV, 340, continence, which ascetics then practiced: which they thought to have something divine, or angelic. Wealth of chastity (ἁγνείας πλοῦτον). See Wealth (Πλοῦτον). "You seem to me ignorant" (ἀγνοεῖν μοι δοκεῖς), IV, 127, to seem to be in total ignorance. The accusative is not present, nor can any be supplied from the context. "Passion forces one to ignore (ἀγνοεῖν) nature," II, 240, to neglect, to violate, to act against its laws. Ignorance (ἄγνοια), what it is, I, 177, (he places what law). Pure (ἄγνος), I, 211, as if *hagnos* (ἁγνός), it is said to look to chastity. That, however, he says they were admonished by the name of chastity, spoken gratuitously, since it is Greek. Ignorant (ἀγνοοῦντας), I, 758 (mid.). For sinning (ἁμαρτάνοντας). They do not know (ἀγνοοῦσιν), I, 7, they do not account. Being treated with ignorance/ingratitude (ἀγνωμονούμενος), II, 956, when they were ungrateful toward him. Hypallage, as in "hardening" (σκληρύνειν), to treat harshly. To strangle the passion (ἄγξαι τὸ πάθος), IV, 1119 (init.), to repress grief with reason. The barrenness of the soul (τὸ ἄγονον τῆς ψυχῆς), I, 277, that the mind does nothing good. Marketplace of a very great city (ἀγορὰ πόλεως μεγίστης), IV, 509, elegantly called the sea. Unwritten (ἄγραφα), III, 762, at the end, are argued and defended. Unwritten teaching of the Jews (ἀγράφου τῶν Ἰουδαίων διδασκαλίας), III, 689, by tradition. Unwritten law of God, IV, 810, seeing the sea in the sand, it recedes. To hunt/trap (ἀγρεύειν), concerning God. See Traps (Θήρατρα). To be hunted/captured (ἀγρεύεσθαι) the unbelievers, III, 230, to be turned to Christ. Being hunted (ἀγρευομένους), II, 362; III, 979, turned to Christ. Having hunted (ἀγρεύσαντες) into the worship of idols, I, 277, leading them into it captured by enticements. Rustic/boorish (ἀγροικικήν), III, 1228. Rustic multitude (ἀγροικικὸν πλῆθος), IV, 1314. Rustic (ἄγροικον), III, 1191, at the end, for *agroikon* (ἀγροΐχον), rustic. Ecclesiastical field (ἀγρὸν ἐκκλησιαστικόν), IV, 1068; for even then churches were endowed. Streets (ἀγυίας), II, 1471, init., paroxytone. Near the doors of those (ἀγχιθύρους ἐκείνων), II, 81, at the end, thinking similar things to them. Of those near the doors (ἀγχιθύρων), IV, 3, of those teaching similar things. Elegantly. To be a kinsman (ἀγχιστεύων), what it is, I, 222. Noose (ἀγχόνη). "After his noose," I, 968, after Judas had pressed out the spirit with a noose. So also, I, 1383 and II, 1647. Having become haulable/subject to judgment (ἀγώγιμος γεγονώς), III, 1211, brought into judgment. For transporting goods (ἀγωγίμων), III, 1196, of things for sale carried to and fro. Struggle/contest (ἀγών), I, 41, specimen, exercise of obedience, I, 291, the temptation of Christ in the desert. Struggles/contests (ἀγῶνας), II, 1055, explanation of Daniel. Struggle of Paul (ἀγῶνα), when he was pleading his cause before Nero, III, 471, the death of a father-in-law, and the grief from it, IV, 1070. Struggles (ἀγῶνας), I, 816, zeal for virtue. Present struggles (ἀγῶνας παρόντας), I, 747, mid. Ps. XXI; at the end, the work begun of explaining the Psalms. In the struggle (ἐν τῷ ἀγῶνι), Socrates philosophizes, i.e., when death was imminent as he drank the hemlock, IV, 818. He worries about Archelaus (ἀγωνιᾷ τὸν ᾿Αρχέλαον), V, 122. He puts those who receive him into anxiety (ἀγωνιᾷ τοὺς δεχομένους), III, 455, at the end. He calls another struggle (ἀγωνίαν ἑτέραν λέγει), III, 157, for *agona* (ἀγῶνα), labor, danger. Having struggled (ἀγωνισάμενος), III, 1200, exercised in the austerity of the ascetic life. To the contenders/athletes (ἀγωνισταῖς), IV, 922, the martyrs. Struggling for/anxious for the law (ἀγωνιῶντας τὸν νόμον), III, 230. He desires dangerous struggles (ἀγώνων ἐπικινδύνων ἐφίεται), I, 765 (init.), he desires to be watched by God: elegantly, as if contending with God, to see if anything is to be found in him to be blamed; with great danger, because of God's holiness and omniscience. In struggles against them (ἀγῶσι πρὸς αὐτούς), III, 272, in books written against them. Adam (Ἀδάμ), the red, III, 634. Diamond (ἀδάμαντα), I, 132. Christ made man, immortal from mortal. Hippolytus.
A 869 ἄδειαν, IV, 502. He leaves full liberty to the air; elegantly, as if it feared the sun, moderating it. ἀδέκαστον οὐκ ἐάσω [I will not allow an unbribable one]. See Εάσω. ἀδελφέ μου [my brother], III, 810. Imp. Const. to Sapor, king of the Persians. ἀδελφὲ προσφιλέστατε [my most beloved brother], III, 788. Imp. Const. to Eusebius of Cæsarea. ἀγάπη [love], 790, 793. ἀδελφή [sister], IV, 644, mind to the body. ἀδελφῆς πρεσβυτέρας [of an elder sister], IV, 538. He speaks of agriculture, older than the mechanical arts. ἀδελφιδούν [nephew], II, 49, son of a sister. ἀδελφιδοῦν, τοῦ βασιλέως [nephew of the king], I, 566, he calls Benaiah, and 448, son of Joiada the brother. ἀδελφικῆς συμφωνίας [of fraternal concord], I, 1512. ἀδελφοί [brothers], III, 814. The emperor writing to the bishops. ἀδελφοὶ ἀγαπητοί [beloved brothers], III, 773, 800, 818, 826. The emperor to the bishops, III, 826. Const. II to the Church of Alexandria. ἀδελφοὶ τιμιώτατοι [most honorable brothers], III, 770. Constantine to the bishops. ἀδελφοῖς τὴν κώμην οἰκοῦσι συγκατελέχθη [he was enrolled with the brothers dwelling in the village], III, 1264 (init.), an ascetic. They seem to be monks associated in the city, publicly performing the office of priests at the same time. ἀδελφὸν τῆς κτίσεως, ἀδελφὴν ἔχων τὴν κτίσιν [brother of the creation, having creation as a sister], III, 477. Refutes that it falls under the Christ-Word. ἀδελφοὺς Χριστοῦ [brothers of Christ], I, 781 (init.). Refers to the apostles. ἀδεῶς θύειν [to sacrifice without fear], II, 318, at will, not to God alone, whom Hezekiah was compelling, but with a vague cult to many gods. ἀδεῶς φύεται ἄγρωστις ἐν τῇ μὴ γεωργουμένῃ γῇ [fearlessly grass grows in uncultivated land], II, 1357, extr. Most elegantly: securely, licentiously. ἄδηλον πρὸς τῇ βασιλείᾳ καὶ τὸ γένος Δαβίδ [it is unclear regarding the kingdom and the lineage of David], II, 1001. No one today can prove that the lineage of David reigns, or that anyone at all survives from it. ᾅδην [Hades], IV, 199, death, p. 200, opposite to kingdom. ᾅδὴν ἀνέωξεν [he opened Hades], I, 1067. See ἀνέωξεν. ᾅδην ἀπὸ τῆς κατεχούσης δόξης ὠνόμασε [he named Hades from the prevailing glory], II, 157. εἰς τὸν ᾅδην κείμενος Ἀδάμ [Adam lying in Hades], II, 218, subject to death: or according to the opinion of those times, the place where he was awaiting the advent of Christ. ἀδηρίτως δέξασθε [receive without dispute], IV, 1007. ἀδιάβλητος πίστις [irreproachable faith], V, 1. True, irrefutable doctrine. ἀδιάδοχον βασιλείαν [successionless kingdom], IV, 33, so that it might reach no outsider, but remain among his descendants. ἀδιαίρετα [undivided], IV, 794, atoms. ἀδιαιρέτως [indivisibly], IV, 143, in the same person. ἀδιανόητον [unintelligible], III, 730, unintelligent. ἀδιαπτώτως φυλάττεσθαι [to be kept without falling], III, 770. Equably, straight through; so that no one may διαπίπτῃ [fall through], withdraw, be wanting, or fail. ἀδιάφορον μετάληψιν τῶν εἰδωλοθύτων [indifferent participation in things offered to idols], III, 228, which might seem intermediate, neutral, but it is not; for he adds that it differs nothing from idolatry. ἀδιαφόρως [indifferently], III, 233, without hesitation, rashly: or, promiscuously with women. ἀδιαφόρως μεταληψάμενος [having partaken indifferently], III, 238. Having used the sacred Supper, rashly, lightly, contemptuously. ἀδιεξόδευτον φρουράν [an inescapable guard], I, 1066. ἀδικεῖς σεαυτόν [you wrong yourself], V, 1040, 1041. If you wish to detract anything from God: for you cannot; and you harm yourself, provoking the punishment of God with an impious error. ἀδίκημα [injustice], I, 1067, that which the devil, by the permission of God, contrived to kill the innocent Christ. ἀδικήματα, οὐκ ἀσεβήματα [unjust acts, not impious acts], I, 567, against men, not against God. ἄδικον ψῆφον τῆς ἁμαρτίας [the unjust vote of sin], III, 81, by which Christ was condemned to death firstly on account of our sin, and secondly by sinners, although he had sinned nothing. That punishment, removed by that iniquity, he says is just in us. ἄδικος (οὐκ) ἐκλογή [unjust (not) election], II, 406. Jeremiah’s calling to the office; because God knew him to be apt. Both are stated somewhat inconveniently. ἀδίκων αἱμάτων [of unjust bloods], II, 1491, of unjustly shed blood. Hypallage. ἀδόκητον [unexpected], IV, 1072, unlooked-for. ἀδολεσχίαν περιστεράς [the chirping of a dove], II, 525, 576, groaning.
B 870 ἀόρατοι [invisible], IV, 5, who decide nothing clearly, Skeptics. ἄδοξος [without glory] Christ was not after the incarnation, I, 1271 init. ᾅδου [of Hades]. He had need of a soul to be in Hades, Christ, V, 1076. He preached to those in Hades (Christ) with the soul, V, 1089, and says this was done for us. See Ὑπέρ. ἀδύνατον [impossible], III, 182 init., i.e., if one wishes to rebuild skillfully and correctly. ἀδύνατον ἀποῤῥιφῆναι τὸν Ἰσραήλ [it is impossible for Israel to be cast aside], II, 551, because God does not will it. ἀδύνατον ἦν [it was impossible]. καὶ αὐτὸν ἑτέρως εἰσελθεῖν [and for him to enter otherwise], III, 608, the priest, into the sanctuary: illicit, forbidden; and indeed dangerous. ἀδυνάτων (τῶν) ἐστὶ [it is of the impossible things], I, 1246; II, 1421, 1444 init., i.e., one out of. ἀδύτων τοῦ Πνεύματος [inner shrines of the Spirit/Scripture], II, 2, mysteries of Holy Scripture. ἀεί [always], I, 606, explains διαψάλματος, from Aquila; like the Targum. ταῖς ἀεὶ παρθένοις χορηγεῖσθαι [to be provided to the ever-virgins], III, 774, the transposed ἀεί, pertains to χορηγεῖσθαι. See Philol. Paul. Thuc., p. 284. ἀεί is redundant with διατελεῖν, I, 440 med., 1354. ἀεί omitted, I, 218, from the tribe of Judah one. ἀειγενής [ever-begotten], III, 749. Arius blames this among the orthodox. αἶρος οἰκονομίαν [he attributes the dispensation to the air], II, 913, he attributes to the devil, when even then he was good. He adds *nito*, from God. ἀερῴδη [airy]. See Νεφώδη, IV, 552. That the color of the air is understood, is evident from the addition, "by the resemblance to the air," 7, 95, 96, an allusion to the name. ἀζυγώτατον (or ἀζυγωτάτην) θεότητα [most un-yoked deity]. See Ζυγῷ. ἀθάνατος-ἀπόλαυσις κόλασις [immortal-enjoyment punishment], II, 396. ἀθάνατος εὐωχία [immortal feasting], I, 744. Food, 745. The sacred Supper effectively. ἀθεεὶ ἐψυχώθης [you were ensouled without God], V, 1079. Without divine force and will: explains "without divine power." Apollinarianism is rightly understood here, as if the Word-God animated the body by his conjunction. ἀθείαν νοσοῦντος [suffering from the disease of atheism], I, 629, and he places this in the removal of divine providence. ἀθεμιτουργίαις [in lawless acts/abominations], I, 682. ἄθεον, τὸ [the godless], II, 1162. Of the Chaldeans, it is placed in the fact that they could not read the writing on the wall. Signifies first the weakness of the gods worshipped by them; second, that they lacked the help of the true God. ἄθεον αἵρεσιν [godless heresy], III, 777. Which does not think with us concerning Christ: the Arians write this. ἄθεον λεγέτω [let him call it godless], V, 957. Eunomius calls God [godless]; by way of absurdity. ἄθεον [godless], III, 760 init. The Arians. ἀθληταὶ ἀρετῆς [athletes of virtue], I, 47. See Ἀρετής. ἀθληταῖς [to the athletes], I, 68. Shadrach, Meshach, Abednego. ἀθλητικὴν ταύτην [this athletic/ascetic], III, 1139, the austerity of the ascetic life. ἀθλητῶν συμμορίαν [the company of athletes], III, 1192, holy virgins in the monastery. ἀθρήσετε [you will consider], IV, 788, for ἀθρήσατε, as p. 791 med. and it follows, "judge." ἀθρόαν τελευτήν [sudden death], III, 952. Perhaps, because they had heard only that he was sick before. ἀθυμίαν συμβᾶσαν ὑμῖν [the despondency which has befallen you], IV, 1226, the cause of pain, calamity. ἀθυμίας χαλαρόν [slackening of despondency], IV, 617. See Χαλαρόν. Perhaps one should read *euthymias* (of good cheer) there, to which he elsewhere attributes "the slack," and here adds a smile. Nor indeed had he spoken of *athymia* before, so as now to say it is being relaxed. ἄθυμον [despondent], V, 87, about the thing itself. ἀθυροστομία [reckless speaking], V, 11, effusive declamation, as if the mouth lacked a gate. ἀθύρωτα στόματα [ungated/unbridled mouths], I, 675; IV, 488. ἀθύρωτα στόματα, IV, 1181 extr., impudently slandering; perhaps ἀθύρωτα. ἀθώας σφαγάς [innocent slaughters], II, 854, for "of the innocent," Hypallage. ἀθῷον ἐκφυγεῖν τὸ σὸν δικαστήριον [to escape your tribunal innocent], I, 1549, i.e., so that one is declared innocent. αἱ [the], name of God, ineffable, IV, 392. αἰγίδων (μετὰ τῶν), ἔτρεχον [with the aegises, they were running], II, 1055 extr., in
A Orgiis Bacchi; for αἰγείων [of the goat], scil. skins. There is no sense of aegis here. Αἰγυπτία, IV, 1257. Potiphar's wife; not without an allusion to Cyril of Alexandria or an Egyptian bishop. Αἰγύπτια κακά, II, 257, contempt of God, after the example of Pharaoh. Αἰγυπτιακῆς πόλεως [of the Egyptian city], IV, 346, simply, with the article prefixed, as of a certain city, and a prince, Alexandria; but this is placed shortly after as distinct, and is called a bishop, as of another city, "the one of Alexandria," nor is that one said to move from his place; therefore, here it stands for "a certain." Αἰγυπτιακοῦ κλύδωνος [of the Egyptian storm], IV, 1327, stirred up by Cyril. Αἰγυπτίου [of the Egyptian], IV, 1293, Cyril. ἀΐδιον [eternal], that is, "Him who is," II, 1330. (The) indicative of the eternal, I, 4. αἰκία [injury], I, 76, harm; of violating a wife. ἀλλάμ, I, 468, explained. τὶ αἷμα [some blood], II, 877, for "blood," or "some" is redundant. αἷμα βδελυκτόν [abominable blood], III, 809, of pagan sacrifices. αἵματος χάριν (the blood of Christ, to wit) οἱ ἀξίως τῆς δωρεᾶς πολιτευόμενοι ἐπανθοῦσαν ἔχουσιν [they who manage their lives worthily of the gift have it blooming upon them], II, 1291. It seems to hint at the Holy Supper. αἱμάττειν [to stain with blood], II, 275, active, to dye with blood. αἱμάτων [of bloods], II, 850 middle, and II, 1491 middle, from the Hebrew. αἱμοβόροις δαίμοσι [blood-thirsty demons], I, 1362, who would delight in the blood of men shed, in slaughter and death. αἱμοβόρων [blood-thirsty ones], III, 825, of the cruel. Αϊνά, Chaldaic, explained I, 101. See the note. ᾿Αϊναός, I, 101. See the note. αἰνεῖν ὑγιῶς [to praise soundly], soon likewise. αἰνέσει ὑγιῶς ὁ καλῶς δοξάζων [he who praises soundly is he who glorifies well], II, 258. See Δοξάζειν [To glorify]. αἰνίγματα [riddles], images, admonitions, I, 168. Signs, traces, I, 263 beginning. αἰνίγματα ἑτέρων [riddles of others], types, III, 371. αἰνίγματα θεολογίας [riddles of theology]. See Θεολογίας [Of theology]. δι' αἰνίγματος [through a riddle], I, 166, inscribed on frontlets. αἰνιγματωδῶς [riddlingly], I, 25, concerning the Trinity and unity, through the singular and plural number, I, 1107, so that by certain things all might be understood: synecdochically and analogically. αινίττεται [he hints], I, 243, 527, 540, he clearly shows, I, 301, he demonstrates typically. αινίττεται ταῦτα φιληδονίαν μηδεμίαν [these things hint at no self-indulgence], I, 95. These are not signs of lust. αἱρεῖσθαι βίου προσαίτου [to choose a mendicant life], III, 518. Perhaps βίον [life]. αἱρέσεις ἀπὸ Χριστοῦ καλουμένας [heresies called from Christ]. See Χριστοῦ [Of Christ]. αἱρέσεις εννόμους ἔχοντα [having lawful choices], II, 15, equal conditions, which you might wish for and accept. αἱρέσεις, τὰς καλουμένας [choices, the so-called ones], IV, 1067, in a dowry instrument, so that an ambiguous case is posited, and it is designated what it is pleasing to be done in either event. αἱρέσεις [in the sense of] contentions, not the differences of doctrines, III, 256. αἱρέσεως [of a choice], III, 1128, in the sense of purpose, manner of life. αἱρεσιάρχην [a heresiarch], IV, 1349, Cyril. αἵρεσιν ἐθνικὸς [a heathen choice/heresy], III, 987. αἵρεσιν καινὴν [a new heresy], IV, 1253, 1258. He hints at Cyril. αἵρεσιν πᾶσαν [every heresy], III, 485, the principal errors concerning Christ and the persons of the Trinity. αἱρεσιῶται [heretics], III, 748. αἱρεσιώτης, a heretic, V, 11. αἱρετικοί [heretics], III, 750. By Arius, the orthodox are called this. αἰσθανθήσεται [he will perceive], V, 1154. αἰσθήσεις λείποντες [failing in senses], V, 90, withdrawing the mind from external things. αἴσθησιν [perception/sense], IV, 666, sight. αἴσθησιν ἐκ τῆς φλογὸς δεχομένας [perceptions receiving from the flame], II, 1150, hairs or signs, harm: or metonymically, so that nothing could be felt by others in them, in odor or aspect. αἴσθησιν τῆς γεγενημένης αιχμαλωσίας [the perception of the captivity that has occurred], II, 1640, a bitter memory. αἴσθησις ἁμαρτίας [perception of sin], I, 40, comes to the protoplasts after the fall, p. 42. He calls it πεῖραν [an experience]. αἰσθητά [sensible things], II, 89, end, earthly things; of this life, present. B αἰσθητὰς γλώττας [sensible tongues], III, 251, opposed to intelligible ones; he makes these of the angels, the faculty of communicating thoughts with others, without a bodily organ, nor as if they were brought in through the senses: our own he makes "sensible," using a bodily organ and bringing in the notion through the senses of the body. αἰσθητὴ κτίσις [a sensible creation], bodily things, I, 25. αἰσθητὴν Ἱερουσαλήμ [sensible Jerusalem], II, 1606 end, earthly, Judaic. αἰσθητήρια καρδίας [the senses of the heart], II, 454. αἰσθητοὶ ὀφθαλμοί [sensible eyes], I, 376, i.e., perceiving, or passively, bodily. αἰσθητῶς [sensibly], II, 190, for "manifestly." For it is not rendered here as "intelligibly." αἰσχρῶν αἰώνων [of shameful ages], scil. IV, 400, such as the Valentinians invented, they were putting forward absurdities. αἰσχύνεται τὴν ψάμμον [it is ashamed of the sand], I, 1334, 1578; IV, 810, the Sea; it does not proceed or rise above the shore. αἰτεῖν παρὰ τοῦ Θεοῦ [to ask from God], of rational beings, to seek, and of irrational ones, I, 1338. αἰτία [the cause] of what is shown, II, 1599 beginning, force, counsel, signification. αἴτια φαυλισμοῦ [causes of belittling], II, 1674, the manners, the species, as is evident from what follows. But if you take "belittling" passively, that God is despised, by others, to wit: it can be "causes," that is more fitting to the following. αἰτίαν [cause] he calls "permission," I, 285. αἰτίας ἀποκλήρωσιν ἐμφαινούσης διαστάσεως [the allotment of a cause showing forth a separation], V, 989, that in each thing of those which differ among themselves there might be something that causes it not to be that from which it differs. αἰτιωλογικὸν [causal], III, 37, which notes a counsel. αἴτιον ἔχει τὸν Θεόν [it has God as cause], V, 988. The Son, or the Holy Spirit. αἴτιον ἔχει τὸ Πνεῦμα ἅγιον τὸν Θεὸν [the Holy Spirit has God as cause], V, 941. Because of the procession. He adds: "of whom he is the Spirit." (One may infer: therefore also from Christ.) αἴτιον [cause], the Holy Spirit has the Father, V, 1068. αἴτιος αὐτοῦ (Christ) ὁ Πατήρ [his cause is the Father], III, 233, in respect of generation. αἴτιος τῆς πόλεως [author of the city], I, 29, creator, founder. αἰτιῶν διά τινων [of causes through some things], IV, 517. The spleen draws, through ducts, passages, canals. αιτούμενος [being asked], I, 1455. Hypallage for "from whom it is asked." αἰχμαλωτεύειν [to take captive] for αἰχμαλωτίζειν, I, 323 beginning. αἰχμαλωσίας εἰδώλων [captivity of idols], I, 1029 beginning, the worship of idols, by which they were held, as the Jews were under the power of the Babylonians. αἰών [age], does not always signify eternity, I, 155. Explained from the institution, III, 546; IV, 400 beginning. αἰῶνα [age], the Scripture also calls "a short time," II, 896 beginning. αἰῶνας [ages], IV, 301, of Mark. αἰῶνος διαστήματι [in an interval of an age], III, 736, in an aeon without things, before the world, certainly visible. αἰῶνος παρόντος πατήρ 'Αδάμ [Adam, father of the present age], II, 236. αἰώνων Ποιητήν [Maker of the ages], IV, 1145, Christ. ἄκαιρον φυλακὴν τοῦ νόμου [inopstune keeping of the law], III, 111, either excessive, or alien to the New Testament. ἄκανθαν [a thorn], sin, I, 802. ἀκάνθας αἱρετικὰς κατασπείρειν [to sow heretical thorns], III, 682. ἄκαρπον [unfruitful], that of the heart, II, 215, vacuity from virtue. ἀκατονομάστου [unnameable], IV, 822. ἀκατηχήτων [of the uninstructed], III, 750, the ignorant. ἀκηδίαν τὴν καλουμένην [the so-called listlessness/acedia], I, 1445, he says arises from the frequent suggestion of sin, which causes one to lose heart. It is not, therefore, security, but the exhaustion and weariness of resisting. ἀκοαῖς ἀνθρωπίναις μετροῦσα τοὺς λόγους [measuring words by human ears], I, 1508, to the intellect, to the capacity. ἀκοαῖς ἀσθενεστέραις [by weaker ears], II, 1052, minds of the more ignorant. ἀκοὰς βασιλικὰς ἐκίνησαν [they moved the royal ears], III, 1061. They stirred the Emperor to anger through his ears. ἀκοὰς διώρυττον [they dug through the ears]. See Διώρυττον. ἀκοὰς πεῖσαι [to persuade the ears], IV, 982.
A ἀκοὰς προλεαίνειν. See Προλεαίνειν. ἀκοὰς ὑμῶν διδάξαι [to teach your ears], IV, 1160, by letters. ἀκοὴν θεραπεύων [healing the hearing]. See Θεραπεύων. ἀκοὴν προθεραπεύει [he pre-heals the hearing], III, 160. See Προθεραπ. Note regarding ἀκοήν, about the reading of an epistle; it was read publicly; col. 4, 16 and 167. προλεάνας τὴν ἀκοήν [having prepared the hearing]. ἀκοιμήτων ἀρχιμανδρίτη [archimandrite of the sleepless], IV, 1235, of monks who do not sleep. ἀκοινωνησίας [of lack of communion], IV, 1100, that he might be barred from the sacred assembly. ἀκοινωνησίαν ὡρίσαμεν κατ' αὐτῶν [we have decreed lack of communion against them], III, 901; it does not yet imply exclusion from the Church. ἀκοινωνησίας δεσμοῖς ὑποβληθείς [having been subjected to the bonds of lack of communion], IV, 1102. ἀκοινώνητοι [those not in communion], IV, 1527. Distinguish from καθαιρεθέντες [deposed], those removed from the episcopacy. That is more serious. ἀκοινώνητοι ἦσαν τῷ διοικητῇ καὶ τῷ μητροπολίτῃ [they were not in communion with the governor and the metropolitan], IV, 1352. They used to abstain from their fellowship; not that they had driven them from the ecclesiastical assembly. ἀκοινώνητον τόκον τῆς παρθένου [the child of the virgin not in communion], I, 1453. Κοινωνίαν [communion] denotes intercourse. ἀκόλαστον γλῶτταν [unbridled tongue], IV, 740, impious toward God and the holy doctrine. ἀκόλουθα τούτοις [consequent to these things], I, 540, for similar things. Likewise IV, 1205, for "the following things." ἀκολουθεῖ [it follows], IV, 410, it is apparent. ἀκολουθεῖ ἐντεῦθεν [it follows from this], III, 669, it is born. ἀκολουθεῖ λόγῳ θείῳ καὶ νεύματι ἡ φύσις [nature follows the divine word and nod], II, 995, it is apparent. ἀκολουθεῖν σημείοις τοῦ οὐρανοῦ [to follow the signs of heaven], II, 465, to observe them, as if they were heralds of future events, or as if the momentum of human fate depended on them. ἀκολουθῆσαι [to have followed], IV, 198, to undergo the same fate. ἀκολουθῆσαι ὀπίσω σου [to follow after you], II, 51. ἀκολουθήσαντας τῷ προγόνῳ τοὺς ἀπογόνους [the descendants following the ancestor], III, 269; the same thing happened to them: and soon, ἀκολουθήσει ἡ φύσις τῷ Δεσπότῃ [nature will follow the Master]. ἀκολούθησις [following], I, 1506. ἀκολουθία μεγίστη [great succession]. See Μεγίστη. ἀκολουθίαν [succession/consequence] (κατὰ τὴν τῆς φύσεως γενόμενα τέχνα, III, 101), force, efficacy. ἀκολουθίας ἐκκλησιαστικῆς τύπον [the norm of ecclesiastical order], III, 864. Ecclesiastical laws and custom. ἀκόλουθον ἀποκρίσεως [consequent of a response], II, 1079 extr., that he had answered rightly. ἀκόλουθον ἦν, πρὸ τῶν ἄλλων ἐπιδεῖξαι [it was logical to demonstrate before the others], III, 114. ἀκολούθων ῥητῶν [of the following passages], IV, 277, which are immediately set forth underneath. ἀκολούθως γεγενημένην διαθήκην [a testament prepared consistently/lawfully], III, 376, lawfully. ἄκοντα [unwilling] (ἐξελάσειν), III, 984, if he were to refuse to leave. ἄκοντες ἐδήλωσαν [they indicated unwillingly], II, 229. Aquila, Symmachus, Theodotion, ignorant, not doing it with intent. ἀκοντίσαι λόγους βλασφήμους [to throw/shoot blasphemous words], II, 1205 extr. ἀκοντίσαι λίθον [to throw a stone], III, 1219, a sling. ἀκούειν [to hear], to understand, I, 65; II, 401 init. ἀκούειν τούτων τῶν λόγων [to hear these words], IV, 1070; to know, to have it in mind, to make use of them now, to remember them. ἀκούεις Εὐσέβιον [you hear Eusebius], IV, 257; you know; or, you see that I am hinting at him. ἀκούετε Νεστόριον [you hear Nestorius], IV, 369; you understand that I am speaking about Nestorius. ἀκουέτω μετὰ παρρησίας [let him hear with boldness], I, 917, metonymically for "I will say to him." See Παρρησία. ἀκούομεν Γαλάτας ἐν Εὐρώπῃ [we hear the Galatians are in Europe], III, 1185 extr.; for he himself had never gone there. ἀκούοντας [hearing], II, 1137, reading: because the books used to be read aloud, at home as well. ἀκοῦσαν [having heard] ἐπικουρίαν, III, 89 med. The Latin version "sufficient" reads ἀρκούσαν. That would mean healing, remedying, and could be referred to the maladies, but it is less common. ἄκουσα τὸν στέφανον δέδωκεν [she gave the crown unwillingly], II, 89 extr. She gave it indeed willingly, but not with the intention into which it actually resulted; thus, insofar as she was unwilling, in that she did not want the crown to be one, which is glorious. ἀκούσης (ἵνα) [that you might hear], V, 1059, that those words might fall upon you. ἀκουσίοις πόνοις [in involuntary labors], III, 319, 546; difficulties, which B others bring upon them: in which they themselves do nothing: not that they undergo them unwillingly: but in such a way that they do not depend on their own will. ἀκουστικὴ δύναμις Θεοῦ [the auditory power of God], I, 25, 635, for which He has no need of ears; II, 982, omniscience, by which God perceives the things that we perceive with ears. See Ὀπτική. ἀκούσωμεν [let us hear], V, 1074 extr., we shall understand. ἀκρατὲς στόμα [unrestrained mouth], V, 55. ἄκραν φιλοσοφίαν [the highest philosophy]. See Φιλοσοφίαν. ἄκρατον ὕδωρ θερμότατον [pure/unmixed water, very hot], III, 1005. ἄκρατον φῶς [pure light], II, 691. ἀκράτῳ κρυμῷ [in extreme cold], III, 1284, at the highest degree. ἀκριβείᾳ πλείονι [with greater precision], II, 1275, because he had expressed the Hebraisms word for word. ἀκριβεστέραν ἔκβασιν [a more precise outcome], I, 1604 extr., not in a typical or historical and political sense, but regarding the condition of the Church of the New Testament. ἀκριβῆ ἔκβασιν [a precise outcome], II, 1578, 1633 extr., he places in the spiritual sense of prophecy, by which Christ and the New Testament. ἀκριβῶς [precisely], II, 379, truly, regarding the time of the New Testament, II, 557, opposed to typical, in the end of prophecies. ἀκριβῶς καὶ ἀληθῶς [precisely and truly], II, 999, opposed to typically. ἀκριβῶς συνιδεῖν [to understand precisely], II, 938, that you may not remain at the history, but understand it spiritually. ἀκρίτως ἐκρίθημεν [we were judged without discernment]. See ἐκρίθ. ἀκροαῖς [hearings], V, 95 extr. It can be borne, from ἀκροάομαι: perhaps, however, it was ἀκροαταῖς [hearers], or ἀκροαταῖς, so that these two readings might have merged into one. ἀκρόασιν [hearing] distinguished from knowledge. See Γνώσεως, II, 111. ἀκροατή [hearer], IV, 1060 init., to the reader. ἀκροατήν [hearer], I, 643, for the reader also; because then sacred Scripture was usually read aloud; II, 1077, reader: for they used to use pre-reading more, through slaves. ἀκρόβυστος [uncircumcised], III, 55 med. 48, 206. ἀκροβυστία [uncircumcision], IV, 665 init., elegantly concerning the devil, while he was beginning to tempt Christ. ἀκροδρύων [of fruit], II, 104; II, 1386, of fruit-bearing trees. ἀκροθίνια σκύλων [first-fruits of spoils], I, 174. Pleonasm. ἀκροτελεύτιον [ending], III, 637, the final closing of an epistle. ἀκρωμμένους [listening], IV, 487, readers, because then books were usually read by the anagnostai, or friends. ἀκρωμνυψίας ὀρῶν [the peaks of mountains], IV, 787 init.; III, 1064, 1150; IV, 202 extr., 1019. ἀκρώρεια τοῦ ὄρους [the peak of the mountain], I, 148. Pleonasm. ἄκρως ἐναντίοις [at the extreme opposites], IV, 497, such as highest heat and highest cold: from the extremes, contraries. ἀκτήμονα [pauper], III, 654, voluntary pauper. ἀκτήμονα βίον [destitute/pauper life], I, 522, 562, extreme poverty, but voluntary; I, 178, expl. of those who care for nothing, the ascetics. ἀκτήμονα βίον τελειότατον ἔφη [he called the most perfect life destitute], Christ, IV, 946. ἀκτήμονες [destitute/those without possessions], III, 741 med., from the context, these must be those who have not collected wisdom from elsewhere, but are themselves its discoverers. ἀκτημοσύνη [destitution/poverty], III, 1260 extr., voluntary poverty of ascetics. ἀκτῖνα [ray], III, 1278, the splendor of the sun, light, daylight. ἀκτῖνας κακίας [rays of knavery], II, 55, because he explains the scorching sun from depravity. ἀκτῖνος ἀπήλαυον [they enjoyed the ray], III, 807, they were not blind: for light. ἀκτίσι νύττων [pricking with rays], III, 1292, for spikes, goads, stings. ἀκωλύτως προσφέρειν παιδεύματα [to offer teachings without hindrance], III, 662. Properly placed regarding teaching, where there is no need to fight against the pain, anger, etc., of those with whom we speak. ἀλαζονείας διδασκάλων [arrogance of the teachers], I, 1235, of the demons, arrogating to themselves the worship of God, and thus teaching humans to be proud. ἀλαζὼν ὑβριστής [arrogant, insolent], II, 947. He compares the C arrogant man with the haughty man, a despiser of others. But such a one is not always arrogant. D
A *alalaymos*, explained in I, 771, and with the same words in 806 extr., as if from a Glossary. B *alastora anthropon* [avenger of men], II, 938, the devil. *alastores ton anthropon* [avengers of men], I, 503, evil demons, 888, 905. *alastores* [avengers], I, 981, signifies either the devil or the impious Rabshakeh; to whom the false gods are said *apenengkasthai pseudo*, to have brought a decree, that is, to have drawn down God’s punishment. But what is the point of interpreting a corrupt text? *alastoros koinou anthropon* [common avenger of men], II, 1293. He understands this as the Antichrist. *alastor anthropon* [avenger of men], III, 298, the devil. *alastor physeos anthropines* [avenger of human nature], II, 760 extr., the devil. *algionas* (?), III, 1493 extr., by a slip of the pen perhaps for *algēdonas* [pains]. *aleisei*, II, 708, strengthens, confirms. *aleiphei pros ten kakian, hoion paidotribēs* [anoints/trains for evil, like a wrestling master], III, 690. *aleiphonta pros andreian* [training/anointing towards courage], IV, 1084. Ulysses himself. *aleiphontas* [training], I, 1047. He adds, *kai photizontas*, imbuing with the knowledge of the true God, and strengthening them to receive and worship Him, providing encouragement. *aleiphon eis karterian* [training for endurance], IV, 1070; like a wrestling master. *aleiphon eis hypomonen kai karterian* [training for patience and endurance], I, 945; strengthening, fitting, as athletes for the contest. *aleiphon pros tous kindynous* [training against dangers], III, 544; strengthening, like wrestlers. *alexikakous* [averters of evil], IV, 915; he says martyrs are held [to be such], through prayers to God; in the same way, physicians. *alexiterion*, V, 151, for *alexētēr* [defender]. *aleuron ek parthenikon* [flour from virginal], V, 117; from the mass of the body of Mary; whence Christ the human took his *aparchēn* [first-fruits]. *alētheia* [truth], I, 352, a thing designated through history typologically and prophetically, having the *sōma* [body] in the New Testament. Opposed to *procheiron noēma* [obvious meaning], the sense of the words, history told at the beginning; not that it is false, but that it is a shadow of the thing to be fulfilled in the New Testament. See *Kyrios*, *epi tēs alētheias egeneto* [happened according to the truth], I, 304, it had an outcome. *kat aleitheian* [according to truth]. See *Kata*. *alētheia* in the breastplate, what it is, I, 167. *alētheia* opposed to types, V, *alētheia tēs Graphēs* (truth of Scripture), I, 145, because the sacred text declares it clearly. *alētheia tēs prophēteias* (truth of prophecy), II, 1604, insofar as it is said to refer to the thing of the New Testament. *alētheia tou typou* (truth of the type), III, 585, the antitype. *alētheia, ou typos* (truth, not type), II, 976 init. in the New Testament. *alētheia* does not have philanthropy alone, but also just punishment, II, 1520. *alētheia*, V, 1041. By nature, by essence, it is opposed to grace. *alētheia*, III, 984. Certainly the reasons brought forward before were true and intimate, not pretexts: but this [is] the chief and most powerful one. *alētheia ouden lymaneitai* [truth will suffer nothing], II, 1471, whatever he may have thought about the circuit of Nineveh. But how can both be true? Namely, he understands [it as] history itself or dogmas of faith, quite securely and broadly. *alētheia tēs synodou pros metanoian tetērēkei* [the truth of the council has kept towards repentance], III, 800 init. Indeed it seems it should be read, or rather from others (n. 21, p. 799), to be accepted [as] *tēn alētheian*, in the sense which the note indicates: or instead of a periphrasis of the council, like other abstracts in the letters of his age. Otherwise the noun or the subject of *tetērēkei* is missing. Or read *tē alētheia, egō* [by the truth, I], namely the emperor, *kat' tēn alētheian* [according to the truth]. That is to be preferred. For the emperor does not arrogate such things to himself. *alētheian*, I, 305, the thing of the New Testament signified by the history of the Old Testament. *apeirxe to typō* (?), I, 168, rendered the thing shown thereby. *alētheian protypoi* [prefigures the truth], I, 313, and below: *tou typou tēn alētheian estin heurein* [it is possible to find the truth of the type], i.e., the New Testament thing, spiritual, that figure which was signified. *alētheia* is what Paul calls the *sōma* [body], of which the histories of the Old Testament are the *skia* [shadow], even if they were things actually happened. *alētheian* opposed to *typos*, I, 786 (in which, however, the thing also happened at the beginning, but not spiritually); II, 269, 426, 1625; III, 634. *alētheian*, opposed to *parabolē* [parable], II, 838, 839. Signifies the thing occurred. *alētheian (epi tēn anabainein apo tōn typōn)* [truth (to ascend from the types)], II, 1028. Here it signifies eternal life. *alētheian graphēs* [truth of scripture], C II, 376, the true sense. *alētheian deiknymen dia tōn typōn* [we show the truth through the types], III, 178. *alētheian horkōn epiblabē* [harmful truth of oaths], III, 982, because [it is] a bad thing. *alētheian martyra kalōn* [truth as witness of good things], III, 1204. *alētheian parabalō tō typō* [I compare the truth with the type], IV, 202, the thing itself, the antitype. *alētheias*, II, 1559, opposed to *skias* [shadow]; that signifies the state of the Church of the New Testament; this [signifies] earthly things, the fates of the Jews and Assyrians. *alētheias horous* [boundaries of truth], I, 759 extr. of equity. *alētheias ouch hamartēsetai* [will not miss the truth], I, 1139 and elsewhere, he says [this] of one who might have wished to interpret otherwise, the thing, namely, not being repugnant: because usually it joins several interpretations. *alētheias archetypon prōtotypon* [the archetype/prototype of truth], I, 1348. Josephus, either as an example of virtue, or from where they might learn that God Himself is the one true [God]. *alētheias ouch hamartoi* [might not miss the truth], II, 541, in a double interpretation: because the thing itself is true of itself, and the words also receive an interpretation from this. *alētheias ekeinōn proxenoi* [procurers of the truth of those things], II, 847. You did [it] by your offenses, that I might suffer evils befalling you, which were predicted by the auguries of the pagans, otherwise mendacious. *alētheias ouch hamartēsetai*, I, 1636. He who has explained it otherwise. *alētheias didaskalon* [teacher of truth], III, 1051, Theodosius the emperor calls Ambrose on account of the *horous* [definitions] of piety which he taught him. See *Eus., horous*. *alētheias meli* [honey of truth], III, 1201, of supreme and perfect virtue, collected from all parts. *alētheias elleiponta ē peritta rhēmata* [words lacking or redundant to the truth], V, 81, which might be missing or redundant to the structure and meaning. *alētheias ouk aposteroumen tēn proskynēsin* [we do not withhold worship from the truth], V, 10. We do not worship another, but the true God, who is *alētheia* [truth]. Indeed, both the Son and the Holy Spirit are *alētheia*. Whence he adds: worshipping God, we worship the truth. *alētheiais, tais*, III, 949, in the thing itself; opposed to *schēmatizontai* [are shaped/modeled]. *alēthes peras* [true end], II, 1375, through Christ, spiritually; before, historically, as the Babylonian exile. *alēthes sēmeion* [true sign], I, 1002, opposed to *typos*. It is indeed a sign, but because it signifies that the thing itself, figured by the type, is present: he understands the cross, by which Christians might be signed; to which he attributes a miraculous power. *alēthes tēs parrēsias* [truth of confidence], III, 505, the cause, the suitable foundation, the matter from which it might not be vain. *alēthesteran* [more true], I, 625. Ps. II extr., more perfect, firmer, safer, more ample, more durable. For even in this life there is a *alēthēs karpos* [true fruit]. *alēthesteron* [more truly], I, 1409, concerning the outcome of the prophecies in the New Testament. *alēthēs theologia* [true theology], I, 808, opposed to *to ex epipolēs noēma* [the superficial meaning]. *alēthinō phōti* [true light], I, 317, opposed to type. *alēthinō phōti*, II, 186, opposed to *lychniaiō* [lampstand/small lamp], [i.e.,] lesser. *alēthōs* [truly], opposed to *typikōs* [typically], I, 861; II, 999. *alēthōs*, Origen writes [this] against the Melchisedecians, IV, 333, i.e., *akribōs* [precisely/subtly], well. *alēthōs episkopōn* [truly of the bishops], III, 797, of the orthodox. *alēthōs kai kyriōs* [truly and properly], II, 356, opposed to typically. *alēthōs kai kyriōs basileuometha hypo Theou* [truly and properly we are ruled as king by God], II, 908. *alēthōs kritēs Theos* [truly judge God], I, 1187, properly, supremely, primarily, so that men might receive the power and faculty of judging from Him. *alēthōs ouk ephē, ho prophētēs* [the prophet did not speak truly], II, 431, i.e., as [if] true; from the mind of those erring and lying, as if leading to an absurdity. *alēthōs prosēke* [it truly behooved], IV, 35, uniquely. *haliados (epi okhoumenos)* [riding on a fishing boat], IV, 846, a fisherman, in a fishing boat. *halieutikē haplōtēti* [apostolic simplicity], II, 252, apostolic; from Peter the fisherman. *halieutikois*, IV, 839, of the apostles; because many of them, and the leaders, [were] such. *aliskointo orthā phronountes* [they might be caught thinking right thoughts], V, 58, as if ashamed of the truth. *haliskomena*, IV, 427, surely to be read *analiskomena* [being consumed], concerning food, as follows, *ho dapanēsas* [the one who spent]. *alētēriou*, III, 933, of Julian the Apostate. *alitērioi daimones* [avenging demons], I, 162. *alitērion* III, 535 init., the Antichrist.
A *allà* after *oudemia*, for *ē*, IV, 1139 init. Redundant after *heteras*, before *mē*, II, 1097 extr. It seems to be redundant after a participle, IV, 490 init. *all’ homōs*. But the point being deleted after *espeisanto* [having performed a libation], and a comma being placed, it will depend on *espeisanto*, with respect, however, to inanimate things, as to sense and opposition; as to structure it depends on *espeis*. *Allà* after *mallon*, for *ē*, V, 41. *allà kai*, I, 667 extr., does not augment, but merely connects: "of the apostles, *but also* of the martyrs." For he would not have preferred these to those, nor preferred them. *allà mēn*, V, 116. The book does not begin thus, but a fragment from the middle. *allēpallēlō cheiri* [with one hand after another], III, 995. *allēgorētai* [are allegorized] are censured, I, 52. *allēlouia*, V, 75, explained as "to the God who is," he omitted "praise ye." See n. 46. *allēn*, equivalent to *toiautēn* [such a]. See *Toiautēn*. *alloglōtton tēs phōnēs* [of the language of foreign tongue], II, 440. Pleonasm or hypallage for *to allophōnon tēs glōttēs* [the foreign-voiced (quality) of the tongue]. *allodapē*, II, 1371 init., for *allodapēn*. *alloi* [others], simply, I, 1181. Translators besides the LXX and Symmachus. *alloi*, or *loipoi* [the rest], *hermēneutai* [translators], II, 1367 extr., distinguished from Aquila, Symmachus, Theodotion. They are from the remaining *ekdoseis* [editions], I, 480, 516, 521; they are the LXX themselves, as the matter shows; but most of them are *ekdoseis*, II, 1629; he himself explains Aquila, Symmachus, Theodotion. Thus I, 1130, 1158, 1383 extr., 1387 init.; II, 238, 242, 870 extr., 898, 979, 980 extr., 1033; II, 227: besides Aquila and the LXX. *alloioi*. See *Metaballei* [He changes]. *allois gennāi kai allois ktizei* [He begets for some and creates for others], *hois gennāi kai ktizei* [for whom He begets and creates], V, 920, 921, 925. From this distinguish *allōs*, "in another way"; this he concedes in God, not the former, because He is simple. He is therefore different in this or that part of His essence. Obscurely, as in an obscure matter: this much indeed appears, because he distinguishes *allōs*, "otherwise," and admits this, whereas the former is said to be contrary to the simplicity of God, that it refers, so to speak, to parts and communications or manifestations, if I may say so, of His essence. Indeed, because he concedes generation to the Anomoeans, but does not distinguish it from creation, he himself in turn insists on the absurdity that *ktisei* [creation] could be held for *gennesei* [generation]. *alloiōsin kainēn* [a new change], I, 887 init., Christ gave this to the pagans through baptism. *alloiōsin pragmatōn* [change of things], I, 1076 init., concerning the time of the New Testament. *alloiōsin trophēs dēloi* [it indicates a change of food], III, 1297, as the Latin has "it is changed," in the stomach. *alloiōsis*, V, 2, mutation; not of essence, this is *tropē* [turning], but of attributes. *alloiōtikē dynamis tēs gastros* [the changing power of the stomach], II, 1467, as the Latin "to change food." *allos*, I, 487. From this he argues correctly for the likeness of the predicate. *allos te*, IV, 442, without *kai*. *allos kai allos*, III, 423 extr. Christ did not descend nor ascend; but *allōs* [otherwise], which see. *allo men, allo de*, IV, 1294; in Christ Theodoret recognizes this. *allotriogamon* [adulterous], I, 939. He calls David this, on account of Bathsheba. *allotrios tōn zōntōn* [a stranger to the living], II, 324, now placed in such a state that I may be removed from the number of the living. *allotria Theou ē tōn agathōn akarpia* [the fruitlessness of the good is a stranger to God], I, 277, two signs: 1st, that God Himself is not sterile in doing and giving good; 2nd, that men who are sterile toward these things are unlike God and hateful, to be excluded from His assembly. *allotrian tēs alētheias* [foreign to the truth], II, 848, false. *allotrion tēs theias ousias* [foreign to the divine essence], I, 149, of essence and nature different from the Father. *allotrion ouk ēn to sōma enōthen autō* [the body united to Him was not a stranger], V, 14, i.e., it was rightly called the body of God, as being another hypostasis of the same person. *allotrion tēs theias physeōs Christon* [Christ, a stranger to the divine nature], III, 242, not God. *allotrion charitos pneumatikēs* [a stranger to spiritual grace], II, 1059, devoid of. *allotriōn*, I, 723, explaining "demons." *allotrious*, III, 319, enemies, hostiles; because he says: "Toward them I showed *makrothumian* [long-suffering]." Also 353 extr. *allotrious tēs episkopikēs axias* [strangers to the episcopal dignity], III, 901, unworthy, private. *allotrious tōn idiōn paroikiōn* [strangers to their own parishes], III, 877, absent from them, far removed. *allotrious tēs episkopēs pepoiēkamen*, V, 1317, 1323.
B *allotrioī* [he makes strangers] *tōn orthā phronountōn* [to those thinking aright], V, 14, declares them not to be in the number of those thinking aright. *allotriōsai tēs sēs promētheias* [to alienate from Your providence], II, 1116, to take it away from us, to deny it. *anō t. 8*. *allotriōsin tou soou*, II, 1665, for *allophoroi* [Philistines] are opposed to the neighbors, *allophylois* [to foreigners] and themselves, I, 586. *allophyloi* [foreigners] are rejected by the Jews: the Idumeans, the Ammonites, the Moabites, II, 887. *allophylōn ethnōn* [of foreign nations], of the pagans, III, 36. *allophylou hylēn* [foreign wood/matter], which would be of another nature, than God, IV, 756. *allophylos*. Of the Scriptures and the Fathers, a doctrine *agraphos* [unwritten], which S. Scripture may ignore, and the Fathers may not acknowledge, V, 10. *allōs* [otherwise]. For not *otherwise* was she deemed worthy to be called mother, III, 158. (Preceded: "He adorned her with many *arethes katorthōmasin* [achievements of virtue]." It should follow: "for He calls her His mother." Therefore *allōs* is, it shows, it declares, that she flourishes in praise). *Allōs te*, with *kai* omitted, III, 374, 388, 477. *allōs te de*, IV, 637. *allōs te kai*, with finite verb, IV, 315 init. *allōs te de kai*, I, 827 (and with finite verb). *allōs te, kai neos ōn* [otherwise, and being young], I, 767. (It should have been *ēn*, because the accusative with infinitive precedes. But he is accustomed to place *allōs te kai* absolutely, so that *ōn* acts for *ēn*, or nominative of consequence). *allōs kai allōs*, Christ descended and ascended; the former *asōmatōs* [bodily], this *meta sōmatos* [with body], III, 424 init. *allōs gennāi, allōs ktizei*, in another way; so that He does one thing when He does that, another when He does this (not, as if His essence conducts and exerts itself in another way), V, 920. *alogiai douleuōn* [serving to irrationality], IV, 521. See *Douleuōn*. *alogian*, IV, 663. See *Logikon*. He distinguishes *alogian* and *atopian* [absurdity], V, 1146 (he refers the former to a person, one to another, or in another, in that he suffers: to the latter, *ton Logon pathein* [the Word to suffer]. This is greater, it also signifies impiety). *alogon*, contempt, for which no account is held, IV, 643. *alds diathēkēn* [salt covenant], explained, I, 573 extr. *alocheutoi ōdines* [birth-pangs without labor], birth without any distress, I, 291. *alse* [groves], *astharōth*, I, 542. *alsos Libani* [grove of Lebanon], I, 475, less than for the thing. *alyein* [to be distressed], III, 505. *alypōs* [painlessly], IV, 503, transitive, so that nothing may harm us. *alusin, alusei*, III, 441, with the smooth breathing. And soon *alysin*, so that it may seem he wished to imply not a chain, but distress. But at 1271 init. it signifies a chain. *alpha (tō) heōs tou ō echrēsamethē* [we have used (the letter) alpha as far as omega], III, 956, we hold all things, both divine worship and reverence for magistrates; nay, even to the higher context, we also worship the creator and preserver of things, and Christ the giver of salvation, whose laws we also observe as divine. *alōn leptyntheisē* [threshing floor being threshed], II, 622 extr., metonymically, threshing floors, where spices are crushed and shaken out, with the stalks cut and beaten by wheels. *alōn koinōnountes* [sharing in the threshing floor], joined in social life, I, 965 (from the supplement). *alōn memnēmenoi*, of the threshing floor, of a feast, I, 574 init. *halōsin eisdexasthai tou agous* [to admit the capture of the guilt], to make oneself guilty of a crime, IV, 360. *halōsin echthrōn* [capture by enemies], destruction, I, 948. *hama* and *apa* confused, IV, 763, n. 25. *hamais kai makellais* [with shovels and mattocks], III, 1241 seq. *Amanitēn*, with *a* and one *m*, II, 1174 extr. *hamartēma, hamartias*, III, 1277, that he wished to eat a small bird, an Ishmaelite; viz., against the voluntary vow, and a sign of a grateful mind, from the sense of the age. What is *hamartia*? I, 177, the fall of Adam, I, 18. *hamartia* of a carpenter in hewing wood, IV, 1036 extr. *hamartia pollēn diaphoran pros asebeian echei* [sin has a great difference from impiety], I, 797. *hamartoi ouk an tis, ouch hamartoi tēs alētheias* [no one would miss, one would not miss the truth], II, 327, 341, 361, 386, 461, etc., it is said when two interpretations are joined and approved, of which either one embraces and sets forth the true matter and meaning. Therefore he understands the *aletheian* [truth] of the thing, and makes the choice; for hermeneutically only one is true, as contemplated by the writer. *hamartōlous* [sinners], whom S. Scr. calls, I, 612 init. *amachon* [invincible] is read for *anarchon* [unbeginning], I, 907, n. 4. *amblynein* [to blunt], to obscure, to obliterate, II, 1176.
A *amblothridion*, to an immature fetus, already dead, III, 266. *amblothridion genomenon*, when they are dead at birth, or brought forth prematurely, III, 385. *amblothridiois pharmakois*, by means of abortifacients, IV, 942. *ambloseos kindynos*, III, 1214, 1215, lest she cause an abortion; *amblousis*, the one causing an abortion, IV, 834. *ameibontes ta desmoteria tes oikoumenes*, traveling through the prisons of the world, now captives here, now there, III, 269. *ameinon phthoras*, not subject to it, III, 25. *ameino ton polemounton*, I, 901 (for the more frequent, *kreitto*). *ameino politeian*, the economy of the N. T., II, 393 extr. *en tois ameinos*, among those imitating Naboth, IV, 1208. (What then is worse than these? Tristful fates, which he wishes not for them.) *ameiphthēnai eis phthegma*, V, 94. *ameipsantos tou syneidotos*, the conscience stinging and chastising within, III, 23 init. *ameletetos enoutai pros soma*, God Christ, IV, 172. From the context, it must be: without mutation or confusion, as if *ametathetes*. You might also render it "ineffably." *ameloumenon par' emou*, not so cared for, not as kindly [treated] as the race of Jacob, II, 1672. *amesos deesis*, the prayer of John to Christ without an interpreter, V, 97. *ametameleta nosountas*, II, 296, as a substantive, as if *ametameletian*, or as an adverb. The former is more in accord with the usage of Theodoret. *ametameleton tropon*, a persistent disposition, I, 968. *ametrian diaireseos*, as everywhere, broadly, solicitously, diligently, let them urge the distinction of natures in Christ, against *synchysis* [confusion], IV, 170. *ametrian tes tapeinophrosynes*, extreme modesty, greater than the case required or demanded, III, 188. *ametrō metriotēti*, I, 392, ineffably, superlatively. A kind of oxymoron, not forced in a truly hyperbolic matter. *ametrōs basilikōteros*, God, in infinite ways, beyond what can be expressed, IV, 483. *ametrōs thrēnēsousin*, concerning sins, III, 324. *amēgenē*, in some measure, IV, 842, 1231, expressed from Plato. *amēn*. With this word Theodoret is accustomed to conclude the volumes of his commentaries. *mēchanon ergasian*, of bees; or, for which they do not employ machines and instruments, or, that which we are unable to effect, IV, 547. *amillēthēnai dynēsontai*, they will be able to apply the power of expression, i.e., with success, so that they might equal the magnitude of the subject with words, III, 792. *Amman*, II, 844. Differentiate from *Ammon*, the people; he makes it a city of Arabia, formerly Philadelphia, II, 1416 med. (For *Ammon*), it signifies a son of the race, II, 1292 init. *Ammanitai*, with an *alpha* instead of *omega*, II, 462, 469, 478, 645, 649, 676, 844, 848, 887, 1291 med., 1415 med.; IV, 966. *ammai*, or *amai*, III, 937, for digging into the ground. *Ammon*, with an *omega*, II, 600, 885, distinguish from the Arab city Amman, II, 844. *Ammonitai*, with an *omega*, II, 575, where cod. no. 11 [read] *Amanitai*. *amoibaiois grammasi*, III, 881, in reply. *amoibōn (ton)*, III, 55, of rewards. *amoiron trophes*, IV, 517, effectively; whence no nourishment is suggested to the body: or *amoiron* metonymically for matter, [as] a source of nourishment. *Amorraios kai he katoikon onomazetai*, I, 506. *ampelon*, the Lordly body, IV, 58; He wrought this through the Word, ibid. (Athanas.). *ampechomenos*, clothing himself [with], flesh, Christ, IV, 752. *ampechonen (tēn)*, the use of baptism, III, 914. *amytsalinēn*, II, 408, from the Hebrew and Syriac. *amydrōs gegenētai epi tōn Ioudaiōn*, I, 1566, imperfectly, typically, not so universally or significantly as in the N. T., II, 1630. *amystos*, not yet baptized, but long since a Christian, forsooth, III, 954. *amystos hamartias*, exempt from sin, as if not yet initiated, I, 42; III, 556, 571; IV, 670. *amyston tou pathous to Theion*, I, 1396. *amysto*, not yet admitted to the holy supper, catechumens, IV, 24, not yet baptized, III, 914. *amyētos* [is written] erroneously for *amyētos*, III, 556 med. B *amphiballousi (ouk) legontes heautous Christianous einai*, they do not hesitate to call themselves Christians, III, 844. *amphibolon*, I, 1260, imperfect; by ellipsis. *amphisbētountes pros allēlous*, when you have a dispute among you, III, 194. *Amōs ho prophētēs*, IV, 975 extr., with a circumflex. *an* omitted, II, 466. *ei kalōs etrechon, kateuthynonto*, scil. *an*. *An* in the indicative *kratei*, V, 1048. *ouk an gar*, for *ou gar an*, V, 1037. *an tois monois*, V, 125 med., read *autois monois*. For "the" cannot be placed before this, nor does *an* have a place here. *anabathmidōn*, for *anabathmōn*, I, 550. *anabainein apo tōn typōn epi tēn alētheian*, II, 1028, because he speaks of the celestial life. *anabaseis dexamenoi (pro singulari)*, 1199, who had received the benefit of returning to the fatherland; scil. from the Greek *anabathmōn* [ascents], *anabaseis Theou en tais kardiais* [ascents of God in their hearts], monitions, efficiencies, II, 916. Derived from the Cherubim, upon whom God is figured as sitting. *anabebakcheumenous hypo toutōn*, IV, 952. *anablysanta ek tēs Siōn nomon*, IV, 966. *anablystanein*, I, 751; III, 938. *anaginōskousin*, the evangelists, they write, they place, IV, 260. *anankazetai para gnōmēn kolazein*, God, II, 842. *anankazomenos eipein*, IV, 919, but he did not say it. *anankazonton me blepein*, the mind speaks concerning the eyes, IV, 643. (They enticed me, they cast a form before me, which I was unable at first to avoid, then desired frequently to see). *anankazousi*, they would compel, III, 746 (for he denies that they will compel). *anankazōn phronein*, God, I, 150 (scil. by arguments, as he immediately adds: *parainōn*). *anankaia*, morally and in themselves good: not merely liturgical, external, arbitrary, II, 830. *tou nomou*, moral [laws], which are of natural law, III, 370, 388, 390, 641. *anankaious kai prōtous nomous*, of natural law, IV, 439; I, 68. *anankaiōs*, for a weighty reason, fitly, à propos, according to the time and place, I, 137, given the occasion, I, 259. Fitly to the matter, because the discourse so required, I, 319. Opportune, I, 477 med. *analogōs*, fittingly, I, 633 extr. *prosēkontōs*, I, 744. Fitly, II, 386, because the subject so requires, from the connection of notions, appropriately, II, 722, 723; II, 737 (bis); II, 1241; III, 194. (Monition to that thing and notion, covetous, which he placed; the mention of it having been injected. There is no further notion of necessity there, nor even of opportunity. In French it is *à propos de l'avare*), III, 281 init.; IV, 559 med. By a salutary example for us, V, 128, the economy of Christ accomplished, i.e., from certain counsels of God, fitly for His attributes, justice first of all. *anankaiōs anankazetai*. See Pleonasm. *anankaiōs bouletai kechrēsthai*, IV, 1304. (He cannot refrain from willing; or, as he wills *hōs anankaiōs*). *anankaiōs gegenēmenēn tēn enanthrōpēsin — Iēsou Christou*, III, 40 init. (because men needed it for salvation, which they could not hold by keeping the law). *anankaiōs didasketai*, as the case requires, fittingly for the cause, II, 218. *anankaiōs didasketai*, appositely, appropriately, well, II, 1190. *anankaiōs dokei blepein*, conveniently, fitly for the matter, it was done, what seems, etc., II, 1912. *anankaiōs edēēse genesthai*, II, 360 init. (the advent of Christ, because of our offenses: hypothetically, truly, if God should will us to be saved). *anankaiōs epēgagen*, wisely, for a weighty reason, I, 278, 284. *anankaiōs erēsontai*, I, 840 (because they will desire to know; or: they will certainly ask). *anankaiōs echrēsanto*, for true utility, III, 250. *anankaiōs venomothetēken*, from natural law, the internal morality and natural state of the thing itself, IV, 890. *anankaiōs pepoiēke*, God, well,
A suitably, IV, 809. *anankaiōs prostetheike*, truly, I, 293. *anankaiōs tetheike*, simply, appropriately, when the situation demands it, III, 602 init. *anankaiōs to pathos hypemeine*, Christ, for our salvation, from the economy, III, 560. *anankaiōs tris tēs epanodou tynchanousi*, from a parallel, suitably, analogically, because they were led away three times, II, 1228. *anankaiōs hypopiptousi*, deservedly, as their error demands, V, 32. *anankasē*, for *peisē*, he may induce, I, 480 init. *anankastikēn tēs peritomēs didaskalian*, III, *eis tēn peritomēn*. *anankē pasa*, it is a consequence, it is left over, it remains, I, 1646. *anankē prosptaiein anthrōpous ontas*, it can hardly be avoided, III, 954. *hyp' anankēs tēs syneidēseōs*, by force, by command, IV, 640. *anankēn basilikēn*. See *Basileus*. *anagnous ton nomon*, IV, 466. Repeating, not from a book, but as he knew it in his mind, III, 435. Paul in the Epistle; when he had set it down, had brought it forward, had commemorated it, as if reading it beforehand to the Ephesians. *anagnōthi*, V, 1074. Say, show the passage; for it follows *pou legei*. *anagnōsthenta nyn*, the words already brought forward, II, 909 init., namely, because they were accustomed to have Holy Scripture read publicly; from which he often says: *akouomen*, he heard. *anagnōsin heurein ouk ēdynanto*, the manner in which it might be read, or what was written, II, 1162. *eis anagnōsin erchesthai*, to be read, III, 899. *anagnōsma*, V, 1010. That which is intended to be read. *anagnōsomai*, I shall refer, I shall commemorate, I shall expound, IV, 943. *anagnōsomai ton nomon*, I shall append, III, 956. *anagōgēn*, typical, prophetic sense, I, 681. *anagōgēs noēma*, a more sublime, spiritual, moral sense, I, 280. *anadeixamenoi misos*, I, 1387, for *epideixamenoi*. Codex *anadexamenoi*. *anadexamenos*, I, 366, with the force of the *ana-*, because it was already waged as a war. *anadexamenoi* is read for *anadeixamenoi*, I, 1387, n. 3. *anadechomai eis emauton*, I refer to myself, as if I reckon what was done to me, III, 1307. *anadēsamenos nikēn*, V, 127. *anadēsamēnou basileian tēs oikoumenēs*, II, 1267 (sign for a sign). *anadēsamēnou to Persōn kratos*, II, 1227. *anadēsamēnēs to kratos*, I, 1073, having, and as if adorning herself with that diadem. *anadēsetai tēn nikēn*, he shall refer it, he shall be adorned by it, II, 1290. *anadidaxēte*, II, 79; for the simple, as Thucydides. *anadyomenon*, tergiversating, hesitating, III, 13. *anadysetai to kratos* (in the accusative), II, 890. Erroneously for *anadēsetai*, as he speaks elsewhere. *anazōpyrein*, I, 187, (codex *aei zōpyrein*). It refers to II Tim. 1, 6; but he adds: *tēn charin*. Paul has: *tō charisma*. *anatheis anatypōsin*, V, 57, as if he had placed it on a famous monument, consecrated, left it. *anathema* explained III, 98 extr., so that it confuses it with *anathēma*. But soon after 99 init. he puts both, and distinguishes, since he had said before that *anathema* has a double meaning, and again, that Paul followed (in one and the same word) the second meaning. *anathēmata anethesan*, II, 1068. Pleonasm: and *anathemeta*, for *anathēmata*, and *anathēmata Theou*, III, 1215. *anathematizei apostolos et angelum*, V, 45. *anathematizousi baptismum et coenam S. Archontici*, IV, 50. *anathematisas, mēdena trophēs metalabein*, I, 377; i.e. when he had forbidden it with an anathema added. *anathēma*, he says both a thing sacred to God and a thing alienated from Him, confusing it with *anathemati*, II, 1563. *anathēma* both for the holy and for the unclean and profane, II, 260; and soon after: *anathēma* those who are cast out of the Church. In the other sense, it should rather be called *anathema*. B *anathēsein Theō*, to destine a boy to the priesthood, III, 1242. *anaidēn* confounded with *anedēn*, III, 802, 849 n. 5, 1018 n. 12; V, 48. *anairesis*. *dia tēn anairesin tōn brephōn*, I, 307. See *Dia*. *anairountōn apallaxē*, II, 92, for the slaughter, from slaughter, destruction. Metonymy. He calls the Father *anaition*, V, 941. The Orthodox deny that the Holy Spirit is *anaitios*, 1068. The Son is not *anaitios*, because He is not unbegotten, IV, 91. *anakainismos*, regeneration through baptism, V, 1015. *anakaleitai to paraptōma*, V, 131, corrects, repairs, he makes it good again; restores to its original state as if it had not happened. *anakalesai tēn hēttan*, to repair, V, 661. Elsewhere *anapalaiein*, whence also here n. 48 *anapalaiesasthai*. *anakalesasthai tēn planēn tōn probatōn*, to restore the sheep from error, IV, 667. *anakeimenēn eidōlois*, I, 302. Devoted to the worship of idols, as an *anathēma*. For cities also *enethento*. *anakeimenēs tō patri pallakidēs*, II, 1417 extr. *anakeimenois soi*, I, 1085, sacred to thy worship. *anakeiras tēn gastera*, with open, dissected belly, III, 944. *anakephalaioumenon eis auton*, IV, 52. He calls Christ (Iren.) he who recapitulated Adam (and all of us, p. 53) to himself, so that he recalled the head, restored it joined to himself as if to the original. So also soon *anakephalaiōthē*. *anakēryxei se*, namely as victor, I, 855. *anakēryttei*, opposite to punish, IV, 642. *anakēryttein tous athlētas*, namely as victors, and consequently to adorn with prizes, I, 630. *anakēryttousan atopian*, V, 1168. It can be understood as herself, showing herself. The interpreter seems to have read *anakyptousan*, as below there is *tōn anakyptontōn*, which result from thence. *anakinei*, II, 473: for the simple. *anakinōn logous*, beginning, III, 1158. *anakla ton auchēna*, he attributes it to the sea, like a recalcitrant horse, IV, 509. *anaklasthai eis heautas*, the doors, were folded back, they broke, II, 1025. *anaklēseōs ouk tychon*, they have not yet been returned to their land, I, 287. *anaklēseōs ouketi apolauousin*, III, 510. The Jews, after the destruction of Jerusalem and the dispersion. *anakrathentas tois tou Theou logoïs*, III, 566. The men themselves, intimately insinuated into them, so that they clearly claimed them for themselves. *anakrouomenēn blasphēmian*, as with strings, IV, 882. *anaktisis*, restitution, recall to life, II, 996. *anaktora*, the adytum, seat of the Lord, of God, I, 468, 570; beyond the septum and the area, chore, III, 1050. *anaktorōn epibainein*, to approach the altar, where the Holy Supper might be celebrated, III, 1069. *anaktoron*, the adytum, the most holy and secret part of the temple, I, 94, 468, 570, from Symmachus, I, 766. See n. 5. *anaktoron kai adyton tēs skēnēs*, I, 166. *anakykloi tous autous logous*, III, 268 med. *anakyptontōn*, which result from that doctrine, V, 1168. *anakyptousan antithesin*, emergent, nascent, III, 61: elegantly. *anakōchēn tina dounai tō polemō*, III, 1064. *anakōchēs genomenēs*, II, 566. With relaxation, quiet (because the Chaldeans had departed for a time. Not therefore an armistice), III, 907; I, 336, 1266. *anakōchēs oligēs tychōn*, I, 425; i.e. of rest. *analabō tēn ex hymōn sarka*, II, 1354. *analabōn*, II, 249: concerning the incarnation of the Word. *analambanein* explains Cyril V, 52. *analambanein anthrōpon*, to have been assumed, concerning the pious and the benefit of God, V, 54. Not to be said of Christ, Cyril ibid. *analēphthēnai*, V, 76. To be assigned, to be located, to be replaced in the catalog of the Psalm. *analēpsis*, as man Christ was assumed by Christ God, V, 55. The assumption of Christ is at Jerusalem;
A *analēpsin sarkos ek tēs Marias*, the assumption of flesh from Mary, III, 1037. *analēpsin psychēs*, the assumption of the soul, acknowledged by Apollinarius, IV, 372. *analisketai akariaion*, it intercedes for a moment, III, 280. *anallaxas*, I, 1007 middle: read *enallaxas*. *analloiōtos*, the Son is called unchangeable, III, 750. *analoumenēn charin kai athanasian*, lost grace and immortality, V, 131. *anlyesthai*, to be rescinded, to be changed, III, 868. *analysis pantōn eis pyr*, the dissolution of all things into fire, IV, 825: according to the opinion of Pythagoras. *analōsantes (tēn trophēn)*, I, 82: they reduced to nothing; they caused it to exist no longer. *anamartētoi*, V, 948 beginning: he opposes and distinguishes [those who] *dynantai hamartēsai* (can sin). Therefore that [word] takes away the act itself, not the condition. *anamattetai tous theious charaktēras*, he attaches to himself the divine character, I, 840. *anamenontes ton koron*, I, 1298: eating until they are satisfied: not waiting, therefore, but summoning. *anamignys*, III, 16: mixing among themselves, setting down indiscriminately; not 'mingling,' for he named no one before. *anamimnēskei*, II, 502: *tēs poiēseōs anamimnēskei ton poiētēn*, he reminds the creator of the creation, Job in prayers, IV, 835. *anamimnēskei tōn symbhēsomenōn*, II, 1352: he foretells these things (though they had been foretold already, and were known to them). *anamimnēskei tō horkō*, I, 1345; for the Genitive. *anamimnēskousi tōn hamartēmatōn*, II, 631: either themselves (as middle), or God; they confess sins to Him, they show they know what they have done, and that they are rightly punished by God for these things. See also *theō anagnōsthēnai*. Shortly after, the middle: *anamimnēskontai tōn palai*. *anamimnēskousi tōn thaumatōn*, I, 633, God: asking that He remain consistent with Himself, that He do the same things now, and help them, as He helped before. *anamimnēskousi tōn apeilōn*, they show that they know what God has threatened, II, 635. *anamnēskōmetha*, III, 594: it seems to govern the Accusative. But see *theōria*, ibid. *anamnēsōn autous tēs prorrēseōs*, II, 883: erroneously for *anamnēson*, in the imperative: the context cries out. *anamochleuontas*, I, 130. *anamochleusai*, IV, 512: a medical term; it signifies to move the soul's bad humors first, to stir them up so that they depart, through what are called digestives; second, to soften and remove obstacles; third, to expel them from the body. Hence he calls such remedies *kathartēria* (purgatives). *anamphisbētētōs*, without delay, without hesitation, IV, 811. *ananēosin physeōs*, the renewal of nature, men to be corrected through Christ, I, 1203. *ananeōtheisan anastasin*, IV, 141: not that it was so before, or had been lost, but that the thing was clearly a new gift brought about through Christ. (Ambros.) See Philol. Paul. pag. 267. *ananeōsai*, III, 883: to change one’s profession, to adopt another. *anantheis*, III, 1140: as if by fire, encompassed, inflamed. Perhaps via *u*, *auantheis*, dried up. *anax Hēraklēs*, IV, 905: a pagan formula. *Hērakles*, in the vocative, seems to be what should be read. *anaxios tēs theias kēdemonias*, III, 103: Esau, whom God was foreseen, to wit, to act wickedly. *anaxious tēs heortēs*, I, 532: incestuous, profane, strangers to those sacred rites. *anaxō soi paideian*, II, 591, for *epaxō* (I will bring upon), as the codex reads in n. 86. *anapalaiein tēn hēttan*, III, 933: to repair loss and defeat with a new contest; for the pagan error to be cleansed by again embracing the doctrine of Christ. *anapalaisthenai* or *anakalesai* are variants, IV, 661, n. *anapalaisōmen tas hēttas*, III, 1253: having repaired the contest, let us correct prior sins. *anapausasthai*, to die, III, 767. *anapempei* is read for *anaptei*, V, 42. *anapimblas symphorōn*, III, 984.
B *anaplasis*, IV, 392: through the death of Christ, I, 981, concerning baptism. *anaplērōsin*, IV, 445 middle: so that He might be clearly and solidly the author of salvation, and restore the human being whole and perfect. Ambros. *anapodizōn*, II, 677: in calculating years. *anaptei* is read for *synaptei*, V, 42: perhaps to avoid the ill-will of *tēs syn*, noted there. It is read *ei anapempei*. *anamenomen*. See *anemenon*. *anarpasthentes*, dead, III, 129. *anarrhēthentōn*, now blessed, living in heaven, III, 1234. *anarrhēseis* of victors, III, 224, 440, 502, 617, 624, 1108. Hence the glory and rewards of the saints in the future life are so called in these very places, and III, 268; IV, 449. *anartēsantes sphas autous tēs theias elpidos*, I, 836 beginning. *anarchon kratos*, eternal, I, 620. *anarchos gennēsis* of the Son, from eternity, III, 744. *tō anarchon* of the Apostles, I, 907. Cod. *amachon* (invincible), better, both because the former lacks a convenient sense and because of *aēttēton* (unconquered). *anaskaleusanti ton logismon*, III, 751: you who have stirred up the mind, as fire. It can also note something drawn from a field—you have cultivated, you have tilled. That fits better *tō Pneumati* (with the Spirit). *anaskeuasathai*, I, 391: explained. *anaskindaleuthēnai*, IV, 902: to be cut up, to be torn apart in the torments of the martyrs. N. 31, *anaskolopisthēnai*. Perhaps both should be joined. *anaskolopizontes*, IV, 773. *ana* is redundant, as in *anastauroun*. *anaskolopistheis*, acted upon the cross, II, 1664. *anastalēsetai*, III, 800: the bishop will be removed. *anastasis*, at Jerusalem, monuments, places where Christ returned into life, II, 1050. *anastasis* is an upward standing. 1042. *anastasis* is understood as the rising of the sun, V, 1029. *anastasis* (body and soul), IV, 435: namely, that it would again be joined to the body, when meanwhile it had been in a state of separation from it, and had also gone to Hades. *anastasis Ierousalēm*, II, 404: destruction, so that the city might become *anastatos* (overturned). *anasteilai tēn ponēran gnōmēn*, to correct, to recall from wickedness, I, 965. *anastellōmen tas hormas*, II, 880. *anastēthi*, concerning God, explained, I, 646. *anastrophēn*, I, 347 middle: erroneously perhaps for *anastrophēn* (upbringing). *anaschē poiēsai*, II, 880: you might do. *anaschomenos tharrēsai*, willing, I, 855. *ouk anaschomenos*, unwilling, III, 26 beginning. *anatetheike ta alsē*, he consecrated, I, 497. *anatetheiken plēthos heauto tē Ekklēsia*, III, 789: they became Christians. *anatithenai*, to offer, to sacrifice (as a victim), I, 183. *Anatolēs proedros*, IV, 1190: Patriarch of Antioch, because Antioch of the East, which would properly be called the head. *anatolēs oikeias*, his arrival, I, 1074, concerning Christ, from Luke 1, at the end. *anatrechei hē euergesia eis ton euergetēn*, I, 922: it benefits him; for it precedes his own benefit. *anatypōsin euagous politeias anatheis*, V, 57. *anaphaneishēs tēs Kainēs Diathēkēs*, II, 1584; III, 7. *anaphaneishēs tēs pisteōs*, the doctrine concerning Christ having been promulgated, III, 52. *anaferesthai*, to be explained anagogically, I, 855. *anaphora*, a report to the Empresses from the bishops, IV, 1516; to the king, a report, IV, 1314, 1316. *di' anaphoras egnōmen*, by them reporting, announcing, III, 882. *di' anaphorōn*, IV, 1101: by reporting to the governor, by means of a presentation. You might also explain: by repeated ways, quite often. *anaphoran eis ton Patera echei*, III, 741: an impious voice concerning the Son; it harms the Father, insofar as He is the Father. *anaphoran echei pros tēn theian boulēsin*, III.
773, depends on it, harmonizes with it, it is decreed from it: *anachaitizetai palin hē thalassa*, I, 1334, like a horse, it is frightened backward when it has reached the shore. Elegantly used; *palin* is redundant. *Anachaitizetai hippos chalinō*, IV, 810. *Anachaitizōmen tas hormas*, let us bridle, let us pull back, II, 880. *Anachethēsesthai*, IV, 311 middle, for *anachuthēsesthai*. *Anachōrēsantas tēs pisteōs*, III, 799, for *apochōrēsantas*. *Anachōrō palin tou anagnōsmatos*, V, 1010, I repeat the passage, I proceed to read, instead of *chōrō eis to anaginōskein*. *Ouk anachōrō tēs sēs onomasias*, V, 103, I retain it, I use it. *Andrapodismos tēs patridos*, II, 1296. *Andreōs pheugousi*, II, 355: ironically, as we say. *Andrian*, defined by Theodoret, IV, 566. *Andrianta*, a man, the image of God, V, 117. *Androgynon agalma*, of Dionysus, of Bacchus, III, 919. *Anebhaleto tēn oikodomian*, I, 1506, he did not delay it, but omitted it entirely. *Anebiō typikōs*, IV, 205, Isaac, as if returned to life, rescued from imminent death. *Anegnō tēn graphēn*, IV, 1265 beginning, namely with understanding and care. Emphasis. *Anegraphēsan eis tēn anō Hierousalēm*, II, 196, they became its citizens, they became participants. *Anēdēn*, V, 6, securely, carelessly, from *aniēmi*, I release. (In the Latin it is "impudently." But in the Greek it is not *kai anaidōs* or *anaidēn*.) III, 1018 for *anaidēn*. III, 849, either for *anaidēn*, or it signifies securely, freely, by one's own right. But at p. 851, *anēdēn zygomachountos*, one should read *anaidēn*, even if the manuscripts do not vary there. *Anēdēn ebōa*, III, 802. *Anaidēn* at note 6, as p. 819, the same regarding a woman and the matter, *anaidēn ebōa*, and *anaidesteron ebōa*. *Anēdēn tolmōntes*, IV, 278, freely, loosely, without fear; perhaps, however, for *anaidēn*. *Anedēsato tēn basileian*, II, 22, 1268. *Anedēsanto nikēn*, they carried off the victory, III, 1102. *To kata pantōn kratos*, II, 1190, they received, as it were a crown or diadem. *Anedramen eis Hierousalēm*, he arrived, II, 380. *Anēthēke tēn polin tō Theō*, I, 309, he had consecrated it; not that he should be worshiped there, but that no one should live there. It is the Hebrew *cherem*. *Anēthēke tō dikaiō kritē tēn oikeian krisin*, I, 398, he entrusted it. *Aneideon* (the matter of physical uncircumcision), II, 463 beginning. Codex n. 49, *azēmion*, clearly according to the context. For it would be difficult to interpret it in this place; unless it should mean that he brought no deformity upon them. *Aneilēphas ex hēmōn naon*, I, 1071, human nature, assumed from us, you joined to the divine. *Aneilēphe physin*, IV, 42, human [nature]. *Aneilēphe naon*, I, 1291. See *Naon*. *Aneimenos charaktēr didaskalia prosphoros*, IV, 690. *Anekenisthē eis aphtharsian*, IV, 250. The humanity of Christ, an awkward expression. Amphil[ochius]. *Anekalesato tēn apophasin*, II, 1317, he changes, retracts, revokes. *Anekēryxen ho zēlos Pineam*, I, 1473, i.e., he caused him to be praised. Metonymy. *Anekephalaiōsato eis heauton (Christus) tēn archaian plasin tou Adam*, IV, 130, he had taken up, he had brought back to his own hypostasis, as if he had claimed it for himself, he had restored it in his own person. (Iren[aeus].) *Anektēsamēn nomon*, I, 1457, I practiced again, I loved [it], I learned to observe. *Anekyptein aporia*, V, 1136. *Anekype hē planē*, III, 1036, it came forth, as if it looked out. *Anelabe*, he repeated, I, 1120. *Anelabe* human nature, Christ, II, 1000. *Anelabeto*, he repeated, he iterated, II, 43. *Anelegchōn*, III, 706: for the simple [form]. *Anelixas heptakis eis heauton ton chronon*, leading, multiplying, II, 1239. *Anelittōn synechōs ton logon*, III, 59, repeating, insisting. B 886 *Anelōn Darium* is said of Alexander M[agnus], II, 1213, 1215, either for *kathelōn*, or from another authority. *Anemaxasthe ton charaktēra tōn ethnōn*, II, 718. *Anemeno—peisai*, III, 338, I was waiting until, or it follows, however, *eith' houtōs kolasai*, so that it can be translated: I wanted, I had decided, first to correct, then to punish. See Philol. Paul. p. 96. *Anemigen*, III, 16, *anemixe tō chalinō*, III, 795, he drove in the nails. *Anemnēsa* is read for *anymnēsa*, IV, 50, n. 23. More apt in this context. *Anemōn aurai*, III, 24. *Anendyastōs*, II, 1626, 1695; for *anendoiastōs*. *Anepigraphos par' Hebraiois*, I, 806 beginning. And he says it was posited in the LXX. *Anexikakia hymetera memnētai*, III, 798, you remember your own long-suffering, in no condition of suffering evils. *Anexikakōs*, III, 783, gently, patiently, he heard the controversies [implied]. (Here there is no notion of evils, of injury; but of annoyance.) *Anexomai apobalein*, I, 637: simply for *apobalō*. *Anepausato*, III, 825, he died. *Anepaphon dietērēsan*, pure, I, 883 beginning. *Anepaphon homologian diaphylaxai*, II, 150. *Anepitēdeuton*, V, 63, without him using it, omitted, unattempted. *Anergastou ek gēs peplasmenou*, IV, 53, of Adam, fashioned from earth not yet tilled. Thus also is Christ from the Virgin. (Iren[aeus].) *Anesin*, IV, 643, *psychōn*, in that life, opposed to *kolasin*. It seems one should read either *ainesin* or *anarrhēsin*. *Aneskolopisan*, IV, 929. *Anesperon hēmeran*, IV, 495. *Anestē Theodoulos pherōn tēn diabolēn*, III, 836. It can mean: he appeared, he came to judgment, to the council, bringing, accusing their calumny. In this sense also *pheugōn* could be admitted. For the preceding words render it incredible that he was killed: *aneilon an, ei mē diephygen*. See, however, note 36. *Kekeleusto* indeed indicates that the matter was not perfect. *Anestomōthē ek tēs pleuras (Christi) hē pēgē*, II, 1663. *Anesphairisas tēn glōttan eis hypsos*, I, 931, like a ball you lightly tossed it aloft, having spoken rashly and proudly; *geschwungen* [swung]. *Anescheto* for *hēnēscheto*, *ouk anescheto idein*, he did not want, he refused, III, 1146. *Anetethēs pro ōdinōn*, you were destined for the priesthood and the duties of the church, III, 1215. *Anetos ho neōs*, III, 1047, open, of free access. *Aneuthynos tēs katēgorias*, III, 74. *Aneuthynōn*, II, 1510, just, blameless. *Aneurynontes ophthalmon*, II, 212, opening, *aufsperren*. *Aneurynōmen tas aulakas tē makellē*, IV, 695, let us plow, let us soften, with the clods broken. *Anephōnounto hoi psalmoi*, I, 915, they were said, composed, pronounced. *Anechaitisen ho potamos*, I, 1411, as if terrified it retreated, it checked its course. *Anechesthai axinēn ktēsasthai*, I, 524, to wish. *Anechesthai tēs phōnēs*, II, 1331, to hear it, to obey it. *Anechomai*, I am accustomed, I, 519 extra. *Anechetai*, he is accustomed, I, 59, but always with negation added. IV, 665, he wishes, considers it necessary. *Anechetai entolēn*, V, 921, for *entolēs*, and it signifies he employs, he has need of. *Ouk anchetai kōlyein*, he does not wish, I, 285. *Anechetai technēs iatrikēs*, I, 578, he has need of, lacks, uses it. *Anechetai pathein*, he suffers, V, 2. *Anechontai polla nemein*, IV, 558, the shepherds, trusting in the dogs, dare, securely accept. *Ouk anechontai erythrian*, they do not wish to blush, II, 445. *Anechomenos koron labein*, for *dynomenos*, or *thelōn*, I, 702. *Anechomenos to helkos*, I, 843. It should have been *tou helium*. Perhaps the infinitive has fallen out; and indeed it suggests *kryptein* [to hide] before...
A *mē anechomenoi*, negligent, not worshipping, III, 956 extr. *ouk anechomenōn homologein*, V, 5, who do not wish (do not endure) to confess, to concede. *anechomenous epimemthesthai ponois allotriois*, accustomed, loving, III, 2. *anechōrēsas tēs Graphēs*, you have abandoned it [the Scripture], inventing unwritten (agrapha) terms, V, 1109. *anepsidous*, I, 556, a cousin, i.e., son of a pateral uncle. See *Ekgonos*. *aneōxen hadēn*, I, 1067, he caused it so that men could escape hell. (It certainly seems to refer to those whom he thought had been there up until the death of Christ.) *anēgmenous kai theoprepeis logous*, IV, 66, 249, concerning Christ, as God; opp. *tapeinous*, regarding His human nature. (Amphil.) *anēkamen thrēskeia*, III, 956. If the reading is true, it should be, we adhere to, we occupy ourselves with, sc. ourselves. *anēleeis*, II, 947, for *nēleeis*, or *aneleoi*. *anēleē*, III, 998. *anēleōs*, II, 864. *anēmērōn*, II, 350, of evil demons. *anēr ebasileusen*, scil. always, one [who is] always. *anēroton*. See *Asparton*. *anēchthēsan tou limenos*, III, 1213, scil. from. *anthein*, with the accusative of the thing blooming, I, 9. *anthousan en hymin pneumatikēn charin*, II, 303. *anthēsas ex autōn*, I, 61, springing from them. *anthēsanta ek tou hieratikou genous*, II, 1615, born [of that lineage]. *anthos alourgidos*, splendor, II, 671; III, 1046. *anthos katasbesai*. See *Katasbesai*. *anthos proskairon echei hē eikōn*, splendor, vigor, I, 1119. *anthos prosōpōn*, red color, fresh, cheerful countenance, lively, II, 262. *anth' hotou*; for what reason? I, 51. *anthrōpeion (to)*, Christ's human nature, III, 101, 198 init. *anthrōpeion deos*, of men, objectively, IV, 1069. *anthrōpeia* of Christ, those things which fall to Him as a man, I, 889, 890. Said of Him as man, III, 552.
*anthrōpina* of Christ, he terms wisdom, miracles, the worship offered by all, II, 357. *anthrōpinēn gnōsin*, I, 1479 extr.; opp. of the divine oracles. *anthrōpinēs aretēs*, I, 553, not that which is placed in the powers of man, but that which man needs, which falls upon man, not upon God. *anthrōpinon prostagma*, given to Christ as man, IV, 173. *to anthrōpinon*, the humanity of Christ; or, [that which belongs to Him] in that He is man, I, 113. *anthrōpinon*, explained III, 228 init. *anthrōpinon*, the same; which is *douloprepes*, V, 56. *anthrōpinōn*, of human sense and judgment, by which place men hold a matter, II, 1069 init. *anthrōpinōn ouden*, of those things which men might offer, provide, and sacrifice, or might wish to [sacrifice], I, 1507. *anthrōpinois logois*, I, [blank in original]. *anthrōpinōs legei Christos*, I, 1381, in that He is man. *anthrōpinōs elegen ho Patēr* (to Christ), I, 690, as to a man. But at p. 691, *anthrōpinōs* he himself explains *hyper tēs anthrōpinēs physeōs* [on behalf of human nature], for the human race, i.e., that something might be given to them, not to Him; even though he speaks out of their number, I, 741. *anthrōpinōs ephghetto*: 1) as man; 2) from the person of men, not as for Himself. Both [meanings] are to be joined there. *anthrōpopathōs*, V, 924. *anthrōpos*, he marvelously quibbles on this term, I, V, 1107 init. (where it acts for *anthrōpotēs*). *Anthrōpes*, friend of Job, IV, 647. *anthrōpos*, IV, 131 extr., 432 init. and elsewhere among the Fathers, whose passages he cites there, he dwells upon the double meaning, so that conjunctively it notes 1) human nature assumed by Christ, 2) the human race, the rest of men restored through Him; whence Hippolytus says, that he sought man in the womb of Mary, made him immortal, etc. *anthrōpos. hon ephoresen (ho Huios), eikōn esti tou Huiou*, IV, 134 (Eustath.). *synthronos tō theiotatō Pneumati*, ibid. B *peri anthrōpou*, concerning Christ, as man, II, 486. *anthrōpon autou*, his human nature, IV, 132; opp. p. seq. *to theïkon autou*; where it does not say, nor is it read elsewhere, *ton Theon autou*. *anthrōpon, ton kata physin, synapsē tō kata physin tēs theotētos*, IV, 156 (Athan.). *ton ek tēs Parthenou anthrōpon analabōn (ho Logos)*, human nature, IV, 55 (Hippol.). So also Method. p. seq. init. *anthrōpon ephoresen ho Logos*, IV, 57 (Eustath.). *anthrōpon ton ek Marias*, IV, 167, attributes to him the union of the Word (Attic). *anthrōpon*, opp. *to theion*, IV, 237 extr. (Eustath.). *anthrōpon teleion hypo teleiou Theou aneilephthai*, IV, 1298. *anthrōpon hēnōmenon Theō* Mary gave birth to, V, 4, according to the opinion of Theodoret. *anthrōpon dōron* to God Christ is said to have offered while ascending into heaven, IV, 132 (Hippol.): i.e., he has already consecrated human nature to God, and brought it into His celestial kingdom, to remain there forever; which, of course, would benefit us. *tēn anthrōpon*, III, 795, 806, 928. *anthrōpon palaion, kainon*, III, 962, error, the truth of the doctrine. *ex anthrōpōn egeneto*, II, 874, he died. *anthrōpois ousin*, III, 14 scil. only, in the sense of mere men, nothing else. *anthrōpotēs*, V, 10, distinguished from *anthrōpinois*, as subject from predicate and its affections. *anthrōpotokos* et *Theotokos* Mary can be called, IV, 1304. *anthyphairesis*, I, 378. Aquila renders *theraphim* thus, as if from *raphat* [to snatch away], so that it stands for *aphairesis* [taking away]; whence perhaps the variant reading in note 5 was born. *episterēseōs*, from *sterein*, to deprive; perhaps *epitērēseōs*. *animōmenōn tōn nephōn*, IV, 811, waters and vapors from the sea. *anisotēta deiknysin hē agnoia*, III, 177, the Holy Spirit is unequal to God, if He is ignorant of certain things. *anoētaineïn*, II, 976. *anoētōn phrontidōn* he calls [him] free of, an unmarried man, III, 210. *anoikodomētheisas*, II, 290 extr., for the simple. *anoixē tas tou eleou pēgas*, he might move God to mercy, II, 392. *anoisei*, he will declare, III, 767. Epiphanius seems to have read *anoixei*. *anomēlēta*, V, 90, extr.; erroneously for *anomilēta*. The sense is, *ta pros ekeinous* [the things toward those men] Zacharias could not speak to the people, *heautō prosalounti*, while he spoke to himself within, *kai mē akousanti Theou*. It should be read, *kai monou akousanti*, or *kai mēn ak. Th.* For *mē* is alien, since *akousanti* refers to Zacharias. Or the sense is: even if he had not heard God. But I approve the former. *anomoion kata panta* Aetius was the first to teach that the Son [is unequal] to the One who begat Him, IV, 354. He acknowledged him as begotten therefore, even if against the analogy of his own opinion. *anorthountas tēn basileian*, II, 1004. He calls them subjects, without whom, of course, the kingdom would vanish. *anoruttei logismous*, he anxiously thinks out and inquires into, V, 33. *antedōken eleon theion* Paul [gave] to Onesiphorus and his family, III, 681; he prayed, indeed he promised. *anteipon* the Jews, they did not want to receive the Gospel, IV, 974. *anteipon tais prophēteiais*, they did not want to obey the prophetic doctrine, 975. *antestē*, I, 850, he insulted him, he inveighed against him in a hostile manner. There is no notion of resisting here. Perhaps *anestē*. *antestrateuse tēn epistēmēn tois pathesi*, IV, 542. *antetaxen* (Christ) *tē tou Adam hamartia tēn idian dikaiosynēn*, II, 235; it is clearly said from the economy of God, Rom. V. *antēchmalōteuse*, III, 423, he made [them] from the captives of the devil into those of his own power. *anti paradeigmatos*, III, 224, 238, 259, 661, the example itself, the chief one. *anti tou*, for *toutesti* [that is to say], I, 353; II, 231, 264, 547, 1204; III, 64 extr., 178, 513, 514, 515, 642, and for *dēlonoti* [namely], III, 51,
182 extr.; *anti toutōn antidoseis* [give-backs instead of these], IV, 1192 extr. Pleonasm.
*antiboulomenos hois exedōken* [opposing those to whom he gave out], II, 294, can be noted as standing for *eis tous*, in their place. Namely, the impious, from whom he desires to be delivered, wishing for the exercises of virtue: or, if *hois* is masculine, supplying *anthrōpois* [men], which is more apt for the verb *exedōken*, it will mean: wishing for different things. But this does not yield a convenient sense there, and is foreign to the tenor. I prefer the former.
*antigrapsai*, II, 537, to write back, indeed with a refutation of those holding different opinions.
*antigrapheus*, IV, 1168, illustrious scribe, quaestor (controller-general).
*antigraphois*, in response, IV, 1152.
*antigraphōn ouk etychon* [I did not chance upon writing back], IV, 1158, 1166, thou didst write nothing back to me.
*antidedōken euchēn hēn ētēse* [he has given back the prayer which he asked], III, 538, Paul, as he ordered the Thessalonians to pray for him, so here he prays for them.
*antidosin sōtērias dos tē elpidi* [grant a return of salvation to hope], I, 1210 extr.
*antidosin tōn ponōn* [a return for labors], III, 55, from God.
*antidosin* of that life is measured by the virtues of this life, III, 278; yet salvation for all through Christ is posited. These are degrees of celestial glory.
*antidoseis*, the benefits of the acknowledged poverty of Christ, I, 866.
*antidoseis symbolaiōn*, II, 527, mutual pacts and obligations, things simultaneously provided and returned, which are owed from these.
*antidoseis tōn hymnōn* [returns of hymns], I, 779.
*antidotō tautē* [let him give back to this woman], III, 883.
*antitheon* [god-opposing], the Jews considered Christ, II, 568.
*antitheon Christon* [the anti-god Christ], the false Messiah, expected by the Jews; the Antichrist, II, 1648.
*antitheois*, to false gods, idols, II, 152.
*antithesin*, a doubt, *Einwurf* [objection], III, 71. Whence he joins the word *lyein* [to solve] to it.
*antitheton* [opposite], the Holy Spirit is not, V, 938, so as to be opposed to God, as if He were not God, nor possessing the same will.
*antilambanesthai atmōn* [to lay hold of odors], God willed nostrils, IV.
*antilambanetai tōn osmōn* [it lays hold of odors], a dog, IV, 558, it catches and follows, and does not depart from what it has once occupied.
*antilambanomenos tēs euosmias* [being a partaker of the fragrance], partaker, II, 145.
*antilegontes*, not believing, impious, unwilling to follow Christ, III, 120, 126, 173.
*antilegontas*, unwilling, IV, 966; opposed to *ethelontas* [willing], for they did not *antelegon* [contradict].
*antilegousi paratattesthai* [to contradict to set in battle array], i.e., those who are stubborn, persisting in war, I, 442, from the Hebrew.
*antilēpsis heōthinē* [morning help], I, 735, expl.: the advent of Christ.
*antilēpsis odmōn* [perception of odors], IV, 411 init., a somewhat harsh locution; but he wished to vary it.
*antinomothesēsai tē didaskalia* [to legislate against the teaching], IV, 1247, to teach otherwise; dogmas, not laws.
*antipalon tou Euangeliou* [an opponent of the Gospel], III, 364.
*antipoieumenos tēs philias* [claiming for oneself the friendship], III, 868.
*antipoiumenou en tē pistei* [claiming in the faith], III, 868; for *tēs pisteōs* [of the faith].
*antiprosōpa tmēmata* [opposite-facing parts], of victims, II, 560.
*antirrhopon hymnon tē thymēdia* [a hymn balancing the delight], III, 515, which might be able to express it.
*antistasin*, what had resisted him, III, 1073.
*antistrateuein tois prophētais pseudoprophētas* [to oppose the prophets with false prophets], III, 344; effectively; to set against.
*antistrateusas pathei pathos* [having opposed passion with passion], I, 171, for *antistr. pathei pros pathos*.
*antistrateuōn tē alētheia to pseudos* [opposing the truth with the lie], II, 146.
*antistrateuōn tē paranomia to deos* [opposing lawlessness with fear], III, 516.
*antistrateuei autō angelon* [he opposes an angel to him], II, 1109.
*antistrateuomenos tō Theō ton typhon* [the pride opposing God], II, 1105.
*antistrephei*, V, 1059, i.e., both are said of each other: *dia* concerning the Son, *pros* concerning the Spirit, and inversely.
*antistrepsai*, to turn back and draw away from flight, not because they are about to fight, but lest they escape to destruction, I, 732.
*antitailanteuein*, to pay a congruent price by which you redeem a thing, to save it for yourself, I, 216.
*antitailanteusas*, repelling, if I should have failed much, [thinking of] me and [the fact that I have] suffered much, I, 762.
*antitypa esti (corporis Christi) ta theia mystēria* [the divine mysteries are antitypes (of the body of Christ)], at the Holy Supper, IV, 125, i.e., symbols.
*antitypōn tou sōmatos* [of the antitypes of the body], in bread and wine at the Holy Supper, IV, 269. Pro *typō* he put: whence he adds immediately: *perittos ho typos* [the type is superfluous], without the *alētheia* [truth]. These are the true body of Christ: those are its symbols, yet [He is] present.
*antichthones*, I, 33.
*antichriston*, he explains thus: *ton asebē* [the impious one], II, 251, Jes. II, 4.
*antriois oikiskois* [cave-like small houses], IV, 115. Perhaps *antrois ē oikiskois* [caves or small houses]; otherwise *antriois*, or rather *antreiois*, meaning antrosis, similar to a cave. But why does he not mention caves separately?
*antōnymia*: I, 695, possessive pronoun; III, 499, pronoun *mou* [of me]; II, 107; prepositive article.
*antōnymias enallagē* [interchange of pronoun], I, 885, so that the third person is put first, then the second.
*anymnei*, I, 767, for the simple verb.
*anymnēse*, IV, 30, more correctly than *anemnēse* [remembered], n. 23. See ellipsis *heneka* [for the sake of].
*anymnēsen*, III, 18 init., for the simple verb, and without the notion of a poem, in the Epistle; item I, 356 extr.
*anō hymnountes* [singing hymns above], I, 517 init., for the simple verb.
*anypaxian ēpeilei to pan* [it threatened the whole with non-existence], I, 1290, it threatened and prepared the destruction of nature. E suppl.
*anypoptōs methodeuōn ton logon* [managing the word without suspicion], so that they do not immediately perceive where it tends, III, 564.
*anypostatoi homoiotētes* [unsubsistent likenesses], V, 6, which would not exist in some *hypostasei* [hypostasis], as in a metaphysical subject, but as if by themselves.
*anypostolōs kēryttomenēn* [being preached without hesitation], III, 1032, without fraud, slander, [or] fear.
*anō*. *Hai anō dynameis* [the powers above], V, 42, angels.
*anō eimi tēs kolastikēs apeilēs* [I am above the punishing threat], II, 154, the threats do not wound me, they do not terrify [me].
*anō proeginōsken* [he foreknew above], II, 1663, for *anōthen* [from above/before].
*anō kai katō peri tou nomou dialegomenoi* [disputing up and down about the law], I, 929.
*anō kai katō proballetai* [it is cast up and down], IV, 1157, always tossing.
*anōthen*, I, 1485, from the beginning; I, 978, still always; II, 466, 1145, 1147, 1308; III, 232, 512, formerly, originally, of old; III, 114 (twice), formerly (predicted) in the Old Testament; III, 150, already before in the Old Testament. *Anōthen epainōn* [praises from above/before], II, 107, which we said before; as 110. *Tōn anōthen rhēmatōn* [of the words from above/before]. *Anōthen hēmas edēmiourgēsen* [he created us again/from the beginning], III, 495, anew.
*anōthen kai ex archēs* [from above/before and from the beginning], I, 1124, are either synonyms, or that means, from then on from the most ancient times. So also I, 1128 extr., 1500, 1531; II, 512, 546, 1295; III, 126.
*anōthen memathēkamen* [we have learned long ago], IV, 1157, long ago.
*anōthen oikētorōn plērōsō* [I will fill from above/before with inhabitants], I, 1579, i.e., *hōs anōthen* [as before], as above.
*anōthen proginōskōn* [foreknowing from before], I, 1145.
*anōthen proēgoreusen* [he foretold before], III, 512.
*anōthen prosetaxen ho Theos* [God commanded before], II, 432.
*anōthen synēthēs autois* [long familiar to them], I, 1308.
*anōikodomei* [he rebuilt], III, 1117; for the simple verb.
*anōlethrois aiōsi* [in indestructible ages], IV, 924.
*anōphelēs*, III, 899, harmful.
*axia*. Not *kat' axian* [according to worth] is the slave Christ, but *kata physin* [according to nature], as a man, II, 971.
*axiai angelōn* [worths/ranks of angels], I, 10; they seem to be distinguished from the heavenly host, so that they are archangels, the chiefs of the angels.
*theotēs kat' axian* [divinity according to worth], true, natural, III, 744.
*axiagastos anēr* [a man worthy of admiration], Josephus, I, 298.
*axierastous hēmas pepoiēken ho Despotikos thanatos* [the Lord's death has made us worthy of love], III, 403.
*axioktēton athlētēn* [an athlete worthy to be won], IV, 1070. To God; one capable of sustaining contests.
*axionikoi*, IV, 855, victors, bringing back a decorous victory; IV, 789, 922, apt for victory, instructed for it, equal to bringing back victory, victors. Here *axios* is evidently for *hikanos* [capable].
*axiopiston tou nomou* [trustworthy of the law], IV, 469, so that it might be believed to be divinely given, [and] be kept.
*axios*, I, 685, *hikanos* [capable].
*axios Theou* [worthy of God], III, 1146, and soon *axiōtatos*, an ascetic, having left his relatives, not even sustaining the sight of them.
*axios ouranōn presbytēs* [old man worthy of the heavens], III, 974.
*axia aiōniou zōēs gegenētai* [she has become worthy of eternal life], II, 92, Rahab, *di' autōn* [through them], through the explorers saved by her: because, namely, she came into the assembly of the true people of God, by faith, Hebr. 11.
*axia Theou ktisis* [creation worthy of God], V, 933, which thinks and acts in such a way that it is approved by God.
*axiou tēs charitos* [worthy of the grace], I, 350, apt for receiving the benefit. Soon he explains *axiōthēnai*, he has obtained.
*axion tēs energeias* [worthy of the operation], of the devils.
of receiving it. *axioi* A I, 1064 extr., for *hikanoi* [sufficient], or those to whom God might wish to grant it. III, 279 init., rightly used the favor of God. *axioi* [worthy] of heavenly salvation, II, 382. *axioi amoibōn* [worthy of returns], that is, God, II, 162. *axioi* [worthy] of divine grace for the purity of the soul, II, 916. *axioi ouranōn* [worthy of heaven], III, 277, so adapted that they can be received into it. *axioi sōtērias* [worthy of salvation], II, 1295, those who have obeyed the warning of Elijah. *axioi pheidous* [worthy of sparing], I, 136, so adapted that God can spare them. *axioi charitos* [worthy of grace], I, 788, not all; i.e., those who desire it, receive it, live from it, and use it rightly. *axiōi apōleias* [worthy of destruction], III, 535, he himself explains: those who have deprived themselves of salvation. *axiois* [worthy], II, 1307, opp. to those who lack perfection, namely those worthy of greater virtue. *axioi* [worthy] eternal happiness will be given, IV, 451, i.e., those who have conducted themselves here so that they might now be able to be graced, preserving the holiness of God. *axiois* [worthy] Christ gives the Holy Spirit, V, 39, 1105, to the faithful, to those desiring it, and rightly using it, made fit through Christ to receive it. *axiois apokalypseōs* [worthy of revelation], those receiving it, II, 119. *axiois dedōrētai hē charis* [to the worthy has been gifted the grace] (of the Spirit) III, 84; therefore he places *axious* [worthy] even before grace, those who might wish to receive it, and offer no impediments. *axious apolausai tēs sōtērias* [worthy to enjoy salvation], III, 683, that those who can might be capable and become saved. Add II, 737, 1445. *axious eklogēs pisteusai* [worthy of the election to believe], III, 699, that they might believe those who were capable of receiving the destined salvation. *axious energeias* [worthy of the operation], IV, 285, of the devil, fit for it to be received and applied. *axious theognōsias* [worthy of the knowledge of God], III, 117, who grasp and receive it. *axious poimainei* [worthy he shepherds], II, 123, who wish and rightly apply it. *axious sophizousan* [worthy he makes wise], V, 121, desiring, offering themselves and adapting themselves to receive it. *Axious stephanōn apoinēn* [may he make those worthy of crowns carry them away], may he cause that they take away the crown. *axious philanthrōpias* [worthy of philanthropy], III, 107 extr., so affected and living that they do not hinder the benevolence of God in themselves. *axiousthai pheidous* [to be deemed worthy of sparing], I, 474; below, *tuchein eleous* [to obtain mercy]. *axioumenos baptismatos* [being deemed worthy of baptism], I, 24, 307. *axioumenoi tou Despotikou haimatos* [being deemed worthy of the Master's blood], II, 1291; it could here generally mean being cleansed by the blood of Christ; but you may also understand, from the usage of Theodoret, those enjoying the blood of Christ in the Holy Supper. *axiocreoi kērukes* [trustworthy heralds], fide digni [worthy of faith], II, 524. *axiocreōs logos* [trustworthy word], III, 704, a word worthy of faith, and one that can move others, efficacious. *axiocreōs nomothetēs* [trustworthy lawgiver], III, 563 med. *axiocreōs kai logōi hyposchnoumenos* [trustworthy and promising by word], II, 777, worthy of faith. *axiocreōn* [trustworthy], IV, 1102, worthy of faith, to be observed, to be heard. *axiocreōn aitēsin* [trustworthy petition], III, 712, not to be rejected, easily to be admitted. *axiōō* [to deem worthy], *ēxiou therapeutai ton prophētēn* [he deemed worthy to heal the prophet], I, 519, he applied to him, performed it: itself being secondary. *axiōtheis* [having been deemed worthy], III, 12, concerning the name of Paul, as the better name than Saul. *axiōtheisi sōtērias* [to those deemed worthy of salvation], having obtained its abundance, I, 861. *axiōthēnai taphēs* [to be deemed worthy of burial], I, 407 init. and 458, for *tuchein* [to obtain], not even by the slightest condition of dignity. *axiōthēnai oiktou* [to be deemed worthy of pity], I, 945, for *tuchein*. *axiōthōmen* [let us be deemed worthy], III, 97 init., let us obtain, let us be rendered capable of them. *axiōsas touton tou baptismatos* [having deemed him worthy of baptism], III, 711. *axiōsei hēmas ho Despotēs ekeinēs tēs doxēs* [the Master will deem us worthy of that glory], III, 483 init., he will give it to us. *axiōsei pasēs kēdemonias* [he will deem worthy of all care], II, 469; God to men. *axiōsei pheidous* [he will deem worthy of sparing], II, 347. *ēxiōse to sōma tēs paramythias* [he deemed the body worthy of consolation], I, 424: instead of, he allowed it to obtain, to enjoy. *axiōmatōn henōtēs* [unity of dignities], V, 12, not of nature or substance, but of dignity. *aoraton* [invisible], I, 727; II, 1503 init., whose cause and manner no one may see: through an angel. *aoriston* [indefinite], I, 1509, without condition. *aoristōs* [indefinitely], I, 301, without condition, simply. *aoristōs tous ichthuas thēreusantes* [having hunted the fish indefinitely], IV, 637, indiscriminately, without any distinction between good and bad. *ap' archēs* [from the beginning], V, 1173 extr., read joined as *anarchēs* [without beginning], of the human nature of Christ. *apangelias* [of announcement], V, 1168, of enunciation. *apangellō* [I announce], IV, 1061, undoubtedly to be read *anaingellō* [I request], I ask, I beg, I pray. *apagoreuei* [he forbids], III, 75: saying, "far be it," as if detesting and averting an atrocity. B
*apagoreutikon logon* [a forbidding word], III, 71, "far be it," as if a detestation of an omen. *apagousan eis tēn zōēn* [leading into life], II, 646: for *agousan* [leading]. *apathanatizomenoi* [being made immortal], I, 1003: from the supplement attributed to baptism. *apatheia* [impassibility], I, 937 med.: is posited as the effect of incorruptibility, and the hypothetical cause of sinlessness. *apatheian* [impassibility] Christ wished to give to us *dia pathous* [through passion], I, 1389, freedom from death and eternal punishments, or holiness. *apathēs* [impassible], IV, 795: attributed to atoms, because they cannot be cut or changed. *apathēs tēs gennēseōs* [impassible of the generation], IV, 387, without change. *apathēs biōtēn* [impassible life], III, 1007, hard, as if they felt nothing, needed nothing. *apathous* [of the impassible], III, 602, read *apathous*. *apathōs gennan* [to be born impassibly], V, 1138 (a foolish expression of the heretics, Apollinarians and Eutychians). *apathōs gennatai ho Huios, apathōs ekporeuetai to Pneuma* [the Son is born impassibly, the Spirit proceeds impassibly], V, 943. *apallagēnai hamartēmatōn* [to be released from sins], I, 756, to obtain forgiveness. *apallagē tēs prosēgorias* [to be released from the appellation], V, 56, such a name does not fall to him. (Verily he hints, certainly he posits hypothetically, that Christ existed as a man separated from the Word, for he says, through the assumption of the form of a servant this was done.) *apallattei* [he releases], IV, 621, simply, he frees from care; *thorubou* [of tumult], to be repeated from *thoruboumenon* [being tumultuated]. *apallaxai autous zugōn* [to release them from yokes], IV, 1101, so that they might not be forced from the yoke, 2500, which they could offer nothing, to exact tax; but others would be assigned to them in their stead. *apallotriois auton tēs tōn adelphōn eusebeias* [he alienates him from the piety of the brothers], I, 69, he shows that he was not pious, like the brothers. *apantas* [all], III, 56 med., viciously for *hapantas*. Idem III, 63 init., I would have read *hapax* [once]. See Index of Things V, Baptism at this place. *apantēsai tōn marturōn ton arithmon* [to be present in the number of the martyrs], II, 666, to be present, to intervene. *aparallaktos, hē autē* [unvarying, the same], V, 993: this Macedonius later denies. *aparamuthēton timōrian* [inconsolable punishment], II, 982. *aparas* [having departed], III, 952, dead. *aparemphaton esti to egeirsthe* [the "arise" is an infinitive], I, 1496, infinitive. It would seem that it should be written *egeiresthai*. But then it was not useful to be noted: rather he should have said indicative, *oristikon*. But not even this is sufficiently noted here; but it is plainly for the infinitive, your "to rise," that you rise. *aparktiān, aphēliōtē pelazonta* [approaching the North, [and] to the East], III, 1144. *aparnēsamenos chreian puros* [having denied the need of fire], III, 1240 init. *arnoumenoi to pōlōn* [denying the colt], III, 1275, rejecting. *arnoumenoi edōdēn* [denying food]. *aparchē. Aparchēn hēmeteran ho Logos aneilēphōs* [first-fruits. Having taken on our first-fruits, the Word], I, 654, i.e., nature, namely from which he would derive his own, which would be for him a first-fruit, the matter (of a temple, as he says, to be built), in that sense in which Rom. 11, 16. *aparchēn* [first-fruit], *phurama* [lump] Paul distinguishes. Thus also he speaks, I, 755 extr., 787 init., 1178; III, 94; IV, 422, 1299, 1301. *Aparchē phuseōs anthrōpeias* [First-fruit of human nature], I, 734. *phuseōs hēmeteras* [of our nature], I, 860, V, 36. *hēmōn* [of us], IV, 40. *ex hēmōn* [from us], II, 556. Christ, the first of men, as man, I, 806: therefore it is said he prays for us. Add I, 1072, 1397; III, 269. *aparchē anastaseōs* [first-fruit of the resurrection], Christ, III, 745. *aparchēn* [first-fruit] he explains, Hippolythus IV, 232. *aparchai* [first-fruits], I, 174, that which is consecrated to God from spoil. *aparchas prospherein Theōi* [to offer first-fruits to God], III, 1196. It is attributed also to Christians, namely for supporting the Church and priests. *aparchas ponērias* [first-fruits of wickedness], servants draw them from the evil example of masters, IV, 610. *aphormas* [origins/seeds], seeds. *aparchomenos* [beginning], I, 946, 959, beginning, for simple. *apasa sōtēria* [all salvation], II, 1626, sum, perfect, solid. *apastia* [fasting], abstinence from food, III, 1195. *apatē pneumatōn* [deceit of spirits], I, 899 init. and extr., of demons (Hebr.), for *apatēlōn* [deceitful ones]. *apatēn* [deceit], II, 1087, he calls the gods of the pagans themselves. *apatores* [fatherless], III, 993, Arians. He plays from the ambiguity,
being that they were destroying those wandering in the Son, and the Father as Father, and had abandoned the reasoning of the orthodox Nicene Fathers. *apedoucholoun* [they were turbulent], III, 264, they were disturbing, they were deceiving. *apegnōn tēs sōtērias* [I despaired of salvation], II, 324: for the accusative. *apedocheto ton skopon* [he accepted the purpose], I, 1584, he approved. *apedueto labas* [he stripped away the handles], V, 1161, he escaped the unattempted snares of captious arguments. *apedōke* [he gave back], I, 1361 middle: for *edōke*, that is, from a promise. *apethei ponēria* [wickedness is disobedient], I, 737. The codex has *ponērian*. These things seem alien; for they neither cohere, nor do they fall upon Christ. The meaning might be: he was destitute of wicked sense and custom. *apetheias* (tas) [acts of disobedience], II, 490. *apeikasmēnēn pardalei* [likened to a leopard], II, 439, under the image of a leopard. *apeilēn thanatou* [threat of death], III, 291, danger. *apeilēphen* [he has received], V, 101. John the Baptist, John Chrysostom. (It can mean: he took to himself, to his own fellowship, in the heavens; or, he received a namesake successor.) *apeilōn aristeuein* [threatening to excel], I, 598, boasting, bragging, promising. Homeric, and Horace: "Threatening many and beautiful things." *apeirastos autōn* [untempted by them], IV, 560, unharmed by them. *apeirēkuias tēs physeōs* [of the nature having failed/given up], III, 101, when through nature every hope had been taken away. *apeiron* [infinite/unbounded] (goodness) fluctuates with *aporrhēton* [ineffable], I, 55. *apeiron poimena* [an infinite/unbounded shepherd], II, 1650. Some wish this to be Antiochus Epiphanes, as one who foolishly forced his own sacred things: but it also denotes *asebē* [impious]. *apekalupsen* [he uncovered/revealed], I, 594. Another reading, *apekampse* [he bent back], is preferred, but the explanation *edidaxen* [he taught] agrees with the former. *apekalupse* [he uncovered], I, 928 beginning, concerning the Holy Trinity, certainly quite obscurely. *apekampse* for *apekalupse* var. I, 594. *apekēruxen* [he excommunicated/heralded away], III, 893, he had removed from the Christian assembly and the episcopate. *apekēruxan* [they excommunicated], IV, 1228, they removed from the communion of the Church. *apekēruxan*, IV, 1277: the chapters of Cyril: opposed to *ebebaiōsan* [they confirmed], and soon: the doctrine of the apostles. *apekēruxan*, they condemned. *apeklērou kairō harmodiō tēn parousian* [he allotted the coming at a fitting time], IV. *apeklērōse* [he allotted], II, 747, he gave, he assigned. *apeklērōse chōran hautē* [he allotted this land], IV, 524, he received, he has. *apeklērōsen hēmas eis tautēn tēn zōēn* [he allotted us to this life], III, 405. *apechnes* [you faded away], II, 502. Cod. n. 37. *apeknaien*. *apekopsa elpidas* [I cut off hopes], I, 1479: for the middle voice: I cast off hope. *apekrinen hē physis* [nature distinguished/selected], III, 686, golden and silver vessels; their material in itself surpasses the material of others. *apekrupsen* [he hid/covered], I, 461 line 4, he overcame by his wisdom. *apekrupse tōn allōn tēn asebeian* [he hid the impiety of the others], I, 539, he overcame, left behind him. *apekrupse*, III, 890 beginning, he overcame, he surpassed. *apektonosi* [to those who have killed], IV, 1221, who harass us with exile, degradation, restriction, deposition. *apelabon pronoias* [I received of providence], I, 1094: I obtained, I enjoyed. *apelthō enthende* [I shall depart from here], III, 1124, I shall have died. *apeleiphthē* [he was left behind], III, 755, he did not come to the council. *pelekēta* [hewn] logs, what? I, 479. *apeleutheron kalein eiōthamen ton ek doulōn gegenēmenon* [we are accustomed to call a freedman him who was born from slaves], III, 207, i.e., born from a slave free, or from the number of servants. *Apellaion*, II, 1622: the month of Casleu of the Jews. *apemnēmoneusamen* [we have mentioned], III, 1155: for the simple: we made mention. *apemnēmoneuta*, ibid.: erroneously for *apemnēmoneusa*. *apempolēsai* [to sell off], I, 1347: for *pōlēsai*. *apempolēsas* [having sold off], II, 1174 beginning: by *o* for *ō*, and for the simple, with *apo* and *en* redundant. *apempoloumenoi* [being sold off], I, 881, driven from one place to another. *apempoloun* [they were selling off], III, 802 beginning: participle. *apempolousai tēn hōran* [selling off the time], II, 1276; IV, 602, 611. *apempōlountes* [selling off], II, 854 beginning, 899 exterior: here correctly with *ō*. *apempōlousa* [selling off], II, 902. *apeneiman sphisin autois to krinein* [they assigned/arrogated to themselves the judging], III, 186, they had taken, they had arrogated. *apeneime ta men tēs gēs eis pedia, ta de eis orē kai napas* [he assigned the parts of the land to plains, and [others] to mountains and glens], I, 1132: for *epoiēse* [he made]. For the earth itself is divided thus. Or *eis* for the dative, he assigned some parts to the mountains, others to the plains. *apenemē autō* (Mosi) *ho laos* [the people assigned [attributed] to him (Moses)], II, 824. If the reading is true, it signifies: that he received him, responded to him. But the codex no. 20 is most elegant: *epēmanē* [he was enraged/he showed favor]. *apexusas tōn metōpōn tēn aidō* [you scraped away the shame from the foreheads], III, 1048. *apeptusan panta* [they spat out [rejected] everything], I, 1358, they neglected, they did not regard, they did not act appropriately toward them. *aperigraptos ho Theos* [the uncircumscribed/infinite is God], I, 25, he is everywhere present. *to aperigrapton tou Theou* [the uncircumscribed nature of God], I, 27, is absent to man as to nature; but it imitates by the speed of thinking, which meets all things. *aperigrapton charin* [uncircumscribed grace], III, 812, most high. *aperigraphon* [uncircumscribed], God has in essence (ubique praesens), in wisdom (omniscius), in power (omnipotens), I, 28. *aperigraphon* of God, I, 25, so that he does not have a body, because he is everywhere. *aperigraphos ouk estin hē lēphtheisa physis Christi* [the assumed nature of Christ is not uncircumscribed], IV, 1253 exterior. *aperigraphon* is not the body of Christ, nor after the resurrection, IV, 1308. *aperiergōs dechesthai* [to accept without over-curiosity], I, 807, without *polupragmosunē* [busy-ness/over-curiosity] and anxious care, how it might be done. *aperimerimnōs* [without anxiety], V, 63. *aperitton bion* [a life without superfluous things], I, 1388: *aktēmona* [possessioless], or *enkratē* [self-controlled]. Not flowing with wealth or luxury. *apesbesthē Diocletianus* [Diocletian was extinguished], III, 1086. *apesbē hē charis* [grace was extinguished], was taken away, II, 731. *apesbēn chortō paraplēsiōs* [I was extinguished like grass], I withered away, I vanished, I, 1316. *apeskirtēsan* [they leapt away], IV, 888, terrified and indignant they had fled, they had refused to obey. *apesteilamen* [we sent away], III, 902 beginning: for *epest.* we wrote. *apesteile* [he sent away], III, 808 exterior: for *epest.* as it is in no. 15. *apesteilen Corinthiois* [he sent to the Corinthians], III, 406. It seems that *epesteilen* [he wrote to] should be read here also, for the ellipsis is harder, *epistolēn* [a letter] or *grammata* [letters]; and the words follow, which he had written, even if *gar* [for] and *phēsi* [he says] are inserted here. But *epesteilen* is also, he wrote, he gave letters. *apeschēkōs* [having kept away], II, 336: it is read instead of the received, *oi paides mou* [my children]. If the reading is true, it signifies: who received from me benefits abundantly. *apeschoineuse* [he separated/fenced off], III, 902, he did so that they might make a division among themselves. *apeschoinisthēsan tēs basileias* [they were fenced off from the kingdom], I, 1486, separated. *apeteine makrous logous* [he stretched out long discourses], I, 129. *apetemon ton Iakōbon* [they cut off/beheaded James], II, 367, they beheaded him: if indeed the discussion is about the Great [James]. But the following things speak about the Lesser, from tradition: so that it is more, they killed, they removed. *apetumpanisan* [they beat to death], I, 929. *apeuthusmenon enteron* [straightened bowel], IV, 534, rectum, Mastdarm. *apeuchetai autō lupēra* [he prays away painful things from him], II, 1147, he detests, he asks God that he might avert, and signifies that he wishes this. *apephanthē* [he was declared/revealed], I, 524: *gegone* [he has become]. (And the tense is less common.) *apephanthē hiereus* [he was declared a priest], III, 589. *apephanthēsan chōristhentes* [they were declared separated], III, 874 beginning: for *echōristhēsan*. *apēgageto Pneuma to hagion* [the Holy Spirit was led away/added], V, 123: read separately *apēgage to Pn.*. *apēggeilen ton Patera didaxai tous apostolous* [he announced/requested the Father to teach the apostles], IV, 378: for *epēggeilen* [he promised]; he asked the Father that he might teach the apostles. *apēggeilen* is read for *epēggeilen*, I, 297, n. 4. *apēlausamen* [we have enjoyed/received], III, 1302, we shall have received, that we also have them now. *apēlausan hēgemonōn* [they enjoyed/received [leaders]], IV, 602, they received bad leaders. *apēlausas sōtērias* [you enjoyed/received salvation], III, 717 beginning: *etuches* [you obtained], *nun ouk oun apolauois* [now therefore you may enjoy]. *apēlaüsate Pneumatos* [you enjoyed/received the Spirit], III, 422, you received, and you enjoy [it] even now. *apēlaüsate toutōn* [you enjoyed/received these], III, 167, in the same sense. *apēlaüse sōtērias* [he enjoyed/received salvation], II, 1670: for *elache* [he obtained by lot], and he continues to *apolauē* [enjoy] now.
A *apeleimménon*, IV, 671, deleted. *exaleiphas* (blotted out), Paul. *apêlthen eis to synedrion* (he went into the council), IV, 1280: for *epanêlthen* (he returned), he returned. *apēllátteto tais prosbolais* (he was being freed from the assaults), III, 1284: for the genitive. It refers to another genitive, *detōn*. *apēllotríosan* (they alienated), I, 951, the Holy Spirit from the Father and the Son; opp. *synedóxasan* (they glorified together), in one faith of the Trinity. *apēmpóloun* (they were selling off), II, 1417. *apēnémous liménas* (windless harbors), II, 279: for *anemous*. *apēnéchthēsan aichmálōtoi* (they were carried off as captives), I, 1244: for *apēchthēsan*. *apēnē* (four-wheeled carriage), I, 396: the same as *lampēnē* (carriage). *apēnta ekeinois tēs syngnōmēs* (he met/offered them forgiveness), V, 89. This should be construed thus, if the reading is sound: perhaps, *tō tēs syngnōmēs*, [implying] that forgiveness might have happened to them. *apētei* (he was demanding), with the infinitive of the verb, IV, 1158 init. *apētēse tēn proskynēsin tēs eikónos* (he demanded the proskynesis of the icon), II, 1138: *apo* is redundant; it signifies *ekéleuse* (he commanded). *apēcheis apeilaí* (echoing/terrible threats), I, 1393, terrible, unheard-of. Perhaps *apēneis* (harsh)? *apēchés kērygma* (an echoing/terrible proclamation), II, 1471, a terrible sermon. *apēchōn porrhēseōn* (echoing/terrible predictions), II, 1308, terrible [things]: perhaps *apēnōn* (harsh/cruel). *apēchēsin theian enēchein* (to sound a divine echo), V, 90. *apistēseis tē anastásei* (do you doubt the resurrection?), IV, 650, do you doubt it. *apistoúsi tē anastásei* (they disbelieve the resurrection), IV, 99: for those who deny it. *ápiston* (unbelievable) that God can be described, by way of absurdity, V, 955. *ápistos* (unbelieving) Uzzah, touching the ark, V, 74. *ápistoi* (unbelievers), who were building the tower of Babel, V, 75. In both cases it signifies stubborn, disobedient, not obeying God. *ápistoi*, I, 1249, are called those who offer repentance to God. *ápleiston*, III, 1105 med.: erroneously for *áplēston* (insatiable). *haplē eisodō* (with a simple entry), III, 990, as if he were to enter the city alone, without assistance. *aplēstía trophēs* (insatiability of food), IV, 627 init., concerning wood being gathered without measure. *aplēstían philanthrōpías* (insatiability of philanthropy), in God, IV, 267. *aphlēstou trophēs* (of insatiable food), III, 1115 extr.: by hypallage: which he had loaded *aplēstōs* (insatiably). *áplēton* (for *áplēston*) (insatiable) philanthropy of God, IV, 267. B *aploïkōs* (simply/guilelessly), II, 1557: opp. *panourgía* (craftiness), III, 308. *aploïkōs* he took food, which he might set before others, without pretension and the pomp of eating ascetically, III, 1149. *aploïkōtērous* (more simple/guileless), III, 1131 init. *aploús alazoneías trópos* (a simple/plain mode of arrogance), II, 1105: opp. *antikry antítheos* (directly anti-God/contrary). It signifies, therefore: light, tolerable, common/vulgar. *haplōthénta thēratra* (spread nets), IV, 668. *haplōs* (simply/just), where *allá* (but) follows, it generally signifies *otiosē* (idly), rashly, without cause and counsel, an added word, I, 1052, 1523, 1574; II, 416, 438, 1076, 1078 extr., 1316, 1456, 1589, 1655; III, 31, 87, 156, 250, 292. *haplōs* does not forbid both, I, 149, i.e., as if it were one and the same thing; but, by distinguishing with *mēde*, it teaches that they are two distinct things, and that one must be on guard against each without the other. *haplōs*, I, 758 extr., opp. *all' eidōs, hōs díkaios kai philanthrōpos ho Despótēs* (but knowing how just and philanthropic the Master is). The sense is: not rashly, not without a reason on which I might rely. *haplōs*, I, 1308, idly, without a serious cause, because it seemed so. *haplōs*, I, 1534: *tē sē phōtizomenos aiglē* (illuminated by your radiance). It signifies: by myself, by my own volition. It may also be rashly, without certain knowledge. *haplōs*, II, 1075 extr., lightly, perfunctorily; opp. *erōtēseis prosagagōn* (bringing forward questions). *haplōs* is purely redundant II, 1084 init. *ouk eis logismoús haplōs* (not merely into calculations). For he explicitly set aside calculations as useless. It could be translated as if for an adjective: he did not consume time on empty meditations. *ouch haplōs plékei ton hýmnon* (he does not merely weave the hymn), ibid. opp. *all' hýlēn poiouménos tēn heureisīn* (but making the discovery the matter/subject). It signifies, therefore, universally, entirely, in general expressions: but properly concerning one thing. *haplōs* explained as *mátēn* (in vain), II, 1091 init. *haplōs* II, 1119 init.: opp. *dedidagménos hypo tou Dabíd* (taught by David). *haplōs* II, 1366: opp. that which also appeared to Him C God, and He had spoken with him. It signifies merely, as if commonly, without great display and as if with pomp. *haplōs* II, 1605 extr., solely, as V, 925 init. *haplōs*, III, 264: opp. *allá prōton* (but first), i.e., earlier. It signifies: immediately from the beginning, without an introduction, abruptly. *haplōs*, II, 1500; III, 442, indiscriminately. *haplōs*, II, 452, without a cause, namely a preceding one in the thing itself (not impelling, or final, as elsewhere). *haplōs*, IV, 191, solely, only, or rashly, without order, on account of the following *kata dianomēn* (according to distribution). *haplōs*, by chance, IV, 646. *haplōs*, and as it happened, II, 1186: opp. *meta déous kai phríkēs* (with fear and trembling). *haplōs ou dídōsin, allá tois syniénai bouloménois* (He does not give indiscriminately, but to those willing to understand), II, 1085, not indiscriminately, not to all, not to the unwilling or negligent. *haplōs meta taúta légéin* (to speak simply after these things), II, 422, falsely, rashly. *haplōs ouk échomen* (we are simply/totally not having), III, 762, alone, without Christ. *ouch haplōs timōreitai* (He is not simply/merely punished), II, 1139: opp. *allá phrenoblabeía* (but by madness): it signifies lightly, gently, moderately. *haplōs théin* (to run simply/merely), II, 1332 init., only; or, blindly, so that they cannot be held back. *haplōsại tēn cheira* (to stretch out the hand), I, 1564. *haplōsạs*, IV, 159. Chrysost. *apó* I, 299. *apó kēdous óntes* (being fresh from a funeral), recently mourned. I, 982, *apó gēs eukarpían* (a fruitfulness from the earth), for the genitive, the *apó* being redundant, according to the custom of Thucydides. (For also p. sem. init. *gēs akarpían*). I, 768, *apó* and *hypó* are variant, n. 9. I, 1457, *apó tou paidós exelásthēn* (I was driven out by the boy): codex has *hypó*. II, 25, *apó tēs prosēgorías plēttésthō* (let him be struck by the name/designation): for *hypó*. II, 1025, *apó triōn pēchēōn* (from three cubits), *apó* is redundant. II, 1187, *apó tēs oikouménēs poliorkoúmenos* (being besieged by the inhabited world). II, 1439, *apó tou prophētou legoménōn* (things said by the prophet): for *hypó*. II, 1474, *apó tosountōn onomazómenos* (named by so many). III, 3, *apó chrónou táxin* (the order of time), the order which follows time, *kata chrónon*. III, 7, *apó tōn grámmatōn therapéian* (healing from/by the letters): for *diá*. III, 25, *apó tōn érgōn anoētous sphas autoús apéphēnan* (they showed themselves to be senseless by/from their works): for *diá*. III, 84, *apó Christou tetychēkótes tēs sōtērías* (having obtained salvation from Christ). III, 190, *apó pathēmátōn, charismátōn, semnúnesthe* (be proud on account of the sufferings, the gifts), because of them, for them. III, 443 init., *apó tēs cháritos kybernōmenos* (steered by grace): for *hypó*. III, 445, *apó toútōn poimainoménois* (pastured by them): for *hypó*. III, 845, *apó Alexándrou kathērēsthai* (to have been deposed by Alexander): for *hypó*. III, 1028. *apó smikrótētos lanthánéin* (to escape notice from/because of [their] smallness), n. 6 is *hypó*, more solemn; but *apó* also denotes cause. IV, 211 med., *apó* for *diá*, twice. IV, 1202, *apó triōn milíōn tēs póleōs aphéstēka* (I stood three miles from the city): for *trisí milíois*. IV, 1316, *apó monōn triōn apéchomen* (we are three stages away), at three stations, a three-day journey, from the city. V, 1002, *apó tēs Kainēs Diathēkēs heurein* (to find by/from the New Testament), in the N.T., by help of the N.T. *apobállei* (he throws away), IV, 502, he shakes off, pours out. *apobolē apóllytai* (loss is lost/perishes), V, 982, that which it loses, that which falls away from it, *to apoblēthén*, loss/waste, *Abgang*. *apoboukolein* (to lead astray), IV, 964, to deceive. *apoboukolēthōmen*, IV, 763, we might be deceived, abducted. *apoboukholētheísi* (those deceived), III, 276, deceived, led away from the true path. *apoboukouloúmenon*, III, 1046, blinded. *apogeúōn*, III, 1982, commanding to taste, presenting to be tasted, as if to the tip of the finger (which he adds) brought to the mouth of the readers. *apógonos* (descendant), II, 1312, great-grandson. *apógonos tou Abraám* (descendant of Abraham), IV, 610, 618, Joseph, great-grandson. *apogónous*, I, 1344, D grandsons, properly. *apographēs* (census/registration), IV, 1101, of commanded tribute, *Grund- und Vermögen-Steuer*. *apodedēmēkótos* (having gone abroad), III, 1166, dead. *apódeixin prophēteías poioumenos* (making a demonstration of prophecy), I, 1381: for explanation. Hence, from that fact, he explains the prophecy: he shows that it refers to that. *apodérontos tou phlogmoū ta gymnạ* (stripping the naked parts of the inflammation), II, 926: for *apodaírontos* (flaying), stripping, as if excoriating; which he attributes to the heat, because it loosens the skin. *apodexámenos* (accepting/approving), I, 680, 1361, approving, praising, loving. *apodechómenos* (approving), III, 444; IV, 602, approving, loving, cultivating, cherishing. *apodēmias* (of traveling abroad), III, 546, of going to and fro. *apodēmían enteuthen* (a departure from here), III, 1220, death. *apodidráskōn ton huión* (fleeing [from] the son), I, 626, 644, 1449, fleeing because of the son. *apodidráskousi tēn iatreían* (they flee [from] the treatment), IV,
[ἀποδράσωμεν τὴν προσκύνησιν], IV, 763, let us avoid, let us detest. [ἀποδιδόμενα οἴκῳ], II, 532, vessels, remitted to the temple. [ἀποδίδως σαυτῷ μεγάλα], "you assign great things to yourself," i.e., you assume or arrogate, V, 234; "its enemies," i.e., its body shall be snatched from their power, and then it shall be immortal. He said "they shall render," because it had been in their power; and at the same time because they provided the occasion so that it might appear immortal. [ἀπόδος τῷ βασιλεῖ], III, 869, give. For the Empress had sent. [ἀποδοῦναι νίκην τὴν φύσιν], IV, 663, so that men (in Christ) might conquer the devil, and repair the damage inflicted by the sin; so that they might provide through Christ the man, that the devil might lose his right and power. (n. 58, [τῇ φύσει], to nature, to men; so that [ἀποδοῦναι] might be predicated of Christ.) [ἀποδοθέντος λόγου], II, 274, posited, added. [ἀποδοθείσας διανοίας], III, 781, set forth, of which an account has been rendered. [ἀποδιοπομπούμενοι βλάβας], IV, 912, he attributes to the martyrs; because the pagans used to speak thus of their own gods. The word [Διός] in this name should not be pressed, because it alludes only generally to the pagan name of Jove. [ἀποδράσει], I, 1029 init. : read [ἀποδρᾶσαι]. See [Ἀποδιδρ]. [ἀποθέμενοι τῆς ἀκτῖνος τὸ λυποῦν], I, 872 extr. Cod. [ἀπωθούμενοι], more aptly covering oneself with shadows [σκιαδίοις σκεπόμενοι]. But that too can be understood as the Latin [deponere] (to put away) a grievance or thirst, meaning to repel. [ἀποθέσθαι τὰς προσφερομένας ἐπιβουλάς], III, 461 init. Cod. n. 14 [ἀποτίθεσθαι]. It does not fit; perhaps [ἀπωθεῖσθαι], as the Latin version seems to have either read or accepted it. [ἀποθεωθείς], V, 1085, the mind of Christ, united to the Word [τῷ Λόγῳ]. [ἀποθλίβομεν τὸν μυστικὸν οἶνον], II, 198, as in a wine-press, we enjoy the blood of Christ in the holy supper with consecrated wine. [ἀποθῶται], IV, 525 extr., a scribal error for [ἀπωθῶνται]. [ἄποιος], V, 1066, God has no circumscribed and determined qualities, as do created things. [ἄποιος ἄρτος], I, 1317: [ὁ ἄποιος ἄρτος τὸ σῶμα τρέφει], from the supplement. Corrupt perhaps, for [ἐπίγειος] (earthly), because it is contrasted with "that which is from heaven." Its meaning could be: that which does not have [ποιότητα], to wit, spiritual, celestial quality. But it seems corrupt. For it renders [ποιότητα] (quality) and in corporeal terms. Certainly, let [ἐπίγειος] (or [ἀπὸ γῆς]) be read. [ἀποίσει αὐτοῖς τὴν ἀἴγλην], will bring/carry to them splendor, III, 805. [ἀποκαίεσθαι], I, 186, to be burned up utterly. [ἀποκακήσας], III, 994, failing. [ἀποκαλέσαι ἀπὸ τῶν ὀνομάτων], IV, 1304. [ἀποκαλύπτοντες τὴν ἐνέργειαν τῆς ἐνοικούσης χάριτος], III, 240: they proved it by the deed itself. [ἀποκάλυψις προδείκνυσι τὰ ἐσόμενα], II, 472, whereby it is denied that Jeremiah lacked knowledge of the present. [κατὰ θείαν ἀποκάλυψιν], III, 645, he says that Timothy was made a teacher so that the apostles, being divinely warned, might understand that he was creating him thus. [ἀποκατάστασιν φύσεως εἰς ἑαυτὴν διὰ τῆς τῶν ἐντολῶν ἐργασίας], II, 163: [εἰς ἑαυτήν] (to itself), because he speaks of the numbers as taken in themselves. [ἀποκηρύττομεν], III, 843, we segregate from our fellowship and body, we excommunicate [ἀναθεματίζομεν]. [ἀποκηρύξαι αὐτοὺς καὶ θείων ἐξελᾶσαι συλλόγων], III, 898 init. [ἀπεκήρυξαν], [ἅπερ προὔτεινεν], ibid., they condemned, they disapproved. Add. p. 899 init. [ἀποκναίει τὸ ἄηθες], III, 1240. [ἀποκναίειν τὰς ὄψεις], I, 554, to afflict unpleasantly with a foul aspect. [ἀποκναίειν τῷ μήκει τοῦ λόγου], II, 1021, 1157, 1593; III, 1953; IV, 881, to weary. [ἀποκναίσῃ τὸ μήκος], III, 637. [ἀποκομίζειν], V, 27, to distort, to fashion errors by misinterpreting. [ἀποκριθεὶς εἶπε], II, 1189: he explains well, "he began the narrative." [ἀποκρύπτει], IV, 254: [τὴν ἀσθένειαν], human nature, Christ, at times; when He shows divine virtue. Chrysost. (Note, regarding the word and its being said of human nature.) [ἀποκρύψαντος δυσσεβείς], II, 5: by having conquered. [ἀποκρύπτονται οἱ ἀστέρες], II, 262, with the sun emerging. [ἀποκρύψαι], III, 1165, 1175, he might conquer. [ἀποκρύπτοντες], IV, 899, overcoming. [ἀπόκρυφοι βίβλοι], IV, 565, and mysteries [καὶ μυστικοί], which two here signify the same thing, namely, sacred books full of secrets. Therefore these are not those we call apocryphal here. He calls the spurious ones [νόθους] here. [ἀποκτώμενος], III, 252, he who voluntarily deprives himself of his riches. [ἀπολαύει τοῦ ποθουμένου], III, 181, does and obtains what he sought: he enjoys the thing sought. I, 555, [ἀπολαύσαντες τῆς θείας χάριτος], with God's help. II, 111, [ἀπολαύσασαν τῶν χειρῶν αὐτοῦ], when the feet were touched and washed by them, as for the apostles. III, 24, [ἀπολαύσαντες διδασκάλων]: for the present, or having obtained. III, 466, [ἀπολαύοντες τῶν γραμμάτων], to whom the letters were given. IV, 504, [ἀπολαύειν τῆς τοῦ Θεοῦ προμηθείας] he attributes to the air, as feeling and rejoicing. IV, 921, [ἀπολαύσαντες], having obtained, so that they might even now have it. IV, 1504, [ἀπολαυέτω τοῦ πόθου], let him do what he wishes; let him indulge his desire, be sated with the thing desired, enjoy his talent. V, 120, [ἀπολαῦον χάριτι], for [χάριτος]. [ἀπόλαυσις τῶν δικαίων] (masc.) bliss, II, 596. [ἀπολείπει], IV, 281, he overcomes. [ἀπολειφθῆναι], IV, 1260, to be omitted. Perhaps read [ἀπαλειφθῆναι], to be blotted out, because he adds, [ἐκ τῶν γραμμάτων]. [ἀπολειφθείς], varies with [ἀποληφθείς], III, 807, n. 10. [ἀπολειφθεῖσιν], III, 774, who had not come to the council. [ἀπολέσαντες τὸ λογικόν], I, 126, neglecting the use of reason. [ἀποχὴ τοῦ κακοῦ], II, 178: the refraining. [ἀποληφθείς], III, 807, seized by blindness. Or [ἀπολειφθείς], destitute of light. [ἀποληφθεὶς μέσος], I, 511; III, 368, dubious, whether to follow or to avoid, as if caught between two counsels and destitute. (Note also the genitives after [μέσος], [τῆς ἐντολῆς καὶ τῶν ἄρχων], I, 511. The whole is elegantly said.) [Ἀπολιναριασταί], V, 1079, 1094. [Ἀπολινάριος], with one iota, IV, 515, 562, etc. [ἀπολισθήσας τοῦ εἶναι Θεός], V, 2, (did not) cease to be God, (did not) depart from divinity. [Ἀπόλλω] (the accusative), IV, 886, penacute. [ἀπολογήσονται ὑπὲρ τῶν προτέρων ἁμαρτημάτων], II, 543, they shall confess them, seek pardon for them, and correct them in various ways. [ἀπολύει τὴν οἰκείαν φύσιν], IV, 122, perhaps [ἀπολαλύει]; certainly in this sense [ἀπολύει] means they dismiss, they put away. [ἀπολογισάμενος], III, 696 init. for [ἀπολογησάμενος]. [ἀπολουσμοῖς], II, 401. [ἀπόλυτον], IV, 150, absolute, not related to the condition of the Father. [ἀπολύτως], I, 9, absolutely, without addition, categorically; IV, 183, without exception or circumscription; IV, 371, in itself. [ἀπομεμένηκε], V, 44: for the simple [μένειν]. [ἀπομεμνημένους], I, 602, reciting, chanting. [ἀπομένειν], I, 189, line 5: read [ἀπονέμειν]. [ἀπονεμούσας ἐρίῳ τὰς χεῖρας], III, 1295, applying, engaging. [ἀπονοίας], III, 1185 extr., of confidence, arrogance, impudence. [ἀποξενωμένον] (for [ἀπεξενωμένον]) of God, V, 1057. The thought has not the Holy Spirit, which is contrary to the will of God. [ἀποξέσας τὴν λέπραν], IV, 665 extr.: having healed. [ἀποξύουσι τῶν μετώπων τὴν αἰδῶ], II, 425: add II, 784. [ἀποξύσης], I, 954, wash away, wipe away. [ἀποπέμπεται], I, 652, rejects. II, 1517, repudiate, spurn, do not hear, do not help, do not show mercy, do not have for His people. IV, 886, turns away, flees, does not wish to admit. V, 68, [ἀποπεμπόμεθα τὸ ἄχθος], we remove, we relieve ourselves of the burden. [ἀποπέμπονται τὸν ζυγόν], I, 618, they reject.
ἀποπίοιεν*, III, 1428 extr. *ἀποπληροῖ τὸ χρέος*, IV, 666, pays. II, 1101, *ἀποπληροῦντα*. II, 1348, *ἀποπληροῦντες τῷ Θεῷ λειτουργίαν*. II, 1350 extr., *ἀποπληροῦν λατρείαν*. II, 1435, *ἀποπληροῦντες μύρου τὴν ἀσωτίαν*. II, 1552, *ἀποπληρώσας*, accomplished, what he had willed from eternity. *ἀποπληρούμεν τύπον*, see *Τύπος*. *ἀποπομπαῖος, ἀποπομπή* (Levit. xvi): explained, I, 1150, from Levit. xvi. A symbol of the two natures in Christ, specifically the divine, which is impassible. *ἀποπτώσεως ἐπὶ τὸ χεῖρον*, II, 170. *ἀποῤῥέομεν εἰς χοῦν*, III, 1046. *ἀποῤῥέοντος τοῦ λογισμού*, I, 595, with the use of reason fleeing away. *ἀπόῤῥητον* varies with *ἄπειρον*, I, 53. *ἀποῤῥίψαι τῆς ἀγάπης οὐδέν δύναται*, II, 254, to abandon love; to cause it to cease to love; as if to cast down from love. I, 699. *ἀπορρίψαντες τὸ λογικόν*, not using reason. III, 1147, *ἀποῤῥίψας τὸν μῶμον*. III, 1110, *ἀποῤῥίψασαι τὴν αἰδώ*, possessing no shame at all. *ἀποῤῥοίαις ἐκ διαιρέσεων*, Christ does not come from the Father, III, 745. *κατ' ἀπόῤῥοιαν*, the Son is denied [to come] from the Father, III, 993, and by that name is called *ἀληθινὸν γέννημα*, not to be a *true* Son if by emanation, away from God, as *ἀπαθεῖ* (impassible), foreign—therefore also alien to his true Father, if *ὁμοουσίῳ* (consubstantial), and similarly *ἀπαθεῖ* (impassible). *ἀποῤῥύπτειν*, I, 1005 init., to cleanse from filth, *ῥύπῳ*. II, 775, *ἀποῤῥυπτομένων*. III, 1110. *ἀποῤῥύπτουσαι τοῖς ποσὶν ἱμάτια*, treading with the feet so as to crush the filth. III, 1201, *ἀποῤῥύπτων*. *ἀπορύπτουσι* (for *ἀποῤῥύπτουσι*) *τὸ σῶμα*, III, 193, they cast off the form (*τύπον*). *ἀποσείεσθαι τέχνην ἰατρικήν*, II, 325, to spurn, to repudiate, to hold for nothing, not to use it. *ἀποσίτους*, nauseated, IV, 586. *ἀποσκευασάμενοι τὸ δέος*, III, 1065. *ἀποσκιρτήσαντες πάσης εὐλαβείας*, III, 729. *ἀποσκιρώσαντος εἰς τὰς ψυχάς*, III, 741; regarding Satanic perception. Perhaps *ἀποσκηνώσαντος*. Others *ἀποσκιστής σαντος*. It could signify one who mocks. *ἀποσκορακίσῃς*, I, 772. *ἀποσοβεῖσθαι φωνάς*, V, 29, to deny that such things were said by the *Logos*. *ἀποσπάδας*, IV, 650, cut-off shoots, planted in the earth, seedlings, plant-sprouts, runners, cut-off branch, offshoot. *ἀποσπουδάζεται τὸ εἰδέναι*, V, 20, he is sedulously avoiding it, so that he may see what is truly profitable; he treats the matter in such a way as to neglect what is appropriate for the case. *ἀποσταλῆναι κύριον καὶ συλλειτουργὸν ἡμῶν*, III, 962. Hence it is clear (which we use against the Socinians) that it is not of an inferior to be sent. *ἀποστατῶν ἀγγέλων*, of evil spirits, III, 957. *ἀποστερήσωμεν ἑαυτοὺς τῆς τοῦ Χριστοῦ προσκυνήσεως*, IV, 1068, let us not withdraw ourselves, let us not deny it to Him. (Thus Paul *ἀποστερῶν*, 1 Cor. vii, 5, where *ἀλλήλων* must be supplied). *ἀποστερούμενοι τῆς παστάδος*, I, 640, excluded. *ἀποστῆναι*, III, 205, to commit divorce. *ἀποστήσομεν αὐτὸν τῶν λόγων καὶ πραγμάτων*, V, 56, we will deny that those things were said and done by him; we will say they are foreign to him. *ἀποστολεῖον*. V, 103, in the *apostolion* Theod. praised Chrysostom, doubtless at Constantinople or Antioch. *ἀποστολή*. *εἰς τὴν συνήθη ἀποστολὴν προχεῖν τὰ νάματα*, I, 1236 init., to teach and preach to the gatherings to which they are accustomed: like pouring into a receptacle through a conduit. *ἀποστολικῆς χάριτος καταλιπούσης Ἰούδαν, εἰσῆλθεν εἰς αὐτὸν ὁ διάβολος*, I, 380. III, 662, *ἀποστολικῆς χάριτος ἠξιωμένους*, worthy of the presbyterate, 1 Tim. v, 14. III, 727, 755, *ἀποστολικῶν χαρισμάτων* (apostolic gifts), with virtue, so that he might produce miracles. III, 806, *ἀποστολικῶν χαρισμάτων*, the same. III, 812, *ἀποστολικὰς φροντίδας*, concerning the health and propagation of the Church. III, 904, *ἀποστολικῆς πολιτείας*, which by a miracle he defended and delivered Nisibis. This he shortly calls *χάριν ἀποστολικήν*. III, 910, *ἀποστολικὴν ἐκκλησίαν*, a temple consecrated to the apostles. III, 935, *ἀποστολικῆς προεδρίας*, the Antiochene episcopate, as being most ancient, and usurped by Peter, as they claimed: add IV, 1157. III, 974, *ἀποστολικῆς χάριτος ἀνάπλεως*, a wonder-worker. III, 1034, 1036, *ἀποστολικὴ καθέδρα*, Roman. III, 1109, *ἀποστολικῆς λαμπηδόνος*, radiating the miracles of virtue. III, 1115, *ἀποστολικοῖς χαρίσμασι*, so that, upon his praying, the wicked might be restrained. III, 1045, *ἀποστολικὸν διήγημα*, an example of thaumaturgy, of prayers powerful for miracles. IV, 1150, *ἀποστολικὸν θρόνον*, the Alexandrian see, because the dignity and purity of doctrine was sharply defended there; also, because Mark was bishop there. IV, 1184, *ἀποστολικοῖς θώκοις*, at the Antiochene bishopric. IV, 1187, 1190, *ἀποστολικὸν ὑμῶν θρόνον*, the Roman see, entrusted to Peter as believed. IV, 1197, *ἀποστολικῇ ἐξουσίᾳ*, Theod. wants to use Leo the Roman. V, 1047, *ἀποστολικὸν τὸ Πνεῦμα· ἀποστέλλεται γάρ*. *ἀποστολικοῖς ἱδρῶσι* (apostolic sweats): see *ἱδρῶσι*.
*ἀποστολικῶς*, II, 1201, opposed to *προφητικῶς καὶ αἰνιγματωδῶς*. *ἀποστολικῶς εἰπεῖν*, I, 929, 1104; III, 1103, 1149; IV, 762, that I might express this in the words of the apostles, when I speak with him.
*ἀποστόλιον*, IV, 1327, a building or chapel, an oratory consecrated to the apostles, also having their relics. V, 1334, of John the Evangelist, at Ephesus.
*ἀπόστολος*, simply, Paul, I, 6, 168, 173, 418; IV, 85, 533, 1143. Peter, III, 1034. *ἀπόστολον Κρήτης τὸν Τίτον κεχειροτόνηκε Παῦλος*, II, 255; and Timothy of Ephesus. *ἀποστόλους τοὺς ἑβδομήκοντα*, III, 249, and others so called, in the same place Theod. notes. *ἀπόστολος Philippensium Epaphroditus*, III, 652. *ἀποστόλους ὠνόμαζον τοὺς νῦν καλουμένους ἐπισκόπους*, III, 652, and he distinguishes these from the *truly* apostles. *ἀποστόλων πρῶτος*, Peter, IV, 37 extr. See *Πρῶτος*. *ἀποστόλων διάδοχος*. See *Διάδοχος*.
*ἀποστρέφει τὰς ὄψεις ἡ τῆς αἴγλης ὑπερβολή*, I, 1331, forces one to turn away; metonymy. *ἀποστρέφειν πρόσωπον*. See *Πρόσωπον*. *ἀποστρεφόμενοι τὴν ἐλπίδα*, III, 746, about to abandon, to cast away.
*ἀποσυλὴν τὴν πίστιν*, III, 485: hypallage. *ἀποσυλοῦντας εὐνὰς ἀλλοτρίους*, IV, 773, adulterers.
*ἀποσυμβαίνουσι*, IV, 122, not to happen, they can be absent.
*ἀποσυνάγωγος*, III, 739, concerning a Christian.
*ἀποσχοινίζειν τοῦ χοροῦ τῶν προφητῶν Danielen* the Jews dare, II, 1055. *ἀποσχοινίσαντας ἑαυτοὺς τῆς τοῦ Ἰούδα βασιλείας*, II, 999. *ἀπόσχωνται λέγειν*, IV, 45, i.e., of it, let them cease.
*ἀποταξάμενος τῇ κτίσει*, V, 1043 init. The people, disapproving of the name "creation" regarding the Holy Spirit, nor suffering it to be said, or held in that place. It follows *συνταξάμενος τῷ Πατρί*, etc., as if joining himself to their parties, defending the common deity of the Three and the One.
*ἀποτεθῇ*, II, 859, he was to be buried.
*ἀποτείνεται πρὸς Ἰουδαίους ὁ λόγος*, I, 1064. *ἀκοτεκεῖν*, IV, 304: for the simple.
*ἀποτελέσματος*, V, 1024, what happens, what comes to him who has lost holiness. But *ἀποτέλεσμα* seems here as if it were placed mystically for baptism, from whose magnitude he shows how great the work of sanctifying is—unless he added *ὅταν τις ἀπολέσῃ τὸν ἁγιασμόν*. Therefore it here signifies an event; especially since the example of Judas follows, who, having lost holiness, it would have been better not to have been born: so that there is more in holiness than in the lot of being born, this one being useless without that, nay even harmful.
*ἀπότεξις υἱοῦ ἔσται τῇ ὁμοζύγῳ*, V, 88.
*ἀποτίθεται τὸ ὑγρόν*, IV, 520, he loses, he is dried up.
*ἀποτίλλαντες*, III, 933, read *ἀποτέλλοντες*.
*ἄποτον ἀσέβειν*, II, 256: because he called it both bitter, and compared it to the sea. Otherwise you might read *ἄτοπον*. But
it is correctly held. *ἄποτος* is for those who understand its filth. *ἀποτρέπει*, I, 284: opposite of *οὐ βιάζεται*. It signifies: he dissuades, he warns not to do it, he strives to *ἀποτρέπειν* (turn them away). Take note only on account of the opposite. *ἀποτρέχειν*. See *Τρέχειν*. *ἀποτριβόμενος δόξαν*, III, 135. *ἀποτρίψασθαι τὰ ὀνείδη*, I, 1444, so that it may be washed away. *ἀποτρίψωμεν γλώττας, ἀκοὰς*, IV, 983, let us cleanse. *ἀποτροπαίους ὀσμάς*, III, 809, it seems it should be taken passively here, detestable. *ἀποφαινόμενος λέγω*, I, 8, I speak for certain. *ἀποφανῆναι κρείττους*, I, 886 init. Cod. *ἀποφῆναι*, more fittingly with the preceding active voices. Moreover, passive verbs are more often subjoined to prayer verbs. Here it is harsher. *ἀποφαντικός λόγος*, II, 364, express, as if declarative. *ἀποφαντικῶς*. See *ὑπόκρισιν*. I, 8, *ἀποφαντικῶς λέγειν*, as if to posit things as certain. II, 26, *ἀποφαντικῶς ἑρμηνεύσωμεν*, dictatorially, by whim and authority. III, 168 extr., *ἀποφαντικῶς*, not through questioning. III, 614 extr., *ἀποφαντικῶς*, perhaps for *ἀποφατικῶς*, because it distinguishes *γνωμικῶς*, which see. IV, 199, *ἀποφαντικῶς*, commandingly, without arguments; opposite of *ἀποδεικτικῶς*. IV, 211, *ἀποφαντικῶς, μετὰ συλλογισμούς*, categorically, bluntly, axiomatically, as a matter not needing arguments. *ἀπόφασις* (from *ἀποφαίνω*, not *ἀπόφημι*), I, 483 ff., a prediction. I, 412, *ἐντολὴ, νόμος*. *ἀποφατικῇ ἀπαγορεύσει*, III, 61, by simple negation, without argument. Perhaps *ἀποφαντικῇ*. Although *ἀπόφασις* is also a blunt declaration. *ἀποφηνάμενοι*, I, 681: for *νομίζοντες*. *ἀποφοιτᾷν τὰς φύσεις*, V, 17, to act separately, to have nothing clearly conjoined. *ἀποφοιτήσαν, V, 39, τὸ Πνεῦμα ἅγιον*, it departed from us, i.e., in Adam, the one bearing our person; in whom it is said to have been before. Or it is metonymic, it does not come into us any longer. *ἀποφοιτῶντες τῶν ὀρθῶν δογμάτων*, V, 54. *ἀποφορτίσασθαι αὐτῶν τὴν γνῶσιν*, III, 735, to relieve them of that burden. *ἀποφυγγάνουσι*, IV, 727. *ἀποχαράξαι γράμματα πρὸς ὑμᾶς*, III, 960, 961, *ἀποχαράξαι διὰ πολλῶν*, III, 962, to write by many. *ἀποχειροβίωτοι*, II, 1583; III, 695. *ἀποχειροτονεῖ*, he removes from dignity, II, 1085 init. *ἀποχὴ τοῦ κακοῦ*, II, 178, the *ἀπέχεσθαι* (abstaining). *ἀποχῇ τῶν κακῶν*, II, 1472 extr., with the purpose now of not sinning further. *ἀποχρῶσαι ψυχαγωγίαν ἐπορισάμην*, I, 1451: viciously for *ἀποχρώσαν*. *ἀπράγμονα βίον*, I, 836: *ἐπιεική* (as it has ibid.), that they may harm no one. English: harmless. *ἄπρακτα*, III, 1117, ineffective, useless. *ἀπράκτους ἡμέρας*, I, 37, idle, empty of works. *ἀπρεπείας εἴδη*, IV, 238 init., which befell the man Christ humbly and unworthily. EUSTATH. *ἀπροσδεὴς ἐπηρείας*, IV, 237, into whom ignominy or injury cannot fall, who cannot be affected by them, nor receive harm therefrom. Given to Dilogia, from the word *κάλλους* (beauty) which precedes, to which *προσδεής* (needy) properly fits. EUSTATH. *ἀπρόσωπον κατηγορίαν*, II, 670, not naming those whom it might touch. *ἅπτεται τῆς ἐκτίσεως*, IV, 492, he begins to pay the debt. *ἁπτόμενοι*, V, 43, being students, having attained. *ἀπτὴ δύναμις*, IV, 531: actively, of touching. *ἀπτώτως πίπτοντα*, rel. V, 1138, he introduces the utterance for laughing, *ἔπαθεν ἀπαθῶς*. *ἀπύλωτον στόμα*, V, 53. *ἀπῳκίσθη (οὐκ) τῆς ᾿Αβραμιαίας οἰκίας*, III, 1159, (not) a stranger to the faith and profession of Abraham concerning the Messiah. Allegorically he speaks of the Ismaelite ascetic, as what happened properly in Ishmael, being driven from the house of Abraham. *ἀπώνατο τούτων οὐδὲν*, II, 533, he did not use it, was not deterred. *ἀπώνατο τῶν δογμάτων*, IV, 986, he used them, held them; that he might posit the better ones, forsooth, by retaining them, rather than placing what was his own. *ἄρα* and *ἆμα* are variants, IV, 763 extr., n. 25. *ἀραρότως*, II, 1425 init., fittingly, aptly. *ἀργὰς προῤῥήσεις*, II, 531, vain, destined to yield no fruit. *χεῖρας ἀργὰς*, IV, 665, crippled, weak. *ἀργὰς δείξει τὰς μηχανὰς*, I, 986, useless. *ἀργεῖ ἡ ψῆφος τῆς τιμωρίας ἐπὶ τῶν τὰ τῆς μετανοίας φάρμακα δεξαμένων*, II, 907 extr., it does not proceed, it is not exercised; it is lifted. *ἀργεῖν τὸν νόμον*, *ἀναφανείσης τῆς πίστεως*, III, 52. *ἀργείαν*, II, 826: 1. for *ἀργίαν*. 2. in the Sabbath. *ἀργῇ ἡμέρᾳ*, II, 858, the Sabbath. *ἀργία* of the Sabbath, leisure, cessation of works, I, 146, 155, 1264; II, 374, 498. *ἀργία* of God in the Sabbath, I, 37, so that He created nothing further. *ἀργὸς ἀναφανεῖται νόμος*, II, 1601, with Christ born: it will no longer be in force, or be applied, III, 388, useless. *ἀργὸν τὸν μουσικόν*, IV, 413, so that he can sing nothing. See also *ἀργὰς* and *εἰ ἀργῇ*. *ἀργυρίτιν γῆν*, IV, 758. *ἀρδείας ἀρδεύοντος*, III, 1202, doctrine, teaching. *ἀρδεύσας ἐπιθυμίαν ὁ οἶνος*, I, 424, as if it gave growth to a plant or crop, or, as in the preceding epistle, fed a flame with sprinkled oil. *Αρειανικήν νόσον*, III, 542 init. *λώβην*, III, 826: see *λώβην*. *Αρειανικής*, III, 852, 862, 910. *ἀρειομανῖται*, III, 832, 836, 759, 951. *ἀρετή*, I, 1168 extr., modesty. I, 645, *ἀρετῆς μόρια, σωφροσύνη, φρόνησις, ἀνδρεία, δικαιοσύνη*, I, 686. *ἀρετῆς εἴδη*, which are at p. 645, parts. II, 91, *ἀρετὴν διπλῆν, ἐν θεωρίᾳ, ἐν πράξει*. Note also *ἐν* for the explicative genitive. II, 1019, *ἀρετῆς*, distinguishing from *φιλοσοφίας* (philosophy), which see. II, 1086, *ἀρετῆς Δανιήλ*, of the wisdom, of the prophetic virtue. II, 1360, *ἀρετῆς ἄλλης πρότερον χρὴ ἐπιμεληθῆναι, εἶθ' οὕτως τῆς τῶν θείων γνώσεως*. Observe: 1. The cognition of God is itself posited as *ἀρετή*; 2. Virtue is ordered to precede the cognition of God. III, 564, *διὰ τῶν τῆς ἀρετῆς κατορθωμάτων διατηρήσωμεν τὴν ἐλπίδα*. p. 565 init. he says: let us guard the *πίστιν* (faith), concerning the same matter. III, 1055, *ἀρετῆς ἀθληταί, γυμνασταί*, ascetics, monks, on account of their austere life. (So also III, 1138, 1229; IV, 1021.) III, 1192, *ἀρετῆς στάδιον*, ascetic life. III, 1200, *ἀρετῆς ἄθλους*, the labors of the ascetic life. V, 1081 extr., *κατ' ἀρετὴν* the Word did not join man to Himself as if by the merit of virtue. *ἀρετῆς πολιτείαν*. See *Πολιτείαν*. *ἀρετῆς τελειοτέρας*. See *Τελειοτέρας*. *ἄρθρον*, I, 618, article *ὁ, ἡ, τό*. *ἀριδήλως πιστεύομεν*, IV, 34, as *ἀρίδηλον* (evident), because it is evident. See Philol. Paul. p. 116. It is also a more poetic word. *ἀριθμός*, I, 220, the coin itself, the shekel, as price. I, 25, *ἀριθμὸν τῶν τῆς Τριάδος προσώπων* denote plural voices, i.e., more than one, not strictly three. I, 568, *ἀριθμῶν λογισμούς* is not unsuitably read for *ἀνθρώπων λογ.* in Var. Lectt. (Addenda p. III). For the calculation of men is not posited there, nor are *λογισμοί* simply counts, calculations. II, 85, *ἀριθμὸν τὸν δέκα*, for *τῆς δεκάδος* (the decade). II, 128, *ἀριθμὸν κοσμοποιίας*, the time of the six days. II, 165, *ἀριθμὸς εἰκοστός, διακόσιος*, for the cardinal number. II, 396, *ἀριθμὸν τὸν ἑκατὸν*, perfect. II, 835, *ἀριθμοῦ ἀξίους*, worthy, who are among my own, and are cared for by me. *ἀριθμὸν Τριάδος πληροῖ*. See *πληροῖ*. *ἀριθμῷ ὑποβαλεῖν*. See *ὑποβαλεῖν*. *ἀριστερὰ*, what the Valentinians called the things of matter, IV, 300. *ἄριστος βίος*, III, 411, *οὐ γὰρ διὰ τὸν ἄριστον ἡμῶν βίον* rel., as if it were perfectly and solidly holy. *ἀρχαδίκιν*, I, 562: *ἐξωμίδα* (a tunic). *ἀρκεῖσθε τοῖς οἰκείοις*, III, 265, be satisfied with your own, look only to your own, do everything for your own benefit. *ἀρκέσασαν*, I, 1119, which lasted. *ἀρχέσασαν πρὸς ὀλίγον*, III, 303, which did not last long. *ἄρχος*, for *ἄρκτος* (bear), I, 341; II, 1492; III, 1111. *ἁρμοδίας*, I, 607: for *ἁρμονίας* (harmony).
A *ἁρμοδίῳ καιρῷ*, He attributed the advent of Antichrist to a fitting time, IV, 458, that is to say, to a certain time of His own; for no time can be thought of as fitting for such evils. *ἁρμονίαν*, He gave harmony even to the birds, singing melodiously, IV, 814. *ἁρμονίας*, I, 1561, line 14, signifies constancy, trust, modesty, readiness. *ἁρμόττει ὁ ἔλεος τοῖς ἡμαρτηκόσι καὶ μεταμελουμένοις*, II, 636, mercy is fitting for those who have sinned and repented. *ἁρμόττει αὐτῷ κηρύττειν*, III, 416, it is fitting for him to preach: *προσήκει*, that it may be justice. *ἀρνειός*, II, 472, noun, a lamb. *ἀρνηθείς*, III, 1141, when he had refused. II, 1283, *ἀρνηθέντων*, opposed to *ἀσπισαμένων*, of those who embraced. II, 1657, *ἀρνηθῆναι τὴν πλάνην*, to set aside, III, 864, *ἀρνήσασθαι κοινωνίαν*, to repudiate. III, 907, *ἀρνηθῆναι τὸ ὁμοούσιον*, καὶ *τὸ ἑτεροούσιον*, to omit, not to urge, not to make use of it at all. III, 1276, *ἀρνηθῆναι τὴν ἀσέβειαν*. IV, 1277, *ἀρνηθῶσι τὰ κεφάλαια*, he himself explains, they renounced. IV, 1278, *ἀρνηθῆναι τὰ πεπραγμένα*, to change deeds. *ἀρνήσει τοῦ Δεσπότου Χριστοῦ*, I, 1185, by repudiating Him. *ἀρνήσεως ῥήμασι καταχρήσασθαι*, Novatus is narrated, IV, 544. *ἄρνησιν τοῦ νομοθέτου*, repudiation, defection from Him, III, 362. *ἀρνούμενοι τὴν ἀσέβειαν*, I, 1044, repudiating. *ἀρνούμενος τὴν ἀσέβειαν*, with error concealed, III, 784, *ἀρνούμενος τὰ σὰ σκήπτρα*, B he who does not acknowledge that You are king and does not honor You, does not obey You, III, 1084, *ἀρνοῦνται τὴν ἐξαπάτην*, III, 1274, they repudiate, they no longer suffer to be deceived. *ἄροτρον προφητικὸν δεξαμένη*, II, 310, tilled by the doctrine of the prophets. *ἀμούρας ἐκ τῆς θαυμασίας ἐβλάστητε*, III, 935, born from that wondrous mother. *ἁρπάζειν δεῖ οὐ τὰ ἄγραφα, ἀλλὰ τὴν βασιλείαν τῶν οὐρανῶν*, V, 961. *ἁρπάσωσιν ὠφέλειαν*, I, 878, they may take. I, 1355, *ἁρπάσαι τὴν κοινωνίαν*, to desire greedily, while there is time. II, 1293, *ἁρπάσασι σωτηρίαν*, having greedily grasped. II, 1303, at the beginning. *ἁρπάζοντα προῤῥήσεις τὰ πράγματα*, matters that seize upon prophecies by the evidence of the outcome as if explaining them, as if vindicating them for themselves. II, 1496, *ἁρπάζουσι τὴν προφητείαν*, they draw them into themselves by explaining them. He adds, however, *εἰκότως*, and proposes a condition by which the notion of snatching or invading might vanish. But because he knows and approves that they *ἁρπάζειν*, perversely interpret, he retains this word, *εἰκότως*, no wonder. II, 1655, *ἁρπάσαι τὴν συμμαχίαν*, let them greedily seek. III, 1147, *ἁρπάσαι τὸν ἀθλητὴν*, to transfer the body of the deceased to themselves. IV, 62, *ἁρπάσας τῷ ὁμοίῳ τὸ ὅμοιον*, he rescued men from sin, because, having become similar to them, he bore it as a man as if he had sinned. Greg. Naz. V, 1152, *ἁρπάζομεν καταδίκης*, we liberate from condemnation, we pronounce those free from guilt and penalty, *ἐξαρπάζομεν*. *ἀῤῥητοποιίας*, I, 682. *Ἄρτεμιν*, as *ἀερότεμιν*, IV, 771. *ἀρτιοπέρισσος*, IV, 866, composed of numbers, from even and odd numbers, so that an even number exists within an odd number, for example, 4 into 36 nine times, into 12 three times. To these are opposed *περισσάρτιοι*, C where an odd number exists within an even number, such as 9 into 36 four times, 7 into 42 six times. *ἀρύεσθαι διδασκαλίαν*, III, 660, as the Latins say *haurire* (to draw), to perceive, to imbibe. II, 799, *ἀρύεται νοτίδα* vines from the earth, he draws. III, 1099, *ἀρύσασθαι ὀφθαλμοῖς τὴν ὠφέλειαν*. III, 1261, *ἀρύσηται βλάβην ἐντεῦθεν*. III, 1299, *ἀρύσαιντο θάλπος*. *ἀρχάγγελος*, Gabriel, II, 18: from uncertain sources. *ἀρχαίᾳ παραδόσει*, in the Old Testament, V, 1155. *ἀρχαῖον σχῆμα*, of cities, II, 795, as it was before they were founded, so that the place was vast and deserted. *ἀρχαιογονίας ἱστορία*, the book of Genesis, IV, 89. *ἀρχαιότητα κηρύγματος*, III, 147, 699, of the Gospel, which was already known in the Old Testament, or rather, existed established from eternity. *κήρυγμα* here is the thing itself, which is now taught. III, 482, *ἀρχαιότητα Εὐαγγελίου*. III, 744, *ἀρχαιότητα τοῦ Λόγου*, eternity, III, 1207. *ἀρχαιότητα καὶ ἁπλότητα ἠθῶν*, it includes at the same time the ignorance of ecclesiastical order.
904 *ἀρχεγόνοις Βαλεντίνου θεοῖς*, IV, 349: he plays well there with Silentio and Profundo, to whom he wishes the matter to be handed down. *ἄρχειν Περσῶν* is attributed to an angel, II, 1264. *ἀρχεῖον*, III, 1211: he understands it as the seat of judgment. *ἀρχέτυπον*, I, 240, of iniquity, the first example. I, 814, David *ἀρχέτυπον*, an example of hope not to be abandoned. I, 828, 1536, *ἀρχέτυπον ὠφελείας*, an example to be usefully imitated. Thus I, 274, he is called, he who, punished for a sin, might warn others by his example and first, to obey, usefully for himself and others. Notably indeed. I, 1078, *ἀρχέτυπον βλάβης*, a bad example, of distrust in God, whose trust had first deceived me. II, 1286, *ἀρχέτυπον* of Antioch, Antichrist, that is to say, antitype; the former is the type of this one, the latter is figured by him. III, 202, he calls Paul *ἀρχέτυπον*. III, 218, he attributes *ἀρχέτυπον* to the same. III, 624, he calls the pious *ἀρχέτυπα εὐσεβείας*. IV, 125, *ἀρχέτυπον εἰκόνος*, the body and blood in the Holy Supper, whose symbols are bread and wine. *τὸ* there is for *τί*. *ἀρχέτυπον ἀληθείας*. See *Αλήθ*. *ἀρχέτυπον σωτηρίας*. See *Σωτηρ*. *ἀρχὴ* of Abiathar, distinguished from the priestly dignity, I, 464. *ἀρχὴν πιστευθείς*, I, 1188, attributed to the devil (the devil was entrusted with authority), before he sinned, from the Epistle of Jude, v. 5. Shortly after, he explains *τιμῆς*, III, 750. *ἀρχὴν ἔχει ὁ Υἱός*, the decree of Arius. III, 962, *ἐκ τῆς ἀρχῆς στρατιωτικῆς* they are forbidden, certainly dissuading, from being created presbyters and deacons, that is to say, from military prefects. III, 1053, *ἀρχὴν*, the dignity of Master of the Offices. III, 1254, *ἀρχὴν ποιήσομαι τὸν Ἰάκωβον*, and following, *ἀρχὴν ἐποιησάμην τὴν Ἰάκωβον*, from him; or *ἀρχὴν* for first. IV, 377, *ἀρχὴν μίαν τῶν ὅλων*, God. IV, 535, *ἀρχὴν*, extremity; *ἀρχάς*, extremities, the ends. V, 39, *ἐν ἀρχαῖς* (in the beginning) the Holy Spirit went away for us, namely, in Adam, since in him we all sinned. V, 64, *ἐν ἀρχαῖς*, for *ἀρχῇ*. *ἀρχὴν κλήσεως*. See *Κλήσεως*. *ἀρχηγὸν ἐν τοῖς κρείττοσιν* he calls John, V, 97, because he opened the New Testament. *ἀρχηγούς πλάνης*, authors, II, 412. *ἀρχιδιάκονος* of Rome, IV, 1199. He calls the Roman bishop *ἀρχιεπίσκοπον*, IV, 1197, 1198, 1200, 1203. Of Alexandria, Athanasius, IV, 1243 (just as he soon calls Leo and Damasus *ἐπισκόπους*). Of Antioch, John, IV, 1351. Domnus the Antiochene (and him alone), IV, 1163 (who 1164, *Ἐπίσκοπος*). Ambrose, III, 1048. *ἀρχιερατικῆς λειτουργίας*, of the Constantinopolitan episcopate, III, 727. *ἀρχιερατικῆς χάριτος*, III, 805, episcopal dignity; to which, if it were to be entrusted, divine virtue would be joined. *ἀρχιερατικοῖς θώκοις*, III, 955, 984, in the episcopate, the episcopal see. *ἀρχιερατικοῦ*, IV, 1100, episcopal. *ἀρχιερατικῶς ἐθύνειν τὰς πόλεις*, II, 1012, so that a bishop might be there. *ἀρχιερεῖς*, placed for *ἱερεῦσιν* (priests), I, 225, line 4, and the codex has *ἱερεῖς*, *ἀρχιερεῖς*, bishops, I, 1132; I, 558; III, 136, 756, 768, 775, 796, 849, 850. *χειροτονοῦσι τοὺς ἱερεῖς*, I, 233 (they grant them virtue, namely, as they themselves have received from God), they have *χειροτονίαν* (ordinance), 255; they are said to grant gifts, ibid. II, 1608, *ἀρχιερεὺς κατὰ τὴν τάξιν Μελχισεδέκ*. III, 756, *ἀρχιερεῖς καὶ ἱερεῖς* compelled Eustathius to be made bishop of Antioch; that is, the bishops of his diocese and the presbyters. III, 965, *ἀρχιερεὺς τῆς Ἀντιοχέων*, bishop of the Antiochene Church. IV, 1138, *ἀρχιερεὺς*, bishop, as to rank and place; *ἐπισκοπήσεις* the office and seat. IV, 1249, Christ is called *ἀρχιερεὺς* not as God, but as man, in the mind of Theodoret. *ἀρχιερωσύνη*, III, 725; IV, 1245, Alexandrian episcopate. III, 727, Roman. *ἀρχιερωσύνης λειτουργία*, episcopal office, III, 1112. *ἀρχιερωσύνης ἠξιωμένος*, bishop, III, 953. *ἀρχιερωσύνη* of Melchizedek, I, 1396. Above *ἱερωσύνη*, but he was also a king, and he figured Christ as *ἀρχιερέα*. *ἀρχικαῖς δυνάμεσιν*, II, 958, principal angels, adorned with some power. *κατὰ τὸ ἀρχικὸν μόνον* man is called the image of God, III, 234.
A *Archimandrite*, deacon, IV, 1089. *Archimandrite and presbyter Maximus*, IV, 1210, 1211, 1212 bis. *To the beginners, being ruled is appropriate*, II, 87: because it is opposed to the *perfected*, here it signifies those who are beginning, the more unlearned. The *perfected* are the stronger, more experienced Christians. Perhaps he also means those eminent in holiness, distinguished in wisdom and the practice of piety, by whom it is fitting for the *beginners to be ruled*, who might be subject to their precepts and counsels. III, 933, *to regulate the beginners* is attributed to the bishop, and that by the emperor himself, IV, 1113, *of those being ruled*, under the bishop of Alexandria. *Rule concerning this*, III, 751, attend to this, do not neglect it, treat it, write about it. *Ruler* (ἄρχων), I, 368, Samuel. II, 230, *he called the ruler a king*, that is less correct. II, 245, *he subjects the rulers to the viceroys*, those first after the king. II, 908, *ruler of Tyre*, invisible, the devil, insofar as the Tyrians were pagans. II, 937, *rulers of the king*, satraps. III, 326, he calls Titus the *spiritual ruler* of the Corinthians; more arrogantly, from a worldly sense. III, 482, *rulers of the nation*, the Laodiceans, because that city was the capital of Phrygia; though this is little proper; for neither did the Laodiceans rule, but the Roman praetors, who held their seat there and conducted assemblies. III, 1069, *Asia was ruled under eleven rulers*. Bishops seem to be understood here, because Chrysostom gave them instructions. Certainly, where there are *rulers*, there also are bishops. III, 1211, *the ruler of the greater rulers, presiding over the majority of nations*, ruling over the entire prefecture or diocese, *Oberstatthalter* (governor). IV, 1097, *to the ruler*, the governor of the province. *Second rulers*. See *Second*. *Threatening all*, II, 375, declaring punishments and dire things. *Fleshlessness in the body*, II, 72, freedom from the care and love of earthly things. *Fleshless Word*, V, 9: before the *incarnation*. *Obscurity* (ἀσαφία), II, 1164, with an iota. *He teaches obscurely*, II, 1255. (Almost contradictory). *Unquenchable*, I, 72, quicklime. IV, 11, stone burnt into lime, *titano*. *Impiety*. I, 484, *after the impiety*, when it had begun. I, 797, he distinguishes *impiety* and *sin*. *Impiety*, I, 1014, 1044, 1073, 1093, idolatry. I, 1047, *the impious who have remained*, who are pagans even now. II, 209, 1509, he distinguishes *impiety* and *transgression*; the former refers to the false worship of gods. II, 870, *the foundation of impiety is transgression*. III, 20, *impiety is the foundation of transgression*. IV, 370, *impiety*, the error of Nestorius concerning the person of Christ. A *type of impiety*. See *Metonymy*. He distinguishes the *impious* and *sinners* in Holy Scripture, I, 611, bottom, 612 top. *To call God impious*, if the reasoning of Eunomius carries weight, V, 955. *Acts of impiety*, I, 567, he distinguishes from *acts of injustice*. The former are against God and sacred things, the latter against men. It is to be observed, however, that he refers the breaking of marriages among the *acts of impiety*, he places bribery as an *act of injustice*; understand sins against the seventh commandment. *To commit lewdness*, IV, 882. *Of lewdness*, IV, 294. *Indecently*, III, 730. *Uncorrupted woods*, I, 174. *Of uncorrupted woods*, the humanity of Christ formed without sin, IV, 54, bottom, Hippolytus. He alludes to the Ark of the Covenant, and the LXX version. *Aseroth*, the same as *Astharoth*, I, 551. *Astharoth*, I, 542. He explains *weakness* well as *affliction*, I, 630. *Weakness of the Jews*, I, 959, he puts it in the fact that they would more easily recognize a man than God as Christ. *They assumed the slavery of the Jews to be the weakness of God*, I, 1320: metonymically: the effect and sign of weakness. *Weakness of the creator*, III, 1189, as if he had created humans imperfectly beautiful. *Weakness of the many*, III, 1192, because they do not believe those miracles performed by the ascetic. *Weakness of the earth*, IV, 763, because in it and from it so many inconveniences arise.
B *In exercises*, V, 87, beginning: read *in the exercises* (ἀσκήσασιν). Otherwise nothing coheres. *Exercise*, III, 140, in abstinence from the use of meat. *Ascetic house*, IV, 1138, a monastic seat. *Living ascetically*, II, 1072, by abstaining from more sumptuous foods. *Those who exercise*, I, 423: simply and with emphasis: those who, by institution, diligently practice the study of wisdom and virtue; ascetics. *Exercising virginity*, I, 1069, celibates; because they had that work of piety. *Rowing-bench* (ἄσκωμα), a word of Symmachus, I, 305. *Song* (ᾆσμα), and that it is used even for a sad matter, is noted in II, 197. *Book of songs*, Song of Songs, IV, 550. *Fisher*, I, 1125, *fisher*. He understands God, drawing men to Himself. *Greeting houses*, IV, 1245, he distinguishes from *divine shrines*. Before he said, *privately and publicly*, teaching of course. *Privately* pertains to the *greeting houses*, the cells of the priests, where they were approached privately, they spoke alone with those alone, *appartement*, cabinet, sacristy, behind the altar and the palace, where Ambrose spoke with the emperor. *The bishop was sitting in the greeting house*, III, 1048, he came to the temple, which the emperor Theodosius did not dare to enter. It is, therefore, a place where the priests would be, and where they would make themselves available. *Unsown pangs*, I, 291, birth without a father. *Unsown race*, III, 358: by Hyperbaton: where the seeds of evangelical doctrine had not yet been sown. *Unsown and unplowed*, V, 116. See n. 1. It is less fitting, indeed, for a tent (skene). *Shield-bearers*, I, 443, 464, they are said to be around the emperor: satellites, praetorians: they are distinguished from *spear-bearers*, add II, 987; IV, 901, where *shield-bearing* by T. *Astarte*, I, 497: *Venus*. *Star-gazers*, II, 1639. *Of the city*, II, 628: for *of the city* (astros). *In cities*, III, 1218. *Astrology and genethlialogy*, IV, 699, they are distinguished from astronomy. But II, 465, he joins *astronomy and astrology* as the same and equally blameworthy. *Neighbors of the city* (ἀστυγείτονες), I, 1079, Romans bordering on the Persian empire (not the city). *United without confusion*. See *Unite*. *Inviolate lot* (ἄσυλος κλῆρος), I, 1466; III, 829: Hypallage. *Inviolate wealth*, II, 511. *Inviolate teaching*, II, 972, 1042, pure, integral. *Inviolate memory*, III, 1101. *Inviolate treasure*, III, 1140. *Inviolate possession*, II, 1301. *I guarded inviolate*, II, 151. *He will keep it inviolate*, III, 446, it is said of a thing; otherwise of that from which it might be taken away. *Unconstrained* (ἄσχετον), IV, 150, so that it is not referred to something, positing nothing in relation to which it stands. *Having imitated the life of the incorporeal in the body*, III, 941, an ascetic. *In an unorganized manner*, IV, 1157, hurriedly, secretly, without having greeted anyone. *Uncrushed*, IV, 64. Gregory of Nyssa attributes it to the humanity of Christ, taken from the type in the tablets of Moses. *Profligate*. See *Huckster*. *Endless ages of ages*, II, 1052. *Imperfect*, I, 5, weaker in cognition, more unlearned. *Imperfect*, I, 95, the weaker ones, not sufficiently taught in true piety. *The covenant of the word is imperfect*, III, 98, not that something is lacking to the structure, but so that something may be added to the thing and sense from the context. (Indeed, the *imperfect* in the covenant is incongruous here.) *Imperfect for salvation is the presence of Christ*, III, 473, useless, invalid, not sufficiently rich and suitable, *not enough*. *He explains skill-lessness (ἀτεχνίαν) as forgetfulness (λήθην)*, I, 822. *Immovable heart*, I, 392, hard, implacable, stubborn. *Immovable mind*, II, 338. *Immovables*, II, 490. *Unending ship*, III, 25, bottom. See n. 12. *Neglected*, I, 95: from *to take care of*. Synonym for *uncared for*. Add., I, 1052, 1408; 19, that he might not help those who were as before, nor benefit with favors.
A *Atimayelai*, IV, 361, spurning or leaving the flock, pursuing their own reasoning separately, *eigensinnig*. *Atimias aphormen*, II, 1108, an occasion for contempt; transitive. *Atlantika pelage*, I, 1106. Add, as the same, "western and eastern ocean." *Atmon*, IV, 952, the fortunetelling power of pagan priests; from the Delphic cave. *Atolmias anaïdous*, V, 1151: for *tolmes*, *eutolmias*, or *pantolmias*. *Atomon*, IV, 7, an individual, a singular thing. *Atomon*, "the humanity in each of us," V, 958, subjective individuality. He says it is *en atomois theoroumenen*, to be considered in single individuals, as they are single. *Atonesantos tou prophetou peri ten diegesin*, II, 683, wavering, expressing the matter less clearly; because he says he saw "as it were in a likeness," more obscurely and less definitely. *Atonia dynameos*, II, 355. *Atonia*, wickedness, impiety, II, 963; III, 28. Filth, atrocity, II, 656. A disgraceful act, III, 191. *Atopia* and *alogia* are distinguished, V, 1146. *Alogia* signifies more of a philosophical "irrationality," so that a thing cannot be thought; *atopia* also signifies a senseless impiety unworthy of the Word of God. *Atopa*, disgraceful acts, crimes, III, 62. *Atopoi logismoi*, I, 752: wicked. *Atoptera*, more grave, more atrocious, III, 41. *Atrapoi* of error, II, 282, various ways. *Atrepton* of God is inferred from the name "blessed," III, 672. *Atreptoi ouk eisin hai psychai* (our souls), IV, 1249: because they are tossed about by various pursuits, and often sin. (In another sense, therefore, *to atrepton* is said here of the human nature of Christ, or *anatrepton*, as he called it before, than as we commonly understand it.) *Atrepton genomenon ton psychon*, II, 550, in the other life; so that they no longer err, change their opinion, follow base things, or be agitated by passions, but be constant and tranquil. *To atrepton dechomenon ton psychon*, IV, 451, in that life, so that they can no longer fall and be corrupted. *Atreptotetos per henosin* of the divine nature with the soul of Christ and we shall be made possessors (one day) in the resurrection: i.e., so that we are no longer agitated by various pursuits, or sin, IV, 1249. *Atreptos tropes*, IV, 372: an absurd expression of Eutyches. *Attei eis paranomian*, I, 666, rushes. *Attei kata tes cheiros*, IV, 491, leaps back, makes for the hand. *Attein ek ton hydaton ten physin*, IV, 505, to be carried, to flash forth, to leap up, to be raised. *Attein pera ton horon*, IV, 844. *Attousa kata tes aletheias glossa*, IV, 777. *Attousin hos skorpioi*, IV, 591: *diken skorpion*, II, 698. *Au palin*, IV, 1254 extr.: transp. *Augoustan*, IV, 1232. *Augouste*, 1235. *Augouste theophilestate*, III, 950. *Authaireto gnome* he says that we undertake the service and worship both of vice and of sanctity, III, 66. *Authenteian idian*, his own inventions, *Einfälle*, V, 1144. *Kata ten authenteian ton apostolon*, by precept, a formula divinely proposed, from their very doctrine and reason, III, 881. *Aulakas dikaiosynes diatemei*, II, 99: from Jeremiah. *Aulos bios*, V, 95: he calls John's manner of life this, as if it were not corporeal, angelic, because he abstained from meat, as from a crasser substance. Vid. *hyles*. *Aulon physis*, of angels, the angels themselves, V, 96. *Auxei ten parainesin martyria*, confirms, adds weight to it, III, 518. *Auxi* (he), II, 534, 541. *Auxesis*, IV, 786: so that others may succeed and grow in the place of the departing. For God could make them increase and immortal; He had no need of the work—which was determined—of filling up the number of those once created, because they were immortal. B *Auxon ten therapeian*, showing the amplitude of it, III, 469. *Aurai anemon*, IV, 502, gentle breezes. *Auta* (ta), III, 869, the same sum; to others the same amount sent by the emperor. *Autarke ta eiremena*, IV, 25. *Autarke prosphere chreian*, IV, 625: *arkousan*. *Autexousioteti*, III, 765, free will. *Aute he phyle*, I, 846 extr.: for *aute*, and it itself: and the codex has *auth*. *Aute he physis*, I, 861, med. likewise for *aute*. (If what is read there for *sesosmene* is *esomene*, if it is true, it can denote men to be blessed one day through Christ.) *Kai haute to chrono diaphtheiretai*, II, 1522, likewise for *aute*, because *oute ekeinous anthein ex* precedes. *He aute ei toiaute* whether they differ, V, 992. *Tes autes* differs from *heis*, V, 1060. *Auten eschekamen tou Despotou ten prosegorian*, II, 836: either for *ten auten*, because he said before: "those counted worthy of his name"; or it should be read *autoi*: "and we ourselves, as they." For *auten* seems to imply something greater: unless it seeks that in the name of Christians. Vid. Index of subjects, under the word CHRISTUS. *Autika*, i.e., *goun*, i.e., *toinyn*, is prefixed to examples and specimens to be brought forward (as immediately in Just. Inst., 3, 12, 1); I, 4, 11, 48, 50, 188, 295, 310, 332, 333, 390, 1517; II, 395, 570; III, 15; IV, 367, 551, 803, 808, for example, thus, in place of a specimen. *Autika goun*, I, 310, thus on the contrary; I, 390, thus therefore. *Autika toinyn*, IV, 551, moreover, or, that I may use this too. *Autoaletheia*, III, 738, God: on the condition by which nothing can be added to his nature and perfect subsistence. *Autoboi*, II, 205: alias *autoboei*. *Autody`namos*, V, 23, power itself, essentially; or, having it from himself, through himself. *Auton*, the Son, V, 23. *Autothen legontos tou Apostolou*, III, 738: either it signifies therefore, for that very reason; or, in these very words, *autolexei*. *Autois*, I, 914, refers to what is omitted, to be supplied from another passage; "apostolic grace; for to them," i.e., the apostles. I, 955, *autois* does not have that to which it may refer: "proposing to them." For nothing preceded, but *hekaston ton polemoumenon* follows. These would harmonize very badly, as supplied and corrupted. *Autou philen galenen*, IV, 1506: either for *auto*, or *autou*. I would prefer the latter. *Autokratoras*, emperors, III, 1029. *Autokrator logismos*, I, 941, reason, which does not obey the passions, but commands them. Thus *autokratora noun*, IV, 485, who ought to command the passions, to vindicate both freedom from them, and right over them. C V, 989, to events, external chances, to accident, not as existing in the thing itself. *Automolois kai autairetos*, IV, 791. There is no need for it to be amended from n. 31, since the notion of *automaton* is inherent in *automolein*, to go or come of one's own accord. *Auton*, II, 1037: he calls the leader. II, 1086, Daniel calls him *auton*, him himself, indeed, in his own book. It should be read *auton*, or understood thus. IV, 1196, *auton* is redundant: "I recommend him, useful for him—being able to become." Or they may be absolute accusatives, though here they are less suitable, because he began with the accusative. IV, 1263 lines 4, 5, *touton auton*: for *monon*, opp. *heteron*. V, 1069 extr., *to auton*. *Autonomos kainotomia*, V, 1167, heresy changing dogmas by its own right and venture. *Autos*, I, 1502, "God himself through Isaiah," because Jeremiah had said before to God, even if it is also divine here. III, 454, *autos ouk en touto*, Christ is man: for this, he says, "he was clothed in." He understands *auton* therefore as God the Word. III, 534 extr., *autos* from the context must be the Antichrist, as one whom he holds in disdain to name. It cannot be the Devil, whose name preceded; the predicate does not fit. IV, 421, *autos ho De-[spot]`*
ēs* is to be heard. He adds, through Isaiah. I, 788, *we hear him speaking*, he adds: through Ezekiel; because he had brought forward 1 the words of David praying, 2 the words of the book of Wisdom, 3 God himself speaks directly: I, etc. II, 641, *autou* for *toutou* [of this one]. *Peri autou phēsin* [he says concerning him]. It preceded, *autos autēs hyparchei poiētēs* [he himself is the maker of it], namely, wisdom. It ought, therefore, to have been *peri autēs* [concerning it]. For *autou* cannot be read, because he denies that God the Word speaks, Prov. 8. *Autou* is therefore *toutou*, concerning that matter. III, 957, *autou tas cheiras enipsato* [he washed his own hands], for *heautou*. IV, 62, *ek tou logou autou* [from his word], for *ek tou autou logou*. IV, 457, *autou parousian* [his coming], for *heautou*, namely, of God or of Christ, which he is said to be about to predict through Elijah, therefore his own, not his, Elijah's. V, 77, init. *autou*, for *heautou*. V, 1021, *autou tou Patros* [of the Father himself], twice, for *monou* [alone]. *autourgos genōmai ta ema dianemōn, kai thera- peuōn tous deomenous*, III, 252, I myself with my own hands may distribute and help. *autous prophētas* [the prophets themselves], II, 446. The *tous* after *autous* has been omitted. But there is no force here of *tou*, *autous*, because no one is opposed. Therefore, since *palin* [again] precedes, I would read, *palin au tous pr.* [again also the proph...]. But code (n. 48) places *tous* first, which could have been absorbed by the *tous* in *autous*. *autocheir autos*, I, 644. The reading of the codex *hautou* is undoubtedly to be preferred, both on account of the pleonasm *tou, autos*, and because *autocheir* simply does not signify that. *autō* for *heautō*, III, 947: whence even *oi* is read there, n. 4. *autōn*. II, 1630, *di' autōn apolausthesomai tēs sōtērias* [through them I shall enjoy salvation], through the apostles: B through their teaching and ministry. *auchein*. III, 117, *auchō ton Abraam progonon* [I boast of Abraham as my ancestor]. III, 123, *aucheis touton* [you boast of this one]. II, 570, *aulountes to genos* [playing on the pipe for the race], for the dative. IV, 922, *auchountes lamprotēta* [boasting of brightness]. IV, 925, *auchei patera ton Dia* [he boasts of Zeus as father]. IV, 1082, *autōn patrida tēn Aigypton* [Egypt as their fatherland], for the dative, or having. IV, 1515, *auchēsas gennētoras* [having boasted of parents]. *aphairēseis tou mēdenos*, V, 978, let him show that a notion underlies that word, that something is hinted at which can be said of God. *aphanizonta tas astheneias tou sōmatos habebat Logon Christos*, Christ had the Word, by which he might not feel them, or who might altogether strip human nature of them, namely, after death, IV, 259. Athanas. *apharmosai*, IV, 87 extr. *aphaton tōn nekrōn*, II, 461: namely, the multitude. *aphethēi*, III, 980 extr., they might be allowed to return to their retreats, I, 414. *aphetheisan*, concerning the ark (it is used commonly concerning men who are to be liberated); within *ekpemphtheisan*, it is more in usage. *aphelkysthētai eis eunoian*, I, 405: perhaps *ephelkysthētai*. *aphesis*, II, 1266, from servitude. *aphesin aichmalōsias*, II, 1076. *aphestēkate tois Ioudais*, III, 364: for the genitive. *aphēgēmatikōs, ou prostaktikōs*, III, 449. *aphē* explains *lepran*, I, 274. *aphēniōnta tēs sēs hēgemonias*, IV, 539, refusing the command, and as it were shaking off the reins. *aphtharsia*, I, 937 med., to immortality. I, 1390, *aphtharsias metedōke* Christ to human nature (as if previously subject *tē phthora* [to corruption], contrary to psal. XVI, C Act. 2). III, 558, *aphtharsias metexei* (read *methexei* [he will partake]) *ta drōmena*. IV, 991, *aphtharsias baptisma* [baptism of incorruption], which confirms immortality to us. IV, 1272, *meta tēn aphtharsian Christi* [after the incorruption of Christ], after the resurrection, so that the body could no longer be violated, nor the soul be dissolved. *Eis aphtharsian anekainisthē*. See *Anekain*. *aphthegxias tēs endon*, V, 90: *logoi* [words], where sound is not heard, but only notions are produced in the mind, as if aroused by one speaking. *aphieroun* (the name of God) with prayers, rel. I, 153, to attribute to them alone. *aphiēsin hē charis*, I, 1459, abandons, leaves to itself. *aphiketai*, II, 182: corruptly for *aphiketo*. II, 135, *aphikētai hē hēmera*. *aphixis*. *Metaxy tēs aphixeōs erragēsan*, III, 958. The meaning, if the words are correct, seems to be: after his advent (to the earth), or within his advent, that there is a double one, to the earth, the other to judgment, they were devastated; namely, the Jews by the destruction of Jerusalem. *aphistōnta* (namely, the word) *tēs kakodoxias*, V, 49. A speech, by which we strive to call away from a false opinion. More correctly there *aphistōnta*, than *aphistōntas*, because *tous* is absent. *aphobia Theou*, I, 682, impiety. *aphorizomenois*, III, 193, excluded from the society of sacred things. *aphoristhentas*, I, 260: is an interpretation of *apōeneimen* [he assigned away], he destined. *aphorisma* Paul calls himself of the Father, Son and Holy Spirit, V, 1025, i.e., destined by them and called to the office of apostle. *aphormē eulogias*, I, 298, the cause why good things could be predicted for him; as if a certain right and *axia* [worthiness]. I, 309, *aphormai hēttēs*, impelling causes, why God permitted them to be conquered. I, 694, *aphormē anabiōseōs*, origin, cause. I, 1385, *aphormē pheidous*, condition, reason, why they are spared. II, 897, *aphormai euprepeias*, nourishments, cause, matter, as if sources and foundation. II, 1087, *aphormēn echousan tēn technēn*, having its beginning from art, fashioned by it, to be supported and cherished. III, 54, *aphorma philtrou*, D causes impelling to love. *aphorōntes smikra - prosedokēsamen*, III, 528. It seems here that something has fallen out, as if, *eis tēn penian autōn*. *aphosiōsis. Epi tē aphosiōsei tēn epidē mian epideixamenous*, III, 840, when they had come in appearance only, that they might seem innocent. *aphrainousas*, V, 93 extr. This is nothing here; it should be read *euphrainousas*, opposite to *lupousas*. For, if *aphrainousas*, a word otherwise unusual, should be fit for the context, also *aphrainousas*, as a customary one, even if active, could be retained. But what is it, that Mary had not come to insanity by that birth? Who can bear this? That it was a sorrow to her, *lupousas*, he denies; he says it was rather a joy, *euphrainousas*; whence he also adds, *hēdonēn arrēton proxenousas*. *Aphrikē*, II, 1463, the maritime coast of the proconsular province of Africa. *Aphron epizētousin hoi philoploutoi*, II, 463, silver from Africa. *aphrona ton dussebē hē Graphē eiōthe legein*, II, 1649. *aphypnizousin hypnō katechomenon*, II, 1464. *aphysikon*, III, 738, alien from the *ousia* [essence] of God. *aphphousōn* is explained, I, 539. *aphphō* expl. I, 516: wrongly. *aphōmoiōsen*, III, 585, not Christ to Melchizedek, but the latter to the former, as the type to the principal. The matter, however, comes to the same thing; and the other is done in the Psalms. *aphōrisa autous hypo tēn emēn kēdemonian*, II, 993. I have segregated them under my care; or: I have segregated them for this reason, that I properly cared for them. *aphōrismenē trophē*, I, 761 init., of soldiers; provisions assigned to them, measured corn, monthly ration. For they could extort more than this from those providing it. *achamōth*, IV, 298 extr., the Valentinians called the *enthymēsin sophias* [the conception of wisdom], Hebr. חכמות.
חכמות. A *achanēs*, III, 988, lifeless; but a little further down, struck with amazement. *acharistiai* [ingratitude], I, 1354. *achariston*, I, 1579, useless; or, that for which it is not appropriate to return thanks. The codex reads *achrēston*, well. *acharistoumenos*, II, 956, when they were ungrateful toward him. Hypallage. *Achaemenidēs*, III, 1084, for *Achaem[eneid]* (the Achaemenid). *achlūn*, I, 525 med., now *achlūn*, more commonly. *achrantos Trias* [undefiled Trinity], I, 986, to which nothing greater or lesser, or unequal or disproportional, can be added. *achrēston*, III, 899, harmful. In I, 1579, n. 4, it is read for *achariston*. *achris*, III, 270 extr., explained as meaning that the matter does not cease, and continues beyond the limit. *achōristōs*, IV, 173, Apollinaris posits and defends this. *hapsamenoi tēs hodou*, having begun the journey, I, 1010 init.; *poreias*, I, 1485. *aphaton*, I, 570, the sanctuary. *haphēnai*, here it is, to approach, to touch with the feet. *apsides ouranioi* [heavenly arches], II, 148; IV, 488, 790. *apsimachia* [skirmish], III, 1022; IV, 349. *apsophēti gegenēmenēn*, I, 1104, he speaks of Christ’s birth in the flesh. He adds *hēsychōs kai mystikōs*, i.e.: 1° without a great earthquake, so that no one, or few, would perceive it; 2° in an ineffable and arcane manner, which no created being could comprehend. *hapsōmetha tēs hermēneias*, II, 85, let us proceed. For he had already begun, even though he had premised something, as it were outside the interpretation, concerning Solomon; he now proceeds to explain the individual words of this new pericope. So also 96 extr. *aōria kakōn*, II, 652, 1621, the sum, excessive evils, *hyperbolē* [excess], or deformity.
B *Baalim*, I, 535, he explains as *sēkon tou Baal* [the shrine of Baal]. *baddëim*, the fine linens, II, 1258. *badisai* (sometimes *dia mēnymatōn nomikōn*, IV, 135, he observed legal institutions. Eustathius, *badisōmen epi tēn hermēneian*, I, 1086; III, 449, let us return; or he understands *hermēneian* as *ta synechē tēs hermēneias*, as in I, 1084). *batheia eirēnē* [deep peace], II, 1494, 1495. *batheia galēnē* [deep calm], II, 1556. *bathos* [depth]. *Eis to bathos katadysai*, II, 896: opp. *kata to rhēton*. It signifies *pneumatikōteron*, morally, theologically, concerning the doctrine of Christ. *bathu gēras*, II, 1626 init. *bathu lēïon*, III, 358: poetic. *baktnērian* explains the cross, I, 749. *bakcheia daimōnōn*, III, 1026, idolatry. *bakcheian daimonos eisdexamenoi*, III, 1067. *bakcheias diabolikēs*, III, 1188: [concerning] energies. *bakcheuomenoi hypo daimōnōn*, III, 917, 1209. *balos*, IV, 487, at the first meeting. *Valēs*, III, 967, 975, 980, Valens the emperor. *balēs me*, for *labēs* (Jer. xv, 15), is brought forward as a variant, II, 491. *ballei tē glōssē*, I, 211, by cursing he seeks out God, and injures Him as much as is in his power. *ballousa ion*, I, 988, concerning a thorn-bush or shrub: bringing forth. *balōn eis noun*, III, 939: al. *labōn*. *ballomenos odynais*, I, 1145. *tē athymia*, I, 1361. *phthonō*, III, 74, 257, attacked by others, vexed. *ballomenoi hypo tēs phēmēs*, III, 1279, stirred up. *baptizōn to skaphos*, in the waves, sinking, destroying, III, 968; IV, 568. *Baradad*, I, 527. *Baraphranēs*, Vararanes, III, 1080, 1083. *barbara ethnē*, I, 1189, neighbors of the Jews. *barbaroi kai Hellēnes*, I, 1594. *barbarōn ephodoi*, II, 704, of enemies. *barbaroi*, IV, 656, Philistines, Egyptians, where Abraham and Sarah were. *barathros*, Joannes, IV, 751, as a Jew, since Amelius was Greek, or learned in Greek. B *Barbnibō*, IV, 304, a figment of the heretics, in Hebrew vocabulary, undoubtedly invented. *barykardious* explains [it], I, 631. *Barouch*, I, 595, expl. *Kyrios eulogētos* [the Lord is blessed]. *barynei tē martyriga tēn mathētin*, II, 691, urges, presses sharply. *barynetai kardia*, expl., I, 126. *basanon tē physei prosenenkein*, I, 464, elegantly: to elicit and test the true [state of affairs], excited by maternal love. *basileia* [pl.], books of Kings, I, 559 (otherwise in the feminine, as p. 562). But III, 17, palace, or another seat of emperors, Rome; *praitōrion*, as 448, 470, *basileia* [palatial], or palace attendants, chamberlains. In this sense the word *oikonomēin* is less suitable. But also p. 895, *basileiōn prostateuontes*. III, 1055, *basileiōn hēgoumenos*. See *Magistron*. *basileia* [sing.], I, 39: simply, eternal happiness. I, 52, *basileian tōn ouranōn* [kingdom of heaven] are said to await the holy ones killed for the faith. I, 620, *basileian emphyton* [innate kingdom] Christ has, as God; *cheirotonētēn* [appointed], as man. I, 859, *basileia tou Iōsēph*, power in Egypt. I, 1003, *basileian en tē poli*, in the city, the seat of empire. I, 1065, *basileian tēs oikoumenēs diairei*, he divides to the apostles, whom he calls kings, and *archontas*, to Ps. lxvii. I, 1495, *basileian Persōn erethizontes*: the codex is better there as *basileas*. For they did not move the kingdom against the Jews; they made them suspected by the kings. II, 127, *basileias ekpesein*, to be deprived of heaven. II, 187, *basileias*, by right and dominion over created things, divinely assigned. II, 213, *dia tēs basileias* (for *tēn*), as the emperor would bring. III, 64, *basileia tyrannidos diapherei*. III, 1025, *basileian paralabon*, Theodosius the Great, made colleague of Gratian. III, 1024, *basileias oikeias Theodosiou*, in Gratian’s lifetime. III, 1067, *basileian Eurōpēs dexamenos*, Honorius, from the division of Theodosius the Great. III, 1068, *basileian tautēn (Constantinopoli) ithynein lachōn*, Arcadius. IV, 31, *basileias*, scil. heavenly. IV, 624, *basileias onkon*, of the king and the courtiers. IV, 1074, *basileia*, absolutely, heaven: *tēn en basileia diagōgēn*, the blessed dead; though here it notes the state rather, especially without the article, than the place. IV, 1315, *basileia hymōn philochristō*, to thee: to the Augustus of the bishops. *basileios leōphoros*, IV, 974: scil. road. *basileiōn* book, whence called, I, 321. *tritē*, II, 1562. *en basileiais*, in the books of Kings, I, 166; II, 1547, 1404. *basileiōn exelatheis*, I, 851, and *basileiōn enkratēs*, 853, either *basileiōn* is to be read, or the plural for the singular, *tē basileias*. But David had many *basileia*. Therefore *basileiōn*. *basileus*. I, 570, he calls Christ *basilea tēs ktiseōs* [king of the creation], and [that] he would be born according to the flesh. I, 755, 756, *basileus doxēs* [king of glory], expl. especially as angels, as *doxas*. II, 30, *basileōs homologian*, simply, of the Triune God. II, 190, *basileōs Rhōmaiōn*, emperors. (So also III, 17.) II, 498, *basileas*, of Zedekiah, his house, and the princes. III, 765, *basileus*, Constantine the emperor (as 768, 769, 785; IV, 351); Constantius, III, 864; Constans, colleague of Constantine II, III, 829; Nero, III, 681. III, 925, *basileōs idiōn chrēmatōn*, of private property; not of the treasury, which at that time would be in place of the exchequer. III, 956, 958, *basileōs megalou thrēskeian*, of the Triune God. III, 956, *basileōs tou diepontos tēn gēn tautēn*, of God, concerning creation and providence, with the exclusion of Christ as the author of salvation. III, 1023, *basilea kecheirotonēke*, Gratian the emperor adopted Theodosius as colleague. V, 1059, *basilea* [as] the Holy Spirit is said [by some], the Macedonian rejects [this].
*basileuein*, I, 149, *basileusas Kyros*, Cyrus having acquired the kingdom metonymically. I, 525, *basileuousa polis*, seat of empire, royal. So III, 830, 1077; IV, 44, 351, 1172, 1179, 1512; Constantinople. II, 127, *basileuein*, to enjoy heaven; the opposite of *eis geennan empesein* [to fall into hell]. II, 908, *basileuometha hyp' anthrōpōn eusebeia kekosmēmenōn*. (As if pagan princes were not true and legitimate princes. He speaks, however, of the state of...)
A his own time, and the Church which existed then.) III, 1029, *basileuōste chōris hēmōn*, remain in quiet, peace, and dignity, from I Cor. iv, which is explained at the same time by such usage. IV, 47, *basileuousē*, toward Constantinople. From the preceding you should repeat *Ecclēsian*. You might, however, also choose *polin*, IV, 1156. *Basileuousēs Rōmaiōn archēs*, the Roman empire being in control. III, 961. *basilis*, I, 1175. *basilida polin*, Constantinople, II, 1502; IV, 359, 1324. *Basileōs hyios*, III, 620, Moses, daughter of the king. *Basileōn choros*, III, 1228, an empress with her daughters or other kinswomen. IV, 1316, *basilidas*, Pulcheria and Eudocia. *basilikos*. I, 345, *basilikēs phylēs*. He says Aaron drew a wife from this, and yet the Israelites insolently opposed him. (And yet at that time Judah was not a royal tribe, nor did they know that it would be. They could, however, from the prophecy of Jacob, Gen. XLIX.) I, 525, *basilikēn anankēn*, which the king’s service compels, and a court office. I, 1408, *eis ton basilikon thronon kekathike*, God has seated Joseph in Egypt. Said catachrestically, or *eis* for *para*, next to, near. I, 1437, *basilikēn hodon*, a holy life approved by God; from James ii. Thus II, 440 and 646, where he adds, *tēn apagousan eis zōēn*. II, 5, *basilikon logon*, some have called the Song of Solomon this, as it acts upon the king and the people. II, 772, *basilikou diadēmatos*, divine. III, 633, *basilikōn nomōn*, by the laws of the emperors, by constitutions. III, 792, *basilikēn*, a temple. III, 925, *basilikōn thēsaurōn*, distinguished from *idiois tou basileōs chrēmasi*. The former is for public expenses, the treasury; the latter pertains to the private and domestic affairs of the emperor, private property. IV, 483, *basilikōteros basileōn*, God, a truer king, with a fuller and more proper majesty. IV, 925, *basilikē*, imperial. *baskēnas*, II, 1345. *batos*, what it is, I, 466. *battarismos*, V, 47, trifles repeated in vain and frequently. *bdeluktē hēmera*, I, 38, a black, ill-omened day, on which nothing is undertaken successfully. *bdelurian*, I, 484, of the Jews. Who, when they themselves possess an impure race, accuse Christians of pagan origin. It signifies the impudence of those who are themselves *bdeluroi*. *bdelurōtatous*, IV, 883 extr., with *u* for *o*. *bdeluttoteron*, II, 1221 init., for *bdeluktoteron*. Cod. n. 74 *bdelurōteros*, perhaps *bdelurōteron*. *bebaiois tas hyposcheseis*, IV, 609, you render, by the event, that is, you confirm. *bebaiōsai nomon*, III, 983, to write, initially. *bebaiōthēnai ouk eiase tēn prophēteian*, II, 532, to be held valid, to be believed. *bebaptismenē phrontisi dianoia*, II, 2, overwhelmed, immersed. *bebēlon*, expl. I, 388. *bebēlon esti to mē hagion, toutesti, koinon*, II, 365. *bebēlon* is not that which is unholy (the cursed), but that which is common, II, 857. *bebiōmena (ta)*, III, 315, 605, deeds, *pepragmena*. *beblastēkotōn*, I, 1328: simply, when they had been born. *bedek*, expl., I, 556. *bet*, measure, *batos*, I, 466. *belē aras kat' autōn aphienai*, III, 907, from a besieged city. *belōn tou limou*, II, 664. *beltiōthē ho Logos* by incarnation, IV, 437, Athanasius disapproves. *belaou*, II, 230: from Heb. expl. idols. But it adds *bĕ'ĕlōhāyw* incorrectly from B Venetia, III, 882, Venetia, a region. *beteranos*, IV, 59, a veteran. *bēmatos theiou tōn archiereōn*, IV, 371, an episcopal seat. *Biros*, IV, 932 init., Verus, emperor. *biazetai*, II, 59, by adjuring. *biazetai (terra)* - *ktēni*, animals, IV, 763. Several causes bring it about that this happens. *biazomenos (Theos) kolazein*, II, 881. *biazomenēs ton Logon*, IV, 624, suggesting a river and force to my oration, urging, its course inciting and producing, carrying away, snatching off. *biaios ponos*, III, 1287: opp. *authairesetos*. *biaiōs hypestēsan phthoran*, III, 988: for *biaian*, or having been forced. *biasamenēs tēs physeōs*, I, 423, by the fervor of nature stimulating (not, that it could not resist). *bibloi hexēkonta* of Holy Scripture, I, 1132 init. You would scarcely accomplish this without adding many apocrypha. *biblos tōn Hebraikōn onomatōn*, I, 589, a Hebrew lexicon. *Bixtōr*, Victor, III, 1011; IV, 531. *bios*. I, 760, *bioi eusebeias polloi*, i. e., piety can be exercised in various ways of life. III, 386, *par' auto biou telos* he calls the converts, i. e., *ep' eschatōn tōn hēmerōn*, in the last age of the world: many also literally, dying. III, 522, *kata ton bion ginomena*, in common life, commonly. III, 492, *biō tō paronti nekroi*, through baptism. He says too much; for life is not in itself evil: but it hints at the hope of another life. III, 703, *biou epimēleia*, an explanation of it, of temperate men. III, 1225, *bion*: see *Politeian*. *hois bios ho Logos*: see *Logos*. *biou parontos exō*: see *Exō*. *biotē mellousa*, II, 383: life. *bion anthrōpinē*, III, 822: for *bios*, as it were vitality, as far as they could live. *Bitalios*, Vitalius, III, 1019. *biōteuein*, with omega, I, 1455. *biōtikoi archontes*, non-Christians, III, 164. *biōphelē*, IV, 965. *blabē*. I, 156 init.: *blabēs* and *labēs* are variant readings. I, 392, *blabas epiginomenas dieskedase*. Therefore there were no injuries, nor were they occurring, but they could have, and were threatening. Metonymy, for the impulse of harming, evils intended. II, 736, *blabēn tōn geitoneuontōn*, corruption by evil example. III, 1058, of pertinacity in pagan error. V, 12, *blabē*, of an absurd consequence of a dogma. *blastē ostōn*, II, 400, vigor. *blastēmata technēs*, IV, 580, what they accomplished by their art. *blastēsai ton ouranon leimōna asterōn*, II, 1126. *blastēsē tēn eulogian*, I, 346, active, as *anethalete*, Philipp. iv, 10. *blasphēmia* is called the error of those who take away the true humanity of Christ, V, 25, scil. because it accuses Holy Scripture of fraud, IV, 50, *blasphēmei ton Kyrion ho mē homologōn auton sarkophoron*. Ign. *blephara*, as circumvallations, I, 697. *blepharidas*, instead of stakes, ibid. *Boa*, he says, warns, writes, I, 222 (bis), 656 mid., 1029 init., 1392; II, 28, 29 extr., 697, 972, 1264, 1355, 1378, 1399, 1597 init.; III, 605; IV, 93, 379 (ter), 380 init., 381, 757 init., 804; V, 40. *Boēs* expl. of silent prayers of the mind, I, 627, as *krazein*, Rom. viii, 15, coll. 26. *boēsēs*, II, 72: say, scil. so that you may truly feel the same thing. *Boōn* for *legōn*, I, 45, 141, 337, 1060, 1459; *diarrhēdēn*, I, 655. *Boōntes tēn syskeuēn*, III, 855, revealing, confessing. *boergas*, I, 365. *boēthoumenos hypo tēs charitos*, III, 202 extr. *bombylous*, IV, 539 extr. For it, *kombylous*, n. 18. *borathen*, III, 1004 init.: for *bopphothen*, or *borrathen*, from the north. *Boukolētheis*, deceived, led on by false hope, III, 914, 938; IV, 327. *hypo tēs elpidos*, III, 1048. *boukolēsas*, III, 801, 879, 913: having deceived. *Boukolēsis*, V, 1255. (Suppl.) Synonym for *psalmos*, perhaps called thus for singers of the Davidic choir from the flock or pastoral song. *bouleutērion psychēs*, I, 1466. From the council it is forbidden to create deacons and presbyters, III, 962. *boulēn* expl. intention. I, 684. *boulēsis* and *ousia* differ, V, 962 seq. *boulēsin*
A we do not call [it] the energy of God, IV, 456: namely, in the permitting of evils. *boulomai*, I, 1530; *hōs ēboulēthē*, having thought, rashly, at one's own pleasure, feigning. III, 811, *boulomenō moi esti*, I wish gladly, IV, 456, *boulomenou Theou*, i.e., of God permitting. *brabeuein*, II, 1628. *brabeusai symphōnian*, III, 467, to arrange, to guard, to cherish. *brabeusas tois ethnesi plēthos eirēnēs*, II, 1635. *brabeuetai nikē*, III, 1067, it is given, it comes. *brabeusantes eirēnēn*, III, 1105. *bracheisai sagēnai*, moist nets, II, 892: from *brechein*. *brachē* mimicking, III, 756, shallows, imitating the brief; that is to say, deceitful, hiding error. *brachialion*, or *brachiariōn*, an armlet, I, 404 extr. Aquila’s word, almost Latin: but it can also be Greek. *brachylogia*, III, 5, brevity of disputing. *brachytatos tōn engonōn*, I, 70, the latest of descendants. *brenthuetai eidenai*, IV, 959. *brenthyoumenoi*, boasting, speaking haughtily, *mega phronountes*, I, 506, 929; II, 205; III, 169, 1176; IV, 218. *brenthyuontai*, for the more usual *semnyntai*, I, 485. *brenthyuontes*, I, 1443. *Brettania*, III, 950. *tas Brettanias*, III, 772, Britain proper and Scotland. *Brettannoi*, III, 1272, Britons. *Brettanoi*, with one v, IV, 929. *brontēs huios*, I, 1255, John. *brontēsin*, I, 1181: from the versions. *bryseōs*, V, 124 med.: read *brōseōs*. *brythomenoi epi ploutō*, II, 7. *bythizomenoi*, I, 985, who are being baptized by heretics. *bōmolochiais kata tōn hagiōn*, III, 917, by mockeries, by cavils. B Γ. *Gabaōn*, expl. hill, I, 445. *gaïdour* (Hebr. with Daleth) expl., I, 402. *Galatia pros duomenon hēlion*, III, 824, Gaul; because there is also a Galatia in Asia. III, 882, *Galatias, tēs nyn Gallias onomazomenēs*, namely also by the Greeks; for the Romans always called it Gaul. *Galgal* explains liberty, I, 324. *Galgala* expl. from the Heb., I, 307. *galēnītēs hymetera*, IV, 1105, clemency, indulgence; Augusta. IV, 1136, *galēnōtēta autou*, sovereign. *galēnōtatos basileus*, IV, 1232. *Galliai*, III, 693, 772, 950: as in Lat. Gauls. III, 822, *tōn kaloumenōn Galliōn*. *galouchēthentas ta tēs eusebeias dogmata*, III, 999, n. 82, it is *galouchēsantas*. That [is by] a similar hypallage, by which *emphoreisthai*, *emphorētheis* [is used] instead of the active. It signifies those imbued, as if with mother’s milk: it ought to have been *galaktoūch*. *gamētēn* (tēn), IV, 1092: for *gametēn*. *gamikos tokos*, II, 218, from marriage; opp. *parthenikos*. *gamikē homilia*, I, 274: distinguish it from *koinōnia*, which is commerce before marriage. See *homilia* and *koinōnia gamikē*. *gamikos yetos*: see *Yetos*. *gamos* follows *koinōnian*, I, 275, i.e., with celebration and firmness. I, 555, *gamō tharrein*, to hope for offspring from marriage itself alone. II, 1685, *gamon dialysēte*. III, 69, fruit of marriage. *gamon* it almost always speaks of the concubitus itself: as Callimachus in Hymn. Dian., *Latone gamon*. *gamou koinōnia*: see *Koinōnia*. *gamon* or *gamous dioryttōn*, see *Dioryttōn*. *gamous* or *magous* variant, I, 176. Item *gamōn* and *magōn*, II, 34. *gannymenos*, I, 948. *gar*, I, 429 post med., with brevity: he became a partner in the shameful act of Amnon: for if you see a thief, etc., i.e., that he falls into it, which is read in the Psalm; or supply: for the aid and fellowship of the wicked is also an offense. *gar*, I, 491: Q. 45, it is redundant from the beginning or hints at an ellipsis of a clause; e.g., it is not surprising; naturally. C I, 610: placed with a notable ellipsis. Christ the son of David. *biblos gar geneseōs huiou Abraam* (meaning David, as the context demands), i.e., for Matthew says: *bibl. gen.* etc. I, 667, placed in a strange position. *ho diabolos lelēthōs gar ezētēsen*. But I think it should be distinguished: *ho diabolos* (i.e., the rich man is understood, or the wicked one) *lel. gar*, etc. For these words have another explanation, not coherent with the former, perhaps added from elsewhere, or, because they are worthy of Theodoret, a word was omitted to the sense of which they might refer. I, 702: transposed and with brevity: *kai dōsei gar ichn*, etc., i.e., *gegraptai gar dōsei*, etc. I, 888: for: otherwise. *ou gar an apeikasen*. *an* cannot be absent in this place. I, 964: through brevity of speech it is inferred after words providing proof, *legei* being omitted. I, 967, 968 init.: redundant after *ou monon*, *alla*. I, 1090: for *de*, Ps. lxix extr.; 77 extr. indeed, therefore. *gar*, II, 972: it is used elliptically. *prophēteuson gar*, i.e., he says for [the prophet says], III, 147 extr.: for *oun*, or viz. III, 787 med.: for *oun*, in the return to the omitted narrative. III, 800 init.: it explains, after *arpakhentas*, especially if for *toutous* you read *touto*. After *toutous* it will be for *oun*. See *prakhai*, ibid. D III, 871 med., c. 15 init.: for *oun*, because it returns to what was omitted above. III, 967 extr., therefore, indeed. III, 1145 extr.: it explains. *aphiketo gar*, he had arrived indeed. III, 1151: for *hoti*, after *tekmērion*. See Philol. Paul. Thucyd. p. 158. III, 1167: from the beginning of the narration, for *oun*. IV, 270, *ou gar syneeche*, for *ouk oun*. For it is deduced from the preceding. IV, 449, *hēmeis gar*, i.e., *de*. opp. for [it is] against the heretical error: just as in Phil. 1, 3. V, 31: redundant after *alla*. V, 151 extr. *hyper anthrōpōn gar gegonen anthrōpos*. If it must be read thus, and not *hyper anthrōpon*, *gar* denotes: it suffices, that, etc., seek nothing further; in short, in a word. Perhaps, however, it should be read *hyper anthrōpon*, i.e., 1st, so that He might remain God; 2nd, in a manner raised above all human strength and reach and order. V, 1048: for *oun*; *ho gar Gabriel*. *gareim* expl., I, 530. *gastēr*, I, 794, he called the stomach the storehouse of thoughts. V, 935, 942, *ek gastros* the Son, so that he is distinguished from the Holy Spirit. V, 942 sq., *gastēr*, the generative [principle], concerning the Son. *ge* is redundant after *nyn de*, III, 32 and p. 23. *elegchtheis de ge*. *gegenēmena*, II, 385 extr., i.e., insofar as they are [men]. For he says they are deeds, but insofar as they are Christians, among them. *gegenēmenēn alētheian*, I, 435, shown truth. *gegenēmenēn philanthrōpian*, I, 1178, exhibited. *gegenēmenēs bradytētos*, III, 459. *gegenēmenēs sōtērias*, III, 1016, acquired, produced. *gegenēsthai ousian* of the Son from the Father, III, 780. Eusebius in his epistle mixes it with *tō gegenēsthai*, for immediately he says, of the mode of generation. *gegēnētai metapemptos*, III, 1135: a periphrasis of the past passive, *metapepemptai*. *gegennēke Sara*, III, 386. *gegennētai*, V, 4, *geg. ek tēs parthenou*. V, 927, *gegenn. to gegenētai*, for he explains it [as] *ektistai*, if he adds, alone without a mediator, therefore the rest [are] through a mediator, *gegennētai* nevertheless. Anomoean, for he is speaking. *gegeumenēn hamartias hēkista*, Christ’s soul, IV, 216. *genēmetha*, IV, 1205: for I rejoice (*gēthō*). *gegone*, IV, 59, Athanasius explains it well. V, 47, *gegonen anankaiōs*, i.e., it was made, it was composed; if anyone corrects it [to] *anankaios*. V, 76, *gegone lēthē eis autous*: for *autois engegone*, or it came to them, it came upon them. *gegonōs hypo tou Theou*, II, 1511, Sennacherib; i.e., having become king, destined to bring something to pass. V, 7, *gegonota en proslēpsei*, he assumed; he brought himself down into that condition, that he might assume. *gegonos*, III, 934; *gegōnōteron epsallon*. IV, 877, *gegōnōtatēn phōnēn*.
gegrammenon nomon* in arena or on the shore, like one seeing the sea, IV, 508. Elegantly! Elsewhere *agraphon*. *gegraphin hē charis* of the all-holy Spirit, through David, I, 1115. *gegymnōmenos*, III, 215 extr., those lacking: not that they had them before. *gegymnōmenos hierōsynēs*, II, 1125 extr., who plainly is not, and has never been, a priest. *gegymnōntai* the divine words of all human wisdom, II, 118. *geenna*. II, 127, to fall into *geennan* while loving Christ. *geitniazousa* in the Syrian tongue is similar to Hebrew, II, 1219. *geitonēmatos metechousi*, they teach similar things, IV, 3. *geiōras* is called a proselyte, I, 142. (Cod. *giōras*.) II, 260, a settler: perhaps from the Hebrew *gēr*, which the Septuagint renders as *geiōran*. *gemein*. II, 1595, a kingdom *gemousan* of gentleness. III, 1046, *gemousan* (i.e. worthy) of lamentable misfortune. IV, 661, *gemonta* of philanthropy. *genarchēs* Adam, II, 1605; Jacob, II, 1671. *genea hetera*, I, 1560, pagans. *genean*, I, 684 med., the people, citizens: because, namely, it had been used before in a biblical sense. *genean kai genean*, he explains wonderfully, I, 810. *geneais apeirois* pre-existing before creation, I, 1104: as if it attributed *geneas* even to eternity, borrowed from time. *genealogiai*, I Tim. 1, 4, explained regarding the origin of angels, I, 6. *genearchēs* Adam, IV, 561. *genethlialogiai*, I, 18. *genethlios heortē* of the Savior, II, 1047. *genesthai autō ta dakrya*, III, 676, tears having welled up. *genesthai en theōria* see *En*. *genesia*. V, 96, *genesiois* of the God-inspired one, the feast of the birth of John. *genesiourgei exōthen*. V, 988, as if it produced from outside itself, like something other than its *ousiā*, a fountain of water. *genesiourgos*, I, 163, Creator. V, 974, no one is *genesiourgos* of his Son, an effector, a maker. *genesis* and *gennēsis* differ, V, 1025. *genesin* by will to the Son is attributed by Eusebius of Nicomedia, III, 753. *geneseōs kreittōn estin ousia*, V, 971, 972, both of God and of all things: because *ousia* is not placed in *genesei*, nor does it depend on it or is it affected by it. *genē*. I, 1350, *genē ichthyōn hapantōn*, a periphrasis for fish. Cod. *hapanta*; thus the periphrasis ceases, or [it is] an hypallage. II, 1552, *genē tōn daimōnōn*, demons; or soon in the singular, *to genos*. II, 1396, 1472, *genē alogōn*, i.e., the irrational animals. Thus also III, 671. *genēma*, *prōtogenēma*, for one *v*, I, 158 etc. *genētai: axioms* for them, III, 475: may it appear, may it be considered. *genētos*, I, 12: opp. *agēnētos*. I, 756 init., *genētēs physeōs*. If the opposite is *aoratou* (invisible), it stands for *sōmatikēs* (corporeal). But if these two are to be joined, as the context suggests, it distinguishes the angels from God, who has a nature that is *ou genētēn*. III, 752, Eusebius of Nicomedia calls the Son *genēton tē ousia*. V, 941, *genēton*, that which is from the power. V, 974, how *genēton* and *gennēton* differ. V, 1066, a Macedonian distinguishes *genēton* from *ktistō*, which the Orthodox refutes. V, 1067, *genēton*, the same as *ktiston*. *genika dogmata dyo*, II, 1645, universal, summary, by which the rest are contained. *genikōteran exousian*, I, 4171: opposed to the care of God, by which [He led] the Israelites out of Egypt. He put *exousian* for *dynamin*. *genna*. IV, 166 extr.: *gennēsis*. *gennaios* Job, II, 75. *gennaioi*, brave, warriors, I, 1359. *gennan*. I, 865; III, 582, *gennētheis* of the Virgin. III, 750, synonyms by which Arius places the Son: *gennēthē*, *ktisthē*, *oristhē*, *themeliōthē*. II, 1016, *gennēsas bathmous*, i.e., having found, having taught. IV, 61, *gennēsasan*, the mother. Basil, IV, 558, heretics said that to generate and to create were the same in God. IV, 609, *gennēsamēnēs*, the mother.
IV, 1047, *gennēthēnai Theon meta tou pros-lēmmatos*, that the Word, being God, was born, having assumed it in the womb of Mary and from her, a human nature. Therefore Theodoret confessed that God was born. IV, 1309, that the divinity of Christ was born from the Father. V, 1, *gennan* concerning a mother, or a woman, Mary. V, 10, *gennēsas tauta*, who discovered this doctrine, devised it. V, 921, *genna* (God) by substance. V, 926, the mind generates a word from itself, but builds a house from material. V, 966, that being generated is temporal for the Arians, done in time. But the orthodox did not conceive of it so: rather, because they held that the Word was generated before the eternal times. *gennēma* and *ktisma* are distinguished, V, 927. *gennēmati pathētō enoikēsas ho Logos*, IV, 46, in the human body and mind. *gennēsis* from the Virgin, IV, 1303. *gennēsis* of Christ according to the flesh, V, 2, 12. *gennēsis* and *genesis* are distinguished, V, 1025. *gennētagennētos*, V, 1001. A Macedonian fiction, to show the divinity of the Son distinct from the divinity of the Father. *gennētikoi poroi*, IV, 512, not those that generate, but in which [the seed] is generated or collected. *gennētikōs* from the Father is the Son; not the Holy Spirit, V, 923. *gennēton* and *genēton* are distinguished, V, 974. *gennēton*, *gegennēmenon*, so that the Arians may understand, III, 844. *gennētōn*, III, 734: for *genētōn*, of created things. For they are opposed to the Word, who is *gennētos*. IV, 155, *ek gennētēs*: read *genētēs*, of generation, of genesis. V, 941, *gennēton*, that which is from the substance. V, 964, *gennēton*, *agennēton*, is not a substance. V, 974, *gennētēs physeōs* Gabriel; one should read or understand *genētēs*. *genoito hēmas apolausai*, II, 1157. *epitychein*, II, 1131, 1253, 1457. *echein*, II, 920. *metamathein*, IV, 983. *genomenos* is true God, the Son, according to the Arians, III, 762. *genomenē en emoi charis*, II, 704: being, being active. II, 1017, *genomenēs prōnoias*, which I exercised, exhibited. III, 475, *genomenos pantachou tou kērygmatos dromos*. III, 1172, *genomenē phōnē*, from the Hebrew *genomenos en emautō*: see *En*. *genos*, IV, 7: explained theoretically. *genos anthrōpinon*, IV, 117, the human nature of Christ. *genos thymatōn*, II, 1372, the sacrifices themselves, animals. *genos oneirōn*, IV, 619, dreams in general. *gera*, those things assigned to those in priesthood, III, 918, provisions, rations, as it is called elsewhere. *geraipomen*, I, 574. *geras*, a gift, I, 592. *geras* of the priests, I, 183, that they might be like the whole people. I, 187, *geras* of man, lord of created things. *Getthaiōn*, V, 73: better in the codex *Chettaiōn*. These are the Philistines, concerning whom there is no discourse here. *geusastai timōriōn*, II, 58. *geusamena hamartias*, IV, 441. It denies it to infants. *geōdeis apatas plattontes*, IV, 235, denying an intelligent soul to Christ. Eustathius; *geōdē lamptonan*, III, 809, can be understood as human splendor; but the context is about sacred and profane things, and because it is written to the Persians, one may understand fire and sun. Cod. n. 11. *epōdēs l.* which however differ less in the sense. *geōrgei tautēn*, resin, II, 587. *geōrgēsai tēn oikoumenēn*, through the apostles, II, 354. *geōrgēsate tas psychas*, II, 450. *geōrgounta*, I, 912, allegories having been left behind, when he had begun to speak about cities and towers; it signifies one tending, caring; perhaps he looked back to 1 Cor. III, 9, where *geōrgion* and *oikodomē* are joined regarding the same thing, where *geōrgia*, I, 84, *geōrgias autou exiōmenon*, either that Abraham had educated Ishmael, or that God wished to increase his descendants and cherish him. You can apply it to 1 Cor. III, 9, *Theou geōrgion*. I, 546, *geōrgian eklepse*, is said concerning Ruth. *geōrgia* is intercourse, just as seed and to sow; to steal here pertains to the fact that it came to Boaz unknowingly, mi-[...]
-A-nutely, as if he had been apprehended, narrating the matter, and had taken the marriage from him. For it is impossible for [the matter] to be explained as a forced act of intercourse, and the history declares, Ruth III et IV, and he himself disputes p. 349 extr., 360 extr. Only the counsel and the intent signifies, suggested by Naomi, p. 349 med., and effected by Ruth herself. I, 900, *geōrgian*, the allegory of the river being left aside; yet retained, as to the counsel of sending the river. II, 199, *geōrgian* of a vineyard; as Virgil in the *Georgics* book II deals with vineyards. II, 255, *geōrgian* of nations, the Gospel to be taught among them. (So also III, 16, 481.) III, 805, *geōrgian*, the work of teaching Christian doctrine. *Geōrgoi*, III, 1225, farmers, in a village, inhabitants: who namely, even if they are villagers, yet are maintained solely by agriculture. *Gē*. I, 825, *hōs en gē tini*, idle, unless it read in the LXX. See n. 7. *Gēïnon sōma anelabon*, II, 53, concerning Christ. *Gēïnon phronēma*, II, 298, 1406. *Gērei*, I, 1395: for *gēraï*. The codex [has] *to gēras*. Then it is circumscribed, to be taken actively. *Gēras tēs hamartias*, I, 748, 940: because 1st, from the previous life, 2nd, infirmity. So I, 940, *g. t. a.*, infirmity and inconveniences. III, 317: opp. *neourgēthentes*. Sin, which we still had, which would render us infirm, and as it were decrepit, squalid with neglect. III, 434, *gēras palaion am.* *Ginesthai sarka doulon*: related, it is distinguished from *analabein sarka, morphēn doulou*, V, 7. It is accepted for *trepesthai*, to be turned, changed, ibid. *Ginōskein*. II, 422 to C. 3 init., *ginōskei*, perhaps it should be read *ginōskeis*, with *legei* supplied. Or *ginōskeis* is a law-giver. I would prefer the latter, because 1st, the matter was known to the Jews, and it is thus posited; 2nd, presently the second person proceeds, *eme de su*, related. III, 1055, *ginōskōn heauton Christianon*, thinking himself, wishing to be held as [a Christian]. V, 974, *ginōskei charin*, he has, as the German *Dank wissen*. *Glōssa*. II, 1330, *glōssēs Hebraïkēs hermēneuta*, interpreters of the Hebrew text. IV, 390 extr., *tais glōssais* (of the apostles) *en eidei puros epekathēto* Spir. sanct. at the feast of Pentecost; and soon after, [he] denies that the tongues of the apostles were scorched by that fire. *Glōssalgia*, V, 63, unmeasured declamation. IV, 46 (desinatis), to speak impudently and rashly. *Glōssokomon*, I, 365, Josephus’ interpretation of the word *charnyat*. II, 940, a casket for the dead. *Glōttan tou logou sou*, I, 951. Harshly said, and it is from the supplement, perhaps interpolated. The sense may be: the tongue, minister of your discourse. (But perhaps you should read: *tēn alogon sou glōttan*, for *tēn tou logou sou gl.*) I, 1219, *glōttas anthrōpōn nika hē sē megaloprepeia*. II, 1385, *apo glōttēs eis glōttan heteran tōn logōn metaphoran*, it signifies nothing else but an enallage of tenses. *Glōtta* here is a part of speech; a mode of delivering words. *Dia tēn metaphoran* is for *dia tēs metaphoras*. *Glōttē metrētēn*. See *Metr.* *Gnathon sustellōn*, IV, 843, studying to repress pride, so that they might not as if inflate their cheeks any longer. *Gnēsian hyiotēta*, III, 738, of Christ, so that He is not adopted, but by nature, Son. *Gnēsiotēs*: see *Gnēsian*. *Gnēsion*, Son, III, 476: *agapēton*, the most precious of the others. III, 548, *to gnēsion tēs gennēseōs*, of Christ, so that He might be *homoousios* Son to the Father, not adopted. IV, 1258, *ton huiōn*, explains [as] by nature, true, from the essence of the Father, not adopted. *Gnēsiōteros paterōn ho Theos*, III, 1181. *Gnōmē*. I, 1465, *hē gnōmē prostithēsin enia*, which are not explicitly commanded by law: the opinion/will of man. I, 1469, *gnōmēn meizona ergazetai* is read n. 4 for *lōdēn*. This is to be preferred on account of *chalepōtera*; even though *gnōmē* can denote spirit, arrogance. II, 1071, *gnōmais akolouthei hē theia kēdemonias*. II, 1604, *kata gnōmēn oikountes*, willing, voluntarily: as, when they could depart, they would not. II, 1658, *para gnōmēn*, unwillingly. B III, 81, *gnōmēn ouk esche tēn autēn hēmin*, Christ as man, because He was a stranger to the pursuit of sin. III, 653, *gnōmēs* it is denied that Digamy comes, because it comes *ek peristaseōs*, the previous marriage being dissolved by death, and nature demanding a new one. For always *gnōmē* opposes nature. III, 1064, *gnōmēn enikēsen ho hypnos*. III, 1309, *gnōmēn* see *Oikonomias*, ibid. *Gnōmēs, gnōmika*: see *Physika*. I, 891, *gnōmikēs haireseōs*: opp. to natural power. See *Physikēs*. I, 1405, *gnōmikai thysiai*; opp. to legal [sacrifices], explicitly commanded. II, 10, *gnōmikēn syngeneian*, moral [kinship], a similarity of soul and life. II, 1037, *gnōmikēn thysian*, not commanded by law. III, 345, *gnōmikois katorthōmasi*, which might not consist in fortuitous and external things, but might pertain to the soul and morals. *Gnōmikōs schēmatisas*, III, 614 extr.: Paul, what he had posited before *apophantikōs* (declaratively). Yet that other one also, *apophantōs*, he had stated universally. Wherefore that *apophantikōs* may seem to be for *apophatikōs*, negatively, on account of the word *adynaton*. Whence he adds: *ho gar mē pisteusas*. For both are *gnōmē*. Unless you attach to this notion *aetiologian*, which a declarative statement lacks. Rhetoricians indeed, like Aphthonius in the *Progymnasmata*, posit the declarative [type] as a species of *gnōmē*. By which it is said that something is: when others posit what is to be done or omitted. Thus it happens that v. 6 has *apophansin*, [it is] impossible; v. sq. a practical *gnōmē*, one must. *Gnōntes*. V, 1039: for *gnontes*. *Gnōthisen*, II, 1080, dream, vision, offered, shown. *Gnōrizontai en onomasi monois*, III, 215 init., they are only named, they are not: they are heard, with a certain image and notion, to which no truly existing thing underlies; or translate: are distinguished among themselves; when even many are present. *Gnōrisma tou pathous*, III, 791, the cross of Christ. *Gnōsis*. *Gnōseōs diathesis*: see *Diathesis*. II, 111, *gnōseōs, ē akroaseōs*, by contemplation and one's own meditation, or by precepts of Holy Scripture to be heard or read. II, 1088, *gnōseōs diakonō*. For revelation, teaching. III, 1049, *gnōseis*, opinions, a judgment having been held. *Gnōstai* are explained [as] *manteis* (soothsayers), I, 531, 548. *Gnēs*, III, 913 extr., priest, prophet of idols. *Gomos*, beast's burden, IV, 437. *Gomous hēmionikous*, I, 525: for loads, burdens. *Gomos* belongs to ships, wagons, having a burden within. *Gomor* explained I, 145, 394; II, 1036. *Gonai hydatōn*, III, 1126, springs. *Gonai despotikai*, IV, 24, the nativity of Christ. *Gonimos charaktēr logōn*, IV, 569, a mode of speaking, which might avail for utility, edification. *Gonoklinēs*, III, 809, suppliant, is read for having bent the knee, n. 9. *Gonobryei*, I, 177: read *gonorhoei*, by analogy and 186 med. *Gorgous*, IV, 666 init., hands: vigorous, agile, firm: opp. to *argous* (idle). *Gōt-hoi*, Goths, III, 967, 974, 1010. *Gousan* in Greek he says is from the Syriac for *lakkon* (pit), III, 1206. *Gramma*, I, 33: proper signification of words, upon which one should not insist: as, when eyes, wings, and related things are attributed to God. I, 54, *gramma* of sacred Scripture, Origen contemns. I, 91, *grammatos to procheiron kai epitalon*, that which words at first glance seem of themselves to want, to which having added, he says it implies something else prophetically concerning Christ, *ainittesthai*. See also p. 82, quest. 59. I, 808, *grammatos epiphaneia*: the same as the meaning on the surface, to which there, without *kai*, is added, it seems a gloss. II, 3, *grammatos*, for *syngrammatos*, a book. II, 9, *grammati apokteinousi*, the sense of words at first, signifying corporeal things: whence an indecorous and impious interpretation arises, if you insist upon it. III, 2, *grammatos prokalymmatōn apogymnōsai to bathos tēs apostolikēs sophias*, by interpreting the more obscure words, to show the sense and the things. III, 104.
A *grammata tauta saphe*, clear words, testimonies, places of Sacred Scripture. III, 961; *gramma* (epistle synodical), ibid.; *gramma touto echōn*, a diploma, the authority of that matter, given by imperial letters. *touto, pros touto*. IV, 254; *gramma*, "Garment of words," see *Endyma*. IV, 1060; *grammata mystika* (mystical letters) should be the liturgical books, for baptism and the common supper; or also the epistles of Paul. *grammata ek nomou*, see *Nomou*. *grammatos hēneschou*, see *Hēneschou*. *grammai*, IV, 499 init.: of wagons, vehicles, B Orbits. IV, 607, *grammas euthetous ophryōn* (well-defined lines of the eyebrows). *grammateis*, teachers. I, 581.
*graphē*. I, 48, *graphēs hypeuthynos*: for the Sanhedrin, Matt. v, 21. I, 1495, *graphē tou Esdra*. II, 947, *Graphē Palaia, Kainē*, the Old and New Testament (so also III, 216; IV, 328, 582). III, 702, *graphēn autōn epoiēsato*, he rebuked them; Christ the Pharisees, indeed by mouth and words. III, 1153, *graphēn philautias*, a mark, a reproof, a crime; as, 1167, of envy. IV, 219, *graphas pollas* (many scriptures) the eunuch had not read, but one place and testimony of Isaiah. IV, 1145, *graphēn*, the accusation of Joseph to Potiphar, made by the wife not in writing. V, 60, *hypo mōmou graphēn*: to wit, it falls, it comes, it is a defect and a reproach. *graphēn* (accusation) *prothesthai*, see *Prothesthai*. *graphikon hamartēma* in the LXX Theodoret finds. I, 395 and 422 init. See note 1. II, 980, *graphikon idiōma tēs Graphēs*. III, 98, 150, *graphikais martyriais*. III, 108, 237, 450, 589, 595, 668, *graphikē martyria*. *grapsai*, V, 73, to describe, to copy down. *griphōn*, IV, 216, because he says, *apathōs peponhenai*. *gymnasion tōn thlipseōn*, I, 819. *gymnasion polemikon*, III, 1002, 1004, 1180: to wit, then in counsel, the exercise-ground. C *gymnos*. II, 166, *gymnēn echonta dianoian*, an open sense, which has no need of interpretation. II, 839, *gymnē timōria epipheretai*, without long-suffering. III, 324, *gymnē lypē*, vain, without fruit, not affecting your characters. III, 545, *gymnēn didaskalian prosēnenke* Paul in the Epistle to the Hebrews, so that he might not place his name, nor write the apostle’s dignity. III, 1256, *gymnēn karterian epideixētai*. III, 1284 init., *gymnō aeri*. Hypallage; they themselves were naked to the air. IV, 64, *gymnos Logos* opp. *sarx genomenos*. Greg. Nyss. V, 1014, *gymnos Adam hēurēthē; ekdysamenos ton kainon anthrōpon*.
*gymnoun*. I, 708, *gymnōsai katalogon tōn katorthōmatōn*, to propose. II, 41, *gymnoi agapēn*, an honest love indeed. II, 112, *gymnōsantas tas psychas*, by the death of the body, which as a veil is removed from the soul. II, 131, *gymnoutai hapan to phōs*. II, 714, *gymnoi tēn ennomon politeian*. II, 815, *gymnoi tēn oikeian agathotēta*. II, 832, *gymnōsō tēn exousian (emēn) dia paideias*, by exercising I shall show. II, 1055, *gymnoun* (and to make clear) *tas prorrhēseis*. II, 1094, *gymnōsei tēn oikeian (basileian)*, he shall reveal, he shall illuminate. III, 52, *gymnōsas ta dōra tēs charitos*. III, 87, *gymnōsē tēn philanthrōpian*. III, 135, *gymnōsas tēn dikaian autou psēphon*, foretelling. III, 144, *gymnōsas ton ekeina metionta*, showing with what mind he acts, what he shows to be lacking to himself. III, 333, *gymnōsate ton plouton tēs agapēs*. III, 440, *gymnoi ta athla*, he shows. III, 820, *gymnōsas auton tēs ephestridos*, with the upper garment removed, taken away (not put off). III, 989, *gymnōsamenon esthēta kai aidō*, the garment and shame having been put down. Hypallage, for *gymn. heauton tēs esthētos kai aidous*. V, 62, *gymnoi to zophōdes tou pseudous hē alētheia*. D *gymnōseis parthenōn*, III, 841. *gynaikonitis*, a monastery for women, III, 1192. *gynē* (wife) and it can be said of a bride, I, 276. *gynaika mē genomenēn*, V, 117, a spouse, a married woman. *gynnis* Bacchus is represented by the statuaries, IV, 782. *gyrgathos*, III, 920, a basket. *gypsopoiētikē*, IV, 397.
*gōnia tēs oikoumenēs*, but rather a single province, II, 185. Hence it puts *angulus terrae* more than a province. IV, 547, *gōniōn*, rules, a square.
*adytum* (sanctuary), I, 470, 473, 570. *Daviticus*, I, 294, 1486; II, 218, 237, 515, 558, 646, 1001, 1093, 1310, 1326, 1446, 1509, 1510, 1511; III, 41, 573. *dadouchousēs*, II, 196: erroneously for *dadouchousēs* (torch-bearing). It attributes it to Nubi in the desert. *daimonikēs*, III, 1169: for *daimoniakēs*. *daimōn laoplanos*, I, 398, 400: he was in the Endorite region, distinct from God or an angel, whom he says prophesied to Saul. I, 1392, *daimones*, ministers of the devil. II, 317, *daimones telountes hyp' ekeinō*, under the devil, the prince. (So also IV, 406.) II, 620, *daimonōn astheneian*, of idols. He adds: *tēs tōn chrysochoōn deomena technēs*. II, 1552, *daimoni Ammōni*, to Jupiter Ammon. IV, 407, *daimonōn stiphos* is distinguished from the devil as prince. IV, 915, he denies that demons are called or ought to be called martyrs. *dakryon dendrōn*, II, 587: as Ovid's *lacrymata cortice myrrha*. *daktylō theiō katagraphēisa*, the flesh of Christ, the antitype of the tablets of Moses, IV, 64. Greg. Nyss. *damastēriōn*, II, 992: places of punishment. *d'an*, III, 1299 init.: joined together, for *d' an*. *daneizesthai ton chronon* elegantly attributes to nights and days, increasing and decreasing each other with mutual increments and decrements, I, 719; IV, 492. *dapanan*. I, 499, *dapanōmenēn tō limō tōn anthrōpōn tēn physin*. I, 645, *dapana me*, it macerates, consumes me. I, 1430, *dapana to pyr tas akanthas*. I, 204, *dapanēthēnai* by fire. II, 245, *dapanēsei tēn stratian*. II, 449, *dapanēsai to kibdēlon*. II, 1359, *dapanēsō tēn dynamin*, I shall destroy. II, 1505, *dapanōsin arnes tēn agrōstin*. III, 1212, *dapanētheisēs technēs*, used in vain. IV, 427, *dapanēsas* food God, appearing to Abraham; who made it so that the food did not appear. IV, 502, *dapanōmenos* air, by the heat of the sun, thinned, scattered, struck; opp. *pyknoumenos kai sychnos*. *dapanē pyros*, II, 771, fodder; metonymy. *dapanētikōn* *paena*, the power of destroying, I, 1483. *dapanētikas phytōn organa*, II, 841, such as a saw, an axe, which cut and overturn trees. *daseōs anaginōskein prosēkei*, III, 549: *autou*, not *autou*. *dasmon lambaneis para tēs ktiseōs*, IV, 510, man. *dasmophorei*, IV, 510, nature to man. *dasynomenon*, II, 898, *Kittion*, as if for K was X, from the Hebrew s. IV, 392. *Hēl* *dasynomenon*, so that *Hēl* is read with a hard breathing. Therefore N the Jews read it this way, when they were saying the strong one. *Davitikos*, III, 889, 923, 1123; IV, 52. *de* for *nyn de*, I, 71. *eis de ton neōtaton* he sent. It had preceded: if he had denounced to the father, he would have condemned the whole race; it ought to have followed: *nyn de*, but now. I, 938, *de* abounds: *ta allois adēla, emoi de dēla pepoiēkas*. I, 996 *de* is redundant after the genitive absolute: *ekeinou gar boulomenou, houtoi de eboōn*, etc., perhaps *dē*. II, 274 likewise is redundant: *kata de tēn akolouthian*. III, 800, transposed: *ei tis de*. Used more broadly, *ei de tis*. III, 884, *de* for *te*, n. 23. III, 1041, is redundant after *epeidē* Maximus *de* tis, etc. *dedapanasthai* (for *dedapanēsthai*) by fire, 321. *dedegmenoi*, I, 22: having taken, having. I, 499, *dedegmenē peiran*: for having taken, as 501 med. IV, 671, *dedegmenon*, having, exhibiting. *dedeioti*, I, 99. Int. 92: read *dedioti*. *dedechthai*, to take, I, 253: add *theothen*. *dedēlōkotes*, I, 258, asking. III, 1051, *dedēlōkotos*, why have you not remained inside for *erōtēsantos*. *dedēmiourgēkenai agonon tēn mētran*, I, 82, not
having created, but by impeding conception, having allowed [her] to be sterile for a time. For Sarah conceived afterwards: nor was that a creation. *dedìasi ta tolmōmena*, III, 75: scil. *dia*, or sign. they are averse; [the things] seem horrible to them. *dedēxētai*, I, 49, he would terrify; poetic. *dedomenē biblos dia tēs enanthrōpēseōs*, vid. *Dia*. *dedouleukotas eidōlois*, II, 352 init. *dedynametha*, III, 840 extr. *dedynēmenos*, I, 917 init. *dedynēntai*, III, 10: and less customary in itself, and here for the present. *dedōka batheian tēn tomēn*, II, 540: for *epoiēsamēn*. Hebr. I, 574, *dedōke sēmeia heautō*, he appointed: as before Eliezer, Gen. xxiv. III, 1079, *dedōkati ton desmon*, i. e. to one imposing. III, 1259, *dedōkenai autō trichinon chitōna*, to have taught, to have warned to bear such a thing: to have shown by example. III, 1284, *dedōkotes gymnō aeri ta sōmata*, exposing. IV, 1060, *dedōka biblon*, I have inscribed, sent, dedicated. *deetai*, IV, 808 extr. without contraction. *deēthēnai symplokēs idias*, IV, 487, to wait until we come to refute them properly and separately. *dei, ouk anankastikon*, III, 236. *deigma asebeias*, II, 455: read for *onoma aseb.* n. 33. *deikēlon kai indalma*, IV, 743: *typon*. IV, 766 init., *deikēla*, images. *deiknymi*. I, 619 med., *deiknysi*, renders, makes. I, 1394, *deiknyseis*, for *deixeis*. II, 364, *deiknynta tois kladois tēn hēdonēn*, exhibiting, offering. II, 576, *deiknyntes adoleschian*, eating, imitating. II, 1202, *deiknyntes phoberōteron*, rendering judgment. II, 1348, *deiknyousi plēreis exōthen*, they have the appearance externally, as if they were full. II, 1674, *deiknysi me (Deon) eytelē*, he makes [it so], that one who does not know might not despise: so you act, as if I were vile: he shows that I am seen as vile to you. III, 200, *deiknynai heauton aperitmēton*, concerning the uncircumcised: to entice, so that he might appear as not having been circumcised. III, 880, *deiknytōsan*, scil. the contrary of their opinion, which they omit. Otherwise he is ordered to show [that] which he does not have, which he does not have, aids for his own cause. IV, 588 init., *deiknysa*, with an acute accent. IV, 998, *deiknysi ta en hadou kolastēria*, he speaks concerning them. IV, 1185, *deiknynta katēgorian*, containing. V, 41, *hena dedeichen hē henōsis*, it made, produced. V, 72, *deiknysi psallousa*, book of Psalms, scil. dogmas and precepts; it teaches by singing. *deiliasas tas apeilas*, II, 77, scil. *pros*, *dia*. Ita III, 677, *deiliōmen tous kindynous*. *deilioi*, I, 970, 986: for *deiloi*. *deimainein*, passive, to fear, I, 671, 685, 972, 1053, 1278; II, 41; III, 73, 912, 1185, 1186; IV, 552. *deimamenos*, II, 1045: for active. *deimatos gemontas horkous*, III, 1147. *dein*. V, 6, *epi to dein apophainein etrapeto*, he turned the disputation to [the claim] that he thought it must be demonstrated by himself. V, 7, *to dein oiesthai peritton oimai*, I think [it] superfluous, to urge the necessity of thinking. Ibid., *tōn chrēnai legontōn onomazesthai dein*; pleonasm. *ho deina*, IV, 1276. He does not wish to name another bishop. *tou deinos*, I, 169, 181, 919, 1328; II, 1132; IV, 3, 209, 1079. *tō deini*, III, 93, 165, 174, 528. *hoi deineis*, I, 1318. Otherwise *deina* is indeclinable. A *deixai*, III, 102, to bring, to commemorate, to use as their example. *deixamenōn*, II, 566 extr.: for active. *deisas tēn prodosian*, I, 438 med.: for *dia tēn pro.*, or sign. his punishment. *deitai hē gnōsis tēs praktikēs aretēs*, IV, 1016, [it] is not sufficient without this; this ought to be added and joined, if one is to benefit and please God. So III, 647, *deitai tōn ergōn hē pistis*. *dekta* explained from Symmachus, I, 297. *dektoi tēs ekklēsias*, III, 901: for *tē ekklēsia*, so that they could be received again. B *dektikon kerdos genētai*, III, 111: for *dekton*, passive. *deleasasa*, IV, 1257. *mē del.* properly with effect, so that one might be caught. *deleasmati* the Arians were concealing their fraud, with words composed to [give] the appearance of orthodoxy, III, 1113. *dexamene*, canal, I, 504: from Josephus. *dexamenē nomon*, I, 479: for *echousa*. I, 504, *dexamēnē to peras*. finished. I, 713, *dexamenoi prophētēn, nomothetēn*, concerning pagans: when [he] had been sent to them. I, 779, *dexamenoi deilian*, having. I, 1010, *dexamenoi tas aitēseis* for *labontes ta ētēmena*. I, 1434, *dexamēnē tēn anastasin hēmera*, the day in which that return was made. II, 332, *dexamenoi plouton*; for *labontes*; for the benefits had not yet been offered. II, 1014, *dexamenoi ton thanaton*. III, 31, *ou dexamenoi*, to whom the law had not clearly been given. III, 261, *dexamenōn ton elenchon*, when they had been convicted: not of their own accord. III, 566, *dexamenous tēn epaggelian ti ōnēse*? for *labontas*; for if *edexanto*, it profited them. III, 935, *dexamenos tas psēphous*; and yet it follows, *phygōn tēn hēgemonian*, sign. when he had been appointed. III, 1011, *dexamenos tēn hiketeian* for *akousas vel anagnous*; for it follows *dierrēxe*. III, 1111, *dexamenon tēn energeian*, to have obeyed his efficiency; or you attribute it to the energy of water, back to the force of breaking out again. III, 1166, *dexamenous pathē sōtēria topous*, where Christ died. III, 1210, *dexamenē energeian daimonos*, reluctantly, indeed. C *dexasthai*, I, 361, to understand, [it] follows *dexamenos*, *edexato*, it is, he accepted, reluctantly indeed, as 365, *timōrian edexanto*. III, 747, *dexasthai par' hymōn*; for *dechthēsesthe*. III, 1178, *psēphisasthai to mē dexasthai*, that he would have felt equally grateful [as if] he had not taken [it], [if he had] accepted (*dexasthai* for *labein*), as if he had truly accepted what he had requested. *dexia*, souls called by the Valentinians, IV, 300. *dexōmetha douleuein*, III, 296, that we might be rendered servants to you. *deous kai phrikous mestai*, II, 676: active. *dermata* not only of animals, but also of trees: whence garments for the first humans, I, 53. *desma Theou*, divine [bonds], I, 386: are 1° impediments placed by God to evil counsels, 2° snares, which see. II, 671, *desma perithentes tais thyrais*, sign. either bolts or straps, *imantas*, which Homer commemorates in the Odyssey concerning wild beasts. II, 1464, *desma tōn kymatōn periballei tō ploiō*, about to delay its course until it renders Jonah. III, 874, *desmon ekklēsias*, for *thesmon*, law. III, 1048, 1078, *desma*, or *desmon*, forbidden use of sacred things. III, 1237, *desma hierōsynēs peritetheika*, I have denounced that I would forbid them the sacred rites, so that they might depart quickly. IV, 1075 and 1192, he calls *desma* the imperial order that [he] should contain himself by Cyrus. IV, 1319 and 1323, *desmou koinōnias*. *desmōtēn parepempe Jonam Theos*, III, 1453: confined in the belly of the whale, he forced [him] to go to Nineveh. *desmōtēriō paredōke*, I, 578. *despota*, to a bishop, IV, 1069, 1076, 1088, 1095, 1113, 1146, 1207, to a presbyter IV, 1196. *despota hagiōtate*, IV, 1355: of the bishop to Bishop Rufo. *despoteia*. I, 298, *despoteian Palestinēs accepere* the Jews. II, 1057, *despoteian*, property; and soon, usufruct; because he adds, *mechri tou etous tēs apheseōs*. II, 1116, *despoteias tēs sēs onoma epikeimenon hēmin*; metonymically: that we are called thy servants: referred to this, that God is *despotēs*. D *Despotēs Theos*. I, 158, 142, 291, 319, 339: Christ I, 89, 90, 115, 139, 1346, who [is] also simply, I, 309, 315, 346, 347; II, 836, 1241; III, 229, 511, *Despotēs kai Kyrios*; vid. *Kyrios*. I, 352, *Despotēs* and *Kyrios* distinguished for the sake of elegance and variety, because he distinguishes *apogonon* and *huion*. I, 579, *despotēs tou prophētou* (Samuel) *ho Kyrios hēmōn Iēsous*. II, 402, *despotēs oikoumenēs*, Christ. I, 641, *despotēs sophias Theos ho Logos*, because [he] himself is
A the master; where it is written to a bishop by a bishop; and in an epistle, *tou despotou mou*. (See also *despota*.) III, 1218, *despotēn kōmēs* see *kōmēs*. III, 1925, *despotēn ouk eichen hē kōmē; autoi de ēsan despotai kai geōrgoi*; as if in a municipality. IV, 280: *Sporacon* he calls him thus, a man conspicuous in the hall and in the empire. IV, 1146, *despotē mou*, my lord bishop. IV, 1281, *despotē mou*, John of Antioch to Nestorius.
*despotikos*, I, 244, (II, 1291,) *despotikon haima*. I, 588, *despotikou sōmatos kai haimatos metalambanousi*, they partake of the Lord’s body and blood, using the Supper. I, 969, *despotikai epiboulai*, plots against Christ. I, 990, *despotikos taphos*, of Christ. III, 61 and 405, *despotikos thanatos*, of Christ. III, 281, *despotikē hēmera*, Sunday. III, 558, *despotikēs didaskalias*; as if it were taught by the mouth of Christ himself while he was on earth. III, 556, *despotikē didaskalia*, as Christ himself explains a prophecy; distinguished from Paul's authority. III, 648, *despotikon pathos*. III, 668, *despotikois horois*, by Christ's precepts. IV, 1244, *despotikēs paroinias*; which Christ experienced. *despotikon mystērion* see *myst*. *despotikōs eipein*, II, 671, so that I may use Christ’s words. *despotikōs pragmateuetai* Christ manages the salvation of men, III, 593.
*deuteros nomos*, I, 257, new law, distinct from the former, which is its argument. *deuteros phylarchos*; see *phylarchos*. *deutêrous archontas*, I, 1580, after the kings. *deuterōseis*, II, 180, Jewish traditions, which they hold as a second law; whence they are called Mishnah. Thus III, 640, *deuterōsin*, Jewish interpretation of the law.
*dechesthai*, I, 17, 174 (and often) for *lambanein*. I, 55, to receive, to suffer unwillingly. I, 537, *dechomenē panōlethrian*, about to perish utterly, about to suffer destruction. I, 687, *dechetai grammata hē stēlē*, letters are inscribed upon it. I, 1527, *dechetai*, he approves. II, 274, *dechetai hē osphys tēn zōnēn*, it is accustomed to be girded about it. II, 586, *dechomenoi*, having, so that it may be sent to them. II, 1598, *dechomenoi oneidē*, hearing reproaches. III, 56, *dechetai ton horon*, he submits, unwillingly, having been compelled. III, 259, *dechomenoi onēsin*, i.e., possessing. III, 679, *dechomenoi ta Euangelia*, the Jews, hearing them, when they were set before them; for they by no means accepted them. V, 1130, *dechomena tē physei tēs sarkos*, must be taken passively: *ha hē physis t. s. dechetai*: or it should be read *echomena*, so that the comma is after *physei*, and it may be joined: *tapeinoteron tē physei, echomena tēs sarkos*, which are referred to the body, or humanity, and adhere to it.
*deōn*, I, 70, lin. 4: erroneously for *deon*, when it behooves.
*dēlatōr*, IV, 1105: Latin, *delator* (informer).
*dēlos*. I, 400, *dēlous*, the things signified by the Ephod. I, 1546, *dēlēn pepoiēka*: to God, through prayers.
*dēloūn*. I, 667, *dēloūtai to kopsei, syntribēnai, i.e. hermēneuetai*: or middle for active. I, 1065, *dēloi hē anabasis tēn katabasin*, he posits, shows that it preceded. II, 1578, *dēloi to oros*, he understands, he names. B *dēlōsis*, what, I, 167. *dēlōtikon*, I, 182, 184, image.
*dēmagōgia*, I, 274, 521, when judges ruled the Jews, generally using democracy at that time.
*dēmagōgos* prophet, I, 368: in place of God, without kings. II, 516, 999, *dēmagōgos* Zerubbabel, not king. Thus II, 1001, Zerubbabel *dēmagōgōn*.
*dēmeuseis*, I, 1285, confiscations of goods. Thus III, 1028 (where n. 9, *dēmosiouseis*), and p. 925. Once it was public treasury, then the prince's, confused with the fiscus, though distinct; whence soon *tamieiois basileiois*.
*Dēmētra* why the ancients called her thus, IV, 771. (Ibid., *tēn pedinēn gēn*.)
*dēmioi*, III, 730, Roman soldiers, who led Christ to the cross.
*dēmiourgein*, the same as *poiein*, to create, I, 17. C Quest. 14, he seems to distinguish, as if that were made from pre-existing matter, but he immediately changes it. II, 1651, *dēmiourgeisthai psychas*. V, 117, *dēmiourgēthenta arton*. IV, 878, *dēmiourgousa pēlō ophthalmous*, the divine nature of Christ, on the man born blind.
*dēmiourgia*, creation, one of God, another of man, I, 26; II, 328, *dēm.*, of the created things themselves. IV, 392, *dēmiourgia kainē*, through the economy of Christ. IV, 576, *dēm.*, procreation from marriage.
*dēmiourgikōs*, by his command (of God, not therefore from himself or his essence), creatures exist, V, 923.
*dēmiourgos parrēsias zōē ennomos*, I, 1449. *dēmiourgoi tēs proaireseōs*, II, 449, because opposed to God, the author of nature. III, 1115, *dēmiourgos blasphēmias*. IV, 559, 567, *dēmiourgos topanōn*. IV, 435, Marcion calls the just God a *dēmiourgon*. IV, 1548, *dēmiourgos karpōn*, concord, giver of good things.
*dēmothoinias*, IV, 923: in memory of the martyrs.
*dēmos psychōn*, IV, 412: already created simultaneously. *dēmoi angelōn*, I, 9, 1461, 1527; II, 335; III, 9, 480; IV, 20: on account of various orders, or from the Hebrew *tsabaoth*. *dēmoi tōn aoratōn*, III, 405. *dēmoi martyrōn*, I, 1571, III, 1315. *dēmous Ioudaion*, I, 288 explained from Jos. 7, 14, 17. They are 1st, tribes, these 2nd are divided into *dēmous*, tribes, nations, these 3rd into families, *patriais*.
*Dēmosthenēs agrjammatos*, III, 982.
*dēmosiuein*, to confess, to indicate, to publish, I, 1114; II, 143; IV, 355. In the same way he misuses this word, as the Latins misuse *publicandi*. *dēmosiouseis* see *dēmeuseis*.
*dēmosion dromos*, III, 867: that is, of horses, of vehicles, the public post-road.
*dēmotika tagmata*, V, 100, peoples, both in sacred matters and at home.
*dēsas hodousi kai onyxi to thērion*, IV, 558, a dog, holding, firmly staying.
*dia*. *di’ hamaxēs prioni* see *prioni*. (*dia* for *en*.) *di’ anthrōpou* see *para anthr.* *di’ hēs prosēgorias* see *prosēg.* *di’ hou* see *ex hou*. *dia pisteōs hē tēs charitos dosis* see *charitos*. I, 102, *dia tōn pyrōn proskynēsis*, either for *dia* with the accusative, or brought about by the occasion of grain. I, 224, *dia metameleias labē tēn aphesin*. I, 307, *dia tēn anairesin tōn brephōn*; in a notable use of *dia*, negatively, so that he would not kill them by circumcision. I, 474, *di’ auton oikodomēsein naon* for *di’ autou*. I, 500, *di’ autēn gegone teleutē*, for her benefit. I, 560, *dia Pharaō, dia Nabouchodonosor* God shows future things, i.e., to them: even though they later narrated them to others. I, 950, *dia tēs epigraphēs echei tēn ennoian*, i.e., with the title as our guide we see this is his meaning. I, 973, *dia tēs metanoias prospherein* (prayers), with repentance. I, 1018, *dia katharotētos kai pisteōs, kai dia tēn agapēsin apolabein*; D either in the first [clause] genitive for accusative, or conversely in the other; even though each has its own sense, adapted to the use of times. I, 1054, *dia triōn hēmerōn anastēnai*, after three days. I, 1172, *di’ ekeinou (tou hilastēriou) epiphaneia theia egeneto*, i.e., *ep’ ekeinō*. I, 1577, *dia pantōn plekein hymnōdian*, from all the material gathered. II, 20, *dia platous*, at length. II, 79, *dia monon to kτισtον nō kai autēn tēn angelikēn physin parebēn*. (Obscurer words, and almost nonsensical. *dia* has the accusative for the genitive, and *diebēn* is for *parebēn*, *hyperebēn*; *monon* is clearly redundant, or it ought to be joined to *ktiston monon*, so that for the sake of the creature alone, he would not have been anything but a creature: so that the meaning might be: through created things in order I came to an angel, from these to Christ, and this did *nō*, by thinking, by contemplating. Perhaps the words are corrupted: nor does the codex have *nō*, which however helps nothing. *monon* would more correctly be absent, *pan* would be more apt.) II, 117, *dia tōn ophthalmōn thaumazei to optikon*, while he praises the eyes, he understands the mind. II, 215, *dia tēs basileias anō estrepsen* for the accusative, so that he might become emperor. II, 572, *dia tou paraklētheis*, by him. II, 137, *di’ henos*
for *hena*, as the codex has in n. 5, and the connection shows. II, 641, *dia tēs enanthrōpēseōs tou Huiou tou Theou dedomenē*. (The *Book of God’s Commandments* precedes. Or *dia* is for "after," or *dedomenē* means founded, having obtained occasion, matter, and been promulgated. For it denotes the New Testament, as it follows: "the Old Testament received its end.") II, 649, *di' autēn pariontas*. Cod. *di' autēs*. *Dia* is for *kata* or *para*. II, 668, *dia tēn autou charin* for the genitive, or *tē autou chariti*. II, 681, *di' hydatōn tēs sōtērias tetychēken*, Moses; 1st, saved from the waters; 2nd, advanced to dignity on that occasion; 3rd, because that act makes a type of baptism. (For the same purpose, Peter in I Ep., III, 20 says they were saved in the flood *di' hydatos*, out of water, in the type of baptismal water.) II, 755, *di' akolasian dechomenos tēn therapeian*; for *di' akolasias*. II, 760, *dia platyterōn eirēkōs*. II, 828, *dia ton nomon podegeisthai*; for *tou nomou*. II, 847, *dia manteian ephodous poioumenoi*; 1st for *dia manteias*; 2nd, *dia* for *syn*. For they did not invade through divination; rather, they used it before the expedition. II, 1011, *di' autou synchōrountos*; *dia* is redundant. II, 1017, *dia tēs pronoias dexēmai proskynēsin*; for *dia tēn pronoian*. II, 1167, *dia ton theion horon*; for the genitive. II, 1207, *di' ekeinōn pantas*, Paul warns, in them, when he warns them. II, 1461, Christ is said *di' anthrōpeias physeōs epiphainesthai tois anthrōpois*. II, 1670, *dia tautēn* (Christ’s presence) we have received salvation: for *dia tautēs*. II, 1678, *dia tou Leui memnētai tou Aarōn*, by commemorating the former, he wishes to excite the notion of the latter. III, 76, *dia tēs chrēseōs noēsōmen*; for *kata tēn chrēsin*. If it were *noēsomen*, it would properly be "through." III, 128, *dia Rōmaiōn pasin anthrōpois tēn ōpheleian prosēgagen*, writing to the Romans. III, 137, *dia to plēroun*; for *hōste*, *eis to*. III, 461, *dia glōssēs dechomenos*, receiving by the dictation of Paul. III, 165, 167, *di' hou*, he set [it] upon the Father (against the Arians). III, 429, *dia tou sōmatos autou kai haimatos koinōnein tō Kyriō*. III, 560, *dia*, both from the Father and from the Son. III, 384, *di' emou ton Christon therapeuesthai*, if you were to worship me. III, 402, *dia* is noted as being used for God the Father. III, 408, *dia tēs horōmenēs physeōs* (of Christ) *tēn aoraton proskyneisthai theotēta*. III, 421, *dia pisteōs kai agapēs dynaton hēmas theias charitos apolausai*, as if faith and love precede *tēn charin* and are drawn in, as he speaks elsewhere. III, 432, *dia panta therapeuein ton Despotēn* for *dia pantōn*. III, 461, *dia tēs peritomēs semnynesthai*; for *dia tēn peritomēn*, or *epi tē peritomē*. III, 465, *dia ta kreittona kataphronō tōn meiōnōn*, instead of these; as I Cor. ix, 10, *heneken*. III, 468, *dia tēn theian charin*, for *dia tēs charitos*. III, 473, *dia*, he set the preposition upon the Father. III, 479, *dia tēn autou sophian kai dynamin hestēke*; for the genitive. III, 514, *dia*, a preposition, he did not set [it] down, regarding the Son. III, 515, *dia* does not signify a subordinate. III, 522, *dia panta dedēlōken* for *pantōn*. III, 626, *di' ekeinōn* (of the charisms) *dedōken* (God) *hēmin to tēs huiothesias axiōma*, repleted with them, He made them capable for the right and name of children. III, 689, *dia tou kērygmatos alētheia*, namely, in the one preached, or being in the proclamation. III, 755, Arians leave *di' autou panta* to the Son. III, 873, *dia Iēsou Christou ekēryxan hoi apostoloi* faith, for *en autō*, as Acts iii, 16, *hē pistis hē di' autou*. Perhaps, however, *dia* is inserted, or it denotes, by the command and authority of Jesus Christ. III, 888, *dia*, a preposition, Arians placed before the doxology of the Son. III, 994, *di' epinoias prosbolais*; for *meta*. III, 1028, *dia myriōn epanēkasi thlipseōn*, after many calamities. III, 1069, *di' autou*, from him (tit. chap. 29). III, 1135, *dia tou laou tēn zōēn aphērēthē*, the people praying, and God hearing and assenting, dead. III, 1153, *dia triōn kai tettarōn hēmerōn* he took food; on the third or fourth day. III, 1240, *di' hepta hēmerōn to sōma dietrephen*, he took food on the seventh day. IV, 26, *dia tēs enallagēs pisteuein* for *dia tēn enallagēn*. IV, 293, *dia tēn blabēn ouk entetheika*, that they might not take harm from it; to avoid harm. B IV, 548, *dia tēs Ekklēsias vaticinia eventum habuerunt*; i.e., in the Church, as the Church. IV, 495, *dia tautēn anapauetai* for *tautēs*, by her aid, benefit. IV, 614, *di' hon ouk epeleipe to genos* for *di' hou*. IV, 656, *dia toutou anakēryttesthai*; for *touton*, on account of the contest. IV, 1064, *dia tōn mastigōn*, etc., just as he armed his hands, for the simple dative. IV, 1082, *dia tēn theian charin* for the genitive. (Thus IV, 1161, 1164, 1191.) IV, 1145, 1144, *dia tēn charin Theou*; for genitive. IV, 1163, *dia tōn episkopōn prosphthēgomai*, I send letters through them; they will carry [them], they will deliver [them]. Thus 1169, *graphō*. V, 989, *dia tēn psychēn, dia to sōma*; for *kata*; because it could happen through both, for both, so that as it was in respect to the soul in Hades, it was in respect to the body in the tomb. V, 1016, *di' hou*, it is the same as *ex hou*. V, 1038, *dia tou Patros*, it does not render the Father inferior. Ibid. *dia tou Huiou ek tou Patros ekchythen*, the Holy Spirit. V, 1067, *dia tou Huiou, ek tou Theou*, the Macedonian distinguishes. V, 1088, *dia gynaikos kata pneuma, ek gynaikos kata sarka* is born Christ; *ek* denotes the mass of human body; *dia* the union of the Word, made in the womb of Mary, after which God-man progressed thence. *Dia* (the), the spirit passing through all things, IV, 771. *Diabathra* of the return, ships which he could have used for the return, III, 942. *Diaballomenōn* (of the) is, II, 106, it is poorly attested; it is placed among sad things. *Diabantes*, II, 876, famine, pestilence: those who had escaped. *Diabatikōteros nous*, V, 91, with greater force for penetrating secrets. *Diabeblēsetai hē analēpsis*, V, 55, by those who bring it about; i.e., they will describe it in such a way that it overthrows itself. *Diabēmata*, explains the impulse of action, I, 696. *Diabēsomai*, III, 1270: *metabēsomai*. *Diablyzousi pēgai*, IV, 1089. *Diabolai kata Christou*, III, 729, dogmas diminishing his majesty. *Diabolos* and demons are distinguished like Pharaoh and the Egyptians. I, 144, *diabolos, kai hoi toutou diakonoi daimones*. I, 1392, *diabolon kai tous hyp' ekeinō daimonas*. IV, 406, *diabolos, kai daimōnōn stiphos*, IV, 407. *Diagnōnai*, to perceive thoroughly, IV, 520. *Diagnōseōs hēmera*, II, 78, 1255, of final judgment. *Diagraphēi tēn hamartian ho logismos*, IV, 1250, designates, conceives, desires. *Diagōgē tēs patridos*, I, 1030: for *en tē patridi*. *Diadēmatos basilikou*, II, 772, of divine favor, of eternal salvation, that we may be worn as if in a crown by God. *Diadikasia*, IV, 672, dispute before a judge. *Diadochē*, II, 805, *ek diadochēs tōn basileōn propatoras echōn*, Christ: all his ancestors were kings in succession. Metonymy of the abstract. *Diadochos apostolōn*, IV, 328, Irenaeus, because of the time; as the apostolic Fathers. *Ho diadochos*, one of the successors. It also concerns the use of the article. *Diadidraskontes tous hidrōtas*, fearing, refusing, IV, 882. *Diadramōn*. II, 80, *diadramousai* for *paradramousai*, those having been left. II, 675, *diadramontos chronou oligou*. II, 976, *diadramontōn etōn hex kai tetrakonta*. *Diatheinai*. III, 26, *ha oudeis diatheinai autous epērasē*, to establish upon them, to issue, to do to them. *Diathesis*. II, 546, *diathesei*, with love, favor. (Thus *diathesin* II, 1672; III, 458, 459, 689.) II, 1156, *diathesin kai philtron elabon*; both signify the same, love. II, 1450, *diathesis peri ton Theon*, love for God. II, 1629, *diathesin peri alētheian*, study of truth. III, 65, *diathesis tēs gnōseōs peri ta agatha*, that we may understand good things, and love them. He put *peri* for *eis gnōsin*, for the whole mind and both faculties, *gnōmē*. III, 96, *diathesin peri auton*, love for him; 190, *peri autous*. III, 297, *diathesin thermēn*, love. III, 524, *diatheseōs eilikrinous*, with love. III, 773, *diatheseōs hymeteras opsin*, the aspect of you all; Eurer Liebe. (To bishops the emperor.) IV, 410, *diathe-
σὶν περὶ τὴν ἀνθρωπείαν φύσιν, amorem in homines. IV, 823, διάθεσιν et διαίρεσιν variant n. 54. IV, 1017, διαθέσεσι περὶ τἀγαθοῦ, studiis, amore virtutis. IV, 1281, διαθέσει τῇ σῇ, tibi: Eurer Liebe, Liebden. (Episcopus episcopo.) 1282, τὴν σὴν διάθεσιν, te. διαθεούσης, V, 1034, notatio voc. Θεός. Διαθήκη omittitur in vocc. παλαιὰ, καινή, I, 780; III, 666; IV, 378, 379. διαθήκης παλαιᾶς καὶ καινῆς εἰς νομοθέτης, I, 458. διαιρεῖν τὰς φύσεις μετὰ τὴν ἕνωσιν, IV, 170, non confundere. Sic IV, 127, διαιροῦντας τῷ λόγῳ τὰς φύσεις, diverse proponentes utramque, non confundentes; etsi sunt in Christo ἀδιαιρέτως, realiter, at non τῷ λόγῳ, cogitatione et disputatione, notando, abstrahendo. διαίρεσις. I, 745, διαίρεσιν· variam significationem vocabuli. I, 832, διαιρέσει χρησάμενος, distributione, quæ non dirimeret, sed partes persequeretur. III, 743, ἐκ διαιρέσεων ἀποῤῥοίαις, ut emanavit e Patris οὐσίᾳ Christus, et sic facta sit διαίρεσις ejus, et separata οὐσία a Patre. IV, 142, διαίρεσιν φυλάξωμεν θεότητος καὶ σαρκός, teneamus, ne confundamus naturas. Ambros. (p. 143 vocal διαφοράν.) IV, 174, διαίρεσει opp. κρᾶσιν. IV, 193, διαίρεσεως λόγον, non miscendarum naturarum Christi. IV, 225, 235, διαίρεσιν, distinctionem naturarum, ut manere utraque intelligatur sine συγχύσει aut μεταβολῇ. IV, 825, διαίρεσιν et διάθεσιν variant n. 54. IV, 1145, διαιρέσει nimia Patres Niceni quidam in scriptis contra Arianos, qua naturas Christi, usi sunt, quam a se propellit Theod. διαίρεσις, status et conditio sejunctorum, scil. ut antea nunquam fuerint juncta, priusquam in unum coirent. Non actum separandi significat. διαιρέσεως ἀμετρία. Vid. ἀμετρ. δίαιταν διαιτήσονται, II, 1350. διάκειμαι εἰκότως περὶ τ. υ. θ. IV, 1124, merito vos amo. I, 98, διακειμένη περὶ αὐτὰ (idola), dedita illis. I, 1425, διακειμέναις ἐν τῷ πελάγει νήσοις. II, 435, διάκειται, pro κεῖται, sita est. II, 450, διακείμενον χωρίον pro κείμενον. II, 604, διακειμένην (urbem) : pro κειμένην. II, 789, διακειμένη βορειοτέρα. II, 838, διακείμενα, pro κείμενα. II, 886, διακειμένας (bis), sitas. II, 1025, διακειμένας ἐν τῇ αὐλῇ. II, 1525, διακείμενος θερμῶς περὶ αὐτούς, amans eos ardenter. II, 1493, διακειμένους pro κειμένους, sita, exstructa (templa). III, 526, διάκειται ἄγαν περὶ ὑμᾶς, valde amat vos. III, 467, διακείμενος σφόδρα περὶ αὐτοὺς, eos valde amare. III, 910, διακειμένην, sitam, exstructam, ædem sacram. III, 1150, διακείμενον πρὸς ἑσπέραν. III, 1960, διακειμένην οὐ πόῤῥω. IV, 1202, διάκειται, situm est. διακεχυμένον ἐν τοῖς σπλάγχνοις, V, 93, βρέφος, embryo, porrectus. διακονεῖν γράμμασι, II, 299, perferre. V, 1059, διακονεῖν Spiritui S. tribuit Macedonianus. διακονίας vocabulum explicat III, 242. διακονία tribuitur Spiritui S. a Maced. V, 1059. διάκονος dici potest Christus, I, 500. διακόνῳ γνώσεως, II, 1088, interprete, doctore. διακόνῳ ἐπιστολῶν, III, 7, qui perferret, redderet. III, 289, διάκονον γραμμάτων, qui pertulit. διακόνων χορῷ ἡγούμενος, III, 815, διακόνων χερσὶν ἀντὶ θυσιαστηρίου χρησάμενος, III, 1234, in celebranda cœna S. διάκονον ὠδίνων, IV, 531, linguam, interpretem cogitatorum. διακοπτέτω τὴν προθυμίαν, III, 594. διακορὴς ἡδονῆς, IV, 438. διακόσιος ἀριθμὸς, I, 163 : pro τῶν διακοσίων. διακοσμίσας, I, 29 (si vera lectio) : pro διακοσμήσας. Sed κοσμεῖν usitatum, non κοσμίζειν. διακοῦσαι, IV, 1182 extr. διακρινησάμενος, III, 144 : forte pro διευκρινησάμενος. διακύπτειν τὸν πλοῦτον πρὸς τοὺς πένητας, IV, 1094 eleganter, quasi, ut per fenestram prosipiciant divites, advertente pauperis aspectu: aut, ut pecunia prodeat ex arca ad horum usus. Sic IV, 488, διακύπτουσαν δι᾿ ἑκάστου μορίου τὴν πρόνοιαν, quasi e fenestra prospicientem. διαλαλῶν, V, 995 : pro simplici λαλῶν. διαλεγόμεθα ὡς ἐνὶ, III, 909 : Deo, in precibus et adoratione. διαλείμμασιν, V, 78. Totus locus ita concipiendus: Ἀεὶ τοίνυν, semper quidem, λαλοῦντος, loquente, Davide, ἐν αὐτῷ (lege αὑτῷ), intra se, in animo, καὶ παρὰ τὸν τῆς σιωπῆς καιρὸν, etiam cum os et lingua tacebat, ὁ λόγος ἦν ἐν διαλείμμασιν, oratio tamen, verbis exprimenda, interdum quiescebat; etsi animo, non ore tamen semper cantabat: hinc intervalla, διαλείμματα, quæ vocari dicit διαψάλματα. διάλεξις, I, 337, dialectus, pronuntiandi modus. διαλογισάμενοι, II, 1435 : pro simplici, λογισάμενοι, reputantes. διαλύει τοὺς ἀμῶντας τὴν θερμὸν, III, 394, fatigat. III, 1079, διαλῦσαι τὸν δεσμόν pro λύσαι. IV, 1176, διαλῦσαι τὰ κύματα. διαμαρτάνων τῆς ἀξίας, I, 1531, cum digne laudare et exprimere nequeam. διαμαρτύρασθαι τοῖς ἁμαρτωλοῖς, III, 1155 : scil. τιμωρίαν, vel μετάνοιαν· monere, hortari, denuntiare. I, 1476, διαμάρτυρα αὐτοῖς οὐρανὸν καὶ γῆν, testes invoca contra eos. διαμαρτύρεται αὐτὸν, II, 1609, instruit et monet eum, cum asseveratione. διαμαρτύρῃ τοὺς παραβαίνοντας, I, 1472 : pro dativo: verbum autem ex usu Hebr. διαμαρτυρόμενοι, III, 1180 : scil. τὴν ἀλήθειαν, docere, probare, informare. διαμαρτῶν, I, 1078 : pro διαμαρτάνων, nisi est vitiosum. διαμαρτυρία, I, 1182 : quia in textu est διαμαρτύρομαι. Cod. habet διαμαρτύρεσθαι pro illo substantivo minus usitato, sed ferendo. Occurrit et III, 691, διαμαρτυρία, obtestatione. διαμαστιγώσεις. IV, 955 : pro simplici. διαμάχη, I, 430, 441; III, 300. διαμονή, I, 1520, duratio. διαμονὴν, I, 1577, legitur pro διανομίαν. διαμορφοῖ, IV, 179, animus, virtutem et vitium, perficit, agendo absolvit, per membra corporis. διαναπαύσαντες ἀκροατήν, II, 1077, respirandi spatio dato. διανείμαντες ἑαυτοὺς, III, 188, qui, in varias sectas divisi, aliis alii sese aggregarunt, alius hunc, alius illum secuti, cujus partium haberi vellet. διανεύεις εἰς τὴν γαστέρα, IV, 521 : pro simplici, neque innuendi sensu, sed vergendi, caput demittendi. διανηξάμενον, τό, I, 945 (in margine e Suppl.), i. e. πρὸς τὸ διανῆξαι. Participium pro infinitivo. (Vid. Philol. Paul. Thuc. p. 100.) διανίστησι τὸν Θεόν, I, 1172, auxilium rogat. διάνοια. I, 701, διάνοια psalmi xvii, ipsa verba et sententia omnes, paucis mutatis: aut ὑπόθεσις, res, causa, ad quam referatur; materia, quæ eum illustret. II, 1384, διανοίᾳ οὐ λυμανείται, tribuit aliter interpretanti; quia scil. res sit vera. IV, 277, διάνοιαν Ἀρειανικὴν τοῦ ῥητοῦ, interpretationem, quam ei verbo tribuunt Ariani. IV, 841, διάνοιαν τὴν αὐτὴν ἔχει πᾶσα γλῶσσα, hactenus, ut habeant 1° omnes partes orationis necessarias, nomina, verba, particulas, earumque inflexiones ex usu; 2° structuras verborum et nexus, rationi consentaneas; 3° notionum ubique notarum signa, ut corporum, attributorum, rel. Gravis sententia de linguarum analogia reali. V, 1027, διάνοιαν, ῥητόν. Vid. ῥητόν. διανομίαν, I, 1577. Cod. διαμονήν· forsan pro διανομήν. διαπαίζει τὸν καιρὸν, III, 864, terit tempus mora fallaci et pervicaci, quominus pareat. διαπιστεῖν, pro simplici, I, 663; II, 223; III, 414, 824, 1168; IV, 443.
A διαπλασιασμῷ, I, 614: forte διπλασ. διαπλάσας πολλοὺς ἀνθρώπους ἐν αὐτῇ, II, 1470, in urbe Ninive; nasci et habitare voluisset, multis eam frequentasset. διάπλασιν Christi in utero Mariæ tribuit Spiritui S. IV, 28. διαπορθμεύειν, III, 1210, nuntiare. I, 781, διαπορθμεύσατε τὸ κήρυγμα. I, 899, διαπορθμευομένου κηρύγματος. I, 915, διαπορθμευθῆναι ἐν ἁπάσαις ταῖς γενεαῖς. I, 1529, 1577, διαπορθμεύειν τοὺς θείους λόγους, angelis tribuitur; afferre hominibus de cœlo in terram, vel ex alio in alium locum. II, 50, διαπορθμεύσαντας πᾶσι τὸ κήρυγμα. (Adde II, 56.) II, 698, διαπορθμεῦσαι τοὺς λόγους, proponere. II, 285, διαπορθμεύουσαι, nuntiantes, vulgantes. II, 491, διαπορθμεύων τοὺς σοὺς λόγους, nuntians hominibus. II, 527, διαπορθμεῦσαι λόγους θείους, nuntiare. II, 698, διαπόρθμευσον, nuntia, perfer. II, 1582, διαπορθμεῦσαι εἰς τοὺς παῖδας. II, 1503, διαπορθμεύοντες τοῖς ἔθνεσι τὸ κήρυγμα. III, 681, διαπορθμεύσωσι πρὸς ἑτέρους τὴν διδασκαλίαν.
διαπράττοντας ἐν αὐτοῖς, III, 213: διάγοντας, viventes, versantes.
διαπρέψαντες, II, 85, ἐν εὐσεβεία, III, 22.
διαπτύειν, III, 248, spernere, supervacua putare. II, 4, διαπτύσαντας τοὺς τοιούτους ἄνδρας, contempla eorum auctoritate. III, 140, 141, διαπτυόντων, spernentibus, aversantibus.
διαρθροῦντες ἐναργῶς τὰ κεκρυμμένα μυστήρια, I, 698: forte διαθρ.
διάρθρωσιν τῶν μελῶν διὰ σπαργάνων, II, 775.
διαρκέσαι εἰς γενεὰν ἑτέραν, I, 1204, durare. διαρκέσει, II, 1271, vigebit, valebit, servabitur. διαρκοῦντας ἐπὶ πλεῖστον, II, 168, durantes.
διαρκής, I, 1275, καὶ μόνιμος καὶ αἰώνιος. II, 1358: opp. πρόσκαιρος. III, 309, 511, τὸ διαρκές, stabilitatem. III, 616, διαρκές, firmum, duraturum. II, 631, διαρκῆ expl. τὸ ἀσάλευτον.
διαρπάσαντες, III, 1259: pro simplici; sequitur enim κομίσαντες, τὸ σῶμα scil. integrum ergo.
διαῤῥέουσαν εἰς μακράν, I, 972 (felicitatem) durantem. Passis tentare διαρκοῦσαν, sed nil opus. Imo illud elegantius, ut de flumine vel fonte. II, 1567, διαῤῥεύσητε ἄνθεσι παραπλησίως. IV, 574, διαῤῥέουσαν στρωμνήν, molliter subsidentem, cedentem incumbenti, quales Xenophon describit, Cyrop. extr.
διασαφεί, II, 401: σαφηνίζει.
διαστασιάσασαι, II, 1326, seditione mota sese segregarunt. Aut redundat διά, et στασιάσασαι est, cum defecissent, metonymice.
διάστασις. V, 969, διαστάσει οὐσίας, ut secederet ab οὐσίᾳ Patris οὐσία Filii, et jam separatim exstaret. V, 1098, διάστασιν σαρκὸς πρὸς νοῦν, dissensionem, pugnam.
διάστημα, III, 546: τῇ κτιστῇ φύσει παρεζευγμένον. III, 736, διάστημα, in quo nondum fuerit Christus.
διαστίξης τὴν τοῦ σώματος καὶ τῆς θεότητος φύσιν, IV, 145, separaris cogitando.
διαστροφή, V, 80 (bis), refutatio.
διασυρίζον πνεῦμα, I, 1018: de Spiritu S. levante tres illos in camino: ex Dan. III, 50. Graec.
διασφάλλεται, III, 254: opp. βεβαία μένει.
διασώζουσι τὴν τάξιν, I, 607, retinent, reddunt.
διατεθεὶς θερμῶς, II, 1348, studiosus, amans. διατεθῆναι περὶ γυναῖκα μοιχεύτριαν, II, 1324, amare eam, adjungere eam sibi.
διατείνοντες τὰς ῥυτίδας, II, 40, abstergentes. Nam sicut e contracta cute oriuntur rugæ, ita tolluntur cute intendenda et expandenda.
διατειχίζοντας, IV, 543: σταθμούς, quibus inter se distent, distineantur, interjectos, cito convenire prohibentes, distinentes.
διατελῶ διηνεκῶς, I, 645: pleonastice.
διατέμνει τοὺς αὔλακας, II, 99, secando efficit.
διατεμεῖν τὴν ἀκτῖνα, III, 1278: scil. solis, tribuitur B brachorum multitudini: signif. ἐγκόπτειν, distinere a terra, obducere, impedire quominus terram illustraret. V, 98, διατέμνεσθαι οὐ δεῖ τὸν Λόγον ἑνωθέντα τῇ σαρκί.
διατιθέμενον θεότητι, IV, 167, firmum, quasi situm, immotum.
διατρήτους, I, 513, fenestras cancellatas. Eas sic vocant, inquit, οἱ πολλοί, i. e. usu communi, architectorum certe.
διατριβή. I, 502, διατριβὰς πλείστας ἐποιεῖτο. Singularis usitatior, hoc sensu, ut sit, ibi versabatur. IV, 733, διατριβὴν Πυθαγόρου ἡ Θεανὼ ἐδέξατο, disciplinam, rationem, scholam ipsam. IV, 751, διατριβῆς Πορφυρίου πρωτεύσας, princeps ejus disciplinæ, vel successor.
δίαυλον οἰκουμένης, IV, 522: sol uno die percurrit stadium. V, 103, διαύλους pro singulari; stadium, in quo decurreres.
διαφερόντων τῇ ἀνθρωπεία φύσει, I, 663: pro συμφερόντων. διαφέρουσαν ἄλλῳ εὐνήν, III, 216: προσήκουσαν. III, 665, διαφερούσας τοῖς ἀπίστοις, i. e. προσηκούσας, cognatas, affines. IV, 81, διαφέρουσαν τοῖς πηδαλίοις ἐπιμέλειαν, debitam, convenientem.
διαφορά· vid. διαίρεσιν. I, 285, διαφοραὶ παθημάτων, i. e. διάφορα παθήματα· ut 1 Cor. XII, 4, 5, 6, διαιρέσεις χαρισμάτων sunt διαιρεθέντα χαρίσματα. I, 1415, διαφορὰ πρὸς τοὺς ἄλλους, praestantia, dignitas præ cæteris. I, 1534, διαφορὰ φωτὸς καὶ σκότους, vicissitudo. II, 1048, διαφορὰν, i. e. ἐξοχήν, praestantiam, nobilitatem præ cæteris. III, 171, διαφορὰν φυτῶν καὶ ζώων, genera varia. III, 1075, διαφορὰν, inimicitiam. IV, 7, διαφορὰν ὑπὲρ τὸ ἴδιον, quia τὸ κοινὸν est superius individuo.
διαφόρως, V, 972, proprie, maxime.
διαφυλάξει ὑμᾶς ὁ Θεός, III, 800. Clausula epistolæ imp. (Obs. et futurum indicativi pro optativo.) III, 818, διαφυλάττοι ὑμᾶς ὁ Θεός· itidem claus. epist. imp. ad episcopos. III, 826, διαφυλάξοι ὑμᾶς ἡ θεία πρόνοια, Const. II Ecclesiae Alexandr.
διαφωνία, III, 241: oppos. ἀλήθεια.
διαχθῆναι τὴν γῆν, II, 598. Si διαχθῆναι est pro ἀπαχθῆναι, γῆ significat homines, incolas, alio abductos. Sed esse possit, corruptam, laceratam, vexatam, ut apud Aristoph. Nub. Euboea παρετάθη ab Atheniensibus et Pericle.
διαχυθῆναι, III, 941: ut Lat. lætitia diffusum.
διάψαλμα expl. I, 606: V, 78, 1235. (Suppl.) cum alii choro canenda pars Psalmi traderetur. Non incommode.
διδακτὴν φωνὴν Hebraicam linguam dicit, I, 75, traditam a Deo, inductam a Mose, velut sacram et artificialem, compositam, non naturaliter genti propriam. II, 228, διδακτοῖς ἐμοῖς· pro ὑπ’ ἐμοῦ, discipulis meis ex Hebr.
διδάξαι τῷ λαῷ, V, 73. διδάξαντα ψευδῆ τὸν βασιλέα, III, 823, falsa ad eum detulit: catachresis in voc. docendi, veris congruo.
διδασκαλία, I, 644 extr., præceptum morum. I, 1337, διδασκαλία καιρῶν est usus solis ac lunæ. II, 231, διδασκαλίαν, narrationem rei gestæ; II, 801, temporis in historia notationem. II, 1470, διδασκαλίᾳ τοῦ Πνεύματος, historice relatis de cele qua Jonam. III, 586, διδασκαλίαις τοῦ νόμου, typis Christum monstrantibus. III, 556, διδασκαλία, explicationi prophetiæ. III, 946, διδασκαλίας Κωνσταντίνου, milites imbuti, Christiani erant.
διδάσκαλοι, I, 72, interpretes; vid. not. II, 1504, διδασκάλους ἑαυτῶν, Judæorum, Josephum. III, 23, διδασκάλοις ἐχρήσαντο, paruerunt. διδασκάλοις etiam pro διδασκαλίαις, natura et conscientia. Sic p. 24 διδασκάλων. III, 955, τὴν διδάσκαλος χοροῦ, quæ instruxisset, duxisset, præcinuisset.
διδάσκειν. I, 725, διδάσκων (τὸν Θεόν), commemorans, querens (non docendi causa). I, 1190, διδάσκει, Deum in precibus, commemorat. (Sic et 1193 extr.) I, 1465, διδάσκειν, ἴδιον βασιλέων, jube-
Are, leges dare, docere τὰ προσήκοντα. διδάσκεσθαι, servare illa, parere. II, 1473, διδάσκων Deum Jonas: memorat, affert. III, 383, διδάσκει, ὅσαπερ γράφει, probat, argumentis firmat. V, 16, διδάσκων ἡμῖν: per pleonasmum τοῦ ἡμῖν, Græcis frequentem. Non pendet a verbo, nec legendum ἡμᾶς. διέβην, I, 79: pro ὑπερέβην. IV, 929, διέβησαν· pro μετέβησαν. διεγείρει ἀρχέτυπον, III, 202, proponit. διέγνω, IV, 938, agnovit, admisit, servavit. διέδραμεν ἡ εὐσέβεια ἔτι μέχρι τῶν ἀπογόνων, propagata viguit, I, 323. διέθεσαν αὐτοῖς μυρία κακά, II, 888. διέθηκε, III, 700: pro simplici, vel poposcit. διεθεσμοθέτησαν, IV, 1034. διείργοντο, II, 755, aberant. διεκείμην, ὅτι, etc. IV, 1361, putabam. Cyrill. διεκόσμησεν, I, 260; interpretatio τοῦ ἀπένειμεν. διέκοψε τὸν δρόμον, I, 1509; III, 1152: pro ἐνέκοψε. διέκρινε διχῆ τὰ γένη, IV, 810, Deus, duo genera fecit. διέλεγξα σε τὴν ἀχάριστον γνώμην, I, 1182: scil. κατά, εἰς. Cod. σου, e conjectura corrigentis. διελαλήσαμεν, V, 990: pro simplici, et pro εἴπομεν. διελήλεκται, IV, 269: sine γ ante κ. διέλυσας θάλασσαν, I, 1129, fecisti, ut rursus proflueret. διεμέτρησε (ὅσα) χρόνου μέρη, τὸν ἐκείνου βίον, V, 99, quid per omnem ætatem egerit. διέπεσον, III, 919, linguæ in ore: dissolutæ sunt, ore exciderunt putrefactæ. διέπηξεν δίχτυα, I, 649. Cod. διέπραξεν. Illud aptius. διέποντι μέρη ἐπάρχων, III, 792. Si sit ἐπάρχου, verterim, vices eparchi, præsidis, sustinenti. Sed ob pluralem, malim: qui obit et invisit provincias præsidum, visitaret. Nam ἐπαρχίας ἄρχων separatim additur. διεπόρθμευσα τὴν προφητείαν ἡμῖν, II, 1614. διέπρεπον ἐν πλήθει καὶ ἀνδρείᾳ, I, 1312. διεπρίοντο, I, 1490, odio et invidia urebantur: ut Act. vii, 54. διεπτύσατε, II, 718, contempsistis. III, 1218, διέπτυσε, contempsisset. διεπώλησαν, I, 1120: pro simplici. Nec solitum de hominibus in servitutem vendendis. διέρανε, III, 1081: pro διέῤῥανε. διεσκέδασε τὰς βλάβας, I, 393, avertit, repulit. διεσκεύασεν ἑορτήν, IV, 722, instituit, ex alio sacro expressum et quasi refictum. διέστη, I, 1045: ὁ Ἰορδάνης: pro ὑπέστη, etsi et proprie, qua superiora et inferiora, per quæ medius transiret populus. IV, 869, διέστη, in creatione, segregata inter se, suo quodque loco positum. V, 970, διέστη οὐσιωδῶς, fecit, ut οὐσία Filii, ex ipso (Patre) progressa, jam separatim exstaret, non in Patre, aut cum Patre. διέσωσε τὰ μέτρα τοῦ βρέφους, IV, 268, Christus, non transiluit; infans fuit, et infantis quasi numeros implevit, priusquam adolesceret. διετέθειμεν, III, 515: ει pro η, vitiose forte. διετέλεσεν ἀεὶ, I, 440: pleonastice. III, 1229, διετέλεσε βίον (scil. τὸν): pro βιούς (particip.), etsi jam præcessit particip. ταλαιπωρῶν. Forte fuit τὸν λοιπόν, nempe βίον, pro τὸ λοιπ. aut βίου. III, 1231, διετέλεσε χρόνον πλεῖστον· sine participio. III, 1270, διετέλεσεν οὕτω τὰς μ' ἡμέρας. διέφερεν οὐδαμῶς ἡ οἰκοδομία τῷ Ἰσραήλ, II, 712. διεχειρόμενοι, III, 90 extr.: operarum vitio pro διεγειρόμενοι. διήγημα. II, 169, διηγήματα προλέγει, res, casus. Metonym. Sic II, 1649, διηγήματα δεινὰ καὶ χαλεπὰ προλέγει. III, 149, διηγήματα τῶν ἁγίων, exempla. (Sic III, 688, 1243, 1284, 1294; IV, 1145.) III, 1154, διηγήματος ἑνὸς τῶν κατ' αὐτὸν μνησθήσομαι, B unum factum ejus narrabo, exemplum commemorabo. διήγημα πρεσβύτερον vid. πρεσβύτερον. διηγορευμένος νόμος, IV, 575: active capiendum. διηκόνησα τῷ προστάγματι, I, 258: ὑπήκουσα. II, 18, διηκόνησε τῇ συλλήψει (Christi) Gabriel: eam nuntiavit, prædixit. III, 164, διηκόνησαν τοῖς γράμμασι, ea pertulere, reddidere. (Sic 284 sing.) V, 1020, διηκόνησεν ἡμῖν τὴν τοῦ Θεοῦ διδασκαλίαν· de Spiritu S. dicit Macedonianus. διήλασε τὴν ἡμίονον ὁ κτύπος, I, 439, consternavit, fugavit. διήμαρτον τῶν προτέρων ὠδίνων, III, 385, prior partus non fuit vitalis. διηθημένου οἴνου (vel διηνθισμένου), II, 1435: quia addit, καὶ τούτου, ut notet majus, quam ἀνθ- οσμίου, potest esse, floribus et sertis ornato. διήρκεσαν, I, 357, fuerunt, durarunt; nulla conditione τοῦ ἀρκεῖν. I, 712, διήρκεσα μέχρι τοῦ παρ- όντος, vigui, steti, mansi. (Cod. καὶ ἤρκεσα). I, 1254 init. et med., διήρκεσε, vixit, viguit. διηυκρινημένων, II, 1312, explicatis. διηύρυνε τοῦτον τὸν λόγον, IV, 915, pluribus eam rem disputavit. διιόντος πηγήν, III, 1110, παριόντος. III, 1134, διιόντος τὰς θύρας τῶν βασιλείων, prætereunte; nam in templum tendebat. διιππευομένης ὁδοῦ, III, 1151, Landstrasse, Post- strasse, publica via. διεστάντες θεωρίαν εἰς ἄνθρωπον καὶ Θεὸν, V, 9, ita disputantes, ut alium hominem, alium Deum dicamus. δικάζει λόγοις ψυχή, II, 669, vera a falsis discernit. Ibid. δικάζουσιν οἱ ὀφθαλμοί, de coloribus et figuris, pro κρίνουσι. Notio δίκης redundat. III, 1100, δικάζειν γλῶσσα πεπίστευται, gustibus, vel latine, de gustibus: non quo pugna sit, sed, quales sint, an sint, ut differant. IV, 572, δικάζειν ταῖς ποιότησι τῶν γεύσεων, linguam voluit Deus. δικαιοκρίτης, III, 497: paroxytonon. Sic III, 646, δικαιοκρίτη. δίκαιος. I, 71, ὁ δίκαιος, Noachus. I, 648, τὸ δέ- καιον ἔχουσα πανωλεθρία. I, 679, δικαίαν ἐπικου- ρίαν αἰτεῖν, ad causam justam, quod tribuere Deus salva justitia possit. I, 708, τὸ δίκαιον τῆς θείας προμηθείας, durius dictum: signif. homines ita vi- vere, ut Deus possit iis consulere, versantibus in causa bona. I, 771, δίκαιον ἔλεον, quia hostes in- justi, neque ab ipso læsi. I, 979, δικαίας φιλανθρω- πίας· scil. quia inique premeretur. II, 669, δικαίῳ λυμαίνονται ὀφθαλμοὶ, i. e. τῷ ἀληθεῖ, in coloribus et figuris. II, 1070, δίκαιον δεσποτείας, jus domino usurpatum. II, 1662, δίκαιοι πειραθῆναι συμφο- ρῶν· pro δίκαιον αὐτοὺς π. σ. III, 58, δίκαιον φυ- λαχθῆναι ἐπὶ τῆς τοῦ Θεοῦ φιλανθρωπίας, ut Christi reditus in vitam participes redderemur: qui pro nobis eum aperuisset, et nobis peperisset. III, 58, δικαίου ὅρον ὑπερβαίνει ἡ φιλοτιμία, plus tribuit, quam justitiæ consentaneum esset: non debita no- bis dedit. Minus congrue dictum: nil enim, ne per Christum quidem, debebat: nil ibi, quæ nos, δί- καιον, quod jure posceremus. III, 106, δίκαιον ἔχει ἡ φιλανθρωπία, Dei: ut respiciat sensus moresque nostros. III, 871, δίκαιον ὑπέλαβον, τὰς φωνὰς, rel. aptum, congruum, ἄξιον, à propos. III, 1110, τοῦ δικαίου, ascet. IV, 314, δίκαιον et ἀγαθὸν Deum distinxit Marcion, ut duos, τὸ δίκαιον ὑπερβαίνει· vid. ὑπερβ. δικαίου μοῖραν· vid. μοῖραν. δικαιοσύνη. I, 630, δικαιοσύνης μου· expl. δικαίας αἰτήσεως. I, 652, δικαιοσύνην· vid. εὐσεβείας. I, 647, δικαιοσύνην quo sensu David sibi tribuat. I, 686, δικαιοσύνην· expl. τελείαν ἀρετήν. I, 695: expl. δικαίαν αἴτησιν. I, 752, δικαιοσύναι πᾶσαι ἀν- θρώπων. I, 1103, δικαιοσύνην εὐαγγελικὴν ἐν αὐτοῖς καρποῦνται οἱ τὸν ἀγγελικὸν βίον ἀσπασάμενοι. II, 255, δικαιοσύνην ἰδίαν ἀντέταξε (Christus) τῇ τοῦ Ἀδὰμ ἁμαρτίᾳ. II, 1110, δικαιοσύνην περὶ τοὺς νό- μους· περὶ pro εἰς. δικαιοσ. signif. observantiam,
A curam, subjective, therefore also in the mind. But if you take it objectively, *peri* is in place of *kata*, against the usage of Theodoret, however. III, 335, *the contempt for wealth produces eternal righteousness*, rewards of eternal virtue; or virtue itself, of which he posits this as the perfection. IV, 567, he defines righteousness. V, 52, Christ as man is said *to walk through all righteousness*, i.e., to have exercised all the obligations of virtue. *dikaioû*, to be able to achieve success, I, 1411, 1438; II, 825, he attributes it to the law, namely, if anyone can clearly observe it. I, 479, he calls *those justified without the law* the pagans, who according to natural law correctly and rightly perceive and act, like the Queen of Saba; having cited the passage of Paul, Rom. II, 14. I, 1508, *priests performing the service according to the law shall be justified*. V, 67, *we are justified*, confessing the resurrection of Christ. He explains it on p. 68: we send away the burden of sin. V, 979, *dikaiois*, you think, you judge. *dikaíos*, to grasp the scales of justice, I, 1522; *justly he had mercy*, because the innocent were being oppressed. II, 388, *salvation being justly brought about*, concerning salvation brought about through Christ; because the enemies of men were deservedly punished. II, 739, *justly saved*, because they had not sinned with the others. IV, 128, *justly the enemy was not defeated*, the devil, if Christ were not man; for just as he had defeated man, so he was to be defeated by man in turn, if he was to be deprived of his right. Thus definitely argues Irenaeus. IV, 196, *justly to put an end to the power of death*, so that the devil could not even complain that men were snatched from him by the omnipotence of God: because Christ as man had defeated him, and being killed innocent, he had snatched from him the right to kill the guilty. IV, 517, *justly the stomach judges food*, as much as is enough, *geharig*. IV, 660, *justly God brings about our salvation*, through the just victory of Christ the man over the devil and death; which he proceeds to explain there. *dikasamenos*, IV, 1190, a cause pleaded. *dikastai* of figures and colors, II, 669: judges, standards. III, 793, *dikastais*, eparchs, presidents. Here, however, they are not counted as *dikastai*. *dikastikos*, III, 191: he attributes it to Paul as he is about to go to the Corinthians. III, 850: see *synodikos*. *dikē*. II, 1456, *to be consumed like fire*. It is not *is consumed* by fire; *diken pyros* is "as if by fire," when elsewhere it is "as fire." III, 828, Julius, Bishop of Rome, summoned Athanasius of Alexandria *to the trial*. *diktyōn apostolikōn*, he became inside the apostolic nets, III, 711: it is directed toward Christ by Paul. *diktyōta* explained I, 515. *diodēusas* through the womb of the belly, IV, 57: the Word. A clumsy expression. For he speaks, hypothetically indeed, as if he did not yet exist, but had begun to exist, *he took a beginning*, namely, as God-man. *dioikēsin Asianēn kai Pontikēn*, Constantine mentions, III, 722. *dioikētai* of the great king, III, 937: priests, bishops. IV, 1352, *dioikētēs* is distinguished from a metropolitan. The former is he who manages the revenues of the church, a cleric himself. *diolisthainein*, IV, 512, to run over the canon with the fingers, the keys of an organ. *Dionysos*, they called the vegetative power, IV, 771. *diorthōseōs*, IV, 1180, restitution to the original state. *diorizein*, elsewhere it is to explain; but V, 24, concerning the day of the final judgment, it is for a simple *orizein*, to destine. For it seems to look toward Acts XVII, 31, where it is *horise*, not however to be referred to the day of judgment. Unless *diorizein* here is: he explained, signified, declared, not as to time, but as to the thing itself. III, 755, *diorizetai einai*: i.e., it is said. V, 2, *diorizometha gegenēsthai*, we explain it in such a way that we speak of it as a fact. *diorismos*, I, 282, a condition, a determination, under which those things would be valid. *dioruttein* others' marriages, or another's marriage, thief-like, *of those breaking through walls*, of those digging through houses, that they might take away what is not their own, I, 1455; II, 439, 458; III, 62, 516, 590, 775, 816; IV, 787. *dioryxantos* the ears, III, 826, they besieged, they occupied with slanders, *lay in the ears*. *dioryxas* the cell, III, 1153, he made it so that the other might leave his cell. *diplasia mos*, an idiom of the Hebrew language, II, 957: repetition of a word through the infinitive. *diplē* the prophecy, II, 973, has a double meaning, it looks to two things. I, 527, Elisha *obtained a double grace*, he had double the power that Elijah had; who brought about a famine twice as long. *diplooē kechrēmenoi*, I, 674, 775: so that they think one way, speak another. I, 686, *diplooēs apēllachthai*: where he places it in the mind. I, 1315, *diplooē chrōmen* (Codex). *diplē gnōmē*, which there excellently suits the context. III, 316, *diplooēn perikeintai*, they have a deceitful and hypocritical mind. *diplous* was Christ *theanthrōpos* (God-man), IV, 149. Greg. Naz. *dicha porneias apŏlysis*, IV, 436, 466, divorce without legitimate cause, but truly owing to the crime of fornication. *dichē dieiles tēn anthrōpotēta*, IV, 113, into soul and body, against the Apollinarians and Arians. *dichonoia tōn logismōn*, I, 634, doubt. Thus *dichonoia* I, 1016; III, 609. But III, 770, it can denote both discord and doubt. *dipsan*, IV, 107: by an alpha. III, 1070, *dipsēn tēs sōtērias* (thirst for salvation). *diōgmatōn* for *diōgmōn*, III, 1028, note 6b. *diōkein ek tōn sōmatōn*, IV, 512: *elaunein* (to drive); metonymically. *diōrthōse to oikeion skeuos*, IV, 68, he restored the men whose body he had assumed. Chrysost. *diōryx* of the Euphrates, II, 617: now it cuts through the ruins of Babylon. (Is it man-made?) *dogma*, I, 813: of the law. II, 233, *dogmata theia paradidous* (handing down divine doctrines) — he posits this precisely because the Arians were abusing the words of Paul to disparage Christ; because in this place it is not his intention, as one speaking by design about the person of Christ, but as saying something about him which might suit the purpose of that passage. On the same condition he denies that he is using *theology* here, i.e., to speak by design about Christ's person. III, 250, *dogmatōn didaskalian* (teaching of doctrines); opp. moral exhortation. III, 412, he says *dogmata* (doctrines) are called evangelical teaching, Eph. ii, because perfection depends on our liberty. And a false explanation, and a wonderful reasoning, clearly etymological, from the notion of *dokein* (to seem). III, 516, *dogmata of gods who do not exist*, fables, examples of the gods, which indeed might affect morals: as of Jupiter with Danaë, in Terence, Eun. act IV. V, 44, *dogmata of piety*, Christian ones. *dogmatos epheuretēs*; see *epheur*. *dogmatōn exestēkenai*; see *existēmi*. *dogmatikēn (didaskalian)*, I, 609, he calls the accusation of the impious. (See *asebeis*). Therefore, it is not "dogmatic," as they call it, but parænetic and itself an exhortation that we should flee atheism and polytheism. III, 128, *to dogmatic discourses he has added moral teaching*. III, 140, *dogmatic discourses*, concerning the tolerance of the weaker, Rom. xiv. Surely these also are practical, but they rely on the discrimination of things. III, 657, *dogmaticos logos*, concerning Christ's economy. IV, 1160, *dogmatikēn didaskalian*; not moral. *dokein*. I, 615, *dokousa tō nomō psēphos*. I, 985, *dokountōn nosein* (of those seeming to be sick): for *nosountōn* (of the sick). III, 245, *ta elattona dokountas einai charismata eilēphotas* (those who seem to have received lesser gifts): either *dokounta* should be read, in relation to *charismata*, or it must be constructed as *tous dokountas einai_eilēphotas* (for *eilēphenai*) *ta l. char.* The former is both simpler and more apt to the context of one arguing that these charismata seem to be lighter, not that they are. IV, 647, *dokei palaiein*, a statue of him has been placed in the posture of a wrestler. IV, 655, *dokei Paulō kai tē alētheia*, the thing itself speaks with him: unless *alētheia* here is God himself, speaking through Paul. IV, 1179, *dokei moi ton basilea eidenai* (it seems to me that he knows the king). V, 28, *dokein mē eidenai*, Cyril attributes this to Christ, p. 30, saying that he spoke in such a way, as if he did not know certain things: whether he did not know in truth, or not, he does not define.
A
δόκήσεις, I, 54: that Christ was man only in appearance, according to Marcion, the Docetists, and Praxeas. δοκηταί · see δοκιτ.
δοκιμάζειν. II, 600, δοκιμάσω τιμωρήσασθαι, I shall test to punish, i.e., including both the external act and the actual execution. For He had tested the thing itself even before. II, 1520, δοκιμάσειεν, he might wish. II, 1552, δοκιμάσας, i.e., having willed. II, 1689, δοκιμάσατε, εἰ μὴ γενήσεται, if it does not happen, wait, try the danger. III, 195, δοκιμάζε σθαι, to offer a case already brought forward to be examined and judged by judges. III, 868, δοκιμασθῇ χα- μαχθῆναι, let it be determined, so that it may be marked with infamy. (I have placed the Latin version there).
δοκίτης, I, 18, a kind of comet, or a fiery beam.
δοκιτῶν αἵρεσις. IV, 1142. He refers this to the Valentinians, Marcionites, and Manichaeans.
δόματα, what it is, I, 269.
δομηθέντα, I, 551. δομήσασθαι σηκὸν ἀναλυθέντα, III, 990: for ἀναδομήσασθαι. I, 454, δομήσηται.
δόξα Mosis, I, 173: explains as σέλας (radiance). I, 985, δόξα Πατρὶ δι' Υἱοῦ ἐν ἁγίῳ Πνεύματι· δόξα Πατρὶ καὶ Υἱῷ ἐν ἁγίῳ Πνεύματι, the formulae of heretics baptizing, whereas they ought to say: δόξα Πατρὶ καὶ Υἱῷ καὶ Πνεύματι ἁγίῳ. II, 234, δόξης προτέρας explains as divine image, ad Rom. I, 23. II, 372, δόξα Θεοῦ· transitive, as when God glorifies us. II, 745, δόξα Θεοῦ, not God Himself; in a prophetic sense. III, 110, δόξαν δυσμενείας λάβωσιν οἱ ἔλεγχοι· for character, and δυσμενείας, as if proceeding from hatred. III, 260, δόξαν μεμηνότων σχήσουσι περὶ αὐτῶν· active; they will hold them to be furious. V, 1100, δόξα ἐν ὑψίστοις Θεῷ· rel. he exclaims gravely, the heretic even despite himself confessing the truth. It sounds plainly patristic, in such a tone, and with the force (δεινότητα) of Chrysostom, as immediately follows: Blessed be God.
δόξας περιγενέσθαι Θεοῦ· see ἐδόκει.
δοξάζειν ἐπιτεταγμένως, II, 258, internally, in the mind; αἰνεῖν, with the mouth. Ibid., δοξάζων καλῶς, καὶ ὑγιῶς αἰνές σει, the former in the mind, the latter with the mouth and profession, especially in singing, in psalmody. V, 48, Jesus can be said to be glorified by the Holy Spirit, but not as if by a stranger.
δόξητε αὔξειν καὶ παθεῖν, III, 958: for αύξητε, πάθητε. III, 839, δόξωσι καταπλήττειν for καταπλήττωσι.
δοξολογίαν μίαν προσφέρομεν, V, 45.
δορυάλωτον ἀπέφηνεν ἡ ἡδονὴ, I, 540. δορυάλωτον γενέσθαι τὴν κιβωτόν, I, 362.
δορυφορία Πιλάτου, I, 994: elegantly; with his aid, his ministry, while he complied with their desire.
δορυφόροι, IV, 580, ministers, attendants, a cohort, companions; for it is not about an emperor here; Gefolge (entourage). IV, 650, he elegantly calls the δορυφόρους thorns (ἀνθέρικας), with which they bristle as if armored.
δὸς τῷ βασιλεῖ, III, 869: for ἀπόδος, render. For the emperor had sent. See also ἀπόδος.
δόσις καινῆς διαθήκης, institution, II, 404.
δότε Θεῷ τὰ πρόσωπα, καὶ μὴ τὰ νῶτα, II, 363, pay attention.
δουλεία and λατρεία, the same. I, 319, τῆς τῶν ἀλλοτρίων θεῶν ἀπαλλαγῆναι δουλείας, μόνῳ δὲ λατρεύειν B ei se adjunxerunt, ejus membra et partes facti sunt; eam tuentur et juvant. II, 383, δουλεύοντα εἰδώλοις. III, 135, δουλεύουσι τῷ ζόφῳ ἐν μεσημβρία μέσῃ. IV, 521, δουλεύων ἀλογίᾳ, as a dog, without reason, so that he cannot attain or understand what we do.
δουλοπρεπές, V, 56: explains as human.
δοῦλος. ἐκ δούλων see ἀπελεύθερον. I, 416, δοῦ λον Θεοῦ ὀνομασθῆναι, supreme honor. I, 986, the heretics call the Holy Spirit a servant of the Son. I, 1389, δοῦλος. name of the assumed nature; concerning Christ. II, 45, form of a servant, human nature of Christ. (Likewise V, 3, 4. See also μορφή.) III, 670, servants of God, all by nature, but the pious by relation, behaving themselves so toward God, and feeling and willing it. III, 832, the Arianizers are opposed to the servants of God. V, 97, John the Baptist is asked to pray for servants. V, 1067, the Macedonian does not wish to call the Holy Spirit a servant.
δοῦναι καρπούς, II, 1040: from Hebrews. II, 1672, δοῦ ναι διάθεσιν, to pay attention, to exhibit, to turn toward. III, 145, δοὺς ἑαυτὸν τῷ θανάτῳ. III, 185, δοῦναι τὴν διαφοράν, to recognize, to concede.
δοχεῖον θείου Πνεύματος γενόμενος, II, 1164. δοχεῖα φθόνου, II, 1181 extr.
δράγμα σὸν τόδε, III, 1279. To you, for your prayers, I owe this son. III, 1212, δράγματος τραγῳδία · erroneously for δράματος.
δράκοντος ἐκδιωχθέντος, III, 788: he understands the emperor Maxentius, because Constantine the Great harassed the Christians; or Licinius, who raged in the East, III.
δρακωνάριος, IV, 1222: Latin: equestrian soldier, Dragoner; here without doubt a commander, or a standard-bearer.
δράμα. I, 108, δράμα κατὰ τὸ κόνδυ κατεσκεύασε, he played a deceptive game. I, 425, δράμα, a fable composed and narrated by Nathan, as a thing truly done, an image truly done. Likewise 430, δράμα διαπλάσας. I, 990, δράμα, David’s sickness feigned by Michal; a fabrication. II, 192, δράμα της τιμωρίας, of Sodom, a true history, a misfortune. II, 201, δράμα, a terrible misfortune truly done. III, 32, δράμα, the fabrication of Joseph concerning the stolen cup. III, 849, 852, δράμα, an evil endeavor. IV, 370, δράματα, the tumults of the Nestorian error. IV, 620, δράμα κλοπής, a false crime of theft imposed by the brothers upon Joseph.
δραμεῖν, III, 1025, to set out. See τρέχειν. I, 602, δραμοῦνται πανταχόθεν for προσδραμοῦνται.
δραπετεύειν, III, 985, to leave the city, so they might avoid danger. II, 189, δραπετεύουσαι τὸ φῶς, avoiding; for from the light. Attributed to bats. II, 285, δραπετεύοντας τὸν Ἀσσύριον, fleeing the attack of the enemy. II, 1462, δραπετεύουσι τὰ νότια, fleeing from the southern region.
δρασμός. III, 837, διὰ δρασμῶν, flight.
δραστηρίῳ, IV, 512, with a more vehement and expulsive remedy.
δρομήσαντες, III, 562. Preceded by πάλιν, perhaps to be read conjunctively, παλινδρομήσαντες.
δρόμος. I, 376, δρόμον πρὸς τὴν ἐγγαστρίμυθον those who have performed, regarding having forbidden the service of false-named gods, to God. Nothing is clearer, nothing more promiscuous. I, 777 extr., δουλείαν, that they might some day willingly obey. I, 1014, δουλεία Θεοῦ. II, 225, of the Lord. II, 361, of the demons. (as p. 428.) II, 380, δου λείαν (of the Church), society, so that they might be with her, cherish her, come to her, by professing the worship of the true God. II, 468, δουλείᾳ φυσικῇ οὐχ ὑποβάλλει τὸ ἐλεύθε ρον τῆς γνώμης, not subject to the necessity divinely instilled in us by creation. IV, 392, δουλείᾳ τῶν ποιημάτων, idolatry. V, 37, δουλείας ἀδελφός, i.e., of the servants or read from the margin τοῖς for τῆς, so that δουλείας might depend on ζυγά.
δουλεύειν τῷ χρόνῳ see χρόνῳ. II, 82, δουλεύ σαντες τῇ Ἑβραίων γλώττῃ, well attributed to the O (Septuagint), and it is criticized. II, 380, δουλεύουσι τῇ Ἐκκλησίᾳ, they have joined themselves to her, have become her members and parts; they protect and assist her. II, 383, serving idols. III, 135, serving the darkness in the middle of the day. IV, 521, serving folly, a dog, irrational, so that he cannot reach or understand what we do.
δουλοπρεπές, V, 56: explains as human.
δοῦλος. from servants see freedman. I, 416, to be called a servant of God, supreme honor. I, 986, the heretics call the Holy Spirit a servant of the Son. I, 1389, servant. Name of the assumed nature; concerning Christ. II, 45, form of a servant, human nature of Christ. (Likewise V, 3, 4. See also form.) III, 670, servants of God, all by nature, but the pious by relation, behaving themselves so toward God, and feeling and willing it. III, 832, the Arianizers are opposed to the servants of God. V, 97, John the Baptist is asked to pray for servants. V, 1067, the Macedonian does not wish to call the Holy Spirit a servant.
δοῦναι καρπούς, II, 1040: from Hebrews. II, 1672, δοῦ ναι διάθεσιν, to pay attention, to exhibit, to turn toward. III, 145, having given himself to death. III, 185, to give the difference, to recognize, to concede.
δοχεῖον θείου Πνεύματος γενόμενος, II, 1164. receptacles of envy, II, 1181 extr.
δράγμα σὸν τόδε, III, 1279. To you, for your prayers, I owe this son. III, 1212, δράγματος τραγῳδία · erroneously for δράματος.
δράκοντος ἐκδιωχθέντος, III, 788: he understands the emperor Maxentius, because Constantine the Great harassed the Christians; or Licinius, who raged in the East, III.
δρακωνάριος, IV, 1222: Latin: equestrian soldier, Dragoner; this is undoubtedly a commander, or a standard-bearer.
δράμα. I, 108, he played a deceptive game. I, 425, drama, a fable composed and narrated by Nathan, as a thing truly done, an image truly done. Likewise 430, having fashioned a drama. I, 990, drama, David’s sickness pretended by Michal; a fabrication. II, 192, drama of the punishment, of Sodom, a true history, a misfortune. II, 201, drama, a terrible misfortune truly done. III, 32, drama, the fabrication of Joseph concerning the stolen cup. III, 849, 852, drama, an evil endeavor. IV, 370, dramas, the tumults of the Nestorian error. IV, 620, drama of theft, a false crime of theft imposed by the brothers upon Joseph.
δραμεῖν, III, 1025, to set out. See τρέχειν. I, 602, for will come running from everywhere, for will come running toward.
δραπετεύειν, III, 985, to leave the city, so they might avoid danger. II, 189, fleeing from the light; for from the light. Attributed to bats. II, 285, fleeing the Assyrian, fleeing the attack of the enemy. II, 1462, they flee to the southern regions, from the southern region fleeing.
δρασμός. III, 837, through flights, flight.
δραστηρίῳ, IV, 512, with a more vehement and expulsive remedy.
δρομήσαντες, III, 562. Preceded by πάλιν, perhaps to be read conjunctively, having run back.
δρόμος. I, 376, course toward the ventriloquist, as she had gone to her III. 867, the course of the public service, the postal service, the public post.
δρόσῳ ἀφίξεως κατασβέσαι τὴν ᾿Αρείου φλόγα, III, 1131.
δρυμόν he explains in two ways, I, 779, 785.
δρύφακτον, I, 165, a partition made of split boards, a screen; III, 928, from the screen, from the flooring, a partition, a barrier, from the upper floor.
δυάς. II, 1606, the duality of persons, the Father and the Son; so that it may be clear, they are two. IV, 109, the duality of natures. IV, 146, the duality of Lords, Gen. xix; Ps. cx.
δυκός, III, 934: Latin, duce, soon he calls him general.
δύναμις. I, 51, contrary powers, evil demons. (Likewise IV, 675.) I, 31, 55, invisible powers, angels, or whatever else is (created) spirit without a body besides them. I, 754, 755, the upper powers, invisible, C D
A or those who minister punishment; B or all things in created existence which God uses as ministers of punishment. II, 737, *punitive powers*, avenging angels, ministers of punishment. II, 1266, of *the heavenly powers*. II, 1639, *with power* (used) of a horse. III, 407, he says the Apostle acted *according to the power* in praising God. III, 690, he distinguishes power and *the benefit* of Holy Scripture. III, 782, *by power* he was in the Father (the Son), before being generated by operation; according to the opinion of Eusebius of Caesarea and the Arians. (So too 960.) III, 845, the orthodox profess the Son to be *the power of the Father*; (that He possesses and exercises the same power) both in number and in kind. IV, 235, as to *the passion* not reaching *the power* (of the divine nature of Christ). IV, 237, *power* (twice) denotes the divinity of Christ; opposed to *flesh*. Apollin. V, 28, *Lord of powers*, Christ; opposed to *infirmity and weariness*. V, 39, *the power* of excommunication, the force of declaring true doctrine and of condemning those who think otherwise. V, 42, *the powers above*, angels. V, 1014, *by power or by operation*.
*Being able* (δυνάμενος). II, 111, *those being able to prevail*, for *those who will be able to prevail*. II, 1285, *that which is not able to toil is forced to toil*, unwilling, refusing; or that which (it) cannot (do) in others.
*Dominion* (δυναστεία). (Imitating *dominion*. See *Imitate*. If he fills *the dominion of desire*; see *Hypallage*.) I, 376, *of dominions*, of a kingdom. I, 1077, *dominion* for *power*, strength. (So II, 1327.) II, 250, *the dominion of the Pharisees*, authority. II, 478, *dominion*, riches, power. II, 496, *they are emboldened by human dominion*, for *power*. III, 1028, *the dominion of the Arians*, power, riches. IV, 591, *dominion* for *power*. IV, 1184, *through imperial dominion*, as if by decree of the emperor, or using ministers and soldiers as if sent by the emperor. V, 39, *the dominion of Christ*, the power and virtue of Christ, which He had as man through the Holy Spirit. The Nestorians said that the dignity of the Son was added and clothed around Him. Dominion otherwise is *empire*, not in this place.
*Powerful* (δυνατός). I, 514, *powerful*; see *active*. I, 1237, *powerful in the deeds of virtue*.
*Doxa* – see *Dykos*. *Evil-doctrined dogmas*, IV, 339. *Displeasing* (τὸ δυσάρεστον), IV, 586, 587: active, so that nothing pleases and all things are troublesome; nausea, fastidiousness. *Hard-to-be-shaken-off doctrine*, IV, 321. *The affliction of dysentery*, I, 363: Josephus' interpretation. *Hard-reined* (δυσήνιον), II, 1256, a harsh and insubordinate spirit and behavior. *Setting* (δύσις), IV, 1120, *to rule in the Setting*, in the Occident: for *Western*. *Law hard to fulfill*, III, 74, which would be difficult to observe. *I hold the heresy to be hard to judge*, III, 451: pleonasm. *Settings of life* (δυσμαὶ βίου), I, 1318, end. *Of the setting*, II, 889: of the time of sunset; otherwise of place. *Hostile* (δυσμενής) (of *hostile ones*; see *upon those hostile*). I, 938, *hostile of God*; for *to God*. *Hostile to men*, II, 511: for the dative. III, 703, *hostile to the truth*. IV, 327, *a common enemy*. *He vomited forth a heretical stench*, III, 909. *Hard-to-suffer/durable* (δυσπαθές), IV, 530, so that they may be injured only with difficulty, they are scarcely damaged, all things easily slip and fall away. *Impiety* (δυσσέβεια), superstition, lawlessness, are distinguished, I, 764: 1) as they did not worship the true God, 2) they worshipped false gods, 3) they acted unjustly toward others. II, 156, *impiety and lawlessness*. The former signifies idolatry. (So also distinguished I, 683.) III, 705, *in addition to impiety and a lawless life*. The former signifies false religion. *Impious* (δυσσεβές), I, 151, it is called, properly to understand, which God Himself elsewhere expresses otherwise. III, 784, *impious*, C speaking against the Fathers (the Church). III, 496, *to the impious*, to non-Christians. *Impiously-minded heretics*, I, 1055, who think wickedly concerning the person and natures of Christ. *Hard-to-turn disease* (δυστράπελος νόσος), IV, 512, which is cured with difficulty. *Perversities* (δυστροπίαι) of heretics, V, 27, perversions, distortions. *Evil-speaking/calumny* of heretics to be removed, III, 949; for error, false-doctrine, or impiety. *Hard to winter in and wintry* (δυσχείμαρον καὶ προσάρκτιον), III, 1257. *He is vexed at the uprisings*, II, 504. *Being vexed at life*, 506. *They are vexed at the provision*, 1264: for *at the provision*, or *through the provision*. III, 448, *being vexed at the journey*: for the dative. III, 457, *they being vexed at painful things*. III, 687, *to be vexed at sloth*: for *at sloth*. III, 877, *being vexed at the length*. III, 943, *having been vexed at the famine and the desert*. III, 1206, *being vexed at the places*. IV, 656, *of those being vexed at the scales of justice*, indignant, because God acts justly. IV, 658, *they are vexed at the storm*. IV, 847, *they are vexed at those being sound*, they bear it ill when men are happy while in health, and then they deny that even good health (is a benefit), they calumniate it. *Stinking* (δυσώδες) (the of the myths), IV, 691. *Bad reputation* (δυσωδία), III, 1248. *Ill-named heretics*, I, 48; III, 638. *Heresies*, IV, 339, 349. *To shame/entreat* (δυσωπεῖν) the Savior, I, 1025. *Through prayers*, to venerate, to worship. III, 900, *entreating to agree*. Ibid., *we entreated to follow*, we strove to warn by fearing (in the former), we were able (in the latter); a double metonymy. III, 1051, *having entreated to remain*, they delayed. *He gives punishment*, II, 523: that God might punish us. *Room* (δωμάτιον), IV, 221, he calls the place where the Holy Spirit was poured out (Acts), because, forsooth, it records *many ten-thousands* gathered there. IV, 352, 355, sanctuary, receptacle of the priests, sacristy. *Let us place* (δῶμεν), III, 95 init., for *let us set* (θῶμεν). (No notion here of granting, but of setting. III, 37, *Let us say—granted that*—to the argument, it can be taken in either case.) *Gifts* – see *Gift*. *Dodona* (pro Δωδώνην), III, 938. *To enjoy this gift*, III, 1125, so that he might accompany him on a troublesome journey through the desert. *He will grant* (δωριεῖται) the forgiveness of sins, II, 365. *Gift being offered* – see *Offered*. I, 177, *why are sacrifices called gifts?* II, 229, *apart from gifts* the law led to the truth; namely, that they might have no need to expend and give many things, such as pagan soothsayers demanded in order to predict the future. III, 239, *accept the gift*, use (it) with the body and blood of Christ in the Holy Supper. (Christ therefore offers Himself to us in the H. Supper.) And presently, *having received the gift*. III, 982, *he has brought the customary gifts to the altar*, which those using the H. Supper would bring; from the ancient oblations of the agape. III, 1050, *to bring gifts to the holy table*, before the use of the H. Supper. *You will proclaim* (δώσεις εὐαγγελίαν), V, 970, you will announce, you will bring. *You will give grace* – see *Metonymy*. *Captured* (ἑαλόντας), III, 991: for *alontas*. *If* (ἐάν). III, 267, *if it were preached*: for *as* when it was being taught, or might be taught, truly, forsooth. V, 1015, *if I shall receive*, for the subjunctive. *I will leave/permit* (ἐάσω). II, 244, *I will leave you in (your) folly*, to wit, *to remain*. II, 591, *I will leave unbribed/indecisive*. If *adekastos* is for *just, blameless*, from the species of the incorruptible judge to the genus: *easō* is, I will dismiss from my judgment, thus I will order to go unpunished. But if *adekastos* is unpunished, as if *adikastos*, *easō* retains its own meaning. Cod. n. 87, *uninstructed*. *Having found for themselves* (ἑαυτοῖς εὑρόντες), III, 763, from their own ingenuity, without Holy Scripture or the Fathers. *Himself* (ἑαυτόν), for *auton*, as it seems, IV, 664 init. *He drew the voice to Himself*, of the Father at the baptism of Christ. This is attributed to the H. Spirit. But here *he drew*, in the D
A reus: hindered by sins. I, 1370, *engalindoumenous kakois* (wallowing in evils), not moral evils.
*engaloumenoi, ti dēpote prospherete* (being accused, why do you offer?), II, 1677, being interrogated, though with rebuke.
*engalyptein*, II, 261, *engalypsousi allēlois to deos* (they will hide their fear from one another), "einander nicht merken lassen" (let one another not notice); one from the other. IV, 839, *engalyptontai* (they hide), the face, out of shame.
*engathetous*, I, 421, saying that they were so called by some only, garrisons of cities: and indeed *phrourion* (garrison) is more frequent.
*engataleipsin* (abandonment) of Christ, explained I, 733.
*engateleipate*, I, 572 extr. (in Addend. Var. Lect. p. iv.)
*engatalexantes to mythōdes tais alēthesi doxais* (having intermingled the mythical with the true doctrines), IV, 643. For this, note 45 is *engatamixantes* (having mixed in). It is not necessary; the former means they added, intercalated.
*engataskeuois diphtherais* (with well-prepared skins), III, 789: perhaps *eukataskeuois*, even if *en* often means the same.
*engercheirismenos to kērygma* (entrusted with the preaching), III, 680.
*enklēma tēs agapēs nuxēse* (he increased the charge of love), III, 144. An obscure expression: for what is the *enklēma tēs agapēs* (charge regarding love)? Could it be, because it is born from love, that the thing is to be blamed for the very reason that it does not harmonize with love? What then of *nuxēse* (he increased), when Paul has not yet spoken of that matter? Perhaps read *tē agapē* (by love), or *dia tēs agapēs* (through love). He shows that the matter is the more serious, in that it stands against love.
*enkoptōn* for *ekkoptōn* (cutting off) is read I, 45 extr. See *ekkopt*.
*enkrateia* (continence), III, 142, abstinence from certain foods, specifically meat. III, 203, he praises *enkrateian* (continence) after marriage. IV, 469, *enkrateias*, abstinence of a second marriage. IV, 479, *enkrateias*, he himself explains as *oinou kai kreophagias apo-chēn* (abstinence from wine and meat-eating).
*enkratitai* if *enkratitas*, IV, 312. Formerly *enkratitai*. Perhaps *enkratētai*.
*enkris*, or *enkris* (a kind of cake), explained I, 145.
*enkritoi basileiōn* (the chosen of kingdoms), I, 1435: for *ekkritoi*, select, better.
*egno* (he knew), I, 589, *ouk egnō ton euergetēn* (he did not know the benefactor), he did not give him thanks.
*egrēgoren ho myktēr* (the nose is awake/alert), II, 145, he is cautious, he does not allow himself to be deceived.
*egrēgorsis logikou* (awakening of the rational faculty), prudence, IV, 566.
*egymnōsa* (I bared/laid bare), I, 391, *egymnōse tēn philosophian* (he laid bare philosophy). Obs: that this is said regarding an honest thing: properly it is said regarding a shameful thing that is to be hidden. I, 1559, *egymnōse doxan, hēn eichen* (he laid naked the glory he had). III, 186, *egymnōsen autous tēs exousias* (he stripped them of authority), he shows, he warned, that they lack that authority. III, 189, *egymnōse karterian* (he stripped naked endurance), philosophy. III, 275, *egymnōse tēn prōnētheian* (he stripped bare providence). III, 329, *egymnōsate tēn prothymian* (you stripped bare the zeal). III, 820, *egymnōsan tēn cheira* (they laid naked the hand), they drew it forth from the chest.
*engcheirizein* (to entrust), I, 1531, *engcheiris-theis basileian* (having been entrusted with a kingdom). II, 255, *engcheiris-then geōrgian* (having been entrusted with husbandry), hypallage. II, 1328, *engcheiristhentes tēn iatreian* (having been entrusted with the medical art). III, 1141, *engcheiristheis pollakis archas* (having been entrusted many times with offices), and below, *engkecheiristo diakonian* (he had been entrusted with a ministry). IV, 1074, *engcheirisōmen (Theō tous hēmeterous oiakas)* (let us entrust our rudders to God), let us relinquish them, let us not take them for ourselves. (For he already holds them.) IV, 1103, *engcheiristheisēs moi chōras* (the region having been entrusted to me), of which I preside as bishop.
*engchriptomenos ion* (infusing poison), III, 965, striking in, injecting.
*engchōriō phōnē* (in the local tongue), III, 1161: opp. to *Helladi*, it signifies the Syriac tongue.
*Egō* (I), II, 115 extr., of Christ, distinguishes from his body, or human nature, which he calls a garment there.
*edapanēse tous men ho limos, tous de ho polemos* (famine consumed some, war others), I, 548.
*edaphiou* (of the foundation/ground), V, 1006: it can hardly be anything else than *edaphismos* (razing/leveling), of the city of Sodom.
*Edaphos* (ground/foundation), IV, 56, *hai epi edaphous thaumatourgiai* (miracles upon the ground/earth), of Christ, are opposed to his *pathei* (suffering), death, *anastasei* (resurrection); but also to the dead being recalled to life. If this be absent, I would explain it as those which he performed in men, not in himself: now I would prefer, those which he performed in this life, by which he imparted the earthly life, in earthly things and bodies. For the resurrection of the dead pertains also to the soul, which would no longer be *epi edaphous* (on the earth), and to the other life.
A
*edrapeteusen* (fled away), the danger, III, 1215. *edrasantes* (having seated/established), I, 363. B *edrepsanto* (plucked), the blessing, I, 69: in the margin, *edexanto*. *edokan nota* (turned their back), II, 418: for *edeixan* (they showed), *estrepsean* (they turned). *Edom*, the red [one], I, 40. *edoresato* (granted). I, 158, the evangelical law, God (because it is a beneficence). III, 53, faith, the remission, caused it to be given. III, 1167, labor, the grace, reconciled, caused it to be given by God; moved God to give it to him. *ezelokos* (having emulated), I, 526, having imitated. *ezelose* (emulated): for *emimesato* (imitated), I, 484. The Master, III, 130. *ezelosan* (they emulated), they imitated, II, 428, 454; III, 103; IV, 698. The kinship, II, 462, they acted in imitation of [their] kin; they attributed it to kinship. *ezetese katasphaxai* (sought to slaughter), II, 574, he desired [it], and signified that intent with words. *ezogrei* (caught alive/captivated), III, 805, he made them Christians. III, 1070. He made them orthodox from Arians. *ezogremenous* (captivated/drawn in) by blasphemy, III, 727, led into impious error. *ezogresen* (he captivated), III, 360, he had turned them to Christ. Unto life, III, 470. *etharresen* (he took courage) to change, IV, 350. *ethaumasen* (he marveled at) (Paul) those who were justified without the law, I, 479: i.e., he praises, he proposes an example. *etheasato* (he beheld), II, 1150, he perceived in himself, he experienced by his own usage. *ethelo* (I will). I, 136, whence *ethelensen* (he willed), in a manner unknown to us, or material. (Thus I, 82, angels are said to have consumed food, *hopos ethelesan*, in a manner hidden from us). II, 791, *ethelousi tuchein* (they desire to obtain) forgiveness, they shall obtain, they can obtain. II, 1529, *ethelousi choron lambanein* (they desire to receive a place), for those who are able. IV, 556 seq., *ethelei soi hypoakouein* (it willed to obey thee), the elephant is led to this, that it does not refuse to obey thee. V, 7, *ethelousi dein* (they wish that it must be), to those thinking and contending that it is necessary. *ethemeliothe* (was founded), the faith in Nicaea, III, 884, a composed profession, confirmed, repeated, proposed to all. *etheologethe* (was theologized), the flesh (of Christ God) with Him, IV, 138. Athanas. *etheologese* (he theologized) the Lord Christ, I, 1455. Sophocles *ethelogesen*, IV, 896, he spoke concerning the one and true God. *etheopoiethe* (was deified), the man, IV, 136: Christ [as] man, through the union of the divine nature. Athanas. *etherapeuse* (he healed/treated) that which was spoken ironically, IV, 889, he explained [it], he proposed [it] in earnest, he mollified the bitterness of the irony, by testifying that he truly wills it so. *etherapeuse touto auton*, IV, 1179, (if) he might approve, (if) this might please him, might be agreeable. *ethe* (customs) of superstition, II, 590: for *eide* (forms) or *ethe* (morals/customs), because [it is] in the soul; but also in external rites. *ethereue* (he hunted), III, 805, 807, he turned [them] to Christ. III, 1151, he seized [them] with the love of the ascetic life, led [them] to it. *ethereuon* (they hunted) men unto life, II, 635: the apostles. *ethereusan*, I, 665, they called [them] to Christ. *ethnos* (nation). II, 1495, *ex ethnon pleionon e Romaion polis* (a city of more nations than the Romans). III, 984, *ethnous hegoumenos* (ruling a nation), provincial prefect. C *ethos* (custom). I, 742, *ethos*, to call those coming [to the faith] Jews in this way. Cod. *Ioudaiois*. That may be borne, with a comma placed at *ethos*. IV, 277, *ethos anthropinon* (human custom), that which befalls men. *ethrenese* (he lamented), less than *olophyrato*, I, 404. That shows external mourning, this a lamentable song. On the following page, however, *threnon* seems to refer to an ode; *olophyresthai* may be to weep from an inner sense of grief, [while] *threnein* may look more to external manifestations. *ethriambeuon* (they led in triumph) [them] naked throughout the whole city, scil. *kata*, III, 988, for the sake of mockery, as if captured in war, they led [them] through the city. *ethrylesen* (he rumored), with one 'l', III, 892. *ethrylloun*, 835. *ei* (if). II, 519, *ei pareimi* (if I am present) for *paro* (I am present), or *hote pareimi* (when I am present). III, 825, *ei ti d' an pepoieka* (if indeed I have done something); *ei de* and *an* are redundant. IV, 1351, *ei ti kan symbaine to blasphemon* (if even some blasphemy should occur), how great an impiety follows. (He does not here refer to an uncertain thing... D
A 945 V, 7, *ei me*, after *ouch heterōs* stands for *ē ei*. V, 72, *ei tous entynch.* etc. Nothing is subjoined to this *ei*, and note 12 is missing. If another verb should follow, I would have read *eita*; but nothing follows. *Ei gar an*, V, 980, i.e., *syneisephere*. Perhaps *ē gar an*, otherwise. *Eïase*, III, 1127, omitted, changed. IV, 1072, God *eïase* (allowed) nothing in human affairs to be stable, i.e., He willed it to be; for nothing was stable before. A metonymy, as in Livy, bk. IV, to dissolve the marriages of the patricians and the plebs, that is, to clearly not permit them to ever be contracted. *Eide*. I, 1499, *eide en toutois tōn agathōn tēn ktēsin*, He posits. IV, 635, *eide lōbasthai*. One should read *oide* (he knows), it is customary, he is able. *Eidea*. I, 1654, *eideais pantodapais thanatou* (in all sorts of forms of death). III, 1083, *eideas timōriōn* (forms/kinds of punishments). *Eidenai*. I, 125, *eidenai tēn physin*, to know oneself. II, 1373, *eidenai Theon*, to worship God. III, 380, *eidēnai diaphoran*, to know the difference, to pay heed. III, 1061, *eidenai ouden thelēsantes*, i.e., *logizesthai*, to reckon, to follow, to observe. *Eidē* – see *eidos*. *Eidēsis* – for *gnōsis*, I, 1463. *Eidēsin kai gnōsin*, I, 804 (here *gnōsis* seems more distinctively practical). III, 241, he attributes *eidēsin glōssōn* (knowledge of tongues) to the apostles. *Eidomen*, I, 1051: concerning Christ incarnate, in His own times. *Eidos*. I, 716, *eidē theiōn nomōn* (kinds of divine laws). I, 764, *eidē oikeias aretēs* (forms of one’s own virtue). I, 830, *eidē ponērias*, the wickedness itself. (Same II, 518.) I, 840, *eidē kakias*; for *tēn kakian*. II, 328, *eidos hekaston dēmiourgias*, any created thing whatever. II, 879, *eidos eph' heteron metapherei tēn prophēteian*, to another matter. II, 933, *eidos touto*, a mode of speaking, so that the tenses are mixed: a figure of speech. II, 984, *kat' eidos*; for *kata meros* (in part). II, 1121, *eidos estin en ekeinē tē chōra ginomenon*, naphtha; a body, a nature; as we would say “a kind of art.” II, 1120, *eidē aretēs tina*, parts. II, 1319, *eidē paideias*; i.e., the manner/mode. III, 14, *eidos epangelias*, an argument, the force to which it pertains. III, 53, *eidē thanatōn myria* (myriad kinds of deaths). III, 152, *eidos kauchēseōs*; i.e., a pretext, a subject matter. III, 182, *eidē tēs aretēs*, parts, all virtue (Same III, 335, 421, 691, 1026; IV, 566.) III, 319, *eidē diakonias*, what they ought to perform and endure in that office. III, 433, *kat' eidos*, according to individual parts and orders; 496, individual duties of virtue. III, 517, *eidos heteron paraineseōs*, a part, subject matter, argument. III, 1026, *eidesin aretēs*; i.e., by parts, by every virtue. III, 1082, *eidesin aretēs pollois kosmoumenos* (adorned with many forms of virtue). III, 1258, *eidos heteron diēgēseōs*, a heading, part, or a periphrasis for a different narrative. IV, 7, *eidos* explained dialectically. IV, 485, *eidous apatēn heteran*; an evident hypallage for *eidos heteron apatēs*. IV, 607, *eidē poikila dechomenēs*, of a house, receiving men from different lands, peoples, with different customs, profession of God, etc. V, 1092, *kat' eidos* he calls Christ a man; because the form and, as it were, the condition of this man was the “God-manhood” (*theanthropia*), so that this man might also be God; a form which no man would have, as a "mere-man" (*psilanthrōpos*). *Eidōlikoi*, III, 995, idolaters. *Eidōlikoi topoi*, I, 494, where idols were worshipped. *Eidōlolatrein*. I, 758, *eidōlolatrēsa*; a word less in use. *Eidōlolatreian* Paul says means the observance of the Law, III, 383. *Eidōlon* and *homoiōma*, how they differ, I, 149. *Eidōlou taxin epechonta*, IV, 798, as a reflection/mirror. *Eidōn toutōn triōn*, I, 633: i.e., things; wine, grain, oil. *Eidōn aretēs*, III, 438: for parts, or entirely for virtues. *Eidōs*. IV, 546, *ouk eidotes hymnein*, unwilling, refusing. IV, 1069, *eidōs Hypatium*, when I had become acquainted with Hypatius. For the following participles cannot depend on this, because of *kai ei men*. *Eiē*. II, 889, *eiē hēmas epitychein*; for *epitychoimen*. II, 1407, *eiē hēmas tychein*. II, 1448, *hēmas de* B 946 *eiē peiran labein*. III, 1222, *eiē hēmas diōxai*, would that we might seek. *Eithikotes*, IV, 936: for *eithismenoi*, or, those who have established a custom and observe it. *Eikaiologeïs*, V, 6, you argue in vain, you bring in outside matters that have nothing to do with the case. *Eikaiomythein*, V, 13: the same as *eikaiologein*. *Eikasmata* – see *mimēmata*. *Eikein*. I, 1461, *eikei*, he yields. Codex *echei* (he has), in its own sense: *hēkei tois sois neumasin*, it comes to your nods. That is to be preferred, according to the usage of Theodoret. II, 169, *einei*, yields, i.e., by acting. III, 66, *eikein epitagmasin* (to yield to commands). (Same III, 853.) III, 136, *eiketō*, let him yield. III, 349, *eikōn logisasthai*, conceding. IV, 553, *eikein mēchanēmasin*, to yield, to do what you might wish to be effected. IV, 694, *eikousin iatrois*, they yield to physicians. *Eikos*, I, 279, it can happen, it is easy, and not rarely it occurs (scil. that children might badly obey their parents). Thus *eikos* for *dynaton* I, 337; II, 273, 275, 380, 455, 617, 624, 702, 1403, 1481, 1609 (where he does not think it probable), 1662 (*eikos ēn*, for *esti*); III, 252, 501, 526, 612, 687, 689, 701, 712, 784; IV, 125, 467, *eikos ēn*. III, 1152: i.e., truthful, evident. *Eikos hoti*, II, 1307; III, 448. *Eikos ptaiein anthrōpous*, II, 483, it is easy, it can easily happen. *Ek tōn eikotōn phamen*, IV, 57, by mere conjecture or probability. *Eikotōs*, I, 294, line 3, on the contrary, analogically: just as Jacob had taken away polygamy, so Moses gives it back to Reuben, restoring what he had taken away. Thus Christ can be said *eikotōs* to have restored what was lost in Adam, i.e., by the analogy of the contrary. *Eikōn*. II, 75, *kat' eikona horatai*; not the person (Christ), but through various signs, in word, thought, faith, and efficacy. II, 80, *dia to kat' eikona*; he says the mind possesses hidden treasures of wisdom, which Paul says about Christ. The Fathers, however, specifically understood Christ as the *eikona* of God, to whose form they said we were made. II, 392, *eikona echei hē hamartia*; nothing can be compared to it. II, 1339, *eikōn tou Theou genomenos* a prophet, doing things that would represent the *oikonomia* of God, past and present. III, 234, *eikonos eikōn*, a woman, an image of a man. III, 477, *eikōn esti dēlousa to homoousion*; indeed such as Christ is; not every one. III, 825, *eikōn tou hymeterou pothou*, the reflection of your love for him. III, 1008, *eikona theian akēraton diasōsantes*; ascetics, as if “perfect,” and clearly divine. IV, 90, *kat' eikona*; he distinguishes the Eranist. IV, 125, *eikonos archetypon* – see *arch*. *Eileisthai peri tas koinas phrontidas ton kratounta*, III, 877. *Eilēta*. III, 695, *en eilētois eichon tas theias Graphas*, they held the divine Scriptures in parchment rolls. *Eilēphamen tēn ousian sēmainein*, IV, 8: *hypeilēphamen*, we posit: or, we so use it that it signifies. *Eilēphotes eis Gōg ton psalmon*, I, 802, understanding concerning him. *Eilēchotas hypo Theou to archein*, I, 1175. Codex *eilēphotas*, note 1. *Eilikrinōs*. II, 1324, *epeklēthē Theos* (he had said *alēthōs* before). III, 151, *eilikrinōs elpizein*, to hope without doubt. III, 954, *eilikrinōs*, safely, correctly, with confidence. *Eilke pros heauton tēn phōnēn*, IV, 664: see *heauton*. *Eilkyse*, III, 1223, he brought in, he used, the words of the prophet. *Eiloumenoi peri tēn phylakēn*, II, 829, occupied, busied. *Eimarmenēn* explained, IV, 850. *Einai*. I, 6, 7, *einai*, nature, essence – synonyms. III, 732, *tou einai auton aei*, Scriptures, locations of Scripture, which say the Word always was and is. IV, 103, *einai* is redundant after *etōn*. V, 1048, *einai legetai* (the devil) *hopou an kratei* (for *kratē*). *Hineka*, II, 1409, 1475; III, 1291, 1295; IV, 388, 693 (bis), 906, 1009. *Eixa an antibalousin*, II, 488, I would have done, which...
tebant. *Eixamen tois keleuoisin*, I, 1525, we did the bidden tasks. Otherwise, it is used more negatively, regarding not doing what another might not wish: this has the force of yielding. *Eixate parainesesin*, III, 326, you will have obeyed. *Eixan*, II, 1585, they obeyed. *Eixai*, I, 1314, to obey. III, 1110, *eixai kai touto*, to have consented to this too. IV, 1064, *eixai keleusanti*, to obey the one commanding. *Eixas* (not *eixas*), III, 907, obeying, complying with the petitioner. *Eixein eis hapanta*, II, 576, to be about to obey in all things. *Eixen*, I, 303, he obeyed the king’s command; or, overcome by fear, he yielded his purpose. III, 400, he complied. IV, 1064, he obeyed, he did what he was bidden. *Eipe*, II, 475, he translates (Syr. Int.). III, 247, *eipe touto*, he signifies this with those words. *Eipe pros autēn*, V, 957: simply; i.e., what may seem to you; answer; make notes about it. *(Ti) eipe kai lalēsei*, II, 355: unusual (perhaps *eipē kai lalēsē*). *Eipein*, V, 1051, to answer, to argue. *Eiper* explained as *homōs*, I, 850 extr.; for p. med. he had placed *hopōs* for it. II, 599, *eiper alēthes*, he warns that it is always for one not doubting. *Eipē to tou Theou thelēma*, V, 946 init. If *to thelēma* is nominative, *eipē* means "let it speak." Opp. *katasigazei*, he bids his own will to be silent, so that the will of God may speak and signify, i.e., what He wills. Or if it is Accusative, it may be translated: so that he may express the will of God, i.e., this is the will of God, distinct from mine. See *Eipe*. *Eirgasamenos*, I, 221: for *ergasamenos* or *eirgasmēnos*. Note also, *nekron ergasamenos dia miaiphonias*. *Eirgomenē pherein*, III, 1213: i.e., *tou*, or *apo tou*. *Eirēka*. I, 395, *eirēkasin oi hermēneutai*, they have used this word. I, 534, *eirēkasin apo diaphthoras*, they derived the word from thence, or interpreted it as if it descended from thence. I, 535, *eirēkasi tēn diathēkēn synthēkēn*, for the word *diathēkē* they have placed this other; or: that which the LXX express by that word, others express by the word *synthēkē*. (See also I, 1302.) I, 590, *eirēkamen*, we have brought it from the book. I, 638, *eirēken*: for *tetheiken*, he has interpreted. (See I, 731, 820, 827, 1047.) I, 1256, *eirēke ton psalmon David*. I, 1462, *eirēkan* for *eirēkasi*, as the Codex reads. *to hypemeinan eirēkan*, is for *anti tou hypemeinan*, or *eirēkasi* for *hērmēneukasi*. II, 227, *eirēken*, he rendered, he interpreted. II, 284, *eirēken houtōs tauta*, he interpreted, he translated, he rendered; or *tauta* is for those words of the LXX. III, 761, *eirēkasi to ek tou Theou*, they have interpreted. *Eirēkenai*. I, 608, *eirēkenai tous psalmous*, to have composed. I, 1112, *eirēkenai ton Dabid* (Psalmum), *gegraphēnai ton Asaph*. III, 653, *eirēkenai*, to have explained. *Eirēkōs*, II, 1057: for *proeirēkōs*. *Eirēkotos elaunein*, III, 922, when he had commanded, he had pressed. *Eirēnē*. III, 869, *eirēnē peisthēti*: either it signifies, by metonymy, the pursuit of peace; or *peisthēti*, obey, strive, do that which peace may demand, if it ought to be restored. III, 1067, *eirēnēs*, that they might abstain from gladiatorial shows and hunts. *Eirēnikōs* is read for *eirōnikōs* III, 351, n. 11. *Eirēsthai tas theias Graphas*, V, 1020, suggested by the Holy Spirit, consigned by divine men. *Eirktē ethelousios*, III, 1153, a monastic cell. *Eirmon hiketeias diakopsai*, III, 1252. *Eirōneia zōsi*, I, 667: expl. *enedreuousi*. *Eirōnikōs* and *eirēnikōs* variant II, 551, n. 11. *Eis*. *Eis autous gegone lēthē*. See *gegone*. *Eis heauton ēnenke*: see *ēnenke*. *Eis to theion neōn thaumazein*: see *thaumazein*. *Eis elenxon*: see *elenchos*. I, 107, *eis kairon*: for *en kairō*. I, 166, *eis mnēmen lambanein*. I, 266, *eis meson ēgage*, he commemorated. I, 408, *eis nikos* he explains badly: see note 1. (He could have commemorated it more clearly.) I, 548, *eis planēn elyttēse*: brevity of speech: he proceeded to future things, so that he even fell into this error. I, 594, *eis poleis ōchēsan* for *en tais poleosi*; or they came to inhabit. I, 644, *eis noun labontes*. I, 772, *eis korakas*. I, 822 sq., *eis kolpon mou*: expl. I, 950, *eis aphormēn elabes*: for *hōs*, or it is redundant, or *elabes* is, you have interpreted. I, 944, *eis pollēn philanthrōpian*: note 12 in Suppl., for *dia*, or to show philanthropy. I, 986, *eis tritheian paralambanousi tēn theotēta*, they take the Godhead for three Gods. I, 1166, *eis opōrophylakion genomenēs*, Hebraism, from usage II, 218, *eis ton hadēn keimenos*, for *en tō hadē*. II, 296, *eis timōrian chronous horizei*, for punishment. II, 324, *eis aretēn katalipōn tous zōntas*, leaving out the examples of the virtue of the survivors. II, 526, *eis bathos keimenai*: for *en bathei*; or *keimenai*, verge, tend. II, 466, *eis tēn Aigypton douleuon* for *en tē Aigyptō*. II, 1105, *eis heauton epanēlthen*, he returned to his pristine wickedness of sense and morals. II, 1246, *eis ton Iordanēn aphixeōs* for *pros, para*. II, 1254, *eis tēn enegkousan (hodon) epanelthein* for *dia tēs enengkousēs*, by which they had come. II, 1296, *eis tous Makkabaious laboien*, concerning them. II, 1314, *eis hapanta eixai*, to obey in all things. II, 1337, *eis ton Theon epignōsis*: for *tou Theou*, or *peri tou Theou*. As *peri* for *hōs*, so contrariwise. (Thus also II, 1446.) II, 1391, *eis tous polemious lambanontes*: for *peri*. II, 1439, *eis tēn Ioudaian bioutein* for *en tē Ioudaia*. II, 1516, *eis tēn hieran exaleiphei kolymbēthran*: for *en tē kolymbēthra*. II, 1530, *eis oligous perileiphthēsetai to plēthos*, the multitude will be so diminished that it will be reduced to a few. II, 1612, *eis typon*: redundant, or for *hōs*. III, 17, *eis panta therapeuein*. III, 20, *eis tēn pistin podēgēthēnai*: for *pros*. III, 71, *eis katēgorian lēpsontai*, as, for, concerning. III, 109, *eis Christon homologia* for *tou Christou*. III, 716, *eis tous Kolassaeis*: for *pros*. III, 734, *eis eusebeis ouk oimai logizomenous*: variant codd. n. 55. If it be *tous logizom.* (although one may supply the article), take it for *en tois eusebesi*. III, 836, *eis stenon eichon*: for *en stenō*. (It cannot be without *eis*.) III, 839, *eis ton Mareōtēn* for *en*. III, 883, *eis Nikaian*: for *en Nikaia*. III, 999, *eis chalepous oikēsai topous katakrithēsesthe*. If *chalepous oikēsai* is to be joined, *aspera ad habitandum* (harsh to inhabit): the phrase is to be noted, *katakr. eis topous*, through brevity of speech, i.e., *apienai*. But if thus: *katakrith. oikēsai eis top. chal.* it will be for *en topois chalepois*. IV, 148, *eis ton Theon proseilēphthen*, so that humanity might be received into the *henōsis* of the divine nature. IV, 356, *eis pyelon ebaptizon*: for *en pyelō*. IV, 503, *eis eukraton ton aera gegenēmenon*: either *eis* is redundant, or *gegen.* for *elthonta*. IV, 607, *eis to telos tēs euchēs ephthasen*; he supervened, conveniently when the prayers were finished, toward the end of the prayer. IV, 635, *eis tēn antidōsin horōsi*: *eis* is redundant. IV, 656, *eis ton prosdokōmenon bion anakēruttesthai*: for *en*. IV, 856, *eisysteron*: for *eis hysteront*. IV, 1092, *eis tas thuras ēgage*, to the doors, *para*. V, 1, *eis Theon pisteuein*, to profess God. V, 18, *eis lēxin ēkousa embrontēsia*, a sum, an extremity. For diseases, when they hasten to *lēxin* (end), have already reached the sum beforehand. V, 51, *eis (for en, ad) katoikēsai*. V, 77, *eis auton thaumatos axia*: for *en autō, peri autou*. *Heis*. V, 933, *heis en Christō pantes anthrōpoi*, expl. V, 995, *heis kai heis, Theos*, says the Macedonian. *Eisangellei ton prophētēn para tō basilei*, II, 1439. *Eisagōgikois ho phobos*, I, 1402: opp. *teleiois*, to whom he says the love of God is more apt. *Eisballousin atrapoi eis tēn leophōron*, IV, 974: elegantly, as rivers into the sea, or rivulets into the stream.
A *eisbolas hypnou*, III, 970: at the time of sleeping, as night approaches; not that he himself was sleeping. *eisbolēs*, IV, 542: of a seizure, what Cicero in the *Letters to Atticus* calls the onset of a fever. *eisdechesthai*, II, 1644: *eisdexamenoi noson*, having received a disease. III, 67, *eisdechetai tēn aischynēn*: involuntarily, indeed. IV, 447, *eisdexamenēn pothous*, the mind, through the eyes and ears—1) the matter and incentive of desires having been received, 2) desire having been excited within. Properly before this, *erethismous dexamenēn*. V, 18, *eisdechesthai* hunger and thirst, to suffer, to feel, to have by nature. *eisdyomenēn di’ opseōs epithymian*, IV, 436: excited, nascent. Opportunity and matter are its *eisdyetai* (they enter in), not the thing itself; yet speaking of it itself, he calls it adultery. Therefore, the observation turns on the word *eisdyomenēn*, yet with a double meaning of *epithymias* (of desire)—desire, the incentive of which is brought in through the eyes. *eisekomisen*, I, 583: explains *epedeixen*, that is, from a distance, externally. *eisenegkate spoudēn*, III, 457. *eisenegkein tous sykophantas*, I, 506: that is, the accusation. (Or for *eisagein*). III, 1224, *eisenegkein kindynous anti tēs theias charitos*, to be rewarded for the favor of God by undergoing perils for his glory. IV, 1205, *eisenegkein spoudēn kai prothymian*, to apply. *eisenegkontes pistin*, III, 43: beyond which God asks for nothing. IV, 1087, *eisenegkontas ton ponon*, labor having been applied, as if brought into the earth and credited to it. *eisenēnochē ponous*, IV, 1109. *eisepeidēsen automatos*, IV, 1015: into a banquet, uninvited. *eisephthārē tē Ekklēsia tou Theou*, IV, 869: being wicked, while concealing this, he insinuated himself into the priesthood; he brought with him his own corruption. *eisēphrēsa emauton eis touton*, III, 1191: I invaded him, I insinuated myself into him. *eisēgeitai*, I, 760: simply, without case or verb. *Eisēgeitai parainesin*, I, 756. *Eisēgēsasthai*, I, 323: to have persuaded—clearly with Attic truth of the matter and elegance of the word, because there was democracy then among the Jews. *Eisēgoumenos einai chrēsima*, III, 989: *einai* is redundant; *hōs* would fit better. *eisēgēsis*, I, 349. *Eisēgēseōs*: of the counsel which Naomi gave to Ruth. I, 523, *eisēgēsin* (a commendation of a matter already proposed, a demonstration; *Vorstellungen*). I, 644, *eisēgēsin*: counsel. I, 1495, *eisēgēsin prospherousi tou psalmou*: doctrine. II, 44, *eisēgēsin*: exhortation. III, 460, *eisēgēseis*: exhortations, concerning a matter already known and repeated. *eisieosan*, II, 873: either for *eision*, or for *eisēesan*. *eiskomizeis logon*, IV, 193: as something new and unknown, not approved by me. *eiskrinesthai thyrasthen*, IV, 826, 834: the soul into the body. *eisodon mēnyōsai*, III, 1005: the time of entering the bath. II, 1035, *eisodou kai exodou hen einai metron*: in buying and selling merchandise. *eisoikisasthel*, II, 79: to lead into a house. And soon: *eisōkisamēn auton eis noun*. *eispoiēton* (adopted): the Arians held Christ to be a son, not *physei* (by nature), IV, 1258. *eispraxamenos*, I, 67: for *eispraxomenos*. *eispraxin opheilontōn*, II, 371: either for *opheilomenōn*, or *eispraxis* is metonymically vexation, bitterness toward debtors. *eisysteron*: read as one word, IV, 856, for *eis hysteron*. *eispherein*, III, 179: *eispherei tēn katēgorian*; Paul, in epistle. III, 222, *eispherō tēs ergasias ton ponon*: I apply. III, 497, *eispherei psēphon*. III, 655, *eispherein proairesin*: to apply, to show. III, 1213, *eispherōn prothymian*, he enjoyed divine assistance. IV, 461, *eispherōn peri parthenias*; that is, B C memory, of a word, having begun to speak, or bringing forward counsel. 1213, *eispherō mikran antidosein*. IV, 1225, *eispherousi kakoētheian*: they apply, they show. *eisphora*: see *phoron*. *eisphrēsanta heauton eis tēn tōn hairetikōn ekklēsian*, III, 1435. *eisō toutōn poiei*, II, 1164: he opens them, makes manifest, explains. III, 1196, *eisō tas cheiras echontas*: with hands folded and relaxed, *in den Schooss legend*. *eita de*, IV, 1143: *de* is not usually followed by *eita*. *eit’ oun* or *eitoun*: or *eitoun*; for *ēgoun*. I, 1005; II, 163, 944, 1022, 1090, 1095, 1097, 1191, 1211, 1215, 1240, 1376, 1384; III, 793, 1031; V, 15, 16, 17, 979, 1034. *eiche*, I, 98: *typon*, it was a type. I, 1158, *eiche ta basileia hē Tanis*, the city. V, 17, *eichen en toutō psaltērion*; either *en* for *epi* (with that intention), or *eichen* (occupied). V, 92, *eiche tautēn ektos mēni*: hypallage. *eiōthasin*: for *eiōtheisan*, II, 128 (for he adds *tēnikade*, and speaks of an ancient matter), III, 232, 235. *eiōthe hierateuein*, II, 1101: if he were a priest, if he were able to perform their duties; and soon, *touto poiein eiōthosi*, those who had the right to do this. *eiōthos lypein*, V, 65: having the power of harming. *Eiōthos paschein*, ibid., subject to *pathe* (passions), into which *pathē* (passions) fall. *Eiōthotōn horōn*, IV, 496: solitary, i.e., appointed by God, which it does not move from in any year. *ek*, I, 125: *ek prognōseōs* (from foreknowledge), God does not punish. I, 507, *ek deuterou* (Jos. 5, 2): to what does it pertain? I, 688, *ek prosōpou tou Sōtēros eirētai ho psalmos*. I, 728, *ek prosōpou tou laou*. I, 747, *ek prosōpou tōn ethnōn*. I, 935, *ek tou laou legomena*, from his person. I, 1172, *ek (ex) eidōlōn apostrophēn*; for *apo*, from the cult of idols, metonymically. II, 214, *ek diametrou paranomos*, from the opposite; opp. Jotham the pious. II, 294, *ek tou apo chorou legei*; as if assuming their person, as if they were speaking. II, 435, 745, *ek prosōpou tou Theou*, in the words of God. II, 892, *ek tōn lithōn emplēsousi*; *ek* is redundant. II, 1178, *ek plagiōn tēs basileias*: var. lect. Dan. vi, 3, for *ek tēs basileias*. II, 1609, *ek sou ton laon oikonomountōn*; breviloquence: those who are born from you shall rule. III, 102, *ek pollou tou periontos enikēse*, with many things omitted, yet by the force and copiousness of arguments he holds what he wants. III, 172, *ek tēs paroimiakēs phōnēs blasphēmian*; which they construct upon the words of Solomon, Prov. VIII, misinterpreted. III, 178, *ek tou Theou hyparxin echon*, concerning the Holy Spirit. III, 243, *ek tou Pneumatos dedotai*, for *hypo*. III, 517, *ek tōn cheirōn ton bion poioumenoi*. III, 682, *hoi ek toutou*, his followers. III, 761, *ek tou Theou* is explained in the Council of Nicaea: *ek tēs ousias tou Theou*. III, 765, *ek tēs synodou anangkaion ephanē*: for the dative; or *ad apostalēnai* for *hypo*. III, 849, *tous ek tēs agoras apēge* (*ek* transposed, with brevity); i.e., *tous en tē agorā diatribontas* (those staying in the market). III, 995, *ek toutou phobein*; for *dia*. III, 1030, *ek tōn grammatōn syndedramēkeimen*, after the letters, the opportunity having been given by them, *auf Veranlassung*; not that the bishops were to be summoned, but that the emperor, moved by the letters [did so]. III, 1261, *ek tōn ponōn epanthē charis*, because of them, their reward. IV, 2, *ek pollōn eranisamenoi*, from many, for *para*. IV, 67, *ek tēs sarkos eipon*, as a man, regarding human nature. Amph. 17, 712, *ek pisteōs dechesthai*, with faith, through faith. IV, 1242, *ek tōn koinōn onomatōn ekalesen*, for *tois koinois onomasi*. V, 923, *ek tou Theou* is to be accepted variously. V, 993, *ek tou Theou, hē ktisis*; in what sense? V, 1038, *ek tou Patros dia tou Huiou ekchythen* (the Holy Spirit). V, 1067, *ek tou Theou, dia tou Huiou*, the Macedonian distinguishes. V, 1088, *ek gynaikos kata sarka, dia gynaikos kata pneuma*; Christ was born. *Ekaergos*, IV, 962, Apollo. He explains *hōs hagnos kai amiantos*, falsely indeed, if this is the reading. *ekainotomēsen ouden tōn tēs eusebeias dogmatōn*, IV, 301.
A *ekathara*, III, 1188: either for *ekathaire*, or for *ekathēre*. Meaning: he drove out the devil. *ekalese*, II, 225, he made mention of them; or, he predicted they would come. *ekalypton ton ktypon tēs thalassēs*, III, 996, they overcame, they drowned out with a greater noise. *ekalypsen hē pistis tēs hamartias ta traumata*, III, 621, it healed: for to be covered is not enough: or *traumata* are spots, stains, deformities. *ekanonisthē*, III, 767: in a synod, by which [he defined] ecclesiastical discipline. *ekarterēsan menein*, III, 729. *ekaterōthen tēs thyras*, II, 1022: it seems here to be, upon both door-leaves. *ekattysas ton phonon*, I, 427: by art and fraud, you have secretly contrived; from the context; he adds: *lathein ēthelēsas*. *ekbakcheuein*. III, 1301, *ekbakcheutheis* by the love of God. IV, 358, *ekbakcheuthentes hyp’ autou*. IV, 366, *ekbakcheusantos sphas daimonos*. *ekballein*. I, 298, *ouk ekballōn tēn historian*: as if he does not wish the history to be believed, or that the thing happened truly as it is narrated, but is to be understood as written only typically and allegorically. I, 767, *ekballein*: as spurious, not authentic, nor of the primary scripture. I, 1391, *ekballōn to einai huion Dabid ton Christon*, denying, removing. The Codex, elegantly indeed, does not eject, remove, or withdraw the *tou* (the) that Christ is the son of David: it does not take this away from him. II, 175, *ekballousin autous tēs apologias*, i.e., they deprive them. II, 1087, *ekbalōn ton choron*, arguing, showing him to be useless; as presently, *ekbalōn theous*. III, 596, *ekballei ton nomon*, he shows it no longer has force. IV, 510, *ekballeis*, of those things which he made, you deny that God cares for or rules them. IV, 1350, *ekballein ta kephalaia*, to condemn. *ekbantos Liberiou*, III, 869: for *exelthontos*, when he had departed from the Emperor’s chamber. This is less customary in this sense. *ekbasis tōn prorrhēseōn*, II, 1557. *ekgonos*, grandson, properly, I, 448, 1530; II, 1312; III, 616; IV, 610, 618. But I, 556, son, from Num. XVI, 1, although in I Chron. VI, 18, 22, for Izhar is Amminadab. He was either of two names, or another Korah. I, 322, n. 7, *ekgonoi* or *engonoi* are variants. *ekdediētēmenoi*, II, 1435. *ekdediētēmenōs zōn*, I, 339: explained by unlawfully, Thucyd. *ei ti exedediētēto*. *ekdēmia*, IV, 1119: simply, death; as *ekdēmia enteuthen*, I, 832, 918; III, 437; IV, 645. Confer to II Cor. V, 6, 7. *ekdēmēsai*, I, 459, to depart from the city, only across the Kidron brook. II, 1201, *ekdēmēsas enteuthen*, dead. IV, 815, *ekdēmēsōmen dia tōn horōmenōn pros ton aoraton*, let us depart in thought toward the invisible, let us not be clinging to created things; elegantly. *ekdidōmi*. I, 61, *ekdedōkosin eis olethron sphas autous*, who have as it were surrendered themselves to ruin, by which fault they brought it upon themselves. I, 682, *ekdedomenoi eis pasan phthoran*. I, 1061, *ekdedōkotes ta melē eis douleian*. II, 391, *ekdounai heauton eis ataxian*. II, 879, *ekdōsō kakois*. II, 1239, *ekdedōkasin*, they translate, they interpreted, they have expressed. II, 1327, *ekdedōkasi sphas autous tō zophō tēs agnoias*. III, 275, *ekdidōsin eis thanatous heauton*. III, 772, *ekdedosthai nēsteiais*, to be at leisure for. III, 1071, *ekdounai* or *endounai* (the divine temple, for the Arians), variant n. 7. IV, 135, *ekdidōsi Loukas*, he reports, he narrates. Eustath. IV, 1156, *ekdous tas akoas tois sykophantousi*. *ekdikia koinōn*: see *koinōn*. *ekdoseis*, versions, I, 363: Josephus, Aquila, Symmachus, the diverse interpretations of one word. Thus I, 578; (Edition of Aquila) 516; V, 81; fifth edition, the fifth interpretation in the Hexapla, I, 135; II, 116, 136. *ekdromais kechrēsthai eiōthe*, III, 464, with digressions. Here he places a moral precept in the mixing of dogmas. *ekei*. I, 775, *ekei parapempōn* for *ekeise*. II, 925, *ekei anthēse sōtēria*: for *ekeithen*, because *ek Siōn* precedes, and *hoi apostoloi* follows (i.e., having departed). B *epetrepsan*, II, 520, *ekei anatithentes*: for *ekeise*. III, 915, *ekei autous exōstrakisen*: for *ekeise*. V, 194, *ekei akontisē*: for *ekeise*. For in the previous *ekei rhipsas* it refers also to the other, *plēxē*. *ekeithen syllogos*, I, 765: for *ekei*. *ekeino*, I, 427, line 6, to what is nearer and further; for the predicate is referred to *moicheian* (adultery), see *houtos*. II, 472, *ekeina* likewise refers to what is nearer; *kakeina*, which pertain to Christ, the Master, whom he placed as the other. III, 177, *ekeino* and *touto* are permuted, if it is of knowledge *ekeino*, and *touto* likewise. *ekeino* is the saying of Paul concerning the Holy Spirit, in which he wishes to show, by another saying, that knowledge is to be understood; it is evident to what *touto* pertains. It ought to have been: if however [it is] of knowledge, then *touto*, and *ek-om*. III, 194, *ekeinōn exousian ouk echō*, it refers to those next, those outside. And presently, those inside, those outside, those we leave *hupo tēn krisin* of God, but these we have been commanded to judge, again he permuted *ekeinou* and *tous*. III, 381, *ekeinous autōn epimeleisthai*: for *tous*, for it is next to *epitropois* (trustees). IV, 1000, *ekeinou* for *toutou*, namely of the darkness, which immediately preceded. C *ekeise labontōn auxēsin*, III, 789: for *ekei*. III, 814, *ekeise (kakeise) krithēnai*: for *ekei*; or to be judged, to come thither that he might plead his cause. III, 1082, *ekeise marturēsantōn*: for *ekei*. *ekektēnto logismous*, II, 1674. *agapēn*, III, 215. *ekeleue tois synoikois*, III, 1153. *ekeleue moi*, III, 1233. *ekeleusen autois*, II, 337 (IV, 964), and presently, *toutois keleusō*. II, 436, *ekeleuse tois paisin*. III, 939, *ekeleuse tō neōterō*. III, 140, *ekeleusen ho nomos*, food, he might permit, he would not hide. *ekenōthē*, V, 1100, in that he slanders the Apollinarian. *ekechēnēsan tēn epanodon*, III, 1129: i.e., toward, they were eagerly expecting. *Ekthermatheisa*, III, 1298. without *n*. *ekthesis*, symbol, III, 881; profession of faith, 895, 896, *hē en Nikais*, 959. *ekthesis apostolikē*, IV, 1184, Nicene profession. *ekthesthai didaskalian pisteōs*, III, 860. *ekinēsan tēn blasphēmian kat’ emou*, II, 988. *ekkathairei ton rhupon*, II, 1686: hypallage, as I Cor. V, 7. *ekkaiousē orgēn theian, hōs hylē*, I, 625. To wood is attributed *to ekkaiein pur*, i.e., to provide the material for burning and consuming. *enkaloumenē eis ametrian ta pathē*, III, 60. *ekkaleomenous ein tēn autēn noson*, II, 201, trying to draw them into the same depravity. *ekkeimenon eis apatēn*, III, 731, patent to fraud, opportunistic, gullible, simple. *ekklēsia*. I, 502, *ekklēsian eidōlois anakeimenēn*, he calls pagans, by prolepsis; which would be the future church. I, 500, *ekklēsia*, pagans, when the apostles came to them. I, 892, *ekklēsias* understood as temples built, basilicas. I, 1064, *ekklēsias onomazousi sphas autous hoi syllogoi tōn hairetikōn*. I, 1992, *Ekklēsiai*, plural. The Cod. adds *kata topon*. It signifies temples. (Thus II, 290; III, 724, 789.) II, 5, *Ekklēsia prepein apophēnamenoi*, not that it should be read in public sacred rites (the Canticle of Solomon), but that its argument should pertain to the church. II, 54, *ekklēsiai hairetikōn*. III, 767, *hoi en tē ekklēsia*, clerics, III, 889, *ekklēsiai* are distinguished from *sēkois marturōn*. III, 1129, *ekklēsian deimamenos*, a temple. III, 1155, *ekklēsian hairetikōn*. IV, 1142, *ekklēsias*, therefore many, Theodoret ruled in Cyrestis. D *ekklēsiatzetai*. Epist. to Hebrews, V, 922: it is read in sacred rites, it is held to be canonical; namely, here, that 1st it might be Paul’s, 2nd from it a dogma might be proven. *ekklēsiatzomenai*, epistles, which are read in public sacred rites, V, 82.
A *ekklēsiastikē pistis*, III, 776: that which the universal Church ought to profess. *ekklēsiastikoi*, III, 868, clergy. *ekklēsiastikon phronēma*, IV, 1144, Catholic, orthodox opinion. *ekklēsiastikōs sōphronisai*, IV, 1153: explained by itself B at p. 34, exhortatively. *ekklinen*, V, 116: read *eklinen*. *ekkopēn*, III, 220: to be read *egkopēn* [hindrance], because it follows, *epekhei ton dromon*, it hinders, etc. *ekkoptein*. I, 45, *ekkoptō* and *egkoptō* vary. (The former is more potent.) I, 62, *ekkoptōn tuphon* [cutting off pride]. (Here *egkoptōn* is not read. *Tuphos* here is subject matter, an occasion for pride. For *tuphos* itself is surely present: as I, 45, *polupragmosunēn ekkoptōn* or *egkoptōn*, removing the material and occasion for curiosity.) I, 276, *ekkoptei tēn aplēstian*, he wishes to extirpate (as if *egkoptei*) the material by pruning it, and by hindering it; *aplēstia* here signifies the deeds and works of greed. II, 296, *ekkoptōn ta hamartēmata*, for *egkoptōn*. II, 520, *ekkoptōn*, wishing to remove. *ekkriseis phusikas poiēsasthai*, I, 391: from Josephus. *eklambanein*. II, 10. *eklambanomen*, we interpret. II, 295, *eklambanetai eis ton diabolon*, it is explained regarding the devil. II, 1385, *eklabein ta eirēmena*, to understand the things spoken. II, 1635, *eklambanein eis ton Zorobabel*, to explain it regarding him. IV, 48, *eklambaneis eis phusin*, you understand it regarding nature. IV, 1055; *eklambanein duo phuseis epi tēs enanthrōpēseōs*, to posit, to understand, the God-manhood. *eklektos*. I, 700, *eklektois kai teleiois*, to the holy and innocent. II, 113, *eklektō beleu tēs agapēs*. II, 466, *eklektēn gēn*; from the Hebraism, beautiful, choice. *ekleloipei ta paidaria*, I, 1473, had all come, with none remaining? From the Heb. C [none], not as if they had failed or he had been forsaken: but as if all had gone forth, and no other remained who might go forth. *ekleukanthēsetai*, IV, 1186, they shall appear, they shall be strengthened. *eklepse tēn geōrgian*. see *geōrgia*. *eklēronomēsan*, I, 301: from the Heb., they held, they took. *eklērōse*, I, 281, he gave, assigned, commanded. II, 876, *eklērōthēsan eis olethron*, to destruction, to salvation. *eklogē*. II, 55, *eklogēs anaxious heautous reddidisse dicuntur hoi tēs klēseōs axiōthentes*, they are said to have rendered themselves unworthy of the election, as p. 54, of being chosen, so that they might attain salvation in reality. II, 357, *eklogēs ēxiōmenous*. III, 699, *eklogēs axious pisteusai*, who would not reject the will of God concerning their salvation. *ekmageion tēs ekeinou aretēs*, III, 1254. *ekmaxamēnē*, II, 863, expressing, imitating. II, 1068, *ekmaxamenos tēn ekeinou politeian*. *ekmattetai tupon ho kēros*, III, 1259, it has expressed in itself. IV, 575, *ekmattetai*, the mind, the notions of things. IV, 610, *ekmattontai to mimēma*. IV, 631. *ekmattomenous ek tōn despotōn kakian*. *eknenemēkōs*, V, 34, bestowing. *ek* is redundant. *ekneurisantas to mustērion*, III, 747, the deity of Christ being removed. *eknosēleuontes*, II, 1029, as if refreshing [one] gradually. *ekoinōnēsan tou pathous tautais*, II, 636, having suffered the same (unwillingly). *ekoinōnēsan tēs timōrias*, II, 842, 922, unwillingly and having suffered. *ekomisen auton egkōmiois*, III, 475, as the Lat. *laudibus tulit* [he carried him with praises]. *hekontes tēs sōtērias esterēntai*, III, 113. *ekonti*, II, 1007: for *hekousiōs* [willingly]. *ekosmeito dogmasin apostol-ikois*, III, 967: Valens Imp. (It can be the middle, such that *ta prōta* is the accusative.) D *ekousa ton olethron epespasato*, II, 424, knowingly. *ekousiasmos*. III, 755, *kath’ hekousiasmon genomena* are distinguished from those things which Eusebius of Nicomedia calls *logō homoia esomena*, i.e. logical—those things are irrational. *hekousiō pathei*, V, 1086: of Christ; whatever 1st, depended on the mind, 2nd, affected him, such as pain, fear, etc. *ekpaideuei touto ho logos*, I, 635, he teaches this, he admonishes. I, 704, *ekpaideuei touto*, he expounds. III, 11, *ekpaideuei hēmas kakeino*. III, 74, *ekpaideuōn auton tous horous*, that he might show him the boundaries. II, 203, *ekpaideuei amphotera* scil. *pros*, *eis*, or hypallage. III, 691, *ekpaideuei ta eidē tēs aretēs*: for *hēmas eis ta eidē*. IV, 753, *ekpaideuousi doxas*, they review the opinions of others. *ekpempein siagonas tous keramous*, I, 1515, so that drops may fall from the tiles. *ekpesontes*, III, 993, *tōn Paterōn*, the opinion of the Nicene Fathers having been abandoned. *ekpēdōsan ekeithen tou Pneumatos charin*, I, 570, moving and exerting itself toward divine alacrity of song. *Ekplēxin huperbainei*, III, 791. *ekplēroun*. III, 46, *ekplēroumen ta erga dia tou sōmatos*. III, 81, *ekplērōsai ton skopon*. III, 647, *ekplēroumen tous nomous*. *ekplērōsis*. I, 1403, *ekplērōsin tōn theiōn logiōn*, observance. II, 1380, *ekplērōsin (kai diatērēsin) theiōn logiōn*: for simple [observance] and entirely from the Hebr. III, 46, *ekplērōsis ergōn agathōn*. III, 642, *ekplērōsin*, observance, exercise. *ekpolemōsē*, III, 168, may irritate, may fill with hatred. *ekporeuesthai*, concerning the Holy Spirit, it explains having existence, V, 47. *ekporeutikōs* from the Father is the Holy Spirit, V, 923. *ekptusantes tēn asebeian*, I, 152. *ekptōsis*. IV, 166. *ekptōsin ek Theou*, ceasing to be God. Amphilochius. God for divine nature. IV, 407, *ekptōseōs*, a fall, of the devil. *ekrathēsan kata tauton*, III, 1494: joy and grief. Either *kata tauton* is redundant, or perhaps one should read *ekratēsant*, they obtained. *ekrataiōsas thalassan*, I, 1129, you made it so that it stood unmoved. *ekratēsen oikoumenēs*: Christ after the resurrection, I, 617; partly by the use of divine glory, full and illustrious, partly by the Gospel having been announced. III, 470, *ekratēse tōn basileiōn to Euaggelion*. IV, 1236, *ekratēsan tēn kainēn hairesin*, for *ekratunan*. *ekratunan tō ergō tous logous*, I, 1024, they did what they had deliberated. III, 58, *ekratune tou thanatou tēn dunasteian*, the sin of Adam; it made a place for it, so that it might now hold us firmly. (He did not increase *to kratos*, but introduced it: as Hebr. X, 20. Christ *enekainisen hodon*, he did not innovate, as if it had existed before, but he gave a truly new [way], which would not have lain open without him, or before him. See *Philol. Paull.* p. 167.) III, 829, *ekratune nomō* Const. M. acts of the Council of Nicaea. *ekreei to Pneuma*, IV, 518, it is perspired. *ekrithēmen akritōs*, IV, 1232, it has been judged, indeed pronounced, regarding the absent. Our cause unknown. II, 1239, *ekrithēsan hebdomades*, they have been appointed, decreed. From other interpreters. *Ekstasis*. I, 792, *ekstaseōs*: see note 1. I, 799, *Ekstasin, tēn hamartian*: I, 1070; *ekstasei*: it is attributed to Paul, seeing Christ in heaven. *ektaxas tous humnous autou umnein ton Theon*, V, 77, he proposed, published, destined his hymns to praise God. (Note 8. *etaxen*.) *Ektasis*. III, 1057, *ektasei kai sustolē kechōristhai apo tou Patros*, Filium, some were dreaming. IV, 336, *ektasin tēs theotētos tou Patros eis ton Huion elēluthenai* said Marcellus; and his *ektaseōs parektasin* into the Son again of the Spir. S.
A *ektetheisa en Nikaia pistis*, III, 775.
*ektetheisi*, III, 763, composed in the council for the profession of faith, and published, sent to the bishops and the churches.
*ektelesei ton bion*, III, 672, he will die, he will perish.
*ektemein kephalēn*, III, 934; IV, 1064: for *apotemein*. *ektemoi kladous*, IV, 1011: for *apotemoi*. III, 818, *ektemontes dexian*: for *apotemontes*. V, 95, *ektetmētō kephalēn*.
*ektēsanto pistin*, II, 1646. *ektēsanto phlēnafon*, IV, 413, they found, they used. *ektēsō zyga*, II, 1368, you use like a false balance.
*ektithesthai horon*, V, 1, to propose a formula, to explain and promulgate.
*ektiktein, ektetoken*: of a mother, V, 7. The force is: that by bearing she might effect it, and give it beginning and origin.
*ektiseōs*, IV, 492: when the day decreasing adds to the night from its own span, so that these were [added] before to it.
*ektismenos aei hypo tou Theou ho Huios*, IV, 358: a word of heretics.
*ektomē kakōn kinēmatōn*, II, 953: because it says *peritomēn kardias*. IV, 334, *ektomē andros*, that they might drive him from the sacred assembly. IV, 935, *ektomai cheirōn kai podōn*: for *apotomai*.
*ektomias*: for eunuch, I, 104.
*Ektopoi pothoi*, IV, 447, evil desires.
*ektos genomenē pantōn anthrōpinōn*, II, 1671, the mind of the prophet, in a prophetic impulse, intent upon the warnings of God.
*ektrechontas ekeise*, II, 184: Jerusalem: for the simple.
*entropias oinos*, IV, 11: vinegar.
*ektypōsei autous brontais*, II, 1638, against analogy; because it is from *ktypos*. Cod. n. 44. *kataktypōsei*. That is from *ek* and *ktypos*, with one *k* omitted.
*ektypos charaktēr*, III, 740: the Son, of God the Father.
*ekyrtōthē*, IV, 648: the heaven, has been arched, vaulted.
*Ekphansis*, V, 92 extr.
*ekphorei*, I, 648, *tais apeilais*: cod. *ekphobei*, better.
*ekphygein to dikastērion*, I, 1549, to be dismissed from the tribunal, acquitted.
*ekphysōmenō*, IV, 515: for *emphys*. as if it were excited and animated.
*ekchysas*, I, 1141: for *ekcheas*, or *ekchynas*.
*ekōlyse tēs koinōnias*, III, 1078, excluded.
*ekōmōdēse tēn anoian*, II, 187, prophet.
*elaad* expl. I, 521.
*elabon ton psalmon eis ton Ieremian*, I, 855, they received it concerning him, they understood, I, 1550, *elabon eis dianoian* (*elabes eis aphormēn*: vid. *eis*), II, 848.
*elabe tēn proteran eupraxian*, for *anelabe*. IV, 12, *elaben, hymeteron heurēma*, he says to Eranistes [who is] orthodox.
*elamphrynen*, III, 159: vid. *allōs*.
*elasein eis gēras bathy*, II, 1626.
*Elatai* expl. II, 116, 148.
*elatreuon eidōlois*, II, 412, 425.
*Elattona*, III, 202: impatience of abstinence from marriage and cohabitation.
*elattōmata*, IV, 944, vices, moral levities, *Schwachheiten*.
*elenktikos logos*, II, 86, by which the impious may be refuted and the unskilled taught, opp. *mystikon*.
*elegon tois patrasi, dikazontas* [sic] —, *ekpherein*, II, 1623, I commanded.
*Elenchos*, I, 29, 39, sign, monument, admonition. IV, 456, *eis elenchon*, obscurely said, if indeed you refer it to the preceding *eudokēsantes tē adikia*: whence it is also absent elsewhere, n. 49 (II Thess. II, 12). But the following also lack sense: *toigaroun tōn ēpistēkotōn — hēxei tēs ponērias ho patēr* etc. Whence depends the genitive *ēpistēkotōn*? Why then does he repeat it, about whom there is so much? But indeed the passage suffers from punctuation; most simply [it is to be] refined B thus: *hina krithōsi pantes* — *tē adikia. eis elenchon toigaroun tōn ēpist.*, etc. Thus all things are clear, and cohere well. He himself immediately: *megistos autōn elenchos tēs asebeias genēsetai hē tou Antichristou parousia*. What is clearer? Therefore *toigaroun* can also be postponed to a single word.
*Elei*, I, 332: imperfect, without augment.
*eleeinōs, hoti* connects, II, 1231: either for *eleeinon*, or *hoti* is redundant.
*elenchein*. III, 1084, *ouk ēlenxan tēn andreian*, they did not overcome, they did not break; that it was possible to be conquered, they were unable to show.
*elēēsen*. II, 269 is read for *elysen*, Jos. III, 17.
*elepriasen*, V, 946.
*eleutheria*. II, 1428, *eleutherian* for *eleutherōsin*. III, 80, *eleutherias dyo*. III, 462, *ek tēs eleutherias blastēsa*: for *ex eleutherōn*, from Lea and Rachel, III, 1056, *eleutherias meta pasēs* for *parrēsias*, constancy. IV, 611, *eleutherian ephylaxe*, that he might not be able to be forced into evil, nor suffer himself to be compelled. IV, 1130, *progonikēs eleutherias exepese*, because, born free, she was abducted by enemies and sold, to serve unjustly.
*eleutherikōn zygōn*, IV, 1101, belonging to fields, which do not pay ordinary tributes, *Freyguter*; opp. *tamiaxa*, which see.
*eleutheriōn logōn*, IV, 569, of a more elegant doctrine.
*eleutherois tou thrasous*, IV, 556: a horse: you subdue, you expel its ferocity. Clearly the notion of freeing is wrongly placed here.
*eleutheros en nekrois*, III, 81: taken from the Psalms, he brings it to Christ, the prince among those recalled to life.
*elēlamai tēs patridos*, I, 1549: for *exelēlamai*. IV, 446, *elēlalai*, for *exelēlalai*.
*elēlythotes dia pasēs sophias*, IV, 698.
*elēsteuse tēn rhōmēn tēs psychēs*, IV, 617, he broke, diminished, snatched away. *elēsteuse thēsauron*, IV, 645; concerning a good thing, in the sense of Holy Scripture brought to the mind through the eyes of the reader.
*Elissaios*, II, 263: with a double *s*.
*elissōmenos*, II, 598: with *ō*.
*helkein*. I, 1471, *helkei tēn charin tou Pneumatos hē prothymia*. IV, 633, *helkousi blabēn*.
*helkyein*. I, 1492, *helkysōsi tēn enteuthen blabēn*. II, 164, *helkysai therapeian* (since the discourse was about stags, and [stags] drawing, as the fable relates, serpents by their breath, for a remedy). II, 717, 718, *helkysōsin ōpheleian*. II, 813, *helkysas lōbēn*. II, 1388, *helkysai eis eleon ton Despotēn*, to move. III, 1077, *helkysēie tōn desmōn tēs hamartias*: scil. *ex*. The sense is: that he might obtain for them the pardon of sin. III, 1079, *helkysas ton hyeton*, you made by prayers, that God might second the birth, so that the conceptus and fetus might emerge mature. IV, 624, *helkysantes touton*. Nothing can be supplied from the vicinity, except *logon*, but in what sense? It neither signifies *protrahere* [to drag forth], nor does it fit, because he adds, *eph' heteron metabōmen* and he himself had accused his own prolixity. Wherefore I would understand by metonymy after we have drawn advantage from these examples: for so everywhere [in] our [author], *helkyein ōpheleian, blabēn*, rel. as the Lat. *trahere*. Why therefore not also *logon*, namely its advantage? Just as infants are said to draw both milk and the breasts themselves.
*helkysin*, V, 1126 med.: correct to *helkousin*.
*Hellada phōnēn*, IV, 528: for *Hellēnikēn*.
*ellampsis hetera Pneumatos*, V, 78, when the Holy Spirit suggested a new thought to him.
*elleipōs keitai*, III, 75: it has an ellipsis.
*Hellēn*, V, 1167, pagan. I, 513.
*Hellēnes*, pagans; for they are joined to the Jews, as by Paul; the Romans also being understood. Thus I, 1047, 1506, 1592; II, 312, II, 917. *Hellēnōn mythous*, I, 1460, of pagans, especially the fabrications of philosophers, for mythology did not move anyone then.
*hellēnizōn tē phōnē*, III, 783: when he spoke Greek, Const. M. IV, 782, *Hellēnizontōn*, of pagans, or of those favoring that ancient error.
*Hellēnikos*. II, 149. *Hellēnikēn*, pagan. II, 475.
A 490, 621, *Hellēnikēn hermēneian*, Greek translation of the Septuagint; strictly here and uniquely, III, 245. *Hellēnikas doxas*, pagan errors, III, 725. *Hellēnikēn planēn*, pagan superstition, IV, 693. *Hellēnikōn pathēmatōn*, he himself explains, IV, 1324. *Hellēnikois kairois*, when the pagans were powerful. *elogisamēn*, I, 821, came into my mind, that I might do [something]. *Elpis*, III, 478, 492; *elpisi*, IV, 1081; *elpida prosmenōmen*, wait for the outcome of hope, the expected thing; a metonymy. *elumnato thea tethneōtos*, II, 1034, had defiled, had rendered unfit for sacred things. III, 60, *elumnato tē philotimia*, withstood, diminished it. *elusen ho Theos tēn hamartian tou laou*, II, 1618. *elōbato* with the dative, III, 213. *elōth*, God; *elōn*, my God, IV, 392. B *elōn enthen arxōmai*, III, 1107: i.e., having taken the beginning, the occasion. *elōphēsen*, IV, 1076. *emakrothumei*, I, 847, was silent. *Emmanouēl*, IV, 1996, explained. See *Emm*. *emarturēthē ho Despotēs hupo tou Patros*, I, 1106, declared to be the Son. Hypallage for *emarturethē autō*. *emarturēsen autois astrologian*, IV, 954. *embateueis eis tas psuchas*, III, 1507, you penetrate; omniscient. *embla, embelō*, I, 337: corrupt from the Hebrew *Schibboleth*; whence also the codex has *embalos*; and *sembelōs*. *embriō*, III, 266: for *embruō*. *emeine luttōn*, II, 1109: i.e., he passed his time, III, 1315, *emeine blepōn kai plērōn*. *emellen poiēsōn*, I, 1537: for *poiēsein*, or *poiein*. *ememphthē*, I, 68, 563: passive. *ememphonto*, I, 969: the codex has *ephtheggonto*, more truly; for the opposite is *ebouleuonto*, and that, from the context, ought to note soothing words, not accusations. For outside this tenor it could be: the Jews were accusing some things in Christ, and pressing others in their hearts, which they dared not say to Pilate. But this is alien there. *emesei thumon*, II, 1983. *emetrēsa tautē*, IV, 604, I compared with her; I weighed how much they yielded to her. *emetrēsen hekastō tēn charin*, III, 423, he gave as much as he wished to each; IV, 809, *ouk emetrēsen ho Theos tēn ktisin tē dunamei*, he did not create all things that he could. *emēn gnōsin*, II, 1335, 1353: mine, concerning me. *emigē tē phusei tē anthrōpeia, ou mēn hē anthrōpeia phusis emigē tē theia*, IV, 166: from Augustine. *emimeito hē thalassa tēn kolumbēthran*, III, 226, it was a type of it. *Emmanouēl*, II, 218, explained from the Hebrew, concerning the theanthropos of Christ. Add. IV, 1296. *Emmanouēl*, V, 5: concerning Christ as the same man and God, or concerning the conjunction of Christ God and Christ man, according to the mind of Theodoret. *emmeinai tois katapsēphisamenois*; see *katapsēph*. *emnēsikakoun toutous*, II, 277: for *toutois*. *emois didaktois*: for *hup' emou dedidagmenois*, II, bound to my name. *en*. *empedoun tous horkous*, II, 1628, to keep, to render. *empeparmenōn pagais*, IV, 424. *empepisteuto*, I, 1229: for *enepepisteuto*. Pleonasm. *empehukos ousiōdōs to hagion Pneuma habet Christos*, V, 44: on account of the unity of essence. *empephurmenous kakois*, II, 1963: which they might do: contaminated. *empimplantō*, I, 898: for *enepimpl*, as the codex has. *empimplēsi tēs epithumias tēn dunasteian*: hypallage. *emplēktikos*, foolish, IV, 935. *empneomenos hupo tēs charitos*, III, 201.
C *empneusas tois suggrapheusin*, II, 96. *empneusan autous Pneuma*, V, 1020. *empneustheis hupo tou Kuriou*, II, 1382. *empneusthēnai Lycurgum ab Apolline*, IV, 926. *empodisma*, II, 1219, obstacle. *empoiēsō panōlethrian Babulōniois*, II, 347: for *epaxō*. *empoliteuesthai chronois*, III, 736, to be contained, to be reckoned, to understand it as done in them. *emporeuontai tas sumphoras*, IV, 565: they derive profit therefrom. *emporia*, I, 297, *emporian paralian katoikountōn* for *emporia*, which is read in the Septuagint (Deut. 33, 19), and it is more suitable to the verb *katoikein*. (Perhaps *euporian*, as below, which is suitable to the verb *thēlasousi*.) II, 917, *emporia kakē chrēsamenos*, man in paradise. IV, 157, *emporian*, profit, benefit from the satisfaction of Christ and the Incarnation. Chrysostom. *emporois*, I, 602: either properly, merchants, or generally travelers, since psalms may be recited on the roads or during journeys: or metaphorically, those who grasp application from Scripture (e.g., Matt. 11, 45). *empousas*, II, 265, a species of specter. The ancients knew of one properly, Empusa. Aristophanes in *Ranae* names one, suddenly transforming itself into various forms, even of an ass; and Demosthenes in *De Corona* calls Aeschines' wife this, as one using varied trades and changing lovers among the common people. *emprepousa*, IV, 543: for simple, seemly, worthy. *emprēsthēnai*, IV, 902; of the martyrs, to be burned: properly indeed, to be set on fire, as Tacitus relates happened under Nero, so that they might be burned for the use of nocturnal light (clothed in a "tunica molesta"), *emprēsmōn*, III, 253, death by fire. *emprēsmous*, IV, 659, fire punishments. *emprosthen hermēneuomenous*, II, 476. (Without the case, it is not so placed. The codex has *prosthen*.) I, 95, *emprosthen eirēkamen* for *prosthen*, V, 1149, *Emprosthen agousi*, they prefer, they consider of more value. *emphagein tēs sarkos*, V, 151, to bite into, to taste. D *emphaein smikran*, II, 696: he places it in the word *Adonai*, because it is not *Kurios*, but *Kurios mou* [my Lord]; as a mark of accessory notion. II, 1154, *emphaein*, meaning. IV, 277, *emphaein theotētos*, a mark, a meaning. *emphatikōteran phōnēn*, IV, 61, Basil calls *hē ek* [from] rather than *hē dia* [through], concerning Christ born; because the former removes passage [transition], and shows that the true body was taken materially from the body of Mary. *empheretai en tais Graphais*, III, 780, it is read, it is placed. *empherēs nēsos*, II, 894: it should be read *nēsois* or *nēsō*. *emphilonikos krisis*, V, 1334. *emphilochorōn*, V, 28: for *emmenōn*, remaining, not abandoning, nor putting aside. *emphorein*, III, 1173; *emphorōn phronēmatos*, I, 1054; *emphorēthentes thumēdias* - hypallage, as often in this verb, which is properly applied to things. III, 447, *emphoreisthai gnōseōs*. III, 669, *emphorousi tous pelazontas tēs lumēs*. III, 676, *emphoroumai thumēdias pollēs*. III, 677, *emphoroumenoi theias dunameōs*. III, 1172, *emphorētheis*, with three evils, fruits. *emphusēma* of the mind to be explained in a God-befitting way, I, 39. *emphutos*, I, 620. *Emphuton basileian* Christ has as God; eternal, not given, but which he has from the majesty of his attributes. I, 1098, *emphuton esche tēn Aiguptiōn asebeian*, accustomed, known, pleasing, difficult to put aside, to those prone to it. III, 749, *emphuton agapēn kai diathesin*, lasting, firm. III, 771, *emphutos mania* of the Jews, habitual, lasting, hardened. Yet you could also translate it as "ingrafted," because it must now be exercised in Christ. IV, 435. *emphuton athanasian* of the mind. IV, 640, *emphutos logos*, common sense, everyone’s sound reason, not needing an external monitor.
A *emphychia theia*. See under *theia*. B *emphychon*, IV, 312: for *empsychon*, perhaps a slip. *en* for *eis*. See *katēgmenos*; *en dialēimmasin ēn ho logos*. See *dial.*; *en theōria*, *en praxei aretēn*. See *aretēn*. [I], 55, *en toutō* (in man), having brought the creation to its conclusion, so that in creating him, that nothing might be created after him, he might be the end. I, 162, *en typō*, as a type. I, 381, *en tropaiois gegymnasmenon*: i.e., in victories. I, 590, *en tais basileiais*: when we were interpreting those books. I, 765, *en toutō therapeuein* for *dia toutou*. Hebr. I, 899, *en Philippēsiois* (if the reading is true), among the Philippians. I, 1026, *en perinoia tēs kēdemonias genomenoi*, thinking of it, pondering. Cod. *paroinoia*, incorrectly: although it may signify exuberant joy. I, 1146, *en autois meletēn poioumenos*. Hebr. I, 1198, *en autō*: erroneously for *hautō*, middle person. I, 1255, *en tē epiphaneia tou Sōtēros*, the time in which he was born. I, 1294, *en hō prosēlōthē*: for the dative alone. I, 1340, *en eymeneia dōroumenos* for *di' eymeneian*, *syn eymeneia*, *eymenōs*. Hebr. I, 1345, *en tē Theou gnōsei mega phronein*: for *epi*, with *ante* placed before. I, 1374, *en tois potamois katōkise*: for *para*. I, 1528, *en tē dynamei sou*, *per*, from the Hebrew. C II, 44, *en typō* for *eis typōn*, as a type. II, 71, *en tē skepē tēs petras kalei*: for *eis*. II, 76, *en mesō koilōn tinōn kai tapeinōn*: *en mesō* is redundant. II, 109, *en apolaussei ginetai*. II, 185, *en tē basileia*: for *epi tēs basileias*, while he reigned. II, 255, *en mesō — pathos*, after the birth, before the manifestation. II, 286, *en akarei*: for *acharei*, or *en* might be absent. II, 310, *en prophētais kai dikaiois* etc. bloomed. II, 365, *en toutois*, by these; from the Hebrew. II, 804, *en Babylōni parapempsō*: for *eis Babylōna*. II, 836, *en aisthēsei genēsethe tōn asebēmatōn*. II, 868, *en aisthēsei genēsei*, you will perceive. II, 1217, *en thrēnois ēsan* for *ethrēnoun*. II, 1274, *en tē chōra metathēsei ton polemon* for *eis tēn chōran*. II, 1323, *en epignōsei ginetai tou Despotou*, he recognizes him. II, 1334, *en tois karpois episymbainon pathos*: both *en* and *epi* are redundant, certainly *epi*. II, 1392, *en phōti tēn hēmeran*, *en autē symmetrō tēn nykta*: a periphrasis of an adjective or of the verb *echein*. II, 1460, *en mesō systēsasthai choreian*, in the fiery furnace. *Mesō* is redundant. II, 1487, *en tois pseudoprophētais phtheggomenon*, through them, from them. II, 1552, *en tē proairesei mimoumenoi* for *dia tēs proaireseōs*. II, 1612, *en tē theōria gegonōs*. II, 1685, *en tain cheroin labōn*: either *en* is redundant, or for *eis tas cheiras*. D III, 44, *en tō haimati* for *dia*. III, 174, *en tō deini eponomazesthai*: Hebrew for *apo*, *ek*. III, 180, *en hēmin diaphora*. III, 215, *en onomasi gnōrizontai*: *en* is redundant. III, 226, *en typō*: i.e., *typon*, for a type, *eis typon*. III, 380, *hoi en hexei*: i.e., perfect, adult, more learned. III, 478, *en elpisi echomen tēn metabolēn*. (the promises. See *epagg.*) III, 502, *en Christō*, through Christ. III, 565, *en tō typō tēs anastaseōs gegenēmetha*, having been baptized, we received the sign and pledge of the return to life. III, 619, *en symbolō kai typō*, for a sign and image, as a figure. III, 745, *en ouranois analēphtheis* for *eis ouranous*. III, 755, *en tois zōsi syntaxe*: *en* is redundant. Ibid., *en tois brephēsin auxetai to sōma*: likewise *en* is redundant. Even if you translate, "in infants," or "among children"; nevertheless, more simply, so that it is redundant. III, 847, *en tō Theō ouk anthrōpos, all' ho anthrōpos en tō Theō anestē*, not the divine nature of Christ joined to human, but the human joined to the divine, rose. III, 869, *en poiō topō metatethēnai bēlei* for *eis poion topon*. III, 888, *prothesin en*. The Arians used to prefix to the doxology of the Holy Spirit. III, 926, *en poiois skeuesin hypēreteitai*: *en* is redundant. III, 949, *en toutois*, by these things. III, 951, *en tē Triadi mian einai theotēta*: i.e., of the Trinity. III, 962, *en Patri, Huios, Huios en Patri, syn t. a. Pneumati*. (It seems *en* is attributed uniquely to the Father and Son, not to the Holy Spirit, on account of the generation. Nevertheless, the *syn* makes them equal and of one number and species of essence, just as it is rendered before to the Son and to him himself, to the Father, together with the Son and the Holy Spirit.) III, 1182, *en aidoi eichen*, i.e., stood in need.
IV, 52, *en tō eipein* signifying was for *to eipein*, Iren. IV, 143, *en tē emē hypostasei lalei* for *ek tēs*, by which it. IV, 144, *en tē physei elalei*. IV, 255, *hen pros ton Kyrion gegone to sōma tou Kyriou*. Apollin. IV, 365, *en tō logō phylaxomen* for the dative: we shall reserve it for the following book. IV, 415, *en tē eukrasia*, when it is well tempered, then the mind can exhibit wisdom. IV, 520, *en tō stomati dechetai tēn trophēn*: *en* is redundant, or by Hebrew for *dia*; yet not without the condition of place and seat. IV, 551, *en autō genomenos*, having attended to myself, and fixed on myself, with thoughts collected, empty of the turmoils of things thrown in from outside, and from interruptions. Ibid., *en theōria genesthai tēs physeōs*, to be entirely set free for it, and to apply myself to it. IV, 704, not in the learning of letters, but in the knowledge of truth he defines philosophy. IV, 847, *en tē ktisei prosptaiontōn*: *en* is redundant. IV, 942, *en hēdonais diabētos*: *en* is redundant, or it is for *epi*. IV, 1167, *en pollois ousan*, excelled in much learning: or perhaps better, overwhelmed and distracted by many occupations, forced to think of many things at once: so that it follows that you might be warned of others. IV, 1190, *en ekklēsiais poimainein* for *ekklēsias*. IV, 1198, *en tois grammasin egkeimena*: one or the other *en* is redundant. IV, 1218, *en tois sēkois eisiontes* for *eis tous sēkous*.
V, 7, *en proslēpsei heterou ginetai*, he assumes the other. V, 14, *en tois metrois katēgmenōn*: for *eis ta metra*; or refer *katēgmenōn* to *epiginōskomen*. V, 15, *en gnōsei blasphēmōn*, prudent, knowing, when he understands better, *syn gnōsei*. V, 50, *en tois kath' hēmas kathēken* for *eis*. V, 74, *en toutois*, by these, on account of these, if they were using these formulas. V, 77, *en toutō eichen*. See *eichen*. V, 972, *en psilē prosēgoria kektēsai*: *en* is redundant, or for *kata*. V, 974, *en ousia ou pherōn tēn hyperochēn tou onomatos*, which as essence, on account of essence, not having in itself the dignity which this name prefers. V, 1019, *en Paulō lalēsas*. Christ. V, 1090, *en anthrōpō Theos ouk anthrōpos esti*, the Apollinarian objects. V, 1164, *en tautais zēmioun to genos*. (Whither *tautais*? *eucharistias, tēs* precedes. Perhaps *eucharistiais* or *euergesiais* should be supplied, from the reference: so that *hi en tautais* might be, while it takes that away.) V, 1174, *en andri Theon*: he says sacred Scripture speaks of Christ, Acts xvii, 31. But there *en* is "by."
*hena ek pantōn apostalēnai*, III, 962, the one we sent, whom we might judge to be especially apt; better than we would interpret the matter by letters.
*enabrynesthai*, II, 780, to rely, to please oneself. I, 959, *enabrynomenos tē koinōnia*, pleasing oneself, rejoicing, glorying. II, 34, *enabrynomenon tois grammasi monois*. III, 421, *enabrynetai tois desmois*, he pleases himself, rejoices, glories. IV, 508, *enabrynetai*, delights, pleases himself in it. he takes pride in something.
*enages*, V, 121, it is allowed, it is lawful.
*enagchos kainotomētheisōn*, III, 1032: it is not a pleonasm; *enagchos* pertains to time, *kainot.* to the thing itself, which is alien to the ancient faith.
*enallagē onomatōn*. See *onoma*. II, 872, *enallagas himatiōn*: in festivals; a use of better things.
*enanthrōpēsas*, II, 640 for *enanthrōpēsas*.
*enantios*. (*enantiai dynameis*. See *dynamis*.) I, 270, *enantia* (absolute): Q. 12. title, namely, to piety, true to doctrine; false, impious. I, 1085, *enantias metabolas* for *eis tounantion*. (See *Philol, Paull.* p. 264.) I, 1381, *enantian tou nomothetou* for the dative. II, 955, *enantiou*, of the devil. II, 1504, *enantious tēs alētheias*. III, 182, *enantia tēs aretēs*. IV, 43, *enantiou pneumatos*, of the devil. IV, 789, *enantias peri dynameōs*, about the devil. IV, 842, *enantia ekeinōn tropheia*, his benefit, which rewarding me with contempt and abuse, he taught me.
*enaperchetai chersin*, IV, 579, taken away by the hands of thieves (riches), they leave their masters.
INDEX GRÆCUS. A *ἐνεργῶς* (energetically), grace is not given, III, 245; because it cannot be manifested through miracles. *ἐναρίθμιος* (in number) to the catalogue, IV, 369. *ἐνασχολούμενοι* (occupied with), II, 448, diligenter observantes (diligently observing). *ἔναυλον* (vivid) I had the memory, I, 285, etiam tum insidentem (even then abiding); *ἔναυλον μνήμην* (vivid memory), firmam (firm); et I, 1324, *ἔναυλον περιφέρειν μνήμην* (to carry around a vivid memory) (ilia et Græci tribuunt memoriæ—these things the Greeks attribute to memory). Add. II, 580, 1354; III, 1028. *ἐναυξηθέντος* (having grown) of the infant, IV, 901: pro simplici (for the simple), ut est n. 27. *ἐναύσματα* (sparks) of truth, IV, 742, quasi afflatus quosdam tenues (as it were certain thin breathings); ab *ἄω*, spiro (I breathe). *ἐνδέονται* (they have need of) our nature, III, 411: Christus (Christ). *ἐνδέδωκε* (has given in); vid. *ἐνδοῦναι*. *ἐνδημία* (arrival) of the Savior, II, 360, adventus in terram (arrival on earth). *ἔνδον* (within) lying in the sea, II, 894: Tyrus, *ἔνδον* (within) hic est plane (is clearly here), quia a littore recessit (because it has receded from the shore). III, 1030, *τὰ ἔνδον* (the inner things); i. e. *ἀνάκτορον* (palace) post cancellos (behind the chancel), solis clericis assignatum (assigned only to the clergy). *ἐνδοξότατος* (most glorious) count, IV, 1319. *ἐνδοῦναι* (to give in) time, II, 1083. *ἐνδοῦναι* et *ἐκδοῦναι* (to give out) variant III, 1071, n. 7. *ἐνδέδωκε* (he gave in), cum infinitivo (with the infinitive), I, 450. Pro *ἐπέτρεψε*, *συνεχώρησε* (he permitted, he yielded), I, 518, *ἐνδέδωκε* (he yielded), cessit hosti (yielded to the enemy). *ἔνδυμα* (clothing) of the word is the letter, IV, 254: adhibetur ad ostendendum (is used to show), non potuisse cum humana Christi natura mori divinam (that the divine could not have died with Christ's human nature), sicut verba et sententiæ manent etiam pereuntibus litteris (just as words and sentiments remain even when the letters perish). Seuer. *ἐνδυσάμενον τὸν λόγον* (having put on the word) = corpus Christi (the body of Christ), post mortem (after death), ascitum in plenum usum omnis gloriæ ejus (taken into the full use of all his glory), nominatim immortalitatis (specifically of immortality), IV, 239. Athanas. *ἐνεανιεύσατο* (he played the youth), II, 1108, stulte gloriabatur (he boasted foolishly). III, 1191, *ἐνεανιεύσαντο ἔχειν δύναμιν* (they played the youth to have power), IV, 950, *ἐνεανιεύσαντο προλέγειν* (they played the youth [to] foretell), massten (must). *ἐνεγκόντες* (having borne) to see, III, 915. *ἐνεγκοῦσαν* (the way) to attain, II, 263, et alibi antea (and elsewhere before); *εἰς τὴν ἐνεγκοῦσαν ἀπάξοντες* (leading away to the path that bears), qua venissent: viam, per quam reditus pateret (the way through which the return lay open). Sic II, 1109, *ἐνεγκοῦσαν καταλαβών* (having grasped the way), scil. rediit, qua venerat (namely, he returned by the way he had come). (Add. II, 565, 613, 673, 1255.) II, 1254, *εἰς τὴν ἐνεγκοῦσαν ἐπανελθεῖν* (to return to the way that bears), redire, qua venissent (to return, by which they had come), imo unde venissent (rather, from whence they had come). III, 805, *εἰς τὴν ἐνεγκοῦσαν ἐπάνω* (up to the way that bears); odo (way). *ἐνέδυσεν* (he clothed) with incorruption in the promise, IV, 242, eam nobis firmavit (he confirmed it for us). Athanas. *ἐνέθηκε* (he implanted) a word of prophecy, II, 961, monuit eum (he warned him), vaticinari jussit (he ordered him to prophesy). *ἐνείρων* (inserting), III, 1086: *ἐμπείρων* (piercing), inserens, indigens (inserting, lacking), arundinem corporis membro (a reed into the bodily member). *ἐνειλήσαντος* (having wrapped) himself in the serpent's tail, IV, 853: pro *περιειλήσατο* (he wrapped around). *ἐνεκλήθησαν* (they were accused of) lawlessness, II, 125. *ἐνέμεινεν* (he remained), V, 1025, *τὴν ἐνέργειαν* (the energy), *ἀνέμεινεν* (he awaited). Forte *ἐνέμεινεν* (he remained). *ἐνεπίμπλαντο* (they were filled), II, 1655: refertur ad θυσίας (refers to sacrifices). Significat, 1° quæ largiter offerebant (It signifies, 1st, what they offered lavishly), 2° quorum carne vescebantur (2nd, whose flesh they ate). *ἐνεπίστευσεν* (he entrusted), I, 905: pro simplici (for the simple): commisit (he committed). II, 168, *ἐνεπίστευσαν μαρτυρίαν* (they entrusted a testimony), commiserunt, petiverunt, ut ipse testis esset, ab eo exspectarunt (they committed, they sought that he himself should be a witness, they expected from him). *ἐνέπνει* (he inspires) the prophecy, II, 1559: distingu. ab *ἐνήχει* (he sounded in). Illud est ut notiones et cogitationes in animis eorum excitaverit (That is as if he had excited notions and thoughts in their souls). *ἐνεπορεύου* (you walked in) this, II, 902, exercebas cum illa mercaturam maritimam (you carried on maritime trade with her). *ἐνέργεια* (energy). (*ἐνέργειαν δεξάμενον*—having received energy; *δεξάμενον*—having received.) II, 553, *ἐνέργειαν ἐδέξατο* (he received energy), prophetice impetum monitum, jussum (prophetically an impulse, a warning, a command). III, 782, *ἐνεργείᾳ γεννῆσθαι* (to be begotten by energy), non illico volunt Filium Ariani (the Arians do not wish the Son [to be] immediately). III, 800, *ἐνεργείας ἐμοῦ* (energies of me), a me, imperatore (from me, the emperor). V, 1014, *ἐνεργεία* (by energy), distinguit, actu secundo et primo (he distinguishes between second and first act), *δυνάμει ἐνεργεῖν* (to energy in power). II, 20, *ἐνεργούμενον* (being energized) ὑπὸ τοῦ Πνεύματος (by the Spirit), III, 495, *ἐνεργείτω τὴν ἁμαρτίαν* (let him energize sin). V, 1094, *ἐνεργήσαντος Θεοῦ ἀνθρώπῳ* (God having energized for man), quod scribi voluit et suggessit Spiritus S. (which the Holy Spirit wished to be written and suggested). quid fat ille homo (what that man may do), angustius argumentatur Apollinarista, et recte corrigit Theod. (the Apollinarian argues more narrowly, and Theodoret rightly corrects). B *ἐνεστῶτα* (present), III, 361, brevitatis (of brevity), *τοῦ προσκαίρου* (of the temporary), rationem habere ait (he says to have a rationale). *ἐνετείλατο* (he commanded), V, 1025, Pater Filio, ut crearet (the Father to the Son, that he might create); Macedonianus ait, et *ἐντολὴν* (command) a Patre ad hoc accepisse (the Macedonian says and that he had received the command from the Father for this). *ἐνεφύρητε* (you have been mixed) (aor. 2. pass.) κακοῖς (in evils), II, 856: calamitatibus (in calamities). Illud verbum moralibus magis convenit (That word is more suitable for moral matters). *ἐνεφύσησεν* (he blew into) - expl. I, 521. *ἐνέχεεν* (he poured into) *ὅλον ἑαυτόν* (his whole self), IV, 166: Christus Deus in naturam humanam (Christ God into human nature). *ἐνεχείρει* (he attempted) παίζων (playing), IV, 853, arguebat, rem ad absurdum deducebat (he was arguing, he was leading the matter to an absurdity). *ἐνεχείρησε* (he attempted) δύναμιν (power), I, 551: pro *ἐνεχείρισε* (he entrusted). *ἐνεχείρισε* (he entrusted) σωτηρίαν ἐθνῶν (the salvation of the nations) to the apostles, I, 914, curam ejus commisit (he committed its care). IV, 525, *ἐνεχείρισεν ὀπτικὴν δύναμιν* (he entrusted optical power) to the eyes, hypallage (hypallage). *ἐνεχειρίσθην* (I was entrusted with) the husbandry, III, 16: Sic II, 1082, *ἐνεχειρίσθη φόνον* (he was entrusted with a murder, i.e., he was made responsible for). III, 482, *ἐνεχειρίσθη αὐτοὺς* (he was entrusted with them) (aἱ ἐπιστεύθη): *ἐνεχειρίσθησαν αὐτῷ* (they were entrusted to him). III, 543, *ἐνεχειρίσθη τὴν ἐπιμέλειαν* (he was entrusted with the care), pro p. 701 (for p. 701). I, 923, *ἐνεχειρίσθησαν οἱ υἱοὶ Κορὲ ἄδειν* (the sons of Korah were entrusted to sing) τὰ προηρμηνευμένα (those things previously interpreted). I, 1187, *ἐνεχειρίσθησαν κρίνειν* (they were entrusted to judge). I, 1543. *ἐνεχειρίσθησαν αἱ χεῖρες τὸ ἐργάζεσθαι* (the hands were entrusted to work), II, 700, *ἐνεχειρίσθησαν τὴν οἰκουμένην* (they were entrusted with the world): οἱ ἐγχειρισθέντες νόμους (those having been entrusted with laws) τῶν νόμων ἐγχειρισθέντων (of the laws having been entrusted). *οἱ ἐγχειρισθέντες γλώττας, τρόπους, νόμους* (those having been entrusted with languages, customs, laws), *ἐνεχειρίσθησαν τὴν τιμωρίαν* (they were entrusted with the punishment), hypallage (hypallage). *ἐνηργῆσθαι λόγῳ* (to have been energized by the word), *ἐνηργῆσθαι παρὰ τοῦ λόγου* (to have been energized by the Word), V, 38, • a Deo Jesus non dicendus (Jesus not to be called by God), V, 41: melius, quam in marg. (better than in the margin), quod non convenit (which does not fit). *ἐνεργήσαι* (to energize), *τῷ* (to the), *παρὰ* (by). *ἐνήχει* (he sounded) τισί τινα (something to some): *ἐνηχήθησαν* (they were sounded into), *κατηχήθησαν* (they were instructed), edocti sunt (they were taught). *ἀνήχησε* (sounded out) δόγματα ὁ δαίμων (the demon [sounded out] dogmas), I, 322, 324: μύθους (fables) *â* (which) ποιηταῖς (to the poets); rel. IV, 883, diabolus (the devil). *ἐνηχουμένῃ* (to one being instructed) ἔνδοθεν (from within), II, 1600: ut videretur audire, haberetque in animo notionem vocis, quæ tamen extrinsecus non accideret (so that she might seem to hear, and might have in mind the notion of a voice, which however would not happen externally). *ἐνηχούμενος* (being instructed) ὑπὸ τῆς θείας χάριτος (by divine grace), IV, 751, (David) monitus, edoctus (warned, taught). *ἐνηχοῦντι* (to him instructing) πνευματικῶς (spiritually), V, 78: Deo, mentem ejus novis cogitationibus implenti per monitum suum (to God, filling his mind with new thoughts through his warning). *ἐνηχῶν* (instructing) αὐτῷ τοὺς λόγους ἄγγελος (an angel instructing him the words), II, 1605 init. *ἔνθα* (where) · *ἔνθα ἐτάφη* (where he was buried), λέγει (he says) · interrogative, certe, oblique (interrogatively, certainly, obliquely), I, 326 init. *ἐνθεαστικῇ* (enthusiastic) fωνῇ (with voice), V, 94. *ἐνθεῖναι* (to put in) χάρτῃ (to paper), V, 361, conscribere excipere dictata (to write down, to receive dictation). *ἔνθεν* (whence), I, 897: ut Lat. post longam inde temporum seriem (as the Lat. [says], after a long sequence of times thence) : pro *ἐνθένδε* (from here), vel *ἐντεῦθεν* (from there). *ἔνθεν* (whence) ἀνάστασιν (resurrection), I, 966: sequentem scil. post hanc vitam et mortem (the following, namely, after this life and death). *ἔνθεον* (divine) yέννησιν (birth), III, 781: Filii (of the Son). *ἔνθεον* (divine) σάρκα (flesh), V, 1133: Christi (of Christ). *ἔνθους* (inspired), II, 678: *ἔνθεος* (divine): *ἔνθους γενόμενος* (having become inspired), III, 928 extr. *ἐνθουσιασταί* (enthusiasts), III, 964: Messaliani, Euchitae. *ἐνθρονισθείς* (enthroned), IV, 55: Deus Λόγος (God the Word), in humana naturâ (in human nature), imo in corpus Mariæ (yea, into the body of Mary). Hipp. *ἐνθυάζουσι* (they are inspired), II, 1544: tantum in hoc libro sic reperias: alibi semper scribit per (ο) (only in this book will you find it thus: elsewhere he always writes with (o)). *ἐνθυάζουσιν* (they are inspired), II, 1536 (improperly, cf. *ἐνδοιάζ*—hesitate): pro *ut* cod. habet (for as the codex has), n. 1. Sed et p. sequ. ubi rursus variat (But also on the following page where it varies again), n. t. *ἐνίησι* (he sends in) τοῖς μέτροις τῶν προφητῶν (to the measures of the prophets), V, 54: Christum scilicet (Christ, obviously): i. e. nil ei tribuit amplius, quam prophetis—prophetis similem facit, nil ultra (i. e., he attributes nothing more to him than to the prophets—he makes him similar to the prophets, nothing beyond). *ἐνισχόμενον* (lodging in), II, 1426, dentibus inhærens, infixum mediis (sticking to the teeth, fixed in the middle). *ἐννάτης* (of the ninth) λειτουργίαν (hour service), III, 1144: ante vespertinas preces officium, die Vesper (the office before vesperal prayers, the day of Vesper).
A ἔννοιαν, IV, 306: they posited the Son of man according to humanity, regarding the heretics. ἔννοιαν, εἰς, ἔλαβον, IV, 323, they might have conceived or devised. ἔννοιαν κατὰ, ὑποθεμένου Θεοῦ, I, 55, so that He might stir up a thought and concept in their mind; meaning, He did not reveal it by word. ἐννοίας, II, 1058: he places this between *prognoseis* (foreknowledges) and *prorrheseis* (predictions): these are notions of divine things, obscure, impressed by God. ἐννοίας ὑμετέρας ἱερᾶς γνῶσιν, III, 824. Caesar Constant. to the Church of Alex. *eunoias* (goodwill), as Camerarius intends; it is, "of your love." ἐννεύοντας ἑτέρως, III, 321: oxen; perhaps for *ekneouas* (straining). Or it means pressing or pulling the yoke, leaning upon the yoke; *heteros* means unequally, not with an even effort, one more gently and loosely, the other more sharply. Thus you may understand more easily what is brought in below, "bowing the yoke." For neither as one pulls this way and the other that way, does the yoke bend, but it is pulled apart, and perhaps broken; it is skewed by pulling unequally. And this corresponds to the words "equal love," just as in Terence’s Eunuch: "Would that this part of love were as equal for me with you, and might happen likewise." B ἑνῶν, indivisibly united, *hypostases* (subsistences), I, 28: in the Trinity. He uses the same discourse in Vol. V concerning the two natures in Christ, as he does here concerning the persons. ἐνοικήσαντα Λόγον ἐν τούτοις (in men) διὰ τοῦ ἑνὸς σώματος, IV, 242: Athanasius concerning Christ. Therefore Christ, both as body and through the body, dwells in us, as in the holy Eucharist. ἐνοίκησις alone is not that of the Word in the flesh, V, 61. ἔνοικον τὸν Λόγον ἔχων ναός, V, 4. ἔνοικον λάβωμεν τὸν Δεσπότην, III, 240: through the holy Eucharist. ἐνόμισας σαυτὸν λέγειν, V, 951 init., you believed that you ought to speak thus; you have been accustomed to say thus; however, *sauton* is better omitted; see note r, which reading is to be preferred. ἐνόμισε (as *enom.*), IV, 679, 680, in his own manner. ἐνομοθέτει τὸ Σάββατον ἀργίαν, I, 1264. Cod. *argia genomothetetai*, meaning "is ordained as a rest." ἐνομοθέτησαν, III, 657 init.: erroneously for *enomothetesen*, Paul, that is. ἐνομοθέτησαν, III, 764: in a council. ἐνομοθέτησαν ἀρετὴν, II, 985: voluntary pleasure for themselves, which they imposed upon themselves to practice, the ascetics, of course. ἐνομοθέτησε, I, 632: David in the Psalms, he commends, he advises. ἐνομοθέτησε, III, 496: Paul, forbidding the worship of angels. ἐνομοθέτησε γάμον ἐξ ἀρχῆς ὁ Θεός, IV, 465. ἐνομοθέτησε συνάφειαν δευτέραν, IV, 469, he permitted, he pronounced lawful. ἐνομοθέτησεν εὔχεσθαι, II, 630: Paul, I Tim. ii. init. Paul himself says "I exhort." ἐνόρκιον (or *orkion*) explained, I, 224. ἐνοσήλευε τοὺς κλινοπετεῖς, III, 1052. ἐνόσησεν ἀχαριστίαν, I, 188. ἐνόσησαν παρανομίαν, κόρον, ἀναλγησίαν, III, 427. ἐνόσουν ἄγνοιαν, III, 1147: of celebrating the Passover. (The word is graver than the matter.) ἑνότης ἀξιωμάτων, see *axiomat*. ἐνοῦσα τὴν θεότητα, V, 1011: showing the divinity of the *hypostases* to be one in number. ἐνούσιον λόγον, IV, 757: that which has essence, subsists, and is not an event. ἐνόχλησιν ἐπιθυμίας, IV, 469. ἐνοχλοῦντος τοῦ ἡλίου τοῖς ποταμοῖς, IV, 812, drying them up. ἐνοχλούσης τῆς σκαπάνης, II, 1337: couch grass, elegantly. ἔνσαρκον οἰκονομίαν, II, 693: of the *enantthropesis* (becoming man) of Christ. ἐνσημαίνει, V, 94: for the simple. ἐνσημᾶναι (in the true sense *ensemanai*), V, 96: for the simple. ἐνστάσης ἡμέρας, V, 85: if he delivered a sermon on that very feast day, *enstases* means this day, the present feast. The day of *genesion* therefore would be the birthday of John itself. But he seems to distinguish the present assembly from that day, which would be on the *enstase* day, C and to have delivered the homily before the feast of *genesion*, the nativity of John. ἔνστασις, V, 7, affirmation, defense, disputation insisting upon some matter, and urging it. ἐνταῦθα θεωροῦμεν τὰ πράγματα, I, 1585. Cod. no. 4 *auta*, which is the simplest reading. Yet it may be noted: now in this age, before our eyes. ἐντέθεικα χαρακτῆρα ἀνειμένον τοῖς λόγοις, I, 690, I have used a relaxed, gentle, and composed speech in this book. ἐντέθεικε, ἐν τοῖς πρόσθεν, II, 557: for *tetheike*. ἐντέθεικε πάσας ἰδέας κακίας, IV, 459, he filled them with every wickedness. ἐντελέχειαν, IV, 822: explained by *energeian* (activity). ἐντεριώνην, IV, 520, pith of trees: or, the liber, the inner and more tender bark. The former is to be preferred, because he set down *phloion* (bark). For *cortex* is *derma* (skin). ἐντερομάντεις, who are they? I, 207. ἐντεῦθεν, II, 545 med., then, moreover, already. τὴν ἐντεῦθεν κοινωνίαν προσφέρειν, I, 1365 init., to offer the holy Eucharist or collection for the poor, which is performed afterwards, after the Amen is said. The article is transposed for *enthen to koin. pro*. ἔντευξις, accusation of those committing injustice, III, 646. ἐντευξομένων (of those), I, 111, who might have fallen into these things in reading. ἐντευξομένων, or of those who might hear, II, 150: readers are distinguished from hearers. ἐντολὴν ἐκάλεσε τὴν συγχώρησιν, I, 450. ἐντολὴν Δεσποτικήν, II, 940, he calls *exousian*; the right, authority, given to the apostles, not by commanding, but by giving strength and confidence: yet they ought to have done this. ἐντολὴν τὴν τῷ Ἀδὰμ δεδομένην, III, 73: distinguished from *nomos*, the Mosaic law. But in the following page beginning, he himself calls it *nomon* (law), which is not difficult to perform. ἐντολήν, *kata hyparchontas*, V, 982: if God wills. ἐντολήν, see *eneteilato*, V, 1023. ἐντολῆς πρακτικῆς, see *praktikes*. ἐντολικοῦ, IV, 1354, an imperial written decree. ἐντὸς γενέσθαι τῷ πνεύματι, II, 6: for *tou pneumatos*, that is, within the letter to (be in) the Spirit, i.e., through the Spirit, as on p. 9 extr., *entos toutou genomenoi*, i.e., of the letter. D ἐντὸς δογμάτων ὑπάρχουσι, IV, 1388, they preserve orthodoxy: or, they are skilled in theology. ἐντρυφῶν τοῖς ἀγαθοῖς, III, 1151, to enjoy the precepts of the Ascetic. ἐντρυφήσει τοῖς ἀγαθοῖς, I, 764 init., he will rejoice: piously, indeed, and modestly; with no notion of luxuriance, as elsewhere. ἐντρυφῶν τοῖς σκεύεσιν, II, 1170, using them for luxury. ἐντρυφῶντες, II, 56: in a good and holy sense. ἐντρυφῶντας τοῖς θείοις ἀγαθοῖς, I, 1198: in a good sense. ἐντρυφῶσα τοῖς θείοις λογίοις, I, 1561. ἐντυγχάνοντας, I, 607, 580, readers. ἐντυγχάνοντι ἀκριβέστερον, I, 1553, to the reader. ἐντυγχάνοντες διηνεκῶς τοῖς θείοις λογίοις, I, 746, readers of Holy Scripture always, or hearers. ἐντυγχάνων τοῖς θείοις λογίοις, III, 1137, reading Holy Scripture, 1139 init. ἐντυχεῖν βουλομένοις, I, 1583 init., to read: not by chance. ἐντυχεῖν βουλομένῳ, IV, 801, to read. ἐντυχίας, III, 730, by prayers, intercession, mediation. ἐντυχών, IV, 958. ἐντυχῶν γράμμασι, I, 522, when he had received the letters sent to him and had read them. ἐντυχὼν ἀκριβῶς, IV, 893, when he had read diligently. ἐνυπνίον as a mystery, var. I, 100. ἐνυπόστατον πνεῦμα, IV, 757. ἔνυστρον, the receptacle for dung, II, 1678. ἑνωθὲν κατ' ἀρετήν, see *aretēn*. ἑνωπίως παρίσταται ἄγγελος, V, 88. ἑνώσας (the body, Christ) which did not previously exist, but in that very existence, V, 1085.
A *ἑνώσει*, it is joined [*τῷ συνάψει*], 1, 23: regarding the human nature of Christ. *ἑνώσεως οἰκονομίᾳ*, V, 1090: garments and sepulchre can be said to be of God. *ἑνώσεως οἰκονομία*, V, 1090 init. God Christ has died. (What is less Nestorian than this?) Theodoret acknowledges [*ἕνωσιν*] of God and man, V, 10, but not *τὴν καθ᾽ ὑπόστασιν* (union according to hypostasis), which was brought about through the nativity, so that there is now one nature and mode of subsistence for God and man; he distinguishes this from *κράσει* (mixture), which he also condemns. Theodoret posits *ἕνωσιν*, V, 32. B *ἕνωσιν διέλυσας*, IV, 113: the Eranist says to the Orthodox, that is, a false *κράσιν* which would make one nature out of two. *ἕνωσιν*, IV, 1216: of soul and body. *ἕνωσιν φεύγει λέγειν*, IV, 1279: Nestorius. *ἕνωσιν αὐτῆς τῆς συλλήψεως γενέσθαι*, IV, 1303: Theodoret professes. *ἕνωσιν καθ᾽ ὑπόστασιν*, IV, 1292, as Theodoret rejects the figment of Cyril that a *κρᾶσιν* and *σύγχυσιν* (confusion) are introduced, having been accused of it. *ἕνωσις εἰ κένωσις*? conj. V, 58. *Ένωσις* and *σάρκωσις* are the same, IV, 100, 101. *Ένωσις* makes the names common, IV, 226. *Ένωσις* of natures has occurred, IV, 1294: Theodoret professes, 1297 extr. *ἑνώτητι*, IV, 465 init. for *ἑνότητι*. *ἐξ ἀμφοτέρων εἴρηται*, 1, 1092: as if they themselves were speaking. *ἐξ ἅπαντος* *δευτέρους*, III, 766, entirely, universally; or read *ἐξ ἄπ.* so that *ἐξ* might come after. *ἐξ αὐτῆς τῆς κυήσεως ὁ Θεὸς Λόγος ἀναλαβὼν (τὴν δούλου μορφὴν) ἤνωσεν αὐτῷ*, II, 249. *ἐξ αὐτοῦ γραφεῖσαν*, III, 532: for *ὑπ' αὐτοῦ*. *ἐξ αὐτοῦ πάντα*, III, 753: the Arians attribute [this] to the Father alone. *ἐξ αὐτοῦ τοῦ Σωτῆρος εἴρηται ὁ ψαλμός*, 1, 657 extr.: from him, rather, from his person: as 688 init., *ἐκ προσώπου τοῦ Σωτῆρος*. *ἐξ αὐτοῦ, τουτέστιν, ἀπ' αὐτοῦ ἦν*, III, 753: concerning Christ, denied [by] Eusebius of Nicomedia, because then he would be a part, or an emanation of the Father. *ἐξ αὐτῶν προσφέρονται λόγοι*, 1, 914: for *ὑπ' αὐτῶν*, or from their person, *ἐξ ἐκείνου*, IV, 932 init. L. Verus, strictly, is the successor of Antoninus: *ἐξ* for *μετά* with the accusative. *ἐξ ἐκείνων εἰρημένων*, I, 756. from their person: he prefixed *ὡς*. *ἐξ ἐπιπολῆς νόημα*, 1, 808, as the words are at first sight. Opposed is *θεολογία*, which warns [us] to understand *Θεὸν λόγον*. C *ἐξ ἡμῶν ληφθείς*, V, 5: the Human Christ from us, i. e., our nature, taken, or assumed. See *λαμβάνω*, or *ληφθείς*. *ἐξ Ἰηοῦ τρίτος*, II, 1462, after Jehu, and him excluded, because Joahaz and Joas intervened: otherwise he would be the fourth. *ἐξ οὗ*, III, 165, 167: that it is more than *δι' οὗ*, he denies, against the Arians. *ἐξ οὗ* and *δι' οὗ*, III, 127 extr. he shows do not differ. *ἐξ οὗ*, instead of *δι' οὗ*, IV, 61: Basil, whereby Christ, born *ἐκ γυναικός*, namely, because *ἐξ* [is used] of a man, *διὰ* of a woman, or mother, 1 Cor. xi. for he himself condemns the *πάροδον*. *ἐξ οὐκ ὄντων τὸν Υἱόν γεγονέναι φρονεῖν*, it is insane, III, 735. *ἐξ οὐκ ὄντων*, III, 732: the Arians said Christ was made. 733, ibid. *ἐξ οὐκ ὄντων, οἱ*, III, 736: that is, those say, who have brought this forth, they bray. *ἐξ ὑμῶν ἀναλάβω τὴν σάρκα*, II, 1354 extr. the [flesh] from you, similar to your own, from the material of human body. *ἐξαγαγεῖν σκνίπας*, 1, 270, to produce. *ἐξαγαγών*, IV, 354 init. *ἐκβαλών* (casting out). *ἐξάγιστος*, III, 932, impure, profane: another [reads] *ἐναγέστατος*. Julian the Apostate is so called, as 945 n. 5. *ἐξαγορεῦσαι ἁμαρτίαν*, 1, 183, to confess sin. *ἐξαίρετος* see *περιούσιος*. *ἐξαιτήσαντες*, 1, 877 extr. having prayed. *ἐξαλείφει τὰς ἁμαρτίας εἰς τὴν κολυμβήθραν*, II, 1516. *ἐξαντλοῦντες τὴν πηγὴν τῶν ἀγαθῶν*, II, 169: awkwardly, concerning the perpetual use of the blessings of God. *ἐξαπάτη*, II, 249, 459, 1207 init. 665, 1370, 940, III, 1389, 444, 475. *ἐξαπλοῦν τὰς σαγήνας*, II, 890. *ἐξαπλοῦντες τὰς ἐπιβουλάς*, like nets, II, 1335. *ἐξαρνηθῇ τὰ τολμηθέντα*, IV, 1275, [that they] be changed, retracted; and soon *ἐξαρνοῦνται, ἃ δεδράκασιν*. D Opposed to the former, *ἐπιμενόντων* (of those remaining), he posits the other effect *τοῦ θρηνεῖν* (of mourning). *ἐξαρνηθῆναι τοὺς νόμους*, IV, 935, to leave, to omit. *ἐξ ἀρχῆς ἑρμηνεύσαντες*, I, 1276 init., the first and most ancient interpreters, or before the LXX, who might have been then: thus also 1289 init. *ἔξαρχος τῆς ἀταξίας καὶ παρανομίας*, IV, 1320. *Ἕξαρχοι τούτων*, III, 840, leaders of a faction, supporters of a heresy. *ἐξάρχου τῶν παρ' ἡμῖν μοναζόντων*, IV, 1192: as if an abbot. 1198, 1199. *ἑξὰς τὸν τῆς κοσμοποιίας ἀριθμὸν περιέχει*, II, 128. *ἐξαφθεὶς ὑπὸ τῶν ἀγγελθέντων*, III, 145. *ἐξεβάκχευσεν αὐτὰς τὸ θεῖον φίλτρον*, III, 1291 (regarding such a holy matter). *ἐξέβαλε τὴν στρατιὰν τῆς πολεμίας*, III, 947, took out, led away. The reading *ἐξέλαβε* by Valesius is wrong. Who has ever read *ἐκλαμβάνειν στρατιάν*? Or if it were found, where in this sense? But it is nowhere. *ἐκβάλλειν* for *ἐξάγειν*, see Philol. Thuc., Paull. p. 60. *ἐξέβαλεν προσφέρειν*, IV, 889 init. disapproved, declared void and superfluous, 891. *ἐξεγέρθητι*, concerning God, I, 646: explained. *ἐξεδέξατο*, V, 1023, expected, as if he could not or would not act without him. *ἐξεδήμησεν*, III, 1165, he would have died, init. *ἐξέδωκαν*, I, 896, they turned. *ἐξέδωκας τοῖς πολεμίοις*, I, 426: Uriah: you caused that he be killed. *ἐξέδωκε*, I, 372, turned, rendered, Symmachus. *ἐξέδωκε τιμωρίαις αὐτούς*, I, 1154, 1252 med.; II, 469. *ἐξεικονισμένον (βρέφος)*, what? I, 156: in Hebrew it is [original-script column: see facsimile], *noxa*. *ἐξειλήφασιν εἰς τὴν ἐπάνοδον*, II, 1578, regarding that interpretation, took it, applied it to that. *ἐξείληφε — εἰς τὸν λόγον*, III, 112, concerning that he explained. *ἐξειλήφασι*, II, 1471 init., they understand. 1476 init. *ἕξεις οὐσίας δεύτεραι, ἀλλ᾽ οὖν γε προτιμότεραι*, V, 980, which add something that is not in the *οὐσία*. *ἐξεχυλίσθησαν εἰς τὴν εἰδώλων λατρείαν*, I, 870: through pleasures: as Xen. M. S. 1, 2, those who have rolled themselves into acts of love. *ἐξέλαμψεν, ἐκ τίνος*, IV, 752: Christ, from which Father he was born; because he is called light by John, and the discourse is about glory. *ἐξελαύνει τῆς βασιλείας*, IV, 51: that they will come, he denies. *ἐξελεκτέον*, V, 1124: for *ἐξελεγκτ*. *ἐξέλθωμεν τὸν βίον*, II, 1253. *ἐξελήλυθεν (οὐκ ἐκ Σιὼν ὁ Θεὸς Λόγος*, II, 185: this is wrongly denied. Yet he accepted it or that he was born, namely as Son of God, or that he went out from there into other lands of the pagans; because he opposes, "but in Sion he instructed." *ἐξελληνιζόμενον*, I, 74, formed with a Greek ending. *ἐξέμηνε*, II, 1439 extr.: transitive. *ἐξέμηνε τοὺς δήμους κατ' αλλήλων*, III, 918. *ἐξέμηνε τὸν θυμόν*, III, 933, active: he incited. *ἐξέμηνε*, III, 985, provoked, invaded. *ἐξέμηνεν αὐτὰς ὁ ἔρως*, III, 1291: of Christ: 1st transitive; 2nd concerning a holy matter. *ἐξενάγησε πρὸς τὴν ἀλήθειαν*, 806, led. *ἐξενεχθεῖσαν ψῆφον*, III, 646 init. *ἐξεπαίδευσεν ἀλήθειαν*, II, 185 init.: hypallage. *ἐξεπαίδευσεν ἡμᾶς τὸν τρόπον*, III, 64. *ἐξεπαίδευσεν*, as he has done, III, 614 init., he shows. *ἐξεπαίδευσε τὴν ἀσθένειαν*, IV, 682, he showed. *τὸν τρόπον*, 1017. *ἐξεπαίδευσε*, IV, 1250, he showed. *ἐξεπαίδευσε δόγματα*, IV, 744, he proposed. *ἐξεπαίδευσε δόξαν ἐναντίαν*, IV, 826. *ἐξεπαίδευσαν σαφῶς, ὡς*: rel., IV, 1253. *ἐξέπεμψεν αὐτὸν εἰς τὸ δεσμωτήριον*, II, 567: for *εἰσέπ.* or *παρέπ.*
παρέπ.*
A *ἐξέπεσεν*, III, 1116 init., stumbled having been examined, failed. *ἐξεπιπολῆς (ἡ)*, the sense of the letter, I, 306, what the words carry at first sight; the words themselves *per se*. *ἐξεπλήρωσε τὸ κελευσθέν*, III, 1276. *ἐξεπολεμώθημεν τῷ Θεῷ*, II, 359, we have been made enemies. So too Thucyd. I, 36. Opposed to *τῷ πολεμοῦται* is *οἰκειοῦται*. *ἐξεστηκέναι τῶν τῆς εὐσεβείας δογμάτων*, V, 44, to deviate from the true doctrine, not to hold it. *ἐξετάζεσθαι ἐν ἑορταῖς καὶ αἰνέσεσι*, III, 772, to be found, to be employed, to be caught, to be occupied, to be. *ἐξετάζεται ἐν τοῖς ζῶσιν*, III, 837, he is, he is found, he is occupied. *ἐξεταζόμενον ἐν ὀδύναις*, I, 1086 init.: found, being, conducting oneself; "where I found myself." *ἐξεταζομένων ἐν παροικίᾳ*, III, 766, those who are discovered, who are counted. *ἐξετασθέντων ἐν παρανομίαις*, II, 360: for "found, being." *ἐξέτεινεν οὐδὲ μίαν στοιχείου κεραίαν*, III, 983: 1st, to write out; 2nd, he was able. *ἐξέτεινε σκηνήν*, III, 1187, he constructed. *ἐξέφηνε*, I, 506, he brought forth, he found: it is a variant reading, as if it had been written *ἐξύφηνε*. *ἕξεως στέρησις*. See *στέρησις*. *ἐξήγαγον τὴν ἀντίρρησιν*, IV, 1290, I proposed, I added as a counter-argument. *ἐξηλάθη τῆς ποίμνης*, IV, 1252–1512, for *ἀπηλάθη*. *ἐξήλασαν τὸ στίφος τῶν ἐναντίων*, III, 1103: if by *ἐναντίων* is meant desires, it is said rather arrogantly that the ascetics have expelled them. If the devils are understood, *ἐξήλασαν* stands for *ἀπήλασαν*. But from what follows it appears that these are understood; for he denies that they had as helpers the thoughts within. *ἐξήλεγξεν*, III, 1280: philosophy, i.e., he broke down constancy, he showed that it could be overcome. *ἐξήλθομεν*, II, 1289, we have departed, and have slipped from the project or purpose to another thing. *ἐξηνδραπόδιζεν*, III, 726, he imbued and entangled according to his own error. *ἐξηρανθῆναι*, I, 1501 med.: incorrectly for *ξηρανθῆναι*, or *ἐξηράνθη*. I prefer the former, because *ἐκσπασθῆναι* follows. See the Index of Various Readings. *ἐξηρτημένη τοῦ φίλτρου*, I, 112, bound to, and addicted to his love. *ἐξήρτηντο τῆς δυσοσμίας*, IV, 886. *ἐξήρτηται τοῦδε τοῦ ὀνόματος*, IV, 1268, 1269, he holds it, defends it, guards it solicitously, and places everything in it. *ἐξῄτησε*, III, 335 init., for the simple form. *ἐξηυρημένοι*, IV, 935. *ἐξηφάνισεν*, I, 953. *ἐξικνεῖται — διαγνῶναι*, IV, 520 extr.: that is, *εἰς τό*. *ἐξιλεωσώμεθα τὸν κριτὴν τῇ τῶν ἐντολῶν αὐτοῦ φυλακῇ*, II, 278. *ἕξιν ἀκόρεστον πρὸς παρανομίαν ἀσκήσαντες*, III, 998, desire, such that it becomes insatiable through habituation. *ἕξις, καὶ οὐκ οὐσία, ἐστὶ σοφία*, II, 57, a resultant, an accident, not a thing subsisting by itself, specifically bodily. *ἕξις στερήσεως*, V, 979: as it is referred negatively to the thing: namely, that it may be a begotten substance, to which, as to a *ἕξις* (habit/state), the notion of the "unbegotten" is added. *ἐξισούμενος*, II, 938: created equal from the very beginning. *ἐξισοῦσθαι οὐκ ἀνέχονται*, III, 741: teachers, not that they wish to be equal to them, but that they do not want these for themselves, and despise those before them: nor are they satisfied with being equal to them. *ἐξιστάμενοι τῆς φιλανθρωπίας τὸν Κύριον*, III, 988: for *ἐξιστ. τῇ φιλανθρωπίᾳ τοῦ Κυρίου*. *ἐξιτηρίοις εὐλογίαις*, III, 796, final prayers in death. *ἐξοδίασιν στρατιωτῶν*, III, 869, for arming and feeding soldiers, for expeditions. *ἐξόδιον*, expl. I, 210. *ἔξοδον*, III, 805, exile.
B *ἐξοκείλαντα εἰς ἀσέβειαν*, III, 939. *ἐξοκείλαντες εἰς τὸν παράνομον βίον*, III, 28. *ἐξολοθρευθήσεται*, I, 48: common in the law of Moses, explained regarding capital punishment. *ἐξομαλισθῆναι*, V, 1027, to be explained, to be adapted to the context. On the following page, 929, *ἐξομάλισον*, explain. *ἐξορίας*, I, 1285 extr., exiles. *ἐξορίζει τὸ φύσημα*, III, 134, he forbids. *ἐξορισμῷ, ἐν τῷ, ἀποθανεῖν*, III, 859. *ἐξορύξαι*, III, 879, to delete, to erase from a writing. *ἐξοστρακίσαι εἰς τὴν οἰκείαν πατρίδα*, III, 909. *ἐξοστρακισθεῖεν*, III, 759: in council. *ἐξουρίων*, II, 1464, 1543: in one word. *ἐξουσία* is attributed to the stars (by which day and night), I, 32. *ἐξουσία τὴν ἡμετέραν ᾠκονόμησε σωτηρίαν*, III, 22: it is denied that God did this so as to use authority alone, without any regard for justice or order. *ἐξουσίαν*, II, 1146 med.: it seems to be put for *δύναμιν* (power), as at 894: *ἐξουσ. σου προτέραν*. *ἐξουσίαν omnium plantarum homini dedit Deus*, I, 51: i.e., the right and abundance of eating them. *ἐξουσίαν γενικωτέραν*. See *γενικωτέραν*. *ἐξουσίαν ἔννομον*, I, 371, a legitimate mode of administering power. *ἐξουσίας κατὰ τῶν παθῶν*, I, 941, the strength, the being in control. For we always have the *ἐξουσία* (authority), we lack for the most part the *δύναμιν* (power), and the use of authority. *ἐξουσίαν τοῦ νικᾶν*, IV, 827: the mind has this; perhaps *δύναμιν* was meant. But he spoke properly, because it is situated in the will of the mind whether it wishes to conquer or be conquered. *ἐξουσίας*, V, 941, by will and by power. *ἐξουσίας κακῆς ἀποστῆσαι*, III, 222 extr.: from the harmful abuse of power. *ἐξουσίας μιᾶς καὶ τῆς αὐτῆς*, III, 1036: with the Father and the Son and the Spirit. *ἐξουσίας ὑμετέρας προμηθείᾳ*, IV, 1164, your; to the prefect. *ἐξύβρισαν τὴν φυτουργίαν*, II, 416, they made vain, they made fruitless. *ἐξυφήνασα*, IV, 543: for *συνυφήνασα*, weaving together, connecting. *ἐξύφηναν μέλισσαι τὸ κηρίον*, I, 498: elegantly, as in Virgil, Ge. IV: they wove the honeycombs. *ἐξύφηνεν εὐλογίαν*, IV, 390.
C *ἔξω (οἱ) συγγραφεῖς*, II, 1289, 1213, profane historians. *ἔξω, τούς*, III, 1201, non-ascetics. *ἔξω τῆς φύσεως*. See *φύσεως*. *ἔξω τοῦ καθ᾿ ἡμᾶς λόγου*. See *λόγον*, I, 1456. *ἔξω τοῦ παρόντος βίου γενέσθαι*, II, 72 init., to abstract the mind and be free from the cares of earthly things. *ἔξωθεν παιδείας*, I, 772, from profane, Greek education. IV, 342. *ἔξωθεν, τοῖς*, III, 1164, non-ascetics. *ἔξωθεν ἀπειλοῦσι*, IV, 1179, from a distance, so that they do not approach me closer, nor, what is most opposed here, show letters. *ἔξωθεν*, V, 74: besides the words which are read in the Psalms: prayer formulas composed by themselves. *ἔξωθεν γενεσιουργεῖ*. See *γενεσ.* *ἐξωθησαμένη*, II, 38 init.: for *ἐξωσαμ.* Observe also the metonymical meaning, and the hypallage: I expelled you, i.e., God expelled you, and took me into your place. *ἐξώκειλαν εἰς ἀμέλειαν*, I, 549. *ἐξωκείλαντα εἰς ἀσέβειαν*, I, 332. *ἐξωκείλαντες εἰς ἀκολασίαν*, I, 1360. *ἐξωλόθρευσαν*, II, 939: the pagans (expelled) the devil, having left his worship. *ἐξωστράκισε*, III, 822, he relegated to a certain city, to a certain place, 897. *ἑορτάζοντες σωτηρίαν*, I, 1435 extr. *ἑορτάζοντες πανηγύρεις*, II, 1348. *ἑορταστική*, IV, 1065 init. seq., an epistle, many of which he gave (see Index) to a bishop, to do little else than perform the duty of greeting. The fifth is to a civil magistrate. *ἑορταστικὴν πρόσρησιν*, IV, 1123: to a certain assessor. *ἑορταστικοῖς γράμμασιν*, IV, 1065: he himself calls such Epistles what the superscription calls them. Nor do they have congratulation, nor pleasure, but only a greeting and
address, as he himself calls it; a salutation, a mere formality: and yet, for the most part, they are elegant and varied according to the occasion.
*ἐπαγγείλαντες εὐχάς*, III, 1497, having commanded others to pray to God for them. *ἐπαγγείλας τὴν γνῶσιν ἐπ' ὠφελείᾳ*, II, 672, if he professes that he wishes to know for the sake of utility: or rather: if he has requested from God the knowledge which may be beneficial to himself and others. *ἐπαγγείλας εὐλογίας ἀντίδοσιν*, III, 1264 extr., asking for. *ἐπαγγείλασθαί σοι αἴτησιν θέλω*, III, 1262 med., I wish to impose upon you a request, that you may grant. *ἐπαγγελίαν ἐζήτει*. See *ἐζήτει*. *ἐπαγγελίας*, I, 483, [etc.]. *ἐπαγγελίας γῆ*, I, 268, 1186; II, 747, II, 1382; III, 566, 570. *ἐπαγγελίας τῶν ἀγαθῶν ἐν ἐλπίσιν ἔχομεν*, III, 492, we desire the promised goods, not yet having attained them. *ἐπαγγέλλοντας ἡμῖν*, IV, 915, asking God with prayers that He may grant us. *ἐπαγγέλλοντες*, IV, 922 init., asking, from the heavenly ones. *ἐπαγγέλλοντες χάριτας*, III, 17, asking, requesting favors. *ἐπαγγέλλων τὸν θεῖον ἔλεον*, I, 1232, asking, calling forth. *ἐπήγγειλαν*, I, 602, they imposed upon us, they demanded from us. *ἐπήγγειλαν ἑρμηνείαν*, II, 1055, they requested, they demanded. *ἐπήγγειλάν με*, II, 405, they asked, they urged. *ἐπηγγείλαντο*, IV, 376 extr., they requested, they asked for. *ἐπηγγείλατο τὴν ἴασιν*, III, 627, he persuaded, he enjoined. *ἐπήγγειλε προσευχάς*, III, 455, he requested, he asked. *ἐπήγγειλε τὸν βασιλέα δοῦναι*, III, 1071, he asked the king, requested that he might give. *ἐπήγγειλεν*, I, 297: for it, *ἀπήγγειλεν* is read, n. 4; the latter is better. *ἐπήγγειλεν ἄρτον*, III, 1227 init.; IV, 305, he requested. *ἐπήγγελλον ἔλεον*, II, 1365, they were asking, they were begging. *ἐπηγγέλλοντο ἑαυτούς*, I, 225, they were consecrating themselves to God, namely, about to do something, as will presently be explained.
*ἐπαγόμενος τὴν θάνατον*, I, 741: the devil to Christ; for *ἐπάγων*. *ἐπαγόμενοι συγκατάθεσιν*, III, 1029, striving to conciliate; or even, bringing with us, as a mark, to the council. *ἐπαγωνίσματα*, IV, 4: as it were, corollaries and a *λειτουργία*, as Pliny calls them, *Zugaben*; in the theater, they are *Nachspiele*. *ἐπαγωγὴ μαρτυρεῖ*, II, 1385: the things which follow. *ἐπαίδευσε ταῦτα*, II, 1485 (concerning a thing). *ἐπαίδευσε περὶ τούτων οὐδὲν ἡ φύσις*, III, 370 extr. *ἐπαιδεύετο τὸ δέον*, II, 1335. *ἐπαιδοποίησεν Ἀλέξανδρον*, II, 1289 init. *ἐπαιδοτρίβησεν ἡ μακροθυμία (Dei) τὸν ἀλάστορα (Julianum) εἰς μείζονα λύτταν*, III, 1129, God Himself used him for a greater fury. *ἐπαίθριον ᾠήρησαν*, III, 930: otherwise *ὑπαίδριον*, but it signifies in the open air. *ἐπαινουμένην πολιτείαν*, III, 474, a praiseworthy life. *ἐπαινουμένην αὐτάρκειαν*, III, 632, worthy of praise. *ἐπαινούμενον βίον*, III, 645, 661, a life worthy of praise. *ἐπαινούμενον*, III, 692, praiseworthy. *ἐπαινούμενον φόβον*, IV, 1000, worthy of praise, to be approved. *ἐπακούειν τῶν θείων λογίων*, I, 449: that they might be read to them. *ἐπακούουσι*, I, 25: for the simple form. *ἐπαλείφοντες*, III, 994 init., strengthening, raising up. *ἐπαμῦναι τῇ κιβωτῷ*, I, 415: that it might not slip. *ἐπαναστάσεις τῶν δυσσεβῶν*, I, 1059, opposition against the Christian doctrine, and soon after *τῷ ἐπαναστάσεως καιρῷ*. *ἐπανάστασιν Ἰουδαίων*, II, 109: of those who arrested Christ in Gethsemane. *ἐπανήγαγες*, II, 325: life or soul, not yet departed, but already on the point of being taken away or about to depart. *ἐπανήσῃ ὁ ὑετὸς ἐπ’ αὐτόν*, I, 1317: a word of no value, from the supplement; perhaps *σπανήσῃ*, which is the cause of the drying up, and in the comparison it is rendered as the *ἐνδεια* of the word. *ἐπανθήσασαν Ἰουδαίοις χάριν*, II, 310. *ἐπανθοῦσαν αὐτῷ τὴν θείαν χάριν*, I, 358. *ἐπανθοῦσαν θείαν χάριν*, II, 1082 extr. *ἐπανθοῦσαν τῷ ναῷ χάριν θείαν*, II, 1216. *ἐπανθοῦσαν τῷ πρεσβύτῃ τοῦ Πνεύματος χάριν*, III, 1130. *ἐπανθοῦσαν τῷ χρόνῳ τὴν ἀλήθειαν* *ἔχει*, IV, 708: besides that they are most ancient, they are also most true. *ἐπανθούσης τῷ μειρακίῳ χάριτος*, II, 1075. *ἐπανθούσης τῷ ναῷ χάριτος*, II, 209. *ἐπανθούσης χάριτος*, II, 653. *ἐπαπορεῖν*, II, 1337: for the simple form. *ἐπαπορείσθω*, III, 742 init., let them be tested, disputed. *ἐπαπόρησιν*, II, 1538, 1541 extr., a question, a doubt, *Einwurf*; *ἐπὶ* is redundant. *ἐπάραντας νίκην*, II, 999, those who had reported: as if for *τρόπαιον*. *ἐπαράτους τίθεσθαι*, III, 810 extr.: that to them, as a supreme imprecation and a most atrocious denunciation of evils, there might be curses and evils. *ἐπαρκεῖ*, I, 819: simply : it helps, it provides all things. III, 455 init., it is present, it succors. *ἐπαρκεῖν*, III, 1080, to come to the aid of : IV, 1214. *ἐπαρκέσαντα*, I, 954: for *βοηθήσαντα*. *ἐπαρκέσει*, II, 242, it will last a long time. *ἐπαρκοῦντός σφισιν*, III, 907: aiding. *ἐπαρχία τῇ ὑφ' ὑμᾶς*, II, 961: it is written to the bishops of the Asian diocese, by others *epp.*; *ἐπαρχίαν Εὐφρατησίαν*, III, 891. *ἐπάταξαν τὰ κύματα τῶν δυσμενῶν*, II, 1642 init., they broke through: as once Moses, when the sea was struck, opened a passage. *ἐπάτησας τὰς συνθήκας*, II, 794. *ὅρκους ἐπάτησε*, 801, 804. *ἐπαφῆκε τὴν γλῶτταν*, IV, 1405. *ἐπαχθεῖς περὶ τὴν διάθηκην*, III, 97: erroneously, see n. 3. But that also has the meaning of molestation, bitterness; perhaps instead of *ἀπεχθεῖς*. *ἐπέβη ὧν*, I, 1064: concerning the saints, whom God incites. *ἐπεδήμησε κόσμῳ Υἱός*, IV, 256. Apoll. *ἐπέδησε τὰ στόματα τῶν λεόντων*, I, 1262 init., he compressed, he restrained. *ἐπέδησε τῇ νόσῳ*, I, 75, he hindered. As Virgil, Aen. XI, of Mezentius: *vulnere illigatus*. Ovid, *inutilis, inque ligatus*, aptly applied here to a venereal matter. Tacitus, Ann. 2, *devinctus artibus magicis*. Immediately he explains it: *he hindered*. Derived from Homer. *ἐπέδοσαν λιβέλλους*, IV, 1276: *übergeben, eingegeben*, they presented. *ἐπέδωκεν*, III, 895, he publicly returned, *eingegeben*. *ἐπέθεικε*, III, 1043 init., by *et*, for *ἐπέθηκε*. *ἐπέθηκε τὸ ἔργον τῷ λόγῳ*; see *ἔργον*. *ἐπειδὰν παρεγένετο*, II, 349: for *ὅτε*. For the former demands the subjunctive of condition. *ἐπειδὴ* for *ἔδει*, read I, 105. Perhaps it was absorbed by *ἔδει*, which cannot be absent due to the infinitive. *ἐπεῖδον τὸν δεῖνα*, II, 1454: he says, 1st, that it is used in his own age (from biblical usage); 2nd, that it has the notion of pleasure. *ἐπειλημμένος ὁ λόγος τῆς γλώττης, ὡς δεξιάς*, I, 813, using, employing it. *ἐπειράθη*, I, 518. Active. *ἐπειράθησαν*, active. I, they received some evil from me. *ἐπειράθησαν συμφορῶν*, II, 1268. *ἐπείσακτον τοῦ Θεοῦ ἡ τιμωρία*, I, 1163: as if brought in from the outside, that He might not punish, unless the sinners compel Him to do what He would not willingly do. *ἐπείσακτον χρείαν*, IV, 537 init., not added by nature, but a use sought by art. *ἐπεισάκτων λόγων*, IV, 640, to be brought in by others, which he himself could not have found; the reason for which is not impressed upon or ready in his mind. *ἐπειρᾶτο δοῦλον λαβεῖν*, III, 52: Joseph the brother, he pretended that he wished to. *ἐπείσαντο*, I, 311: unusually for *ἐπείσθησαν*. *ἔπεισε τὸν φιλάνθρωπον*, II, 663: God: God heard his prayers. *ἐπέκειτο δέος τοῖς οἰκοδομοῦσι*, I, 977. *ἐπέκλυσα εὐεργεσίαις*, I, 1583. *ἐπικλυσθεὶς εὐεργεσίαις*, following page. *ἐπέκριναν*, II, 865: for the simple form. *ἐπεκτανθῆναι*, IV, 298 extr. for *ἐπεκταθῆναι*. *ἐπελάβετο τῆς ἡμέρας*, II, 506, he accused the day; *il s'en prend à lui*: not knowing whom he should accuse: *der Tag muss es entgelten*: he pours out his indignation upon him.
A ἐπεμάνη, read as ἀπένεμε (dispensed), II, 824, n. 20. If that is correct, it signifies: he raged against him. Otherwise, it means to be mad with love and zeal in some matter. ἐπεμάνησαν τῷ Σωτήρι, IV, 685, against Him. ἐπεμβαίνειν, II, 979, to insult, III, 766. ἐπεμβαίνοντες ταῖς συμφοραῖς, I, 1525. ἐπεμβαίνουσι συμφοραῖς ἐμαῖς, I, 1094: they insult, they mock. ἐπέμειναν, I, 515 post med.: it seems to be *supersunt* (they remain). For it is a comparison of *κατελείφθησαν* concerning the Canaanites. ἐπεμέμψαιτο, I, 82 extr.: for *ἐπιμ*. ἐπέμενεν ἡ ἀγριότης εἰς κίνδυνον αὐτοῦ, III, 825: it was intent. Perhaps it should be *ἐπεμήνατο* or *ἐπεμάνη*. ἐπεμφορούνται τοῦ νάματος, IV, 899. ἔπεμψε, III, 499 init., sent back: Onesimus to Philemon. ἐπενδύτης explained, I, 166. ἐπενεγκεῖν τὸν ἐκείνων ὄλεθρον, I, 1185: for *ἐκείνοις τὸν ὀλ*. ἐπενεχθῆναι φωνὴν, II, 493: for the simple form: let it be heard, let it be brought forth. ἐπεντρυφῶν τῇ θεωρίᾳ τῶν νοητῶν, IV, 787. ἐπεξεργασίας, II, 20: by a longer disputation. ἐπεξεργασίας, II, 405: by explanation. ἐπεπήδα, V, 75: he walked rhythmically with song. ἐπιπήδησον τοῖς λόγοις, V, 64: mock, insolently rebuke. ἐπεποιήκει συνθήκας, I, 444: for the middle voice. Here, however, a treaty is looked at as far as it was profitable to the Gibeonites. ἐπεσημηνάμην, III, 13: I signaled, I warned. ἔπεσι, ἐν τοῖς, IV, 938: Homer, i.e., in the Iliad. ἐπεσπάσαντο γέρας, III, 1221: they seek. ἐπέστη αὐτῶν, I, 952 extr. and seq. init.: for *αὐτοῖς*. Or join it to *ἡ ψῆφος αὐτῶν*. ἐπέστησεν ἰατροὺς τοῖς ἕλκεσι, II, 1477. ἐπέστησε τοῖς ὁρίοις, I, 486: calves, he set them in the boundaries, he established. It might otherwise mean, he imposed, he set over; not in this passage. ἐπεστράτευσέ μοι τὸ τοῦ δίψους πάθος, III, 1247. ἐπεστράτευσεν αὐτῷ οἰμωγάς, I, 500. Note 1st: *ἐπεστράτευσεν* is used intransitively instead of transitively; he ordered to campaign, he prepared. 2nd: an elegant sense, because Elijah was slow (as he says) and unmoved by the miseries of others, having himself not experienced them; he stormed his heart, hardened as it was by womanly weeping, and broke it to compassion, using tears and complaints as if an army were brought up. ἐπεστράτευσε τοῖς ἀνθρώποις λιμὸν Ἠλίας, IV, 625: he had brought (the famine); an arrogant expression! ἐπέτειναν βλάβην, II, 756: because before he said *ἐξέτειναν*. ἐπετείχιζες τὰς ὁδοὺς αὐτοῖς, II, 979: for *ἀπετείχιζες*, as the codex has in n. 10. ἐπετέλεις (τῶν) σκηνῶν, II, 1369: you celebrated; because it concerns a sacred matter and public divine worship. ἐπέτρεψαν τὴν οἰκουμένην εἰς θεογνωσίαν, II, 525: for the simple form. ἐπέτρεψε, III, 755: Constantine the Emperor (permits) bishops to begin the council. He subsequently asks the bishops *ἐπιτρέψαι* (to allow) him to sit in the midst; this is done civilly (*aus Herablassung*, obligeance), as is apparent; the former is by right of majesty. ἐπέτριβον (τὰ πάθη) τῇ ἐπαγγελίᾳ, II, 445: they tickled, they hardened, they covered with callus. ἐπεύχεται τὸ Πνεῦμα, I, 956: invokes. ἐπέφηναν, I, 1166: they made manifest. Codices have *ἀπέφηναν*, which is more solemn. ἐπεφέροντο, I, 388: ἄρτοι οὓς ἐπεφ., bread which they brought to be eaten: rather, which they had with them. ἔπεχε προφέρειν, III, 992: stop. ἔπεχε τύπον, II, 704: for *ἔχε*, also 709. ἐπέχειν τύπον. ἐπέχει αὐτὸν φανῆναι, III, 534: scil. *ὥστε μή* (so that he does not), or for *κωλύει* (it prevents). ἐπέχει τάξιν, III, 406: for *ἔχει*. 409, 426 init., 458. ἐπέχοντα τάξιν, IV, 798: for *ἔχοντα*. ἐπέχουσαν τύπον, III, 597: for *ἔχουσαν*. ἐπέχουσι τάξιν, I, 892: for *ἔχουσι*. ἐπέχουσι τάξιν νενοσηκότων μελῶν, III, 540: similar to them, or, they are members. ἐπέχουσιν ὀφθαλμὸν θεωρεῖν, IV, 614: they hinder. ἐπέχων τάξιν, II, 1601; III, 218: for *ἔχων*. B ἐπέχων τῇ μελωδίᾳ τῷ — ἐνηχοῦντι, V, 78: holding back or restraining the song so that he might hear God suggesting new things. ἐπέφανε, I, 259: for *ἐπέφηνε*, rather *ἐπεφάνη*. For the passive is required. Observe the sense: He appeared, i.e., only by voice, with no bodily form. ἐπέφανεν τὴν Σιών, II, 357: for the dative. ἐπέφηνεν, IV, 254: he said, he declared. ἐπήγαγε σωτηρίαν, I, 1356: by syllepsis, since there is added *τιμωρίαν* (punishment). ἐπήγασεν ἄρτους, II, 231: he multiplied. ἐπήνεσε, IV, 943 init.: undoubtedly to be preferred to n. 95. *ἐποίησε* and *Sardanapalo*, and with *ἔγραψε* prefixed, it means "sanctioned," which is more fitting. ἐπήρκεσε, I, 1489: he helped. ἐπηρμένου τοῦ σχήματος: see *σχήματος*. ἐπήφιον, III, 987. ἐπῃώρηται κίνδυνος κατὰ τῶν rel., IV, 1258: it hangs over them. ἐπὶ ἀγῶνας καὶ ἄθλους ἐπιστήμην, IV, 639: for the genitive, without *ἐπί*; or, that they might be able to use them for those things. ἐπὶ πλείστον, II, 1413; III, 1058 init.: for *πλέον*. C προσώπου μίαν ὑπόστασιν ὀνομάζεσθαι, II, 880 extr.: that one mode of subsistence or essence is attributed to them. ἐπὶ τῇ Ἑλλάδι φωνῇ, I, 1399: for *ἐν*, as the codex correctly has *ἐστὶ*, because no verb is added. ἐπὶ τῇ Ἰδουμαίᾳ διακειμένην, II, 604: for *ἐν*, as the codex has in n. 66. ἐπὶ τῆς ἀληθείας ἐγένετο, I, 304: i.e., truth, or truly, as Acts 10:34. ἐπὶ τῆς διανοίας ἀποκρυπτόμενος, III, 799. ἐπὶ τῆς ἕκτης, I, 37: i.e., *ἐν*, on the sixth day. ἐπὶ τῆς Τριάδος νοοῦμεν τρεῖς ὑποστάσεις, I, 28: i.e., in the Trinity. ἐπὶ τὸ κρεῖττον, τὰ, II, 492: for *τὰ κρείττονα*. ἐπὶ τὸ σῶσαι καλέσας, III, 525: for *ἐπὶ τῷ*. ἐπὶ τοῦ βασιλέως ἐξητάσθη, II, 765: in council; an error of Arius. ἐπὶ τοῦ Ἰοβιανοῦ χρόνοις, III, 990: the *τοῖς* before *ἐπὶ* can hardly be absent, or *χρόνοις* should be deleted. ἐπὶ τοῦ κρείττονος αἵρεσιν, II, 475: *ἐπί* is redundant. ἐπὶ τοῦ Μωσέως, II, 1239: toward Moses, speaking with Moses, in the history of Moses. ἐπὶ τοῦ Μωσέως, II, 955: toward Moses, so that God thus spoke to him. ἐπὶ τοὺς τεθνεῶτας ἀθυμοῦντας, III, 518: for *τοῖς τεθνεῶσιν*. ἐπὶ τοῦτο, V, 41: more correctly in the margin. ἐπὶ τούτῳ, in this matter, from this. ἐπὶ τῶν δυσμενῶν δίκας αὐτοὺς οὐκ ἐπραξάμην, II, 823 extr. If *δυσμενεῖς* are enemies, it signifies: in the presence of enemies, so that the enemies might see their punishment; if it is not of that gender: observe 1st: *ἐπὶ τῶν δ.* for the simple genitive; 2nd: *δυσμενῆ*, things done hostilely against me; wicked crimes. ἐπὶ τῶν ἐπιστολῶν συσκευὰς, III, 841: for the simple genitive, in explication. ἐπὶ χεῖρας κρατῶν: see *κρατῶν*. ἐπὶ χάριτος διαλεγόμενος, III, 1281: *σὺν χάριτι*, suavely, charitably. ἐπὶ χορῷ παρεδίδου, V, 1235 (Suppl.) init.: *ἐπί* is redundant. Or read *ἔτι*. ἐπὶ χρόνῳ τοσούτῳ διαθρέψαι, I, 1523: for *διὰ χρόνου*. ἐπὶ φύσεως οἰκείας διαμένειν, I, 1521: it pertains to the earth. See *φύσεως*. ἐπ' Ἀετίῳ γενομένης καταγνώσεως, III, 899: for *τοῦ Ἀετίου*. ἐπ' αὐτὸν πίστεως, III, 371. ἐπ' ὄψεσιν αὐτῶν ἐπαίνου; ἔπεμπον, III, 991: when they had seen them: or even, in the sight of them (the hearers), them. D ἐφ' ἡμῖν ἡ κτῆσις τῆς ἀρετῆς, IV, 419: it depends on us thus far, whether we wish to use divine aid. ἐφ' ἡμῖν ἐκραταίωσας θάλασσαν, ἐπ' ἐκείνων διέλυσας, I, 1129: to us, by their passing through: or, for our interest, their destruction. ἐπιβαίνει ἐπὶ τούτους ἡ τοῦ Πνεύματος χάρις, V, 1029. ἐπιβάσει εἰς αὐτή[ν], ἐπίβασιν πρὸς αὐτὸν τὸ σῶμα, IV, 242, 245: of the Word in the incarnation. Athan. ἐπιβάσεις ἀγγέλων ἀποστατῶν, III, 957: impetus, energy. ἐπιβάσεως θείας, I, 1064: by monition, impetus, energy. ἐπιβάσεως θείας, II, 916: by the advent of God, by energy, by monition, by internal governance: led by the Cherubim. ἐπιβατεύσας τῆς παρθενικῆς μήτρας, IV, 236: the Word, made man. Eustath. ἐπιβλυγμός, or ἐπιφλυγμός, I, 38: from Aquila;
A inundation of the earth, through springs or rain. This relates more aptly to the notion of *blyzein* (to spring forth) or *phlyzein* (to bubble over), as in the explanation, p. 39. *epiboulās tōn plēsiōn* (or *plēsion*), I, 1440 extra: i. e., against the neighbor, *epiboulēs*, IV, 621 extra, of theft. *epibouleuein*: with the accusative of the object (*hosa*), IV, 810 extra. *epiboulon lēthēs*, III: for *lēthē* (forgetfulness), a strangely phrased expression, since it does not have the condition of absence and privation. *epiboulon to phōs*, III, 500: harmful. *epidoulon tōn ampelōn*, I, 1176: *epiboulos pathōn* (instead of *pathesi*), IV, 512, medical art. *epignōnai hegemonian*, II, 999: to cultivate, to submit oneself to it. *epignōntes*, IV, 376: for *epignontes*. *epigraphein*, I, 265, 266, to attribute: as if inscribing a title. *epigraphesthai eme Kyrion*, II, 765, to call [someone] Lord, to be esteemed by my name, to be signed. *epigrontai theous myrious tō logō*, I, 682 middle: they feign with words to profess themselves. *epidedōke*, III, 785, has publicly surrendered to the emperor: *übergeben*. *epidothenta syngrammata*, IV, 1230, presented petitions: *eingegeben*. *epideiknymi*. *hosō — edeikny kēdemonian, tosōtō ekeinos eunoian apedeiknyto*, I, 433, 434. In both instances it should either be a middle or an active voice. But *kēdemonia* is a notion purely active and transitive; *eunoia* (benevolence) is more in the disposition of the mind. *epideiknys phthengomenon*, IV, 30, inducing. *epideiktian*, III, 747, to accuse with false little charges, as if quibbling, because it is not a true *epideixis* (demonstration). *epideiktikōs echrōnto*, III, 250, for mere ostentation. *epidexamenou philostorgian*, I, 791: either for *epideixamenou* (having shown), or it signifies "perceiving," as if conceiving; I would prefer the former, in Homeric form. *epidēmēsantos Christou*, II, 295, when He had come into the lands. *epidēmēsas tō genei tōn anthrōpōn*, III, 745: the Word having become man. *epidēmian eis anthrōpous*, V, 91: of Christ. *epidēmian Theou*, V, 1154, the advent of Christ into the lands. *epidēmous* is read instead of *episēmous*, II, 98, note. The latter is foreign to the context. *epidiorthousthai*, V, 73 start, to speak correctly. *epidōsin*, IV, 1067 start: in marriage contracts, a pact concerning the dowry, both that to be brought by the wife and that to be paid by the husband. *epieikeias paterōn*, V, 43, by fair and congruent explanations and disputations. *epieikeia*, III, 971, popularity, civility, i. e., so that he acts as one among many, far from arrogance and the contempt of other, humbler men: *Herablassung*, obligeance. *epieikeian tēn sēn*, III, 876, [towards] you; by the Fathers to the emperor, Grace. *epieikesteroi*, II, 237: opposed to *dyssevesterois* (more impious). *epieikesterous*, I, 676 extra: opposed to those living in *dyssebeiais* (impieties). Thus Phil. v, 5. *epieikes* can signify *eusebes* (pious). *epieikē*, IV, 861 extra, endowed with virtue, upright, holy. *epieikōn*, IV, 693 start, of the prudent, of the modest. *epizēmios ampelōn*, I, 1085 extra, bearing bitter and troublesome fruits. *epizētōn en tē mētra*, IV, 132: Christ seeking to render man safe through His *enanthrōpēsis* (becoming man). Hippolytus. *epitheinai tō metōpō tou staurou to sēmeion*, III, 913. *epitheton (onoma) tēs aretēs*, II, 237: Israel is a name for Jacob. For *aretēs* (virtue), supply *heneka* (for the sake of); it is an epithet added by God besides the name of Jacob, which He calls more natural—that one was more ethical. *epithymētikōn, en tois nephrois on, anakinei ton logismon*, II, 473. They are bodily impulses. *epithymia*; expl. wrath, I, 112. *epithymias agathas plēroi ho Despotēs*, I, 1325. He Himself distinguishes between evil and good ones. Indeed, according to the usage of Holy Scripture, they are almost always evil. *epithymias deitai*; man, III, 76. To the same he B attributes the contributing to the divine desire. He does not therefore understand a depraved desire (like Paul), and he praises its symmetry immediately; he accuses [its] asymmetry. *epithymias logismoi*: see *logismoi*. *epithymias ouk apolausousin*, X, 1406, the object desired. *epithymian emēn ekeinō paraschēs*, I, 1540. *epithymiōn andros*, I, 602: of Daniel. *to epithymētikōn enkeitai tois nephrois*, I, 1534. *epikarpian*, I, 1498, fruit, and the perception of it. *epikemai to derma*, I, 1316: for "the skin is upon." So also *perikeimai touto*, for "this is upon me." That, however, is less common. *epikymenēs autē technēs*, II, 1169: [applied] to the matter, with art expended and applied. *epikheimenon onoma*, II, 1116. *epiklēn ōnomaseto*, II, 215: a surname; that which was the name, not the cognomen, of the Emperor Hadrian. *epiklēseōs hieratikēs, pro tēs*, IV, 125, 126, before the consecration in the holy supper through prayers, which perform the *hagiasmon* (sanctification) of the Symbols. *epiklēsei tēs hagias Triados hagiazetai tōn hydatōn hē physis*, III, 196 extra: in baptism, IV, 356. *epiklēsin Theou*, III, 1256, the appellation of the divine name, from which he distinguishes *proseuchēn*—that is a blessing. *epiklitheis pros ti tōn anthrōpinōn*, V, 95: John is denied; either for *epiklitheis* (inclined), or one should read *epiklastheis*, fractured: worthy of his steadfastness. *epiklyzein*, III, 957, to overwhelm, to burden with injuries, with contumely. *epikorounta*, I, 481 (for *epikourounta*), you have a father, David, for whose sake I shall spare you. *epikrateian tēs eusebeias*, II, 1657: so that true religion may flourish everywhere. *epikryptontes*, III, 751: for *apokryptontes*. *epiktētous phōnās*, III, 740: of Christ from the assumed humanity, not proper to the divinity. *epikōmasai tois ekklēsiastikois syllogois*, III, 784 extra, to deceive the Christians by feigning error, so that he might oppress the unwary. *epilabomenoi tēs dysklērias*, I, 322, having used the occasion of events adverse to the Jews: Livy might say "by the occasion," or "having thought it their own occasion," *aphormēn* (pretext). *epilegesthai onoma tōn axiōn tou klērou*, III, 767 (others read *onomata*), so that by being recited they might be recommended for ordination. *epileloipe*, IV, 1198, has abandoned without help, has deserted. *epilēnia asmata*, II, 198, chants in the holy supper. *epilēpton* expl. I, 529 extra. *epilēptous ekaloun tous prophētas hoi dyssebeis*, II, 520. *epilēsmonēn*, expl. delay of help, I, 677. *epilēpsian ypekrinato David*, I, 390; soon he calls it madness, which also has spasms; but rather a delusion of the mind, and the gestures [are] more violent and indecorous. *epilysis*, V, 1 seq., explanation of a thesis, of an aphorism. *epimaneisan tō nymphiō*, II, 38 start, furiously against him. Otherwise it means to burn with love for someone. *epimeleias theias sphas autous apesterēsan*, IV, 602: not with all, but with benign and beneficent [care]. *epimemenēke*, V, 44: for the simple [verb]. *epimephetai tois dōrois*, I, 485: not as if they were to be spurned, but because he had brought them altogether. *epimephontai tē bradytēti tēs timōrias*, II, 498: which nevertheless impends over them, but [they complain] so that they might incite envy against God. *epimenei — dechomenos*, I, 631: for *diatelei* (to continue). *epimenoi theos*, III, 799, let Him be present. *epimenei — prolēgōn*, II, 601, he proceeds. *epimetroumenēn prothesmian*, II, 851: marks the intermediate time, not the deadline. *epinikios*, I, 629, 649: from Symmachus. *epinikios hymnos*, I, 1585: which may be referred to the New Testament. *epinoēsēi, autē paidion ekeithen* (from Hagar), I, 80: so that by that ruse and help he might act so that Sarah might nevertheless have offspring. For it was *epinoia* (a ruse), a contrivance: *ein Einfall*.
A ἐπινοοῦντες αὐτοῖς (Homini et Deo) συνάφειαν, V, 14, in this factam comminiscentes, or αὐτοῖς instead of αὐτῶν, as below with αὐταῖς. ἐπαρχίας Ἰουδαίων, III, 722, perfidia, in inhumanity against Christ: catachrestically. ἐπίπαππον, IV, 307: either for πρόπαππον, or for this, in inverted order, πρόγονον. ἐπιπαττομένη ἀχλὺς, III, 1100. ἐπίπλα, IV, 540 init., a type of glassy convivial vessel. It must be certain, and proper, because he adds, καὶ ἕτερα σκεύη. ἐπιπλέκει πολλὰ ὀνόματα, I, 1560, he accumulates. ἐπιπλεονάζειν τοῖς ἀναγκαίοις, III, 825. ἐπιπόλαιον (τὸ), I, 179, external, corporeal, that which words utter, the letter. Opposed to πνευματικόν. ἐπιπολῆς (ἐξ) νενοηκότες, I, 1040: not prophetically, but typically concerning the N. Test. B ἐπιπροσθεῖ, II, 72, runs against, attacks, disturbs, interpellates. ἐπιπροσθεῖ ἡ ἐξουσία τῷ λογισμῷ, III, 1046, it immiscits itself, it disturbs reason: as if it runs against it: his thought joins itself, so that one wills C what is possible. ἐπιπροσθεῖν ὑμῖν τὸ - πάθος, IV, 733. ἐπιπροσθοῦσα, IV, 566: clouds, and, like clouds, drunkenness, folly, running between, opposing itself to the light, disturbing and obscuring the use of reason: or, running against, seeking with hostile onset. ἐπιῤῥοίας ὀφθαλμῶν, IV, 80, suffusions. ἐπισημαντέον, I, 565 med., to be observed. A critical term. ἐπισημήνασθαι, II, 318, 547, to observe, to note, to attend, II, 1085, 1203; III, 382, 145; IV, 469: a term of the Scholiasts. ἐπίσημον, διὰ τὸ, τῆς ὁμολογίας, IV, because he was notable by the name of the confessor. ἐπισήμους or ἐπιδήμους variant, II, 98, n. 3. D ἐπισκευαστὴν ἀθανασίαν, τὴν παιδοποιίαν, IV, 785, adventitious, brought in from outside, ἐπείσακτον, a supplement to mortality. ἐπισκεψαμένη τὴν θνητὴν φύσιν, IV, 240: the Life, the immortal divinity of Christ, coming into his human nature. Ath. ἐπισκοπικὰς συνόδους, IV, 1139. ἐπισκοπικὴν οἰκονομίαν, III, 446: among the Colossians, he attributes it to Epaphroditus, because he is called their apostle. ἐπισκοπικὴν χειροτονίαν, III, 902, to the episcopacy. ἐπισκοπικῆς ἀξίας, III, 901. χάριτος see Χάριτος. χειροτονίας, IV, 407. ἐπισκοπικούς νόμους, III, 652, prescribed for bishops. ἐπισκοπήσας, IV, 1138, who have been bishop. ἐπισκόποις καλουμένοις, III, 657 init., presbyters, who in Paul’s time were called bishops. ἐπίσκοπον τὸν πρεσβύτερον λέγει, III, 652 init. ἐπισκόπου Ῥώμης, IV, 1243: he means Damasus, and soon Leo: and immediately before, Alexandrian archbishop. ἐπισκόπους, τοὺς νῦν καλουμένους, ἀποστόλους ὠνόμαζον, III, 652. ἐπισκόπους τοὺς πρεσβυτέρους καλεῖ, III, n. 126, because he had withdrawn from the episcopacy: the order however remained. ἐπισκοτίζονται, II, 466: the men themselves. ἐπισπάσασθαι προμήθειαν θείαν, II, 1366: through zeal for virtue: that he might cause God to grant him excellent goods. ἐπισπώμεναι εὔνοιαν, II, 36, conceiving, perceiving. ἐπισπούδως, III, 962. ἐπισταμένας συγχαίρειν, II, 56: concerning rays like solar ones: that they might be able, might be wont. ἐπισταμένων ταῦτα χειρῶν, II, 463. ἐπίσταται, IV, 381 extr., the apostle, he says, he teaches: metonymy for ἐπιστῆσαι, II, 1040: scil. the mind, to note, to observe, 814, 825. ἐπιστασίᾳ ἀγγέλων, IV, 789: God guards men. ἐπιστολὰς διὰ τῶν πατριαρχῶν, rel. II, 25, promises concerning the advent of Christ. ἐπιστρέφοντες what? I, 493.
976 ἐπίστυλον, I, 471, epistyle, which is imposed upon transverse columns: Gesims. ἐπισυμβαῖνον πάθος, II, 1334: ἐπί is redundant. ἐπισφίγγοντες νόμους, IV, 439, firming: elegantly, as concerning nerves or chords, he also points to laws more tightly bound in the N. T. ἐπισφραγίζοντος τοῦ ἐπισκόπου, III, 767, confirming the created, that he might become an author. ἐπισχῶμεν τὸν λόγον, II, 1056, we shall defer. ἐπίτασις τῆς ἀρετῆς, II, 809 extr.: from the context it should be: so that virtue also is added, good works are exercised, not only that evils are avoided. ἐπιτατικῶς νοήσωμεν τὸ ὡς, II, 1390. ἐπιταφίων, I, 538 extr.: for burial [ταφῆς]. ἐπιτέθεικε τὴν ἀλήθειαν τῷ τύπῳ, I, 168. ἐπιτεθεικώς φόβον, II, 952: ἐπιθεῖναι φ., 951, for ἐνθεῖναι. ἐπιτεθεὶς κέντρον, II, 1335. ἐπιτεθηκότα μώμον, III, 1263 med.: for ἐπιτεθεικότα, perhaps by error. ἐπιτειχίσαι with accusative, I, 495: for τειχίσαι. ἐπιτεταγμένου - τὴν προστασίαν, I, 1218: 1st, hypallage, for: to whom our protection was commanded. 2nd, ἐπιτεταγμένου for that which is entrusted [πεπιστευμένου]. ἐπιτεταγμένως δοξάζων, II, 258, rightly, in order, with true cognition. Opposed there, to those having false opinions. Perhaps naturally it should be read, ἐπιτεταμένως. ἐπιτετευγμένως, II, 1258: corruptly read for ἐπιτεταγμένως. ἐπιτηδεύματα, I, 661: from Aquila. ἐπιτηδειότητα μεταβολῆς, V, 987, that which is subject to and lie open to mutation, that which through it implies mutation. ἐπιτηρήσεως, I, 578, in observing things future through oracles: if it be the true reading. ἐπιτίθησι τοῖς ἡμιόνοις τὴν καμάραν, III, 1217: if καμάραν signifies an arched carriage, ἐπιτίθησιν is [to yoke], he yokes mules; but it can also note a litter, which properly would be imposed upon she-mules. ἐπιτραπέντες ἐπανελθεῖν, II, 1604: hypallage. ἐπιτρεπισθῆναι τὴν ὁδόν, II, 387: for εὐτρεπισθῆναι. ἐπιτρεπομένην τὴν ῥομφαίαν, II, 1658: hypallage. ἐπιτρεπόμενον τῶν εἰρημένων ἕκαστον, I, 554, attending, animadverting, observing. ἐπιτρέποντες, II, 1492, ordering. ἐπιτρέψαι, III, 1079 init.: seems to signify, to command. For why would a bishop permit what an ascetic could have done by his own daring, and if asked, would have difficulty changing? Thus Livy, to give a function, which is the very thing ἐπιτρέπειν [to permit/entrust], he places for commanding. ἐπιτρέψαντες ἑαυτοῖς, II, 1347, taking for themselves, arrogating, seizing. ἐπιτρέψειε τὴν λειτουργίαν ἑαυτῷ, IV, 1349, he arrogated to himself the right of celebrating the Eucharist, or public worship. ἐπιτριβομένους εἰς ἀσέβειαν, III, 731 init., worn down [into impiety]. ἐπιτυγχάνων (Gen. xxxix, 2), what? I, 104. ἐπιφάνεια τοῦ γράμματος, I, 1289, as at first glance the words sound nearby: see γράμματος. ἐπιφανείᾳ τοῦ Σωτῆρος, I, 1255, when he was born. ἐπιφανείᾳ τῶν ὑδάτων ἐπικαθήμενον, III, 1133, on the surface, of the water. ἐπιφάνειαν γῆς ἐξωμάλισε, III, 1148, he leveled the place of the sepulcher with the rest of the ground, so that it might not appear. ἐπιφάνειαν Δεσποτικήν, II, 183, 305, Christ born. ἐπιφανείας Δεσποτικῆς μνήμη, IV, 1111, feast of the birth of Christ. ἐπιφανείας δευτέρας, I, 671 init., is attributed to the God of all, whom he here calls Christ. ἐπιφανείας (Christi) παρὰ τὸν Ἰορδάνην, II, 1242: thus also 1446, explains [the manifestation] of the arrival at the Jordan. ἐπιφανείας σημεῖα, I, 415, of advent, of help. (Otherwise, the manifestation itself might be a sign.) ἐπιφανεῖται, III, 65, he will be present to help. ἐπιφαινόμενον ἦθος, IV, 1029: of Socrates: what habit of morals he might bear before him in life and in the usage of men: sein Betragen, äusserliches Bezeugen. ἐπιφέρει καί φησι, furthermore he follows up, V, 58. ἐπιφέρειν μνήμην ἄληστον, I, 1446 init.: it can be understood, that we might ingest, that we might apply [to ourselves]. Perhaps read...
A περιφ. Also, *epipheresthai* (to be brought upon), II, 1100, to have, to carry about. *Epipheresthai en mneme* (to be brought into memory), V, 76: for *peripher.* [applied to] a thing being carried about, II, 1602 extr.: and the *epi* is redundant, and the middle is used for the active. *Epipherontai en tois polemois* (they are pelted in the wars), I, 900: [this refers to the] pelta [shield]. *Epiphemizei momon* (he heaps reproach), i.e., he brings upon, V, 63. *Epicheira eusebeias* (the rewards of piety), I, 579, rewards. *Epicheiresei kata ton allon ethnon* (he will attempt [an attack] against the other nations), II, 1543: for *para*, against the other nations. *Epichoriois* (to local), in the codex for *choritikoïs*; I, 1105 n. 7. incorrectly. *Eplexen autois engomion* (he wove for them a eulogy), III, 327. *Epleonektei tous allous* (he surpassed the others), III, 1151, he surpassed (in modesty). *Epleonektei ethous haploteti* (he surpassed in the simplicity of his character), rel. III, 1200. *Epleonektei pantas* (he surpassed everyone), III, 1258: he surpassed them in the assiduity of prayer. *Eplemmelesan* (they have sinned), III, 837 bis: concerning a grave delict. *Eplerou typon* (he was fulfilling a type), III, 45, it was a type. *Eplerou tas synthēkas* (he was fulfilling the covenants), II, 1507. *Eplēroun katalogon*—see *katal*. *Eplērōthē ho chronos* (the time was fulfilled), II, 126: from the Hebrew. *Eplērōsa tas entolas* (I have fulfilled the commandments), I, 1479: Hebrew. *Eploutēsamen* (we have become rich), V, 97: for *eploutisamen*, we have heaped [with] praises. *Epoiei tēn phrontida* (he was taking care), II, 536 init.: for *epoieito*. *Epoiei pollaplasian ergasian* (he was performing a manifold work), I, 1964: for "he ordered." *Epoiesas parasynaxin* (you have made a faction), IV, 1281: for *epoiēsō*. *Epoiēsato hypo mian basileian* (he brought under one kingdom), II, 1167. *Epoiēse* and *epēnēse*, *var.* IV, 943 init., n. 95. *Epoiēsen autēn hypo tēn Makedonikēn basileian* (he brought it under the Macedonian kingdom), II, 1532 extr. *Epoiēsen heortēn* (he made a feast), I, 486: scil., not for himself, but for the people, and because of the *genit.* of Judas; it is not *epoiēsato*. *Epoiounto sychnas diadochas* (they were making frequent successions), II, 1246: for *epoieun*, for it is said concerning the Romans, who [conducted] the pontificate of the Jews. *Epoliteueto skia par' ekeinois* (he lived [as] a shadow among them), I, 1504. *Hepomenon horous* (the boundaries following), V, 120: for *horois*. *Eponomazē* (you name), III, 35: refers to a common name, appellative and honorific. *Epoptēn staseōn* (an overseer of insurrections), V, 99, who might come to appease them, an arbiter, an umpire. *Epouranios* (heavenly), V, 1095: man, in what sense? 1099. *Epouranion typos* (a type of heavenly things), II, 1028: expl. concerning the figures of eternal life. *Epophias* (inquiries/inspection), IV, 1100: he had sent an overseer/inspector to know the state of that region (Commission), whether they could tolerate the tributes? *Epophias theias porrō tynchanousin* (they are far from divine inspection), II, 1018, the impious, scil. [when] kindness facilitates virtue and happiness. *Epopian kyrōsai* (to ratify the inspection/decree), IV, 1101: to confirm, to be confirmed, 1102 seq.: metonymically, for [those things that] were decreed and ratified in the inspection, and through the inspection—what things were managed in it, and out of it were reported and decreed. *Epragmateusanto legein* (they occupied themselves in saying), IV, 1351 init.: they were saying. *Epriato ho Kyrios, to oikeion haima timēn dedōkōs* (the Lord bought [us], having given his own blood as the price), II, 141. *Epriato hymas ho Despotēs, dous to oikeion haima* (the Master bought you, having given his own blood), III, 207 extr. *Heptaplasios* expl. *pollaplasios* (many-fold), I, 676. *Hepterōmenēs dianoias* (of the winged mind), II, 1. *Epyrpoloumēn* (I was set on fire), I, 1114, I was indignant, I was grieved: and p. 1120 init. *pyrpolētheis*. *Epyrseuse* (he signaled with a torch), I, 231: as if with a torch, having put a torch to it, he set it on fire. *Erdais* (arguments/persuasions), III, 1239 init., arguments, prayers, *Vorstellungen* (conceptions). *Epōdē tēs theias prosēgorias* (the incantation/charm of the divine appellation), III, 1255: it soothed the pain, as if by an incantation. *Epōdēn logōn theiōn* (a charm of divine words), IV, 1072: a soothing for pain. *Epōmis*—see *Ephestris*. *Epōmida*, interpretation of the *Ephod*, I, 335. *Epōnymoi tōn oikistōn* (named after the founders), II, 887. *Epōnymon*, III, 1080 bis, taking its name from him. *Epōnymon einai tēs oikeias oxydorkias* (to be named for one's own keen-sightedness), II, 62, hence to have the name. It is said [of] Constantinople. *Epōnymon tēs synchyseōs pyrgon* (the tower named for the confusion), IV, 746: [that is] the Babylonian. *Epōnymon toutou* (named for this), IV, 524: it was spoken from him. *Epōnymos manias*—see *manias*. *Epōnymos tēs limnēs* (named for the lake), III, 821: having the name from it. Otherwise, it is used inversely. B *Eranizetai tēn hypostasin ex hylēs kai technēs* (he collects/composes the essence from matter and art), II, 414: idols. *Eranisthen ex hylēs kai technēs* (it was composed from matter and art), I, 782: a sign, an image. *Eranistēs* (one who collects/a contributor), IV, 2: a book of Theodoret, whose cause of the name he renders. *Polymorphos* (multiform), the same is said. *Eranou (ex) synistamenous* (composed from a collection), II, 340: false gods, or rather, images, which would have matter from gold, form from art and labor, as if collected and borrowed. Elegantly. *Erastais heautōn legousin hoi nenikēkotes* (the victors say to their lovers), I, 1455: the martyrs, whose admiration had then become prevalent, and whose cult was growing. *Erastēn* (a lover), III, 1124, a follower of things longed for. *Ergazetai hēttan hē ponēria* (wickedness works defeat), I, 511 init. : through it they are deserving, that they might be conquered. Compare Rom. IV, 15. *Ho nomos orgēn katergazetai* (the law works wrath), it causes [the law having been violated] that we should be punished. *Ergasamenos nekron* (having worked a [dead] corpse), I, 221, who has killed, because scil. as opposed to *haptomenos* (touching). *Ergasontai allēlois deina* (they will work terrible things to one another), II, 1057: for *allēlous*. *Ergasia agathōn* (the working of good things), II, 748, 958. *Ergasia kathestēken tēn tou noētou artou brōsin* (the eating of the intellectual bread has been established as a work), I, 1517: because scil. Christ says: Work [for] the food. *E supplem.* *Ergasian*, IV, 1015: the gain of talents, interest, fruit. *Ergasian aischynēs poiētikēn* (a work inducing shame), II, 796. *Ergasian aretēs* (a work of virtue), I, 761. *Ergasian tēs aretēs*, III, 227 extr. *Ergasias tōn entolōn* (of the works of the commandments), II, 163. *Ergasias, meta tēs kalēs, prosenegkōmen to talanton*, 13, 1177: with fruit and interest. *Ergastērion* (workshop), III, 759: of Eusebius of Nicomedia—clearly it was seized, when they saw what he felt, what error he had introduced, what had proceeded from him: for *ergon*, a workshop of nature, IV, 650; seed from whence man is born, to be formed in the womb. *Ergastērion christomachon* (a Christ-opposing workshop), III, 729, a congregation opposing Christ. The temple itself cannot be meant, because of the word, *synekrotēsan* (they gathered/assembled). *Ergastēriō kryptō tēs physeōs* (in the hidden workshop of nature), I, 1535, the maternal womb. *Ergastēriois telōnikois* (tax-collecting workshops), IV, 900 init. (because it denotes working and gain or tax). *Ergatai dikaiosynēs* (workers of righteousness), I, 843 med. — *dyssebeias kai ponērias* (of impiety and wickedness), I, 1215. *Ergatai pseudous* (workers of falsehood), IV, 456. *Ergatais ponērias* (to workers of wickedness), III, 431. — *tēs adikias* (of unrighteousness), II, 1616. — *tēs aretēs* (of virtue), II, 550. *Ergatas aretēs* (workers of virtue), I, 655. — *hamartēmatōn* (of sins), p. seq. — *aselgeias* (of lewdness), IV, 281. - *ponērias*, II, 518: from the Hebrew. *kakias* (of malice), IV, 837. *Ergatēs aretēs tosautēs* (a worker of such virtue), I, 1469: hypallage for *tosoutos*, such a worshiper. *Ergon egeneto ho logos* (the word became a deed), I, 14, it is done, what he had said: from the word it came to the thing. *Ergon epethēke tō logō* (he added the deed to the word), I, 48, he did immediately what he had been ordered. *Ergon. Latreuton*—see *Latreuton*. *Ergon mē epithēnta tō logō* (who has not applied the deed to the word), I, 485, who has not performed the promises. *Ergon ho logos gegone* (the word has become a deed), I, 66, faith and the event stood by the saying. *Ergon (eis) prochorountos tou skopou* (work [in] the goal advancing), II, 371. *Ergocheiroumenos logos* (a word worked by the hand), V, 1153, prophecies fulfilled in fact and event. A wonderful word. *Ereisthai*, IV, 307. *Ēreisthai, ereisthēnai*, to have fixed. *Erettontōn to skaphos* (the rowers of the boat), IV, 1206. *Erēma pragmatōn rhēmata* (words void/desert of things), II, 1315: see *pragmatōn*. *Erēmēn epoiēsanto tēn graphēn* (they made the writing a desert), IV, 1162, they accused us in our absence, when we could not be present and respond. *Erēmikon bion* (a desert/hermit life), I, 1261; III, 1167, 1964. *Erēmikoi bioi* (hermit lives), I, 760: opp. *politikoi* (civil/public lives). *Erēmon nomazei ta ethnē* (he calls the nations a desert), I, 784. *Erēmous tēs prosēgorias* (deserts/deprived of the appellation), I, 1518, unworthy: for they had [it]. *Erichnōmenon*, III, 1250 init.: for *errigmenon* (shriveled/wrinkled). *Verschrumpft* (shriveled). *Erktēn*, III, 1158: *eirktēn* (prison). *Hermēnea tou logou* (an interpreter of the word), IV, 423, the author who might bring forward those words, [or who might] use them. *Hermēneia* (interpretation), I, 191, an anagogical declaration, of which thing the rite might be an image. *Hermēneia tōn Hebraïkōn onomatōn* (interpretation of the Hebrew names), I, 387, 492, 543, a glossary or lexicon of the Hebrew, which Theodoret uses, p. 389, calling it *biblon tōn Hebr. onom.* and p. 394 *bibl. tōn Hebr. onom. herm.* *Hermēneia Hebr. onom.*, I, 558: Nethinim explained [as] the gift of Iao. Therefore in it
A (p. 979) *ptōsin*: [Theophrastus] adds *hermēneian*, III, 260, he elicits a consequence from it, he argues. *Hermēneian (epi tēn) badisōmen*, III, 449, in order to explain the rest. *Hermēneian echei tautēn*, II, 1632, sense. *Hermēneias hapsōmetha*, I, 85: see *hapsōm*. *Hermēneias echōmetha*: see *Echōm*. *Hermēneuei to onoma*, II, 689, it signifies. *Hermēneuei ton aidion*, II, 1350, it signifies the [term] *loc*. *Hermēneuei touto to manna*, I, 145: instead of *hermēneuetai*, it signifies. *Hermēneuetai ho geiōras tē Hellēnikē phōnē ho prosēlytos*, II, 266. But both are Greek terms. *Hermēn.* is, it is named; *geiōras* is more Greek, *prosēlytos* is from Hebraism. *Hermēneuomenois*, II, 476, to the things said by Jeremiah, set forth. For he has not interpreted those words. Note also the present for the past, *hērmēneuomenois*, which cod. n. 7 has. *Oi hermēneusantes ton Ezekiēl*, I, 479: namely, from the LXX, because all the books in that edition were not translated by one author. *Hermēneuōn eipein*, IV, 1051, showing that he implies [it]. B *Hermēneutai*, II, 1275: simply *hoi th' hermēneutai alloi*, I, 407: besides those of the [Septuagint]. See *Alloi*. *Herpeta*, I, 20, venomous [creatures]; distinct from *thēriois*. *Herpeta* according to the usage of Holy Scripture, which? I, 55: not what is commonly [thought]. *Herpeta*, IV, 412, venomous animals. *Herpetōn*, IV, 559. *Herpistikōn*, I, 1539: [read] *herpustikōn*. *Erragēsan*, III, 958: the Jews (without doubt to be understood in this place) were punished, ravaged, destroyed, by the destruction of Jerusalem. *Rhēgnumi* and *bēssein*, according to the usage of Holy Scripture and the Hebrew [word] *dd*, denotes the death-dealing punishments of God. *Errōts[e]*, III, 1239: [having been] sick, he was healed. *Errōsthai pasi phrasantes*, III, 542: with all arguments neglected, [they were] nonetheless stubborn. *Errōsthai phrasas tō logikō*, IV, 555: having no longer scrutinized [the] plans, nor interpreted [them]: without further reasoning. *Errōsthai pasi phrasanta*, IV, 606, to trust nothing, to flee to the one God. *Erygganontas*, IV, 417. *Ereugomenous*. He imitates the Atticisms of Plato at times, especially in these books, where the usage was prepared and readily accessed from the reading of the ancients, especially Plato. *Erygganousi*, I, 638 mid.: instead of *ereugousi*. *Erygganousi phōnas*, IV, 845. *Erygas anapempei*, I, 887: in the version it is *fructus* [fruit], by an error of the workers: it ought to have been *ructus* [belching], or *eructationes* [eructations], which the Latins do not awkwardly call [a term]: as [when] the sea belches forth sand. *Erugēn*, III, 750: some used to say [it was] the Son, of the Father: indeed from the essence of the Father. *Erythria se paronta*, II, 1674 extr. *Erythrias tēn mnēmēn*, IV, 534 extr.: instead of *tē mnēmē*. *Erysibēn* explained, I, 1534. *Erysibēs psykades*, II, 290: because it is from aerial moisture. *Erchetai eis tēn tēs archierōsynēs leitourgian*, III, 1112 init., he was made bishop. *Erchomenou*, III, 749 init., [he] going, departing. *Erō*, I, 778, I will explain. *Esagēneusan*, III, 566: they had turned [themselves] to the doctrine of Christ. *Esagēneuse*, I, 115, he brought [them] to Christ; because the discourse is about Peter, to Luke 5, 10. II, 1501, Peter, he turned to Christ. III, 465, Christ [turned] Paul. *Esagēneusen eis zōēn*, II, 1660 init.: Peter. *Esbennynto tō thanatō*, II, 1177, they came into oblivion after death. *Esbesen tēn planēn*, II, 327. *Esbestai hē planē*, II, 281. *Esesthai tēn hygeian tomē platanou*, III, 1920: to come to pass, to come. *Esēmeiōsen*, II, 89, he showed. *Esthietai ho nymphios*, II, 54: in the Sacred Supper. *Esthiomenos (homo) hypo sphēkōn kai melittōn*, III, 920, [he] eaten. *Esiōpa ho Paulos en tais Athēnais*, II, 505: namely, having entered the city. But that he was silent, he expresses from the word *syneicheto*: as if, like Jeremiah, he did not wish to speak. Without doubt falsely, regarding Paul indeed. C (p. 980) *Eskēnoumēn par' auton ton thanaton*, I, 1547: David in the cave. *Eskēnōmenon*, III, 1000, living in ascetic retreat. *Eskiagraphēthē*, I, 1289: typically and prophetically, II, 472. *Eskiographēse*, I, 1326, and shortly after. *Eskiographēmena*, with an *o*. *Eskiographētai*, I, 1365. *Eskirta epi tina to pneuma*, V, 75: it had occupied him, incited him. *Eskirtēsas kat' emou*, I, 426, you insolently violated me. *Eskirtēsate kata tou chōrēgou*, II, 1426. *Eskyleusan* (the Egyptians by the Israelites), I, 174: see the note. *Esmon pathous porrhizon anaspasai*, III, 429: they are less congruent with each other: *esmos* is a swarm, a hive. *Esomenēn* — *antilogian*, II, 211; *genēsomenēn* which they would use. *Esomenēn hyp' autou krisin*, I, 1187. *Esomenas hyp' ekeinōn sphagas*, II, 716: instead of *genēsomenas*. *Esomenē*, it is read instead of *sesōsmenē*, I, 861: see *Autē*. *Esomenēs eukolōs tēs oikodomias*, III, 1266: instead of *genēsomenēs*, or *eukolōs* instead of *eukolou*. *Esomenōn teratōn*, IV, 458: which he will produce. *Espasamen tou aeros tēn chreian*, IV, 645. *Espeisanto philian*, IV, 490 init.: water and fire in the sky and elsewhere: almost poetic. *Hesperas*, III, 860, [in the] West, Italy. *Hesperas (apo tēs)*, III, 894, from Gaul. *Estai palin*, II, 842: opposed to *ean kai apōsthē*. It signifies: he will be restored, he will flourish, he will have a name. *Estai hē prorrhēsis*, II, 308, it will be returned, it will have an outcome. *Esterēthē ton thronon*, II, 497. Cod. n. 16 has *tōn thronōn*. *Esterēmenon Theou*: see *Theou*. *Esterēmenō theias eikonos*, IV, 203 extr.: like a battering ram, clearly not having the image of God, which he would never have had. *Esterēmenōn agapēs*, III, 215, [they] not having; not, as if they had had [it] before. *Estērēntai tōn anthrōpōn ap' hodo!*, II, 460. *Estērēse me emphorthēnai*, IV, 1112: he prevented. *Esterēsthai*, III, 1016, to not have at all: namely, as if he did not have [it] before. *Esterxe tēn psēphon*, III, 764, he obeyed it. *Estē ho Despotēs*, II, 1552. *Epi tō staurō hestēke*, III, 479: the creation D instead of *synestēke*, [it] was made and is preserved. *Estēliteuse tēn hairesin*, IV, 368, he showed its baseness. *Estēliteutai to tēs hairēseōs pseudos*, IV, 1924. *Estērigmenos* explained, I, 544, fixed. *Estērēmenos*, I, 98, standing, insisting. *Estiathēnai*, III, 1154, to feast [the] eyes. *Estian*, [the] governing [principle] of the earthly power, I, 771. *Estraphē ho logos en tē sarki*, III, 1037, it had been in the body of Christ for the human soul, and governed it. *Estō*, in an enigmatic way, IV, 126 init.: instead of *ginesthō*. *Hestōsi tois ōsi*, III, 1179, intrepid. *Hestōtas ap' allēlōn*, I, 1433 init.: instead of *diestōtas*. *Esylēsa eunas allotrias*, IV, 643, I committed adultery. *Esylēse kolakeia*, III, 1315 init.: Joseph in Egypt, he enticed, he corrupted, he drew away from virtue (Negated, namely). *Esylēse tautēn*, III, 693, he took away: hypallage, instead of, he [took] me from this. *Esylēsen ho chronos kai hē meletē tou ponou to pleon*, III, 1270, he diminished, he mitigated. *Esphalthai ton chronon*, II, 1254: written falsely by the copyists. *Esphaltai ho chronos*, II, 1258. *Esphigxen ton pareimenon*, I, 1571, he joined together his loosed limbs, he strengthened [him]. *Eschatos horos*, II, 871: and yet he adds three things, by which he might increase that extreme. *Eschatou tōn hēmerōn*, II, 1552; I, 717: in the time of Christ and the N. Test. II, 1008: well explained concerning the future time. *Eschaton ouranon*, [the] one seen by us, IV, 291. *Eschatēn autōn eulabeian*, IV, 1005, or the least part of their piety. *Eschatēn chrēsin*, II, 147: shoes provide [it], humil-
-A-iated, lowest. *Eschatois kairois* ("in the last times") Christ was made man, V, 2. *Eschatas hēmeras* ("last days"): well explained regarding the New Testament, II, 183 extr., 1008 init. He calls "last days" those after the Lord’s manifestation (i.e., the *Epiphaneia*), I, 183: [the] time of the New Testament. *Eschediase tō patri heortēn* ("he improvised a feast for the father"), IV, 478: [the] returning prodigal son; it was a sudden occasion and the materials were offered for a hasty banquet. *Eschediasen heortēn*, III, 1077, he celebrated it on the spur of the moment, with sudden preparation. *Eschēkasi gnōsin* ("they have possessed knowledge"), IV, 373, they have, they have received. *Melon*. *Eschēkasin onoma*, IV, 367 extr.: they have taken. *Eschēkosi*, II, 1606: for *echousi* (they have), having received. *Eschēkosi (oudepō) tēn gnōsin*, III, 213 init., having attained, [they] have. *Eschēkuias*, IV, 1015: for *echousas* (having). *Eschēkota tupon*, III, 868 init.: that which has taken the form. *Eschēkotes, thnēton sōma*, IV, 402: obtaining, having received, having. *Eschēmatistai ho psalmos ek prosōpou tou Iosiou* ("the psalm is fashioned from the person of Josiah"), I, 1285. *Eschēmatistai* (the Psalm) *eis ton choron*, I, 1482, spoken from their person. *Eschēmatistai ho logos*, III, 95: regarding the intercession of Christ in heaven, which [the author] denies is done by prayer, at least in respect to His divine nature. *Eschēmatistai hōs ex Ezechou*, I, 806: compare this with 1 Cor. iv, 6. *Eschon hoi logoi tēn eirēnēn*, II, 1490, they promised, they spoke, they showed. *Etazōn*, I, 967 med.: with an aspirated spirit. *Etainisas euphēmiaistous hēmeterous logous*, IV, 1061: by [means of] praise. *Etainiōsan stephanō akanthōn* B *kephalēn*, II, 198. *Etainiōse pollais euphēmiais*, III, 75, 97, 158. *Hetairia prophētōn*, III, 1315. *Etalaipōrounto auton*, II, 505: 1st, middle for active; 2nd, intransitive for transitive. *Etelesamen hypo tēn sēn basileian*, I, 1124. *Heterozygouin* explained, I, 206. *Heteroiōs echein*, V, 18: the same as *alloiōthēnai*, to be changed into that which the thing was not. *Heterokenodoxein*, III, 961: it has a pleonasm, but it is nonetheless tolerable. *Heteroklines omma*, I, 699: from Homer. *Heteron ti physei kai dynamei*, III, 752: Eusebius of Nicomedia calls the Son [this]; see, however, *homoiotēta*. *Heterotēs*: see *idiotēs*. *Heterous autō prospherei*, III, 860, he himself brings the same sum from his own resources, just as the emperor and empress had sent before. *Heterōs*, III, 304, with another argument, on other conditions, a different point of view. *Heterōs enneuousas boas*, III, 521: perhaps *heterōse neuontas*. Certainly *heterōs* is for *heterōse*, and *enneuousas* for *neuontas* or *ekneuontas*. *Heterōs echontes tēn dianoian*, III, 110: for *heterōse* or *heterōthi*, turned elsewhere, occupied elsewhere. *Heterōs, kai heterōs nooumena*, III, 385: things said allegorically, yet in such a way that the historicity of the recounted event and the literal faith itself remain constant. *Etetychēken*, IV, 476 extr.: less analogical; perhaps *etetychēkei*, then, because a consonant follows; even if Theodoret neglects this, then, because the pluperfect precedes *ēxiōto*. Both, however, are for the past. *Epizētēsai*, IV, 759 init.: either to be separated, *eti zētēsai*, or *epizētēsai* to be substituted. *Etolmate krybdēn*, II, 1550. *Tolmatō*, III, 253: that the men might walk and pray with [the] head covered. *Etolmēsen esthiein*, II, 1277, he wished; for he did not succeed. *Etoxeuxan tois logismois kai tois logois ton ouranon*, I, 1116: they think and speak wickedly concerning God. *Etragōdēsen*, I, 425: concerning Nathan's description to David, I, 1358: in a psalm, concerning an unworthy and wicked matter. II, 490 init.: the prophet. *Etromaxe*, III, 880: it trembled. *Etrythēs tō philtrō*, II, 94. *Etynchane neos*, III, 1235: implicitly being. *Etunchanen* (if C one enters into these things, III, 1164: it was. *Etynchanon tōn philōn*, I, 965 init.: implicitly being. *Etynchanon en metousia*, II, 744: implicitly being. *Etynchanon oiketēs*, III, 1252 med. *Etychon pareinai*, IV, 1287: for *parontes*. Joan. Ant. *kai ta*... *euangelia (ta)*, I, 175, announcement of Christ’s birth. *Euangelia*, III, 679, the evangelical doctrine. *Euangelia ta peri tōn ōnōn*, I, 570, announcement about the she-asses found by Saul. *Euangelia tōn agathōn*, III, 679: a pleonasm. *En euangeliois*, I, 244: in John. *En tois euangeliois*, I, 339: in Matthew, II, 1301; III, 520, 531 extr. *Euangelion ekērychthē hē tou Sōtēros anastasis*, III, 267. *Euangelion tōn apostolōn syngrammata*, II, 1019. (Singular), *euangeliōn*, III, 513: which Timothy had announced to Paul concerning the faith and love of the Thessalonians. *Euangeliōn*, IV, 868: John chapter 1; IV, 896, Christian doctrine, formula. *Euangeliōn didaskalia*, II, 966, Christian [doctrine], IV, 954. *Euangeliōn dōtēra*, III, 742: God the Father. *Euangeliōn hē charis*, I, 292 extr.: plural for singular. *Euangeliōn martyrian*, II, 976: John, chapter 1. *Euangeliōn phōnē*, V, 5: regarding one. *Euangelikēn nomothesian*: see *Nomothesian*. *Euangelikēn politeian*, III, 1195, ascetic life, especially that of voluntary poverty. *Euangelikōs mallon, ē prophētikōs*, II, 1201, clearly. *Euangelistēs*, I, 236: Luke. *Euangelistēs*, simply, IV, 1299: Luke; 1305, John. *Euangelistēs*, V, 46: some one of the evangelists, Matthew. *Euageis leitourgias*, III, 1159. *Euagēs*, III, 1223, void of crime, IV, 69, pious, lawful, upright. *Euagous politeias*, V, 57, a well-instituted life. *Euarestēseōs eidē*, I, 765, individual deeds, offices of a pious life. For the word *euērestēsa* is here explained as the pious man, as the context shows. *Euarestēsin*, IV, 984, for pleasure, Heraclitus placed it in the highest good. *Euareton*, V, 1234. (Supplement) perhaps *euareston*. It can, however, also be derived from *aretē*, or read *enareton*. *Eugaios gē*, II, 221. *Eugeneia euangelikē*, IV, 1555, purity, orthodoxy, truth, authenticity of the Holy Scriptures. *Eugeneian*, I, 1011: opposed to "captive," and explained as life. *Eugeneian dōrētheisan*, III, 174: that through Christ we might be children of God. *Eugeneian* [of] doctrine, IV, 575, 396, excellence over heresies and pagan errors, truth, purity, genuine antiquity. The original Divine [nature]. *Eugeneian patrōan*, IV, 265, 383: Christ’s divine nature from the Father, III, 740. *Eugeneian tēs theias Graphēs*, IV, 807, excellence of its doctrine; true and wise. *Eugeneias*, III, 740: of Christ, that He might be the true Son of God. *Eugeneis*, I, 42: read for *euthygeneis*; see that. *Eugērotatou*, III, 854. *Eugērotatou Hosiou*, III, 861. *Eugnōmonōs*, IV, 492: elegantly regarding day and night, as if rendering duties and mutual [service]. *Eudokēsas*, I, 88, joyful. *Eudokēsō heneken pantōn*, III, 773, I shall rejoice. *Eudokēton* (perhaps *eudokēton*), II, 304: they say that Christ is called [this], i.e., they themselves call [Him]. *Eudokian* well explained, I, 639 extr. *Eudokian*, *kata tēn*, God is not in all things, III, 274. *Eudokoumena* for *eudokounta*, I, 297: explained as acceptable. *Eueikton*, II, 1041: *epieikes* (lenient). *Euepian*, IV, 841: for *euepeian*, 843, 882 init., 1039. *Euepibolōs*, IV, 763 extr., aptly or elegantly. *Euepicheirōtos*, I, 481, less analogical; either *euepicheirētos* or *eucheirōtos* ought [to have been used]. *Euergesias*, II, 824, indulgence, kindness. *Euergesias Iouda*, IV, 16: either as that which is given to him, or that which through the Messiah, springing from him, is restored to us. *Euergesias mētēr hē paideia*, II, 1632.
extr.: metonymically for salvation. *Euergēsias tou pelas*, III, 213: for, *eis ton p.* *Euergetēs*, I, 1172; II, 393, 394: Christ. *Euergetou*, I, 1172: signifies Christ. *Euzōnōs*, I, 515: explained as the powerful, i.e., those equipped for a journey. *Euēngelisato tois en hadou* — Christ, as to his truly human soul, V, 1089. *Eutharseis*, III, 745. *Eutheian mesēmbrian*, II, 837: opposed to, inclining toward the west. *Euthēraton logon*, I, 1547: in the active sense, by which one easily hunts them. *Euthygeneis*, the first men, I, 42, recently created; or created innocent; whence in the margin is, *eugeneis*. This is more fitting to the context. *Euthynas ektinōn, euthynas tinōn*, I, 933: for punishments, paying penalties. Metonymically as in 1555. *Euthynas eisprachtheis*, III, 1116, punishment. *Eukairein*, III, 868: the hands of the bishop ought to be for sanctifying. One can supply "only," so that they are not drawn to other things, but *eukairein* can mean to be fit, to be pure: therefore they are not to be defiled by civil vindication. *Eukataphronēton*, V, 987 init.: easily refuted. *Eukelados ornis*, III, 1162: a decoy bird. *Eukolian*, III, 848, mobility, readiness to obey false things. *Eukolian peri tous — logous*, IV, 514, a ready mind to receive them. *Eukolian tēs gnōmēs*, I, 502, 509, levity, mutability. *Eukolian tou kērygmatos*, I, 526, the swift propagation of the doctrine. *Eukolon tēs theias dynameōs*, II, 850. *Eukolous pros hamartian*, IV, 562, inclined, easily moved to sin. *Eukhomai lēta*, II, 152. *Eukosmias, mestē osmē*, II, 100: perhaps *euosmias*. *Euktēria tou hagiou Michaēl*, II, 490. *Euktēriois oikois*, II, 381, temples of the Christians. IV, 1327: in these, excommunicates celebrate: in the *sēkois* (shrines) of the martyrs, and in other chapels. *Euktērioi topoi*, I, 1050, holy places in Jerusalem, monuments of the death of Christ and of his return to life and to heaven. And shortly after, *tōn euktēriōn tou staurou, tēs anastaseōs*. *Euktērion oikiskon*, III, 1064: on the mountain top. *Euktērion oikon*, III, 870: at Rome: it seems to be distinguished from churches. *Euktērious sēkous toutō edeimanto*, II, 1147: for Marcian, into which they might bring his body after death. *Euktēriōn oikōn*, II, 361, temples. *Euktēriōn neōn*, III, 853 extr., sacred buildings, where prayers alone would be performed. Shortly after, however, he calls them churches. Perhaps *euktēr. kai neōn*, or *ē neōn*. Or *euktēriōn* should not be pressed; it must certainly be taken synecdochically. *Euktikōs schēmatizei tous logous*, I, 1555. *Euktikōs ta esomena legei*, I, 1528 extr. *Eulabeia peri Christou*, III, 741, sound doctrine concerning his divinity. *Eulabeią tē hymetera*, III, 729: for you, or for you all, in letters to the more illustrious, as there to the bishop of Constantinople. *Eulabeią tē sē*, III, 878, for you: of the bishop to the emperor. *Eulabeian tēn sēn*, III, 902, you; the synod to the bishop of Alexandria. *Eulabeian hymeteran*, III, 1028, you all: of bishops to bishops. *Eulabeias tēs sēs*, IV, 1065, your; to the bishop. *Eulogēse*, I, 506 init.: explained as blasphemed. *Eulogēsen*, I, 532: explained as spoke to. *Eulogian tou nomothetou*—see *Nomothetou*. *Eulogian hypo tōn hagiōn artōn labōn*, I, 768: because, to wit, he had taken it from the holy place with the prayers and vows of the priest. Instead of *hypo*, the codex has *apo*, which is better. For the loaves themselves did not give a blessing. *Eulogian echei Theos* - see *Echei*, I, 1402. *Eulogian edexato, hōs par' angelōn*, III, 632. *Eulogian episkopōn ouk edexamēn*, II, 1207, benefits, money offered by them as an aid; gifts: from the Hebrew. *Eulogias kryptomenēs*—see *Kryptomenēs*. *Eumathia*, V, 17: great learning. *Eumarōs*—for *eumares*, and before *badion*, *a* it is. *Eumeneias sēs grammata*, III, 878, your letters. Of the bishop to the emperor. *Eumeneian tēn sēn*, you, ibid. and shortly after in the nominative, 140. *Eumēchanon Despotēn*, IV, 1080: God, or one easily moved by prayers; or one making everything easily manageable. *Eunas esylēsa*—see *Esyl.* *Eunēn allotrian sylēsai*—see *Sylēsai*. *Eunēn lēsteuōn*—see *Lēsteuōn*. *Eunēn sesylēkotos*—see *Sesylēk.* *Eunēs lēstēn*—see *Lēstēn*. *Eunoi therapeusantes*, I, 1422. *Eunoian*, II, 1357: the worship of idols; explained as those who worship. *Eunomia*, II, 426, reverence for the laws. *Eunooi*, III, 1168, 1082 init. *Eunouchos*—explained as castrated, I, 104. *Eunōn*, I, 1520: genitive plural from *eunous*, less commonly used. *Euopton gynaika*, IV, 540, a beautiful woman. *Eupatheian*, II, 1105 extr., vigor, healthiness, firmness, of the feet, to wit. *Eupraxia Abelis*, I, 56: that his sacrifice was pleasing to God. *Euprepēs hē hodos*, III, 608 extr.: perhaps *eutrepēs*, prepared. *Eureien*, II, 837: an unusual form, as if aorist 1, *eura, euraimi, eureia*. *Euremata*, IV, 481, 1231. *Euresilogia* of the heretics, V, 11, fabrications, whether of words or of things. *Eureten haireseōs*, IV, 2. *Euripiston* is read for *euripon*; this is certainly explained in III, 827 med. n. 4. *Euripon gnōmēn*, III, 827: *euripiston*, *euripon*, III, 909, unstable, Constantium. It is an adjective. *Euripon tōn reumaton tou ploutou*, IV, 983: on account of instability. *Heuriskomenēn pros mathēteian*, II, 78: to wit, suitable, when I was not (fittingly) composed, when I was not fit for discipline. *Heuriskomenous anthrōpous*, I, 1255, living at that time. *Heurontes ek koprias*—see *Koprias*. *Euros*, II, 1471; III, 1287: with the rough breathing. *Eurous*, II, 511. *Euryzon*, II, 262, gold, pure gold (obryzum). *Eury-nai ton logon*, IV, 419 extr., to discuss more fully; 428, *eurynnein*. *Euryteron*, IV, 455: at greater length. *Eusebeia*, I, 49, true doctrine, so that Christ may be recognized as one. *Eusebeia hymōn dialampousa*, IV, 1323, your; of the bishop to Augustus. *Eusebeią*, II, 1045, true doctrine. *Eusebeią ekklēsiastikē*, III, 739, true doctrine, still preserved in the Church. *Eusebeią episēmos ei*, III, 811: he attributes this to Sapor, Constantius the Great, because he was not harsh to Christians. *Eusebeia sē*, III, 878, yours: of the bishop to the emperor, and shortly after in the dative. *Eusebeia sou*, III, 864, 872 extr., 948, yours: the bishop and synod to the emperor. *Eusebeian*, I, 1045, worship of the true God. IV, 1188, Christian religion. *Eusebeian*, III, 994, true doctrine concerning Christ, not Arian. *Eusebeian autou*, IV, 1135, the prince himself. *Eusebeian ethnōn*, I, 283: that it will come to pass that even pagans may turn to the true God. *Eusebeian hymōn katalabein*, IV, 1528, to come to you; of the bishop to Augustus. *Eusebeias*, III, 241: Christian doctrine, or true, 346, 758. *Eusebeias*, IV, 44, true doctrine concerning the person of Christ. *Eusebeias*, IV, 491: of knowing God from his works. *Eusebeias bioi polloi*—see *Bioi*. *Eusebeias didaskalōn*, II, 1494, of the orthodox theologians. *Tēs eusebeias dogmata*, V, 44, true Christian doctrine: from 1 Tim. iii, 16. *Eusebeias esterēmenoi*, I, 652, alienated from the profession of the true God; to whom, however, he leaves justice (*dikaiosynēn*), equitable deeds. *Eusebeias leipsana*, III, 117, in Aelia, a relic of true worship, the true Church. *Eusebeias logos*, I, 9, doctrine. 74, saving doctrine, as if articles
A of piety, III, 1051: where it was permitted for priests in the temple, where for others, and for the emperor himself to stand. He soon calls this *alētheian* (truth), and Ambrose the teacher *alētheias* (of truth), from whom he learned these things. *Eusebeias sēs*, III, 948, your piety (referring to the emperor): addressed to the Emperor Jovian. *Eusebeias ta grammata*, II, 363, Holy Scripture. *Eusebeias tēs emēs*, III, 793, of my piety: addressed to the Emperor. *Eusebeias trophima*: see *trophimoi*. *Eusebein epistamenois*, IV, 1266, to those who know how to understand Holy Scripture rightly, specifically regarding Christ’s theanthropy and true Sonship. *Eusebein proairoumenous*, I, 47, those who wish to hold the true doctrine. *Euseboumen*, V, 1071, we teach rightly: opposed to *sphallesthe* (you err). *Eusebountōn* (dia), II, 981, by the orthodox, not the Arians. *Eusebeis*, V, 46, pious ones, Christians, believers: distinguished from the apostles, III, 496. *Eusebes*, he says, I, 1280, to allow the ox treading the grain to eat; that is, liberal, grateful, equitable. *Eusebesterōn*, I, 1091: properly in this passage, more than the rest of the Jews; those who spurn the return. *Eusebesteron kinētheis*, II, 563. *Eusebesterōn choros*, I, 1047, true worshippers of God, namely above others: for he adds, *eusebeia lamprunomenous* (made bright by piety). *Eusebē logon*, IV, 49, a discussion and demonstration of true doctrine. *Eusebē politeian*, I, 1375 init., the Church: *eusebēs*, I, 532 init., he who would dwell in tents and abstain from wine. Outward things are viewed here, but they were the customary signs at that time. *Eusebōs noēsai*, III, 671: that we might bring in nothing foolish or false or contrary to divine doctrine. *Eusebōs noō*, IV, 39: as it befits God, and as Holy Scripture teaches elsewhere. *Eustolon limena*, IV, 1199. *Eustomōn limenōn*, IV, 1219: above *eustolon*, yet neither is to be corrected by the other, because both are apt for the port; the former denotes convenience, the latter scope. *Eutaxian Ioudaiōn pepisteumenos*, IV, 1159: Felix the procurator. *Euteleian*, I, 448: opposed to *hyperēphanian* (pride). It signifies humility of mind, a submissive fear. *Eutexnes* (to tēs oikonomias), V, 27, like an egregious piece of craftsmanship of the saving mission. And *eutyches* from the margin is not to be approved, because it has no meaning here. *Eutechnous henōseōs* (or *kenōseōs*), V, 38, well and wisely instituted. *Eutrepizousan zōēn*, II, 74: concerning the Law, which, if men had kept it, they would have been blessed: from a condition, namely, divinely attached; *to eutrepizein* (preparing) befits God, not the Law, nor if you understand the life of this world. *Eutychēka*: see *eutychēma*. *Eutychēma* or *eutychēka* var., I, 96: see note. *Eupoistos*, III, 988 init., tolerable. *Euphēmian patrikēn*: see *patrikēn*. *Euphēmian eis sēn*, V, 101, for praising you. *Euphēmias katalogon*, I, 580, an enumeration of praises. *Euphēmias martyria*, III, 161: for *euphemos* (praiseworthy), or, of virtue, by metonymy. *Euphēmias*, III, 643: an explanation of *apodochēs* (acceptance). *Euphēmias en eidei nomous*, IV, 1001: of Christ, pronouncing those who keep them blessed. *Euchēn* expl. *hyposchesin* (a promise), I, 215, 225, 743. *Euchēs pasēs hyperteron*, II, 817, to be requested of God before all things. *Euchēn psalwōdia edecheto*, III, 1161. *Euchais*, I, 1586, prayer for us. *Euchitas* signifies, IV, 566: the name of the Messalians: perhaps from the Hebrew *heth*, a sacred saying, if that derivation is true. *Euōdia Christou to pneuma*, V, 925: because through it he is known. *Euōdiazousōn autous*, I, 164, filling them with a sweet odor. *Euōdias*: expl. *euarestēseōs* (well-pleasing), I, 169. *Euōnymoi praxeis*, I, 187, evil works. *Euōnymous timōrias*, I, 1146. *Euōchian mystikēn kai athanaton*, I, 744, the Sacrament. C. and 747, Ps. 22 init. *Eph'*: see *Epi*.
B *Ephaidryne tēn archieratikēn proedrian*, III, 1223. *Ephamilla ta epitēdeumata*, II, 865, emulous, similar. *Ephamillon agathotētos*, II, 841, a match, to be compared. *Ephaplois tē gē*, IV, 552: i.e., *en* (in), you spread upon the earth: or, you level the earth, so that they may not protrude. *Ephelketai tēn theian promētheian hē eusebeia*, I, 841. *Ephelkomai ton despotēn eis eleon*, II, 659. *Ephelkonta zygon*, III, 1187: for the simple term. *Ephese chrēsamenos*, II, 695 extr.: when he had appealed to the emperor. *Epheseōs*, III, 1301: of *tou pothou* (desire). *Ephesin*, III, 210, eagerness for food. III, 1240, desire. *Ephesin tou pleionos*, III, 27, desire, *to ephiesthai* (to affect), to pursue. *Ephestia thēriōn*, III, 996. *Ephestris*, an explanation of *tēs epōmidos* (the ephod), 166, chlamys, a military cloak. *Ephesō, tē chrēsamenos*, II, 401: it can be understood, though it is harsh. But undoubtedly it should be read *ephese* (to the appeal), when he had appealed to the emperor. *Epheuretas dogmatos*, III, 874: the Fathers of the Council of Nicaea are so called, and *syngrapheis* (writers), by which that also is explained: those who had composed and proposed the formula and profession of it, the thing itself having been established long ago from the Holy Scriptures. *Ephē*, II, 99 init., he rendered it, and placed this in its stead. *Ephe*, I, 1255, 1379, 1507; II, 1655; III, 913, 1221; IV, 390 init. *Ephthasan Ioudaioi tē tōn Idoumaiōn plēgē, kai tē tōn Babylōniōn nikē*, II, 315. The meaning from the context of the chapter itself must be: they had previously been afflicted by the Idumaeans, and had been conquered by the Babylonians. *Ephthasen analēphthēnai*, I, 527: for *analēphtheis* (having been taken up). *Ephiloneikoun*, II, 242, they were striving, wishing, attempting. *Ephistatai pāsin hē theia physis*, I, 1332. *Ephodziazei hēmas toutou*, IV, 57, he hands this to us, confirms, definitely signifies. Eustath. *Ephodion agnoias hē haplōtēs*, I, 759: i.e., *aphormē* (pretext), or *prophasis*, excuse. *Ephodion exousian eis adikian*, I, 1277, help, *aphormēn*. *Ephodion eis tyrannida*, I, 941, material, a stimulus, an incentive. *Ephodion exapatēs tēn tou basileōs philanthrōpian eurontes*, III, 800, an incentive, firmament, license, facility for deceiving. *Ephodion thrasytētos*, III, 912, an incentive, incitement, protection. *Ephodion eis blasphēmian*, IV, 501: *aphormēn*, occasion, incitement. *Ephodion adikias*, IV, 566, incentive and incitement. *Ephodion eis dysmeneian*, IV, 618, cause, incitement. *Ephodiōn (meta) megistōn kai kallistōn aparas*, III, 952: so that he might leave behind himself praise and a favorable memory. *Ephodiōn sōtērias*, III, 986: so that they might bear Christians, so that they might be baptized. *Ephorese sōma empsychon ho Logos*, V, 1071 init. *Ephoud*, I, 335, 358. *Ephryaxan, anti tou, ēlazoneysan*, I, 618: so also Sophoc. Ajax 1060 *phryagmata*, for arrogance. *Ephylaxe*, IV, 629: the lock of hair of the fire; he spared them, he abstained from them. *Ephōdiasthēsan grammasi*, III, 501. *Ephōtisan tēn oikoumenēn*, IV, 1008: the apostles. *Echalepainen kat' autou*, I, 579 extr.: for the dative. *Echaraktērissen hē askēsis typon hagiōn*, III, 988: add n. 4 *aggelōn*, perhaps it should be read for the saints themselves. It is pleonastic indeed, certainly richer, *echar. typon*, for *ēn typos*. *Echaraxamen to gramma*, III, 961. *Echarisato paidas*, II, 1201: an ascetic to women: through a marvelous power and prayers, to which God would assent. *Echeggyon tēs paraineseōs*, II, 652, an incitement, a firmament of faith, so that they might believe they would do well if they obeyed the exhortation. *Echei hē alētheia philanthrōpian, timōrian*, II, 1520, they are its parts: he places them, brings them, comprehends them.
eōnta tas hēnias*, IV, 605: letting go the reins, i.e., not guiding. *heōra*, I, 777 extr.: he was thinking, he was observing. *heōrakas tanantia*, II, 277: things contrary have happened. *heōs*, after *proteron*, I, 712: for *prin*. *heōs* is read for *hōs*, I, 1578 n. 4, meaning "as long as". *heōs an*, after *proteron*, for *e*, or *proteron* is redundant, II; *heōs pote*, explained I, 641 extr. *heōs prosēgorias*, V, 971: in name only, within, i.e., *mechri*. P. seq. *heōs*, here it is *en prosēgoria*. *heōsphoros*: the goddess Astarte, I, 366. *eōōn tmēma*, III, 1024 init.; what it might have comprised is for the most part recorded there.
Z. *zabulōn*, II, 232: explained as *ῥύσις νυκτερείας* (flux of nocturnal pollutions) from the Hebrew. See *physis*.
*zeuglēn douleias*, I, 529. *zeuglēn presbyterou hypodexasthai*, III, 1220: to become a presbyter. *zeugos hieron*, II, 255: Paul and Barnabas. *zēlon labōn*, II, 1243: inflamed with love of country and temple. *zēlos* of Paul of Samosata, III, 739: is the heresy of Arius, i.e., *zēlōsis*, imitation.
*zēlotupountos tēs gynaikos tēn moicheian*, II, 788. *zēlaun*, IV, 949 init.: to imitate. *zēlōsai tēn apeitheian*, II, 498: to imitate. *zēlōsai tēn ekeinōn pachytēta*, III, 631. *zēlōsantes*, II, 1253 init.: simply, inflamed with zeal for sacred things. *zēlōsantes tēn asebeian*, II, 1510 init.: having imitated impiety. *zēlōsas aretēn*, II, 514: having imitated. *zēlōsas tēn Ierousalēm*, III, 223: studious of asserting and aiding it, that its majesty (of God) might not be violated. *zēlōsasa*, III, 1217: having imitated. *zēlōsate tēn syngeneian*, III, 429 extr.: strive to imitate God, whose children you are: guard this kindred, demonstrate it by similarity to God. *zēlōsēs*, II, 699: you may imitate.
*zēlōtēs epieikeias*, III, 337.
*zēmia*, I, 184, 192: sacrifice for pollution or a lighter transgression. Opposed to *timōria*, I, 184. *zēmian*, IV, 1101: because more acres had been made *tam'aika* (fiscal/public), and the sum of tribute could not be made up by the remaining *eleutherikois* (freed or tax-exempt lands), to which 5000 acres would now contribute nothing.
*zētei ton epikouron*, II, 77: he approaches with prayers. Hebrew *zētein*, and of irrational creatures, *aitein* (to ask); of rational creatures, I, 1338. The former has only impulse and desire; the latter has sense, conscience, counsel, words.
*zētōn* for *rhētōn*, codex has, I, 1522, n. 2.
*zophōtata antra*, IV, 950: for *zopherōtata* or *zophōdestata*; a degree formed from a noun, as *aischiōn*, *aischistos* from *aischos*, *kalliōn* from *kallos*, etc.
*zygomechei*, II, 1099 init. *zygomechein*, I, 74; II, 49: to dispute, to altercate, to agitate controversies. IV, 1091: in a ship. *peri chrēmatōn*, III, 654: Theodoret delights in this word. *zygomachēsomen*, II, 1175: for the simple verb. *zygomachēsō*, III, 1308. *zygomachountas pros allēlous*, III, 648. *zygomachousai*, IV, 811. *zygomachousē (damalei) pros touton*, II, 1359: here it is properly used, though with a pleonasm; for *pros touton* refers to *zygon* (yoke), which he previously mentioned. *zygomachousi*, I, 1628, and participle III, 204.
*zygos*, the Law, I, 618 extr. *zygō anisotētos diatēnousi tēn azygōtaton, hōs oiontai, -- theotēta*, I, 986 (from the suppl.). The sense, if there is one, seems to be this: they divide the Trinity, which they do not think can be joined, while they join it in such a way that one person is unequal to another, or lesser, and while they wish God to be *azygon* (yoked to nothing), i.e., not to be associated of three, they join the unequal. *zygon gamikon epithēsō soi*, I, 350: I will make you a spouse. *zygōn*, IV, 1101: of *jugera* (acres), the parts into which a province is divided for plowing.
*zōas, tas*, II, 1550.
*zōgraphousi tō logō*, IV, 486: they depict. *zōgrein*, concerning God: see *thētra*. *zōgrēthēnai ta ethnē*, III, 152: that they might be turned to Christ. *zōgrōn*, III, 1085: to turn to Christ.
A *zōdion* that small thing, Priapus, IV, 783 extr.
*zōē anthrōpinē dēlē*, I, 155, we know its limit and brevity. *zōē ennomos*, I, 1449: for *bios*. *zōē kata nomon*, II, 451: more customary in such a context, *biō*. *zōēn*, 17, 275: divine nature. *zōēn dikaiosynē kekosmēmenēn*, III, 645: for *bion*. *zōēn eleutheran*, II, 611: for *bion*, a manner of living. *zōēn en aichmalōsia*, II, 461; and in this sense *bion* is more customary. *en hoplois*, II, 1144: for *bion*. — *en penia*, IV, 636. *kata nomon*, III, 387. *monadikēn*, IV, 463: for *bion monadikon*. *hypopton*, I, 1448: for *bion*.
*zōogonei oudeis anthrōpōn*, V, 1099: Apollin. says; or *zōopoiei*. Certainly, in this sense, according to Hebraism, Exod. 1, 22, etc., it saves life, provides; indeed in such a way, that Christ does. *zōgonountos*, *zōopoiountos*, V, 61.
*zōon Theon*, V, 1092 init.: the God-man, an animal associated from body and soul, which through the union of the Word was the very same God. *zōon kaleitai kai ho angelos*, a rational immortal being, II, 683. *zōon koinon*: see *Koinon*. *ek zōou kai logikou sygkeimenos, anthrōpos*, V, 1105, as 995, the rational being composed with the animal. Because there are also irrational animals. *zōou henos ontos tēs physeōs*, IV, 246: men in Christ are counted as one. Greg. Nyss. *Debebat*, *ousēs*: see *Ontos*.
*zōopoios*, Christ’s flesh is to be so called, V, 61. *zōopoios tou peponthotos Theos*, V, 58. *zōopoiou trophēs*, I, 815, of the holy Supper. *zōopoion physin*, V, 41. *zōopoious nomous*, II, 520: God’s own, he calls them, with *phylaxomen* added. III, 442, in the Gospel and New Testament. *zōopoiō pneumati*, I, 1340: He raised up the son of Eliza: i. e. by the vital power with which God had instructed him, as a prophet.
*zōsi tē eirōneia*, I, 667: more customary, *syzōsi*. But also Liv. L. II, to live by virtue alone; for *chrōntai*. *zōtikēn psychēn*, IV, 73. *zōtikon ei logikon*, in the soul, I, 28. *zōōsas*, V, 1091 extr. the body, causing it to be *zōon*, having a soul.
H. B *ē*, II, 251 bis, for *ē*, indeed. *ē*, omitted, nay, seems absorbed before *eiper*, V, 8 med. *ē* for *kai*, III, 1253 extr., 1258 init. in titles: for they are two different ones, Thalassius and Limnaeus, Zebinas and Polychronius, not two names of two people: thus also 1288, *Marana, ē kyra*. *ē gar*, I, 350, init.: for *ē*, indeed. *ē gar an*, I, 450, and it often must be in such a connection. *ē*, indeed, I, 1576: for *ē*. *g. a.* i. e., otherwise indeed. *ē dēlon*, II, 966 extr.: for *ē*. *ē dyo sēmainei*, II, 241: for *ē*, indeed. *ē tēs gnōmēs*, etc. H, 229: for *ē*, indeed. *ē* he says, I, 271, 276 (to verse 3): for *ē*. *ē tarachthēsesthai*, II, 261: for *ē*, and 262, it is pointed out.
*Ēbiōnous (tous)*, IV, 129: Iren. Ebionis, it should be either *Ēbiōnos* or *Ēbiōnōn*. *hēbōnta*, IV, 650: elegantly, concerning tender trees.
*ēgasthē*, I, 545, he praises.
*hēgemona cheirotonēthenta*, I, 964: he calls Judas [appointed] by Christ, i. e. an apostle. For he often calls these princes and kings. *hēgemonia hekatera*, II, 847, royal and priestly. Therefore he attributes *hēgemonian* also to priests, favoring his own times. *hēgemonia Rhōmaiōn*, III, 1000, territory. *hēgemonian*, 1, 977, kingdom. III, 801 init., bishopric. *hēgemonian*, IV, 516: of the body, he attributes it to the heart, because it is the seat of the soul. *eis tēn hēgemonian dotheisan*, III, 1023: into the East, Gratian sent Theodosius as colleague. *hēgemonian Ekklēsiōn kata tēn oikoumenēn*, IV, 1197: he attributes to the Roman see. *hēgemonian Rhōmaiōn*, III, 942, the lands themselves and regions. *hēgemonian tōn idiōn tou basileōs chrēmatōn*, III, 925: having, all private property. *hypo tēn hēgemonian ekeinōn telountes*, II, 697: in the heavenly life, under the patronage of Paul and Timothy. *hēgemonias eis hex*, III, 1069: Thrace divided, also regarding bishops. C *oikonomia*, III, 136: distinguishes from *pro-mētheia* — the latter he places in the constituting and effecting of things that God directly wills; the former in the permitting and directing of things He would have preferred not to happen. *hēgemonian*, IV, 602: of priests, God attributes to bishops. *hēgemonikou problēmata kai kalymmata hoi mastoi*, II, 861: therefore he places the soul more coarsely in the heart. *hēgēsamenēs kriseōs*, III, 1046, before judgment is done. *hēgēsamenou tou seismou*, II, 1011, the earthquake preceding. *hēgēsasthai mē tēs hēdonēs to pathos, alla ton logismon tēs koinōnias*, I, 275: i. e. for pleasure, for fellowship. *hēgēsato*, II, 711, he was king. *hēgēsato synodou*, III, 861: of which, not. Husius. *hēgoumenē heōs*, III, 1016: Antioch, Syria, and the Orient, which would properly be called the capital. *hēgoumenos tēs kibōtou*, I, 562 init., walking before the ark. *hēgoumenos tou ethnous*, III, 984, prefect of the province. *hēgoumenous dia tēs thyrasthen paideias*, IV, 1156: passive, for *hēgemenous*. *hēgoumenous tou basileōs*, I, 535, running before as satellites. *hēgoumenous (angelous) Christou*, I, 755, running before as he was taken into the heavens. *hēgoumenō stichō*, I, 606, to the previous, to the one immediately preceding. *hēgoumenōn*, III, 168, to doctors. *hēgoumenōn ponōn*, IV, 598, where we had labored previously. *hēgountai tina eis metron sophias*, III, 741, they consider someone equal to them in wisdom, they compare themselves to that wisdom.
*hēgiaze (to myron) tou chitōnos to (meros) peri to stēthos*, I, 1512. In the following he explains: filling with fragrance.
*hēgiasthai*, I, 523: for *hēgiasthai*. The sense is, to be endowed divinely with a wonderful and salutary power. *hēgiasen*, instead of to separate/set apart, II, 1565. *hēgiastai*, III, 962: the Trinity is God, is worshipped, has majesty.
*hēgmenois dia pantodapēs paideias*, IV, 3.
*ēgnooun to prakteon*, IV, 644, I have forgotten, neglected, omitted.
*ēgōnizeto*, III, 1231, he lived ascetically.
*ēdē*, redundant after *alla*, IV, 437: but now also of the irrational [animals], etc., for this is not established in the New Testament, although it remains, repeated from the Old. Similar to the Italian, not *gia*. D
*ēdikēmai, ouk ēdik.*, IV, 1138, no one avenges my injury; I must be quiet, so as not to harm. *ēdikeito proskynōn*, V, 1007: either for the active, or he was harming himself, he was casting himself down too much, whence soon after, *eblapteto*.
*ēdynasai*, II, 1169 init.: against analogy. Cod. n. 94, *ēdynato*. *ēdynēthēsan klērō mathein*, II, 1465: for *ēthelēsan*, they rushed.
*hēdynei tēn aisthēsin*, I, 1464, affects with sweetness. Hebr. from the usage of the LXX and New Testament. Apoc. VIII, 9, 10. Thus also *sklērynein*, Rom. ix.
*ēthelēse koron labein*, IV, 327: *adynato*. *ēthelēse hosas ēthel. myriadas*, IV, 402: the number of which is hidden from us. *ēthelēse (hōs ēthel.) schēmatisas*, II, 695: in a manner unknown to us, and not to be investigated.
*ēthē ta ethnē poiei*, IV, 592.
*ēthikēn aretēn*, IV, 569: pleonasm, that context. *ēthikēn didaskalian*, I, 609: *parainesin*, III, IV, 388: these seem transposed, and should be read: of the rest of the theology and moral instruction. *ēthikois*, IV, 460: he refers here to the passage concerning virginity, marriage, penance (canonica), fasting, and other ecclesiastical institutions. *ēthikou logou, peri metanoias*, II, 274 extr. *ēthikōteron*, III, 540 extr., with greater confidence concerning their meaning.
*Ēthopoiia*, I, 875 med., the introduction of a speaker, imitation. *ēthopoiia kechrētai*, II, 619, he introduces those speaking to him, answering those. *ēthopoiian*, II, 1007, that he might introduce as speakers those things which it is probable they would feel.
*aitheon ton huion diameinai*, IV, 540, to remain celibate.
*hēken, hoson ēk. eis tēn theian kēdemonian*, II, 1017, as far as it was in God, could be expected from His care: God did not fail; men failed. *ēchen*.
hoson hēk. eis logous*, IV, 855: as far as he was able in disputing, as far as it depended upon his judgment: as much as was in his power: as 487, *hoson hēken eis autous*. A *akolouthēi*, III, 1174 extr.: followed. *hēkon, toge eis autous hēk.*, IV, 1277: as far as it was in them. *toge hēkon eis to autōi doukoun*, V, 59: as far as it is done according to his judgment: if his reasoning holds. *hēkontōn eis tēn emēn eulabeian*, III, 847: which may be expected by my reverence. B *ēkonēto*, I, 916, init.: for *ēkōnēto*, or is it a corruption by the copyists? *ēkontise logous blasphēmous*, I, 953. *ēkoue*, IV, 384: the devil saw Paul saying and writing, that is. There is a syllepsis at the same time, and it teaches that the judgment concerning the devil should be noted. *ēkrōtēriase ton logon*, IV, 350: he cut some part away from that doctrine. *ēkrōtēriasthai autou pote ton logon*, III, 737: that it had been absent, so that it was as if mutilated. It is a hypallage for, he mutilated it of the word; not that he had it before, but that he did not yet have it. C *ēkto dia pasēs paideias Hellēnikēs*, III, 1020: he had learned, he had been subjected to. *hē*, Hebr., explained in two ways, IV, 392, and it is said to be pronounced in two ways. *ēlazoneusan*, I, 618: explained by *tou ephryaxan* [they acted haughtily]. *ēlthe eis tosautēn aretēn*, III, 1175: he had progressed to such virtue. *hēge-dōr*, II, 235: El gibbor. *ēgēchan tēn andreian*, III, 1084 init.: they broke, they defeated, they showed that it could be defeated. *ēgē tō pan eidos timōrias*, II, 330: it had no force, it was found to be vain. Thus p. 326 l. 1, *dia tōn megalōn elenchatai*, D the medical art fails in great remedies, is found weak. *ēleutherōse ton laon tēs asebeias*, I, 559: by abolishing idols, and by cutting off the occasion. *ēleutherōsen eidōlōn tēn gēn*, I, 532: he purged. *ēleimmenai chrysiōi*, I, 165. *ēlthen eis tēn tōn ethnōn euergesian*, I, 1249: he determined to provide a benefit for the Gentiles, which had been spurned by the Jews. *ēlthon epi ta grammata*, IV, 1232: I determined to write these letters. *ēlieusen tēn oikoumenēn di’ haliōn*, III, 175. *hēlikian sōmatikēn*, II, 63. *hēlikian*, II, 596: in the other life, he says that it will be equal for all, by which eternity of both life and lot [is determined]. *hēlikias prōtēs, deuteras*, III, 915. *tēs hēlikias ton neon ekballei*, III, 655: either for *hēlikiai neon*, or *ekballei tēs hēlikias*, that is, the age at which one can be made a bishop. *hēlios*, I, 174: similar to the sun, bright with the splendor of the sun; cf. *Sonnicht*, *Sonnenartig*: drawing something from the sun. *Hēliou*, I, 1364 med.: of Elias. II, 1295; III, 1171. *Hēliou*, I, 514 and 517 twice: for *Hēliou* from *Hēlias*. But it is from the Hebrew *Halou*, see also *Abdiou*. *ēllōtriōthē tēs ekklēsias*, III, 899: expelled from sacred worship. *ēlpizon*, III, 1115: they were fearing. *ēlo*, I, 1541: for *healo*, sign. he was conquered. *ēmblynei tēn orexin*, I, 75: debilitates, as Thucydides [says], *amblynei tas orgas* [he blunts tempers]. *ēmedapos*, IV, 624 extr.: of our country: not as if Theodoret were a Jew, but because he was king Zedekiah, who was a native Jew. *hēmeran Christou* (John VIII, 56) *to pathos kalei*, IV, 246 init. *hēmeran hlen* explained as *aei*, I, 757 extr. *hēmeras oudemias endeēs*, I, 1536: infants, not born prematurely, but after the months have been fully completed, in number. *hēme-ris* (tais), IV, 81: garden plants, needing cultivation, especially vegetables and vines. *hēmerotētos (para tēs) hēmeteras*, III, 790: from the writer. *hēmerotētos hēmeteras*, IV, 1327, 1328: your (letters): from the bishop to the emperor.
*hēmerophanes pan astron esti*, V, 943: manifestly false; this belongs to the sun alone. Nor do the following words agree; even if it does not have everything in common with the rest. But these words depend upon what was mentioned before, *eitis elege*, and he introduces one speaking absurdly, attributing to all the stars what should be said of the one sun, and yet distinguishing the sun from them as unique. *hēmetera (ta)*, I, 1365, 1428: New Testament times and goods. II, 976; III, 48, 386; IV, 683. *hēmetera legein*, I, 860 bis: fitting for Christ, i.e., in our place, to speak of things that are ours, as man. *ta hēmetera*, III, 724: the affairs of the Christians, as opposed to the pagans. *hēmeteran prophēteian*, I, 778: which pertains to the Christians. *hēmeteras, hēmeterōn*, III, 790: the writer. *hēmetera Kyrou*, III, 1020: of which I am now bishop. *hēmeteras poleōs*, III, 864: Rome; Emperor Constantius says. *tois hēmeterois*, II, 1025: New Testament and its doctrinal increments. *hēmeteron*, IV, 1300 extr.: human, of human nature in Christ. *hēmeteron nekron*, IV, 964: a martyr’s body. *hēmeterous oiakas*, IV, 1074: of our affairs. *hēmeterōn skia*, I, 1304: New Testament. *typos*, III, 225; II, 1631 init. *ēmēnye*, I, 230 init.: for *emēnye*. *ēmidouloi*, I, 281: sons of Jacob by the maidservants, II, 1048; III, 462 init. *ēmidoulon*, III, 102 init.: Ismael, and soon after, *ēmidoulous*, Jacob’s sons by the maidservants, I, 82. *ēmidoulon*, IV, 849: Democritus and Chrysippus make the will of man, so that in a certain way it depends on fate. *ēmimedimnon*, II, 1056: the sixth part of a homer. *ēminan*, II, 1056: Hebr. Hin. *ēngkion*, I, 337: from the Latin *uncia*: which is perhaps from *ongkos*, a weight. *hēmisyu, treis hēmisyu*, scil. *kai*, I, 145. *hēmphōnōs*, IV, 304: some of the aeons of Marcus, as letters. *ēn hē sarkōsis kai to pathos, pro tou tous aiōnas genesthai, tēi prognōsei*, V, 928. *ēn, hote ouk ēn*, I, 1185: *ēn*, scil. *chronos*, it was a time when it did not yet exist, he was not; at some time he was not; from the added *pote*, III, 726, 733 extr. *ēn hote ouk ēn phronōn ton Huion*, III, 993: is used materially, as an epithet and name of the Son. *ēngkankazonto*, III, 883: in the council, by arguments. *ēngkasastēn*, IV, 932: they were able to compel; for they indeed wanted to, and tried. *ēngkásthē*, III, 1074: ordered, he was condemned: namely to leave the city, which was not done. *ēneke ton psalmon eis heauton*, I, 677 init.: instead of, he brought forth, he spoke, he said, which is in the codex. It can also be, he conferred upon himself, he brought forth something adapted to his own affairs. *eis heauton* is for *peri heautou*, if the former interpretation is pleasing. *ēneicheto epitelein to pascha*, II, 1174: he was accustomed, he was proceeding, in the erroneous manner of those following the Jews. *ēneicheto kosmou*, III, 1189: he loved ornament, he cultivated. *ēnergoumēn hēran*, I, 1313 med.: simply for *edrōn* [I was doing]. *ēnëscheto*, I, 388: he dared. *ēnëscheto gēmai*, I, 351: he desired to marry; for he prefaces, *tēi hēdonēi douleuōn* [slaving to pleasure], therefore not against his will. *ēnëscheto oudenos*, III, 223 init.: he used nothing, he wanted to use: soon, *vox*. *tēs katharseōs*, he underwent. *ouk ēnëscheto*, I, 522: he refused, he declined. *ēnëschonto tēs toutou nomothesias*, IV, 926: they accepted the laws given by him to others. *ēnëschou tou grammatos*, IV, 202: you did not acquiesce in the first and usual notion of the word. *grammati* opposed to *dianoian*, which the context and the thing itself supply, the word at first sight suggesting something else. *ēnëscheto klinēs*, II, 1255: *iatrikēs technēs*, 1256, he was using. *ēnthēsan*, III, 1086: 1° for *anēnthēsan*; 2° they were built up again, temples namely. *ēnthēse prosdokia*: see *Prosdok*. *hēnias Aigyptou episteuthē*, I, 105: Josephus. *ēnyixato sapōs*, III, 62. *hēniokhos*, I, 365: is elegantly called a chest, placed on a vehicle without a driver, the guide of the way.
cultu idolorum. ἦτταν τοῦ πυρός, II, 1127: that it did not harm those cast into it.
A ἡνωμένον τῇ θεότητι τοῦ Μονογενοῦς τὸ σῶμα, IV, 1255. ἥνωσεν ἑαυτῷ τὴν τοῦ δούλου μορφὴν ὁ Λόγος, II, 249, the human nature formed by the Holy Spirit. ἠξιωμένον εὐλογίας ἔλαιον, III, 1279 init. ἠξίωσαν (paganos) αἰωνίων ἀγαθῶν (Apostoli), I, 502, they made it so that they could receive them, ἱκανοὺς ἀπέφηναν, or: they granted those goods to them, namely by teaching, promising, showing the way, and helping. ἠξίωσαν, I, 257: codex ἠξιώθησαν, as if for the active. ἠξίωσε συγγνώμης ὁ Θεός, III, 176: the Jews, who had killed Christ. ἠξίωσε τῆς εἰρήνης ἡμᾶς, II, 359, God gave us peace. ἠξίωσεν εὐλογίας, I, 97, He gave you happiness; for which he says shortly after: ἐπιφανείας τετύχηκε, as on p. 24, ἀξιούμενος τοῦ βαπτίσματος, he who receives baptism. ἠξιῶσθαι, III, 359 extr.: to obtain, for Paul had not been with Christ. ἠξίωτο, I, 330 extr.: explained as τετύχηκε. ἠπείγετο - ἡ γῆ τάφος εἶναι, II, 1662, it swallowed them up suddenly, as if greedily. ἤπειρον, IV, 496, 511, land, not excluding islands. IV, 537 extr. opposite of sea. ἤρδευσεν ἐκκλησίαν, IV, 47 init., he taught. ἠρεμήσουσιν, I, 1487: aspirate. Incorrectly perhaps for ἠρεμ. ἤρετο, I, 520 med., he ordered to ask him, through a servant. ἤρκεσεν ἡ βασιλεία αὐτὸν ἀπαλλάξαι, I, 1517 init., it sufficed. ἤρκεσεν (οὐκ ἤρκ.) ἡμᾶς (cod. n. 14 ἡμῖν, but not necessary) ἡ ἀπαλλαγή, ἡ χάρις, III, 86. Hypallage, instead of: it was not enough for God to have liberated us and provided liberty; but also, etc. B ἡρμηνεύκασι τὴν αὐτὴν διάνοιαν, I, 1165, they posited the same meaning by interpreting, they brought it about, they expressed it by their interpretation, II, 247. ἡρμηνεύκασι τὴν βουλήν, συναγωγήν, I, 615: i. e. a Hebrew word which the Seventy render as "counsel," they render, and instead of this gave "synagogue." So also p. 617, the word ἐφρύαξαν. He speaks more aptly p. 629 init. ἡρμήνευσαν τοὺς ἐνδιαβάλλοντας ἀντικειμένους, I, 1390, i. e.: for the word of the Seventy, they placed that other, or the Hebrew word which the LXX rendered "slanderers," they rendered "opponents." ἡρμήνευσε, I, 558, he re-counts. ἡρμήνευσε Ῥὼς κεφαλήν, II, 1003, it signifies (aorist for present). Or, the Hebrew language subjects this meaning to it. ἡρμήνευσεν ἔρημον τὰ ἔθνη, II, 386, he calls the pagans a desert. ἠρνεῖτο Θεόν, II, 1288, he was absolutely ignorant, he had never wanted to worship. ἠρνήθη ταύτην τὴν τάξιν, IV, 600, he is bereft of it, he is ignorant; οὐκ ἠρνήθη, he admits, he has it. ἠρνήθη τὴν χρείαν, II, 1160, he abstained from using it. ἠρνήθης τὴν ἁμαρτίαν, III, 61, you laid it aside, you repudiated it. ὧν ἠρνήθης τὴν εὐσέβειαν, II, 774, you left behind, you did not imitate. ἠρνήθησαν τὴν δουλείαν, II, 380, they refused, they did not want to undertake it. τὴν προσκύνησιν, II, 1107, 1108. — τὸν Ἀπόστολον, I, 333, they did not hold the writings of Paul as true or divine. — τὸν ποιητήν, III, 27, they did not acknowledge. ἠρνήθητε τὴν ἐμὴν βασιλείαν, II, 441, you repudiated, you did not want to have and acknowledge it. ἠρνημένων τῶν φίλων αὐτῆς, II, 647: codex αὐτήν, n. 4. Or it can be supplied as αὐτήν. It signals a word: to leave, to spurn. ἠρνήσατο τὸ συμβόλαιον, I, 351, he did not want to enter into the pact; he refused; as Hebrews 11:24; 2 Tim. 3:5; Acts 1:13, they refuse to obey him. - ἥρπασα τὴν ψῆφον, IV, 1142, I obeyed greedily. ἤρτητο τοῦ δαίμονος ἡ Αἴγυπτος, II, 1532, he nurtured it, he consulted it. C Ἀσκοῦτο aqua, I, 305. ᾐτήθημεν, II, 1055: hypallage, for, it was asked by us. ἧτταν, II, 151: that they are not able to praise it worthily. ἧτταν εἰδώλων, I, 286 init., the abolition in the New Testament. - ἐπιθυμίας, IV, 469: so that a man becomes slave to desire. ἧτταν σωτήριον, II, 225: liberation from ἥτρια, IV, 546: adjective, woolly, woven. ἡτρίους, IV, 651, solid fibers. ἡττώμενοι, II, 1128, not being able to express in words. ηὐτρεπισμένην and ηὑτρεπ. var., I, 728 n. 10. ηὑρέθη, V, 1014. ηὗρεν, II, 1075 extr.: for εὗρεν. ηὗρον, II, 1178, 1410, 1467, 1510 med.: for εὗρον. ηὐτρεπισμένον, I, 728: variant with ηὐτρεπισμένον, n. 10. The former is better, because it refers to life. ηὔχει Ἀέτιον διδάσκαλον, IV, 354. ἠχεῖτο φήμη, III, 1182. ἠχήσαντες ἀκοὰς βασιλικὰς κατ' αὐτῶν, III, 999.
Θ. Θααλά, Hebr. expl. I, 504. Θαβίδ, II, 1000 med.: perhaps erroneously with an iota. θαλαμενομένης κόρης, III, 1210. θαλαττίῳ γιγνομένῳ, IV, 511, they navigate. θαλαττουμένην τῷ ποταμῷ, II, 284, surrounded and everywhere watered and permeated by the Nile. Θάλεω (τοῦ) IV, 832, of Thales. θανατικὴ ψῆφος, I, 953, 966. θάνατος θεήλατος, I, 295: plague of the people. θάνατον ἕτερον αὐτοῖς ἐπήγαγε, I, 1360, a kind of destruction. θάνατον τριήμερον, II, 115: of Christ in the sepulcher. θάνατον τὸν καθ' ἡμῶν τυρεύσητε, II, 225: either the article is redundant, or καθ' ἡμῶν is for ἡμῶν, or θάνατον signifies pernicious, deadly counsels. θανάτῳ παρέπεμψε, I, 546, 619. θανάτῳ τὸν θάνατον παραδούς, IV, 256: Christ, by his own death, destroyed, abolished, as he himself explains. Apollin. θανάτων μυρία εἴδη, II, 716. θανάτους, III, 275. θαῤῥεῖ τὴν διάλεξιν, II, 1083, he enters upon it fidently. θαῤῥεῖν ἐπειράθησαν εἰς τὰ ὄρη, εἰς τὰ ἄλση, II, 436: i. e. to flee, because they were bold in them. Briefly. θαῤῥεῖν τὰς προσβολάς, II, 1633: to dare. θαῤῥηθεὶς τὴν στρατηγίαν, I, 544: for "consigned" or "trusted." θαῤῥῆσαι τὴν νίκην, I, 381: to hope. Ellipsis of κατά, εἰς; θαῤῥῆσαι τὸν ἀγῶνα, II, 1055: namely "in", or, to act boldly, to stand one's ground. θαῤῥήσαις καλέσαι, IV, 215: having dared to call. θαῤῥοῦμεν τὰ γράμματα, IV, 1102, we write with good heart, confidently. θαῤῥουμένοις, III, to friends a mystery, III, 280. θᾶττον, ἢ λόγος, II, 756, swifter than word. θαυμάζει, II, 117, 99: attributed to Christ, who approves of the good things of the Church. θαυμάζει τὰς γυναῖκας, III, 466, he praises; θαυμάζει, III, 528, he praises, IV, 425 extr., he praises, he approves in words. θαυμάζειν γυναικὶ παραπλησίως, II, 842: of the same slaughter and destruction of all: i. e. to lament, to deplore. θαυμάζειν εἰς τὸ θεῖον νεών, III, 379, to worship, to perform sacred rites in it. Or, if "τό" is correct, you could construe: to wonder at the temple for the divine, on account of the deity which might appear there. Otherwise "εἰς" is redundant. θαυμάζων, III, 154, praising in words. θαυμάζοντες τὴν διδασκαλίαν, III, 160, of one praising, commending. θαυμάσαιμεν, III, 1336, we would praise in words. θαυμάσιον Ἀβδιού, II, 1450. - θαυμασιότης σου, IV, 1067: he addresses an illustrious matron. θαυμασιότητος σῆς, IV, 1118: he writes to a matron, as in 1119 and 1073. θαυμασιότητος ὑμετέρας, IV [1210], to a lawyer. — IV, 1210: to decurions. θαυμασιότητι σῇ, IV, 1097: he writes to the governor. θαυμασιότητα σου, IV, 1081, you; to an illustrious man, without doubt. θαύματα (εἰς) γλῶτταν ἐκίνησεν, II, 1551: into the act of wondering. θαυματουργία τοῦ Σωτῆρος, I, 312: total defection, etc., in his death: which might teach therefore what he himself had accomplished. θαυματουργίαν, II, 1005 extr., the destruction of him who had insulted him. Θεαίτητος, interpretation of Samuel, I, 558. θέα μόνῃ ἀρκεῖς διαλύσαι τὰ σκυθρωπά, I, 1081: spoken to God, without any sense.
A *Theandrikēs politeias*, V, 122: of Christ. *Theasammenos logous mou*, I, 799: for *akousas* (having heard). *Theasamenos*, III, 1064: by a dream-offered appearance. *Theasasthai aera eleutheron*, IV, 1329: to drink in. *Theēgorous apostolous*, III, 755. — *Theia panēgyris*, IV, 1400: a feast. *Ta theia didaxas, ta peri tēs oikonomias diexeisi*, III, 551, 552: where he discusses the divine person and majesty of Christ. *Theia trophē*: see *Trophē*. *Theias elpidos*, I, 1259: for "towards God." *Theias exō bainontes*, II, 518: that is, [of the] way, [the] life. *Theias epiklēseōs*, I, 1072: for "of God." *Theias katallagas*, I, 1193; III, 114: with God. *Theias mnēmēs*: see *Mnēmēs*. *Theias syneseōs*, I, 1445: given by God. *Theias psychēs*, III, 1159: of an ascetic. *Theia empsychia psychōthen*, V, 1079: the body of Christ, according to Apollinaris, so that the *Logos* might be in place of the soul. *Theia epiklēsei*, III, 118, 1184: of God. *Theian apokalousi tēn Despotikēn sarka*, IV, 1150: Cyril and Theophylact. *Theian hodon*, IV, 334: of divine matters from the Holy Scripture. *En tolē*, III, 773: an imperative; he calls it a decree of the council. — *epignōsin*, II, 920: for "of God." *Kolymbēthran*, II, 1516: divinely instituted, effective by divine power—baptism. *Theian hodon*, I, 940: a life pleasing to God. *Cod. theian*, II, 1495: an ascetic, poor, and solitary life. *Theiais prosēgoriais*, III, 16: so as to call those dear to God "saints." *Theiois nomois*, III, 1079: ecclesiastical [laws]. *Theiois rhēmasi*, I, 308: as the angel uses, i.e., the same words which God used to Moses: as if he were God himself. David is called *theios*, I, 1558; II, 459; III, 3, 2, 459: Isaiah, II, 509: Jeremiah, II, 403: Ezekiel, I, 1552; II, 669: John, III, 400: Paul, II, 505: Peter, III, 387: Zechariah, II, 1643: Flavian, III, 1068: Alexander bishop, III, 748: Eulogius, III, 979: ascetics, III, 1147: Julian, III, 1120: Marcian, III, 1138: Macedonius, III, 1211. *Theios homilos tōn archiereōn*, III, 768. *Theios ontōs Makarios*, III, 794: because he discovered, as Theodoret says, the true cross of Christ through a miracle. *Theios pothos*, III, 1165: love in God; 1259. *Phobos*, 1069: the fear of God, objectively. *Theios choros tōn apostolōn*, II, 1553 init. *Theiou bēmatos*: see *Bēmatos*. *Theion anthrōpon*, III, 981: Basil. *Theion deos*, I, 1403; II, 492: for "of God." *Theion legō to Pneuma ou mēn Theon*, V, 1016: Macedonians. *Theion sōma*, IV, 1253: of Christ, *theia doxē kekosmēmenon*, 1273. *Theion pothon*, III, 77: of God, objectively. *Theion pothon ebasanizen*, I, 85: God took a specimen of how much Abraham loved Him. *Theion sōma*, IV, 251: of Christ. Amphilochius. *Theion hymnon*, I, 1416: to God, to the praises of God. *Theion philtron*: see *Philtron*. *Theioi andres*, III, 1029: hermits. *Theious nekrous*, III, 1288: of martyrs—their bodies. *Theiōn*, II, 1069 init.: of divine senses, how God judges, and in what place He holds things. *Theiōn parapetasmatōn*, III, 982: behind the altar, before the sanctuary. *Theiō logismō*: see *Logismō*. *Theioteron*, IV, 247: for *theion*, the divinity of Christ. Greg. Nyss. *Theioterois en chōriois dianapauontai*, IV, 1242: the souls of the saints; he opposes [them to] *sēkous* (shrines), and the divine places themselves. *Theiotatos*: David is called so, I, 671, 518; IV, 379: Daniel, II, 1055; III, 553 extr.: Isaiah, I, 790: Joshua, I, 315: Moses, IV, 414, 600: Micah, II, 1478: Paul, II, 1501; IV, 1259: Peter, III, 244 init., 354 init.; IV, 391 init.: Samuel, I, 366: Zechariah, II, 1227: an ascetic, III, 1053, 1145. *Theiotatoi*: Barnabas and Paul, II, 599 init.: Joel, Ezekiel, Micah, Zechariah, I, 1189. *Theiasmos*, IV, 952: by divine power, so that they might be full of God: *Begeisterung* (inspiration). *Theikais energeiais*, V, 1092. *Theion sōma*, V, 1079: Apollinaris attributes it to Christ, without a soul, joined to the *Logos*; 1081, of Christ, through *henōsin* (union) and *oikonomian*. *Theikōs*, II, 1606; V, 28: as God, insofar as He is God. *Theikōs*, V, 1110: he denies it should be said of the attributes and events of the human nature of Christ, i.e., in respect of *theotēs*, as if He grieved as God, feared, matured, etc.
B *Theion* is the same as *Theos* (God), V, 1017 seq. *Theiotēs*, III, 877: God. *Theiotēta tēn sēn*, IV, 1061: you; the bishop, as it seems. *Thekout*, what? I, 492. *Thelēmatōn*, V, 958: these are the things themselves which God wills—the matter of willing. *Thelēsis ou mia* (of God), *alla pollai thelēseis*, V, 958: Eunomius trifles, or is deceived in the ambiguity of the faculty itself, and the act or matter of willing, and he is rightly refuted. *Thelēseōs tōn*, II, 1276: understood from others. *Thelēsin*, I, 482: explains "I was well-pleased in Him." *Thelēsin mian*, III, 1039: of the Father, Son, and Holy Spirit; the Fathers posit [this]. *Thelēsin hyperbainei hē eikōn tēs hypostaseōs*, V, 921: it was not effected by the will of God; for since it is the same as that of God, it ought not to depend upon the will of God, who himself does not depend upon the will of anyone. *Thelō hōs ēthelēsen*, III, 858: passim, thus rashly. *Hōs ēthelēsen, epathen*, IV, 1055: not currently graspable to us. *Themelion prōton tēs Ekklēsias*, IV, 478: the condition of repentance and the abundance of return. *Themeliōthē*, III, 750: a synonym for Arius for "to have been begotten," as a son. In Proverbs. *Themeliōton tē ousia*: see *Ousia*. *Theognōsia hēmetera*, II, 1001: so that we may acknowledge Christ as the eternal king. *Theognōsian di' hydatos kai palingenesias esomenēn*, II, 681. *Theognōsian esomenēn tōn anthrōpōn*, I, 1341. He always uses this word in the New Testament, about which C *Theogonian didaxōmen*, V, 1051: Macedonians, if the Son of God begets a Son. *Theodochos sarx*, IV, 64, 246: of Christ. Greg. Nyss. *Theoeides*, I, 124: the rational nature. *Theothen*, I, 253, 258. *Theoi ginometha*, V, 1054: by imitating God; he simultaneously appeals to Paul, but denies that we can become the same in nature. And yet Peter, 2 Ep. 1, 4, [speaks of] "partakers of the divine nature," that is, by which moral attributes—which do not constitute the nature of God—are [given], to which he posits God is second, because it follows finally from which it is. It is difficult not to slip into these tangles. *Theois mētera epeisagōn Hellēn anegklētos*, IV, 372: Nestorius said; that is, if Mary is *Theotokos*. *Theous deuterous tinas*, IV, 785: angels; he adds, however, that they fall far short of Him (God). *Theoktonoi*, I, 968: the Jews. *Theolēptikōtata*, V, 92: which most require and show the divine monitor. *Theion*, V, 86: of John. *Theologein dedidagmenos*, II, 99. *Theologeitai to pneuma*, V, 1055. *Theologēsai ton Christon*, IV, 330. *Theologias*, IV, 739: Plato. *Theologia alēthēs*, I, 808: the doctrine about God the *Logos*. *Theologia kai oikonomia*, II, 83: the doctrine about the person and office of Christ. *Theologia kechrēmenos*: see *Dogmata theia*, III, 233. *Theologia paratithēsi tēn tōn daimonōn astheneian*, II, 620 extr.: for a discourse on the power and omniscience of God. *Theologian*, I, 829 init.: the doctrine about the Trinity, namely the *Logos*. He distinguishes this from the doctrine about providence and prophecy in the New Testament. *Theologian* of Moses, IV, 691: about the origin of the world from the one eternal God; *theologian ex archēs hē physis paredōken*, IV, 760. *Theologian echei abaton kai anyperbaton*, II, 1040: the Gospel of John. *Theologias*, I, 782: the doctrine about Christ; III, 542, 544: what Paul brings forward about Christ, Hebr. i, iv; 807: the doctrine about the origin of things; IV, 868: about the *Logos*, John i. *Theologias ainigmata*, I, 24: signs and admonitions of the doctrine about the Trinity in the plural number, "Let us make." *Apo tēs theologias eis tēn oikonomian metabasē*, III, 479: having spoken of the divinity and majesty of Christ, he now disputes about the salvation brought about through Him and the Church being constituted. *Theologias haptetai*, III, 476:
≫ A *more solid doctrine concerning Christ God*. *Theologias onomata*, III, 571: *what things are in harmony with Christ, God, and the Word*. *Theologias symbolon ho Libanos*, II, 103: *of the doctrine concerning the person of Christ, and his true office, because it adds, according to the Law*. *Theologias to hypsos*: *doctrine concerning Christ. I, 911, okeanon – Mosen*, IV, 742. *Theologikos*, IV, 110: *concerning Christ, as God*. *Theologous*, IV, 883: *among the pagans, distinguishing from philosophers. Theologou Ioannou*, II, 231. *Theologon andron*, IV, 463, *from holy men, as Paul; concerning the doctrine of marriage*. *Theologountas*, III, 26: *the Son of God; opposed to those calling Him a creature. Theologountes Christon*, I, 915 end. *Theologon*, V, 1012, *I speak of God, the Holy Spirit*.
*Theon*, simply placed, Theodoret accepts as the Father, V, 47. *Theon*, he distinguishes from *Despoten (Master)* and *Demiourgon (Creator)*, II, 321. *Theon me poiein*, IV, 150: *may Christ free us from the filth of this earth, may he unite us to God in the heavenly life. Greg. Naz. kata Theon eirenen*, IV, 1155 start: *with the pious and orthodox, Theon kata mimesin kai charin*, IV, 1054: *morally. Theon einai deuteron* — see *Thesi. Theon merikon* — see *Merikos*. *Theos*, etymologically explained V, 1034 start; V, 1035, is used in various ways. *Theos estin ho apothanon*, V, 1089 end. But he explains *Theos theion, and to theion Theos*, V, 1056. *Ho Theos nomothetei*, V, 1105: *it seems it should be read "as God," for it follows, "as man"; namely, Christ. Ho Theos ton holon* — see *Holos. Theos se diaphylaxei*, III, 790: *closing of the epistle to the bishops, as in 793. Theos toion*, IV, 1015: *of David, Isaiah, Moses; Christ. Theos ton holon*, Christ, I, 671 start. *For he attributes to Him a "second appearance," from Hebrews IX, 28; unless one should supply "of Christ," because otherwise he is accustomed simply to call the Father thus: but also the Son*, IV, 934. *Theo is supplied*, III, 101: *vocative, "O child".*
*Theou anthropon*, the great Meletius, III, 928; IV, 1184. *Theou anthropos*, III, 1150, 1147; IV, 1102: *an ascetic. Theou esteremenon ouden esti tes ktiseos morion*, IV, 662: *His presence, knowledge, care, energy, and government. Theou ore*, I, 830: *explains "the highest mountains." Theo anagnosthenai ten epistolen*, II, 631: *incongruously said. He adds: "in the bright feasts." Therefore it was read to God, because it would be read in public in sacred places: because, that is, they were addressing God in it.*
*Theopoiesantes*, I, 4 and p. 5, *etheopoiounto* (middle voice). *Theopoiesousin*, I, 68.
*Theopoiesis*, IV, 136: *of men, whose nature Christ had assumed. Athanasius. Or refer it to Christ the man himself, so that salvation may be actively produced by Him.*
*Theoprepis dynamis*, V, 45, *truly divine, proper to Him as to God, not alien*. *Theoprepos*, I, 39: *to be explained as spoken humanly*. *Theoprepos*, III, 659: *the Holy Spirit predicts, so that it may appear that He is God*, V, 924.
*Theoptias*, I, 970; V, 1039: *for theoupsias (vision of God).*
*Theosebeia he se, sou*, IV, 1078, 1060, 1107, 1170, 1065, 1093: *through various cases, thou, thy, thee; to a bishop, 1080, 1081; to a deacon, 1170; to a presbyter, 1115. Theosebeian hymeteran*, IV, 1124, *you: to the clergy of Beroea*.
*Theosebestaton andra*, IV, 1361: *Cyril calls Theodoret: whom, however, he accuses.*
*Theosemeiai*, V, 87, 95: *concerning John. Theosemeiais*, I, 124, *by miracles (of Moses). Theosemeias*, IV, 41, *miracles, and other things which would show Christ to be God. "Theosemeias" and "Theosemias" is written*, V, 44: *plerooun, ibid.*
*Theotes* and *hypostasis*, distinguished, V, 918. *Theoteta mian en te Triadi*, III, 951: *the orthodox profess. Theoteta mian ou lego*, V, 999: *says Macedonius. That is, God is indeed one, but the divine attributes are distinct in each person. Theoteti lamphynthentos* — see *Kallopisth'entos*, IV, 246. *Theotetos logou metaschein.*
B *Theotokon*, IV, 371: *Nestorius did not want to call Mary "Theotokos," but "Christotokon." Theotokon ten hagian Parthenon apokaloumen*, IV, 1311, start. *Theotokos*, IV, 1048: *proved to be Mary*, III, 745; V, 1082, 998.
*Theophilias tes ses*, IV, 1079: *your (constancy); to a deacon.*
*Theophoroi*, IV, 1051: *apostles and prophets. Theophoron anthropon*, III, 959: *it is disapproved that Christ is so called*, V, 30. *Cyril calls Christ "Theophoron," Theodoret*, V, 32. *Theophoros*, V, 28, 30, 32: *in the former place read "Theophoron," a prophet divinely inspired. In the remaining places it is used actively, concerning the flesh of Christ. Theophoros aner*, IV, 968: *Isaiah: actively, full of God, i.e., His energy, not by nature or essence. Perhaps, however, it should be read "theophoros," passively, divinely inspired. Theophoros sarx*, IV, 61: *of Christ. Bas. Theophoro andri*, III, 1517: *it is doubtful whether it comes from "theophoros" (God-bearing) or "theophoros" (divine-inspired). Theophoron*, IV, 388, 460: *of prophets and apostles.*
*Therapeia*, I, 536 — see *Therapeusai. Therapeia te peri tauta*, II, 1656: *for the genitive: and signifies care, occupation. Therapeian Theou*, IV, 786: *it is plain from what is added that only the ascetic life is meant.*
*Therapeuei ho Despotes ton oiketen*, II, 740: *by teaching him the cause of the punishment, so that he may see why he did not admit his entreaty. Therapeuein* — see *Therapeia. Therapeuein to dipsos hydasi*, I, 1398 start. *Therapeuousi te prasei ton phonon*, IV, 611: *the brothers of Joseph do the same, they seek to obtain the same thing by selling him, as if they had killed him; so as to remove him from their sight. Thus Thuc. 5, 56. "To sympheron therapeuontes," seeking to obtain. And this fits the context; for they had not yet committed the murder, nor did they soften by selling him: for they could not sell one who was slain. Therapeusai oikon*, I, 536: *to look after, to keep in repair, to maintain in its proper state. This care is called "therapeia," ibid. Therapeusai ten paravasin*, II, 569, *to correct, to set right again. Therapeusantes einai tou Theou*, I, 1423: for "therapontes." "Pos therapeuteon tous – plemmelesantas," I, 222: how they are to be treated, how to be punished and corrected. Therapeuon autous*, III, 17, *flattering, ambitiously praising. Therapeuon ten achthon*, II, 1587 start: God, softening the matter, which might seem burdensome and unjust; adding the cause why He asks. "Ten astheneian," III, 215, sparing him, so that he may be silent about things he cannot grasp. "Traumata," I, 933: through repentance, i.e., confession.*
*Therapontos tou Theou*, III, 900: *that is, of me; writing imperatively, concerning the curbing of bishops.*
*Theraphim*, I, 378.
*Therizomeno*, II, 324: *upon a garment, which is cut off and removed from the loom, unraveled.*
*Therma*, III, 1259 mid: *tou biou (of life) for "end" by a fault.*
*Thermanthes eis polygonian*, I, 294.
*Thermastreis*, I, 472: *explained.*
*Thermes, anti tou photos*, I, 720: *metonymy.*
*Thermous pepisteukoti*, III, 713.
*Thesei, ou physei, soma pephoreken ho Theos*, IV, 60, *by adoption, not by union. Athanasius. An Arian error. Thesei huiothesian*, III, 737: *a pleonasm, given for a more accurate distinction. Thesei cheiroteuktois eikonas*, IV, 135 start: *opposed to "physei," as are natural sons. The former signifies by art, by fabrication, by the invention of men. Visible signs or statues are properly called: Hor. Od. I.*
*Nomou*, II, 826, *precept of the law.*
*Thesmothetai* and *nomothetai* are distinguished, IV, 590: *namely, that elsewhere they might be called by this or that name: or those are "nomophylakes" (guardians of the law), perpetual magistrates; these serve for a single task, like Solon, Lycurgus, the decemviri.*
*Thesmos syngeneias synapsei*, II, 1096: *perhaps read "desmos" (bond), because of the word "synaptei" (connects).*
*Thespesios*, Petrus, I, 618 end.
*Thespizousa*, IV, 1325 end, *commanding; the bishops' im-
-A*peratori (emperor). *Thespisthenta*, IV, 1316, commanded by the prince. *Thespismata*, IV, 1314, decrees of the emperor 1316, 1317. *Theoresai en to pedio*, III, 1154: to see into it. For the accusative; yet it holds the notion of desire, from the Hebrew. *Tous presbeis*, III, 878, to admit, to hear. *Theoresas lenta ten kolymbethran*, I, 1005: explaining anagogically and mystically. *Theoretiken areten*, III, 138: he says it is perfected through the precept concerning the love of God: the intimate and supreme worship of which they placed in his solitary contemplation. *Theorias*, II, 707, by divine warning, in a form divinely offered. *Theorias axiothesnai*, III, 1251: a consequence of death and of the resurrection, a sign of heavenly beatitude. *Theorias hypobathran ten agathen praxin*, I, 168 and 173. *Theoresai dynaton tois teleiois areten*. Therefore, he says that contemplation comes after virtue and from it. *Theoria*, III, 594, in the sacred Supper, contemplation. It is there: *te theoria ton typon ton hyper hemon anamnimneskometha pathematon*. Thus *anamnimneskometha* might seem to govern the accusative. But what is it to remember a type? Rather, we remember the sufferings themselves. Let us read: (*in the*) *theoria* of the type, etc. [in] this sense: that, when we see the "type," i. e., the symbols of Christ's death, in the sacred Supper we may remember his sufferings. *Theoria angelou*, I, 247: species offered. *Tou noematos*, III, 485, to the explanation or dispute concerning the sense and meaning. *Theorian*, II, 691, a sight, the use of seeing, in the eye. *Theorian epi tes gnoseos elaben*, V, 916: Christ, concerning God, John xiv, 9. *Theoroumen treis idiotetas en mia physei*, II, 1019: it preceded: "he teaches that we see." Therefore it is for *theoretelon*, we must see, it is necessary to see, it is fitting; to see here is to acknowledge, to know, to believe. *Theoumenes physeos*, V, 1034, etymology of the word *Theos*. *Theosis tou nou*, V, 86 extr.: so that it might be raised to God, and be filled by the thought of Him. That His senses might agree with [the] *theosis*, II, 164: that they might become holy and blessed.
*Thera tou thanatou paradous*, I, 1160 extr. *Theras dihemarte*, I, 947: he did not hold his counsel, so as to turn the Jews away from the office of Hezekiah and his piety toward God. *Therama exapates Arianikes genomeni*, III, 968. *Theratra tou despotou*, I, 586: modes which God uses to correct men: by which it is said in the same place that He *thereuei* (hunts) and *agreuei* (catches) them, He captured them. *Therepodes*, I, 984: for *epodes* (incantations), as is customary. The *theria* (wild beasts) here are things hunted.
B ...ment in the letter, I, 54: understands it as allegory. Origen. *Thesauron*, III, 1078: remains, the body of Chrysostom. *Thesauron basilikon* see *Basil*. *Thesauron apostolikon ekballein*, III, 549. To deny that the Epistle to the Hebrews was written by Paul. *Thesomestha ten dynamin akribesteron*, II, 1063: for *akribesteran*, which will be then, more clear, or *thesomestha* for *ekthesometha*. *Thiasotai*, III, 1122: the remaining hermits, gathered to him. *Thiasotai tes eusebeias*, III, 917. *Thiasoton*, III, 922: of Athanasius, Theodoret himself calls him thus in a good sense. *Thiasotain tes aletheias*, III, 1086. *Thiasotais*, II, 76 extr.: associates, friends, followers; namely of God or of Christ. IV, 901. *Thiasotas tes Triados*, III, 1180: Non-Arians, Homousians, orthodox. *Tou Soteros*, III, 921: Christians: *Christou thiasotas*, p. 925.
*Themona*, III, 1169 init., a heap of grain, for *themona* or *themonian*.
*Thneten physin*, III, 56: the descendants of Adam possessed, as they were created after the sin from him. Therefore Adam before did not have *thneten*, namely, that which it would be necessary to die, IV, 239, [but] he had the body of Christ: namely, in itself, without internal necessity, from sin and diseases: but so that it could be dissolved by external force from the mind. *Thneten physin elache pasa he ktisis horomene*, III, 82: all visible creation will perish at some time, because of the sin of men. *Thnetotetos zygon helkein*, III, 560. *Thnetotetos horos*, I, 52, the decree of God, a condition, so that man was now subject to death.
*Thoinasthai*, I, 871: to consume; concerning deer. *Thoinen (eis) prokaloumenoi melittas*, III, 920: so that they might seek the body covered with honey. *Thoinen oionois kai theriois*, I, 485. *Thoinen omoboron*, I, 769: it seems to be read *omoboron*, with the accent retracted, passive: or by hypallage. It means, however, slaughter. *Thoroumenous*, IV, 783: rushing into lust. 884. *Thoron*, IV, 835, human seed.
*Thrasytatous*, II, 98: less according to analogy. *Thrasyteta* defines, IV, 566 extr.
*Threnesai axion Ioudaious*, I, 306. i. e., *oikteirein*, they are to be pitied. *Threnos*, a kind of teaching, II, 170. *Threnou*, II, 99 in the Epistle, because he pities the Jews. *Threnou paroimia*, II, 820: a mode of speaking customary concerning the calamity of someone, an example of a bad case. *Threnou*, I, 506, grief, mourning. *Threnountes*, I, 364, grieving, fearing.
*Threskeian mysaran*, IV, 2: a system, the Manichaean method, concerning the two principles: a doctrine. *Threskeias* is read for *terethreias*, III, 1025.
*Threskeuomena tade*, IV, 788: concerning gods, to be taught, to be believed.
*Thereuei*, IV, 846: fisherman. *Thereuein* (hunt) concerning bird-catching, I, 159. *Thereuei* concerning God: see *theratra*. *Thereuein agkistro kai sagene*, II, 1543 init. *Thereuein margariten*, II, 1053 init.: less appropriately. unless because from the sea. *Thereuein tais epinoiais*, I, 654. *Thereuthenta hypo tes Arianikes sagenes*, III, 1069 extr.: led into the Arian error. *Thereuthene*, III, 979, having become a Christian. *Thereuomena*, IV, 817, they are imbued with knowledge and faith from the heard word of God. *Thereusai*, I, 390, to capture and kill. *Thereuesthai*, p. seq., to be captured. *Thereusantes*, III, 819, *heurontes ichthyas*, IV, 637. *Thereuse* (read *thereusei*, as above: *katalusei*), *en pagidi*, II, 227: a melody. He is about to capture. *Thereuo theon, kai labein ephiemai*, III, 1209: because he was speaking with the hunter. *Thereutes aretes*, III, 1127. An aspirant. You could also translate it, because *didaskalos* (teacher) is also called the same, and the connection is made through words, *alla tautes*, he who strove to warn him and imbue him with this virtue, namely by his deeds.
*Theria tes ges* are denied to have been made because of man, or to be subject to him, I, 34. *Therion*, II, 1468 init., a sea monster. *Theriodes*, II, 1444: in the sea. *Theriodian*, of Novatus, IV, 472, denying the return of the fallen.
*Thesauros koinos*, IV, 503: treasury. *Thesauron kekrym-C*... D *threskeuomenon dogmaton*, III, 1151 init. *Threskeuomenon par' hemin*, IV, 691, these things which among us are believed and taught. *Threskeuei*, IV, 1174 extr., teaching, defending. *Threskeuontes ta ekeinon*, I, 1185: i. e. admiring, following, having embraced. *Threskeuontes ta Platonos, Pythagorou*, IV, 5, approving their method, following [their] precepts. *Threskeuontes tauta*, IV, 1210, teaching.
*Thriambeuon ten akolasian auton*, II, 143, publicly rebuking, reproaching, famously disclosing it.
*Thrombou*, *ek thr. sozein*, IV, 245 extr.: perhaps for *dromon*, *tromou*, or *thorybu*. Greg. Naz.
*Thronos panagios* • see *Panag*. *Throno Eklesias*, III, 989: here it seems to denote a chair, a platform, a pulpit; because they called the man placed upon it a *demegoron*. But they used to say [the one] sitting before the altar. *Thronon*, III, 190, 400, 796; IV, 984, 1060, 1184, 1107, episcopate. *Thronon apostolikon* see *Apostol*. *Thronon Eklesias*, III, 697, an episcopal seat. *Thronon megiston*, IV, 370, the episcopate of Constantinople. *Thronon Mediolanon kosmesas*, IV, 1312: Ambrose. *Thro-
Thronon ypselon*, IV, 1101: he writes to the governor. *Thronon ypselon ton hyparchon*, I, 1137: the prefecture of the province. *Thronoi, logikon kai aoraton systema*, II, 688: intellectual angels are so called, saying that God appeared to them sitting above them in Ezekiel. *Thronon*, IV, 1278: he understands his own episcopate. *Thronon [tou]*, IV, 1113: the episcopal seat of Alexandria. *Thronou*, IV, 620: given to Joseph, with authority from the supreme king. *Thronous hieratikous*, IV, 1323.
*Thryleisthai*, III, 391: with single lambda *thryloumenes*, 804. *Thryllizonton*, II, 1690: for *thryllounton*, speaking. *Thryllou [tou]*, III, 900 init.: of tumults.
*Thygatridoun*, II, 1175: grandson through a daughter.
*Thyein ta theria*, I, 157: they slaughter, they kill. *Thyein*, IV, 936: to kill. *Thyomenos*, II, 1258: the paschal lamb, slaughtered, not sacrificed. *Thyontos*, I, 269: slaughtering for food.
*Thylakon ptisse* · see *ptisse*. *Thyomata*, I, 269: slaughtered for food: opposed to *thysiai*.
*Thymeles*, II, 893: from *pegmate*, scene: stage. *Thymon*, IV, 566 extr., 567: opposed to *epithymetikon*; we are turned away from the former, by the latter we desire. *Thymon*, III, 77: he says it is an adjunct from God, against *epithymia* (desire) in the sense of aversion. *Thymos*, opposed to *epithymia*, IV, 827, 843, 844. *Thymos* and *orge* (wrath) are distinguished, I, 1082: in the former is the "quickness," in the latter the "persistence."
*Thyra dithyros, tetrapthyros*, I, 1025: with two or four folding-doors. *Thyra proanoignetai tois hemeterois dia tes propheteias*, IV, 1025: the prophecy foretold the beginning of the New Testament and the progress of Christian doctrine among the nations. *Thyras aneoxe tou mysteriou*, III, 238: he began, he instituted the sacrificial Supper.
*Thyrabet*, IV, 7: pagan philosophers. *Thyrabet paideias*, III, 1009; IV, 1166: pagan literature. *Ten gnosin*, IV, 334: profane learning; opposed to *theian*. *Thyrabet philosophias*, III, 804: profane doctrine.
*Thysai*, I, 426 init.: to slaughter, that you may eat. *Thysia*, and concerning invented sacrifices, explained, I, 180: explained as barley flour, I, 224. *Thysiai* are distinct from *leitourgiai*, I, 123: as species from a genus. *Thysian anaimakton ton ethnon*, II, 1075: or, it indicates the sacrificial Supper, the memory of Christ who died, or the *logiken, zosan* (Rom. XII, 1). The former is to be preferred, see the following page, extr. *Thysian kai doron*, II, 283: he says the sacrificial Supper is understood because 1st, it is done for the memory of the sacrifice of J.C.; 2nd, it has succeeded to the place of the sacrifices of the Old Testament in public rites; 3rd, it asserts us to God. *Thysian logiken*, II, 558: he understands either the worship [in spirit], from Rom. XII, 1, or, if he speaks properly about priests, public sacrifices, primarily the sacrificial Supper. *Thysian pneumatiken kai physiken*, III, 1234 init.: the sacrificial Supper. He adds, *prospheromenen idein* · see *Idein*. Note: *Thysian theian kai soterion pros-enegka*. *Thysian ton anthropon*, II, 141: that men may offer and consecrate themselves to God. *Thysias* explained as *sphagen paranomon*, II, 1563. *Thysias prosenegken*, I, 1387: Christ. Why does he use the plural? Because He fulfilled the solemn sacrifices of the Jews, such as the Paschal, etc. *Thysiasteria theia*, II, 1002: of Christians in the New Testament, because of the sacrificial Supper. *Thysiasteriou*, III, 989 init.: in the house of Christians: of the *hieras trapezes*. *Anti thysiasteriou*, III, 1254: by the hands of the Deacons, the use of Theodoret the bishop in celebrating the sacrificial Supper among the Ascetics. *Thysiasterio*, III, 982: where the sacrificial Supper was to be celebrated. *Thysiai*, IV, 352: in a Christian church; and by enallage of number.
*Thokos mesos* · see *Mesos*. *Thorakisas kai asphalisamenos*, I, 976.
I. *Ia*, Lord, or "He who is," I, 1599. *Iabal*, Samaritans for *Ia*, or Jehovah, IV, 393. *Iathen*, I, 101: see note. *Iatreias (tes)*, III, 1050: Theodosius calls it this, because he had learned from Ambrose that it is not permitted for anyone to stand at the altar or *anaktoro*, except priests. *Iatriken paideian*, II, 591: salutary. For *he paideia* is not of physicians. *Iatrikos chresasthai*, I, 210: not physically, but morally and symbolically. *Iatrous* · see *Alexikakous*. I, 495: explained as magicians and sorcerers. *Ideai*, IV, 866: kinds of numbers. *Idean*, IV, 981 extr.: he elegantly calls them predictions, as designations, *Entwürfe*, of future things. *Idean pasan*, IV, 929: genus, mode. *Idean pasan logon*, IV, 705: every genus, every part of doctrine. *Ideas akolastou*, IV, 309; fact, *ideas diaphorous tes aretes*, I, 1431 init.: genera. *Ideas eis myrias, metamorphoumenon*, IV, 835: human seed; into various members. *Ideas thanatou pasas*, III, 981 init. *Ideas kakias*, I, 459: species, parts. *Idein autous patrikos*, IV, 1192: to receive, to address, to act with them. *Idein ekeleuse tous asteras*, IV, 465: to gaze upon, to look up at. *Idein pros kenodoxian*, I, 1445, *prospheromenen*, the sacrificial Supper, see *prospherom*. *Idia hiereon, basileon*, III, 1047: rights. *Tou Yiou kai tou Pneumatos*, III, 644: clearly of the Father also, divine attributes. *Idia - mnethesomai*, III, 1223: separately, *idia* of individuals, each in its own place. *Idia para ton Patera*, IV, 256: Apollinarius attributes nothing to Christ except through human nature. *Idian lypen tina pros hemas echo*, III, 584: the grief of an accepted injury, private indignation, *persönlichen Hass*. *Idias symplokes dethenai* · see *Dethenai*. *Idioi charakteres*, I, 75: not understood or used by all. *Idion*, I, 1513 extr.: *to dakryein*, it belongs to them, it becomes them. *Idion*, I, 477 init.; III, 456 init., 695: custom; for others do it too. *Idion basileon to didaskein*, I, 1465: office, honor, gift. *Idion idioma* · see *Idioma*. *Idion kedemonias theias*, II, 1102: ratio, custom, efficiency. *Mono Theou*, I, 924 init.: it is so called, which however he says can also be attributed to men: and soon after: *idion ton hiereon, kai ton allon, to dikazein*, signifying office, work. — *Sphyras*, II, 615: force. *Tes charitos*, II, 996: work, custom, ratio. *Tou gamou, tou Theou*, I, 356: in marriage, the other expected and to be petitioned from God: work, office of both. *Tou poimenos*, II, 965: duty. — *Ton threnouson*, II, 422: custom. *Ton cheuonton*, III, 425: custom. *Ton melon*, 428. *Tou dikaiou kritou ouk estin*, II, 767: it is not the custom, it is unworthy of him, alien to his nature. *Idion ouk esti Theou*, IV, 409: worthy of him, congruent to his justice: or, custom, ratio. *Idion*, V, 935: explained as of each person. *Idios tis en outos*, II, 306: who might announce: a certain, specific person, whose name Jeremiah would know, namely of the messenger who had come to the father about the one born himself. Cod. n. 52: elegantly: *oude ede, hostis en outos*. *Idiazei ho sarkotheis para ton me sarkothenta Patera*, IV, 471 extr. from Apollinarius. *Idiazon tes politeias*, II, 815, 826, 828. *Politeias idiazonta charakteres*, a property to the Jews by which they might be distinguished from every people. *Idiazousan energeian*, I, 573: their own, *nomon*, II, 1513 extr. *Idikon*, IV, 310: the heretics called this world of ours a part of the world, or the orb of the earth. *Idikos agein*, IV, 362: separated from the common Church. *Synousia*, V, 13: joined in such a way that it remained separated in its own substance. *Idiotes*, IV, 8: person, subsistence. *Idiotes*, explained, V, 934: it is denied to fall into essence, because it receives number; there it signifies individuality, personality, subsistence of a person. *Idiotes hekaste Theos*, I, 928: person of the Trinity. *Idiotes, heterotes*, V, 956: so that this is not that, p. 939, *tes hekastou*, individuality. *Idioteti ta tria hen*, IV, 754: here he seems to note properties properly: or as three persons as one
A *Idioteton diaphora* [difference of properties], 757, of persons. *Idiotetas treis tes mias Triados* [three properties of the one Trinity], I, 832: i.e., hypostases, having *idian hyparxin* [a proper existence], distinct. *Idiotetas treis* [three properties], II, 1019: persons of the Trinity. *Idioteti tou Huiou* [to the property of the Son], I, 1322: person, distinct from the Father. *Idiotetos logon, kata ton* [the account of the property, according to him], III, 548: in so far as it is a person. *Idiotetas hypostaseon* [properties of hypostases], IV, 363: Apollinarius confused these. *Idioteton* [of properties], III, 1051: *prosopon* [person], that the Father may not be the Son, and the Son may not be the Holy Spirit. *Idioteton* [of properties], IV, 744: of persons. *Idiotropon hypostasin* [a distinctive hypostasis], III, 733: of the Son, so that he is not similar to created things. *Idiocheiron* [autograph], V, 82, init., autograph. *Idioma* [idiom], II, 396: usage of speech; he adds *idion* not pleonastically, for it could have belonged to another language. II, *Grammes* [of Scripture], II, 4475: custom of placing it in a genealogy. *Tes Graphes* [of Scripture], I, 1393 bis: the usage of using *hos* [as] for *me* [not] and *heos* [until]. *Idioma Hebraikon* [Hebraic idiom], I, 792: noted in Addit. n. 6, as being placed as an adjunct for a subject, or concrete for abstract. *Idioma Hebraion* [Hebrew idiom], II, 898, and *ta* [the] placed for *kai* [and]. *Idioma, idiomata, tes Graphes* [idiom, phenomena, of Scripture], II, 792, 801: usage, manner of speech. *Idioma oikeion* [proper idiom], I, 1316: usage of speech, entirely for Hebrews or prophets, proper; III, 41, 59, 126. *Idioma Patri to agenneton* [the unborn is the idiom of the Father], III, 745. *Idioma touto heuriskomen* [we find this idiom], II, 1343: usage of speech, figurative. *Idiomaton tes Graphes* [of the idioms of Scripture], II, 896: in the modes of speech, in use. *Idiōten kalōn* [calling him an unlettered man], III, 1203: opposed to soldiers; because the latter might dwell in the desert, the former in a Church assembly. *Idiōtas kalein eiōthasi tous exō tēs stratias* [they are accustomed to call those outside the army unlettered men], III, 259. *Idiōtas* [unlettered men]: the uninitiated, III, 260. *Idiōtikoi bioi* [private lives], I, 760: opposed to military lives. For *idiōtēs* [private man] must always be explained by its opposite. Here it denotes a pagan life, exempt from military service. *Idoien hyper eirēnēs* [may they see regarding peace], III, 868: like the Latins, "let them see to the peace," that they should be eager to restore and preserve it. *Idōsin de perikeintai, himation* [but let them see what they are wrapped in, a garment], III, 139: let them consider, let them have a reason for it, let them live in a way that befits it. *Hydreisai* [to water], V, 85: for *hydrōsai* [to sweat]. *Hydrysthai* [to be settled], III, 1130: in one place, always to have public sacred rites in one fixed location. *Hydrōsi perirrheomenon apostolikois* [sweating and flowing unto apostolic works], III, 769: occupied with visiting churches everywhere, as Paul, II Cor. 11. *Hydrōtas tōn theiōn nomōn* [the sweats of the divine laws], IV, 882: difficult precepts, labors to be exhausted in keeping them. *Iebousaiōn* [of the Jebusites], V, 73: with double sigma. *Ienai di' amphoin toin logoin* [to go through both arguments], V, 27: to speak in both ways, or to use modes of speech: sometimes falling under human nature, sometimes under divine. *Hieras kai panagias nyktos* [of the holy and all-holy night], III, 238: in which the holy Eucharist was instituted. *Hieras kalybēs* [of the holy hut], III, 1138: eremitical seclusion. *Hieras kephalēs* [of the holy head], III, 1264: an ascetic. *Hierois gonasi* [on the holy knees], III, 1073: of Chrysostom. *Hierou syllogou* [of the holy gathering]: see *Syllogou*. *Hierateion* [sanctuary], III, 855, 786: the receptacle for priests in the temple, Sacristy. *Hierateuein thysias* [to perform priestly sacrifices], I, 1086 med.: codex has *hiereuein* [to act as priest], more aptly with the accusative. *Hierateusas chiliombas* [having sacrificed thousands of oxen], I, 569: *hiereusas thysias* [having sacrificed sacrifices]; unless it is a corruption of the text. *Hieratikēs leitourgias tetechēkotes* [having obtained the priestly ministry], III, 889: opposed to "to the people." *Hieratikou tagmatos (ek tou)* [out of the priestly order], III, 962 init.: presbyters and deacons are commanded to be created, by them and out of them the *tagma hieratikēn* [priestly order] is constituted, and it is entirely the same with them and the bishops. But this is to be understood of that time, when many had been removed and driven from certain churches, whose orthodox ministers were ordered to be restored. *Hierēa kalei Th.* [Theodoret calls a priest] him whom Paul calls *episkopon* [bishop], I, 188. *Hierēa ouk entautha legei, alla ton gegērakota* [he does not call the priest here, but the aged man], III, 662: explains as *presbyteron* [elder]. *Hierēa* [priest], III, 1225: *hierōsynēs* [of priesthood], ibid. in the village. *Hiereis veri Dei* [priests of the true God], I, 109: Christian clergy. *Hiereusi tois kata kōmēn epistatōn* [overseeing the priests according to the village], III, 1269. *Hiereus genesthai* [to become a priest], III, 1314: he meant Abraham, by sacrificing his son Isaac. *Hierēōs* [of a priest], III, 701: of a bishop.
1004 *Hiereuetai ho amōmos amnos* [the spotless lamb is sacrificed], II, 1676: in the celebration of the holy Eucharist, a memorial. *Hierichous* [of Jericho], I, 594 init.: genitive, 328, med. *en Ierichō* [in Jericho], V, 81, at Jericho. *Ton Ierichō* [Jericho], I, 472 med. *Hierourgian mystikēn tēs hagias trapezēs* [the mystical ministry of the holy table], I, 164: the holy Eucharist. *Hierourgias mystikēs* [of mystical ministry]: see *Mystikēs*. *Hierourgos theiōn mystēriōn* [minister of divine mysteries], V, 9: Paul. *Hierourgōn* [ministering], III, 1216 extr.: public worship, attending to sacred things. *Hierōthēnai* [to be consecrated], III, 913: to be consecrated. *Hierōmenoi* [consecrated ones], III, 803, 918: clergy. *Hierōmenous autōn* [their consecrated ones], II, 1131: for *autois* [for them], or a participle for a noun, *hiereis* [priests], with the case of the noun. *Hierōmenōn* [of the consecrated], III, 827: opposed to "of the many." *Hierophantousi* [they perform sacred rites], IV, 296 init.: they have a sacred rite, and perform it in place of *rhēskeias* [religion]. *Hierōsynē* [priesthood], III, 1221: to the office of presbyter. *Hierōsynē kata tēn taxin Melchisedek* [priesthood according to the order of Melchizedek], II, 558: Christ is not understood here, but Christian priests, for he says: "Those deemed worthy of this offer a rational sacrifice." Unless you wish Christians to be understood entirely. But that fits the usage of Theodoret, and the context more aptly: see also *thysian logikēn* [rational sacrifice]. *Hierōsynēs archetai (Christus) en tē nykti* [the priesthood begins (Christ) in the night], I, 1396. Note: *Hierōsynēn*, not dignity or office, but work and act. He hints at the holy Eucharist having been instituted, of which he also brings the formula: which indeed might look to his *thysian piacularem* [expiatory sacrifice]. But *archetai* [he begins], he only says: to have performed the thing itself on the cross, he disputes at Hebrews. *Hierōsynēs desma* [bonds of priesthood]: see *Desma*. *Hierōsynēs exiōmenois* [to those deemed worthy of the priesthood], III, 445: to bishops and deacons among the Colossians. *Iessōn* [Jessen], that is, of Christ, II, 385. *Ithmō* [channels], III, 1297: passages through which food slips into the liver, having been thinned and purged to produce blood. *Ithynas - polin* [guiding - the city], IV, 44: bishop. *Ithynas tēn mētropolin* [guiding the metropolis], IV, 337 init.: bishop there. *Ithynein Kyrron* [to guide Cyrus], IV, 1196: for a bishop to be there. *Ithynein poleis* [to guide cities], III, 1012: attributed to bishops. *Ithynomenas* [being guided], I, 1064: simply, to wit, according to the will of God. *Ithynousi tēn hēōan episkopois* [they guide the East with bishops], III, 1034. *Ithynōn Rhōmēn* [guiding Rome], IV, 1252: the bishop Leo. *Hikanon anti pantōn tō thanatō* [sufficient for all by his death], IV, 241: the body of Christ, powerful to avert death from us all. Athanasius. *Hiketeian prosēnenken hyper tōn gegenēmenōn* [he offered a supplication for those things which had happened], III, 1078: imp. Theodoret to the body of Chrysostom, begging forgiveness for injuries inflicted on him while alive by others. *Hiketēn* [petitioner], III, 1253 init.: who pleads before a judge, may he act in law. *Hikētēria* [supplication] for *hiketeia*, I, 256. *Ikrion, to* [scaffold/cross], IV, 901: the cross. *Ikriō* [on the cross], I, 732, to the cross, 994. *Ikriō staurou* [cross of the stake], I, 1852. *Hilastērion* [propitiatory], I, 163: a symbol of the prophecy. *Himantias* [thongs/bindings], I, 496: an architectural term, the ligaments of a building, ceiling joists. *Hina* [that], III, 986: not a marker of true or formal intention, but of result: *ouch hina hymas aniasōsin* [not that they might grieve you]—this they had indeed desired; *all' hina hēmas exelasōsin* [but that they might drive us out]—this they had not desired; but this thing happened, not the other. *Hina* explains, III, 878: *stygnon eiē* [let it be gloomy]. *Hina - dokōsin* [that - they may seem], for *to dokein* [seeming]. *Hina* seems to be missing, II, 955: *tauta ephē - poiē* [he said these things - he may do], to wit, *hina poiē* [that he may do], or *hopōs* [how], or *poiē* is for *poieitō* [let him do]. *Hina mē - phaneitai* [that not - it shall appear], V, 89 init. *Hina mē dynēthōsin* [that they may not be able], III, 847, "so that," as "so they cannot." *Hēnas (tas)* [fibers], IV, 540: fibers, threads of wool. If you read *henas*, it will be from *henē, ēs, ē* [the day before/after?]. But that is in use. *Inaulon echontas ton Theon* [having God dwelling within], V, 54: indwelling. *Indalma Theou* [the image of God], I, 514: a fly: from pagan superstition. *Indalma physeōs technē* [art as an image of nature], IV, 513. *Iobolois thēriois* [to venomous beasts], II, 305. *Ton epekteinontes mechri tōn episkopōn* [extending the scale up to the bishops], III, 998. *Iougatiōna* [jugatio/tribute], IV, 1101: 1st, the description of land in jugera [acres]; 2nd, of tribute; 3rd, imposition; 4th, or exaction according to that description: Grundsteuer [Land Tax]. Latin term. *Hipparchoi* [cavalry commanders], I, 22: read for *hyparchoi* [prefects/subordinates], erroneously. They
A are already among the *strategoi* [generals], and do not contribute to the context.
*Isarithmous touton* [equal in number to these], IV, 465: for *toutois* [to these]. *Isasi ton mena proton* [they know the first month], II, 1596 extr.: *agousi* [they lead/celebrate], *echousi* [they have]. *Isen hypechein timorian* [to undergo an equal punishment], I, 156: preceded by *phonou kaleisthai* [to be called murder]. It is, therefore, *ison* [equal] (though somewhat obscure) — the same penalty that is proposed for the murder. *Ison* [equal], IV, 1076, 1186, 1354: *grammation* [writing], copy, transcript. Latin: *Abschrift* [transcript]. *Ison einai touto kai dikaion hegoumenous* [deeming this to be equal and just], III, 187; IV, 1076. *Ismen mastous tous* [we know the breasts, the...] — *krounous* [springs], II, 95: we understand, we receive. *Ismen, ex houper, heautous* [we know, from which [we know] ourselves], III, 777 extr.: from which we are conscious to ourselves. *Isometron tes prothymias* [equal measure of zeal], III, 1217: for the dative. *Isonomia* [equality of law], I, 142: equal rights, in sacred matters. *Isorrhopon ekeinou gnomon* [counterbalancing that opinion], I, 982. Obs.: 1st, a genitive for a dative; 2nd, *isorropon* [counterbalancing] for *ten auten homoian* [the same, the similar]. *Isostasion ton ponon* [equivalent of the toils] (for *tois ponois* [to the toils]): *karpon* [fruit], II, 1052. *Isotes* [equality], V, 12: a synonym for *henoteti* [unity]. *Isoteta nenikeke* [has conquered equality]; see *Nenikeke*. *Isoteta deiknysin he gnosis* [knowledge shows equality], V, 177: the Holy Spirit with God. *Isoteta tou thelontos* [the equality of the one who wills], IV, 593: the equity of the one who wills, that all are equal. *Historesai Indian* [to inquire into India], III, 804: to see. *Historesas* [having inquired/related], II, 1664: *diegemenos* [having narrated]. *Historesantes* [having inquired/related], IV, 514: doctors, the internal nature of the body. *Historesen* [he inquired/related], I, 261: he repeated. *Historesen he biblos* [the book relates], I, 510. *Historesen* [it relates], IV, 208: Marcus. *Historia prote* [first history], II, 1281 init.: Book I. *Historias akolouthian* [sequence of history], II, 1572 med.: prophecies concerning things to be done in the world, politically, not *pneumatikos* [spiritually], as spoken before; he speaks of pagans about to approach Christ. *Historia tes diegeseos* [the history of the narrative], III, 1186. *Historian palaian* [ancient history]: see *Palaian historian*, I, 361, init.: see *Kyrios*. I, 650: it is permitted to explain, from the literal sense of the words, as they sound primarily: because before he had explained allegorically. — I, 681: opposed to *anagogen* [anagogy]. — II, 274: opposed to *ethiken didaskalian* [moral instruction]. *Historian sympeplegmenen symperanas prophetian* [having concluded the history intertwined with prophecy], II, 582 extr.: corrupted. Cod. n. 1, *propheteia* [prophecy]. But even so the structure labors. I would prefer *historia*. For *propheteia* is the primary thing, history is added. *Historian* [history/narrative], II, 941: the primary sense of the prophecy, the historical, the terrestrial, not the *pneumatikon* [spiritual]. *Kata ten historian* [according to the history], II, 1411: properly, physically, as the words sound. *Epi ten historian epanelthomen* [let us return to the history], II, 1525: the prophet's words, in that they deal with a thing once done; because he had hitherto interpreted it *pneumatikos* [spiritually]. *Historian auten* [the history itself], II, 1663: properly, literally, scil. as it thus happened in the N.T. and in Christ Himself; to which, otherwise, he opposes *historian*, *historian phyton* [history of plants], IV, 650, [as] consideration. *Historikos* [historically], II, 1292: opposed to *tropikos* [tropologically], anagogically, *pneumatikos* [spiritually]. That refers to the actual event which the words set forth and announce at first sight. — II, 1559: opposed to *pneumatikos* [spiritually], *typikos* [typologically]. *Isychazontos tou Logou* [of the Word keeping quiet], IV, 232: Epiphanius on the temptation and death of Christ. *Ischne euboulia* [slender/subtle prudence], V, 17. *Ischnoteron ennoion* [of more subtle/refined thoughts], V, 45: more subtle, more precise. *Ischousa* [being strong], IV, 1280: erroneously for *ischuousa*. *Ischyei* (en) [it is strong (in)], II, 930 init.: read *ischyi* [by strength]. *Ischyn kerygmatos* [strength of preaching], III, 156: rapid propagation. *Ischyropoieto* [was strengthened], III, 799 init.: for *ischyropoi-*. *Isos* (to) [the "perhaps"], *ouch hos agnoon eireken* [he has not spoken as one ignorant], II, 528. *Italon phonen* [Italian language/voice], I, 353: the Latin language. *Ichthyn thalattion* [sea fish], IV, 541: a murex (purple-fish). *Ichnos andros dexamene* [having received the track/imprint of a man], II, 558: custom, cohabitation, as in Liv. 1.1, "the footprints of a stranger on your bed." *Ichnelatesei ten pistin tou patriarchou* [he will trace out the faith of the patriarch], III, 49: he will imitate [it]. *Iob, ho gennaios* [Job, the noble/brave one], I, 24. B
*Iobelaion* [Jubilee], *ton pentekonta eton arithmon* [the number of fifty years], II, 677. (Therefore, not 49, according to his opinion.) *Iosedek* [Jehozadak], II, 516, 555: Hebr. *Jehovah Zidkenu*. But with the possessive pronoun omitted, which, however, they expressed in the other place: in the former they have that name. *Iosepos* [Josephus], II, 1173 init.: with a double (tau) and soon after, *Iosephos*, and 1217, 1246, 1281 extr. 1644: related [passages].
K.
*Kago* [And I], IV, 989: he adds *kai* [and] intentionally, because he says it could be read by others there. *Kades* [Kadesh], I, 293, expl.: from the Hebr. *kadesh*, holy, 784 extr. *kades*, *kadesim*, expl. I, 450 seq. *Kath'* [according to]: see *Kata*. *Kathairetheis* [having been deposed/cleansed], IV, 1349: he is not immediately cast out of the Church's communion. *Kathairein dia praxeos* [to cleanse/depose by action], II, 77: it is attributed to angels. Note also what is prefixed to *t' ote* [the "then/when"], which see. *Kathele* [he removed/deposed], IV, 356 init.: removed from ecclesiastical office. *Kathelon Timotheon*, *katheilomen Tim.* [having deposed Timothy, we deposed Tim.], III, 1034, 1035: it is attributed to Damasus R. *Katheirethen* [he was deposed], III, 764: he was removed from the episcopate. *Katheirethen tes diakonias* [he was deposed from the diaconate], III, 899: scil. *apo* [from], *ek* [out of]. *Kathairethesan* [they were deposed], III, 800: they were removed from the office of bishop. *Kathairesthai* [to be deposed], III, 843 init.: that he was removed from the episcopate: it is attributed to a bishop, as soon after *kathelen* [he deposed], to a council. *Kathairesis* [deposition], IV, 1185: abdication, removal from the episcopate. *Kathaireseos* [of deposition], III, 803: of removed episcopacy. *Kathaireseos psephon* [vote of deposition], III, 764: so that he might be removed from the episcopate. *Katharan psyche* [pure soul], III, 1266: they thought that this was produced from ascetic life. *Katharois cheilesi* [with pure lips], I, 695: expl.: speaking the same things that I feel. *Katharon tes dianoias optikon* [the pure optical [faculty] of the mind], II, 1399: he puts [this as] the cause of prophetic virtue: from the contemplative life. *Katharotes hymetera* [your purity], III, 884, you: bishops to bishops. *Katharotes psyches* [purity of soul], II, 916: he posits [this] already before the *epibasin theian* [divine approach], and that they are rendered worthy of it through this. Understand: divine admonition, *energeian* [energy], almost prophetic. III, 1208: nothing plainly, except God, being contemplated, so that they did not even care to know the rites and order of the Church. *Katharoteti tes psyches* [by purity of the soul], III, 1156, with a mind empty from earthly and foreign things, by which he might contemplate and love God alone. *Katharoi* [the pure], II, 1686: he seems to understand baptism, because he adds *mystikos* [mystically], and brings forward John's words, "He will baptize you." *Katharsis psyches* [purification of the soul], I, 525 init.: baptism. *Katharsis* (vitis) [purification (of the vine)] *to pyri paradidotai* [given over to the fire], II, 771: offal, cut-back vine branches. Metonymically. *Kathedras* [latrines/seats], III, 786: public latrines. *Kathedras deuteras echomenous* [those holding secondary seats], III, 1180: presbyters. *Katheis heauton* [letting himself down], IV, 904: scil. into the pyre, Hercules; he ascends there or perhaps jumped from a higher place. *Kathestekate toioutoi* [you have become such], III, 701: you are. *Kathestekei he ergasia brosin* [the work has been made into food/eating], I, 1317: makes: in it is placed *brosin* [eating]. E supp[l]. *Kathestekotes* [those standing/established], III, 1109 extr.: adults who [having obtained] cognition, taught and certain about the true reason. *Kathestykian* [having been established], IV, 784: grave, abstaining from shameful error and superstition: collecting herself, as it were, consistent, which the drunk cannot do. *Kathistato proairoumenos* [he was established choosing], III, 1475: for *eis to proaireisthai* [for the sake of choosing]. *Kathegoumenou* [of the one leading/preceding], I, 1374: words preceding, starting. Cod. *kathemenou* [of the one sitting], erroneously. *Kathemenou* or *kathegoum.* [of the sitting / of the leading] var., I, 1374. *Katheplomenos epi dapedon sakkos* [a sackcloth spread out upon the ground], III, 806. *Kathieroi heauto ten pistin kai ten homologian* [he dedicates to himself the faith and the confession], V, 59: Christ. *Kathierousi* [they dedicate/consecrate], IV, 328 extr.: they celebrate the Lord's day, they keep the feast. *Kathierousai* [to dedicate/consecrate], II, 395: simply, scil. *tois eidhelois* [to the idols]. If the context allowed one to understand *naon* [a temple] concerning the human nature of Christ, I would translate, "that they sacrificed, slaughtered," as if *kathiereusai* [to perform priestly sacrifice]. *Kathismata* [seats/sittings]. Of the Psalter: see *Stationes* in the index of things. *Kathodos eis Marian perisse* [an excessive descent into Mary], IV, 52. Irenaeus: if the *Logos* took nothing human from her. *Katholikais epistolais* [in the Catholic epistles], V, 924: simply, Pe-C
A *katholikon tes dioikeseos* [general administration], II, 790, president, count, i.e., of the fisc, of provincial revenues; for he is ordered to provide costs: *Landes-Hauptmann, Land-Rath*. *katholikos*, III, 141, concerning all things. *kathorizei to asynthes* [he defines the unusual], V, 11, observes, presses, extracts, urges, insists upon it. *kathypsograpesantes* [those having signed beneath], IV, 1348: for the simple. *kathomologesen* [he confessed], III, 852. *kathosiosmenon* [consecrated], IV, 1135: he calls the military master this, piously no doubt.
*kai*, III, 626: *patera kai pneumaton* [Father and of spirits], cod. n. 6. *gar* [for] is perhaps *de* [but], or understand it as *patera* [Father], and *patera pneumaton* [Father of spirits]. And although he does not explain the rationale of the Father further, he explains *kai*. *skotomene kai aseleno nykti* [in dark and moonless night], I, 6 init. II, 993, *tauten prostheso, kai axioso* [I will add this, and I will deem worthy]; i.e., *hoste axiosai* [so as to deem worthy]. II, 1246, *epiphaneias, kai eis ton Iordannen aphixeos* [of the manifestation, and of the arrival at the Jordan]. III, 372, *prodiagrapho, kai dia pisteos oro* [I delineate beforehand, and I see through faith]. III, 929 init. *prosetheike tauta, kai synetripse* [he added these things, and he broke], so that he might break. III, 1444: see *philosophos* there. IV, 626, *ex hyles kai chrysou* [from matter and gold]; i.e., from golden matter. IV, 780 extr., *philotesian. kai to koneion* [and the hemlock]. *kai* is omitted. See *ellipsis*, after *ou monon, alla* [not only, but]. I, 1531; IV, 852, in verse Philem. n. 59, before *lalei* [he speaks], to be inserted for the sake of the meter at least, lest the iamb work poorly. *kai* seems to be redundant, I, 361 extr., v. n. 3, or an anacoluthon, as *syneis* [having understood] might be for *synei* [he acts in concert]. It is redundant after the participle *logizomenoi*, II, 879. II, 1555 extr., *nyx, kai kentron* [night, and sting]. Or the participle for *epitheso* [I will place upon]. III, 230, *erotontes, eite — estin, eite kai me* [asking, whether it is, or whether not]. If it were not after *erotontes*, it would not be redundant. After the participle, III, 445, *pedetheis — kai dietelese* [having been fettered — and he continued]. *Aut* [or] sign. *homos* [nevertheless], nonetheless. IV, 998 init., *kai ouk oida* [and I do not know]. For a participle follows. *kai* either is redundant, or out of place, I, 696, *ho chronos edeuon, kai — pareskeuase* [the time waning, and — he prepared], and *dedokotes* [having given] — *elachon* [they obtained] to the former *kai* there is no response, because it depends on *chronos*, but the other pertains to a new subject. Therefore it is either redundant, or to be understood transpositionally: *kai ho chroonodos paresk. kai autoi peir. ded. el.* Ibid. *kai* explains *ex hyles kai chrysou*, i.e., from golden matter. He places *hylen* [matter] however, in order to warn that the idol was corporeal. *kai* seems transposed, I, 346. *porne de kai he Raab* [the harlot also, Rahab]; who then besides her? But also Bathsheba *porne*, the adulteress, concerning whom he previously spoke. Transposed and out of place, I, 1356, *anagraptos de kai he ode* [written down also is the ode], not as if something else were written, but it pertains to *anagraptos*. I, 1444, *houto kai gar* [for so also] for *houto gar kai* [for so also]. I, 894, *epeide kai aute perirrhetos* [since it also is perirrhëtŏs (I suspect *perirrhytos*, sea-girt)] *kai nesos* [and an island] *empheres* [similar]; what kind then besides it? I understand *aute*, Tyre, *kai perirr. e. kai n. e.* IV, 1232, *akritos kai ekrithemen, kai apontes katedikashthemen* [indiscriminately also we were judged, and absent we were condemned] for *kai akr. ekr. kai ap. kat.* V, 97, *eite* (for so it must be read for *oute*) *me kai deontos* [whether not also duly] for *eite kai me d.* V, 1071 init., *all' eti kai* [but still also]; for *alla kai* [but also] (i.e. *legontes* [saying] that). *kai* does not distinguish as if they were different things: see *syndesmos*. *kai* connects different forms, II, 1439, *stereoteros kai ischyrotatos* [sturdier and strongest]. *kai* connects more loosely, IV, 630, *e depote paredoke, kai tous dikaious eiase* [or whatever he handed over, and the righteous he left], etc. These are disjointed and obscure. For they do not inquire why he punished the impious, but why the pious. He would have spoken more firmly and tightly: Why did the same God, who had punished the wicked, at the same time and nonetheless give the just also into servitude? B *kai* pulls the speech awkwardly, IV, 225, *ei toinyn orthos ei, kai proseremosas* [if therefore you are straight, and you have adapted]; see *orthos*. *kai*, with *te* [both] prefixed, joins synonyms, I, 1349, *hypourgous te kai diakonous* [ministers and servants]. *kai* for *alla* [but], after *ou* [not], II, 535, extr.; after *oute gar* [for neither], III, 1001 init. *kai* for *de* [but] Symm. and Aquila have: see *de*, I, 838; V, 7, *en proslepsei. kai mallon heterou ginetai* [in the assumption. And it becomes more of another]. *kai*, III, 450: for *kan* [even if], which preceded: *kan diaphygo. kai hypomeino* [even if I escape. And if I endure], for *kan hypom.* For they are disjoined, whether... or. *kai* for *quin* [but/that], II, 208, *kalon kai ton kalon to kalliston* [good and the most beautiful of good things]. *kai*, for *hoste* [so that], or *eis to* [in order to], II, 529, *arkei to boulethenai kai paragagein* [it suffices to have willed and to produce] i.e., toward the producing. It suffices to have willed, *kai*. After *ou*, for *oude* [nor], IV, 1256 init. *kai hektos men*, V, 92. *ede*, already. *kai heteros nooumena* [and understood otherwise], see *heteros*. *kai syndesmon* [and conjunction], III, 888, in the doxology of the Son, the orthodox used to add. *kai syndesmon tetheike* [and he has placed a conjunction], III, 514, to prove the conjunction of the Father and the Son. *kai tou Theou kai tou patros synetaxe ten mnemen* [and of God and of the Father he joined the mention], III, 196: the second *kai* is redundant, or *synetaxe* [he joined] to the preceding, *tou Pneumatos kai tou Huiou* [of the Spirit and of the Son]. Where then is the mention of the Father? whereby they are distinguished from God? Truly, the second *kai* seems redundant, as if it were *tou Theou Patros* [of God the Father]. *kai tou somatos kai tes psyches ginetai chorismos* [and of the body and of the soul occurs a separation], I, 1340. Both *kai*s are redundant, the former certainly. C *kaines doxes* [of new glory], I, 1441 init.: perhaps erroneously for *kenes* [empty]; for in the Latin also it is *inanem*. If the discourse were about doctrine, not about virtue: I would render, by new doctrine and heresy. *kainon asma* [new song] expl. I, 857. *kainon thysias tropon* [new manner of sacrifice], IV, 889, another, not new, but even older than them. *kainon xylon* [new wood], I, 43: of a unique kind; a tree different from every other; unknown and only one. *kainisan tous hagious* [that renewed the saints], III, 745: attributed to the Holy Spirit. Cod. n. 130 *kinesan* [that moved], better. For the prophets and Apostles are *hagioi* [saints]. *kainotes tes broseos* [newness of the food], I, 45: as if the first humans ate something unusual and unique in its kind. I, 43: as if *paradoxia* [a paradox], *to allokoton* [the strange]. *kainotometheises ek tou logou sarkos* [of the flesh having been innovated from the Word], V, 1131, if it had not been formed from David's progeny and stock. *kainotometheison haireseon* [of heresies having been innovated], III, 1032. *kainotomia* [innovation], III, 208. *kaiomenois* [to the burning], Ps. VIII, expl. I, 449. *kairos eipein* [it is time to say], II, 725: *topos* [a place], recalling to mind a sentiment similar in words. *kairos, kata kairous* [time, at various times] congregated, at various times, in repeated sessions, V, 1. *kairos nyn eipein* [it is time now to say], II, 750, these words fit those things. *kairos ouk esti dromou* [there is no time for running/contention], II, 455, manner, end, as Xenophon, *Mem. S.* 1, 5. *hyper kairon empimplasthai* [to be filled beyond the proper time]. *kairon eutheton* [opportune time] expl. N. T., I, 803. It is strange that he, explaining it thus, did not cite II Cor. vi, 2. *en tois kairois Ioulianou* [in the times of Julian], III, 990. *Konstantiou* [of Constantius], III, 919, 1006 extr. *kairous* [times], he calls the seasons of the year, Scr. S. I, 17. *Kaisara Europes apephene* [he declared him Caesar of Europe], III, 941: Constantius Julian. *Kaisaros* [of Caesar], I, 313: of the emperor, M. Veri. *kakemphatou rhetou* [of the foul-sounding word], IV, 276. *kakes exousias* [of evil power]: see *exousias*. *kakia (en te) gegenemenen ponerian* [having generated wickedness in vice]: see *ponerian*. *kakia chromnyntes to pseudos* [staining the lie with vice], III, 352, by fraud, simulation. *kakomythias hairetikis* [of heretical evil-speaking], IV, 280, of errors, of inventions. *kakotropia kai sykophantia* [evil-mindedness and slander], III, 837. *kakourgein* [to act wickedly], IV, 19, to distort the words of Scr. S., to slander. *kakourgesantes touto hoi peri ton Akylan* [those around Aquila having wrought this wickedly], II, 235: Aquila, as a Jew, corrupted this and averted it through a malicious interpretation. *kakourgias aspazomai* [I embrace evil-doings], IV, 261: I recognize, Christ having suffered evil things. Eus. Em. *kakosis authairetos* [self-chosen affliction], II, 1261, fasting: etc. *kakotika anthropon* [harassing mankind], II, 1241. *kakotikes apeiles* [of a harassing threat], ibid.: which threaten evil. *kala men, ou kalos de* [good indeed, but not well], II, 449 med. *kale ou monon, alla kai horaias. kales apates* [good not only, but also of beautiful. Of beautiful deceit], II, 1366: of Jacob which Esau which would please God, certainly would effect His destined ends. D *en to kalo tychanon anellipes* [obtaining in the good, unerringly], III, 727 init.: Father: therefore he is never without the Son. *kalamous chalkous* [bronze reeds], IV, 513, 516: he calls the pipes in a pneumatic organ these. *kalapodi* [anvils/lasts], IV, 719, forms of shoes, *Leisten*. *kalei ta me onta ho Theos* [God calls the things that are not], I, 13, he creates; as Rom. iv, 17. *kalei martyra* [he calls as witness], III, 47. *kalei he Graphe* [Scripture calls], II, 63, deer, often he posits, he speaks about them, applying comparison to them. *kalein eis archen tou einai* [to call to the beginning of being], is attributed to *gennesei* [generation], nativity, V, 2, as Rom. iv, 17. *kalein symmachian* [to call for help], I, 678, to call for help, *parakaleisthai* [to be called upon], *epikaleisthai* [to call upon]. As follows in sequence extr. *kaleisthai phasi*
A [say that it is called] philosophy, III, 1311: it is, it deserves to be called. Supply: *eikotos* [rightly]. *Kalesai ktisin apsychon* [to call an inanimate creature], II, 346: to animate. *Kalesantos* [of the one who called], III, 1161: of God, whose will he followed, namely, that he should be an anchorite. *Kalindoumenos thorubos* [rolling tumult], III, 875. *Kallieresamenon* [having sacrificed auspiciously], I, 373. *Kallinikos* [glorious in victory], epithet of Stephen, I, 291, 373, 1473; II, 617. *Kallinikou basileos* [of the glorious king], IV, 1135, 1137: Emperor Theodosius II. *Kallinikon basilea* [glorious king], IV, 1185: Theodosius the Younger. *Kallinikon koryphen* [glorious head], see *koryphe* [head]. *Kallinikos*, 1605: IV, 921. *Kallinikon stephanon* [of glorious crowns], I, 1417: which designated a beautiful victory: metonymy or hypallage. *Kallopizei* [he beautifies], IV, 537: the earth with meadows, fields, and woods. *Kallopizousi* [they beautify], II, 1582 extr.: houses. *Kallopisas ton kosmon* [having beautified the world] with works, I, 30. *Kallopisthesa ton Theon hyperoche* [having beautified God by preeminence], V, 984. *Kallopisthentos to pathei tou somatos* [having been beautified by the passion of the body], IV, 246 init.: Gregory Nazianzen himself explains it: "having been brightened by the divinity"; which Paul mentions, Hebr. II, 19. *Theoteti* [by divinity], is by divine glory and honor, which it had received, joined hypostatically to the divinity. *Kalopoiesai* [to do good], I, 984: from Jer. IV, 22, where it is *kalon poiesai* [to do good]. That is unusual. *Kaloumenas zymas* [so-called leavens], II, 665. He distinguishes [them] from *aguyais* [streets], to which they are the same should the *kai* [and] be absent, as in codex no. 19. *Zymat* [leavens] are more [properly] in the city. He says *kaloumenas* [so-called] as though not by everyone, or from a less Greek or unusual word. That, certainly, is more usual. *Kaloumenois, episkopois* [those called, bishops], see *episkopois*. *Kalountai di' autou pateres* [they are called fathers through him], IV, 483: they become, they are. *Kalouses tes physeos* [the nature calling], V, 18: to hunger, to wit, and thirst, etc., i. e., compelling, and so bringing it about that these cannot be avoided. *Kalousi to Manna thysian hoi Hebraioi* [the Hebrews call Manna a sacrifice], II, 650: nay rather, the sacrifice Manna. *Kalousi* [they call] is, instead of the Greek "ours," *thysia* [sacrifice]; they say Manna, as if it were a sacrificial gift. *Kalo ten sen epikourian* [I call for your help], I, 794, codex: *parakalo* [I beseech]. *Kalon panta kinei kath' hemon* [he moves all the cables against us], III, 749. *Kalon panta kinesantes* [having moved all the cables], IV, 929. *Kalybais* [in huts], see *skenais* [in tents]. *Kalyptheises tes skias hypo tou somatos* [the shadow having been covered by the body], II, 1559: as if now the condition of the New Testament had brought it about that no one should think of these historical fates. It is certainly stated incongruously, and falsely. *Kalypsanta ten oikoumenen* [having covered the inhabited world], V, 117: bread; stated incongruously, but it is to be understood as the body of Christ: it refers to all images placed before us at once—of grapes, of grain, of vestments; to which it properly applies. *To kalyptein* [the act of covering]. Concerning Christ it signifies fulfilling, with the doctrine and benefits of the Gospel, and the kingdom of the Church. *Kekalymmenos sarki* [covered in flesh], IV, 265: Christ. *Kalos demiourgetheis* [well created], II, 938: for *kalos* [beautiful]. *Kamaran hemionois epitithesi* [he places a carriage on mules], III, 1217: a litter. *Apo tes kamaras diakypsas* [having leaned out from the carriage], III, 1084: from a bedchamber. If the discourse were clearly about a journey, you would translate: from a covered, arched carriage. *Kamein achris hymon* [to grow weary [as far as] to you], III, 1051: to travel. Metonymic. *Kampes, tes kaloumenes* [of the caterpillar, so-called], III, 1278: therefore an unusual word. — *Kan* [even if] with the indicative, I, 1415 init. *Kan echei* [even if he has]. *Kan alethe sebete threskeian* [even if you worship a true religion], III, 992. It might seem that *me* [not] should be inserted; but the sense is: even if the worship which you follow be true, yet you are now being compelled to renounce it. *Kan archousi* [even if they are rulers], I, 1429 extr.: for the subjunctive. *Kan diken elaiou* [even like oil], I, 1544: for *kai* [and], as the codex no. 8 has it. For it does not denote a verb. *Kan ethelei* [even if he wishes], I, 1402: for the subjunctive. *Kan me koinopoieitai* [even if it is not shared], V, 1043: for *koinopoietai* [is shared]. p. 950, *kan hodegei* [even if he leads], *kanon* [canon], I, 719, from Aquila; explains *kanona* [canon], IV, 1102: the sum of tribute ordered: "den Staat" [the state]. *Kanonikon pragma* [canonical matter], IV, 1280: a matter agreeable to Church canons. *Kanonikos* [canonically], III, 1033 bis. *Kanonisantes* [having canonized], II, 5: Canticle of Solomon; i.e., having arranged them according to the holy Scriptures. *Kapelon* [a huckster], III, 1445, he calls the anchorite, because he uses food before evening: *asoton* [profligate] also, comparing himself to another, who abstains from food for three days. *Karadokousa ouden chreston* [expecting nothing useful], IV, 1184. *Karakalou*, V, 81: Caracalla. B C D 1010 *Kardia* [heart], *kata ten kardian* [according to the heart] explains *to katathymion* [that which is pleasing]. I, 322. *Kardian echein en cheiri Theo* [to have the heart in the hand of God], III, 948 init.: you would have surrendered your will to God, and rested in his favor. *Kardian, logismon tameion* [heart, storehouse of thoughts], II, 1090. *Eis kardian parapempei ta pseudhe* [he transmits falsehoods into the heart], I, 675: he refers them to another and persuades [him of] falsehoods. *Kardias epi tou logikou tetheiken* [he has placed hearts upon the rational faculty], I, 814. *Karpogonian* [fruitfulness], II, 471. *Karpos ton thremmaton kai to gala* [the fruit of the flocks and the milk], I, 1405 extr.: juridically. *Karpos hyparcheis soterias, kai ouk aischynes* [you are a fruit of salvation, and not of shame], I, 1078: concerning God: for *aitios* [cause], author, by metonymy. *Karpon* [fruit], I, 750: explains *engonous* [offspring]. *Karpon pherein* [to bear fruit], III, 1213: to beget a son. *Karpon horimon* [ripe fruit], II, 173: of the vine, he calls Christ. *Karpous* [fruits], I, 1527: simply, good deeds. *Karpo melitton* [with fruit of honey], V, 125. *Karpon*, I, 1498: in the LXX, Ps. CXXVII: explains *cheiron* [of hands], rather harshly indeed: for the work of hands does not become fruit. *Karpon sykophantias apolausai* [to enjoy the fruit of slander], IV, 1172: to feel its bitterness and trouble, attempted by others. *Karpoutai blaben* [he reaps harm], III, 231. *Karposamenon* [having reaped], I, 78 med.: for *karpotomen* [reaping]. *Karpophorounton ten eusebeian* [bearing fruits of piety], I, 1064 extr. *Kata* and *meta* permuted, IV, 349, n. 24. *Kata Demetrion stasin* [according to the sedition against Demetrius], III, 291: that raised by him. *Kata Theon praxin* [an action according to God], II, 1040 extr.: pleasing to God. *K. th. zoen* [a life according to God], 1043. *Kata Theon parrhesias* [of boldness according to God], III, 934. *Kata Theon hygeias* [of health according to God], II, 1043: which God provides, for the soul, moral. *Kata kairon genomenoi didaskaloi* [teachers having appeared at various times], II, 1005: at various times. *Kata logou ton zonton exo egeneto* [he went outside the word/account of the living], III, 35. *Kata meros* [in part], II, 1951 extr.: gradually, bit by bit, from one thing to another. *Kata Nikaian synodo* [at the Council of Nicaea], III, 865: "Nicaea" seems corrupt and contrary to history. See n. 11. Without doubt, the Nicene Synod was in the mind of the copyist, as it is the most celebrated. Was it *Phoiniken* [Phoenicia], since it seems the discourse is about Tyre? Or *Ailian* [Aelia], from book I, c. 25, whither the synod was translated from Tyre? For Liberius neither answers concerning the crime of heresy, but about other things. *Kata Sardiken apostalenton* [having been sent to Sardica], page following: it can certainly be joined [with the preceding segment], so that *kata* might be for *eis* [to], just as it is for *en* [in], as in the former [example]; but *en* and *eis* are permuted. And indeed, we read 2, 6, that accusers of Athanasius were sent to Sardica. Nor, however, should they have convened the vote there. But the same ones can [be referred to] elsewhere, who had been sent there before, if the discourse is about the Synod of Tyre. *Kata panton eichon to kratos* [they had power over all], II, 271, *kata panton, kratos* [over all, power], II, 1990: for the genitive, or, *eis pantas* [over all]. *Kata pases aitias to aparallakton* [the immutability regarding every cause], V, 984: so that it depends on none, nor is changed. *Kata sarka analepsis tou Soteros* [assumption of the Savior according to the flesh], II, 749: he says "flesh" because of the removed visible presence, and the finite economy in the flesh. *Kata sarka* [according to the flesh], IV, 39: he posits also the divinity. *Kata tauta, dyo* [at the same things, two], IV, 1093. *Kata tauto* [at the same], III, 945: *kata tauton synathroistheisa* [having been gathered at the same place], page 945. IV, 381: in the same words. *Kata tauton* [at the same place], I, 1545: together; i.e., in the same words, in the same matter. *Kata tauton mian okesan gastera* [they inhabited one womb at the same time], II, 1414 extr., 1415 med.: at the same time, like twins. Otherwise it would be pleonasm. *Kata tauton* [at the same place], I, 1417: together, i.e., in the same psalm. *Kata tauton* [at the same time], II, 856 extr.: in the same act, by the same work. *Kata tauton* [at the same time], II, 964, 977, 1196, 1592; 17, 1065. *Kata tauton* [in the same way], I, 1097: so that one kingdom might be from two, contained in one king. *Kata tauton* [in the same way], II, 1270: in the same words, to be understood now as one thing, now as another: promiscuously. *Kata tauton* [in the same way], II, 1168; IV, 835: in the same act, in the same words. 1173 med., with joined forces. *Kata tauton diagontes* [living together], III, 159: in one house. *Kata tauton edeixen* [he showed in the same way], III, 637: in the same words. *Kata tauton* [in the same way], IV, 490: the same one. *Kata tauton*, IV, 1250. *Kata tauton deka kerata echon* [having ten horns together], II, 1210 init. *Kata tauton ekrathesan* [they were mixed together], see *ekrath*. *Kata ten eremon nomothesion* [according to the legislation in the desert], II, 826: for *en te eremo* [in the desert]. *Kata tauton hepta hemeras* [for seven days together], III, 1115: in succession, continuously. *Kata tauton onomazonto Medoi kai Persai* [at the same time they were called Medes and Persians], II, 1215: promiscuously. *Kata tous O' keimenon* [according to that which is set down in the LXX],
I, 327: i.e., according to the Septuagint, which is read in their version. A *Kata tes emes sphages kinousi logismon* [they stir up a plot for my slaughter], I, 1540: for *eis ten emen sphagen* [for my slaughter]. *Kata ton orneon hegemonian* [the governance of the birds], II, 79: for the simple genitive. *Kata ton anthropon choran echouses* [having the country of men] — see *chora*. *Kata Phrygas* [after the manner of the Phrygians], IV, 341: they are called Montanists. *Kata physin* [according to nature], III, 208: what nature demands, as necessary and just. But he opposes *ta hyper physin* [what is above nature] rather incongruously, as things which are not able to bring about everyone’s perfection, which he calls [that]. For from this diversity [it follows] that those things which nature can provide ought to be *kata physin*. Nevertheless, God does not exactly legislate these; yet regarding these, what standard of duty must be observed. B *Kat' aletheian Theos* [God in truth], true God: from the Hebrew (Rom. II, 2), I, 59, etc., congruent, accommodated. *Kat' areten* [according to virtue], V, 59, extr.: i.e., *di' areten* [on account of virtue]; instead of this, there is in the margin *kata brachy* [bit by bit, gradually]. *Kat' auton* [according to him], II, 1689: for *kata tauton* [at the same time]. *Kat' auton gegonotes* [having come to be at the same time], I, 308, 309: manuscript has *kata tauton*; signifies at one time, in one age. *Kat' emauton esomai* [I shall be by myself], II, 1337, init.: I will not help you, but will forsake you, as if quietly resting, removed from caring for and doing things. *Kath' hemas Alexandreias* [of our Alexandria], III, 990: of which I preside as bishop. *Kath' hemas oikoumenen* [our inhabited world] — see *oikoumene*. *Kath' hemas factus est homo* [He was made man among us], V, 2: an explanation of the Pauline passage, similarly Heb. 2:16. *Ton kath' hemon tyreusete thanaton* [you shall plot the death against us] — see *thanatos*. C *Kath' omoiosin* [according to likeness], *dia to kath' omoiosin* [through the according to likeness], II, 79: i.e. *dia to homoion* [through that which is similar]; or supply *rethen* [what was said], for the sake of the fact that it was said in Gen. 1, "Let us make man *kath' omoiosin* [according to likeness]," as is the custom, *dia to kath' eikona* [through the according to image]: where one must supply *einai* [to be], or, what I would prefer, *rethen*. *Kath' hypokrisin* [in hypocrisy] — see *hypokr*. *Kath' hypokrisin anagnosteon* [must be read as in hypocrisy], I, 684, init. The manuscript has *kat' erotesin* [as a question], better. The former occurs with the imitation of those about whom the discourse is, [which is] foreign to this passage. *Katabainei epi ta anthropena* [He descends to human things], I, 890, of Christ, because He puts human things as lower than divine things, even here in Christ. *Katabas eis ta katotera mere tes ges ek Theou Theos* [He who descended into the lower parts of the earth, being God from God], I, 1099. *Katabalei heauton* [He will throw himself down], V, 6: he will argue, he will refute. *Katabebletai to haima to despotikon hyper hymon* [The lordly blood has been poured out for you], III, 199: as a price, money, it has been expended. *Katabasis theias physeos* [descent of the divine nature] (of Christ), I, 525: a conjunction with the human. Perhaps he had in mind, Eph. IV, 8. *Katabasin Christi* [the descent of Christ], I, 1065: understood as the incarnation. *Katabolen pepoiemetha* [we have made the casting down], V, 5: if this is the true reading, it signifies we have refuted. Perhaps read *kataboen* [outcry], as the Latin [translation has] *declamavimus* [we have declaimed]. *Katabrosis* [devouring], II, 454: an explanation of *tou tapheoth*. *Katagela ton rhematon* [he mocks at the words], III, 1308, init., Christ, that he might know these to be false, [and] reject them. *Katagelastoi* [despicable], II, 1296: used improperly, concerning those to be condemned to eternal punishment. *Katagignoskomai to chresmodoumenon* [I am condemned regarding what is ordained by oracle], V, 89: if this is the true reading, it signifies I acquiesce in your prediction, I accept it. The following [words] clarify this. *Katagma eriou* [a carding of wool], I, 1574: wool drawn out, thinned into wisps. *Katagnosis* [condemnation], IV, 253: Chrysostom for *katagnosteon* [that which is to be condemned], or a thing to be disapproved, a charge, as he said before. *Katagomenon ek tes Dauitikes rizes* [descended from the Davidic root], IV, 32, *katagomenoi ek tou Esau* [descended from Esau], I, 1526, originating. *Katygmenos en anthropoteti* [being brought down into humanity], V, 30 (for so one must read, not *kathygm.*): from *katago*, lead down, brought down. *En* [in] for *eis* [into], even if you read *kathigmenos*, from *kathikneomai*. *Katagogion kerameos* [the potter's workshop], II, 499, a house. *Monachikon* [monastic], III, 1449, init. — *katadapanesanta opheis* [having devoured the snakes], II, 65, devouring. *Katedapanese ponois to soma* [he exhausted the body with labors], III, 1149. *Katadechontai legein* [they admit to saying], IV, 719, init.: for *legousi* [they say], they defend, as accepted, approved. *Katedexato chreian proseuches* [he accepted the need of prayer], IV, 578: Christ as man, he does not reject the use, *chresin*, i.e., the application of prayers. *Katadechtheis* [having been admitted], III, 1035: the serpent, it does not fit, nor can it be taken actively, n. 7. Camerarius corrects D *katapletheis* [having been struck], afflicted, or rather stupefied, perhaps *katenechtheis* [having been brought down], dejected. This *katapherein* our author also notes; and Virgil, Geo. IV, orders the serpent to be dejected by a stone or a log. Unless *anaze* [he lives again] followed, and gentler remedies could be understood here: read likewise, *katathelchtheis* [having been calmed]. *Katadike tes hamartias ho thanatos* [death is the condemnation of sin], IV, 423: because it was imposed on account of that, its punishment. By metonymy, *katadiko*, III, 869, the condemned one, the guilty one. *Katadouloamenoi* [being enslaved], II, 1441: erroneously, perhaps *katadouloum.* or *katadouhoumenoi*. *Katadyesthai* [to be hidden], III, 820, to be concealed. *Katadynasteuonton* [of those exercising tyrannical power], III, 1115, init.: simply, without case: the powerful (pollentibus). *Katadyseis* [hiding places], II, 187, extr.: dens, caves. *Katatharrhei tautes (tes hermeneias)* [he dares to undertake [the interpretation of] this], IV, 619, he dares to render it. *Katatharrhesai tou polemou* [to dare [to enter] the war], I, 352, to take on an intrepid spirit for war. *Katetharresamen tes hermeneias* [we dared [the interpretation] of the interpretation], II, 20. *Katetharresamen ton bython tou pelagous* [we dared [to enter] the depth of the sea], II, 2: i.e., to enter. Or accusative for the genitive, as in *katatolman*. *Katathelgon ten akoen* [charming the hearing], III, 484: Paul, about to pronounce harsher things. *Katethelxe* [he calmed], I, 1364: God rendered Cyrus mild and easy to the Jews. *Katathesas* [having put down], V, 21: better *katothesas* [having pushed down], from *otheo*. Although it should be *katothosas*. Therefore also *katathesas*, less analogously, could be from *katatithemi*. Perhaps *katadèses* [having bound], he bound, he constrained. *Katathysas* [having performed the sacrifice], III, 1277, with having sacrificed, [meaning] for eating, i.e., not for sacrificing. *Kataidein* [to cause reverence], III, 1073, to fill with reverence. *Kataionomen te spongia tou logou to pathos* [we bathe the passion with the sponge of the word], IV, 793, we wipe off, we cleanse, we moisten. *Kataionosi bia tas kephalas* [they bathe [the heads] by force], IV, 695: physicians, they smear, they anoint. *Kataionosi te spongia* [they bathe with the sponge], IV, 879: physicians, they cleanse, they wipe off, they moisten. *Kataischymmon* [shamefulness], II, 950. *Katakekragen ho anathematismos tes apistias* [The anathema of unbelief cries out against [it]], it condemns the error publicly. *Katakenosai ton thymon* [to pour out the anger], I, 408, to pour out, that is to say to appease. *Katakenosai ten pegen ton oiktirmon tes hamartias to helkos* [to empty the spring of mercies of the wound of sin], I, 933. It is *exergasia*, hyperbolic indeed and more than oratorical, of the preceding sentence: so that all mercy may be poured out into him; it follows: that the wound may empty all the source of mercy, i.e., that all mercy may be employed for the healing of it. *Kataklysantos petran* [having flooded the rock], II, 1115: who caused it to pour forth waters. *Kataklysmos* [flood/deluge], I, 785: explained concerning the published Gospel. *Katakontizein* [to strike down], I, 1412, to kill. *Katakontisai* [to have struck down], I, 408, init.: i.e., with a sword. I, 850, to kill. (For Abisa wanted to cut off his head.) *Katakontisas* [having struck down], I, 1400, he destroyed. II, 555, init.: the angel [destroyed] the Assyrians. IV, 931, Nero, Peter and Paul. *Katakontisas di' aggelou* [having struck down through an angel], II, 1395. *Katakontisas proseuche ton Areion* [having struck down Arius by prayer], III, 796, by prayers he had accelerated his death. *Katakontisei* [he will strike down], II, 1274, he will destroy. *Katakouontes* [listening], II, 1382: for the simple [verb]. *Katakrotei epi tou parontos* [he claps at the present moment], I, 985, he touches upon those times, he notes, he accuses. *Katakrypsas ten axian* [having hidden the worth], III, 454: Christ. *Katalabein ten enegkousan* [to reach the one who brought forth] — see *enegk*. *Tas pylas* [the gates], II, 498, to stand there. *Ta basileia* [the palaces], 308, to come thither. *Katalabein ten agelen* [to reach the flock], I, 306, to return to his flock. *Katalabontes Iakobon* [having reached James], III, 1110, when they had gone to him, had come together. *Katalabon ten polin* [having reached the city], I, 424. *Katalabon ten doryaloton* [having reached the spear-captive], III, 807, he came to her, he went to her. *Katalabosi se hoi karpoi* [may the fruits reach you], II, 1352. *Katalambanein* [to reach], II, 263, to tread the path, to return: *katelabes pythmena ges* [you reached the bottom of the earth], II, 268, you came into the depth. *Katalambanein ta oikeia* [to reach home], II, 1633, to return home. *Katalambanei ten patrida* [he reaches the fatherland], II, 1243, he came thither. *Katalambanousi* [they reach], I, 1115, they go to [and] join, they tend toward him. *Katalephtheis Elias* [Elijah having been left], I, 1459, extr.: erroneously
left behind, that is, alone; when he believed that he alone remained. For he was never A *katelēphthē* [taken/found], i.e., apprehended. *Katalēpsetai tēn Spanian* [he shall reach Spain], III, 153. *Katalēpsometha ton oikon* [we shall reach the house], I, 873 init., we shall come to it. *Katalēpsontai tēn enenkousan* [they shall reach the one who brought them forth], II, 565, they shall go away, by which they came. *Katalebein t. enenk.* p. 615. *Kateilēphotōn tois aktisi ta termata tēs oikoumenēs* [having reached with the rays the ends of the inhabited world], III, 1106. *Kathelabe* [he reached], I, 400 med., 402 init.: he returned to the army, he reached it, he joined the army. *Kathelabe tēn Ioudaian* [he reached Judea], II, 712, he came there. *Tēn Rhōmēn* [Rome], III, 1, he came there. *To ethnos* [the nation], III, 805, he came to them. *Synedrion* [the council], III, 819, he appeared before the council. *Kathelaben Athēnas* [he reached Athens], III, 294, he went there. — *To katalazoneusē autou* [so that you might act arrogantly towards him], V, 63, when you rebuke him with the affectation of wisdom. *Katalampomenon* [being illuminated], V, 1092; the body of Christ, *theikais energeiais* [by divine energies], which, being joined through the Word, could show divine works, so that it might be understood to be the body of God. *Katelampse tous akouontas tō phōti* [he illuminated those listening with the light], I, 1347 extr., active. — *Kataleipō* [I leave] I, 292 init., I pass over in silence. *Kataleipōn ton patera kechrēsthai tē eusplagchnia* [leaving the father to use his compassion], I, 439: for *eāsas* [having allowed]; as if to say: *kataleipōn tō patri*, allowed, or *kataleipōn auton* [leaving him], having departed from him, and *easas* [having allowed]. *Kataleipontes Ioudaious lērein* [leaving the Jews to talk nonsense], II, 977: either *kataleip.* for *eāsantes* [having allowed], or *Ioudaious* for *Ioudaiois* [to the Jews], *lērein* for *lērountas* [those talking nonsense]. It seems to be a concise expression for *katal. kai easantes lērein* [having left and allowed them to talk nonsense]. *Katelipe pheresthai* [he allowed to be carried], IV, 589: *eiase* [he allowed], or having left he allowed. — *Kataleimpetai koinōnos tou paidos* [he is left to be a partner of the boy], III, 87, he is rendered, he becomes, i.e., by testament and inheritance: he is left as such by the dying testator. *Kataleimpanonta* [leaving], V, 1125, omitting, intermittent, B *aussetzen*. *Katallagas theias pragmateuontai* [they negotiate divine reconciliations], I, 1105: it is attributed to ascetics, to those praying for others. *Katallagas Theou* [reconciliations of God], III, 13 extr.: for the singular. *Hymeteras* [yours], III, 479, they will render, not that only which they had taken away, but much more. *Katallagōn* [of reconciliation], III, 317, for the singular. *Katallagōn diakonos* [minister of reconciliation], ibid., Paul: interpres, teacher, legate for the signifying of that matter. *Katallēlon trophēn* [suitable food], I, 1524, food appropriate to their nature. *Katallēlōn kalymmatōn* [of suitable coverings], III, 669, which are sufficient, or, congruent to our condition. The former is to be preferred. *Katallēlōn echōrēsan* [they went against each other], III, 1275: for *kat' allēlōn* [against one another]. *Katalogioumetha* [we shall assign], we shall grant, V, 21. *Katalogou tōn zōntōn* [of the list of the living], I, 948: from the Hebrew. *Katalogon polemikōn* [list of warriors], II, 905, an army. *Eis ton katalogon tōn plousiōn anabainousi* [they rise into the list of the rich], III, 1311, they become rich. *Eis ton katalogon tōn plousiōn metabantas* [having passed into the list of the rich], IV, 634, having become rich. *Katalogon Argonautōn eplēroun* [they were filling the list of the Argonauts], IV, 767, they were in their number, they were going with them. *En tō katalogō tōn mathētōn tachtheis* [having been placed in the list of the disciples], III, 655: if he was previously a disciple and a layman. *Katalogōn stratiōtikōn hēgoumenon* [leading military lists/troops], III, 856. *Katalogous stratiōtikous* [military lists/troops], II, 180, forces, the army itself: he adds *dynamin* [power] as we are accustomed to call it. *Katalysai* (indeed *katalysai* [to loosen/abate]) *ophrun tetyphōmenēn* [an arrogant eyebrow], II, 1100. Page 1059 (read *katalysai*), to deponere [lay aside], to appease. *Tē sphagē ton polemion* [by the slaughter the enemy], I, 977, to remove. Perhaps read *polemon* [war]. *Katalysantes en tō erēmō 40 etē* [having stayed in the desert 40 years], I, 268. Codex: *katanalōsantes* [having consumed]. That means as if acting in an inn, so that they nowhere settled, but yet from time to time they took rest, and as it were diverged to stations. *Katalysantōn* [those dwelling/staying], I, 779, those having tents. *Katēlysan sōtērian* [they destroyed salvation], II, 541. See *sōtērian*. *Katamainē en hēmin* [that he may remain in us], Sp. T. V, 39, that he may come into us, and then remain. *Katamēlēsōsi* [they shall neglect], II, 1667 init. *Katanankazomenoi* [being compelled], I, 1012 extr.: not that they did so, however, or that they were overcome. *Katanankazomenoi proskynēsai* [being compelled to worship], I, 1461: which, however, they did not do. *Katanalōsantes* [having consumed], I, 268: it is read for *katalysantes* [having stayed]. *Lochous* [ranks/companies], II, 1642, yielding. *Katanuxe* [he shall pierce/prick], I, 624: expl. *tou*, in fear, C *katanuxeōs dakryon anablyzōn* [gushing forth a tear of compunction], III, 1147: it is attributed to the ascetic. *Katanyxeōs dakrya procheein* [to pour forth tears of compunction], II, 1465: the ascetic was always accustomed to. *Katanyxin anti sigēs tetheikasin hoi O'* [the Seventy have placed 'compunction' instead of 'silence'], I, 791 med. *Katanyxiz* [compunction], I, 550, pain of soul, from Acts 2, 37. *Kataxainousan dēmiou pikroterōs physin* [a nature more bitter than an executioner tearing], III, 618 extr., tormenting, lacerating, as if with rods. *Kataxanthēntes aikiais diaphorois* [having been flayed by various tortures], III, 1028. *Kataxiountos Theou* [God deeming worthy], III, 1034, by God helping and being propitious. *Kataxiōthentas* [having been deemed worthy], III, 960, when God has deemed us worthy to illuminate, so that we might see the truth and transcribe it. *Kataxiōson mou dēlōsai* [deign to let me reveal], IV, 1060. *Kataxiōson euxasthai* [deign to pray], IV, 1278. *Katapauseis treis en tē Graphē* [three rests in the Scripture], III, 566. *Katapēmainousi to kallos* [they damage the beauty], IV, 54, they corrupt. In the margin, *paratēm.* [note]. That is better. *Katapinousin ta ethnē Assyriois* [the nations swallow up for the Assyrians], II, 277. *Katapisteusas* [having entrusted], III, 1229: for the simple. *Katapothoumenon* [being swallowed], II, 877: *haima epi gēs* [blood upon the earth], corrupt perhaps for *katapōthen* [having been swallowed], or *katapatoumenon* [being trodden underfoot]. It is strange that the books do not vary at all. *Katapontistōn* [of the drowners], III, 1130: those evil and heretical bishops who would not be pilots of the ship of the Church, but would sink it with waves. *Kataposeis theōn* [swallowings of gods], IV, 114: the pagans imagine that they were born and devoured by Saturn. *Katarhrēsin aponoias* [a condemnation of arrogance], I, 774: for *katēgorian* [accusation], *apophasin* [sentence]. *Katasbennysthai psychēn* [to quench the soul], II, 225. *Katasbesai zalēn* [to quench the storm], III, 524 extr. *Katasbesai to anthos* [to quench the flower], II, 1540, to change the vigor and color of the face into paleness and emaciation. *Katasbesō panēgyrin kai thymēdian* [I shall quench the festivity and delight], II, 231. *Kataskeuazein* [to fashion/prepare] concerning darkness, not *poiein* [to make], I, 12. *Kataskeuazeis* [you destroy], V, 1045, you destroy, you overturn. *Kataskeuasthai* [to have been fashioned], II, 463: for *kateskeuasthai* [to have been fashioned]. *Kateskeuasan to misos* [they fashioned/contrived the hatred], I, 1185, they drew upon themselves. *Kataskeuēn mias biblou* [the structure/preparation of one book], II, 1309: so that individuals might fill one and a peculiar volume. *Kataskēnōsin tou Theou* [the indwelling/tabernacling of God], II, 1028, the blessed presence of God in heaven and eternal life. *Kataskiasousin anthos prosōpōn* [they will shadow the flower of their faces], II, 262, D they will confess grief with a sad countenance. *Kataskirtaōn tēs psychēs* [of the soul leaping up], IV, 1028 init.: the body should not. *Kataskopos* [spy/overseer], III, 817: in the council, in the name of the emperor, the ex-consul Dionysius, Aufseher, Commissioner. *Kataskopon* [spy/vigilant], II, 954, 955, a watcher on the watchtower. *Katasparēsetai* [shall be scattered], IV, 1007: the Jewish race throughout the world; for *diaspar.* [to be scattered]. *Katespeiran* [they scattered], II, 835: the Romans [scattered] the Jews, for *diesp.* [they scattered]. *Katespeiren elpidas anastaseōs* [he scattered hopes of the resurrection], IV, 672: Christ himself risen again. *Kataspōn tēn ophryn* [pulling down the eyebrow], IV, 845, depressing pride, or rather, that I may depress it. *Katastasin oikoumenēs* [the state of the inhabited world], I, 1295, the happy state through Christ. *Katastellei tēn ophryn* [he brings down the eyebrow], see *ophrun*, III, 169. *Ton typhon* [the pride/smoke], II, 565. *Katastellōn ophryn autōn* [bringing down their eyebrow], II, 462. *Ton typhon* [the pride], ibid. *Katesteile tēn alazoneian* [he brought down the arrogance], III, 10. *Katastrateusas autois empiridas* [having campaigned against them...], III, 1235: transitive, and *autois* [to them/against them] for *autōn* [of them]. *Katastrephontes eis telos* [turning towards the end], II, 370, tending, coming. *Katastrophē* [destruction/overthrow], III, 859, fury, devastation, as if of those overturning all things. *Katasphageis tē prothymia tou patros* [having been slaughtered by the devotion of the father], IV, 205: Isaac, as much as in Abraham lay. *Katasphaxantas ta oikeia melē* [having slaughtered their own members], IV, 1201: the bishops: see *sphagē*. *Katatemnontas tēs Ekklēsias to sōma* [cutting up the body of the Church], III, 254 extr., who would not wish to join all things for common use, would reject others, and hold them to be superfluous. *Katatemnousa mian proskynēsin* [dividing one worship], IV, 510: to the one God due, she attributes it to many individual things made by Him. *Katatoma klimakōn* [cutting/steps of ladders], IV, 530 extr., via steps.
A *Katatomē* [cutting] B of the waves, IV, 639. To commit oneself to the waves. *Katatome* of blood-guilt, III, 77. *Katatomēn* [cutting/stipulating] of teachings. *Katatomēs* of the same, III, 151: expl. C to dare to write something bolder. He will dare the inner sanctuaries, II, 199. He dared the inner sanctuaries, II, 206. He dared the unseemly ministry, II, 210. Having dared those of the angels, he anathematized. Having dared the priesthood, III, 589. He will dare the ineffable. We will dare the prophecy, I, 603. We will dare the interpretation, II, 672. Daring the shields, II, 252. Daring the sacred function. Daring the inner sanctuaries of the Spirit, II, 730. Having dared animals. Dared the altar, II, 210. Ye shoot with blasphemous words, IV, 867. Having ventured evil things against the pious, I, 1089: *kata*. *Kataugazōn* [enlightening]—melody D; melody. To be seen, he appeared. *Kataphennēs*, III, 789: *kata* Phennēs; Phennē. To inflame the mind, I, 979: to inflame sin, 1005: attributed to the baptismal font. To despise wild beasts, I, 784. Having despised old age, IV, 1165. Not deterred from the journey by the thought of old age. Having despised the winter season, IV, 1179. Not fearing winter, not deterred thereby from the journey. He despised [authority] over the kingdom, II, 511: *hyperphron*, or he became a despiser of others. The glory of them poured down, III, 135. Pouring down myriads upon us. *Katachrēstikōs* [improperly/abuse], 1005. Improperly we are begotten, 1006: naturally. The immensity of food burdens the rational faculty, III, 663. Ye judge the weakness of the Creator, III, 1189. Having determined to stay, IV, 1191: perhaps read passive, so that it is fitting to observe, for it is said of the matter. Of men, if the middle remains, it signifies to obey, to cede. Having voted for slavery, I, 1084: *hypall*. for slavery of them. Words woven/stuttered, IV, 898. He was condemned to slavery, I, 774. We were condemned—the tribulations, III, 1029: we suffered them. To idol-cities, II, 1370. To tell some of the secret things, IV, 919. He accomplished. He covered, IV, 876: divine nature Christ human. He bewitched, III, 1153: moved, solicited, persuaded him. He lulled to sleep, III, 1496: tamed. Mercy condemned him, I, 377: it was a fault, and a cause of condemnation. Meton. They numbered him among the gods, 806: for they deserted [him]. They stoned him, IV, 929. She who poured down pride, I, 518 init.: i.e., humbled. Accused, IV, 1140: that something might not have come upon me. They stood against the faith, III, 832. He played the knave in his mind against the people of God, III, 1135. Falling upon one another as enemies, I, 793. They were sunk, I, 1557: Dathan and Abiram: earth, as if swallowed by water: whence he says they were swallowed up, and he speaks of those beneath the waves. The code, however, says *exarefacta* [dried out]. He set towards need. Crowned with cedars, a mountain, II, 1378. They were steered, II, 466: they would be happy, all things would yield beautifully; or they succeeded. He steered our salvation, I, 1066. He devoured the bridegroom, II, 476: the Jewish people killed Christ, because it marched upon him as a beast. They were carried down, III, 857: from houses, or into prison. He wears the crown, IV, 647. We possess more, III, 40: for we possess. We are superior. Not of all, but to be explained. Holding the letter, I, 725, *kata*. He accuses of ingratitude, I, 1554: for genit. To accuse of the healing of the body, III, 1221. To neglect, to hold of small account, to assign as a fault, to hold as a certain impediment of divine worship. To be accused, 1182: for the same cruelty and philanthropy. Having been accused, II, 507 init.: of which blameworthy things are reported. He accused these against them, *kata*. He accused them of a great crime, III, 521. He might accuse the promises, I, 1117: lest he falsely accuse. Of the accused, III, 147. We accuse against her weakness, IV, 1240. Of those accusing us, IV, 1161. Accusation, I, 56: a flagitious act. Meton. Refutation. Accusation of the claimants, III, 646: it is said when we plead with God through prayers concerning the injuries of the wicked. The crime of the accusation, III, 25: the guilt of the matter, of which he himself was accused, he cast upon Eve. Accuser of things rightly said, V, 5: reprehensor, impugner. They were reverent, III, 969: they filled with reverence, they deterred from injury. He pierced, III, 1255: demons, says the ascetic. They pierced, they pierced, I, 880 init. extr.: the Ninevites to Jonah: they are denied, to wit, to have pierced in any way whatever. IV, 929, they pierced, in various ways, which he set forth before-hand. Joshua the kings, i. e., he slaughtered; none by a rod, indeed, perhaps read *confodit* [pierced]. But also p. 340 concerning the jaw-bone of the ass, he pierced. Jonathan, the garrison of the Philistines, I, 528: with the sword, to wit. II, 233, he destroyed. II, 575, he killed. 1518, God by the angel of Sennacherib the army, and in med. IV, 1077, Samson the jaw-bone of the ass against the enemies. I, 532 extr., he slaughtered. I, 401, 495 init., 507, 1530: he destroyed. III, 1116: Jacobus by prayers caused that Arius should die. He heard, II, 1472 init. Catenas [chains], III, 855: Latin, *catenas*. He brought, III, 1055, he cast down the statue of the empress, he overthrew. He accomplished, II, 645: for he accomplished, he put to flight. The storm was calmed, III, 724: as if it was calmed.
A ἠνύθη, or κατηνύσθη, "confected," "it is finished." Or κατηνάσθη, "is it laid to sleep?" κατηξίωσεν, V, 1107 extr., he disdained, rejected, refused. κατῆραν τὸ γένος ἐξ Ἰουδαίων, I, 1299: from them they are sprung. κατῃσχέθησαν, III, 837: from κατέχειν; it is less analytical, it certainly ought to be without the iota subscript. κατηχήσας, II, 499 init., when he had made him a Christian. κατηχήσει πρώτῃ, III, 776: not that there is a second. κατισχύειν, regarding a wicked mind, what? I, 126. κατιών, I, 944, a progression in prayer; because, that is, he called the beginning "upward." κατοικῶ ἐν μέσῳ τοῦ λαοῦ, I, 519: explained well. κατοιχομένου, I, 534, a deceased person, for καταχωκότος, present for past. κατοπτρίζεσθαι τὸ θεῖον κάλλος, I, 770: in the tabernacle. κατορθοῖ τὴν σωφροσύνην, III, 181. κατορθοῦται δίχα πόνου, IV, 598, it is effected, it is prepared. κατωρθωμένων, I, 321: for κατωρθωμ. κατορθῶν, I, 1104, ruling, effective. κατορθώσας τὴν ἀρετήν, I, 1014. κατορθώσαντες νίκην τοιαύτην, I, 1159. κατορθῶσαι ἀνδραγαθήματα, II, 1615. κατορθῶσαι σωφροσύνην, III, 627. κατώρθου φιλοσοφίαν, I, 425, it can be supplied, "by," "according to," or accusative, depending on κατορθοῦν, meaning here "he was perfect," or "he demonstrated [it] perfect." κατορθωθεῖσαν εἰρήνην, I, 1101, established, plainly effected. κατωρθωκὼς τὸ εἰδέναι συκοφαντεῖν, V, 20, perfectly skilled in the art of calumny. κατώρθωσεν τὴν ἀκροτάτην ἀρετήν, I, 595. κατόρθωμα τοῦ νόμου, III, 76, good force. κατορθώμασιν ἀγέλης, I, 91, the virtues and good things by which sheep are commended. κατορθώμασιν ἀρετῆς, I, 1237. κατορθώμασιν ἀρετῆς ἐλάμπρυνεν, II, 159, with praises; metonymy. κατορθώματα Novi Test., 1033. κατορθωμάτων, III, 1148: ascetic austerity. κατόρθωσιν ἀρετῆς, III, 93. κατοχῆς, IV, 952: that they might be occupied by God the prophet. καττίτερον, IV, 539: for κασσίτερον. κάτω συγγένειαν, see συγγέν. τοῖς κάτω μέρεσι, παραδοῦσα, III, 810, she caused that he should be cast down into the infernal regions. κατωλιγώρησαν, I, 1351 med.: for the simple form. καυλακαύαν, IV, 292: the Basidians call Christ this. καυχάσθαι μεθ᾿ ἡμῶν, III, 884, to publicly profess the faith. καφφωρὲ, explained I, 567. κέδροις, ταῖς, κατεστεμμένον ὄρος, II, 1378: the article is redundant, or it denotes those lofty ones, well known, frequently mentioned in the Holy Scriptures. κέδρους, explained in two ways, I, 779, 780 extr. κείμενον, I, 74: which is read. — V, 9, ὑπάρχοντα, subsisting by itself. κείμενον Εμμανουὴλ τὸ μεθ᾿ ἡμῶν ὁ Θεὸς, II, 235: for which is in Hebrew, Emmanuel. κείμενον κατὰ τοὺς Ο', see κατά. κείμενον τὸ σῶσον δὴ ὡσαννὰ παρὰ Ἑβραίῳ, I, 1435: that is, for that which the Greeks set down, in the Hebrew it is this. κειμένους ἀναστήσει, III, 271, the dead. κειμένων σωμάτων, IV, 652, of dead bodies. κεῖται ἐν τῇ αἱρέσει, III, 414, it is absolved, adjudged, contained in it. κεῖται τὸ ἱμάτιον σωτηρίου ἱμάτιον Ἰεσσὶα, II, 385: for that which is in the Greek, this is in Hebrew. κεκάθικε, I, 1408 extr. κεκελεύκειν, III, 799. κεκαλλιεπημένοις λόγοις, II, 339: pleonasm. κεκαλυμμένος σαρκί, IV, 265: Christ. κεκαπηλευκέναι τὸν λόγον τῆς ἀληθείας, III, 843. κεχερσωμένη, V, 102 init.: for κεχερσωμ., meaning pagan land. κεκλημένους, I, 369: from Aquila. Observe that these guests have arrived, so that we do not consider others as the "called."
B κεκονιαμένος, Israel passed through the Red Sea, I, 144, lightly sprinkled, held by spray. κέκραγε, I, 892, he says. κεκράξομαι, I, 774, explained regarding readiness, see. κεκωλυμένοι τῶν ἐθνῶν, IV, 887. τοῖς κελεύει, I, 86: read κελεύοι, as it precedes, ἔλοιτο. κελεύει with the dative, I, 1123 init., 1063 med., 1515 med., II, 19, 160. κελεύει παιανίζειν, II, 1375, he exhorts, he incites. κελεύει τοῖς ἀπολαύουσι, III, 393. τοῖς πιστοῖς, III, 665 extr. τούτοις, II, 615. τῷ προφήτῃ, II, 441. τοῖς Ἰουδαίοις, 446; II, 448, 508, 519, 562, 364 init. κελευόμενα σοὶ, II, 702. κελεύσας, III, 635: Paul, regarding bigamy, which he had permitted, he had pronounced free, he had not disapproved. κελεύσας αὐτῇ, I, 348: κελεύειν with the dative is "to exhort," παρακελεύειν. κελεύσας τῷ Νῶε, I, 589. κελεύσητε, IV, 1191: but he attributes it to the Roman See. κελευσθέν, II, 405, that which I was asked; for "they urged" preceded it. κελεύων στοιχείοις, I, 283: for the accusative with ellipsis, what he might have commanded: specifically, to command paradoxical things, or, to obey the Jews. κελλίῳ, II, 838, a small cell. κενὸν, to come to God, what? I, 158. κενὸς οὐκ ἐγεννήθη ὁ ἐκ τῆς Μαρίας, V, 1087, the temple, Jesus, as man; he was not born without the Word, whose temple the body was. In the same sense, ἀσαρκωμένος is denied, as if he were only purified so that he could contain, no longer having the Word indwelling. κενοτάφια, I, 385. κέντρα τοῦ πόθου, I, 390, 415: Latin, stings of desire. Platonic and Latin. κέντρων, I, 547, with radii, with compasses. κέντρων εἰς πεῖραν ἐλθεῖν, IV, 1361, to experience episcopal and ecclesiastical castigation. κένωσις, IV, 70, explained by Apollinarius. κένωσις is union, compare V, 38 init. κεραννῦντος, IV, 562 init., diminishing and breaking the cold with the help of fire: namely, Paul (not from heaven), with wood ignited. κεραννῦντος ἡμερότητι ἐξουσίαν, IV, 482, mitigating, softening. κεράννυσι τῇ φορᾷ τὴν ἀκαρπίαν, IV, 621, he compensates, supplies, and meets it by storing up in time, he almost removes it. κεράννυσι τὸ ζοφώδες, IV, 492 init., it mitigates, softens, illuminates. κεράννυσιν ἡ σελήνη τῆς νυκτὸς τὸ ζοφώδες, IV, 761. κεράσας τὸ ποτήριον, I, 1396: in the sacred Supper. For they did not drink it unmixed. κέρας Ἰουδαίων εἰς ὕψος αἱρόμενον, IV, 1156. κέρας σωτηρίας, explained I, 702. σωτηρίας, a victorious weapon, I, 880. κέρας τοῦ σταυροῦ, I, 1267: from the Supplement. χέρας, II, 895: from another interpretation for "holy," Ezek. xxvii, 16. κερατιοῦμεν τοὺς ἐχθρούς, II, 1551: as if either from Ps. xvii, 30, or from LXX, or cviii. κέρδει χρημάτων, I, 435 extr. κέρδος, IV, 1110, an occasion of exercising beneficence. κέρδος ἀγάπης, III, 251, excellence before every virtue, or marvelous. κέρδος οἰκεῖον ἡγεῖται (ὁ Θεὸς) τὴν τῶν ἀνθρώπων ζωήν, I, 1301 med.
C κερεσεὶμ, explained I, 600. κεφάλαιον ἀγαθῶν, II, 1396, the chief, without which the rest are of no avail: the most sweet. κεφάλαιον ἐπ' ἄλλο μεταβῆναι, II, 808, the matter. κεφάλαιον εὐφροσύνης, I, 1526, the highest pleasure. κεφάλαιον μέγιστον — κηδεμονίας, IV, 659, argument, work, business. Or "greatest" is redundant. κεφάλαιον πάντων ἀγαθῶν, II, 23, 920, the highest, the principal, III, ad Corinth. He says Paul finished at ch. VI extr. Indeed at ch. V extr. For ch. V begins a new argument. Signifies "Main Section." κεφάλαιον συνεπλήρωσε, III, 60, he finished the whole disputation. κεφάλαιον σωτηρίας, II, 545, foundation, source. κεφαλή σου ἱερὰ καὶ θεοφιλὴς ἴστω, IV, 1173: to a bishop; κεφαλὴν ὑμῶν ἱερὰν καὶ θεῷ φίλην ἱκετεύω, IV, 1192, to you; Episcopal. κεχερσωμένην πόλιν, III, 979, not yet Christian, shuddering at heathen superstition. κέχηνεν εἰς γῆν, II, 95, it seeks earthly things: as 89.
A extr. κεχήνασι περὶ τὰ αἰσθητά, pro εἰς. κεχηνόσι περὶ γῆν, I, 215, suspensis ab agricultura, ei unice deditis et fidentibus. κεχρωσμένῃ φιλίᾳ, II, 820, falsa. Ipsa quidem amicitia non χρώννυται, sed odium specie ejus. κεχρωσμένοις εὐνοίᾳ ῥήμασι, I, 828.
κηδεμόνες κωμῶν, IV, 601: hos proprios facit virorum vel pagorum, præfectos, curatores, Amt-leute, sicut urbium ἄρχοντας. κηδεμονίαν ἀνθρώπων πεπιστευμένοι, III, 334 extr. angeli dicuntur. κηδεμονίαν ἐμὴν, II, 993: scil. propriam, præcipuam. κηδεμονίας (Dei) ἀλλότριον, II, 766: vocat impium: scil. benevola, benigna, felici. κηδεστής, socer, I, 132 (et al.): vid. not. κηδεστρίας, II, 1511, socrum. κηδόμενα, sign. ποθοῦντα. — σωτηρίαν, I, 1172: pro genit. Et κημοὺς ἐκ δερμάτων, II, 223, servis circumponi dicit.
κηρογραφεῖσθαι, IV, 134 extr.: τοῦ καὶ ἐξ ἀνομοίων κηρογρ. χρωμάτων εἰκόνας, excidisse videtur post τοῦ, παρασκευάσαντος, δεδωκότος.
κήρυγμα, III, 164 init.: simpliciter evangelicam doctrinam. κηρύγματος, III, 483: opp. νόμος, sign. Evangelii doctrinam: ut mox, διὰ τῆς τοῦ κηρύγματος διδασκαλίας, docendo Evangelio. κηρύγματος, πρὸ τοῦ, συναφθέντων, II, 206: priusquam apud illos innotesceret Evangelium, imo ab illis acciperetur. κήρυκες τῆς οἰκείας ἀχαριστίας, I, 1570, testes κατήγοροι. κήρυξι, III, 256: simpliciter, apostolis. κήρυξιν, III, 352: apostolis. κηρύττει σωφροσύνην αὐτῶν, II, 1110, ostendit (ea res), signum ejus est. κηρύττουσι τὸ δέος τῷ πειρᾶσθαι λανθάνειν, IV, 592, fatentur, produnt. κηρύττων τὴν ἀγαθότητα, I, 1579, Deus, ostendens.
κήτη τῶν οὐρανῶν διεπέτασε, I, 1332: vitiose, pro αὕτη, fornices, ut alibi. κίβδηλον ἵματιον, quid et cur? I, 206. κιβωτός, I, 145: pro κιβωτός.
κιγκλίδας, I, 94, septa, cancellos. III, 1050: ἀνάκτορον ungentes. κιγκλίδων, III, 1252 extr., cancellis, quibus septus erat, ut hodie, locus judicii.
Κιλίκισσα πόλις, III, 1195.
κινδυνεύειν, IV, 1140, praesentem venire ad judicium, coram experiri. κινεῖ πάντα πόρον, I, 284, adhibet; *il fait agir*, εἰ 285. κινηθείσης φιλανθρωπότερον τῆς συνόδου, III, 766.
κινήματα τῆς ἐννοίας, I, 885. κινήματα λογισμῶν, III, 596: quia et cupiditates sunt λογισμοί. κινῆσαν, legitur pro καινίσαν, III, 745, n. 130; sign. ἐμπνεύσαν, ἐνεργῆσαν. κινήσας τὴν οὐσίαν, vid. οὐσίαν. κινοῦσι λογισμὸν πάντα, I, 1540. κινοῦσι πάντα πόρον, II, 212, omnia faciunt. κεκίνηκε τὴν λόγων, vid. λόγων. κεκίνηκε, coepit, ortus est. κεκινηκότες ἑαυτοὺς, II, 369: ἐπαναστάντες. κίνησιν ἐν ἡμῖν ἔχει τὰ φυσικά, V, 18, originem. κίνησιν, στάσιν, βεβαίωσιν in λογισμῷ distingu. I, 611.
κίονας πάντων τῶν ἐν κόσμῳ, III, 753: apostolos, sustinentes cognitionem doctrinæ, et curam οἰκουμένης. κιόνων, IV, 523, fistularum, tuborum, in aqueductibus.
κιρναμένων — κλήσεων, — φύσεων, IV, 62: quia appellationes permutantur, consociatio intima indicatur.
κλείθρων (τῶν) τῆς Παρθένου ἐπικειμένων, IV, 118, clauso Mariæ utero, quia virgo erat, ob virginitatem.
κλέος εὐρύ, III, 1219. (Homericum.)
κλέπτει ὁ πόθος τὸ δίκαιον, IV, 1061, facit ut in suam partem pronuntietur, idque nobis justum videatur: vel, fallit sensum justi et eximit. κλέπτεις τῶν ὀρνίθων τὴν αἴσθησιν, IV, 552 init., fallis, quasi B erepto sensu. Ex Homerico, ἔκλεψε νόον πύκα περ φρονεόντων. κλέπτειν, I, 69: tribuitur Adamo vetitum fructum edenti. κλέπτειν σωφροσύνην, III, 1155, se ab illa alienare fraude. κλέπτουσι λόγους προφητικούς, II, 519, vere prophetarum vocibus pro suis utuntur. κλέψῃ τὸν νοῦν τῆς φαντασίας, III, 1124 init., avocaret ipsi animum invito a cogitatione Dei. κλέψω, III, 1261, simulatione aliqua interim, paululum, ab eo auferrem, levarem onere nolentem. κεκλοφότας τὴν ἀλήθειαν, III, 115, vero dissimulato, occultato. κεκλοφότες ὄνομα θεῖον, IV, 1501. κεκλοφώς, IV, 858: Plato, e prophetis. κεκλοφὼς ὄνομα θεός, IV, 454: diabolus.
κληδὼν expl. I, 548.
κληρικοί, III, 855: opp. λαῶν. κληρικούς, III, 1035. κληρικούς τῶν ἐπισκόπων, III, 851, comites, administros, Capellane. κληρικῶν, IV, 1147; distingu. ab episcopis.
κλῆρον, I, 1150, 1355; III, 1042 init.: pro κληρονομίαν, ex Hebr. κλῆρον δέχεται, III, 87, hæreditatis partem ex testamento capit. κλῆρον εὐσεβείας, III, 829, hæreditatem. κλῆρος τῆς Ἱερουσαλήμ, I, 481, locus, situs, regio urbis.
κληρονομήσαι θρόνον, III, 984, succedere episcopol: non filium sane, sed alium creatum. κληρονομήσαντες τῆς ὀνομασίας, I, 685 init., nacti. Obs. et genit. pro accus. quasi, κληρονόμοι γενόμενοι. κληρονομοῦντες ἐντεῦθεν τὴν αἰώνιον ζωήν, II, 1495 extr.: e paupertatis et quietis studio. κληρονομοῦσι, II, 382, accipiunt. κεκληρωμένος φύσιν θνητήν, III, 1084.
κληρονομία νέα, I, 1064, populus Novi T. κληρονομίας πατρῴας, III, 1159: Abrahami, fidei in Christum. κληρονομίαν σαρκός, IV, 52, salutem humanæ naturæ nostræ, quæ nulla sit, ni Christus homo.
κληρονόμος, I, 775 extr., particeps; ex Hebr. κληρονόμου, II, 1584 extr.: simpliciter Christi, 1601. κληρονόμον, V, 1167, asseclam. κληρονόμον προεδρίας, III, 1025, successorem in episcopatu. κληρονόμοι τῶν ἐν Νικαίᾳ Πατέρων, III, 872: qua professionem fidei.
κληρονομοῦσι expl. I, 634. Hinc p. 657, κληρονομοῦσα est, anima pia.
κληροῦν τιμωρίαν, I, 48, proponere, imponere. κληρωθέντας οἰκεῖν, I, 1031.
κλήσεως ἀρχήν, II, 410, ipsam vocationem: ea enim est, ἀρχή, κλῆσις, per metonymiam, notat statum consequentem, ut essent populus Dei. κλήσεως γράμματα, IV, 1076, convocatoria ad synodum, vel evocatoriæ. κλῆσιν, III, 377, appellationem. III, 828, evocationem a Julio ep. factam Romam. κλῆσιν βασιλικήν, III, 908, jussum imp. ut veniret. κλήσεων, IV, 62, nominibus.
κλίνοντας τὸν ζυγόν, III, 321: boves, dum alter huc trahit, alter illuc. Vid. et ἐννεύοντας.
κλινοπετεῖς, III, 1052, decubantes.
κλοπὰς λόγων, IV, 842: acute et fallaciter captioseque dicta.
κλώντων, IV, 512: τοὺς πόρους (vide πόρους): moventium, ut effundant humorem malignum e corpore: deinde φραττόντων, ne amplius ibi contrahatur, aut in alias partes corporis effundatur.
κοιλίᾳ ἐγκεφάλου, IV, 824. κοιλίᾳ καρδίας εὐωνύμῳ, IV, 514. κοιλίας μου, expl. I, 860.
κοινὸς ὁ λόγος, IV, 830: de quo inter omnes constet et conveniat. κοινοῦ πατρὸς ὑμῶν, IV, 1084: Joan. Ant. de Acacio. C κοινῇ διαλέγεσθε, III, 261, omnes simul. κοινῇ κτίσει διαφέρει, III, 846: Christus, qua homo, qua reditum a morte primarium. κοινὴν, I, 275: filiorum accusationem esse voluit Deus; i.e., neque a patre solo, neque a matre sola, sed ab utrisque conjunctim, institui. κοινὴν ἡμέραν ἀποφαίνεις (Sabbatum): τουτέστι, βέβηλον. κοινὴν πίστιν, II, 244: opp. mirificæ. κοινὸν et βέβηλον synonyma ponit, II, 365 bis. κοινὸν, I, 990: expl. ἀπὸ τῶν πνευματικῶν ἐπὶ τὰ σωματικά D
σωματικά. A και κοινὸν τῆς δεσποτείας, IV, 744, unity. κοινὸν ζῷον, V, 1092, true animal, from soul and body, as are all beings truly living, especially human beings, as we all are. κοινά (garments), distinct from ἱερατικοῖς, I, 561; also worn by a king. κοινῶν ἐκδικίαν προλαβόντα, III, 809, the public aid of the prince and empire. κοινῶν πατέρων, III, 775: distinct from σφετέρους, their own parties; these, therefore, are of the Catholic Church. ὡς κοινοῖς τοῖς ἁγίοις χρησάμενοι, I, 1127, for profane use, according to the usage of the Septuagint and the New Testament. κοινὰς τραπέζας, III, 237, Agapes.
κοινοποιείται τοῖς πᾶσιν, V, 1042: it is the same as the others, it has nothing held exclusively apart from them. κοινοποιεῖται, V, 1043: as in the preceding; in the same words, κοινοποιεῖται. κοινοποιεῖται τοῖς ἄλλοις ἄστροις, V, 1043, it is the same as the other stars, it possesses all things in common. κοινότης, differs from ὑπόστασις, V, 938 seq. κοινότητα καὶ ἑνότητα, V, 1009: that their Godhead was one in number.
κοινωνεῖν γυναικί, IV, 944, to sleep with. κοινωνεῖν τῷ Κυρίῳ διὰ τοῦ αὐτοῦ σώματος καὶ αἵματος, III, 229. κοινωνῆσαι, III, 766, to be received and admitted into the society of the clergy and the Church and the celebration of the liturgy. κοινωνῆσαι αὐτῷ τοὺς Γότθους, II, 1013: so that they might accept his doctrine. κοινωνῆσαι αὐτῇ, IV, 340, to have relations with a woman. κοινωνῆσαν ψυχῇ, V, 1075: πρὸς ψυχῆς, because it has a soul. κοινωνήσαντες γάρ, III, 997, buried; for the genitive, as μετέχειν: κοινωνήσας σὺν αὐτῷ τραπέζης, II, 574: for κοιν. αὐτῷ τῆς τρ. κοινωνώνησον τῷ βασιλεῖ, III, 975, embrace the emperor's opinion regarding the dogma of the faith, the Arian one. κοινωνούμενοι τῷ δεσπότῃ, III, 229 init., we are joined to Him. κοινωνοῦσι τῷ θυσιαστηρίῳ, III, 229: because they offer and eat one and the same victim. κοινωνῶν τοῦ συνεδρίου, III, 829: imp. Const. M.
κοινωνία, I, 275: distinguished from γάμος (marriage), sign. cohabitation before marriage, as if licit with a handmaid. κοινωνία ἴδιον τοῦ γάμου, I, 556, intercourse, cohabitation. κοινωνία τοῦ γάμου, II, 89, marital copulation: and soon after, γαμικῆς κοινωνίας; in the Holy Supper. κοινωνία of humanity in Christ shows that He is to be adored even as man: V, 32; but that the natures must be distinguished. Ibid. κοινωνίας, III, 966, marital cohabitation. III, 335; IV, 786, 468 init., of conjugal copulation. κοινωνίας ἀπεστερήθη, III, 787, Arius, by sudden death, so that he might not come to the gathering of Christians, into the church, as he had intended. κοινωνίας μυστικῆς ἐν τῷ Πάσχα μεταλαχεῖν παρεσκεύασα, IV, 1182. κοινωνίαν, I, 424; IV, 458, cohabitation. κοινωνίαν αὐτοῖς τὸ Πάσχα διδόναι, IV, 1158 extr.: so that on the feast of the Passover they might be admitted to the Eucharist, and by that it is signified that we do not wish to abstain from communion with them. τὸ Πάσχα is either for εἰς τὸ Πάσχα, ἐν τῷ Πάσχατι, or denotes the paschal communion, an ecclesiastical pledge of communion. Κοινωνίαν Εὐαγρίου, III, 1061: so that they might wish to have him as bishop. κοινωνίαν πρὸς τούτους, III, 830, Reading no. 44. χειροτονίαν, it does not fit with τῷ, πρὸς τούτους; or it fits the whole context, even if you read πρὸς τούτων. κοινωνίαν προσφέρειν, I, 1365 init.: προσφέρειν is the predicate of the "people," whence κοινωνία can be a collection, for the use of the poor, which Paul also calls by this name in Hebrews XIII, 16. However, it can also refer to the priest: then it will denote the Holy Supper, or regarding the oblations.
κοινωνικοὶ βίοι, I, 760, marriages. See κοινωνία. κοινωνικῶν, III, 878, concerning his sect. κοινωνικούς, III, 675: having an unpretentious manner, civil (sociable). κοινωνικούς ἐπισκόπους, III, 1030, those who think with us, the orthodox. κοινωνὸς τοῦ παιδός, III, 87: he is not a slave; equal to the son in all things, by the same right to all things. κοινωνούς expl. I, 543. κολάζει τὸ θέλημα, V, 1063, he restrains, he does not do what he wills. κολάζομεν τὸ ψυχρὸν τῷ θερμῷ, III, 77. κολάζων τὸν λόγον, ἵνα μὴ γένηται νόμος, IV, 461. κολάσαι τὴν πονηρίαν, III, 890: to punish it, to temper oneself from it.
B κολακεία, III, 1315: of Potipher, towards Joseph: blandishments, allurements. Κολασσαί, Κολασσαεῖς, III, 7, 8, 471 seq.: always with an alpha. Κολοσσαεῦσι, IV, 472 extr.: here with an omicron. κόλλην ἐκ μολίβδου καὶ κασσιτέρου, IV, 101: for soldering. κολοβωτέρων, III, 734, of lower, more imperfect, more circumscribed things, which respond more easily to comprehension. κολοφών, IV, 1124 extr. (for κολοφών) of union, the summit, intimate conjunction. κολοφὼν ἀγαθῶν, II, 159; IV, 451, the summit. κολοφὼν φιλανθρωπίας, II, 626; ἀσεβείας, I, 1362 extr., the height of impiety. κολοφῶνα τῶν εὐεργεσιῶν, III, 94 init. κολοφῶνα τῶν κακῶν, II, 854, the height of wickedness. κολποειδὲς πεδίον, III, 1150. κολυμβήθρα, I, 144, baptistery; IV, 37, baptism; III, 226 init. κολυμβήθραν ἁγίαν, I, 1331, baptism itself, the work of baptizing: a metonymy for after receiving baptism. ἱερὰν μητέρα ἔχει, II, 129 med. ἱερὰν καὶ θείαν, II, 1516, baptistery, baptism. θείαν, I, 1005, 1045, the place of baptism. κολυμβήθρας ἀξιουμένους, II, 252, those baptized.
κομῶν ἀρετῆς εὐθηνεῖ, II, 104: as a tree in fruit, not in foliage. κομᾷ χαρίσμασι διπλοῖς, II, 681: in a good sense. κομῶν ἀγαθοῖς πολλοῖς, III, 1156: as a tree, or field. κομῶντα ἄνθη, I, 1501. κομβύλους for βομβύλους (a type of glass vessel) is read, IV, 539 extr., no. 18. κόμης, III, 990, comes (count), quaestor. κόμητα μεγαλοπρεπέστατον, IV, 1154. κόμητα προβάτων, III, 925: Latin; C an administrator of private property. κόμητι, IV, 1086, to a count, perhaps of the East. κόμητι καὶ πρωτεύοντι, IV, 1094: therefore that one is different, a senior count; nor in the province, as the leading man (πρωτεύων), although that could sometimes be the case. τῶν κομητατησίων, III, 990, of the comitatenses (those of the imperial suite); of the higher militia. But if the genitive refers to largitiones in the same way: comitatensian largesses are the stipends to be given to those soldiers. But you might distinguish, καὶ κομητατησίων δὲ, and one of the Comitatenses, [or] a count of the largesses. That seems preferable, because Counts, bureaucrats, did not serve among the soldiers. Even if it appears that there were two hundred soldiers, and it is related that he led many soldiers to Alexandria. κομητιανῆς τάξεως πράκτορες, IV, 1101, agents, commissaries of the comitatensian order, sent by the prince to exact tribute. τάξις, here is the dignity, order, or rank. κομισθήτωσαν νόμοις, III, 656 init.: corrupt without a doubt; perhaps κοσμηθήτωσαν, because he speaks of their virtues; and soon: ἀληθείᾳ τὴν γλῶσσαν κοσμοῦντας, εἰ σωφροσύνῃ λάμποντας. κομιτάτον, τό, III, 853: Latin, *comitatum*. It should have been τόν. Constantius writes: it indicates the province, our part of the kingdom. κομμός, II, 1655 init. twice, destruction. κομμῷ, II, 273. κομμοῦν εὐεπίᾳ λόγους, IV, 843. κομψεία λόγου, IV, 484. κονδιτος οἶνος, V, 951: Latin, *conditum* (spiced wine), with honey, for example, or with spice. He adds κερασθεὶς, water: thus there are three substances of nature, wine, spice, water: which the Anomoeans wrongly used regarding the Trinity. κόνεως σωμάτων ἀθανασίαν, III, 615. κόνιν θυσιῶν, II, 252, ashes. κόνις ἐγένετο, II, 918: man having fallen, it signifies either subject to death, or stripped of his former dignity. κόνις δυσώδης, III, 129, a corpse. κόνις τῆς δαμάλεως, III, 602, ashes. κονισαμένους ὕλῃ ἀπαιδεύτῳ κατὰ τοῦ Χριστοῦ, III, 742: cod. no. 105, for D *sin.*, which is less congruent with the verb κονισαμένους. Either understand: those who threw or scattered the unrefined material of their doubts like dust and sand against Christ; or: those who have built with unrefined material, who have plastered [it] with lime.
A *kopoumenon sōma* (wearied body), IV, 495. *Koprias* (dung), *ek kopr. heuropntes* (having found from dung), II, 763 init.: it is a brevity of expression, *anti tou* (instead of), *heuropntes en kopria, kai proenengkontes* (having found in dung, and brought forward), or *lalēsantes, syllēxantes* (having spoken, having gathered). For the opposition is manifest: *hoi de episkopoi, ouch heautois heuropntes tas lexeis* (but the bishops, having not found the words for themselves). *Koptomenoi* (being beaten/wearied) *tō mēkei tēs hodoiporias* (by the length of the journey), I, 44. *Koron hypomeinai*; see *hypomeinai*. *Koron* (satiety), III, 427: he uses it as a synonym for *analgēsia* (insensibility): for, when he provides the cause, or explains *to koron enosēsan* (they suffered satiety), he substitutes *analgēsian enosian* (an insensible malady); which corresponds to it, just as *paranomon* (lawless) corresponds to *paranomia* (lawlessness) in the same place: namely, that one who is satiated has a dull and languid mind. Ibid., *hyper koron katachrōmenoi tō biō* (using life beyond measure), i. e., *hyper metron* (beyond measure). For he substitutes *ametrian* (immoderation). *Koron labein ēthelēsen* (he wished to take satiety), IV, 327: metonymically for, to cease. *Korou* (of satiety), II, 1036: thirty medimnoi. *Korybantiōn* (being frantic), I, 383: concerning Saul’s melancholy, or fury; p. seq. *korybantiōsin eoikasin hoi pseudoprophētai* (the false prophets appear to be frantic). *Koryzēs oudhen diapherontai* (they differ in no way from nasal mucus), IV, 651: drops of human semen, human stamina. *Dia koryzēs* (by means of nasal mucus), IV, 366: the Messalians claimed that the demon goes out. *Koryphaios tōn apostolōn* (the chief of the apostles), Peter, I, 616, 622; II, 397, 1242, 1663; III, 160, 168, 244. *Koryphaios philosophōn* (chief of philosophers), IV, 1019: Socrates. Elsewhere he calls Plato this. *Koryphaiō* (to the chief), II, 365: to Peter. *Koryphaious tōn apostolōn* (chiefs of the apostles), II, 363 extr.: Peter and James. *Koryphēs hymeteras* (of your head/highness), IV, 1514, from you; bishops to the emperor. *Koryphēs hymōn theophilous* (of your God-beloved highness), IV, 1354, your letters, John of Antioch to the emperor. *Koryphēn hymōn philochriston* (your Christ-loving highness), IV, 1327, you; bishops to the emperor. *Koryphēn kallinikon* (triumphant highness), IV, 1202: the emperor. *Koryphēn autōn theophilē* (their God-beloved highness), IV, 1231 init.: the emperor and Augusta. *Koryphoutai hē zalē* (the storm reaches its height), IV, 1076. *Kosmeis alētheia tas epangelias* (you adorn the promises with truth), I, 1477. *Kosmēseis glōttan eusebeia* (you will adorn the tongue with piety), IV, 585. *Kosmeitai tois alēthesi logois* (adorned with true words), III, 65: tongue. *Kosmoumenas alētheia entolas* (commandments adorned with truth), I, 1460: *ekosmēse tapeinophrosynē ton logon* (he adorned the account with humility), ibid. *Kosmoumenon alētheia logon* (account adorned with truth), II, 1493. *Kosmoumenon alētheia to rhēthēsomenon* (what is to be said adorned with truth), III, 98. *Kosmoumenon syngeneias* (adorned by kinship), III, 973: for the dative, perhaps *syngeneiais*. *Kosmountas tēn glōttan alētheia* (adorning the tongue with truth), III, 656. *Kekosmēmenēn alētheia apologian* (defense adorned with truth), II, 32. *Kosmikē sophia* (worldly wisdom), V, 17, philosophy. *Kosmikon axiōma* (worldly rank), II, 990, civil honor. *Kosmisētai* (should be adorned), III, 497 med. c. 5 extr.: erroneously for *komisētai* (should be obtained). *Kosmogeneia* (cosmogony), II, 1089, Book I of Moses, specifically in the first part and after the flood, IV, 834. *Kosmogeian syngrapsas* (having written a cosmogony), IV, 398: Moses. *Kosmon agennēton, idikon* (an ingenerate, peculiar world), IV, 310. The Peratae, heretics, distinguished with wonderful inconstancy. *Kosmon hena to sympan facere voluit Deus* (God wished the universe to make one world), I, 30. *Kosmou eirēnēs* (of the world’s peace), III, 868: for *oikoumenēs*, of the inhabited world, the Roman empire. *Kosmous pantas* (all worlds), *tou trachēlou* (of the neck), II, 99, and soon after, *tous allous kosmous* (the other worlds). *Kosmō Rhōmaiō* (Roman world), III, 882, the Roman empire. *Kosmopoious angelous* (world-creating angels), IV, 413: of the heretics. *Kosmopoiōn angelōn* (world-creating angels), IV, 291: which Saturninus introduced. *Koupha* (light things), *ta rhadiōs exapatōmena* (those easily deceived), III, 276. *Kouphos* (light), I, 506, mutable, inconstant, mobile to repentance. *Krama* (mixture), IV, 26: wine, water, i.e., mixed. *Krasin* (mixture); see *synousiōsin*. IV, 174, Apollinarius introduced. V, 62, Theodoret objects to Cyril regarding the term ‘flesh,’ i.e., inanimate. III, *kraspeda drous* (fringes of the mountain/wood), III, 1151, roots, Fuss. 1285: there it metaphorically denotes modesty. *Kraspeda tēs hypōreias* (fringes of the mountain foot), II, 1172: here he explains the genitive. *Krataiōma keklēke tēn hierōsynēn* (he has called the priesthood a stronghold), I, 560. B *kratēsai* (to prevail), IV, 250 init., to show, to prove: as if they had conquered, with the infinitive following, i.e., they had proved. *Kratousan athliōs oikteiron* (I pitied [her/it] prevailing miserably), II, 649. Cod. no. 18 *prattousan* (doing). *Kratousan* (prevailing), could it be for *kekratēmenēn* (having been mastered), of the evil things, i.e.? Or *krazousan* (crying out)? *Kratousēs tēs alētheias* (truth prevailing), II, 1559: when we see, that the prophecies have come to pass typically. *Kekratēmenē polytheia* (mastered polytheism), I, 955 extr., corruptly, for it is an inept expression even in itself, as if power be called polytheism mastered, and a false opinion; furthermore, because polytheism is a figment and cannot contain power, and because Saul and Doeg were not polytheists. *Kratōn epi cheiras* (taking by the hands), V, 75: either for *lambanōn eis ch.* (taking into hands), or for *kratōn tain cheroin* (holding with the two hands). *Kratos asebeias* (power of impiety), I, 1073, the first parts, the principate of idolatry, thence produced to the rest. *Kratos autōn* (their power), 1231: the emperor and Augusta, 1055. *Kratos hēmeteron prosetaxe* (our power has commanded), III, 956, 957, we have commanded, imp. *Kratos*, *meta to tēs alētheias*, IV, 1229: for the verb, *meta to kraty-nai tēn alētheian* (after having strengthened the truth), where we have demonstrated. *Kratos Persōn anadēsamenou* (having bound for himself the power of the Persians), II, 1277, their king having been made. *Kratos pisteōs* (power of faith), IV, 1229, victory: Homeric. *Kratos hymeteron* (your power), IV, 1102: to the empress. *Kratous hymeterou thespismata* (decrees of your power), II, 1323, 1324: bishops to the emperor. *Kratynai tōn philosophōn tēn doxan* (to confirm the opinion of the philosophers), IV, 397, to hold, as if *kratein*, to remain in it, to confirm it with one's own assent. *Kratynei euchē tēn didaskalian* (he confirms the teaching with prayer), III, 537: he shows it to be grave, because he prays to God that He might illustrate it and imprint it upon those. It can also be rendered, closes, ends. *Kratynousi* (they confirm), IV, 839, they approve, follow, maintain the doctrine. *Kravgēn* (cry/shout) explained as *prothymian psychēs* (zeal of the soul), I, 627. *Kreitton* (better), *hou panta kreitton ē kata anthrōpon* (than which all things are better than man), V, 95: either for the plural, *kreittona*, or adverbially for the adjective. *Kreittona hairoumenou tou andros* (the man choosing something better), III, 202 init., abstinence from intercourse, as being better than (legitimate) intercourse of spouses, in the sense of the world. *Kreittous tēs ēpeilēmenēs timōrias* (better than the threatened punishment), III, 506. *Kreittō* (better), V, 96: *en tois kreittosi* (among the better things). p. seq. the goods and hope of the New Testament. *Kreittōn geneseōs* (better than generation/creation); see *geneseōs*, add 978. *Kreittōn thanatou* (better than death), V, 42: concerning the body of Christ; that it could not remain dead, and overcome its own death, Acts II, 24. *Kremannymendous* (being hung), III, 1052 init., from whom tribute might be exacted, who could not pay. Or is it to be understood, as about Chremes the imp. in Suetonius, he was put up for sale? *Krēniaion nama* (fountain water), III, 1200. *Krēpida tou genous* (foundation of the race), I, 24: he calls humanity itself, insofar as he says the Only-Begotten took it from us. *Krēpidi skēnēs* (on the foundation of a stage), III, 989: in the theatre, a pulpit. *Krēphagias* (eating in secret), IV, 898. *Krēphagountas* (eating in secret), IV, 1025. *Kritheiē arista para tōn iatrōn* (may he be judged best by the doctors), IV, 418, let them be prepared, mixed, tempered. *Krinein tais ōdisi* (to judge by the throes), IV, 1061: concerning books, works. *Krinontōn ta theia* (judging of divine things), IV, 1231: skillfully, i.e., and with reverence and caution. True emphasis. *Krinousi tois didaskalois* (they judge for the teachers), III, 186, they pronounce, who is preferred to the rest. 187, *krinai emautō* (to judge for myself), to pass judgment upon myself. *Krisei apostolikēs kathedras* (by the judgment of the apostolic see), I, 1036: Timothy deposited, Damasus R. wrote. *Krisei theou hagion gegennēmenon* (having been born holy by the judgment of God), III, 792: the place of the sepulcher of Christ, determined by His will. *Kritas* (judges), I, 1580: he places after *archontas* (rulers), who are second to kings. *Kritēs tropou, ou genous, Theos* (God is judge of character, not of race), I, 1499: he looks to morals, not to race. *Kritērion* (criterion), I, 923, 925 extr., the very act of exercising judgment sign. 1292. *Krotētheisēs synodou* (of the council having been convened), III, 956, for *synkrot.* as he varies it there note 4. *Krousmasi pneumatikois* (with spiritual strains), I, 822, with the song of strings, by force of divine power. *Krousmasi (tou nou) hypourgein hikani hē glōtta* (the tongue is sufficient to serve the strains (of the mind)), IV, 267. *Kroumata glōssēs* (strains of the tongue), IV, 651: like those of strings. *Kroumatōn* (of strains), I, 602 (for the more common
krousmata*), of the songs themselves, and 607, of the modes of singing. A *Krounoi diaphoroi, mia pēgē* (various springs, one source), II, 245 extr. *Krounoi tēs theias charitos* (springs of divine grace), IV, 1315, the doctors of the Church. *Krounous diaphorous mia pēgē ekpempei* (one source sends forth various springs), III, 422. *Krounous tou Pneumatos* (springs of the Spirit), IV, 48 extr.: through whom the Holy Spirit has taught the truth. He calls the Fathers thus, as if they were apostles.
*Kruptetai en mesēmbria* (it is hidden at noon), III, 304. *Phōs luchniaion* (lamp-light), it does not appear at all, even if it be present, due to a greater light. *Kruptomenēn* (being hidden), V, 121: concerning which (the divine nature of Christ) they say nothing there; they do not speak. *Kruptomenēs en autois eulogias pistei* (of the blessing hidden in them by faith), I, 1456, faith in Christ, who, the author of blessedness, was about to be born from them themselves, now hidden *en tē osphui autōn* (in their loins), Heb. vii, 10. *Kruptomenon en autō basilea* (the king hidden in him), II, 224: the Messiah, who was one day to come forth from his descendants: who was *en tē osphui autou* (in his loins), Heb. vii, 10. *En autō sperma* (in him a seed), II, 237: the Messiah one day to come forth from that lineage, Heb. vii, 16. *Kekrummenēn* (hidden), IV, 876: the divine nature of Christ. *Kekrummenon logon kai mustikon* (hidden word and mystical). See *mustikon*. *Krustallōdes, tou ouranou* (crystalline, of heaven), IV, 489: according to the opinion of the ancients.
*Krupsinous tēn gnōmēn* (concealing the intention), III, 852: a pleonasm. *Kruphios* (hidden), I, 516: an explanation of *tou aphphō*, namely Hebrew *‘ephin*. It is not "here it is." *Kruphion* (hidden secret), I, 725: explanation of thoughts. Compare this with 1 Cor. iv, 5. *Ktena* (the comb), the female organ, IV, 784, 885.
*Ktēma oudenos esti, pollous echon kurious* (it is no one's property, having many lords), II, 672, a secure, certain, perpetual possession. *Ktēmatōn* (of possessions), IV, 1101, of fields, lands, estates, *Grundstücke*. *Ktēnē* (beasts), the larger ones, not subject to man, I, 36: understand elephants. *Ktēnōdeis* (bestial), II, 518: opposed to those who observe the divine law, B undoubtedly from Ps. xxxii, end. *Ktēnōdēs* (bestial), IV, 555: from Ps. lxxiii: explained as one who obeys God without examining His will, like the beasts to man, *ohne zu raisonniren* (without reasoning).
*Ktēsai tēn agapēn* (acquire love), III, 388. *Ktēsamenē pistin* (having acquired faith), I, 1445. *Ktēsamenos elpida* (having acquired hope), I, 1414. *Ktēsamenou prōtou* (of the first acquirer), II, 21: the mountain, who had sat down there, perhaps *ktisamenou* (of the establisher); *ktēsamenoi apistian* (having acquired unbelief), III, 225. *Ktēsasthai philostorgian* (to acquire affection), II, 428, to excite in one's own mind. *Ktēsetai eusebeian* (he shall acquire piety), III, 927, he shall learn, he shall cultivate: for he places a teacher there. *Kektēmenoi gnōmēn miaiphōnon* (possessing a murderous intent), I, 1167. *Kektēmenois agapēn* (to those who possess love), III, 322. *Kektēmenois entautha* (to those possessing here), IV, 1136: simply, namely, lands, to the wealthy, *ansassin*: or generally, to the opulent. *Kektēmenōn gnōmēn* (of those possessing a mind), I, 982. *Kektēsai to baptisma en prosēgoria* (you have acquired baptism in name), I, 974: not in reality, but by word you have been baptized; you are not truly a Christian.
*Ktēsin agathōn* (acquisition of good things), II, 178, an internal habit of virtue, and good works. III, 327, the study of virtue. *Ktēsin dikaiosunēs* (acquisition of justice), II, 525, study, use. *Ktēsin* (rewarding) *hamartias* (of sin), I, 178: of virtue, 479.
*Ktizei* (He creates) — see *genna* (He begets). *Ktizei to pneuma* (He creates the spirit), V, 1026: because He formed the body of Christ in the womb of Mary. *Ktisai kai gennēsai* (to create and to beget), IV, 858, heretics used to say this was the same concerning God. *Ktisas (ta ponēra) gennēmata* (having created (evil) offspring), IV, 1350. *Ktisei koinē* (in a common creation) — see *koinē*. *Ktisthē* (might be created), III, 750: Arius attributes this to the Son as a synonym for *tou genneθē* (might be begotten), from Prov. viii.
*Ktīloi tēs poimnēs* (rams of the flock), III, 1156, leaders of the monastic life, luminaries. *Ktiseōs pasēs prōtotokos* (firstborn of all creation), of the new (creation) evidently, II, 1244: Christ; explained as the leader of Christians. *Ktiseōs to biblion* (the book of creation), II, 608, Genesis, either because of the created universe, or because of the *ktisin* (founding) of peoples, which is the subject there. *Uper hapasēs ktiseōs prosēnenche to sōma* (He offered the body for all creation), III, 561: Christ: this can note human beings; although he says subsequently, p. 557, that the death of Christ was of benefit to all created things. *Ktisin toutōn* (the creation of these), III, 670: undoubtedly *ktēsin* (acquisition) should be read. *Ktisin* (creation), IV, 545: with brute animals excluded, of which he is just now treating. *Ktisis* (creation) must all adore Christ. C This comprehends corporeal things, the latter angels. Between both stands man, mixed from both. *Ktisis pasa hē hōrōmenē thnētēn elache phusin* (all visible creation has been allotted a mortal nature), II, 88: even heaven and earth, as those following teach: it signifies that it will one day perish; which would not have been done without sin; for he says that all things follow the condition of man. *Ktisis pasa edei to tou tēs oikonomias pharmakou* (all creation was in need of the medicine of the dispensation), III, 405 extr.: he follows this further; that the whole heaven and earth, as having been created for man's sake, have been subject to corruption because of the sin of man, the angels have been grieved, etc.
*Ktisma* (creature) — see *gennēma* (offspring). III, 477: it is not the Word. *Ktisma exaireton* (exceptional creature), III, 959: some have called the Son so. *Ktisma Pneumatos* (creature of the Spirit), V, 1026: the body of Christ. The Macedonians call him a *ktisma Christou* (creature of Christ).
*Ktistai* (created ones), IV, 229: the soul and body of Christ. *Ktistēn phusin hosa eiche, edeito tēs therapeias* (as many things as it had of created nature, it was in need of healing), III, 557: by the death of Christ: see Index of things, under Christ; see *Creata*, also here *ktisis*. *Ktiston tē ousia* (created in essence) — see *ousia*. *Ktiston Theou ton Huion onomazontes* (naming the Son a created God), II, 296: the Eunomians. *Ktiston* (created), III, 831: Macedonius openly says the Holy Spirit is.
*Ktupos tōn phullōn* (clatter of the leaves), I, 439: the noise is harsher and heavier than the thing itself. *Kubernoumenon* (being governed), III, 64 init. *Kudistēsai eis ton buthon* (to be cast into the depths), IV, 1062. *Kuiskein* (to conceive), V, 89, is attributed to both parents at the same time. *Kuiskomenōn* (of those being in the womb), III, 103: when they were in the womb. *Kuklos me anistēsin* (the cycle raises me up), V, 103, are parts of my speech; I am called upon: others therefore had praised before. *Kukloumenēn diōruxi* (being surrounded by a canal), II, 284: a permeated ditch; which canals run around on every side. Thus also Gen. ii, 11, 13, the river is called *Sichor*, *kuklōn* (surrounding), i.e., permeating the earth. *Kuklounta* (surrounding), I, 1556: erroneously for *kuklountai*. *Kuklousin hoi logismoi* (thoughts surround), I, 725: within, namely in the mind; as Heb. xii, D "the sin that easily besets" (*euperistaton hamartian*).
*Kuklō tōn logōn* (in the circle of the words), I, 430, by circumscription, by circumlocutions, as if by allegory. *Kulissai* (Cilissae), IV, 1071, Cilissae, with a 'u' and not a 't', as it ought to be; perhaps by a slip. *Kumaeinei ta lēta* (the fields are wavy), I, 175: poetical and yet more apt for a mature harvest. *Kumainonta lēta* (waving fields), IV, 813, as we say, *wallende Felder*. *Kumainousa plēthei oikētōrōn* (waving with a multitude of inhabitants), IV, 1187: Rome. *Kumasi paradoxois* (with marvelous waves) — see *hupobruchious en gē*. *Kumatia* (small wave-forms), II, 1022: in the doors, ornaments, as if undulations of carving and chasing.
*Kunogamia (ta)* (public copulation), IV, 1026, public and promiscuous intercourse. n. 38, *koinogamia*. More apt for a Cynic. *Kurestōn chōras* (of the territory of Cyrestis), IV, 1138 extr.: to whom Bishop Theodoret (is assigned).
*Kuriakē* (Lord's day/Sunday), III, 857, 1115: day. *Kuriakēn* (Lord's), V, 1092: Theodoret calls all human things in Christ [Lord's] because of the union. *Kurios* (Lord) therefore instead of *Theos* (God). *Kuriakos anthrōpos* (Lord-man), IV, 240, Christ the God-man. Athanasius [on] *kuriakou phobou* (Lordly fear), II, 1033. *Kurian* (the Lord's), III, 1225, the day appointed for payment, term, deadline.
*Kurie* (Lord), I, 524: that he said [this], who had lost the axe, he denies it was said impiously: not that he called the prophet 'lord', but that he invoked God for this matter, which the cited Ps. cxvii teaches. *Kurios* (Lord), I, 1344, Christ. *Kurios*, III, 216 init., the same as God. IV, 1109, 1110, bishop. *Kurios* and *despotēs* (master) are distinguished, I, 352 med. see *despotēs*. *Kurios Domnos*, IV, 1164 init. *Kurios Iakōbos* (Lord Jacob), IV, 1102, 1104: an ascetic. *Kurios kai Despotēs* (Lord and Master) of David is Christ, I, 567. *Kurios mou* (my Lord), IV, 1283: bishop concerning a bishop, "the Lord did not manifestly call Himself God," III, 356: Christ. *Kurios pantokratōr* (Lord Almighty) — see *pantokr.* — I, 384: the Holy Spirit. *Kurios Pneuma* (the Lord is the Spirit) and *Kuriou Pneuma* (the Spirit of the Lord), V, 1035: they differ, yet saving the divinity of the Holy Spirit. *Kurios tēs doxēs ou doxazetai, all' hē sarx* (the Lord of glory is not glorified, but the flesh), I, init. Athanasius. *Kurios tōn gegenēmenōn* (Lord of created things), III, 767: in the Council, he was an arbiter along with others, concerning all things
A audiit, censuit, sententiam dixit, simul decrevit, scribendo affuit, subscripsit. Κυρίου, III, 242: it is placed simply between the Father and the Holy Spirit. IV, 1102: bishops of Antioch. IV, 1104, 1107, with a president. Κύριον... IV, 1219 init.: the name seems to have been omitted on purpose, because there are no other lacunae. Κυρίῳ πρεσβυτάτῳ, III, 899: to the bishop of Alexandria, a synod. Κύριον ἡμῶν καὶ συλλειτουργὸν, III, 902: bishops about a bishop; whom they say was sent by themselves and in their own name — see ἀποσταλῆναι. Κύριον ἡμῶν, III, 961: bishops about a bishop. Κύριον, ἢ τὸν ὄντα, Hebr. Jah, I, 1399. Synonyms, therefore, which they recognized at that time. Κύριον καὶ δεσπότην, II, 763. Κυρίων δυάδα - see δυάδα. Κυρίοις τιμιωτάτοις, III, 1027: bishops to bishops. Κυρίοις τὴν ψῆφον κατέστησεν, II, 198: he wished to judge them himself; he submitted the matter to their judgment. Κυριοκτονίαν, III, 774 init. Κυριολογεῖ τοὺς, V, 1006 extr.: he calls them lords; *il les traite de seigneurs*. Κυριολογεῖται τὸ Πνεῦμα, V, 1035: and equates this to "is spoken of as God" (θεολογεῖται). Κυριότητα μίαν, IV, 1255 extr.: of the Trinity. Κυρίως, II, 356: opposed to "typically." Κυρίως ἁρμόττει· Χριστῷ προφητεία, I, 361 init.: accurately, through every scope, and the supreme truth, according to the counsel of God, by which the New Testament distinguishes *according to the history*, as a singular thing, performed in the Old Testament, as an image of the thing to be fulfilled in the New. The same is what he distinguishes elsewhere, *the immediate* versus *the truth*. Κυρίως θεοὶ κληθέντες, I, 924: worthy of this name above others. Κυρίως καὶ ἀληθῶς, II, 289: perfectly, concerning the heavenly life; therefore, the *Kyrion kai alethe* (lordly and true) does not have a historical sense of the prophecy. Κυριώτατον, III, 74: the supreme, the principal. Κυριώτατον μόριον, IV, 516: he calls the heart—that which was held to be the seat of the soul, and certainly of life. Κυριωτάτῳ μορίῳ, IV, 527: to the brain, the seat of the mind. They attributed desires to the heart. Κυριώτερον δεσποτῶν, IV, 493: God, more *Kyrios*, or *Kuriós*, truly more, or truly Lord in the full sense of the word. The ambiguity of the word, denoting both master and owner, favored him. Κυριώτερον καὶ ἀληθέστερον, I, 1409: concerning matters of the New Testament. Κῦρος (τό) τῶν πραττωμένων, IV, 590: supreme power. Κυροῦσι τὴν φιλανθρωπίαν, IV, 1286: of God; they prove it, they speak of it. Joan. Ant. Κυῤῥεστών, IV, 1204: of a city, Cyrus. Κύῤῥου, IV, 1196 bis, 1231: a city. Κύῤῥος, IV, 1190: here it seems to denote a province, because he says it has 800 parishes. Κύῤῥῳ, IV, 1182 init., 1245: with a double rho. Κύῤῥῳ, IV, 1245: to the city. Κυροῦνται τὰ κύματα, I, 1373: they rise up. Homeric. Κυρωθείσης ἐν Νικαίᾳ πίστεως, III, 1054. Κύτη, IV, 508: of the sea, the swelling ambit, or arched. Κύτη οὐρανῶν, I, 1461, 1378; II, 328; III, 307. Κύψει συντριβῆναι, I, 667 extr. Κώμας (κατὰ) ἐβασιλεύοντο, IV, 966: before the Roman Empire, by minor princes, toparchs. Κώμη δεσπότην οὐκ εἶχε - see δεσπότην. Κώμη, ἧς ἦν, III, 1231 extr., i.e. of the city. The city, therefore, was the lord, or mistress, of the village: the village belonged to its territory. Κώμη πολυάνθρωπος, III, 1223: and he transferred the body of the ascetic to himself. Κώμην μεγίστην, III, 1924, 1229: a village. Κώμης δεσπότης, III, 1218: did villages have lords even then? One may note, however, the judge, a prefect appointed for administering justice there, a dictator, opposed, however, to *georgoi* (farmers), *komōn kedemones* (guardians of the villages) - see *kedemónes*. Κωμωδεῖ, I, 1518 init.: David in the Psalms. Κωμωδείτωσαν, III, 938: he attributes these to those from whom it would seem most alien, those admiring Apollo: who nevertheless themselves would laugh at such oracles. Κωμῳδήσας, IV, 1266: Isaias. Κωμῳδῶν, I, 1410 init.: David in the Psalm. 273: attributed to the prophet. II, 1334: concerning divine prophecy: *elenchōn* (refuting), arguing with irony. Κωμῳδίᾳ ἐπιμένων, II, 1169: proceeding to argue against vain "deasters" (godlings). Κωμῳδίαι κατὰ τῶν θείων λόγων, II, 505: mockeries, revilings. Κωμῳδοποιῶν, III, 815 med. Κώνστας, III, 848: Constans imp.
Λ
Λαβὰς, V, 1161: petitions, captiones, snares. Λαβεῖν εἰς ἔννοιαν - see ἔννοιαν. Λαβεῖν τὰς προφάσεις, II, 569: to understand correctly; to compare them to him to whom they might pertain. Λάβοιεν εἰς τοὺς Μακκαβαίους, II, 1296: that they might interpret them concerning them. Λαβόντες εἰς νοῦν, I, 644. Λαβόντι, III, 408: to Christ God; not as if there were two Christs—which he himself argues against elsewhere, and rightly discusses here against Nestorius. Λάβωμεν τὴν τελευτὴν ἀποθηρίαν, IV, 1074: let us believe, let us have. Λαβὼν ἁμαρτωλοὺς ἐδικαίωσε, III, 149: Christ. Either by having assumed their human nature; or for *epilambanomenos auton* (taking hold of them), to assist them; or it is redundant; or for *eurōn* (finding). Λαβὼν εἰς νοῦν, III, 959: al. *balōn* (having cast). Λαμβάνειν εἰς μνήμην, I, 166: to remember. Λαμβάνειν εἰς Ζοροβάβελ, II, 976: to explain concerning him. Λαμβάνειν ὑπόπτωσιν, III, 759: to use it, to descend to it. Λαμβάνει τὴν καινὴν νομοθεσίαν, I, 951: he commemorates, he touches upon. Λαμβάνει τὴν μνήμην τῆς τέχνης, II, 1142. Λαμβάνει πάλιν, III, 125: opposed to *didōsi* (gives); he takes away, he removes, he snatches, *airei*. Λαμβάνοντες, II, 1390, 1394: understanding. Λαμβάνουσιν εἰς τὸ γένος, II, 1001: they explain it concerning him. Λαμβάνων ἔνωσιν, V, 15: who puts, who uses this word. Λαμβάνων πίστιν, God, *antididōsi* (gives in return) the grace, III, 423: he receives it as a gift from us. *Aneleiphtheis* (taken up) from us, V, 5: i.e., *analēphthēis*, as he immediately explains, Christ the man, assumed from our nature into the union of the Word, or requested and formed from Mary. Ληφθεῖσα φύσις, ληφθείσης φύσεως, I, 869: signifies the human nature insofar as it was assumed by Christ: by which name *akakia* (innocence) is rendered to him, and security from the enemy. Ληφθεῖσα ἡ διάνοια ὑπὸ τῆς θείας χάριτος, II, 1670. Ληφθεῖσαν ἡμῶν φύσιν, III, 225, 408: Christ's human nature. *Aneleiphtheis*, I, 1119: the only grape from the vine, i.e., Christ having become man from the Jews. Τὸ ληφθὲν, *morphē doulou* (form of a servant), V, 56: and thus quite often distinguishes *to lephthen* (what was assumed) from *ton eilephota* (the one who assumed). Ληφθέντος ἄρτι γάλακτος, III, 1166: freshly expressed from the udders. Λήψονται εἰς κατηγορίαν, III, 71: they will interpret it as an accusation. Λαβῆς ἀφορμὴν — δεδωκώς, I, 656 init. Cod. *blabēs* (of harm), and that as something good. Λαῦρον, read for *lauron*, IV, 502, n. 9, this is more fitting for the context. Λαβυρίνθους, IV, 842: of Aristotle and Chrysippus, subtleties and captiones. Λαγνεστάτους, IV, 768. Λαγνιστάτων, IV, 885. Λαγνιστῶν τῆς γῆς, I, 1453: in the inmost earth, in the entrails: in use more Latin than Greek. Λαθρίδιον κύημα, IV, 354 extr. Λαϊκόν, from Aquila, I, 388, common, not destined for priests alone. Λαϊκούς, III, 1035. Λαϊκῷ τάγματι, III, 259. Λαϊκῶν, III, 667. Λάκκον, I, 775 init.: he explains as *thanaton* (death). Λακωναρίαν καμάραν, III, 793. Latin, *lacunar*, and soon, *lacunaria*. Λαλιᾶς καιρόν, II, 961: God knows, i.e., *tou lalein* (of speaking). Λαμπάδιον, IV, 584, n. 58: read for *malattōnton* (softening). Truly *lampadia* are medicaments, *Charpie*, but alien to this passage. Λαμπηδόνα ἐκέκτητο, II, 1177: glory, fame. Λαμπηδόνες τοῦ βίου, III, 1226: customs, virtues. Λαμπίνη, I, 596: for *lampēnē*. Λαμπρότης ἡ σή, IV, 1125. Λαμπρότητα, III, 170 extr.: God himself gave it to the Greek language. Λαμπρύνηται ἡ γλῶττα, III, 113: by preaching.
A *Lamprynoménas hygeia*, IV, 512. *Lamprynoménōn*, IV, 508, "glorifying." *Lamprōs agōnisasthai*, III, 452. *Lamptēres tēs eusebeias*, III, 702. *Laxeuton* is read incorrectly for *latreuton*, I, 210, n. 6. *Laoplanos daimōn*, I, 398, 400 extr.: who spoke through the Endorean Sibyl. *Laoplanōn daimōnōn*, I, 502. *Laos* (people), distinguished from the Levites, I, 281: according to ecclesiastical usage, just as laity are distinguished from the clergy. *Laos neos, prōtos*: see under that place. *Laou katalogon*, II, 290, "of the laity." *Laous*, III, 290: opposed to B *auton* (him), or Paul: it signifies Christians, not teachers, but the laity. *Laous hekastēs ekklēsias*, III, 111, to those entrusted to each church. *Laō syntetagmenoi*, II, 889, laity, not yet clergy. *Laōn*, III, 855: opposed to "clerics." *Largitionōn*, III, 990, of grants, revenues, and expenses. *Lásana dēmosia*, IV, 352, latrines. *Latomos idias sarkos*, IV, 64: Christ; alluding to the tablets of Moses: Greg. Nyss. *Latreia* - see under *douleia*. *Latreia tēs syneidēseōs parēmēn* (or *prepontōs tē latreia t. syneidēseōs*), III, 798: the emperor to the council. *Latreuein*, simply, I, 367 (q. 12 tit.): i.e., to God, or *tēn latreian epitelein*; likewise in Sacred Scripture, *proskynein* absolute. *Latreuton*, I, 210: *laxeuton* is corruptly read for it. *Latreuton ergon*, I, 262: opposed to *pneumatikō*, which see. *Lachanōdeis tōn botanōn*, III, 1109, as it were *olerosae* (herbaceous), which, having strength similar to vegetables, could provide nourishment. *Legei autois katalipein*, rel., II, 460, "he says they have done." Perhaps read *autous* from codex, n. 21. But if *mē* is to be accepted, from n. 25, *legei* signifies "orders," "persuades," and Thucydides, *elegon autois mē adikein*. *Legein dynamenous*, III, 909 init., "able to address," "to teach the people publicly." *Legoito pathein ho Logos*, V, 66: through the *oikonomia* of united humanity: truly, therefore. *Legomenon*, IV, 260: what is done in one thing, if it be compared to another, as of the image of a king in a king: applied to personal statements about Christ. Euseb. Emes. *Legomenois*, III, 789: "which you have asked for." *Legousi, di’ hōn prattousi*, I, 668 med., they show by their deeds that they believe this, as if they were saying. *Legōn*, does not always denote words of Sacred Scripture, but also force, or consequence, per periphrasis, I, 186, q. 6, for *athytos thysia* is not read in the text. *Leēlatoumenous*, I, 664 init.: the apostles, vexed by the pagans. *Leian oikeian*, I, 401: stolen by the enemy themselves. *Tēs leias*, IV, 514, the artery, through which he says the spirit is poured into the bosom of the heart. *Leimōna asterōn blastēsai ton ouranon*, II, 1126. *Leimōnōn theiōn*, III, 1160, in ascetic cells and retreats. *Leiotēti*, IV, 489: of heaven, the sun does not harm it, for they believed heaven to be solid. *Leipomenon monō agennētō*, III, 743: the Son to the Father, not as inferior, but that he may not be *agennētos*, which is to be attributed to the Father alone. *Leitourgein Theō*, III, 65 init.: the body can do this. *Leitourgias*, III, 1171, of prayers, in the desert. *Leitourgias ekklēsiastikēs*, II, 1301: explained as *endelechismos* (continuity); he speaks, however, of the New Testament, therefore he understands the Holy Supper, which he often compares to a *thysia* (sacrifice). *Leitourgias ekklēsiastikēs taxin*, III, 638: Paul instructs Timothy. *Leitourgias hesperinas, heōthinas*, IV, 1314, prayers. *Leitourgias theias*, III, 805, public sacred rite. *Tēs leitourgias hymnōdias*, I, 562. *Leitourgian*, I, 1525, public worship, by hymns and instruments. III, 242, worship and public sacred rites. *Baptismatos*, III, 894 extr. *Theian*, III, 656, all public worship. *Kainēn*, II, 530: New Test. III, 594: see C *mystikēn*. *Leitourgian tēs ennātēs*: see under *ennātēs*. *Leitourgiai et thysiai* distinguished, I, 123. *Leitourgon eschēkenai eis Mareōtēn*, III, 839: that he had a cleric there as bishop, sent thither to perform sacred rites in his stead. *Lektikarios*, IV, 1180, *lecticarius*, *Kammerpage*, who had brought imperial letters, or certainly, Heyducke. *Lema*, I, 135. Hebr., *lāmāh* via Schva. *Lexis hekastē tōn eirēmenōn*, I, 1496. *Kata lexin*, IV, 455: Theodoret interpreted Daniel (and others) word for word. *Kata lexin hermēneias*, II, 1060, of individual verses and senses. *Lexeōn koinotēs*, V, 1042, homonymy. *Lexesin autais phēsin hōde*, V, 8, in the very words. Otherwise, *lexis* are rare, obscure words. *Autolexei* however is used thus. *Lepron*, the variegation of color, I, 193. *Leprosis*, I, 124, a falling away from true religion and piety. *Leptomerōs ekreei to pneuma*, IV, 518: from the arteries, thinned, and gradually: and soon, *leptomeres to pneuma*. *Leptourgian en logois*, II, 282. *Leptynai ta dragmata*, II, 1447, to thresh: synecdochically; ears and grains are *lepty-nontai*. *Leptynei ta dragmata*, II, 332: he says otherwise, *temnei* (he cuts), because the grains were partly ground down, partly the stalks were cut off. *Leptyntheisē halō - halō*. *Leptōthentos*, V, 80 init.: of Emperor Hadrian, consumed by wasting disease. *Leptōs theōrei*, V, 17, consider more subtly, more accurately. Otherwise in vice and excess *to lepton*, as in *leptologein*. *Leuitikēn leitourgian plērountōn diakonōn*, II, 558: in the church and sacred rites of the New Testament. *Leukēn galēnēn*, IV, 1221 extr., serene. *Leukoteron eirēkasi*, III, 701, more plainly, more concisely; *leuk. gegraphasi*, 762. *Leukōs diērmēneusen*, I, 172 med., openly, if it is the true reading: it is absent from the Greek edition. *Leukōs proangellei*, V, 92, clearly. *Leucheimonounta*, III, 1246: - *monountas*, III, 1064, 1213. *Leōs*, II, 1218, 1585; II, 1074, per *kakozēlian*. *Lēthēs axion*, or *axion lēthēs*, III, 945; reads n. 4 for *exagiston*. *Lēthē kekrymmenas kalōs sympheras*, III, 1100, which would be better concealed, better ignored: because they contain unspeakable crimes, as those of Atreus and Thyestes, Oedipus, etc. *Lēta*, I, 21: poetic. *Lēta kymainei*, I, 175: see *kymainei*. *Lēmēn apistias perikeimetha*, III, 307, 308, blindness, cataract. *Lēmma*, explains *prophēteian*, I, 1530 extr. seq., correctly, but with an ill-rendered cause. *Lēmma tēn prophēteian (ekaloun hoi dyssebeis)*, II, 520: he posits this from an ignorance of the Hebrew *Nun*, which is a prophecy, as the prophets themselves call it. *Lēmmatōn*, III, 189 extr.: perhaps *leimmatōn* (remnants), but there is no need. *Lēnoi theiai*, I, 1178, particular churches. *Lēnous*, Ps. lvii, explains as "churches," I, 650; IV, 519, water tanks, *Bassins*, pools. *Lēxeōs proteras exepeson*, IV, 407: of the devil; or *taxeōs* (rank), as p. extr., or *lēpseōs* (reception), what they had received? But it can also have been derived from *lagchanō*, via *eilēchenai*. *Lēxeōs theias kai trisolbias apolausai*, IV, 911, 913, in estate, condition; from *lagchanō*. And soon: *tautēn exousi lēxin*, they live in such a state. *Lēxin*, V, 1172, fate. *Lēptēn ophthalmō*, IV, 1051: *kataleptēn*, to be grasped, to be felt, visible. *Lērōdias*, IV, 1048. *Lēsteian cheimōnos*, IV, 615 init.: of one stealing everything from fields, meadows, gardens, trees. *Lēsteuein tous karpous*, III, 1441, to steal. *Lēsteuousi thēsauron*, IV, 935, they carry off. *Lēstēsantas to onoma*, II, 423: *harpasantes*. *Lēsteuōn eunēn*
A, IV, 1257, an adulterer. *Lēstrikon logon*, II, 1087: the Apollinarists. *Lēstrika spēlaia*, III, 965: monasteries infected with the Messalian error. *Lēpsin tēs dianoias*, II, 1319: so that they might be filled with prophetic notions: "enthusiasm": and 1538 in the middle. *Lian agriōtatōn*, IV, 561: for *agriōn*, or *lian* is redundant. *Lian adikōtaton*, IV, 81. *Lian anaidestatos*, III, 67. *Lian atopōtatōn*, IV, 1074. *Lian dynatōterous*, II, 952: for *pollō* (by much). *Lian dyssebestatoi*, II, 873: either *lian* is redundant, or it is a superlative for the positive. *Lian philoponatōtous*, IV, 493: for *philoponous*.
*Liba*, II, 837, the south, verging to the west. *Liba* and *noton*, he posits the same, from the Hebrew *Theman*, II, 1550. *Libadas dakryōn*, I, 528: poetical. *Libas haimatos*, III, 1299. *Libellous*, IV, 1276 seq., 1280: Latin; accusations. *Libyan*, III, 772: more usually with an *n*, for *a*. *Lignuōdes* (the), IV, 514, a spirit which is expelled from the lungs through the mouth, as though it were vapor burnt and infected. *Lignuōdes pneuma*, IV, 519, a spirit included, corrupted by vapors, denser. *Lignuōdes perittōma*, IV, 528, denser vapors congested in the brain, harmful if they stay there: also slower and mucid. *Litholeustoumenos*, IV, 94 init.: almost poetical, certainly pleonastic. Sophocles, *litholeuston Arēn*, *Ajax Flagellifer*. *Lithos* (feminine), IV, 817, a magnet. III, 1296, Lydian stone (touchstone). *Lithon ex autou* (David) *kata sarka tmēthenta*, I, 382: Christ. *Lithoi chalazēs sphendonōntai*, II, [some text missing]. *Likinniou*, III, 755: with a double *n*. *Limoktonōn ton esō anthrōpon*, V, 1124 extr., the Holy Scripture and divine doctrine are to be subtracted. *Limou plēgēn*: see *plēgē*. *Lichanō dactylō*, III, 1282, index. *Logadas syneilegmenous*, II, 366, chosen. *Logeion*, the LXX have it, Exod. XXVIII, 28, 29, 30. Our *logion*. *Logētheisa historia*, V, 1205, Addition. *Logizetai*, IV, 8 init., he thinks, he conceives the notion of that thing in his mind. *Logisamenos*, III, 1073, fearing. B *Logikē sarx*, V, 2, a body endowed with a human mind. *Logikē therapeia sōmatōn*, IV, 1196, medical art, not merely empirical: hence shortly after, in the following epistle, *logikōs metacheirizōn tēn technēn*. *Logikēn geōrgian*, II, 199: spiritual, of the mind. *Thysian*, III, 605: a sacrifice offered by Christ: opposed to *alogōn*, of animals. — *kai anaimakton thysian*, II, 1687. — *latreian*, I, 859: opposed to *nomikēn* (legal). *Oikian*, IV, 519: in which a mind might dwell. — *Trapezan*, IV, 665, of the Holy Supper, which he compared to a manger, *tōn alōgon trapezē*, in which Christ was, when men were foolish; now, when they have come to their senses, he is offered at the altar, the table of men. *Logikon* and *zōtikon* in the mind, I, 28. *Logikon analabousēs (physeōs)*, IV, 663: after the Gospel was promulgated; the use of reason, having cast off the insanity of idolatry, C which he intimates by *alogia*. *To logikon apolesantes*: see *apoles*. *Logikon ei mē asthenēsei, ou stasiasēi ta pathē*, I, 641. *Logikon naon*, I, 417, he calls the flesh of Christ; that is, *pneumatikon* (spiritual), in which the Word was, in both senses, both of reason and of divine nature. *Logikēn neōn*, I, 1227, the human nature of Christ. *Logikon organon*, IV, 513, the tongue. *Tou stomatos*, IV, 411. *Logikon potamon*, III, 1077, the multitude of Christians gathered and proceeding with pomp. You may also understand it as a torrent of eloquence, a power of speaking. For he undoubtedly delivered an oration. I shall prefer that. *Logikou eis gymnasian*, I, 528: God gave a commandment to Adam, III, 56. *Logikou amnou*, III, 630, of Christ. *Logikō errōsthai phrasas*: see *errōsthai*. *Logikōtera*, IV, 545: grammar is to other arts as it is more occupied in thinking and speaking and writing, with tasks proper to reason. *Logikōterous tōn anthrōpōn*, II, 935, wiser, more refined, more polished. Opposed to *barbara tōn ethnōn*. *Logikōs energein to pyr apsychon*, III, 1172: as if it had feeling, so that it might spare the pious.
*Logion*, I, 166: see note 12, what he noted. 167, how God may have warned through it? Ibid. What to Christians? Ibid. See also *logeion*. *Logion Hermēn*, IV, [some text missing]. *Logion kriseōs*, Urim and Thummim, I, 253. D *Logismoi epithymias*, I, 648: they are said to be excited by *orexeis* (desires), which he posits in the body. They are therefore thoughts and desires of the mind, moved by the body. *Logismois*, II, 399: expl. *haper ēthelēsan*. *Logismois ponērois*, II, 854 init., with cupidities. *Logismois philanthrōpias*, I, 699. *Logismon anakinei to epithymētikon*, II, 475, impulses and movements of the body excite the desire of the mind. *Logismon orthon*, I, 1314 init., both judgment and truly the will; as in the preceding extr. and almost always. *Logismos agōnizetai*, I, 937, against cupidities. *Logismou hormēn*: see *hormē*. *Logismon autokratora*: see *autokratora*. *Logismos akolastos*, III, 632, cupidity. *Logismou akidas*, III, 1207, of internal accusation, conscience, moral anxiety, *scrupuls*. *Logismou phantasia*, I, 28: so that we may think of things remote from us. *Logismous*, I, 656 extr., cares, studies. II, 180, Judaic fictions. III, 1104, cupidities: as shortly, *logismou rhastōnē*, *logismous arithmōn*: see *arithm*. *Logismous hormēn prōtēn tēs psychēs*, II, 1342 init., the first movement, both of thinking and of willing, whence he says *epitēdeumata kai erga* are born. *Logismō*, IV, 7: so that one idea may excite another. *Logismō theiō*, III, 987: I restrained my tears, with strength and constancy given by God. *Logismō monon*, IV, 1074, with reason left to itself, without Holy Scripture, through philosophy. *Logismōn*, I, 752, in counsels, in desires: and following. — I, 1445, of thoughts and cupidities. *Logismōn tamieion*, I, 794. *Logismōn ischuroteras tēs lypēs*, I, 678 med.: if pain has conquered every counsel, every constancy.
*Logisteuein*, III, 239: *logisteusai*, I, 829, to examine, to explore; *ta bebiōmena, pepragmena*, things lived, things done. *Lagomachia*, IV, 718: of the sun, and its magnitude. — *Logos*, in the Song of Songs and elsewhere denotes the parts into which the commentary is divided, elsewhere a *tomos* (volume). *Logos*, II, 470: is distinguished from a *thrēnos* (lament), it signifies an exhortation. *Logos*, I, 330; III, 739: simply, Holy Scripture. It has the knowledge of the Father, V, 24, i.e., the same which the Father has: he knows nothing. V, 25: he is said to have permitted fear in the form of a servant. V, 1084, Christ, in the saints, *kata charin*, not *kath' hēnosin* (by union). *Logos emphytos*: see *emphytos*. *Logos ergon egeneto*: see *ergon*. *Logos*, *thatton ē logos*, II, 756: i.e., *rhēthē* (might be spoken), sooner said than done. *Logos tēs dianoias tōn eirēmenōn*, III, 779: for *hē dianoia*, *logos*, *hois bios*... *Logos*, IV, 5: who would do nothing, unless learned disputations. *Logos eulogos kai prosphoros*, IV, 889, a worthy and grateful celebration of God. *Logos epathe sarki*, V, 64, 65. *Logos enypostatos, prophorikos*, V, 1023. *Logos tou Patros exedexato ton tou Christou Logon*, V, 1023: in creating the world; says Macedon. *Logou sou glōtta*: see *glōtta*. *Logou tou kath' hēmas exō*, I, 1436: these are the ancient pagan Greek writers; *logos* here is tongue; for the Greek of the Christian Fathers had derived much from the LXX and the New Test. He cannot denote doctrine here; for what would that be to the use of the word *pepykasmenon* and *pepyknōm*? *Logou tou kath' hēmas*, II, 1267 init., Christian doctrine and profession. *To tou logou*, III, 816: as
A in a proverb. *Logou tēs pisteōs*, III, 1055, see *fide*. *Epi ton logou logon*, IV, 425: if it be in John, you shall translate it: "to the doctrine concerning God the Word"; now, in Paul, even though here too he has spoken of Christ, you might render it: "to the proposed rationale" to further illustrate and confirm it. *Logou* is for *oikonomias*, concerning which Paul speaks, Rom. v. *Logou tou anō kai prōtou*, V, 84, of Christ. *Logō proeirēmenō trephei*, IV, 650. *Logō idiō phtharta*, I, 54: by itself, by natural and primary condition. *Logon*, IV, 382: see *Monogenē*; *logon elenktikon*, *kekrymenon*: see in their place. *Logōn Theon atreptōs ek Parthenou genomenon eidomen*, I, 1051. *Logon kybernētikon anaplērousin hoi epistēmones*, II, 399, they are in the place of governors, that is, for the republic what these are for a ship. *Logon* for *chreian*, or *topon*. *Logon dēmiourgias, sōtērias*, III, 175, the will of God concerning the creating of the universe, concerning the salvation of men through Christ. *Logon Theon*, IV, 1048: *kyophorēsasa, gennēsasa* is placed with Mary by Theodoret. *Tēn peri tōn logōn kekinēke logōn*, II, 40 init.: it seems corrupt, and one should read *ton logon*. *Logōn metalabein*, IV, 1161, grounds for speaking, to have the opportunity to defend oneself, to be heard in judgment. *Logois*, I, 1576, with a book. B *Logos entethrammenon*, III, 938, learned. *Logous kai syngraphēn*: see *syngraphēn*. *Logous tēs pronoias exetasai*, I, 1265: i.e., thoughts, economies, ways. *Loidoroumenon*, active, I, 211. *Loipon*, III, 675, already. *Loipon*, III, 786: and marks the consequence of time and cause. *To loipon, sōma kephalēs esterēse*, III, 934. *Loipon Ioulōn kathepontōn*, IV, 1226 extr., even now. *Loipon heuriskō*, V, 312, but now I find what I did not see before, as in 2 Tim. iv, 8. *Loipoi*, I, 268, others are the interpreters besides the O. I, 363, 534, 735 extr., 762, 1390; II, 339, 349, 1330.
*Loxas*, II, 1024, windows, narrow on the inside, wide on the outside, and slanting obliquely downwards. *Loukiephera*, III, 916, Lucifer. Soon in the nominative, *Loukiepher*. *Loutron*, IV, 303: simply, and without context, it means baptism, the use of baptism. *To loutron elabomen*, III, 776 extr.: we have been baptized. *Lygizomenōn*, III, 895, of those arguing, gesticulating, dancing. *Lyein tas timōrias*, I, 270: hyperbaton. *Lythentos tou stadiou*, III, 625 extr., with the contest sent away, finished, the competitors dismissed; Meton. *Lytheikai tēn timōrian*, I, 255: hyperbaton. *Lykauges*, IV, 352, dawn, *lykophōs*. *Lykion ethnos*, II, 401: read *Libyōn* (of the Libyans), for it is a discourse about Africa.
*Lymainesthai* with the dative, I, 582 init. *Lymainetai* with the dative, I, 1504. *Tō autexousiō*, II, 989 extr., it removes, impedes. *Tō dromō*, IV, 635. *Logō*, I, 9, 74, it opposes, is hostile. *Tois epistamenois*, I, 1266, it disturbs those in explaining Holy Scripture and the doctrine concerning Christ the Son of God, p. seq. *Lōbatai*. *Tois eirēmenois*, II, 1630 extr., opposes, moves to doubt. *Tais sōphronousais*, III, 1190 init., it causes the corruptors to entice. *Lymainetai tais ampēlois*, II, 75: *tois gnōrimois*, II, 1545. *Lymaneitai tē alētheia*, II, 1471. *Lymantheis to hēmisy tou sōmatos*, III, 1290, from C head to foot, seized by hemiplegia. *Lymanountai hymin*, III, 457. *Lymanountai tē doxē*, III, 558: of Christ, heretics. *Lymēnēsthō*, II, 146 med.: viciously for *lym*e*nasthō*, or *lymainesthō*, as the codex has. *Lymēnētai tē alētheia*, II, 1594. *Tē oikonomia*, III, 368. *Symeōnōn*, III, 800. *Lymēn Markiōnos*, IV, 1252, error, heresy. *Lypē tē kat' allēlōn*, II, 889. *Orgē lypēn idian*: see *idian*. *Lyra ekklēsiastikē*, V, 102: *lyran tēn sēn*, 108: the eloquence of Chrysostom; judge also the one who is understood to have composed poems earlier. *Lyra Pneumatos*, IV, 1252. Ephrem Syrus, poet. *Lyras panarmonias*, V, 99.
*Lysai metameleia tēn apeilēn*, 1988, to act so that God would not carry out the threats in the event. *Lyseis ta skythrōpa*, I, 1214. *LYson ta skythrōpa*, I, 1179. *Lysimelēs*, IV, 782: from the sculptors, Dionysus is represented as soft. *Lysin rhētōn*, I, 1522, explanation, because, forsooth, they contain doubt and difficulty. For *rhētōn* the codex reads *zētōn*, pleonastically, "let him not consider," and because he already said: "What if someone doubts?" *Lytērion tōn hamartēmatōn hydōr*, II, 311, baptism. *Lytron, hoion ti*, III, 45: Christ offered his blood. *Lytroumenon*: see *lytrōtēn*. *Lytrōthen dia tou logou sōma*, IV, 137: of Christ from the condition of pain and death; Athan. *Lytrōtēn*, I, 724, he says God is called this, because he frees us by baptism from depravity and the servitude of demons. To the same sense he applies the verb *lytroumenon*. *Lyttēsas blasphēmian*, II, 1523 init., to have poured forth furiously, having progressed to such a degree of fury that he spoke impiously. *Lychniaion phōs*, II, 232: the law of Moses. *Lychniaiō phōti tou nomou*, II, 186. *Lychnos*, I, 709 extr.: the human nature of Christ. *Lychnos ōnōmastai ho nomos*, I, 1464: not the sun, nor the light. *Lōbatai*, IV, 1267: see *lymainetai*. *Lōdatai tois echousin*, III, 487. *Lōbatai tois*, rel. IV, 492. *Lōdēs*, IV, 358 init., of error. *Lōdēs Areianikēs*, III, 1025 et p. seq. *Lōbēn tautēn edexato*. *Lōbēn*, I, 773 for *blabēn*. Cod. *labēn*, for *blabēn*. — III, 888; I, 1245 init., heresy, error. *Lōbēn* and *gnōmēn*, var. I, 1469, n. 4. *Lōbēn Areiou*, III, 801, 803, 827. *Perikeimenoi*, I, 148, infected by his shameful heresy. D *Valentinou*, IV, 343. *Lōpodutai psychōn*, I, 1441, false teachers, or corrupters of morals. *Lōpodutou tēs aretēs*, III, 1144 init.: of the devil, corrupting by art. *Lōphēsai*, III, 967. *Lōphēsē*, IV, 1238 extr.
M *Magistrianou*, IV, 1530. Palladii, ex-master of offices. *Magistrianō*, IV, 1226, former master. *Magistros*, I, 443: Latin; he himself explains it as "the leader of the praetorians." III, 1047, master, of the palace, or of offices, Hof-Marschall. *Magistron hoi Rhōmaioi kalousin*, III, 1055, who was formerly called the leader of the palace. *Magistrō*, IV, 1161, to the master of either the soldiers or the offices. See Garner (T. V. p. 335). *Magistrōn apo mag.*, IV, 1180. Ex-master of the offices, or other; or one of the masters. *Magous* and *gamous* he varies in the books, I, 176. *Magous tous ta stoicheia theopoiountas*, III, 1082 extr.: he adds, "the Persians call them"; not because they think this is done by others; or disapprove, but because the fact is so. *Magōn* and *gamōn* permuted, II, 54. *Mazourōth*, expl. I, 450. *Mazōr*, I, 331: expl. *krataiō*. *Matharōth*, expl. *ablepsia*, I, 531. *Mathein tous nomous ouk ethelontas*, III, 28, to follow, to keep. *Mathōn peira hypakoēn* Christ is said, V, [illegible], he had seen granted to himself. *Manthanontes*, III, 1166: the use of oil, admitting, observing. opp. *palin paraitountai*. *Mathēmata apostolōn anagnōsteon*, IV, 757, books. *Mathēmata dysōnymōn theōn*, III, 944: which they teach their own. *Mathēmatos nēsteias*, III, 1163. *Mathēmatōn Aigyptiakōn*, II, 863: of idolatry. *Mathēmatikēn planēn*, IV, 333: the divining arts of the Chaldeans. *Mathēteian*, II, 78: he attributes to Christians that they have two angels. *Mathēteuousi pisteuein*, IV, 550 extr., they teach.
A *Mathētou taxin*, III, 218: he denies the rank of disciple; for when he was writing these things 1 Cor. ix, *mathētōn*, III, 655, of the laity. *Maieuma siōpēs*, V, 94, birth, fruit, into which silence erupted, during whose time she had been agitated in her soul. *Maieuseōs patrikēs physikēn huiotēta*, III, 739: of Christ, al. n. 87, *gennēseōs*: which seems to be a gloss, although that expression is indeed somewhat harsh regarding both the Father and the generation, since it marks, as it were, a midwifing. *Makarios theia prosēgoria*, I, 610: only truly fitting to God. *Makarios*, epithet of the saints: of Moses, I, 101, 103, 1332. Of Noah, IV, 561. Of Abraham, Rebecca, II, 1265. Of David, I, 1539; II, 420. Of Daniel, II, 1202 init. Of Isaiah, II, 620. Of Jeremiah, I, 1091. Of Hosea, II, 1314, 1478. Of Habakkuk, I, 1379; II, 64, 68. Of Jonah, II, 1461. Of Zephaniah, II, 1571. Of Micah, II, 1477 extr. Of Matthew, I, 103; II, 805; III, 14. Of Mark, III, 399. Of Luke, I, 202; III, 543. Of Zechariah, III, 1660. Of Peter, I, 190. Of Paul especially, II, 68, 117; V, 2, 16; II, 331 rel. Of Timothy and Titus, II, 1630; III, 298. Of Onesiphorus, II, 1630. Of Tychicus, III, 401. Of Philip the Deacon, III, 424. Of Zacchaeus, I, 185; II, 1440. Of Epaphroditus, III, 444, 445. Of the three children in the furnace, I, 12, 942 extr.; II, 67. *Makaria glōtta*, III, 177, Paul. *Makedones*, II, 488, 516, 1637: Syrian kings, the Antiochi. *Makedonika kaka*, II, 1494: inflicted upon the Jews by the Syrian kings, especially after Alexander the Great by Antiochus Epiphanes. *Makedonikēn basileian*, II, 439: so that he may also refer the Syrian kings, the Antiochi, after Alexander the Great, to this. *Makedonikōn*, II, 1652: to the Syrians. *Makrothymei*, V, 1007, wait a little. *Makrothymēsas tris, tetrakis*, II, 1415, as 1414 extr.: he adds "often." *Makron to ēn*, III, 734, eternal. *Makrais epaggeliais*, IV, 947: the matter and fulfillment of which will come late. *Malista prourgiaitatos*, IV, 175. *Malista pantōn blaberōtaton*, IV, 595. *Mallon*, redundant before *alla*, V, 41, 45: in the manner of Thucydides. *Mallon hosiōteron*, I, 396: pleonasm. *Mallon hosiōteron te kai dikaioteron*, IV, 710 extr. *Mallon de ouk echei*, IV, 618 extr., rather even, the same thing: as Rom. viii, 34, "he who died, rather, he who also was raised," who is the same, having returned to life. Although here it is stronger. *Mallon phriktōteron*, V, 88. *Manaa*, expl., I, 541. *Mandyas*, what? I, 383. *Maniakēn chrysoun*, II, 1171, a necklace. *Manian* David feigned, I, 390; previously he called it *epilēpsian*. He posited both, because he was both letting saliva fall, or foam, which is a sign of epilepsy, and behaving indecorously and violently, as madmen are wont to do. *Manias eponymos*, IV, 1174, bearing a name from madness. Paraphrase of Manes. *Manikēn basileian*, II, 1634 extr. *Manichaikēs*, IV, 2. *Manichaios manē*, V, 1076: allusion, as 975, *Manichaiōn mania* [the madness of the Manichaeans] almost as Cicero, *de Orat.* I, "He rages against the state," [talking of] Furius. *Manna thysian hoi Hebraioi kalousi*, I, 630: rather *hei manna*, [Hebrew word]. *Manteias pseudous*, I, 250, opposite to the operation of the all-holy Spirit. *Mantion*, a type of cloak or mantle, I, 383: perhaps from the Latin, *mantele*, from which comes our *Mantel*. It is said to be called so by some, because it was borrowed from the Latins. *Mantis—prophētēs*. *Mantis* Balaam, I, 246, not a prophet of the true God, but of demons. *Manteis*, false prophets of the pagans, I, 531 extr. *Markianistōn*, III, 1070: with an alpha, of the Marcionites. *Marmarois epepoikilto ho naos*, I, 476, 567. *Marmarygais*, V, 12. *Marmarygas*, II, 1238 med.; III, 1317 init. *Marmarygēn*, III, 307. B *Martyra psēphou*, II, 337, a voucher, consenting to it. *Martyra echein tēs didaskalias tēn politeian*, III, 953, a life harmonious with the doctrine, which confirms it, which shows that what he teaches is true, because he himself lives according to that standard. *Martyra kainōn tēn alētheian*, III, 1204. *Martyres aischynēs Ioudaioi*, I, [col 1036] 1511, by their example and practice they teach clearly the things foretold regarding ignominy. *Martyras kolakeias, pleonexias*, III, 507 extr.: namely, that neither existed, and was foreign to him. For *martyrōn sēkous*, see *sēkous*.
*Martyrei tē prorrhēsei to telos*, I, 714, it confirms it. *Martyrei tē prophēteia ta pragmata*, I, 1390, they confirm it. *Martyrsantōn*, III, 1082, having suffered death for the faith. *Martyrēsōsin agatha tō syneidoti heautōn, ponēra tōn pseudologōn to syneidos ouk anéchetai*, II, 495: a corrupt passage, to be read and punctuated differently. For what is it, "their consciences bear witness"? Also, "the false prophets' conscience does not bear with evil." It should be read and punctuated: *martyrēs. agatha tō syneidoti heautō ponēra, tōn pseudol. to syneidos ouk anéchetai*, thus all is plain. *Martyroumenos hypo [tou] David*, II, 1242 init.: hypallage, of whom David speaks: or, for "praised." *Martyroumenos ep' eusebeia*, I, 1399. *Martyrountes epi tē katharotēti*, III, 834. *Martyrōn heautō aretēn*, I, 647. *Martyria*, IV, 1314, 1316, distinguished from churches. They are *sēkoi* [shrines], sacred to the memory of the martyrs, not for perpetual worship on all days. *Martyrion*, the royal crown, I, 534. *Martyriou*, III, 255, the death of a martyr. *Martyria*, III, 691, by supplication, by adjuration through God. *Martyrias*, II, 1658, of the prophetic prediction from the Old Testament. *Martyrias, theias*, III, 46: of praise. *Peri tēs martyrias amphiballein*, III, 177: whether such words truly exist, or rather, existed, in a certain book of the Old Testament, even if that book has not reached us. *Martyrian prospherōn*, I, 1071: by narrating the outcome, demonstrating the truth of the prophecy, and maintaining that it happened in that matter. *Martyrian tōn pragmatōn prostethēnai tē prothymia*, III, 329: for this to be proven by deeds.
*Mastygi*, IV, 511: by the cold, the air drives the humor inside the tree in winter. *Mataia*, idols, I, 152. *Mataioponō*, III, 225 init. *Matēn hyskhynomai*, I, 1049, opposite; but since I have received great benefits. *Matēn oikodomēsai ton taphon*, III, 702, falsely, since the dead man was not there. *Machaira distomō*, III, 995: simply, the divine Word. *Machairas engys, engys Theou*, IV, 50: Ignat., in danger of death, as a martyr. *Mega, meizon, megiston*, IV, 362: concerning the persons of the Trinity. A discovery of Apollinarius. *Megalaychoumenōn*, II, 566: for *megalaychoum*. or *megalaychountōn*. *Megalaychousin*, IV, 811: "day and night": they do not boast, do not pride themselves, do not despise one another while they grow; by an elegant prosopopoeia. *Megalodōreas*, V, 90 extr. *Megalopolis Antiocheōn*, IV, 1157. *Megaloprepeia sou*, IV, 1106: to the Scholasticus, i.e., the lawyer. *Megaloprepeia sou*, IV, 1076: to the president, or primate. *Megaloprepeia hymetera*, IV, 1091: to Apellio. 1095: to the count. IV, 1100: to the eparch. 1102: IV, 1112: to the consul. 1116: to the president or military commander. *Megaloprepeias hymeteras*, IV, 280: addresses Sporacius: whom he also called "most magnificent" beforehand. IV, 1086 extr.: to the count. *sēs*, IV, 1125: to the president. *Megaloprepeia sē*, IV, 1097: to the president. IV, 1123: to the assessor. *Megaloprepeia hymetera*, IV, 1318: to the Senate of Constantinople. *Megaloprepeian tēn sēn*, I, 1065: to you; to the count perhaps, or another illustrious man. *Sēn*, IV, 1169: *antigraphē*. *Megaloprepeian hymet.*, IV, 1105: to the patrician. 1105. *Megaloprepestatou hyparchou*, IV, 1104. *Megalon Ieremiou*, II, 1175.
megalourgian ton ergon*, I, 1560. B *megalophrosyne*, III, 1173: against the enemy: opposite of *metriazein*, signifying fortitude, force. *megalophyian hmeteran*, IV, 1087: to the comes; IV, 1104: to the patrician; 1105; IV, 1101, you; to the eparch, 1111; 19, 1117: to the prefect or master of the soldiers. *megalopsychian en penia*, III, 327 bis, liberality, beneficence. *megalo*, C II, 241: to Moses. *Megalo Iob*, IV, 540. *Megas Moses*, II, 417. *Iakobos*, I, 1660. *Petros*, III, 19. *meizona*, III, 846: The orthodox do not deny the Father to the Son; because the name of the Father is greater than the name of the Son. *meizona ptaisantas*, II, 1542 init.: truly one ought to read *meiona*, lesser: the whole context cries out, with hesitation, why God granted the lesser wicked to the most wicked, [and] not more. *meizon ti kataskeuazei*, III, 645. Paul, having spoken of his own sin, adds the evangelical medicine. *meizous, pros, anadechomenos machen*, II, 1650: more, and truly more distinguished. Christians [to the] Jews. *meizon*, V, 1065: well explained. *meizon tois holois*, V, 97: for *ton holon*, or in all things, for all, according to [the] π. *megiste akolouthia tou rhetou haute*, V, 1027, this uniquely fits the context. *megisten polin*, IV, 1140, Constantinople, or rather Antioch at this place. *megaphronei*, III, 188: taken together. *megaphronein epi to sesokoti theo*, III, 465, to rejoice. *megaphroneite*, II, 1482 init.: taken together. *megaphroneses*, II, 1454: one word. *megaphronesousin*, I, 1653: one word. *megaphrono*, II, 466: taken together. *megethos hmeteron*, IV, 1095, you; to the comes. IV, 1099: to the prefect of the city, the vicar, and 1100 init. *megethos hmon*, IV, 1104: to the patrician. 1105: to the consul, 1112. *meth'*. see *meta*. *methektos*, V, 940: according to participation, as he took it. *methen*, I, 749: the wine of the sacred Supper. *methen ekballon epibla- D be, pneumatiken anteisegage*, III, 432 extr. *methen theias agapes*, III, 1301. *methodeuei heteros ton logon*, III, 61. *methodos*, V, 72 init., explanation, note, observation. *methodon tes soterias*, III, 11. *methodous tou diabolou*, V, 1041, arts, deceits, petitions. *methorio gamou kai agamias*, III, 209: so that they might hold this, [or] follow that: so that those who are on the boundary can easily cross into the other territory. *methyein to pothoi*, III, 1121. *methystheisa to pothoi*, II, 112. *methyon to pathei tes orges*, III, 76. *Methymnes*, IV, 962: necessarily to be written with an *eta*, so that the verse may be consistent. More often the city is written with this [letter]: whence also Virgil makes the *e* long, Georg. II: *Quam Methymnæo carpit de palmite Lesbos*. *methyperbatos dianoia* - see Hyperbaton, in Index of subjects. I, 1250, at v. 4. *methyperbaton to noema*, I, 633: because, that is, it joins, as to meaning, the words: "Many say, if they were multiplied," as if [the] words: "be marked, O Lord," were in parenthesis. *methyperbata rhemata*, I, 890. He says it is a hyperbaton, because the words, "your arrows sounded," refer to those things, not to the nearer and intermediate ones. *meidiosi*, III, 249: eyes. *meion*, V, 55, worse. For it is read *me on*. That fits the following [part] more aptly, *dusklesteron* (more inglorious). Nor is it evident from the context what *to me on* is here, nor does it agree with the *analepsei*. *meizoterou*, III, 868: *melathra*, I, 468: in the temple of Solomon. Explained as small chambers in the circuit added: [Hallen] at p. 471, explained as epistyle. *melesin (tois) tou nymphiou entryphontes*, II, 36: in the sacred Supper. *melete dia phones*, I, 1464, pronunciation of thoughts through words: for things pronounced are more firmly and precisely thought and held. *meleten en autois poioumenos*, I, 1146. *meleten en logois* - and works, I, 1467. *meleten poiesomai tas sas entolas*, I, 897 init.: for *ton son entolon*, or *meleten*, [as a] means of meditation, *Gegenstand*. However, in this way it ought to have been active: or understood [as] "I will perform for myself," "I will constitute." *meletetikon*, II, 792: the future tense is to be understood. *katoikisontai*, for he adds: "the idiom of the Scripture," which he had said before, put in the use of the future for the present or past. For the future ones are surely *meletontai*. *meletousais peristerais*, II, 727. *mele*, III, 995, lamentations, dirges. *mele tou nymphiou esthiontes*, II, 89: the body of Christ, in the sacred Supper. *mellesmon*, II, 992: for *mellesin*. *mellonton agathon skia*, II, 455, of the future life. Paul, Hebr. x, understood [as] New Testament. *melopoion*, I, 1113, distinguish from *psalmographo*. *melodei ep' auton*, V, 72: Book of Psalms, i.e., *peri auton*, concerning dogmas and precepts. *melodon*, I, 245, referring to a past event in song, making mention of it. I, 475 init. *melodia prophetike*, IV, 476 init., Book of Psalms. *melodias*, IV, 890 init. of that psalm, and soon, *en alle melodia, melodia hetera*, IV, 1015, in a psalm: 1014 extr. *melodia kataugazon*, I, 447, teaching in songs. *melodian Dauitiken adontes*, III, 923, hymn. *memyemenoi*, I, 744, the baptized, in as much as they are admitted to the abundance of the sacred Supper, II, 56. *memyemenoi, iste, ti lego*, I, 1045. *memnemenois dela*, I, 749, in the first things which [concern] the sacred Supper, that is to say. *memphetai*, I, 496, blames, notes. Thucydidean. *mempsimoiros*, IV, 737, finding fault with all things, seeing doubts everywhere, slandering all things, a *Chicaneur*. *mempsimoiron Ioudaion*, I, 206: because they easily found fault with something: peevishness. *mempsimoiron*, III, 311, 1219, of the malicious, to whom nothing is pleasing, who diminish and exalt all things, praising or admiring nothing. III, 311, of the slanderers, the iniquitous, to whom nothing is approved, which others do. *men*, for *men*, after *kai*, I, 1393 med., Cod. no. 5, *toi men* is redundant after *ouketi*, with *alla* following, I, 1042. *men* for *gar*, II, 354 init. *men* is redundant, II, 450: *pos dynaton* - *tou theiou men neo perigenesthai* - for the following *de* [is] not [used]. And cod. no. 6 omits *men*. *menon*, V, 1050 extr. for *on, oikon*. *memenikasi par' auta*, III, 997, they are dead, as we, *auf der Stelle geblieben*. *memeneke lyttou*, III, 1005. *meris tes ekklesias, tou thanatou (Christi) legetai Pater*, I, 691: truly obscure and useless, retaining the Hebrew word *meridos*: see *cheiros*. *meridos ekeines egenonto*, III, 1075, they did the same, as they joined themselves to the supporters of Chrysostom, [and] abandoned his enemies. *meridos ton eusebon egeneto*, II, 404. *meridos Timotheou kai Paulou genesthai*, III, 674, similar to them, equally holy, equally blessed. *merizesthai desmoi somatos*, II, 163, to be restricted. *merizomene*, I, 785: double force, as if one were here, the other there, exerting itself. *merizontes ton ameriston*, V, 18. *merisas, me mer. ton physanta*, IV, 755: the Word, not taking away part of the essence which it had for itself: not separated from him and having *ousian* from it. *merikon theon*, I, 507 extr.: who would rule over only one province, or one genus of places; there only powerful. *merikos oblata*, I, 182: the very parts of the victims, cut off, and thus offered. *merismos ob' ethnon eteleito glosson*, V, 75, the nations were divided through various languages into 72: how many languages were given, so many nations departed: *glosson* is for *dia glosson* or *kata glossas*; *ethnon*, for *eis ethne*.
A *meros* (component), IV, 247: of the human race, Christ, Greg. Nyss. member, and from the same material. *meros Theou* (part of God), V, 1111: it is not the *sarx* (flesh) of Christ. *kosmou* (of the world), V, 1094: Christ made as man. *meros touto*, III, 768 init., a matter, cause concerning the Passover: circumstance, point. *meres en* (days in), V, 1109, separately, alone (for human nature). *merei en charitos*, V, 45; as a favor. *mere eparchon dieponti* (parts of those governing the prefects/provinces), see *dieponti*.
*mese mesembria* (mid-day), III, 135, 304. *mese ton potamon* (in the midst of the rivers), III, 1294, Mesopotamia, and without the article, IV, 322. *mesembria* (mid-day), I, 502, the time when Christ died, because, namely, it speaks of the sun being darkened, so as to amplify the matter: it was not yet evening: it signifies in full and clear daylight. *mesembrian*, II, 837: straight/direct, he says the Hebrew *Theman* is meant. *mesembrinos* (southern) as *notios* (southern), II, 859: as it posits them as one; but on p. 837 it distinguished *noton* (south) and *mesembrian* (mid-day), certainly by the Hebrew words *Negebh* and *Theman*, via those distinctions made before.
*mesitais Theou kai anthropon* (mediators of God and men), to the prophets, II, 36. *mesiteia* (mediation), V, 927: of the Son, because all things were made through him. *mesites gamou* (mediator of marriage), III, 541. *mesitou aneu gegennetai*, that is, has been created, V, 927: the Son, according to the opinion of Anomoeans; since the rest of things were made through him. *mesitou onoma theotetos kai anthropotetos delotikon* (name of mediator indicating divinity and humanity), IV, 85.
*mesiteuousa physis monogenes* (mediatory nature, only-begotten), III, 742, [is] media between the Creator and created things: which, as Alexander says, would have been at too great an interval from God without the *genneto* (begotten) Son: indeed inconveniently, and as if the Son were lesser than the Father, and closer to created things. *mesiteuouses agapes, kai phobou* (mediating love, and fear), III, 1033, [is] auxiliary. *mesiteuon helio kai ge* (mediating between sun and earth), IV, 502: air, breaking the intensity of the rays.
*mesos apolephtheis* (taken in the middle), see *apolephtheis*. *mesos thokos* (middle seat/throne), III, 1019 init.: of bishops in the church, common to two, Meletius and Paulinus, from the generosity of the latter. *en meso genoito sepedon* (in the midst let there be rot), II, 104, may it hinder, may it corrupt. *en meso estin horkos* (in the middle is an oath), II, 115, an oath has been employed. *en meso poleon, komon, eschation, agron*, etc., II, 1495: it is redundant: for the simple *en* and dative. *eis meson egage* (brought into the middle), I, 266, he commemorated. *meson onton peirateriou* (in the middle of the pirate-den), II, 51. For *en meso*, *meson*, *to meson*, III, 561 extr., distinction. 687, 563. med.; IV, 12, 377, 481, 819 med., 1035; II, 36, 1296, 1083, 1691. *meson*, III, 1272: between Spain and Britain, the Gauls hold; quite improperly and obliquely. *meson, ton ouk onton pros ton onta Theon* (the middle between the non-beings and the existing God), I, 1410, distinction. B
*messai*, what? I, 554. *meta andros Theon*, V, 1174: it does not speak of Christ in the Sacred Scripture. *meta duo tes propheteias eniautous*, II, 1410 init.: for two years, or, in two years after the prophecy. *meta menas pente tes synodou*, III, 813: for five months after the synod. *meta pente ete tou alonai ten polin*, II, 630: for five years after the capturing of the city. *meta pleiston tes enoseos chronon*, IV, 102: i.e., the longest time after the union. *meta pollas tes enoseos geneas*, IV, 114: for many generations after the union. *meta sarkos oikonomia* (economy with flesh), V, 13: a saving business, undertaken by assuming a human body. *meta tauten*, IV, 849 init.: what things are under the moon, n. 24: *kata* (according to), which here is irrelevant. *meta tes ton peneton therapeias proseuchesthai*, I, 158: i.e., when you pray, simultaneously also do good to the poor. *meta ten anadysin ton trion katadyseon*, I, 985: the orthodox are accustomed to baptize. An obscure passage; understand *anadysin katadyseon* (the bringing up of the immersions), from the immersions when they have emerged from the immersion. But why does he say baptize after immersion and emergence? Rather, through that [the immersion] the baptism is accomplished. Something seems to have been omitted, perhaps deliberately, because he adds: "You know what I say." *meta* can be *en*, as *meth' hemeran* (after a day). *meta ten enanthropesin*, I, 1040 654: for *dia* (through). *meta ten hegemonian*, III, 1157: either for *en te hegemonia* (in the rule), or *hegemonian* (the rule), metonymically, having become a leader/governor, namely of the ascetic group. *meta ten theian apophasin panton ekrathesen*, II, 157 init.: for *kata* (according to). *meta ten teleian helikian*, III, 254: for *en te teleia helikia* (in complete maturity), when they have arrived at it. *meta tes tes agrosteos blasten*, IV, 302 init.: it seems it should read *kata*; as the grass grows, so they flourished. *meta* has an inconvenient meaning here, yet it must be borne. *meta ten charin*, III, 359: for *en te chariti* (in grace), under the Gospel. *meta ton kairon*, II, 11, at that time. *meta tou heliou*, V, 952, immediately, as the sun rises: see *syn*. *meta tou paidos thesphisai*, II, 215, as if he were carrying the child at the same time in his arms.
*met' ekeinous*, III, 945: commanders, who would immediately be subject to them, but would be much inferior: namely, that immediately after them many could intercede, but did not intercede. *met' eusebeias*, III, 135: from the preceding *pepisteumenois* one might supply, [those] entrusted with the authorities, but this makes no sense. Rather, repeat *archosi* (they might rule), if they rule piously, they command piously.
*meth' hemon ho Theos* (God is with us); explained well: IV, 1296. *meth' hou enikese schematos* (the shape with which he overcame), IV, 647: *en hoi* see *schematos*. *meth' hyperbaton*, see *hyperbaton*. *metabainei epi to prokeimenon* (he passes to the matter at hand), III, 249. He returns. *metabainein skenas*, I, 671: active, for *metaballein* (to change) or by hypallage for *metabainein ek skenes eis skenen*. *metabalein oikoumenen*, II, 407: is attributed to the apostles, by teaching the Gospel. *metabales eis eusebeian*, I, 1045, you will have turned [them] to the worship of the true God. *metabales tina ton anosion*, II, 492: is attributed to the prophet. *metaballei*, he alters. IV, 517: the stomach [alters] food, not as to substance, but so that it may be rendered suitable for blood and other [needs] to be satisfied. *metaballesthai auton apo tes ponerias autou*, II, 391. *metaballētai kai hetera ginetai*, IV, 126: the bread and wine of the Eucharist: Eranistes says, but the orthodox, i.e., Theodoret, denies, that they *tes oikeias physeos existasthai* (depart from their own nature), he says they remain *epi tes proteras ousias, schematos, eidous*, [retaining] the former substance, shape, form, changed into the Greek language, I, 445, translated. *metaballomenon hapanton ton oromenon kata ton tes synteleias kairon*, II, 574. Before he denied this structure could be eternal: and p. 373 init. *metabalo tas symphoras* (I will remove/change the calamities), I will remove. *metabebletai ho poimen probaton*, V, 1130. namely into, or, having been changed, he has become a sheep. *meteballon*, I, 1394: the apostles [changed] the impious. *meteblethe*, IV, 839 extr.: Hebraic language into Greek, and all. More things seem to be implied; first, that the Old Testament was translated into many languages, about which, however, he neither speaks here, nor is it true, which all the languages he posits [are]; secondly, what more pertains hither, that Hebraisms are already known and familiar to all the nations, and the doctrines of the apostles set forth in Hebraic character, so that they read and understand their books, filled with Hebraisms, and use their vocabulary in Christian doctrine, with meaning from the Hebraism, as Father, Son, Spirit, grace, life, etc.
*metabasin apo ton anthropon eis ten theian apokalypsin*, I, 1538: so that the mind of the prophets might be intent on this alone, fixed upon it, and perceive or think of nothing else besides. *metabasin glosses*, I, 1303: [the] musician performs.
*metabole*, V, 971: it does not become so in the essence being communicated. *metabole pisteuein*, IV, 26: it is necessary in the sacred Supper, i.e., that it be done, not [a change] *physeos symbolon* (of the nature of the symbols); for he himself soon openly [states]: *ou ten physin metabalon* (not having changed the nature), but *te chariti* (by, or to, grace), as he says, which he later explains as having added grace to the nature, namely that the bread and wine should be symbols of the body and blood of Christ, not just what they signified; for what would that grace be, but [the things] which exhibit that holy food, concerning which he speaks shortly. Well, therefore, he says, by having added, and that the symbols are present, and the grace, showing [us this]. Whence also *trophin metabolen*, III, 478, future, blessed life: to whose portion [it] and creation will come, he says. *metabolen axias*, I, 187:
for loss. *metabolen ameinon dos te symphora*, I, 1519 init.: for "to things better." And the verb *didonai* is to be noted in this usage. *metabolen ethnon*, II, 494, 495, 832, accession to the sacraments of Christ. *metabolen monogenous paidos odyromenois*, II, 1442, death to the mourners: that is, life changed by death. Lat. vers. *jacturam*, as if it were *apobolen*. *metabolen pragmaton*, I, 1054: the times of the New Testament. III, 88. Described by Paul, Rom. vii, 19 seq. III, 396, in the other life, which is creation. *metabolen ton Skython*, III, 1070: because they became Christians. A *metadidonta agrypnias*, III, 1163: who might teach another to be vigilant, sharpening the example. *metadidōsi* (God) *sōtērias*, I, 1449. *metadidōsi toutous tēs ōpheleias*, I, 1580: for *toutois*. *metados philanthropias*, I, 1246, show. *metadosin*, II, 334: he denies that "humanity" is spoken of by Paul, but that it is called by another name. *metadous eymeneias*, II, 629, showing him humanity. *metadōsō aytois epimeleias*, II, 995, I will extend care to them. *metadōsō pronoias emēs*, II, 1595, I will show this to you. *metadedōken moi*, IV, 1361, he announced. *— autē charismatōn ho ponos*, III, 806, (it) made that God might give him miraculous power. *metadidōkos tas energeias*, V, 1092: for the genitive. *metedōka ton onomatōn*, II, 1673. *metedōke toutōn*, I, 1353: those very things, he gave to them. *metedōke* (Christus) *tēs athanasias kai tēs aphtharsias humana natura suæ*, I, 1590. *metedōke sōmatos kai haimatos tō prodotē*, III, 238. *metedōken ho Theos tēn pistin eis tous tous chronous*, III, 874 extr., transmitted, propagated. Or for *meted. tēs pisteōs tois sois chronois*. B *metatheinai ton horkon eis auton*, II, 438: that they might no longer swear by idols, but by the true God. *metathesthai tou ponērou tropou*, II, 591, that is, *apo*. *metethēken eis heauton tou tauta eirēkotos ton erōta*, III, 1121, he had the same love of God which David had, who would have declared him in these words. *metatheike* (theos) *tēn glōttan* (Bileami), *kata tou pseydous*, IV, 777: he forces him to speak otherwise than he would wish and than Balak would order, against the will of God and the matter truly future. *metatheikōs eis tēn Hellada phōnēn*, I, [number missing], negligere, not to keep. *metatithentes*, I, 178, referring; because, that is, they remove thoughts from this life. *metatithēsi tēn boulēn eis tēn ekplērōsin*, I, 1405: for *tithēsi*. For there is no talk of "change" in this passage. *— metathesin apo tōn anthrōpinōn*, II, 1519: he attributes it to the prophets in the heat of prophesying. *metathesin hoplōn eytakton*, IV, 556, a decorous and alternating movement of the feet, and the gathering, which horses learn in the stadium, so that by a certain law they lift a foot, now this, now that. There is no notion of "transposing" here: "alternating" is suitable. *metaichmiō tōn parontōn kai mellontōn*, II, 72: prompt to grasp these, to relinquish those: as if in a crisis of departing, prepared for death. *metaichmiō*, IV, 159, middle. Chrys. *metalanchanei tou despotikou sōmatos*, III, 218 init.: it is a part of him. You may also explain; he enjoys the body of Christ, in the sacred Supper. *metalanchanein*, III, 200, to use. *metalanchanein kreōn*, IV, 887 extr.: for *metalamb.*, to eat. *metalanchanomen ek tou henos artou*, III, 229 init. *metalanchanomen trophēs*, I, 1175. *metalanchanontes trophēs*, III, 140. *metalanchanōmen tōn theiōn mystēriōn*, III, 240. *metalanchanōn trophēs*, III, 181. *metalachein trophēs*, I, 488, for *metalabein*, which he placed below. *metalachontes heortēs*, IV, 1116, when we have seen, *erlebt haben*. C *metalachousi teleias trophēs*, III, 462. *metalachōn tēs Areiou lōdēs*, II, 1071. *metelachomen tēs — phlyarias*, II, 1051, we have imitated her. *— metalambanontas*, III, 659, using marriage and food. *metalambanousin ex ekeinēs*, III, 257. *metalabein kreōn*, II, 432, to eat. *sōmatōn anthrōpinōn*, II, 632: from hunger. *metalabein trophēs*, I, 488: frequently from N. T. *tou sōmatos ouk etolmēsen ho leōn*, I, 489 med., i.e., to touch, to devour. *metalaboi tou hydatos*, III, 74. *metalabon tou Logou to sōma*, IV, 241: of Christ, joined to him, and participant of all his virtue. Athan. *meteilephthai*, IV, 45 extr.: *physin tou Logou* (preceding *hēmeipthai*—it seems that *tō* has fallen out—human nature to be taken into society). *meteilēphotes tēs pisteōs*, IV, 40, believing (with no notion of society or share). *meteilēphotōn logou ouk akouontōn*, II, 514: to whom the oration was being directed. *metalēpsis*, I, 67, 68, use of food, wine. *metabolēn* false. *metalēpsis amnou amōmou*, I, 305: Sacred Supper. *metalēpsin haimatos*, IV, 676, to eat. *— eidōlothytōn*, II, 164, 228. of forbidden fruit. Hebr. *— xylou*, I, 1103, to eat. *metamathein tēn eusebeian*, II, 1633: that is, with error rejected. III, 1119, with error acknowledged. *metamathein tēn alētheian*, II, 359; III, 216, 240; IV, 895, 985: for *mathein*, but with error set aside. *metamathōntōn ta theia*, I, 1342: simply for *mathontōn*, but with change nonetheless and a diverse position, because they had previously ignored those things, and had believed things quite different. *metamathōmen*, III, 1345. for the simple. *metamathōmen tēn theian poreian*, II, 815 extr. with impiety abandoned. *metamathōsin eusebeian kai eynomian*, II, 717: that is, with diverse things set aside. *metemathe tēn eusebeian*, I, 1105: for the simple, *emathe*, he adds *meta*, because they were before idolaters. *metemathon tēn alētheian*, II, 331, 581: for the simple, because they had been before in error. *metemathon tēn asebeian*, II, 861: for *emathon*, when they had been pious before. I, 1560. III, 921; II, 430 init.: with impiety set aside. *— metameleia* (Theou) *oikonomias metabolē*, I, 375. *metameleias pharmakois*, II, 483. *metameleias pharmakois iathēnai*, II, 821. *metamelētheisi*, II, 559: although they had lived piously before. *metameloumenos*, that is, God, I, 322: in the codex *metameloumenon*, that is, the people, more to the accuracy of *Theod*. *metamorphoun tēn psychēn pros to beltion*, IV, 792. *metamphieskonta*, IV, 1229 init.: by a slip, for *metamphieskontai*. And the form is to be noted. *metanastantes*, III, 992, ordered to depart from their fatherland. *metanastasin*, II, 521: Jeconiah led away to Babylon. *metanastēs* (kai doulos tēs asebeias), I, 1014. a deserter from God. *metanastai*, I, 1648: Jews, scattered through the world. III, 269 apostles, cast out everywhere. *metanoia pros echein*, I, 637: see *prosechein*. *metanoias*, IV, 478: title of rel. sign. the reception of the lapsed into the society of the Church. *metanoias ēxioun tychein*, III, 874: that it might be permitted to pray publicly and to confess repentance. *metanoias kairon*, I, 952: immediately explained *tēn exomologēsin epoiēsato*. *metanoias pharmaka*, I, 640, 644 init. I, 930. *metanoias pharmakois echrēsato*, I, 800: he confessed the sin. For here too in the confession he places *metanoian*. He places *metanoian* as a synonym for *tē exomologēsei*, I, 640, 642 extr., 645 init.: synecdochically: but according to the custom of that one. *metanoian metanoia charizetai*, II, 1472 init.: God, that he might not inflict the threatened punishment. He plays upon the words, he explains the matter seriously. *metaxu tēs aphixeōs* — see *aphixeōs*, III, 958. *metaxu tōn Areianikōn diēgēmatōn*, IV, 630: that I and the reader might be refreshed from their bitterness and molestation. *metapemptos gegenētai*, III, 1135. *metapesonta eis douleian*, I, 1408 extr.: for *empetonta*. *metapoieitai*, IV, 651: human semen into members. *metapoiēsin*, IV, 145 init. Ambrose says: Even if you offer to the altar, namely the offerings of bread and wine for celebrating the Eucharist, for
A *metabollesthai*: let it be understood and believed, worshipped, as a symbol joined to the body and blood of Christ; as Theodoret himself says ibid., after the sanctification it is called the body and blood of Christ. *Metapoiēsin* of the lowly B *pros to hypselon*, IV, 152 init.: sitting at the right hand of God: therefore, the *ousia* and *hypostasis* being saved, the state only and condition changed to the better: as he distinguishes shortly after, *ou toiou-ton to soma, kai hoti touto*: the condition having changed, not such, *ousia* saved, the same. Gr. Nyss. *metaptoeton*, III, 739, mutable, which can be lost. *metarythmizein*, IV, 792: with *o* as shortly after, *meterythmisen*. *metastasis*, I, 554: of the Jews, *metoikesia*. *metastasei*, IV, 810: of the demons, by ejection from heaven and change of state to the worse. *metastasin*, II, 942: conversion (public of peoples) to Christ. *metastasin martyros*, III, 923: with the rest of his things transferred elsewhere. C *metaschematisai ton kosmon*, V, 958: God promised, formerly, at the end. Eunom. *metaschetistheisa he tou Theou ousia gennema legetai*, V, 971: Anomoeus slanders. *metapherei ton logon epi to prokeimenon*, III, 51: *anapherei*, revokes. *metaphere*, IV, 869 init., he had carried, hither and thither, or to someone. *metelyxen akatharsias*, I, 340, it was impure: shortly, *eichen*. *metexei*, III, 558 init.: with *s* for *th*. *meteschen*, V, 1085: what difference regarding Christ and men. *metechomen tou somatos, hos tou pneumatos*, IV, 174: we hold, embrace, profess both the human and divine nature of Christ. Apollin. *metensomatoseis*, IV, 994: of Pythagoras and Plato. *metensomatoseis Pythagorikas*, IV, 294: alias *metempsychoseis*. That more accurately. The Carpocratian heretics and Manichaeans admitted them there, 321. D *metestesan*, I, 572, they departed, willingly indeed; for shortly he distinguishes *akontas*. *metestesan, metastantes*, II, 1444 extr.: by voluntary, proper counsel, others not moving them, so that they might also prevail there. *metithemenon*, V, 75: erroneously for *metatith*. meaning being interpreted, a verse. *metoikias eis Babylon*, II, 1226: for *metoikeseos*, metonymically; or *eis* for *en*. *metoikoi tes oikoumenes*, IV, 1007: Jews became nowhere citizens. II, 1495, 178. *metoporina phylla*, III, 1110: he attributes to newly planted trees; whence therefore these *metoporina* leaves; namely, from the autumn of the prior year, clinging due to succulent tenderness, but gray, dark, and withered. He calls them *neophyta*, because the discourse is about girls: and he shows a posture unseemly and incongruous: so that it may be understood even among dead young ones. But that suffices: and it may be understood that they are clothed in them in the coming spring. *Metoporon*, I, 18, autumn itself. II, 1664; III, 1108; IV, 496, 497, 498. A *metousia athanatos*, IV, 217 init.: it is not God, but *ousia*, necessarily, per se, from eternity, not as having received it from elsewhere, as we have. *metousian agathon*, II, 282, plenty, fruit. *tes pisteos*, III, 236: communion. *tes soterias*, III, 120. *philosophias*, IV, 983: for learning it; so that he might become a philosopher. *charitos*, III, 637, plenty. B *metoche*, V, 932: opposed to *physike* as being good, he denies, calls things created, one God: those, he concedes: namely, by the gift of God, who by himself has all things from eternity, necessarily, from his own *ousia*, not given by another or expressed from elsewhere. He pursues this on the next page. *metoche athanatos*, V, 1044: angels are, by the gift of God, not *ousiodos*. And 947: *metoche hagioi*. *metrein ta mathemata tois paideuomenois*, I, 5, to offer doctrine with proportion to the powers of anyone being taught. *metreisthai*, IV, 35, 73 init., to be contained, to be constituted; so that nothing occurs in life, by which it cannot C be compared to the Psalms. *metresai te pistei ten athymian*, IV, 1119, to diminish, to restrain. *metresas emauton*, IV, 1100, considering who I was, how mean and humble. *metrousa tous logous*, I, 1472: *physsei ton anthropon*, adapting, so that they may be to him 1st similar, 2nd easy. *metrousa tous logous akoais anthropinais*, I, 1508. Cod. *metiousa*, pursuing. That is to be preferred. *metrousai ten timen*, III, 186: opposed to *ametros timosi*. *memetremenēn gnosin*, V, 28: circumscribed, not infinite. *metreten glottēi*, I, 1274 extr., to be explained by words. *metrioteti epimenein*, II, 412: God, saying less about his benefits than he might. D *metron anthropinon*, V, 18, humanity itself, and its condition and affections. *metron anthropotetos*, V, 56, whatever falls to man. Here is distinguished *apo tou, gegonos anthropos*. *metron anthropotetos agnoouses*, V, 28, condition of humanity, by which it ignores many things. *metron douloprepes*, V, 26, condition of a slave. *metron echein*, II, 60: it is attributed to love in Christ, so that this very thing is said to judge, that it is great enough: as if God could be loved enough. *metron kenoseos*, V, 37: the *kenosis*. *metron lithon echousan chalazan*, I, 327, like stones. *metron odynes*, II, 437 init., magnitude, bitterness. *metro apeiro*, IV, 109. *metro apeiro dynatoteros*, I, 247. *metro hypoballein* see *hypod*. *metra tes ousias tou Theou*, III, 253: not what they are; but what man posits, studying to investigate the arcana of God. *metra anthropotetos*, V, 10: perfect and just and solid humanity, absolute in all parts; numbers of humanity: *metron*, p. 28. *metra tes anthropotetos*, V, 50: they are said to have called Christ even to the name of apostle and pontiff. V, 50. As if it had finally flowed from humanity, that this also should be: when for this cause he had been made man. Namely he teaches that Christ had to undergo all things which the condition of humanity might take, so that in all things he might be like us, and the seed of Abraham. Unless other places obstruct, I interpret *metra* as counsels. But also *anthropotes* obstructs: *enanthropeseos* ought to have been. But the whole may be understood hypothetically: the numbers and condition of humanity once assumed. *metrois tois anthropotetos*, V, 14: restricted to the boundaries of humanity, lowered into them. *metrois tes anankes*, V, 18, by laws, conditions. In the margin *nomois*, which smacks of a gloss. *metopou phalangos*, IV, 556, against enemies. *metopon*, for *metopou*, II, 784. *metopois enkathemenen echon aido*, IV, 612. *metocheteusan ta namata*, I, 620: elegantly concerning the doctrine of Christ propagated from Judea through the world. *mechri ton apogonon diedramen he eusebeia*, I, 325: so that it might be in them also. *mechri ton patriarchon*, I, 63, as long as the patriarchs were, during their age; not, up to that age, as Acts III, 21. *mechri pollou*, II, 1545: sign. the limit in which. *mechri toutou estanai*, II, 691, in him. *mechri touton esten*, II, 1306, within them. *mechri hyponoias estese*, III, 291, within. *mechris*, and it denotes the limit in which, as far or as much as, I, 244. *mechris esperas* indeed, from the context, should be, during the evening: which, namely, *orthros* would follow. *mechris katalysei*, I, 987: hard; in the cod. is added *an*, and it is written *katalyse*, as usage suggests. *mechris an ethelē*, IV, 489 init., as far as, as long as. *mechonooth*, I, 471, 539. *mēden semainei*, V, 976: opposed to *ousias delotikon*, of a thing which is present, and pertains to the nature of the thing. *meden* therefore is that which does not exist, is not in the nature of the thing, positively, *wirklich*; because it is a notion purely negative, positing nothing, but removing something; nothing therefore, says the Anomoeus, is left. *methodos*, III, 452: in one word. *oun*, IV, 4071: with *n*, as generally. *mekynein*, I, 285: simply, namely *ton logon*. III, 1315; IV, 374, 392; II, 1461. *mekynein peri tou*
A *theon*, III, 574: scil. the Word, to speak at greater length. *melon tes opseos*, II, 92: the genitive explains "the face." The face is compared to a fruit. *men* post *mete*, I, 276. *menidos (tes)*, II, 288. *menin Achilleos*, IV, 698: he puts it for the beginning of the Iliad. *menoeides selene*, II, 152, crescent-shaped. *menuma*, I, 105, a type. *menumata opseos*, III, 906: what the species presented might denote. *menumata heortes*, IV, 1116: a festival epistle, not a festival announcement, as he would know that equally, but as it were a reminder of common joy, an incitement, and the fulfillment of duty in observing the feast. *menumaton nomikon*, IV, 135: rites prescribed by law. Eust. *menutas tou gamou*, II, 160, heralds. *mete men*, II, 212: more customary, and more mildly, *oude men*, 1033; III, 49, 97, 209, 247, 261, 668, 1031. *meter euergesias he paideia*, II, 1632 ext. *metera agathon murion gen*, II, 823 init. *metera thanaton*, IV, 592: wickedness, because of which they are punished. *meti ge*, III, 758 ext.: for "namely," or "as it were," it seems to be posited as "indeed." *metropolei*, III, 469: at Rome; in the time of Paul. *metropolitas ton duo eparchion*, IV, 1182. *metropolite*, IV, 1352: who would be subject to an archbishop. *metropoliton, kai to hemetero*, IV, 1076: to the bishops, to whom others were subject. He means his own, the Hierapolitan, primate. *mechanas*, I, 661: from Symm. *mia tou menos*, I, 175: the first. *mia proskunesei*, etc., Christ is to be worshipped, V, 42, lest two Christs be understood. *mia kai mia (hupostasis)*, III, 847, one and the same, not two, neither in number nor in species. See the contrary, *heis kai heis*. *eis mian oikian auton hupedeksato*, III, 157: *mian* is not redundant, because it is contrasted with *ten oikoumenen*. *mian pistin prosene-nekamen*, III, 422: specifically, namely, because he understands the subjective: whose matter should be one, objectively; in number. *mian proskunesin*, IV, 1303, V, 119: we exhibit to Christ, as one, not as two, to the other God and the other man, but to the same Theanthropos, *mian*, V, 1051: see *homoian*. *miaiphonia* for the act of murder itself, I, 221: because one is speaking of impurity. *miaiphonian etolmesan*, II, 391: the murder. *miaiphonias etolmesan*, I, 291, the murders themselves: as 563. *miaiphronos gnome*, I, 225, 270, a mind greedy for slaughter, prone to murder. *mikropsuchia basileos*, IV, 1185, a mind more estranged from the bishop, more inequitable; opp. *katallagai*. *mikropsuchias genomenes*, I, 236: from the context it signifies discord. It can, however, also denote a humble and base mind, or fear, by which, being driven, they might attribute the blame for the evil to Moses. *mikropsuchian pros hemas*, IV, 1157, a mind estranged from us, inequitable, *philaitios*. *mikron propheton*, V, 1234: (suppl.) of the singers in the choirs instituted by David. *mikten orneon kai hemionon phusin*, IV, 558 init. There is no "mixed" nature of birds, like that of mules. I shall embrace *oreon*, from n. 14. For also III, 755 ext. linked *oreusi kai hemionois*. Why, then, does he link birds and mules? *miliois eikosi kai hekaton*, IV, 1202, and soon, *milion*, Latin. *mimeitai* (Joshua) *tou Despotou ten metrioteta*, I, 515. Notable: Joshua imitates Christ's moderation at a time when he lived prior to Christ. But he says it is a type; *mimeitai* therefore means that the same things which were in Jesus Christ were in him. There was, however, *mimesis*, not from Joshua's intent, as he was ignorant of it, but from God's, conforming the type to the archetype, whose knowledge and condition are indeed prior in the mind of God. *mimeitai*, IV, 537, he measures, *er nimmt das Maass*. *mimesasthai ton thanaton soterion*, III, 463: he says that Paul wishes to imitate Christ's. *mimesasthai ta pathemata tou Despotou*, III, 505. *mimoumenos Christon*, David, I, 609: doing the same thing that he did, Christ after him. *mimoumenos dunasteian Patros*, II, 1278 init.: having the same power as the Father. *dunasteian* for *dunamin*, and B *mimoumenos* is notably used of a thing which is not of *gnome* (purpose), but *tuche* (fate), or rather of divine benefit. Or as to the manner of commanding. *memimetai Melchisedek ton Christon*, III, 585: he denies this has been done, as regarding the priesthood, but says that he was Christ, according to His order. The matter, therefore, comes to the same thing: and he himself attributes to types the *mimeisthai* of the archetype.
*mimemata ton ouch hupestoton*, I, 149, to be distinguished from those things which are *hupestoton eikasmata*. Even though *mimemata* also posit a thing which you might express by imitating. But here they posit the thing in imagination, or as a notion in the mind, as if it were. *eikasmata* express the *eikos* (the likely), as it befits the thing itself. *mimemata anastaseos*, V, 650: figures in this earth, preludes. *mimetes*, V, 58, one who feels and speaks the same way, not from a study of imitation. *misthotoi*, II, 127, those who follow good things in the hope of future and heavenly life. *mitrai*, among the LXX, explained as *tainia*, I, 166. *ton mitron*, IV, 545: for *metron*. *mnemes (ho tes) makarias*, III, 825: Constantine, namely, concerning his deceased father: and soon, *mnemes theias*, holy. *tes megaloprepous*, IV, 1101: of the deceased president, 1107. *tes mnemes, makarias, Ioannou*, IV, 1140, 1146: blessed and holy, ibid. Theodoti Antiochi. — *Kurillou*, IV, 1155. *Proklou*, 1157. *Mnemes makarias kai hosias Alexandros*, IV, 1180. *Proklos*, p. seq. *tes mnemes, hosias*, IV, 1203: Flavian. *eis mneman lambanein*, I, 166, to remember. *mnemen enaulon*, I, 364. Obs.: note also that *mnemen* is attributed to the Palestinians of those things which, having been done in Egypt, were far from them; they would neither have sensed them themselves, nor seen them. *mnemen enupniou*, II, 1079: transitive: so that they might recall his dream to mind. *mnemen sungrammaton* - see *sungrammaton*.
*mnemoneuomenou*, V, 1137: it seems it should be read *mnemoneuomenen*, namely *charin* (grace), which might be recalled to memory. *mnemoneuomenon*, V, 1148: of which he had spoken.
*mnetheis enion rematon*, I, 856, commemorating, referring. *mnesthesomai henos diegematos* - see *diegem*. *memnetai autou he historia*, III, 165. *Memnetai he historia*, I, 935. *Memnetai pleionon*, I, 893 ext., he makes mention. Metonymy.
*mnestera theion proelomenes*, III, 1193: a virgin desiring an ascetic and monastic life. *mnestoros*, I, 1104: understands Joseph, the betrothed of Mary.
*moiran tou dikaiou prostitheis to adikoumeno*, III, 1227 ext.: for *psephon* (vote), whether *dikaiou* is masculine or neuter. If masculine: sign. the part or sentence due to the innocent one who is harmed without merit; if the latter, it signs. the judgment or sentence concerning the just one, concerning innocence, which the judge renders to him by pronouncing him harmed, and by imposing satisfaction on the author of the injury.
*moicheia*, and concerning a betrothed woman, I, 172. *moicheia*, also for *porneia*, I, 221, q. 8. *moicheian*, III, 516, he says it is *pleonexian* (covetousness). *moicheian*, IV, 28: Joseph suspected in Mary, the betrothed. *moicheuomenon*, I, 1330 init.: simply, of the defiled, the raped, with no notion of adultery, because he mentions the virgins (even if also the betrothed); 2ndly, he speaks concerning enemies in war. *moichidion paidion*, I, 428, born from adultery. *moichou*, III, 802, scortatore (adulterer/fornicator): for both are celibate: and soon, 805, *moichon*. *molibdisi*, III, 997. *monadiken zoen*, IV, 463, celibate. *monadikon*, V, 1017, unique, having nothing similar or second. V, 1042, *to hag. Pneuma to monadikon tes ousias* Dei, I, 265 init. *monadikon nomon*, III, 1004 — *bion*, III, 1266, 1983, 1993. *monadikoi bioi*, I, 760, celibate or monastic life. *monadikos* in the Old Testament, God is named, I, 262. *monadikos nomothetei*, IV, 744: God, as one, not through three persons.
A *monazonti*, IV, 1090: who is the same as presbyter, for they used to ordain or consecrate ascetics. *monazonti* CPleos [Constantinople], IV, 1237: because there are monasteries in cities also, 1244. *monazonton par’ hemin*, IV, 1192: in a convent, not in a desert. *monarchian medeis hypolaboi, akouon hena Theon*, I, 1167: that is to say, so that the authority of the Father alone is spoken of; whence also immediately *to Logo* [to the Word] it assigns the power to legislate. *monas aprosdees*, I, 163: the number one thousand, because it is expressed by the letter f. *monados poietikos* is said, a little later, i.e., an index, a sign, and thus as it were a maker: and because it makes one body of numbers. *monados, triados*, II, 1019: concerning one God, in three persons: one *physei*, in essence. *monada dexias cheiros*, II, 161 extra. Or join *arithmos tes dexias*, because the right hand denoted one thousand. *monasterion hemeteron*, IV, 1202: in Cyrrhestis. *monachike politeia*, III, 1226 extra. *monachikon katagogion*, III, 1148 extra. *monachikos*, III, 1191, as if he were a monk, in the manner of a monk. *monachoi*, III, 86: in the city. *mones para to Patri*, III, 740: so that the Word was from eternity with the Father. *mones hegemoneuontos*, III, 1149: the first ascetic, under whose presidency others would act in the desert, soon after: *tritos tes mones, ou protos mones hymeteras monazonton*, IV, 1158, in your region or city. *monas m’ odeusamen*, IV, 1315. *stathmous*, stations, we are distant by only three days: see *apo*. *moneres bios*, I, 1464: distinguish from *diagoge en eremois* [conduct in deserts]. *monogenes*, I, 25: the Word. I, 762, explained as destitute. *monogenes* and *prototokos* distinguish, III, 477; IV, 1205. *monogenes*, III, 92, 551, 552: Christ as God, I, 1239; *monogenous*, I, 1056: Christ as *monogeni* [only-begotten], I, 824: explained from Symmachus, IV, 382: distinguish from Christ and the Word, Valentinus, and also Christ again *to Logo* [to the Word], *monogeni ton Logon*, III, 846 begin: as the Word, God. *monomachias*, II, 1067: of gladiators in the arena. *monomereian (kata) gegennesthai*, III, 858: from one side only, not having heard the other; *einseitig* [one-sided]: so that only the adversities to Athanasius were written down. *monomerous (ek)*, III, 866. *monos* Jacob of all the Israelites *progonos*, I, 215: i.e., *monon auton* [of them alone]. For he was not alone, but also Isaac and Abraham; yet these were not *monon* of them, because from them also came other peoples. Or *progonos* ought to be more emphasized. 220, *ton timioteron mona kalymmata en*, i.e., *monon* [of them alone], or *monon*, *monon*, for *monos*, III, 381 extra, for it follows: *alla ton patera syneudokounta echei*. *monon* instead of *monou*, V, 1172: *ou monon to aprositon idion*. For it does not pertain to *aprositon*, but to *ou*. *mone histatai* (a tree), II, 215, with leaves cast off. Naked. *monoteta*, 824: explained from Symmachus as *ten eremon* [the desert], scil. the soul, because elsewhere it is so explained as *monogeni*. *moria*, I, 25 seq., limbs of our body. *morphe*, IV, 247: nature of Christ, both. Greg. Nyss. *morphe alethon pragmaton semantike*, III, 150: opposed to *schema*. *morphe anhypostatos*, V, 8: that it may not be in itself, but constitutes the state and condition of an existing subject, to which it may inhere, of which it may be predicated in the place of an adjunct, *enhypostatos*, ibid., absolute nature, existing in itself, the divinity of Christ, indeed according to the mind of Paul, to whom *morphe*, Philipp. II, 6, or *morphosis*, Rom. II, 20, and *eikon*, Hebr. X, 1, is a periphrasis of the thing itself. *morphe anti physeos kai ousias*, IV, 1298. *morphe doulou*, I, 688; II, 249, 1607: human nature of Christ. *morphe doulou, ousia doulou, morphe Theou, ousia Theou*, III, 456. *doulou, physis doulou*, IV, 42. V, 4, is said to be formed and born naturally. *morphe doulou* ignores some things, V, 24, it knew only those things which the Word had revealed to it. *morphe doulou*, V, 30: to Theodoret it is that which the Word assumed. B God confesses that *morphe* [form], ibid. *morphe doulou*, whole humanity, of God, whole divinity, V, 1108. *morphe Theou*, nature of God is understood, ibid. *morphe Theou ouk egeneto morphe doulou*, V, 3: in Christ. *morphe Theou*, concerning Christ God, V, 4: *ou gymne en tes tou Theou morphes* (the form of a slave), V, 4, Christ was not man without the Word. *morphe Theou, enotheisa te tou doulou morphe*, V, 56. *morphe* and *hypostasis* distinguish, V, 12, therefore also from *physeos* [nature], which is the same. St. Cyril's words are, *morphen doulou, kai Theou*, denying them to be united apart from the *hypostases*, that is, that Christ is not understood as God-Man without either *hypostasis*, without human and divine nature, or subsistence, so that in the same subject both God and true man might subsist. He understands *morphen* here abstractly, God-manhood, the being God and man in one person. *morphe* for *physei*, V, 16, and passim. *morphes doulou*, IV, 1301: human nature. *morphe Theou, ousia Theou*, IV, 146: Basil. *morphen Theou*, III, 1087: the saints receive [it] by virtue. *morphen Theou, kai ten doulou morphen, en heni Huio gnorizomenen*, II, 218. *morphen Theou kai morphen doulou*, IV, 217: both natures. *morphen, egoun ousian*, V, 117 extra. *morphai*, V, 6: distinguished from *hypostases*. *morphai ouch hypestosai* — see *hyphestos*. *morphoi to soma dia tes energeias ten hamartian*, V, 128. *memorphomenon soma*, V, 1092: which would have the *morphen Theou* [form of God], would be in that state, so that it might be the body of the Word of God. *morphomata*, I, 385: from Aquila. *mosphathem* explained as *argoi* [idle], I, 531: see the passage. *motountos tou plexantos*, II, 172. *mousikou*, III, 65: who uses language for singing and speaking. *myethenai*, III, 954, to be baptized. And to be ordained, it followed immediately in Ambrose. *mythois Ioudaikois*, II, 1018: concerning the future war of Gog and Magog. *mythous*, IV, 280 seq., he always calls heretical errors, 312. *mythologiais*, II, 1046: concerning the restoration of Jerusalem in the New Testament, II, 1590, of Apollinaris, interpreting a prophecy about a future event, which Theodoret would not recognize as future. *mythologountes*, II, 1019: expecting the event of a prophecy long since fulfilled. *mythodesteron mython*, I, 235: because, forsooth, it is both previously fabulous, yet more probable, and as it were possible. *myias eidos*, II, 698: gadfly. *myriakis kathara estin he Theotokos*, I, 1207; from the Supplement, clumsily, like most things stitched on there. Nor does the following *all’ homos* respond to it; nor do those things cohere: from Adam, from Abraham, from David, therefore from her was born justice. See the Index of Subjects, under Maria. *myrion* (the multitude), III, 907. *myriois prophetais*, II, 1464: among the Jews: hyperbolically too much and catachrestically. *myron (eis) pneumatikon schematizetai*, II, 145: devil. *mysei blepharon te*, IV, 525 extra. *mystikon (ton)*, II, 455: wine, which is from the text: that here seems to be a gloss, because the sacred text continues, to which Theodoret is not accustomed to insert glosses, but to submit them in known words. *mystagogias hieras*, II, 50, of baptism. *mystagogous hagious*, II, 278, apostles. *mystagogon*, III, 968: see *xenagon*. *mystagogountes*, IV, 1048, baptizing, initiating. *mystai ton meizonon*, IV, 91, the initiated, the learned. *mysterion* is read instead of *enypniou* [of a dream], I, 100. *mysterion tes anastaseos* [mystery of the resurrection], II, 372, *mysterion baptismatos* [mystery of baptism], I, 782; *mysterion baptismatos*, III, 61: because it has significance and hidden power. *mysterion despotikon*, III, 256. The holy Supper of Christ *mysteron hieron*, p. 237. And *soteriou mysteriou*, 258, — divine, IV, 1218, *mysterion tes hierourgias pepleroke*, IV, 203: Isaac, by doing and suffering all things, so that through
it should not stand, in such a way as to be sacrificed: A *mystērion*, because it is a type of Christ. *mystēria paralēpsomēnēn*, I, 23: i.e., *physin*, the race of men: it refers either to baptism or to the doctrine of the Trinity. The former is more suitable to the context, or rather both together, since he also uses the plural: even if he also uses this concerning one Sacrament. *mystērion palingenesias* — see *palingenesias*. *mystērion prodosias*, IV, 309: of the Jews; heretics used to call it this, because they attributed *gnōsin* to the Jews alone, by which having made use of it, he had brought it about. *mystēria theia*, IV, 1051, the sacred Supper. *mystēriōn theiōn ta symbola* — see *symbola*. *mystēriōn theiōn metalambanontes*, I, 141, *metalambanomen*, I, 144: the whole context speaks to the fact that the sacred Supper is understood. *mystēriōn theiōn metechontes*, I, 278: they are called *pistoi* (faithful). Primarily understood as the sacred Supper uses: for these were properly *teloumenoi*, the perfect ones. *mystēriōn theiōn kai aporrhētōn*, I, 965, the sacred Supper. B *mystēriōn theiōn apolausousi*, II, 1050, they use the sacred Supper: he opposes this to *thysias* (sacrifices) of the Old Testament, because it possesses the *thysian* (sacrifice) of the body and blood of Jesus Christ. *ēxiōmenous*, II, 1330, the sacred Supper use. *mystēriōn theiōn*, III, 914, baptism (using) which they were accustomed to distinguish at that time; and soon he mentions the *stolēn* (garment). *mystēriōn theiōn ēxiōto*, IV, 476, he has used the sacred Supper; baptism is excluded here, because the discussion is about that which has been received and restored. *mystēriōn theiōn geusamenoi*, IV, 650, instructed in divine doctrine. *mystēriōn hierōn apolauontes*, III, 288, using the sacred Supper. *mystēriōn metalēpsin*, IV, 305, the use of the sacred Supper, with a distinction from *loutrō*, baptism. *mystēriōn namata dipla*, II, 1663: the water of baptism, and the blood of Jesus Christ in the sacred Supper. *mystēriōn paradosei* — see *paradosei*. *mystēriōn typous*, III, [concerning] Sacraments. *mystikos oinos* (in the sacred Supper) is the blood of Christ, I, 115. *mystikē biblos*, IV, 1144: Theodoret. Diss. (Vol. V, p. 414): he is dealing C undoubtedly with baptism and the sacred Supper. *mystikē trapeza*, IV, 37, the sacred Supper. *mystikon chrisma*, II, 383: in baptism. *mystikēs hierourgias prokeimenēs*, III, 1208, when the sacred Supper was already about to be celebrated. *mystikou sōmatos ephiemenous*, IV, 550, desiring to enjoy the sacred Supper. *mystikō kairō*, II, 25 middle, in the use of the sacred Supper. *mystikon tēs ampelou karpon*, IV, 25, wine in the sacred Supper. *mystikon kairon*, I, 1305, time of the sacred Supper. Or of festivals in general, especially of the Passover. *mystikon logon kai kekrymmenon*, II, 86: which should be kept for the more advanced and firmer Christians, not to be divulged to the impious or the uninitiated. *mystikōn oinon*, II, 198: in the sacred Supper. *mystikēn euchēn*, III, 86 beginning, the Lord’s prayer; because it was used in the sacred Supper. *mystikēn euōchian trophēn*, I, 747: or *mystikōteran*, p. 748 (comparing, to wit, with doctrine, as being less mystical): to the sacred Supper clearly especially in the second place, where he says: "First with the *logoi* (words), and then the *mystikēn* (mystical) nourish D ment." *mystikēn koinōnian ōnomasan tēn aselgeian*, I, 478: heretics, Basilides, Carpocrates, etc. *mystikēn leitourgian*, II, 283, the sacred Supper. III, 235, figured by the loaves of *protheseōs*. *mystika symbola* — see *symbola*. *mystikōn agathōn*, IV, 892: obtained through Christ in the New Testament; remission of sins, eternal salvation. He calls them mystical, because they are bestowed through baptism. *mystikōn grammatōn* — see *grammatōn*. *mystikōtera cheirotonia bebaiōthentas*, II, 766: ordained by heretic bishops. Now more holily confirmed by the orthodox. *mystikōteron*, IV, 34: he means that it is said and done concerning the sacred Supper, because perhaps an *amyētos* (uninitiated person) had been admitted. *mysōsai*, I, 595 — see *sōsai*. Mōab, he who is begotten of the father, II, 1291. *mōmon*, III, 1147, a canonical defect in the time of the Passover. *mōroskopous*, IV, 1077: Splitter-Richter. *Mōsaïkē proseuchē*, III, 1126: the ascetics, having the same power as the prayer of Moses, for bringing out water. *Mōsē tou megalou*, IV, 430: genitive, used less analogically. *Mōsō*, genitive, I, 1057, 1182, 1233, 1345; IV, 691 beginning. N *Naasēnous*, I, 543: the Ophites. *Nabal*, signifies madness, I, 394 (or rather, a fool). *nathinaious*, explained I, 557. *nama*, I, 88, a drink. A draught of water: from the poetic *nama*, I, 340 et al., a flow, a drink. Poetic *namatos*, I, 144, water from the rock. *namatos*, IV, 899 extra, of wine. *naos*, the Word is called the *naos* (temple) of the humanity of Christ, V, 4. *naos pas, Theou naos*, V, 1022 and following, *naou theiou*, III, 794 beginning: built by Helena of Jerusalem, *meta tou naou*, V, 1087: Jesus was born: as the Word, so as to form a temple for him simultaneously, a body, in the womb: as flesh, so that here he might be a *naos* to the Word. Theodoret has a double meaning with *meta*, because he embraces both natures. For that whole one is born of Mary; and one must no longer understand either of his natures separately, as he himself says in this place. *naō tou Theou*, III, 237: concerning the time and sacred things of the Corinthians, or the first Christians. *naon*, I, 775: explained as *tēn skēnēn* (the tabernacle), *naon ageōrgēton* — see *ageōrgēton*. *naon lēphthenta ek tēs Parthenou*, V, 119. *naon diaplasas* in the womb of the virgin, V, 4. *naon ton ek Dabid*, 1511: the human nature of Christ. *naon tou Theou Logou, tēn tou doulou morphēn*, II, 249: human nature. *naon lēphthesomenon*, I, 1177: the human nature of Christ. *naon logikon, theion, sōtērion*, I, 417 extra, he calls the flesh of Christ. *naon, hon aneilephe*, I, 1294: human nature. *naon sou, hon aneilēphas*, I, 1071: the human nature of Christ, and soon, *syngeneian pros ton naon*. *naous theious*, IV, 1310: distinguished from the *sēkois* (shrines) of the martyrs. *naourgēsas ton anthrōpon ephoresen ho Logos*, IV, 57 Eust. *narkēseis*, IV, 162, you will yawn, you will err, you will be a heretic. *nastōn kai kenou doxan*, IV, 794: Democritus discovered concerning atoms, solids. n. 28, *mestōn* (full), here it lacks a convenient sense: and soon he repeats, *nasta, naston*. *nastas, ouden sēranggōdes echousas*, IV, 651. *Nauatos*, I, 344 beginning, Novatus. So almost always. 470, 473. *naulais*, V, 75 beginning instead of *nablais*. *nautōn*, IV, 500, of naval allies, sailors. *neanieuesthe nikan*, IV, 878, *neanieuetai — kratēsein*, 321, he foolishly hopes and boasts. *neanieuomenon*, III, 358, boasting. *neanieuomenous*, IV, 625, flourishing. *neanieuontai echein se koinōnon*, III, 1132. *neanieuontai poiesthai aphesin*, IV, 365. *neanieusamenon anērēkenai*, I, 828, boasting falsely and insolently. *neanikas psychas*, II, 17, not yet perfect. *neanikon phronēma*, I, 51: attributed to novices in the study of piety. *neanikōs nikēsō*, I, 655: concerning Christ. *nearos chronos*, III, 1023, recent. *neesthan*, 555: in the Hebrew Lexicon it says it is explained, *chalkos autē* (this is brass). Therefore it ought to have been there, in Chaldaic. For *(dan)* is Chaldaic for this. *neikos, ou nikēn, alla tēn philoneikian*, I, 738. Whence it is evident incidentally, that they are also pronounced in the same way. *nekran thalassan*, II, 886. *nekron*, I, 714: the Jews call Christ this. *nekrophoros*, IV, 50: he who does not teach correctly concerning Christ. Ignatius ludicruously [contrasted] with *sarkophoron*. *nekrōsin amphientytai* Adam and Eve, I, 54. *nenotismena*, III, 1122, damp, by situation and nature. *neolaia*, I, 256, offspring, a new people of young men, who had grown up in the place of their elders, as if founded anew. *neopagous ekklēsias*, III, 1032. *neos*, III, 937, c. 10 beginning ought to be *neos*, *neos*
1051 *noēma procheiron*—see *procheiron*. *noēmatos prokeimenou archetai*, III, disputation. *laos* (people), I, 1092: pagans in the New Testament. II, 1012, the Church and the pious of the New Testament. *neon theon* (new God), I, 1183: add *allotrion* (strange). *neon laon* (new people), I, 1543: pagans called to Christ, and 1555. *neon laon ex ethnōn* (new people from the nations), I, Quasimodog. *neō laō* (to a new people), I, 1500: to Christians. *neōn euktēriōn*—see *euktēriōn*. *neōtera tēs enanthrōpēseōs onomata* (newer names of the Incarnation), IV, 1214: by which Christ made man is spoken of; not later in time, for they are used in the Old Testament as well, but in reality and condition. *neōterō*, III, 939: to the son, the youth. *neourgēson me* (renew me), I, 940. *neourgias apēlausen* (he enjoyed renewal), II, 1045: in new bloom, by recreation. *neourgias tetychēke* (has obtained renewal), I, 1092: concerning pagans in the New Testament. *neourgian physeōs anthrōpinēs* (renewal of human nature) (cod. *kainourgian*), I, 786: by the death of Christ. *neuein pros heautous* (inclining toward themselves), III, 432 extr.: B by intimate contemplation fixed deeply upon divine things, of which you may have notions in yourselves. *neusai tē physei* (to nod to nature), I, 356: for *epineusai* (to assent), to agree, to succor, to give strength, *rhupēn*, which comes from *rēpein* (to incline), a synonym of *neuein*. *neusai kai syntripsai* (to assent and to crush), III, 929; for *neuontai*, or *neumati syntrē* (by a nod to crush). *neuōn eis heauton* (inclining into himself), III, 1122: turned away from every external thing; *einkehrt* (turned inward), as some say nowadays, III, 1219. *neuroumenos* (being strengthened), III, 642: strengthened. *nephelōdē thētra kai aerōdē* (cloudy and airy traps), IV, 352: very thin nets, barely visible to the eyes, or imitating the color of clouds and air, to deceive birds. *Nephthaleim*, II, 232: explained from the Hebrew as *platysmos* (enlargement). *nephos* (cloud), I, 526: famine. *nephos dialyomenon hoti tachista* (cloud dissolving as quickly as possible), III, 922: Athanasius said this of Julian. *nephrous* (kidneys), I, 648: explained as *logismous* (thoughts), i.e., desires. *nephōn ōdinas lysai tēn pedēsasan glōssan* (to break the pangs of the clouds that had fettered the tongue), I, 501: so that by the same word He might command the rain to come, by which He had held it back. (The excess increases it: for God commanded it.) *neōkoros paidothen* (temple-warden from childhood), II, 1058: Samuel. *neōkorō*, III, 928: of Apollo Daphnaeus; *neōkoroi*, 932 init. *neōkorous*, IV, 952: to these attributing oracles, understand "foretellers," "prophets." *neōn* (to the temple) (*to theion*), III, 379: perhaps *ton* (him), or join *eis to theion* (to the divine). *neōn*, III, 806: a Christian temple; *pyros* (of fire), III, 1082. *neōn theion* (divine temple), IV, 458: and so often, in the Attic style, and with the *v* added. *neōteropoiïas* (innovations), III, 764: of innovation. *nēpiōdes* (childish), IV, 692: refers to what is Judaic, not suited to evangelical firmness. *nēphalaion*, I, 188: erroneously for *nēphaleon*, line 8. *nēphei ho myktēr*, II, 145: is attentive and cautious. *nēchomenos*, V, 29: struggling. *nikēn stathmasthō* (let him weigh the victory), III, 1065: as if the possibility or impossibility, the condition of winning. *nikēsai* (to conquer), IV, 384: the voice of God, to correct, to defend other things contrary to it. *nikēsatsan tas theias prorrhēseis* (let them conquer the divine predictions), II, 531: let them bring forth truer and more certain things, let them refute those false ones. *nikōmenous* (being conquered), I, 725: induced to sin. Compare with Rom. xii, 21. *nikōntōn tas cheiras* (of those conquering the hands), IV, 402: they act so that his work in carrying off might be ineffectual, because new increments suffice again. *nikōntas arithmon* (conquering number), II, 1317. *nikōsas eblepe* (she looked, conquering), III, 858: constant, immovable, not yielding to threats. *nenikēke tēn isotēta* (he has conquered equality), IV, 425: the love of God, the justice of one Christ imputed to all. *nikēphorois stephanois* (with victory-bearing crowns), I, 937 extr.: by hypallage, which the *nikēphoroi* (conquerors) wear. *nikopoiō* (victory-making), I, 629, 649: from Aquila and Theodotion. *nikopoiō Theō* (to the victory-making God), I, 650 init. *niphadas tōn belōn tou diabolou* (snowdrifts of the arrows of the devil), III, 1105. *niphadas*, III, 1304 extr.: a multitude of evils. *noeron* (intellectual) and *logikon* (rational) in man are distinguished, I, 51: the former concerning simple notions, the latter concerning connecting them by reasonings. *noerou kai theiou Pneumatos* (of the intellectual and divine Spirit), III, 1108. *noerōs psychōthen*—see *psychōthen*. *noētē ktisis* (intelligible creation), I, 25: *noētai physeis* (intelligible natures), p. 26: spirits without body. *noēton xylon* (intelligible wood), was not the forbidden tree, I, 40, i.e., merely moral, metaphorical, but *aisthēton* (sensible), a real and physically born tree. *noēton Pharaō* (intelligible Pharaoh), I, 1045: the devil, designated by that Pharaoh, a spirit, and acting morally. *noēta thēria* (intelligible beasts), I, 1072: moral, spiritual, enemies of the doctrine of Christ. *noēta osta psychēs* (intelligible bones of the soul), its practical powers, II, 374: and *noēta* is redundant, for there are no sensible bones of the soul. Yet he intended the mind to be non-concrete. *noētai physeis* (intelligible natures), II, 1598: angels. *noētōn dysmenōn* (of intelligible enemies), I, 1559: demons. *noētois* (to the intelligible), IV, 809: to minds without body, to angels. *noētas glōttas* (intelligible tongues)—see *aisthētas*. *noētōs*, II, 196: according to the mind and state of the Church. *notheuontōn ton nomon* (of those corrupting the law), II, 180: for *diaphtheirontōn* (corrupting), active. *nothothen*, I, 505 extr.: read *notothen* (from the south). *nothon* (bastard), IV, 1258: a son, Christ as man, adopted, not natural. *nothōn*, IV, 365: opposed to *hieras biblous* (holy books), to which, however, they add them as equals. *nomeus* (shepherd), IV, 561: of animals in Noah’s ark: elegantly; he adds, "and of the most ferocious," and this acutely, with an oxymoron. *nomēs theias* (of divine apportionment), IV, 362: what belonged to each person of the Trinity, what dignity, in what degree they differed. *nomizomenai antidoseis* (regarded exchanges), I, 752: which rewards God has decreed to give and has promised. *nomisthē he asebeia hōs eusebeia* (if impiety be regarded as piety), III, 786: either *hōs* is redundant, or *nomisthē* means "let it be valid," "let it be highly regarded," "let it be accepted," "let it flourish," "let it obtain," "let it be practiced." *venomismenais hodois* (in customary ways), II, 478: customary, public, known. *nomikas paratērēseis*—see *paratēr*. *nomikēn politeian* (legal polity), I, 324: according to the law. *nomimōn prōteuein* (to hold first place among laws), IV, 1159 extr.: the chief knowledge of laws and right. *nomimous entolas* (legal commandments), III, 738: of the law. *nomothesia apostolikē* (apostolic legislation), I, 178: the precept of Paul. III, 204, 208 init. *nomothesia*, II, 414: is denied, when we are commanded to sell all, to fast, etc., or it is certainly approved: because they are of *gnōmēs authairetō* (voluntary will), of perfection. *nomothesia*, III, 65 extr.: is attributed to the Gospel (to grace), but with the addition of *symmachia* (alliance), *epikouria* (assistance), and he calls this *nomothesia* "more accurate" than the law itself, i.e., "more perfect," for this very reason, that it aids at the same time. *nomothesias (Theou) diapantos deomai* (I always need God's legislation), I, 1446: so that you may warn me in every matter and case what I should do, what I should omit; it is, as it were, the use and application or collation of written laws to any case whatsoever. *nomothesiā pneumatikē* (in spiritual legislation), III, 1042: of evangelical doctrine. *nomothesian*, I, 523: for "law." See *peplērōke nomothesian*. *nomothesian*, II, 561: of Jonadab and the Rechabites. *nomothesian*, III, 195: of Paul, and this "more perfect," so that he might not wish for disputes to burn at all among Christians. *nomothesian*, V, 1128, 1152, 1142, 1149: doctrine. *nomothesian angelikēn* (angelic legislation), III, 1138: ascetic-monastic institutes. *nomothesian apostolikēn*, II, 836, 1457; III, 428 init.; IV, 94. *nomothesian euangelikēn* (evangelical legislation), I, 525: the precept of Christ. Observe also *peplērōke* added, so that it might be "the law." III, 144. *nomothesian euangelikēn*, IV, 925: because here he speaks of laws. P. 928, *nomous euangelikous* (evangelical laws). *nomothesia, theian, kata tēn*, III, 1260 extr.: voluntary poverty. *nomothesian kainēn*, I, 687: of the New Testament. 931; ethical precepts of the New Testament. *nomothesian Paulou*, I, 1166. *nomothesian prospherei*, III, 546: Paul. *nomothesiais Ekklēsiōn*, III, 263: institutes, the order of what is sacred and public; *nomothesiais apostolikais*, 264. *nomothesias*, V, 1125: teachings. *nomothetei en tois Euangeliois* (he legislates in the Gospels), II, 599. *nomothetei (hē Kainē Diathēkē) pisteuein tō Christō* (the New Testament legislates to believe in Christ), III, 45. *nomothetei*, III, 192, 250: Paul. *nomothetei*, III,
204: of those things which Paul himself calls his own counsels, not God's. III, 350: Paul, insofar as the benevolence of the Corinthians towards the Jews. A *nomothetei* (legislates), III, 414: God, while having sanctioned matters only by the law of nature, leaves the rest in the New Testament to the *gnōmē* (judgment) of God. *nomothetein* (to legislate), concerning the eating of meat, I, 67: because, namely, it is said that eating meat is not just permitted, but commanded. *nomothetein agamian andrasi*, *enkrateian meta ton gamon gynaisi* (to legislate celibacy for men, and continence after marriage for women), III, 203: he says of Paul: falsely. *nomothetethentōn* (of those for whom it was legislated), III, 11 init., for whom the law had been given. *nomothetēsas ho Theos ta kata physin* (God having legislated matters according to nature), III, 208, in contrast to *protrepei* (he urges), he exhorts, he does not command as necessary. *nomothetēsas*, III, 540: Paul. *nomothetēsas ton deuteron gamon* (having legislated the second marriage), III, 664, when he had permitted it, declared it lawful, and had not forbidden it. *nomothetēsas Ioudaiois, tautēn einai tēn ousian* (having legislated for the Jews that this is the essence/means of living), V, 977: *ho didaxas* (the teacher), who brought this forward, accepted by the Jews. *nomothetēsete angëlois enantia* (you shall legislate things contrary to the angels), V, 1173, you will teach; you will defend. *nomothetoumenois* (for those being legislated for), III, 65: *nomothetoumenōn*, III, 81, for whom the law had been given. *nomothetōn* (legislating), I, 134, when Christ commands to pray, with the hope of the outcome proposed, I, 1405 extr. God, this same one did not deny voluntary poverty in the N. T.; see *nomothesia*. III, 64: Paul. IV, 47; III, 1138: ascetics, regarding the (fabricated) institutions of monastic life. *nomothetountas to pathos* (legislating concerning the passion), V, 1156, teaching regarding the death of Christ. *nomothetousan* (legislating), I, 839: regarding the New Testament. *nenomothetēke* (has legislated), II, 430: Christ in the Gospel. *nomothetēs kainēs Diathēkēs* (legislator of the New Testament), I, 158. — *nomou* (of the law): pleonastic, I, 340. *nomothetēs heis tōn dyo diathēkōn* (legislator of the two testaments), II, 546 init. *nomothetēs alēthinos, hou typos Mōsēs* (true legislator, of whom Moses is the type), IV, 64: Christ. *nomothetou* (of the legislator), III, 436: of Christ. III, 264: of Paul. *nomothetou tēn eulogian trygēsomen* (we shall harvest the blessing of the legislator), III, 526: of Paul; for he distinguishes Christ. Take *eulogia* (blessing) passively, or as a genitive: the blessing which he received from God, prosperity. *nomothetēn* (legislator), IV, 33, author of the covenant, the one who promises. *nomothetēn tōn kainōn kai tōn palaiōn* (legislator of the new and the old), III, 637. B *nomos Christi* (law of Christ), Luke 15:10: III, 344. *nomos apostolikos* (apostolic law), I, 1472. *nomos basilikos* (royal law), IV, 1212, imperial order concerning, namely, one case and person of Theodoret. *nomos Despotikos* (Lordly law), III, 344: Luke 7:10, exalted, dogma. *nomos egeneto ho Logos* (the Word became law), IV, 930, the Son of God came as legislator, and as the living law. *nomos empephyke melissais* (law is innate to bees), IV, 725, habit, mode of acting. *nomos euangelikos* (evangelical law), II, 660, 1493 med., commandment of Christ. *nomos theios* (divine law), II, 564: prophecies of Jeremiah concerning the destruction of the world: the will and decree of God. *nomos moi* (law to me [to God]) *kolazein* (to punish), II, 604, custom, in accordance with my justice. *nomos palaios* (old law), the one given to Adam, II, 57: concerning the strict bond of marriage. *nomos peritomēs* (law of circumcision), I, 121, ritual (among the Egyptians). *nomos peri tou gamou* (law concerning marriage), I, 406, words or prediction of Adam, or of Moses, Gen. as extr. *nomos ōn autos* (being the law himself), IV, 136: Christ, legislator, author of the law, having it in himself, not needing it, expressing it through his own virtues: furthermore, when the subject is especially the ritual, *to telos tou nomou* (the end of the law), to which all those things were referred. *nomou synōnyma* (synonyms of law), I, 721. *nomou didaskalous* (teachers of the law), III, 882, these appear to be bishops, teachers of the Churches. *ek nomou grammata pepaideumenos* (educated in letters according to the law), III, 978: a calligrapher. See note 12; *ek* is here, as in Latin, "by art." *nomou idia* (matters of the law), III, 370, liturgical [matters], rites: in contrast to *physis* (nature). *nomou proskynētou* (of the law to be worshipped), III, 825, of Christian doctrine. *nomou phylakēn* (observance of the law), (in the New Testament), denial of the legislator (Christ), III, 362. *nomō dokousan psēphon* (a vote appearing accordant with the law), I, 615. *nomō dietērēsen tēn gamikēn homilian* (by law he maintained the marital connection), I, 349 extr., he did not have intercourse with her before it was permitted by law and the received order; as on the following page, *nomō tetērēke to pragma* (by law he has maintained the matter). *nomō* (by law), I, 1424 extr., by the command of Christ, the one commanding the apostles to go forth and teach. *nomō ekratyne* (he strengthened by law), III, 829: imperial Act of Constantine the Great in the Council of Nicaea. *nomon* (law), II, 1364 extr.: of Cyrus, concerning the return of the Jews and the restoration of the temple. *nomon*, III, 159 extr., of Christ, a commandment given to the apostles. *nomon*, III, 956, imperial letters to the synod. *nomon apostolikon* (apostolic law), I, 686 extr.; I, 230, warning concerning idols. *nomon anektēsamēn* (I regained/acquired the law), I, 1457, the use of the law and C the study of fulfilling the duty from that. *nomon basilikon* (royal law), III, 969: a decree concerning the relegating of one man; a privilege; p. 983, *nomon peri tēs exorias* (law concerning exile), of Basil. *nomon baptismatos* (law of baptism), IV, 350, the formula and words prescribed by Christ. *nomon bebaiōsai* (to confirm the law) — see *bebaiōsai*. *nomon heortēs* (law of the feast), IV, 1065, the custom of greeting during feasts, p. 1111, custom. *nomon euangelikon edōrēsato ho Theos* (God gifted the evangelical law), I, 158; III, 442. *nomon euangelikon*, III, 1204: concerning voluntary poverty, and the distribution of goods. *nomon theion* (divine law), II, 447, Paul's command, Rom. 12. III, 1161, of Christ, given, as he supposes, regarding the selling of goods. *nomon metanoias* (law of repentance), I, 759. *nomon nyn politeuomenon* (law currently being observed), IV, 464, a custom now prevailing. *nomon peri kreōphagias* (law concerning the eating of meat), IV, 440: given to Noah, he seems to hold it as a directive law; certainly he does not think it was permitted before. *nomon tēs charitos* (law of grace), III, 366. *hyper ton nomon* (above the law) — see *hyper*. *nomon phylatteis tē pistei kechrēmenos* (you observe the law, having used faith), III, 146: namely, the evangelical one. *nomoi anankaioi* (necessary laws), I, 508: in contrast to ceremonial and liturgical ones. *nomoi tou Apostolou, nomoi tou Christou* (laws of the Apostle, laws of Christ), III, 204. But there Paul does not command, but urges. *nomoi Euangeliōn* (laws of the Gospels), IV, 896, the worship of God and the formula of the Gospel, without sacrifices. *nomōn* (of laws), I, 287, 288: of commandments (*entolōn*). For *nomos* in sacred usage indicates the whole. *nomōn* - plural for singular, for *entolōn* (commandments), I, 308. *nomōn neas Diathēkēs* (of the laws of the New Testament), I, 1025. *nomōn euangelikōn akribeia* (strictness of the evangelical laws), I, 436. *nomois basilikois hoplisas* (having armed with royal laws), III, 1069, with decrees, concerning that one cause: as in the following page, *nomōn basilikōn* (of royal laws), *nomois theiois* (with divine laws), III, 1079, of ecclesiastical discipline by which sacred ceremony is forbidden. *nomous* (laws), II, 562: an ascetic formula, concerning the institution of the Rechabites; also in the New Testament. *nomous*, IV, 1001: of Christ, preaching to some as blessed, Matt. 5. *nomous anankaious tē physei tetheiken ho Poiētēs* (the Creator has established laws necessary for nature), I, 68. *nomous egrapsan peri tēs ekklēsiastikēs politeias* (they wrote laws concerning ecclesiastical polity), III, 764 init., canons. *nomous euangelikous* (evangelical laws), II, 1668. *nomous theious* (divine laws), IV, 1066, Holy Scripture; for there is also a discourse concerning the resurrection. *nomous tithēsi* (he establishes laws), III, 129 init., Paul, by exhorting to virtue. *neou* (of the new), III, 428 init.: for *nou* (of the mind), n. 22. *nooumena (ta) tria* (the three objects of thought within God), *hōs heni de dialegometha* (but as speaking to one), III, 909. *nooumenōn en ktisei* (of things understood in creation), IV, 395: in contrast to *theōroumenōn* (things observed), bodies: the former denotes spirit or minds. D *nosei akarpian* (he is ill with unfruitfulness), I, 357. *nosein dogmata paraplēsia* (to be ill with similar dogmas), I, 985. *nosein acharistian* (to be ill with ingratitude), I, 633, 1494; II, 419 init.; III, 125. *nosēsai acharista* (to have been ill with ingratitude), I, 1142. Cod. n. 8 *acharistian*, as Th. is wont to do elsewhere. *nosoun meros* (the part suffering illness), III, 205; the other of the married couple, laboring under impiety, not a Christian. *nosountes* (those suffering illness), I, 969 init. - concerning pretenders of friendship. *nosountes anaischyntian* (suffering from shamelessness), II, 1304. *nosountōn ta Sabelliou* (of those suffering things of Sabellius), II, 347. *nosountas ametamelēta* (those suffering from unrepentant things) - see *ametamelēta*. *nosousa agnoian Theou* (suffering from ignorance of God), II, 908. *nosousi tautēn tēn anoian* (they suffer from this foolishness), I, 456. *nosousi ta Sabelliou kai Phōteinou* (they suffer from the things of Sabellius and Photinus), III, 547. *nosousin apeitheian* (they suffer from disobedience), II, 579, 980. *asebeian* (impiety), IV, 1225. *nenosēkotōn apistian* (of those who have been ill with unbelief), I, 674, of the unfaithful among themselves. *nenosēkosi toiauta* (to those who have been ill with such things), I, 1278, so erring and sinning. *nenosēkotes lēthēn Theou* (those who have been ill with forgetfulness of God), I, 930 extr. *nosō* (by/with illness), III, 205, with impiety. *nosō, tēn apostasian* (with illness, the apostasy), V, 127 init.: the sense is alien here; nor is the article wont to be prefixed. I would read: *kaitoi apostasian nosōn* (although suffering from the illness of apostasy). *noson* (illness), I, 952, a perverse sense. IV, 1190, an error, heresy. *noson Areianikēn eisdexamenoi* (having received the Arian illness), III, 542. *noson Areiou en tē psychē epheron* (they carried the illness of Arius in their soul), III, 909. - *Areiou*, rel. IV, 1046, heresy, error. *noson acharistias* (illness of ingratitude), I, 1153. *noson enosēsan* (they were ill with the illness), III, 272, they labored with error. *noson koinēn nenosēkotas* (those who have been ill with a common illness), III, 240, laboring under impiety and idolatry, and other philosophical errors, etc. *noson kryptein* (to hide the illness), III, 888, heresy. *noson Sabelliou* (illness of Sabellius), III, 1031. *noson teleian eisdedegmenoi* (having received the complete illness), III, 964, having embraced a full and solid error. *notion ouden estin* (there is nothing southern), II, 685, one region is put for all: supply, *oud' hēōon, oud' hesperion* (neither eastern, nor western). Yet *notion* remains, even if it is not necessary for it to be converted.
A Forte leg. *nōtion*, a tergo. *Notios* is southern, II, 839; Migne uses the term for the same. *Noton*, II, 837: he says it corresponds to the Hebrew [Thēman], scil. not the direct south. He puts *noton* and *liba* (south-west wind) as the same, from the Hebrew *Theman*, II, 1550.
*Noou kai psychēs*: see *psychēs*. *Noun prōtogonon autou*, IV, 292: Basilides used to say that the Father had sent [it]. *Nous kai logos*, V, 1081: together, Christ. He omits *sarka* (flesh) here, because Apollinaris had no doubts about it. And further he calls it *noun*, because the Arians posited a *psychēn* (soul), indeed, but an irrational one. *Ho nous gennā ton logon, symproeisi tō logō pneuma, ou gennōmenon, kathaper ho logos*, I, 28. This is called an image of the Trinity, in thought, speech, and procession (which he also denies comes from the *Logos*, just as the Greeks deny the Holy Spirit proceeds from the Son). *Nykta symphoras*, I, 627. *Nyktas*, I, 696: the disasters. *Nykomptereias* (for *nykterinas* or *nykterinēs*) *rhysis*: see *physis*.
*Nympheutēs*, IV, 464: God to Adam, as if an interpreter and conciliator, a groomsman. *Nymphēn palaian nean*, II, 16: Jews and pagans, the Church of the Old and New Testaments. *Nymphostoleisthai*, II, 87: he attributes this to the perfected, so that they may use the habit and every splendor of the spouse of Christ. *Nymphostoloumenos*, II, 109 init., joined to the spouse and adhering. *Nymphostolos*, II, 1682; IV, 464: God, when he brought Eve, as an adorned spouse, to Adam. *Nymphostolos*, III, 1501: Paul, leading [the Church] to Christ; IV, 1268, note on II Cor. xi, 2.
*Nyn*, I, 535: in this place, with these words. *Nyn kairos eipein*, II, 724, this is the place; to these words those words can be compared: by these, those are recalled to mind, by these they are confirmed. *Nyn* for *entautha*, here. *Nyttomenon to haima tē kinēsei*, IV, 519 init., stimulated.
*Nōtheian*, I, 324, inertness. It should not be changed to *nōthreian*, for on p. 327, qu. 7 extr., it is *nōtheis*. *Nōtheian tēs strateias*, II, 439 init.: for *nōthreian*. *Nōtheis*, I, 27, 334, slow, idle, sluggish. *Nōta didonai*, I, 731, 732: as the Latin *terga dare* (to turn one’s back). 881, 901 med. *Nōta dedōke*, IV, 628: the fire retreats from their bodies. *Nōta didontas ouranō*, IV, 491: the stars, so that they might cast their rays uniquely to the earth, not turned toward heaven. Elegant enough, provided it be true. *Nōta edōkan emoi*, II, 418. *Nōta thalassēs diatemnontas*, II, 1464: poetic.
B *Xainomenoi*, III, 996, beaten, lacerated. *Xanthikon mēna*, II, 1596 extr.: corresponding to the Hebrew Nisan. *Xenageisthai hypo tēs pisteōs*, IV, 716: to learn and hope for unknown things. *Xenagēs me*, IV, 555 extr.: concerning divine governance. *Xenagēsōmen*, IV, 490, let us lead around. *Xenagountai pros ton Poiētēn*, [I], 18. *Xenagos*, IV, 1091, guide and recommender of an exile. *Xenagon hēmōn genesthai kai podēgon Theon*, II, 646: i.e., leader. The notion of *xenou* (stranger) is redundant. *Xenagōn epi tēn alētheian*, III, 787 extr.: for *agōn* (leading), with no notion of strangers. It is derived, however, from those who show the way, exegetes, who lead strangers through an unknown city, or temples, etc., demonstrating and explaining everything. *Xenagōn kai mystagōgōn*, III, 968: to imbue them with the precepts of the Arian error. *Xenagōgēsai*, III, 1168: to lead the wandering through the desert into the way. *Xenagōgountos*, IV, 497: it is attributed to autumn, gently leading us from heat to cold.
*Xenē glōssē*, V, 91: Zechariah is said to have spoken, moved by the Holy Spirit and speaking of things which were still less known to both himself and others, concerning which neither he nor anyone else had yet spoken. *Xenos tōn syngenōn*, II, 524: he is said to be about to die, soon to be abandoned by them, deprived of their custom. C *Xenōn*, why should he call Nathan *epithymian* (desire), I, 425? Falsely and too cleverly. *Xeniōn*, I, 484; I, 4 a fin.: for gifts, with no notion of a stranger. *Xenophōnountai en toutois*, V, 1031: these explanations are unknown to me, unusual: I am stunned, I have nothing to respond, II, 1032. *Xenōnas tōn ekklēsiōn*, III, 1051. *Xiphēreis stratiōtas*, III, 836, armed with swords. *Xiphos oikeias sphagēs*, I, 424: scil. an instrument. *Xiphōn*, V, 74 med.: read *xiphōn*. *Xoana*, I, 95, idols, teraphim. *Xoanon Astartēs*, I, 451: a rude sign.
*Xylon*, arbor, I, 40 seq. Note on account of the Hebraism retained beyond necessity. *Xylon sōtērion*, I, 1294, cross. *Xylou metalēpsin*: see *metalēpsin*. *Xyla en tō drymō*, II, 837: Hebrew. *Xyn*: see *syn*. *Xynōridos megistēs*, III, 945: of Peter and Paul. *Xynōrida tōn apostolōn megalēn*, II, 226: Peter and John. *Xyrou dikēn*, IV, 366: that sin is taken away by baptism, the Messalians used to say, to the disapproval of the Catholics.
D *Ho, hē, to*. *To peirasai, ho Symmachos askēsai, phēsin, autous eboulēthē*, I, 327 extr.: i.e., regarding the word *peirasai*, or *phēsin* is *hermēneuei* (he interprets). *Ho, hē, to*, for *tis*, I, 342 extr. *Tēn polin* for *kata*. For no certain thing is named. IV, 765 extr., *psychēs ouk isasi tēn morphēn*, not as if it were that, but simply something at all. *Ho, hē, to*, *tōn mē apallagēnai tōn ethnōn*, I, 528: for *tou*. *Ho, hē, to*, I, 618: he places force in its omission. *Ho, hē, to*, omitted, I, 1078: *lēlēthe se ginomenōn ouden*, codex adds *tōn*, n. 1. I, 1235 extr.: *epagomena dēloi*, codices add *tà*. I, 1420, *Hebraios*, I, 1455, *paideias to chrēsimon*: codex adds *tēs*, perhaps absorbed by the final syllable of *voc*, *prophētēs*. I, 1482, *toioutoi ēsan pagas tetheikotes*: for *hoi tas p.t.* Certainly *hoi* ought not to be absent. II, 5, *hōs sophos Solomōn syngegraphe*. Codex has *hē*. II, 91, *epi loipa chōrei*. II, 194, *kata Sōtēros echrēsanto*. II, 200, *ta pelazontos*. I, 532 init., *aphierōmenō* scil. *tō aphierōmenō*. Otherwise it is more obscure: and codex n. 15 prefixes *tō*, indeed even *kai*, because another participle precedes, *pempomena*, which might, however, depend on the other, to be taken as *pemphthēnta*. For the other is for an infinitive. II, 731, *kata dikaia tou Theou krimata*. Perhaps *ta* was absorbed by the ending of *tou kata*. The reading of codex n. 52, *kai ta*, is less suitable to the structure here. II, 1155, *amachon deiknys tēs dynameōs*. Codex n. 22 adds *to*. III, 52 extr., *aphormēn labōsin amelein*: scil. *tou amelein*. III, 114, *teleutaion prōton tetheike*: scil. *to teleutaion*. III, 216 init., *prophasin palin dromēsai*: scil. *tou*. III, 326, *autou parainesesin eixate*: scil. *tais*. Ib. p. 327, *ta kata makarion Titon*: scil. *ton*. III, 424, *apo kybeuein to onoma*: scil. *tou kybeuein*. III, 659, *kai chorēgon, anymnein*: scil. *ton*. III, 1045 extr., *exaphtheis hypo angelthentōn*, n. 1 adds *tōn*. III, 1315 extr., *peri auton patera poiēsai epangel-lamenon*: i.e., *peri tou*. Harsh indeed, as 1517 init., *hagia nymphē*. IV, 584, *tōn proeirēmenēs therapeias apolauontōn*: scil. *tēs*. IV, 851 init., *para syngklōthesthai*: scil. *to*, or *tou*. *Ho, hē, to* seems to be redundant I, 564 med., *tois Aigyptiois tas diaphorous epenēnoche plēgas*. There is no force of the article here, nor a disjunction. *Diaphorous* would suffice without the article. It is redundant I, 366 med., *ton hyper autēs polemon*. I, 523 init., *ta polytima prosenēnōcha dōra*, as p. 484, *meta tōn xeniōn*; although here it can be [as usual], which are wont to be, *tōn nomizomenōn* from I, 568, qu. 16. I, 528 init., *tas tōn dakryōn aphēke libadas*. I, 546 init., *tēs pasēs dyssebeias mestēn*. I, 1492 med., *tēn enteuthen helykōsē blabēn*. I, 1514, *kai ho autos – prosenechtheis*. II, 455 init., *tēs para toutōn epikourias ou teuxontai*. Or it is transposed for, *para t. tēs ep. ou to*.
1057 - INDEX GRÆCUS. Or supply *elpi-zomenēs*, *prosdokōmenēs*. II, 1659, "handing over to all sorts of temptations," and 1662, "those who dared greater impieties." III, 224, "he adds himself instead of the example," or read *tū*. II, 28 init., "devising misfortune." III, 392, "the separation has caused vainglory and envy." Or understand it as "which exist among you." III, 688, "they always had opponents." III, 1074, "lighting the lamps from Kēros": for "the lamps (without article) from Kēr. pr." IV, 360, "to inflict the wounds by the sword." IV, 754 init., "he says this same thing." If indeed it is genuine. It seems redundant, IV, 925, "the cave of him," but it should be corrected to *to*. It is redundant A in V, 2, "the one through whom all things came to be," i. e. "that one." The *ho, hē, to* are redundant, or transposed, II, 225, "the death you plot against us." II, 1365, "the mercy he promised." II, 1444, "they shall enjoy the mercy from them." III, 137, "he undertakes the war for the sake of peace." *Ho, hē, to* are transposed, II, 1336, "seeking the aid from thence," for "from thence seeking the aid," or it is purely redundant, or supply "expected" or "hoped for." So presently, "of the help you will obtain from thence." II, 1390, "receiving what was said about the enemies." It could be for "what was said about the enemies receiving," but there and in the other place it proceeds. II, 1601, or it is redundant: "those who have taken the safety from thence." III, 186 extr., "he makes a common speech": for "a common speech to them." IV, 956 init., "there are no gods who rejoice in sacrifices," for "who in sacrifices rejoice." *Ho, hē, to* are obscurely and corruptly transposed, V, 12, "he fetches the injuries from that which is fermented": for "the injury from the fermented," or "the injuries." Or more properly: "the things of the injury from what is fermented. The things of the injury," i. e., "the injury." *Ho, hē, to*. *Tou*, "that it came to be," V, 7, is redundant, *ho*, or for "of the having come to be." *Ho men, ho de*, I, 617 init.: twice, indiscriminately, the former for the latter, the latter for the former, and conversely. "The interpretation reveals the things of the Cherubim," II, 689: "corruptly *oi* instead of *hē*. For you would not take it for *autō*." B "He calls obelisks *Sap-phōth*," II, 628: incorrectly. For the obelisks were not in the temple; and the columns are mentioned separately. *Ogdoada* (Valentin.) "he divided into two," IV, 301 init.: Secundus. "The first Ogdoad," IV, 304 init.: of the Colorbarians. *Ogdoada*, IV, 297: "primogenial," first, from which the rest. The Valentinians said of the Syzygy: "they are the first quaternaries being the four of the second." *Ogdoas*: Syzygies, Valentin. *Ogdoēn*, "the time of judgment," II, 128: Ps. 6. Explains the other life, and Ps. xi, xii, p. 674.
*Ogkō* of accomplishments, III, 1281, "with a multitude of virtues." *Ogkō*, IV, 899: "of oratory," he attributes to Thucydides. *Ogkon*, IV, 520, "scope," *Dicke*, as V, 959, "greater in bulk of body." *Ogkon* 'arkounta' "that he works up enough for the food." IV, 525, "ventriculus": "that it causes the food to expand, be dissolved, digested, and diluted into pulp: by which very thing it fills a greater space, and as it were grows and swells." *Ogkōn*, IV, 503, "eminences," "scopes of bodies."
*Odeuein* orderly, I, 931, "to live." "We travel through life with dangers," III, 269. *Odeuon* according to nature, II, 218, "which happens." *Odeusai* through all justice *Christ* is said to have, V, 52: i. e. "to have exercised all virtues in turn." *Odeusai* through life, II, 1062. "Those traveling through billows," III, 613. "Those traveling through life with labors," III, 1105. "Having traveled through all prosperity," I, 1421 extr., "having experienced every kind in turn." "Traveling through life in these things," III, 1161. "Traveling through creation," IV, 491, "permeating." "Traveling through life from favorable winds," IV, 563: "sensibly and it uses *odeuein* about navigation, or *oditas*; or *ouriōn* should not be urged." *Odeuōn* time, IV, 1058 "of all trials," I, 824, "they tried all things." "He traveled through all wickedness," I, 584 extr. "He traveled through all virtue," I, 1530. "He traveled through all piety and virtue," I, 1560. "Through which the Word traveled," I, 1247: "through kings because into their kingdom came the doctrine of Christ."
*Odēgetikon* we call *to*... *ton*. "The Holy," V, 949, Macedon. so that from C there he might argue against the divinity of the Holy Spirit. "Guiding with hands," II, 579. *Odītai*, IV, 510, 538, "maris nautæ" (sea sailors). *Odi-tas*, IV, 538, "navigantes" (those sailing). "Sailors of the sea," IV, 564.
*Odon* living, I, 1448: "it does not fit, and the codex has *bion* (life)." Perhaps *bion hodeuōn*. "To travel the divine way," I, 799, "to live holily." "To run the divine way," I, 940. *Hodō*, I, 760: explains "as a mode of life."
Why does Nathan call it "a traveler's desire" in the parable? I, 225. "Ninuis urges all." *Oia dē*, I, 925: for *hōs*, "as if"; not about a real thing or true cause.
*Oiaksi* of creation to stand by, I, 951 med. "He subjected to the rudders of the Romans," IV, 967 init. "Let us take in hand our own rudders"; see *encheirisōmen*. "Apostolic rudders," I, 905, "office." "Rudders of the world," II, 468. "Of the inhabited world," I, 1099. "To hold the rudders of creation," III, 24.
*Oida hōs* "I will send myself away," II, 1675. "I have decided/determined to reject you." *Oide* to speak, II, 42 extr., "it is accustomed." "To call," II, 417; II, 896 init. *Oide* to brighten, II, 937, "they have power, they can." *Oide*, II, 1042 extr.: "it is able." *Oide* often (the Scripture), II, 914, 1093, "it is accustomed." *Oide*, IV, 519 init., "it can, it is accustomed." IV, 659 extr.: "Paul calls, puts, pronounces the teaching, Lord Jesus," IV, 1209, "puts, tradit." *Oide* "the Master approves this sacrifice," I, 957. Hebr. *oiden*; I, 1593 med.: "God is accustomed, loves." IV, 389 extr., "says, teaches." "As he knows in a mode unknown to us, by permitting it to his own power and wisdom." *Oiden* the Law "the division," I, 745, "is accustomed to use this word in a various sense." *Oiden* "the one," 1013 init.: "he was saying to the Son." *Oiden* "Paul to call," II, 68, "is accustomed." — "To produce sleep," II, 151, "can, is valid, is accustomed." *Oiden* "the identity to remind," II, 866, "is accustomed." *Oiden* "the intemperance to bring on death," III, 324, "is accustomed, is valid." *Oiden* the Scripture "circumcision," II, 944 init., "commemorates, names, demands." "Two homonyms," I, 1045 extr., "names, commemorates." "To name," I, 1045, "is accustomed." "A single kingdom," I, 1154 init., "those two kingdoms are one, and it is indiscriminately in Holy Scripture called by a double name that one thing, *hōs oiden*, 'he measured the grace'," III, 423, "as he willed; not to be interpreted by us by reason, nor to be slandered." *Oiden* "the Word," III, 730, "names, commemorates." *Oiden* "him a son," IV, 905, "says, declares."
*Oietai ouden*, "he expects nothing," or "to be able to speak at length," V, 12, 13: i. e. "he desires, asks for nothing else, except that he may appear to be able to speak copiously." *Oiēseōs*, IV, 696, "arrogance," *Einbildung*, presumption.
*Oikeia* (the), II, 1633, "home, native land." *Oikeia doxa*, V, 10: "which Christ substantially had, as God." *Oikeias eulogias*, I, 252, "his own." *Oikeias phthoras*, IV, 166 init., "mortality, to which as man Christ was subject." *Oikeian aphesin*, I, 1609: "for of his own sins." *Oikeian dunamin*, "his own," I, 1046 med., "his, not his own." *Epimeleian*, III, 1229, "his own, of himself." *Epiphaneian*, I, 161, 163, 296, "his own, or accustomed, solemn." *Hēgemonian*, II, 1067: "Theodosius gave to Arcadius, to Honorius, Europe, the former to the Orient, where he had almost always been: for each was to him *oikeia* (proper/his own)." *Oikeion ergon*, II, 348: "to me commanded by God." *Oikeion idiōma*, II, 801: "for his own." *Oikeion kairon*, *oikeiois kairois*, I, 354, "their own time, in time." *Oikeion pothon*, IV, 369, "affection." *Oikeiōn*, I, 523: "for servants; or, his own; for the prophet is an alien." "Into the proper color," 527: "the liver changes the food: indeed, having spoken about blood, as often as it might be changed, before it becomes blood, he calls it *oikeion*, which blood now has, when it is blood." *Oikeiōn desmōn*, III, 678. *Oikeiais chersin*, II, 940. *Oikeiois*, I, 507 extr.: "who themselves (God) recognized and worshiped, in their own writings," V,
46, (in) his own writings. A *Oikeious tyrannous*, III, 1061: who had invaded the empire against him. *Oikeiotēta tou Patros pros ton Huion*, I, 69. In the margin, *homoiotēta*, which is a gloss. *Oikeiotēta pneumatikēn*, V, 54: the friendship and benefits of God, which affect our mind, yet do not induce an *henōsis* (union). *Oikeioumenos ta tōn anthrōpōn pathe*, I, 866. *Oikeiousthai ōkeiōsato*, he made them his own, V, 57. *Oikeioutai ta gignomena*, II, 258: that he accepts as done to himself, he vindicates. *Oikeioutai*, V, 28, assumes, makes proper to himself, uses as his own. *Oikeiōsōmai*, I, 1379, I shall make them my people, I shall fill them with my worship. *Oikeiōsasthai anthrōpon*, V, 55: God is said to make man his own when he imparts his benefit to him; not that he falls into Christ. *Ōkeiōthēn*, III, 255: the explanation of *epeignōsthēn* (I was recognized) is placed there, 1 Cor. xiii, and presently it explains *axioi promētheias pollēs*, with love, benignity, and internal bond. *Oikeiōseōs sēs*, I, 1379: that you wanted him to be your people. *Oikeiōseōs prosēgorias*, II, 423: father, husband, household. *Oikeiōseōs onomati*, II, 953: so that he may call him his own people. *Oikeiōsin*, II, 920, that they might again enjoy the love of God. *Oiketikēs philosophias*, III, 1250: of the modesty and constancy of a monk serving God. *Oikēsas agron*, IV, 1068, when he has occupied, has possessed. *Oikēsas to desmōtērion*, III, 443. *Oikēsas Nazianzon*, I, 44: bishop there. *Oikēsontes*, IV, 1118; and *oikētoras*, IV, 1117: a new temple, of the apostles and prophets, or understanding the doctrine, or the bodies and relics, to be brought into it. This is to be preferred, both because it is simpler and because it adds *phrourēsontas* (those who will guard). *Oikoumenēs hapasēs*, I, 370: he says that Nestorius received the *proedrian* (presidency), in the Constantinopolitan episcopate: not formally then, indeed, or explicitly, but because of the authority of the city and the man. *Oikoumenēs didaskalos*, III, 161, 326: Paul; Basil the Great III, 982; Chrysostom, III, 1072, 1076; IV, 1313. *Oikoumenēn ten Babylōna legei*, II, 262. *Oikoumenēn oikountes ten kath’ hēmas*, III, 1272: those who inhabit the Roman empire. *Oikountes desmōtērion*, II, 1113. *Oikōn to desmōtērion*, II, 256. *ᾤκησε to desmōtērion*, II, 535, 565; III, 678; IV, 617, he was cast into it. Metonymy: *ᾤκησαν eis tas poleis*; see *eis*. *ᾤκησαν gastera*, II, 1414 extr. *ᾤκησαν kai agge-||-loi en tois hagiois*, V, 1022: Macedonius says. *Oikian*, (kephalēn), V, 95 extr.: read *oikeian*. *Oikizousai erēmous*, IV, 880: for *oikousai*. *Oikodomei*, III, 270 init.: opp. *blaptei* (harms), explained by *sumpherei* (is beneficial). *Oikodomēthēnai*, II, 350: for *anoiko-*. *Oikodomēsai ten sarka ek tēs Parthenou*, I, 418: Christ is said: i.e., to have fashioned, because the discourse there is about the temple. *Oikodomēsai*, II, 342 extr.: for *anoiko-*. III, 1082, *anoikodom*. for he had previously pulled it down. *Oikodomēsousi*, I, 1087, they will restore. *Oikodomōn tēn astheneian*, I, 959, aiding, strengthening, serving it, speaking according to its capacity. Perhaps read *oikonomōn*. *Oikodomēn oikiōn*, II, 920: for *anoikodomēsin*. *Oikodomia tēs Ierousalēm*, II, 712: for *anoikodomēsis*. *Oikodomian*, II, 350 med.: for *anoikodom-*. *Oikodomikon spartion*, II, 1021. *Oikothen*, V, 1168 init.: opp. *ek tēs Graphēs*; signifies from his own ingenuity. *Oikothen ouden epideiknumenous*, II, 177, of one's own virtue, senses of the soul, and pious deeds. Opp. to external rites. *Oikoi Theou*, II, 1002, temples; *oikōn hierōn tini*, I, 449, in some chamber, cell of a temple; *oikiskō*. *Oikonomei*, II, 823, he rules, men indeed, not a thing. *Oikonomei*, *en hois*, III, 255: for *di’ hon* (through whom) or, in which he shows his own wisdom. *Oikonomoumenon hypo tou pneumatos*, III, 279 init.: the body. *Oikonomountos ep’ agathō, ē synchōrountos genesthai ta lupēra*, II, 1004. *Oikonomountōn ton laon*, II, 1609. *ᾠκονομήθη hypo tēs theias promētheias*, III, 1001, have been turned to a good outcome: or, permitted divinely. *ᾠκονόμησε*, III, 223, he did it deliberately. To some B to rule, to others to be ruled, 136, he instituted it thus, that others, etc.
*Oikonomia*, I, 49, doctrine concerning salvation through Christ. *Oikonomia Dei*, I, 405: the business by which Joseph and the fates of the Jews through Egypt, etc., arrangement and government. I, 234: attributed to the 12 elders, he makes it synonymous with *antilēpsei* (help) or *kubernēsei* (governance), 1 Cor. xii, 28. II, 83, distinct from *theologia*. V, 10, the salvific business undertaken through Christ. V, 66: he caused Christ the Word to be able to be said to have suffered. *Oikonomia meta sarkos*, V, 22. *Oikonomias*, III, 551, concerning the salvific office of Christ; in *Epist. ad Hebr.* III, 683: concerning Christ as true man. *Oikonomias metabolē*, I, 63: i.e., difference, p. 65, when God acts differently regarding a certain matter than before. *Oikonomias heteras charin*, III, 55 extr., 59 init.: of the Incarnation. *Oikonomias onomata*, III, 571: which befit Christ the God-man. *Oikonomias ēn hē arnēsis*, III, 1309: of Peter, done by the permission of God, so that it might turn to good: opp. to *gnōmēs* (opinion), wrongly; for Peter’s opinion was not taken away, even if he were led astray unwillingly. *Oikonomias theias gumnōthentes*, IV, 602: namely, the salvific, beneficent, safeguarding (office). *Tēs oikonomias meta sarkos*, V, 13: see *meta*. *Oikonomia*, III, 368, evangelical doctrine. *Oikonomian kata sarka*, I, 966 extr.: i.e., Incarnation. *Oikonomian phugēs*, II, 77, the plan, why he permitted him to be driven into flight. *Oikonomian aeros*, II, 913; IV, 407: he attributes it to the devil, though it was entrusted by God, since he was good. *Epi tēn oikonomian, apo tēs theologias metebē*, III, 479: that (refers) to the work, this to the person of Christ. *Oikonomian tēn kaloumenēn*, IV, 1204, parsimony of speech, *tamieusin*, restraint, *ménagement*. *Oikonomian kaloumen tēn tou Theou Logou enanthrōpēsin*, IV, 93. *Oikonomiais anthrōpinais kechrēsthai*, I, 529, using aids, arts, reason. *Oikonomias, Ekklēsiōn*, III, 250: various functions for their uses. *Oikonomikōs kataskeuazōn ton Logon*, III, 121, wisely and safely, by a threefold, as he adds, plan. IV, 46: opp. *aidios* (eternally). IV, 110: concerning Christ as the author of salvation. *Oikonomikōs* speaks the Holy Scripture in the Old Testament, ibid., when it attributes human things to God, by which it exhibits a certain work or plan of his. V, 2: Christ having become man, by the order and decree of God, so that it would not happen sooner. C *Oikonomō*, IV, 1175 bis: the administrator of ecclesiastical revenues, a cleric of the order, and him himself. For he addresses both, *tēs sēs philotheias*, thy piety. *Oikonomon psychōn*, IV, 631: God. *Oikotrips oiketēs*, III, 825. *Oistrēlatoumenoi*, III, 728 extr. *Oiōnisma* explained I, 548. *Oiōnōskopikēn*, IV, 699. *Oklazetō peri tous agōnas*, I, 949, let him yield with broken spirit. *Oklazontes*, I, 238, submitting the soul, breaking, bowing. *Oklatas, aphēke tēn psēphon*, III, 1280, exhausted, he ceased counting. *Oknountes ouden*, III, 1029, omitting nothing. Metonymy, or supply *eis*, *pros*. *Okribantōn*, IV, 647: with tragic cothurns. *Olethria*, II, 466: substantive. *Olethron apoplēxias hupomeinōsi*, IV, 622, they would die of apoplexy. *Oletēr*, III, 875 extr. *Oligos eimi*, V, 1031: opp. to him who is able to speak to these things. Signifies infirm, unlearned. *Oligoi kai polloi*, III, 826, princes and humble. *Oligōrian (eis) agōn to plēthos*, V, 77, wishing to reduce and contract to fewer. *Oligōrēsanta*, IV, 1030 extr. by *t*, for *ē*. *Olisthon hupemeine*, I, 423, he fell into sin. *Holokautōsōsan thusian puri*, II, 141. *Holokautōmenōn*, II, 1349 extr.: for *holokautōm-* by *ō*. D
ō*. A *Holokautōsin heautēn proskomisasan*, II, 82. *Holoklēra ethnē*, II, 1542 extr., "nations whole/entire." *Holokotinous*, III, 869, n. 41: for a varying reading, "gold coins." *Hololampēs hēmera*, II, 75 extr. *Holon theon, holon anthrōpon*, V, 1092: he advises that Christ be called [this], on account of the union, even when something is predicated of one nature. God and man are predicates of "the whole." *Holēn hēmeran*, I, 839 extr.: explained as "in every way." *Holous Israēl chrēmatizontas*, III, 102: for "all." *Ui tōn holōn Theos. Tōn holōn Theos*, V, 7. *Kurios*, V, 10, Christ. *Holōn Theos*, the same as God the Highest, I, 77: or "of all," I, 507: it is almost always called God where the discourse is about Him simply, and not personally. Especially I, 507, where it is opposed to a "partial God," such as the Syrians thought. III, 243, 271 init.: B "of all," *holōn prōteuōn*, I, 515: "of all," *tōn holōn Sōtēros*, II, 1052: for "of all." *Tōn holōn Kuriou*, II, 1382: for "of all." *Tōn holōn Despotēn kai Sōtēra*, III, 945: for "of all," Christ. *Tōn holōn*, IV, 377: for "of all." 455 init., 934. *Holois*, V, 97: "for all." *Holotropōs apōlōle*, II, 172. *Holōs prosethēkate*, V, 992, "nevertheless, whatever it may be": even if they were true; you ought not, however, to have added them. Perhaps *homōs* ("nevertheless"). Thus [at] 1015 init., *tithē holōs*. *Omēguresi*, IV, 885: for *panēguresi*. *Omēgurin*, III, 1077: for *panēgurin*. *Omilēsantōn puri lachanōn*, III, 1227. *Omilēsanta puri*, II, 305, vessels, seasoned by fire. *Omilēsasan deuterois gamois*, III, 664: *omilousi deut. gam.* 665. *Omilousa deuterois gamois*, III, 212. *Ōmilēkotas deuterois gamois*, IV, 345. *Omilia gamikē*, I, 274: opposed to it is *koinōnia*, and *omilia* itself, before marriage, or without it, I, 349. Lawful sexual intercourse of spouses, III, 200, 202, 203; IV, 835. *Omilia puros*, IV, 593: it is attributed to wood. *Omilian*, IV, 164, a mode of disputing or speaking. *Omodoulos*, IV, 491: fire is to man; clearly, so that here it might not be able to command him. *Omodoulos, ou poiētēs tōn stoicheiōn*, IV, 305: it is man. *Omodoulon, hēlion proskunein*, II, 735. C *Omodoulon*, IV, 644: the body to the mind; in this place, not as God, but as desires and necessities; although it is also contrasted with God. *Omozugi (tē)*, IV, 222: the body to the soul. *Tō omozugi*, IV, 615. *Tēn omoZuga*, II, 879 extr.; II, 51, 354 init., 516, 712, 806, 807, 1078 extr. *OmoZuga*, IV, 492: night, to day. *Tēs omozugos*, II, 882. *Tēs omozugos*, IV, 646: the body, it speaks of the soul. *Omozugō*, III, 1509: to John, a companion. *Omozōois sōmasi*, V, 1109: which themselves also hold the same life, although not *homoiōs* ("similarly"), as Christ, through the Word. *Omothumadon*, II, 437, "all together to one." Hebr. *Homoia*, I, 275, qu. 21 extr., "the same things," those very things. I, 344 init. med., IV, 465. *Homoian*, V, 1051: the Macedonians call [thus] the nature of the Father, Son, and Holy Spirit. But not "one" in species, not in number. *Homoios te kata panta kai isos*, IV, 387. *Homoion kata panta*, III, 831: Macedonius said [this] of the Son to the Father. *Homoion*, III, 879: the Arians wish for *homoousion* to be inserted in its place. III, 959, some thought it was signified by the word *homoousiou*. *Homoion kata panta*, IV, 354: the Emperor Constantius commands it to be said of the Son. V, 1047: the Son to the Father; Macedon[ius]. *Homoion kat' ousian*, V, 1055. *Dia homoiou to homoion sōsai*, V, 986: men through their own nature, therefore, [are] same, not only similar. *Omoiōma* - see *eidōlon*. *Omoiotēta teleian diatheseōs kai dunameōs*, III, 752: Eusebius of Nicomedia returns [this] to the Son, so that the power might nevertheless be another, even if [it is] one in species. *Omoiotētos*, IV, 387 init.: of the *homoousiou* ("consubstantial"), so that it might be clearly equal to the Father. *Omoiousion anti tou homoousiou*, IV, 359 extr.: Macedon[ius] introduced [it]. *Omoiousion*, V, 992. *To omoiousion, agroikos sophia*, V, 1077; "in the case of incorporeal things," says Macedon[ius]. He argues against the orthodox. D *Homoios dunameōn Kurios*, V, 28: Christ the Word, just as the Father: so that it stands for *isōs* ("equally"), *en isō*—which here could have been safer and more secure, because he was not disputing against one abusing the term. *Homoios* the Semi-Arian, Cyril. *Homoios acharistēis*, IV, 521 extr.: for *omōs* ("nevertheless"), or perhaps it should be read thus. *Homoios autō (tō nomō) ta kala philō, kai tanantia misō*, III, 78, just as the law commands, according to the prescription of the law: to which, metonymically, however, even you might attribute [these]: to love, to command; to hate, to forbid: but this does not fall in this place upon the subject of man: and it should be a harsher double meaning, to understand it twice in such a diverse way. *Homoios ouch horōsi to phōs*, II, 933 init.: namely, as others, who were not miserable: or, such as it is, as light, joyful and pleasant. *Omoiōsis ouch autēn dēloi tēn phusin*, IV, 22 init. *Omologei to homoousion*, I, 1395 init.: God the Father concerning the Son. *Omologei*, IV, 134 init., he says, shows, declares. *Omologounta douleian*, I, 20: animals to Adam, they showed by standing by, as if attendants. But [they were] destined for his service. Thus the Latins use *fateri* ("to confess") for "to show." *Omologia eis Christon*, III, 109: for *Christou*. This is said to "rectify salvation," which the law could not provide; but also to "procure faith"—as if faith arose from the confession or profession, and not rather [the] contrary. Indeed, he understands the access to the sacraments of Christ; which, when they had professed: the Holy Spirit would bring about faith in their minds, whom he had seen approaching promptly. False indeed these [notions]: for faith precedes: but he nevertheless felt this way, he expressed it this way, because he often says [that they are] *axious* ("worthy") before the "grace of the Spirit." *Omologias episēmon* - see *episēmon*. *Omologias pharmakon prospherei tō helkei tēs arnēseōs*, III, 1309: Christ upon the opportunity being given to Peter of professing Him. *Omologian*, IV, 142, a declaration, a profession, "Erklärung," "Aussprüche," "Versicherung." *Omologian mian autō sunaptei*, V, 42: in the margin *doxologian*, which is a gloss. *Omologoumenōs edidachthēmen*, IV, 10. *Omousiastēs*, V, 930, 944 extr. 1013 init. *Homoousios hēmin*, III, 233: Christ, as man: the same, as He says His divinity is shown, in that the Father is called His head. *Homoousios hēmin hōs anthrōpos*, III, 479: Christ. *Homoousios*, III, 778: explained at 780, by Eusebius, who also concedes [it] to be ancient: which Theodoret proves, p. 782, c. 12. *Homoousios Trias tō Patri sun Huiō, kai Pneumati*, III, 962: i.e., Trinity consubstantial, Father, Son, Holy Spirit, as if [that] which is completed by those three. *Homoousios* with the genitive, IV, 264, twice: 273. rel. *Homoousios Theou (pro Theō)*, IV, 399: is not our soul. And yet *ek mē ontōn*, from no matter. *Homoousios oudeis heautō*, V, 963. Theodoret and Nestorius acknowledge the Son as *Homoousion* to the Father, V, 23. *Homoousion echei to Pneuma* Christ, I, 891: namely, as if the divine attributes of the Holy Spirit and in the Word are the same, and they ought not to have been given to Him as to human nature. *Homoousion Patros kai Huiou (pro dativis) to hagion Pneuma*, III, 84. *Homoousion dēlousa eikōn*, II, 477 init. *Homoousion tō Patri ton Huion*, III, 762: the Fathers write [this] in the Council of Nicaea. *Homoousion Triada*, III, 956. *Homoousion*, III, 959 init.: explained by the emperors themselves. *Homoousion kēruttousi tēn Triada hē basileia tōn ouranōn hētoimastai*, III, 961. Soon it is repeated inferentially. *Homoousion*, IV, 824: Heraclitus said the souls of all are our own. Synonym *homogenē*, and says resolved into it they return. *Chōrein*, to be received, as a part of it. *Omoioustion* explained V, 930. *Homoousion kat' ousian*, V, 1055. *To homoousion*, V, 1077: it should rather be said "in the case of incorporeal things" than *homoiousion*. Explained as *tautoousion*. *Omorophios*, III, 1199: for *homorophos*. *Omospondoi*, II, 1452: for *enspondoi*. *Omostoichois sullabais*, III, 734, "with the same syllables"; also *omostichois*. That is better, from *stoicheiois* ("elements"), "by letters." *Omotimos tou gegennēkotos*, II, 1605: for the dative. IV, 424, 1645 extr. *Omotimon*, V, 1043, "he is not equal in honor," he has greater dignity.
A *Omophuēs*, IV, 644: body and soul, created simultaneously by God, joined to the soul, desiring the same pleasures, needy of the same things; soon he calls his mind *adelfēn*. *Omophuē* to the Holy Spirit and the Son, Theodoret professes, V, 47. *Diamophulon einai prosēkei tēn kefalēn tō sōmati*, III, 253: *homoousion*, of the same nature. *Omochronōn phuseōn*, V, 16: in the margin, *omophronōn*. This must be maintained, due to the tenor of the argument. If he divides the nexus of natures that exist at one time, it is not impious to separate the eternal nature from the human, adopted in the final times. Let it be clear in passing that Theodoret did not place the origin of the soul before the body; for they are *omochrona*, which began to exist at one time. For in the future (a parte post), even the natures of Christ are *omochronoi*. *Omophronōn* is foreign to the intent of the disputant here; for in Christ, too, there were *omophrone* natures. *Omochronōn phuseōn*, IV, 1216: in our soul and body. (Therefore he did not believe in the pre-existence of the soul.) *Omphalon tēs erēmou*, III, 1136. *Omou*, III, 1191: erroneously, with *omega*. *Omōnumian idiōtētos*, V, 8, 12: that the name of the Son might be attributed to him who was not such truly and by nature. *Omōnumos*, I, 146: Joshua for Jesus. *Omōnumōs* are used for certain words, I, 44, i.e., so that they are attributed even to things to which they less correspond; catachrestically. I, 44. *Omōnumōs kalousin*, I, 104, indiscriminately. *Omōnumōs*, I, 211: when false gods are called by the name of God; I, 450, catachrestically. IV, 860, in name only, without the reality; V, 1095, 1100. *Omōnumōs tetheike to prophēteuein*, I, 384: catachrestically, concerning a thing to which it would not truly correspond. *Omōnumōs kaleitai, ouk onta men*, IV, 416: catachrestically. *Omōs*, II, 1643 init.: redundant; it certainly lacks an adversative notion, for it explains.
*On* (the thing), opposed to those things which came to be from nothing, III, 73 extr. *Ontos henos zōou tēs phuseōs*, IV, 426. Gregory of Nyssa had *ousēs*. *Peri tou ontos*, IV, 734, 736: concerning God. *Tō onti genesthai*, II, 1404: properly, physically, literally, not tropically, or *pneumatikōs*, but historically. *Onta, ton aidion*, II, 1330. *Onta ekeina, haper pisteuetai*, IV, 126: symbols of the Eucharist, namely the body and blood of Christ B through communion. *Ontōn exērammenōn*, III, 934: stripped of goods. *Ontōn diakrisin echontes*, III, 1109: true ones, so that they might be able to despise the *ouk onta*, the false ones, the idols. *Ex ontōn* and *ex ouk ontōn*, made man, IV, 399: the former as to body, the latter as to soul, from matter and not from matter. *Ouk ontōn* our mind was created, IV, 399. *Oxein*, IV, 366: *ōphelein* (to help), unusual. *Oneiropolēsas esesthai Theos*, II, 938. *Oneirōttonta*, IV, 936, they think, concerning things true and certainly future. *Oneiropolei*, III, 620. Moses was seeing typically the thing that would truly be. *Oneirōttonta*, I, 197, he who emits seed through a dream. In various readings, *oneiriptonta*, i. e., *en oneirō rhiptonta*, namely the seed, the offspring. But it seems he preferred to use the more timid word, which properly meant only "to dream."
*Onokentaurous, onoskalidas*, II, 315. *Onoma to son mathein*, I, 1168: to know you; from the Hebrew. *Onoma megiston asebeias*, II, 454 init., genus, mode. Cod. *deigma*. *Onomatos sunarithmēseōs*: see *sunarithm*. *Onomatos*, II, 141 init.: the man himself. Hebrew *onomatos, ex on. sunerchesthe*, IV, 50: or for *en onomati*, namely of Christ or a sign, individually. Ign. *onomata*, II, 1456, vocabula, appellations, fire and flame. *Onomata tauta nun echei*, II, 645, city of Jerusalem, i.e., the thing itself and its dignity. For no one called it as it is read there. *Onomata*, III, 277 init., words. *Onomata*, III, 408 extr., words, modes of speaking. *Onomatōn katalogon ergazetai, ton katalogon hōn etuchen agathōn*, I, 702: he places the benefits divinely bestowed upon him under the name of the attributes of God, or of symbols and likenesses repeated from corporeal things. C *Onomatōn enallagē*, IV, 26: in the holy Supper, namely, repeated from the thing itself which he explains there. *Onomatōn*, IV, 543: of words, of any kind. *Onomazetai to phōs skotos tois penthousi*, II, 490, it is held, it is seen. *Onomazontes*, III, 885, boasting; opposing. *Onomazousi treptous*, I, 246: i.e., they think, they have, and indeed say. "But the minds of the gods are changeable," Homer. *Ōnomasthē archiereus*, I, 560: he was. *Ōnomasan ton gamon tou diabolou*, IV, 460: namely, an invention, or for *enomisan, edoxasan* (they thought, they held). *Onomasias*, I, 685: for *onomatos* (name), or *prosēgorias* (appellation). *Onomasian*, IV, 358.
*Onomasti legōn*, III, 992 mea.: it must be separated by parentheses; they are Peter's words, not the Great [Athanasius]'s, in whose mouth it is unclear according to him who speaks. *Onomastotatos*, IV, 2: Shimei, on account of his insolence. *Onoskalidas*, II, 265: a fictitious specter, an Empusa. *Onuchōn ep' akrōn badizonta*, IV, 587: a sign of a proud or effeminate rich man. *Oxutēta hamartias*, III, 198: how easily we slip into it. *Opisthia* of God, what is it? I, 175. *Hopla pisteōs*, I, 190: Paul is said to put [them] on; perhaps Eph. vi, 13. Not word for word, however: he refers to the *panoplian* (full armor) mentioned there; hence he also adds in the codex, "the full armor of virtue." *Hopla phōtos* occur Rom. xiii, 12. *Hopla daimonōn palai ēsan hoi anthrōpoi*, II, 560. D *Hoplizei tous stratiōtas*, III, 258, he makes, he advises that they take up arms: he calls them to this. *Hoplizousi ta rhēta tauta kata tēs alētheias*, III, 579: they use those words against the truth: they attach a meaning to them by which they may fight against it. *Hoplisantes tas glōttas*, IV, 1244: as using them as a weapon. *Hopliste*, III, 325 init.: perhaps erroneously for *hoplisate*. For they are there aorist indicatives. *Hoplitikēs empeirias*, III, 681: *polemikēs* (warlike). *Hoplitikon bion*, I, 1105: military, bellicose. *Hopoia* — *hē peritomē*, II, 430: for *poia* (what kind of?), interrogative. *Hopou* is redundant, II, 1468: *ekei men, hopou hadēs*, etc.; for nothing corresponds to it. But *ekei men* and *entautha te hopou ge*, V, 1039, because, inasmuch as. *Optikēn*, attributes to God, namely *dunamin* (power), I, 635, but without eyes, II, 982. *Optikēn Theou dunamin*, IV, 364: Audæus said the eyes of God. Theodoret himself, however, returns the power of seeing to God, understanding the omniscience of things that are perceived by us by sight: thus also *akoustikēn*, the knowledge of God of those things which we might hear. *To optikon tēs dianoias*, I, 645, 722. *To optikon*, II, 96, intellect. *Optikēn tēs dianoias*, II, 1179, the mind itself, the whole, even the will. *To optikon psuchēs*, II, 669.
*Opōrai*, III, 930, fruits, apples, on the table. *Bellaria*. *Opōras*, III, 1293, apples. *Opōrōn genē*, IV, 498, of apples. *Eidē*, IV, 537, 579. *Hopōs ouk estin aitias dēlōtikon*, I, 975 extr. *Organikē hupourgia* is attributed to the body of Christ, toward his divine power, V, 40. *Organō*, V, 1086: use *ho Logos*, to the soul, toward *pathos*, V, 41. *Organon anthrōpinon*, IV, 136: the body of Christ, by whose ministry he carried out divine works. Eust. *organon archetupon*, IV, 516: man, compared to a pneumatic instrument. *Organon Theotētos anthrōpon*, IV, 372 init.: Nestorius said that Mary gave birth to a man. *Organon Theotētos*, IV, 1048: it is not sufficient to call the human nature of Christ [this]. *Organōn polemikōn*, I, 1260. *Orgē*, etymologically, *epithumia*, I, 112. *Orgē* and *thumos* distinguish: see *ho thumos*. *Orgēn, tēn paideian kalei*, I, 788. *Orgizetai kata tinōn*: for *tisi*, II, 1564 extr. *Orgion Aphrodisiōn*, II, 735. *Orgion*, IV, 25: of the secrets in the rites or assemblies of certain heresies, like the Manichaeans. *Oregei tas aitēseis*, I, 631. *Oregei eleon kai sugk*
Arōnous (*et cetera*), I, 1456: it corresponds ill to the verb *oregein*. *Oregousi tēn psēphon tēs nikēs*, III, 1065: “they reach out [the ballot of victory].” *Orexeis upogastrious*, I, 648: libidinous impulses. *Oreusi*, distinguished from *hēmionois* (mules). *Oreōkome*, III, 1279: with an omega, relating to muleteers. *Orthos ei*, IV, 225, extra: it follows, *kai prosērmosas*, which is surely distracted; perhaps it should be read as (*ei toinyn*) *orthōs ou prosērmosas*, with the *kai* deleted. Otherwise, it stands if you understand it correctly. But this is not entirely attributed to the Eranistes; nor does it cohere. *Orthotētos logos*, V, 20: true reason. *Orō*, IV, 355, 388; III, 1064: Attic form, from Plato; IV, 719, 783 init. *Orixe blabēn einai*, IV, 620: think, pronounce. *Orixesthai tautēn tou Theou therapeian*, III, 217 init.: to think, to place the worship of God in that thing. *Orixesthai tēn chiliēn eupraxian*, IV, 635: to think, to place it in that. *Orixetai*, I, 1280: nominates. *Orixometha*, IV, 401: we say, we believe. IV, 1225, middle: we think. *Orixometha aretēn*, IV, 566: we say that its parts are [such and such], we posit it, we define it by prudence, etc. *Orixomenē philosophian en tribōni leukō*, relative to IV, 484: positing in these matters, opining, thinking that it is. Or the *en* is redundant. *Orixonta apo tōn Persōn*, III, 942: for *diorizonta* or *aphorizonta*, “differentiating.” *Orixontai misthon ton epainon*, IV, 636 init. *Orisas kritērion*, III, 991: having founded, having established. *Oristhē*, III, 750: concerning the Son, Arius posits it, synonym of “to be begotten” from Rom. 1. *Orkion* varies for *enorkion*, I, 224. B *Orkos tēs apeilēs*: see *Genit.* *Orkon*, III, 526: supplication, prayers through God. *Orkon metathenai*: see *metathenai*. *Orkous tou Hagiou*, III, 1221: that he had pressed them by an oath. *Hormēn prōtēn tēs psychēs, tous logismous*: see *logismous*. *Hormēn tou logismou*, I, 940: alacrity, pious feelings. *Hormōmenoi entauthen*, I, 178: having used this as the cause of their opinion. *Horos*, I, 309: Joshua’s prediction concerning the city of Jericho, not being rebuilt, or being rebuilt with the loss of children. IV, 445: will, government. *Horos thnētotētos*: see *thnētotētos*. *Horos thanatou*, I, 17: end through death; or, a decree of death. *Horos theios*, P. 40, 41: counsel, God’s destination, a condition posited. *Horoi Theou*, I, 305: decree. *Horos eschatos asebeias*, II, 871. *Horos metanoias*, II, 306: summary, force, ambit, 1472. *Horos pisteōs*, V, 1: brief description, formula of doctrine, profession. *Horon*, IV, 273: opinion, doctrine. *Horon thanatou edexato*, I, 55: received a decree of death, or, the end of life to be expected. II, 1446 init. *Horon kakias*, II, 829: beforehand, “extreme impiety.” *Horon theion*, II, 1167: will. *Horon tēs aichmalias plērōthenta*, II, 1226: see *plērōthenta*. *Horou thanatou dexamenou*, III, 64: to die. *Hypo ton horon tou thanatou genomenos*, III, 56 bis. *Horon dikaiosynēs*, III, 465: the sum of virtue and of the observance of the law. *Pisteōs*, III, 613: see *Log. Paul.* p. 31, seq. *Horon tapeinophrosynēs hyperbolē*, III, 643: which is why Paul says he is the first of sinners. *Horon eudaimonias*, IV, 565: the force and nature in which it is placed, by which it is judged: true and supreme felicity, *hōs agathon*. *Theou*, IV, 648: will. *Horō sou*, I, 700: by your decree, by your command. *Horō tou pro pasēs ktiseōs tetimētai*, V, 1041: the Holy Spirit has this dignity, this name, that it is said to have been before all created things; i. e., from eternity. *En tō horō tēs proskynēseōs mē on*, V, 1056: since it is not comprehended in that nature which alone it is lawful to worship, since it is not so constituted that it can or ought to be worshipped. *Horō tou timēsantos proslambanetai*, V, 1040: it is judged equal to him, it becomes worthy of the same honor as him who granted this honor to it. *Horois akolouthei*, IV, 410: it obeys the laws. *Horous tou gamou*, I, 86: commandments for the completion of a marriage, order and formula, condition. *Peri taxeōs*, III, 646: laws. *Horous philias*, IV, 1225: duties, fidelity. *Horos megiston*, II, 968: the doctrine of the Gospel, more sublime than the prophetic. *Horos Theou*, II, 1301: explanation of the Hebrew *Ariel*; rather, Lion of God. *Oru ttein taphous*, III, 77: for piling up the dead. *Orchismōn*, II, 1165: for *orchēsmōn*. See *orchēthmōn*, from *orcheisthai*. *Orō*, I, 456 extra, 457: I think, I look toward, I have in mind. *Orōmenēs sōtērias*: see *sōtērias*. *Orōmenēs physeōs*, III, 408: he understands the human nature of Christ. Now also, when it does not appear in the body. *Orōmenon prosōpon*, I, 814. *To orōmenon*, IV, 667: Christ’s human nature. *Ta orōmena*, I, 360: current experience. *Ta orōmena aphtharsias*, III, 558. *Hoper horōntai*. *Touto monon ontōn*, III, 14. Indeed, neither is the mind seen; yet it exerts itself in the body, and we know that it is present. *Orōsa*, III, 1000: looking upon, following. *Hora ho krithēs*, III, 181: he looks upon, cares for, follows, 187, judges. *Horan ton agōnothētēn*, III, 661: to contemplate, to think. *Hos egeneto, (hos eg.) en Thessalonikē*, III, 1056: it savors of Hebraism and pleonasm. *Hote* they read, no. 6: *egeneto*, it happens. *Hos toinyn ouch haplōs kēdetai*, IV, 1066. If *toinyn* is absent, translate: “inasmuch as.” *Ois ek einōn antilegousi logois*, II, 454: a difficult passage, perhaps corrupt. Whither does the *ois* belong? To the fathers, or to the sons? What is *ex ekeinōn*? Whether it refers to the fathers, or to the words? What, do they contradict the words? With which words? Prophetic, indeed. But whence do you supply this? *Ex ekeinōn* is most troubling. For *logois antilegousi* could be “by words.” But this is either pleonastic, if the words are speech, or false, if they are arguments. Perhaps *tois* has dropped out: *ois tois ex ekeinōn...* who oppose by the same words and modes as those they had heard from them, had snatched up, had expressed. *Ois kai ois ouch echei to haploun*, V, 920: as if to say various parts from which one looks upon it; the manner of acting, however, could be various. More clearly on p. 126, [they are] distinguished by themselves and by the matter and in our mind. *Hosēi—aidous*, III, 825: by a slip of the workers for *hosēs*. *Hoson an katapiō ton anthrōpon*, I, 669 init.: either for *hontina tōn anthrōpōn*, or *hoson*, for *hotan*, even if. *Hosiā (tēi) paradidosthai*, III, 988: scil. burial. *Hosia taphē*, III, 997: solemn, due. *Hosion* explained I, 631. *Simeo ton hosion*, III, 1277: simply, an ascetic. *Hosion*, IV, 448: equitable, congruous. *Hosiōtēs sou*, III, 793, “your”: impressive, to a bishop. IV, 1082, to a presbyter. *Hosiōtētos hymeteras*, III, 773, “yours”: impressive, he addresses bishops, abstractly. *Hosiōtētos tēs sēs*, III, 789, “your”: impressive, Const. M. to Eusebius of Caesarea. IV, 1069, “to your (nods)”; to Flavian, bishop, IV, 1106, “to the bishop,” 1110; IV, 1196, “to a presbyter and...” etc. *Hosiōtēs hē sē. Hosiōtēti sou*, IV, 1060, “to you”: undoubtedly to a bishop. IV, 1076, “to you,” to a bishop. *Hosiōtēs*, IV, 1282: Joan. Antioch. to Nestorius. *Hosiōtēta tēn sēn*, III, 876: “you”; the synodic fathers to the Emperor Constantius; and 377. *Hosiōtēti*, IV, 1088, “to you,” to a bishop. IV, 1119, “to you”; he writes to a matron, whose husband he calls “most magnificent.” *Osmās agtheis*, III, 809: pagan vestments. *Osta*, Ps. vi, explained as *logismoi*, I, 641, 819. *Osta*, explained as apostles, I, 738, extra. *Osta psychēs noēta*, II, 374. *Osphrontai*, IV, 886. *Osphys* (Lev. 11, 9): by others translated as *kerkos*, I, 182. *Hotan kosmeitai*, III, 704: for the subjunctive. *Hote pantōn hōs paradeisos*, V, 72, n. 5: *ate*. Thus also *hōs* might be redundant. In that reading *te* is redundant, because *kai* does not follow. And it must be understood as transposed: *hōs ho pant. paradeisos*.
A *hoti* is redundant before the first person, through Hebrew, I, 955 init.; I, 1051 med. Before an optative, *oikteirēsai*, I, 1121 med.; II, 1126, *hoti hymnoumen*, et al. I, 1453. Before the second person, *hoti kreittōn esē*, II, 472. Before an imperative, *mathete*, I, 1310 extr.; *hypotithesthe*, I, 1467 init.; *exelthete*, II, 89 med.; *pheugete*, III, 522. *hoti* for *hōste*, after *tosouton*, I, 1319 extr.; II, 812; III, 1116; IV, 1107 init. After *outō*, I, 1339; III, 1147 init.; IV, 466, 468. After *tosautēn*, I, 1418 extr., II, 1062. After *tosautē*, II, 902. After *tosouton*, 1572. *oud’ hoti* — *epikalei*, or it is wanting in the former: *ou logikē* — *hē physis*. *hoti genomenos*, IV, 45: *hoti* is redundant, because it does not govern a verb. *hoti mē nomisēte*, II, 1207: *hoti* is redundant, II, 1231: see *eleeinōs*. *hoti* — *makrothymēsō*, II, 1412: *legei* precedes, *hoti* is redundant. *hoti molybdos emballetai*, et al. II, 856 init.: nothing corresponds to *hōti*; but after *anaphanōsi* place a comma, not a point, so that *touto* may be the consequent, if *hoti* stands for *hōs*, in whatever manner, or even properly.
— *ou*, seems to be redundant, III, 641, *tois physei ou metiousi kala*, clearly against the tenor. For he teaches with Paul, to whom the Law is superfluous, namely, to the righteous. *ou* transposed: see *ebouleusanto*. *ou* transposed, III, 1998 extr., *metalambanontes ou tōn dynamenōn*, it would follow, *all’ ōn*, et al., yet it is rendered: *all’ ē porphagountes* — it is, therefore, for *ou metal. t. dyn.* *ou monon*, I, 1258 init.: scil. she enjoyed this, from the preceding, as Rom. v, 5; ix, 10; viii, 23. *ou, ouk*, placed in an alien position, V, 19. For if it is not true, he says, that man uses reason by nature, then he has reason by blind necessity and involuntarily. These do not cohere. For Theodoret had called natural things necessary. Cyril refutes this by the example of reason. *ouk* seems to be defendable, or *ē* should be read instead of *et*, if *gar* is absent. Perhaps *ou gar*, if *al.* — *ouk* seems to be absent, III, 177, *ei to ereunan agnoias sẽmantikon*, *panta agnoei* — therefore read: *to er. ouk agnoias sẽmantikon* and he prefixes *palin*, a mark of opposition, since he had previously posited *agnoōn*, *ouk edexato prosbolēn*: see *prosbolēn*. *ouk ek tēs ousias tēs tou Patros*, III, 962 extr.: those who deny the Son and the Holy Spirit are called Arianomaniacs.
— *hou charin*, V, 1159 extr. for *tinos*. — *ouk Ouvalēs*, III, 1011, Emperor Valens, elsewhere *Balēs*. For he writes *ou* [for *va*] for the bishop Valens, who was with Ursacius.
*oudamothen*, V, 35, from no one. *ouden (eis) echrēsanto tē phronēsei*, II, 455: scil. *agathon, kalon*, as the added examples declare. It is a true emphasis. *oudena apōnamin*, V, 127 init.: correct to *ouden apōn.* or *ouden an apōn.* *ouketi*, II, 216 med., not, never. For he had not reigned there before. *oun* seems to be missing, I, 492 init.; I, 6, 7, *apostantes tēs eusebeias*.
*ouranion charin*, III, 773: he calls the synodic decree authoritative. *ouraniōn exepesan taxēōs*, II, 1218, of the saints; because he compares them to the stars.
*ouranos* B or a firmament, not the same, I, 14. *ouranos*: *ouk eis ouranon, all’ hōs eis ouranon, anelēphthē Hēlias*, I, 735 extr.: scil. not to that place, where Christ is, because they thought that the pious before Christ, or those who died at the end of the world, were waiting for eternal life somewhere: see I, 52, qu. 38, p. 57; qu. 45, I, 145, *expl. aer*. *ouranos, ouranoi, ouranos horōmenos, antōteros*, I, 718. *ouranos*, those who are accounted worthy of the name from heaven, II, 396: *tou* can be understood, *Theou* — who are adorned with the name of the celestial God, i.e., true; or, with a name from heaven, i.e., given from heaven, divinely, so that they may be sons of God, and have the hope of celestial life. *tois hyp’ ouranon*, V, 29: i.e. to the world, to men. *ouranō tō horōmenō kai tō hyperterō*, I, 474. *ouranon horōmenon, hyperteron*, I, 1074 init., 1416. *ouranon ōnoumenoi*; see *ōnoum*. *ouranōn dynameis*; see *dynameis*. *ourion ōon*, II, 375: in which there is nothing solid, whence 1068 nothing is excluded. *ourion*, that is, weak, *ibid.* *ourounta pros toichon*, I, 485: expl. into the wall. *ousan graphēn*, IV, 616 extr., a true accusation, which he could have brought forward, *ousēs tēs endon (peritomēs)*, II, 430: for *parousēs*.
*ousia*. Opposed to a thing that has happened, our body is *ousia*. *ousia* signifies that which is, 7: it does not differ from *hypostasis* to the profane, *ib.* *ousia*, II, 57: opposed to *hexis*. There it signifies the body most of all. *ousia* and *physis* are synonyms, II, 334 extr. *ousia*, II, 1124: opposed to a thing that has happened, such as a shadow is. *ousia, physis, einai*, are synonyms, I, 6, 7. *ousia*, III, 456: expl. the form. *ousia* is not eternity, III, 546. *ousia* is created, begotten, founded, III, 759: Eusebius of Nicomedia says this of the Son, so that he may no longer be *homoousios* to the Father. *ousia akēlidōtos*, IV, 237: *physis*, the divine nature of Christ. *ousia psychēs*, IV, 415, the mind itself. *ousia*, if *hypostasis* differ, V, 933 seq. *ousia*, identity, V, 938: because it is common. *ousia* is not the same as *boulēsei*, V, 962, 963. *ousia* is not the begotten, nor the unbegotten, V, 961. *ousia* (of God) is the cause of beings, V, 982: God himself, such as he is through himself, not as he relates to the Son, as unbegotten, the author of things: as if an absolute God, and existing, not related to the Son through *agennēsia*. One *ousia* does not differ from another *ousia*, as it is *ousia*, V, 984. *ousia* is implied in the begotten as a cause, V, 984: in the begotten this very notion, by which it is a begotten thing, pertains to *ousia*, so that it may have a cause, so that it may be begotten by another, from the very force of the name. *ousias, physeōs*; see *physeōs, ousias*, I, 681, nature, which truly exists. *ousias to tauton*, the number of the persons, I, 25: a declaration of the Trinity. *ousias tōn hydatōn*, I, 809, of the waters. *ousias*, III, 1204, of goods. *ousias mias tōn hydatōn*, I, 1574. *ek tēs ousias, tou andros, hē gynē*, III, 255. *ek tēs autou ousias* (of God the Father), III, 753: Eusebius of Nicomedia denies that it is anything. *ousias kai hypostaseōs tēs autēs*, III, 883: here they are synonyms. *ousias, physeōs, theotētos*, III, 1051: synonyms. *ousias dapanōmenēs*, III, 1210. *ousias epi tēs proteras menei*, IV, 126: eucharistic symbols. Arius brings in three *ousias*, IV, 78. *ousias*, IV, 835 extr. *physeōs*. Distinguish *ousias* and *physeōs*, V, 923: The Holy Spirit is not only of divine nature, but (also) of the *ousia*; namely, so that he may not only have divine virtues, but also might be from his essence, of the same number and kind. For *physis* can be in many things: of *ousia*, no one, except God himself. *ousias dēlōtikon*, V, 983: it ought to be the same: not various. And so various attributes, especially negative ones, do not constitute an *ousia*, which is simple and one. *ousias, physeōs, ēgoun ousias*, V, 999 init. *ousias leptēn*, V, 1163: *physeōs*. *ousia pyros*, IV, 489, to fire. *ousian*, II, 267: opposed to an existing thing, as death is. *ousian proēgoumenēn*; see *proēgoumenē*. He does not say that the *ousia* of God is made distant, I, 1095. He distinguishes divine *ousia* and the eternal and everlasting, I, 122. *ousia* signifies God himself, *aiōnion* from eternity, *aidion*, in eternity. *ousian hygran, xēran*, I, 1286 med., water and earth, I, 1335. The Word feeds the *ousia* of the soul from heaven, I, 1317: i.e., the soul, opposed indeed to the body, simply. However, it may note life, because it brings daily bread, or promptness of action, because it requires working. But the whole thing is trifling and spurious. *ousian ex hylēs, ek de technēs to eidos*, II, 280: he distinguishes *ousia* from external form. Proclaiming one *ousia* of the Trinity, II, 296: the orthodox. *ousian*, III, 844: Arians are said to put it for *hypostasis*. One *ousia* of the Trinity, three *hypostaseis*, III, 1018. Damasus at Rome, and others, not Apollinaris. One *ousia*, IV, 6: of Father, Son, Holy Spirit. The divine *ousia*, the Trinity, IV, 8. *ousian physin*, IV, 115: synonyms. One *ousia*, three *hypostaseis*, IV, 362: Apollinaris acknowledged it, IV, 1256. *ousian hygran*, water itself, IV, 394. *ousian tou sōmatos*, IV, 443: the body, true and integral, but also that very thing, which would be dead, an *ousia* capable of suffering and corruptible, IV, 488:
A for *phusin*, extra. *ousian skleroteran* [a harder essence], IV, 525 init., naturam, *poiotēta* [quality]. *ousian autou kinēsas* [having moved his own essence], V, 1023: opp. *logō hupestēsato* [he established by word]. He applied that sign, he acts, he turned his whole self to the work, and as it were girded himself up, *sich in Bewegung gesetzt* [set in motion], *mis en devoir* [set to work], as a diligent minister, not by sufficient will. *ousian tou Monogenous pathēten* [the essence of the Only-Begotten capable of suffering], V, 1071: the Anomoeans say this. *ousian* [essence], V, 1142: *phusin* [nature].
*ousiōdōs empephukos* [essentially connatural], Sp. S. is spoken of as Christ, V, 44. *ousiōdōs* [essentially], V, 970: *diestē* [it stood apart] — see *diestē*. *ousiōthē huperousiōs* [he was made essence supra-essentially], V, 131, he assumed a nature that meets the senses, to be comprehended by the mind, to be marked by words, circumscribed by various conditions, so that however he might remain and be God, greater than all such determination and circumscription. *ousiōthē* [he was made essence], IV, 47: by which he was changed in essence, naturally becoming that thing. *ousiōsin eilēphotōn toiautēn* [having received such an essence], III, 734, made in such a way that they might be.
*oute mē kai deontōs* [not nor and duly], V, 97 med.: for *eite* [whether], by a slip of the scribe, or *eiti* [if anything]. *oute de hēmin* [and to us not...], V, 1403: it is obscure how it coheres. It seems to refer to what is above: *tēn autēn hēmin phusin echei* [he has the same nature as us]. It is therefore as if [it were], *ou tēn autēn de hēmin* [but not the same as us]. It follows, *kata to sunamphoteron* [according to the compound], i.e., the theandric nature.
*houtos* [this one], regarding one more remote and prior, I, 427, line 7; for *touto* [this] pertains to *gamon* [marriage].
*houtō* [thus], III, 240 init.: *eita* [then]. *houtō kai parabaloien* [thus also they might compare], V, 95 extr.: undoubtedly corrupt, and to be read *hē*, or more properly, *hotō k. p. parabaloien* [to whom... they might compare] can be referred to *phusin*.
*houtōsi legomenon* [thus spoken], IV, 213: so simply, with a distinction from other appellations.
*ouchi* [not], IV, 162 extr.: certainly it should be read *ouk ēn anthrōpos* [he was not a man], namely, what follows.
*opheilomenon eulogon* [due reasonable], III, 749: unless *kai* [and] is to be inserted; *opheil.* is for *opheilēma* [debt], a substantive. *pros tēn opheilomenēn eirēnēn aneōrēsen* [he withdrew toward the promised peace], III, 874: Constant. M. through death. *opheilomenēn tēs dikaiosunēs antidōsin* [due retribution of justice], I, 1328: concerning God; indeed rather harsh and arrogant: it can be rendered, promised. *opheilontōn – eispraxin* [of those owing - exaction], II, 371: see *eispraxin*. *opheilōn katadikassai* [owing to condemn], V, 1037: *mellōn* [being about to], willing.
*ophthalmois epitithemen tē kardia* [we place in the eyes of the heart], II, 25: Christ in the holy Supper, while we see his body in the bread and blood. *epitithemen* [we place] for *entithemen* [we put in]. — *ophthalmous kataskopous epempe* [he sent eyes [as] scouts], III, 797. You could have *kataskopous* as a gloss for *ophthalmōn*. For scouts or lookouts were called the eyes and ears of princes. *ophthalmous parelipen hē phusis diaplattousa en tē mētra* [nature left out eyes while forming in the womb], IV, 878: concerning the man born blind.
*ophtheisēs hairetōteras* [having been seen more choice], I, 644: for *doxasēs* [having glorified].
*ophrun kataluei* [he destroys the eyebrow], II, 366, he lowers pride. *ophrun tetuphōmenēn katalusai* [to destroy the puffed-up eyebrow], II, 1100. *ophrun, hēn eichon kata tōn prosēlutōn, egumnōsen* [the pride which they had against the proselytes, he exposed], II, 33 extr., 34 init. *ophrun katastellei* [he lowers the eyebrow], III, 256, he lowers their pride. *ophrun toutōn katastellōn* [lowering the pride of these], III, 120 extr. *ophrus anthrōpinēs to mataion* [the vanity of human pride], I, 1091. *ophruōn probolas* [projections of the eyebrows], I, 697.
*ochetaous (eis) diairoumenē hē charis* [grace divided into conduits], I, 1036 med.: because it is divided to many men and ways. *ochetous haimatos paraskeuazousi pheresthai kata tēs gēs* [they prepare conduits of blood to be carried over the earth], I, 1167.
*ochēma thalattion* [sea vehicle], IV, 538, a ship, which he further compares to a wagon. *ochēmati echrēsato* [he used as a vehicle] (Christ) human nature, II, 45 init.: scil. 1st in which divinity might exist and exert itself; 2nd which might be for him an instrument of war and victory. *ochēmati* [vehicle/wagon], IV, 502: the Law uses the air, through which it may come to us.
*ochoumetha ep' agathēs elpidos* [we are borne upon good hope], III, 269. *ochoumenos tautēs* [borne of this], I, 1450: scil. *epi* [upon]. Codex *epochoum.* — *ochoumenoi epi tautēs tēs elpidos* [borne upon this hope], II, 1307. *ochoumenous epi toiautēs elpidos* [borne upon such hope], IV, 1074.
*opseōn mechri tōn hēmeterōn* [until our visions], III, 790: he writes imp. to us.
*opsōniois* [rations/wages], I, 761 init.: concerning soldiers, expl. 20-47.
B 1070
*pangenē diaphtagēsontai* [they shall all be destroyed], II, 580: for *pangenei* [all together], or *pandēmei* [all the people], which is more usual. *pangenē koptonmenous* [all beaten together], II, 739 init.
*pagidas tou thanatou* [snares of death], I, 703: expl. ambushes.
*pagiōsai ta zizaniōdē* [to fix the weedy things], III, 759, to fix deeper, that they may coalesce, and take root more firmly.
*pankratē theon* [almighty God], III, 769.
*pathein (huper tou) auton* [to suffer (on behalf of him) / (for the sake of him)], (Christ) having been asked, II, 957: Pilate, asked about the death of Christ: according to the usage of Holy Scripture, *ti pathō ouk oida* [I do not know what I suffer/shall suffer], IV, 624: for *epathon* [I suffered] of the past, for he speaks of the past: what happened, what I did.
*pathēmatōn anthrōpeiōn, plēn hamartias* [human sufferings, except sin], III, 575 init. As if sin were also a *pathēma* [suffering/passion]. Or *plēn* [except] is for *chōris* [without].
*pathētēn phusin* [capable-of-suffering nature], IV, 488: it has heaven.
*pathos sōtērion* [saving passion], I, 195, passion of Christ. *pathos tou bōmou* [passion/destruction of the altar], I, 487: that which had been made from the altar, so that it might be broken. *pathos* [passion/death], III, 550, death; for it is opposed to *athanaton* [immortal]. — *pathos gelōtos* [passion of laughter], III, 1105. *pathos* [passion] and *staurōsis* [crucifixion] differ, V, 1082: the former happens with feeling/sensation, he explains the soul. — *pathei hekousiō* [voluntary passion] · see *hekousiō*. *pathei pathos exelaunōn* [by passion driving out passion], I, 68: concerning the eating of meats about to confront idolatry. *pathē* [passions], III, 60: they are said to be excited by *hamartia* [sin] to intemperance. They are desires of things which this life requires: which by desiring too much we sin. *ta pathē, anankaia tē phusei kai chrēsima* [the passions, necessary for nature and useful], IV, 843, impulses, desires, and aversions. *pathē harmatōn* [sufferings of chariots], III, 413: if they do not hold correctly, they are damaged. *pathē* [sufferings], IV, 1037 extr., involuntary killings: Herodotus calls it *sumphorēn* [misfortune]. *pathē, pathēmata* [passions, sufferings], IV, 762: which occur in the sun, moon, air, showing their imperfection. *pathous sōtēriou hēmera* [day of the saving passion], III, 1086, Pascha. *pathous sōtēriou heortēn* [feast of the saving passion], II, 1142, Pascha. *pathous mnēmēn* [remembrance of the passion], IV, 345, 932, 1116, the feast of Pascha. *pathous kai anankēs anepidektos hē tou Logou Theou phusis* [the nature of the Word of God is unreceivable of passion and necessity], V, 18: i.e., of necessary *pathōn* [passions]. For Christ indeed had *pathē* [passions], but voluntary, *hekousia* [voluntary], as often elsewhere.
*paianizein kata tou thanatou* [to sing a paean against death], II, 1375.
*paideia* [instruction], I, 71, denunciation of evils, done prophetically to Canaan. *paideias tēs exōthen* · see *exōthen*. *paideias* [of instruction], IV, 938 extr.: it can be *gumnasias* [exercises], trainings. But at no. 46 it is read *paidias* [games/play], not inappropriately. *paideias oi paidias*, var. IV, 938, n. 46. - *paides Hellēnōn* [sons of the Greeks], IV, 643, pagans. *paides...* I, 20 physicians; II, 772, 774; III, 20, 1222; IV, 524, 542. *paides tōn en Nikaia — Paterōn* [sons of those in Nicaea — Fathers], III, 872, emulators. *paides Galilaiōn* [sons of the Galileans], III, 921: or for *Galilaious* [Galileans], or meaning disciples. - *paideuei hoti* [he instructs that], I, 645, he warns. *paideuei sumphōna* [he instructs harmonious things], I, 717, he teaches. *paideuein ton nomon* [to instruct the Law], I, 564: by hypallage for, to instruct men in the Law. *paideuein ta theia* [to instruct divine things], III, 436: for, them in the divine things. *paideuomenos nomon* [being instructed [in] a law], II, 1480 init. *paideuomenoi* (or *pepaideumenoi*, the latter is better here), I, 5, to whom Holy Scripture is given so that they may be instructed thence. *paideuontas ta prosēkonta* [instructing things fitting], II, 1592: for, them in the fitting things. *paideuontas ta theia* [instructing in divine things], IV, 651. *paideuousin hoi didaskaloi ta theia* [the teachers instruct in divine things], III, 185: hypallage. *paideusai, hoti* [to instruct, that], rel. III, 733. *paideusas theognōsian* [having instructed [in] knowledge of God], III, 579: for, us in the knowledge of God; hypallage. *paideuōn* [instructing], I, 156, showing, teaching. *paideuōn tous Ephesious dogmata* [instructing the Ephesians [in] dogmas], III, 400.
*paideumatōn* [of instructions], III, 946. Of Constantius, the participial soldiers show themselves [as] Christians.
*paideusin tēn sēn* [your instruction], IV, 1068, you; to a lawyer; as if, your erudition, you, most learned, most consultative. *paideusis hē sē* [your instruction], IV, 1207, you, most learned, most consultative; to a lawyer.
*paidogona moria* [child-begetting parts], I, 42. *paidogonō moriō* [child-begetting part], III, 1086.
*paidonomous* [child-leaders/pedagogues], I, 1047; II, 1062, pedagogues.
*paidopipas* [boy-players/effeminate], IV, 885, soft, impudic.
*paidopoiein* [to beget children], I, 102: concerning the *anatre* [?]. *paidopoiēsai tekna* [to beget children], II, 1313: pleonasm. But in Hebrew and Greek there is only *labein* [to take], Ose. 1; which also pertains to *tekna* [children].
A *paidopoiēsai basilea* [to beget a king], II, 1071 extr. *paidopoiēsamenos pherephattan* [having begotten a daughter], IV, 788. (It does not usually govern an accusative). *paidopoionta ton Pana* [begetting Pan], I, 884. *paidopoiias to plēthos* [the multitude of procreation], I, 84: numerous offspring from this. *paidotribētheis* [having been trained], III, 1139. *paidotribēs tōn eusebōn* [trainer of the pious], II, 77, of God. *paiousai thuran* [striking the door], I, 640: for *koptousai* [knocking] or *krousasai* [tapping]. *palai* [formerly], I, 670 extr.: before the advent of Christ: as in 687, *hoi palai* [those of old]. III, 240, from the beginning of the New Testament. *palai patrida esche tēn Kyrōn* [formerly he had Cyrus as his fatherland], III, 1156: that is, later he lived in the desert, now he lives in the column: as if he had abjured that ancestral city. *palaios nomos* [old law], II, 57: see *nomos*. *palaios* [old], III, 1167 init.: *presbytēs* [elder], as he himself explains. *palaios Melchisedek* [old Melchizedek], IV, 595 (not that he might be a more recent one). *palaiā Hierousalēm* [old Jerusalem], II, 381: after Cyrus, up to the Roman war: opposite to the Church of the New Testament. *palaiou paradeigmatos* [of an old example], III, 269: of Adam. *palaiou* [old], IV, 128: Irenaeus Epith. *ek tēs palaias eusebeias* [from the old piety], III, 923: when he had previously been a Christian, Jul. Apost. *palaias historias* [of old history], IV, 1224: from the Old Testament. *palaiā* [in the old], II, 11, 85 med.: simply; i.e., the Covenant. *palaiā*, III, 910: part of Antioch; but at 915, a church built there. *palaion gēras* [old age], III, 434: either it is a pleonasm, or a sign of what you have hitherto had, neglect and the squalor of depravity. *palaiān Graphēn* [the Old Scripture], III, 259, Old Testament. *ho tēn palaian historian syngrapsas* [he who wrote the ancient history], IV, 1265: Moses, regarding the times up to the flood. *palaiōn nosō* [languishing with a disease], IV, 719 init., sick. Apart from that context, let there be a physician. *palaiois andrasi* [to the ancient men], II, 90 init. in the Old Testament. *palaioterōn diēgematōn* [of more ancient narratives], III, 688: from the Old Testament. *palaioumenon perilēpsei* [becoming old through summary], V, 131: so that the matter may become known, trite, indifferent. *palaiōtheisan* [having grown old], V, 129 init., weakened, corrupted. *palaiōthentas hypo tēs hamartias* [having grown old through sin], II, 148, having the old and innate depravity, the old man. *palaistran* [gymnasium], III, 1206, seat of the ascetic life. *palingenesia* [regeneration], I, 970, another life. *palingenesias mystērion* [mystery of regeneration], IV, 1310, the act of baptism. *palimboulos* [wavering] Saul, I, 397, suddenly changing plans, now bland, now cruel. *palimphēmos* [contradictory], V, 5, repugnant, self-contradictory. *palin* [again], V, 65: contrary to the things which he himself said. I, 20, is used by bringing forward a new and different example; as Paul is accustomed in places of Holy Scripture, I, 301, in another place. *palin anastrepsantes* [having returned again], II, 565. *palin anelabe* [he again took up], III, 426: *palin* is redundant, as at 644 extr., 665 init. *palindromēsai pros hēsychian* [to return to silence], IV, 1222: because he had already been in a monastery before his episcopacy. *pambasileus tōn holōn* [all-king of all], I, 906, 1055; II, 685, 1634 extr. III, 1274 pleon. *pambasileōs Christou* [all-king Christ], I, 896 init. *pammiaros basileus* [all-polluted king], III, 918: Julian the Apostate. *pampan katēlysas tēn basileian* [you have utterly destroyed the kingdom], I, 1245. *Adv. pampan adynaton* [utterly impossible], III, 407: for *pantōs* [wholly] and thus often with an adjective. *pan* [all]; *tote de to pan* [then the whole], II, 80: see *hypestēsato*. *panagē* [all-holy], IV, 710 extr., most holy. *panagous heortēs* [of an all-holy feast], II, 1065. *panagios thronos* [all-holy throne], IV, 1197: seat of Rome. *panagiou baptismatos* [of all-holy baptism], I, 307. — *Pneumatos* [Spirit], I, 330. *panagnōn* [of all-pure], IV, 723: of the most pure. *panalēthēs prorrhēsis* [all-true prophecy], II, 1175. *panalkes pharmakon* [all-powerful medicine], IV, 880 init.: perhaps *panaches* [all-curing] should be read. *pandēmē paragenomenē* [having come for the public], III, 1225: for *pandēmei* [publicly]. *pandēmos* [public], III, 986 extr.: for *pandēmei*. *paneuphemos Iōb* [all-praiseworthy Job], IV, 414. *panēgyrizein tēn heortēn* [to celebrate the feast], II, 1666. — *heortas* [feasts], II, 1425. *panēgyrizomen mnēmēn* [we celebrate a memory], IV, 932. *panēgyrizousi tēn mnēmēn* [they celebrate the memory], IV, 513. *panēgyrizōn tēn mnēmēn tēs diagōgēs* [celebrating the memory of the conduct], II, 1369. *panēgyrikōs legomena en tais ekklēsiais* [things said festively in the churches], IV, B 1072 202: by those speaking, more specious often, than true, leaning more upon a play of wit than on the authority of Holy Scripture. *panēgyrikōs legein* [to speak festively], *panēgyrizōn* [celebrating], IV, 1504: in public sacred things, homiletically: opposite to *dogmatizōn* [dogmatizing], when he acts as a teacher. *panolbios Manassēs* [all-blessed Manasseh], II, 813 init.: rather *pamponēros* [all-wicked]. Whether on account of repentance and return to better things? *panoplia* [armor], the spiritual gift, of David, I, 389. *panopliā baptismatos phraxamenon* [having fortified himself with the armor of baptism], III, 968. *panoplias esterēmenon* [deprived of armor], IV, 646, a soul without a body, as an instrument of war against vices. *panoplian basileias* [armor of the kingdom], III, 634, weapons, which its citizens use. *panourgou nenomika* [I have considered as crafty], I, 603. Cod. *prourgou* [useful]. If that reading is true: to be understood in a good sense, the work of a prudent man, satisfying everyone. *pansophos* [all-wise] Paul, I, 299; IV, 385, 1265, 1263. *Kyrios* [Lord], I, 324. *archiereus* [high priest], I, 555. *Iakōb* [Jacob], IV, 465. *pansophoi* [all-wise], Joshua and Eleazar, I, 516. *panstratiā prosbalōn* [having attacked with the whole army], III, 906; for *panstrati* [the whole army], or *panstratiā*. *pantodapē* [manifold], II, 1584: for *pantodapēn*. *pantodynamos* [all-powerful], I, 507, 1571; V, 23. *to pantodynamon tou Theou* [the omnipotence of God], I, 502: II, 342, IV, 415. *pantokratōr Kyrios* [Lord Almighty], I, 384: Holy Spirit and 413 init., 560. *pantōs* [wholly], III, 162 init. perhaps altogether (überhaupt), any, something, of whatever kind. *pany* [the] Elias. II, 77; IV, 1063 extr. *ho pany* [the great], Elisa, I, 515. *papa* [pope], III, 749 init.: to the bishop of Alexandria. *papas Damasos* [Pope Damasus], III, 1056. *pappos ktiseōs* [grandfather of creation], V, 927: will be God the Father, if the Son is a creature, through whom He created the rest. *pappias basileias* [grandfather of the kingdom], II, 1175. *para tois allophylois etise poinēn* [he paid the penalty among the foreigners], I, 769, by them, or, fighting with them. *para anthrōpois basileuontōn* [of those reigning among men], II, 262, for *anthrōpōn* [of men]; or, those who among them are regarded as kings. *para anthrōpou* [from man], V, 1165, distinguishing from *di' anthrōpou* [through man], namely as a human, in Christ, or human nature, it was an instrument of that thing, which a man alone could not give by himself. *para tēn gēn oryttōn* [digging beside the earth], III, 1231 extr. i.e., in the earth, into the earth, *para ton oikiskon* [beside the little house]. *para tē Graphē* [in the Scripture], I, 635, 681, for *en* [in], II, 117, 605, 1315, 1355; II, 2, 129; IV, 77, 122, 1172. *para tō Hebraiō* [in the Hebrew], I, 74. in the Hebrew text, 1312, 1435; II, 235, 971. *para tō Hebraikō* [in the Hebrew], II, 225, C idem. *para tēs eirēnēs spondas* [a treaty for peace], III, 1079, for *peri* [concerning], as it is in n. 9. *para tēn epalxin* [beside the battlement], III, 1080, for *en tē epalxei* [in the battlement]. — *para tou Theou heteron prosōpon* [another person from God], II, 547, either for *para tō Theō* [with God], i.e., in God, in the divinity, or for *para ton Theon* [beside God], beyond God, i.e., the Father, the first person. *para ton kairon* [besides the time], I, 960, during the time; II, 358, in the very time. *para tou Kyriou* [from the Lord], not *energeian* [operation] always, but also *synchōrēsin* [permission], sign. I, 559. *para mian* [except one], II, 1155, *hēmeran* [day], once daily. *para tō Mōsē eirēmenō* [said by Moses], II, 241, in the books of Moses, to Moses, from God. *para toutō phoitā* [he frequents this one], III, 672, for *touton* [this one], or *pros touton* [to this one]. *par' autō kaloumenos* [called by him], I, 246: for *autou* [of him], or sign. according to his opinion. *par' euchās* [contrary to prayers], I, 954: in Suppl. n. 9: either, contrary to what they prayed; or in vows undertaken concerning a matter troublesome to desires. *par' hymin etolmate* [you dared among you], II, 1550: for *hymin* [to you], *en hymin* [in you], among you: unless it should be read, *etolmāto par' auton (ton logon) hē sarx* [the flesh was dared beside him (the Word)], V, 20, beside him, so that, i.e., the divine nature would not be alone: or rather, among him, joined to him. *para hēmin* [among us], V, 1016, according to our opinion. *parabalein eis tēn Ekklēsian* [to go to the Church], III, 840, to approach a gathering of Christians in sacred things, to spend time among other Christians. *paraballoi akoais* [if he may compare to the ears], V, 79 init., n. 8, for *prosballoi* [if he may strike]. *paraballomenē hē hamartia ouk echei eikona* [sin being compared has no image], II, 392. Therefore it cannot *paraballesthai* [be compared], which may be compared; or, if anyone wished to compare. *paraballontōn tais tautais tōn laōn* [of the peoples comparing them to these], IV, 1330, having approached, drawn from a boat.
parabasin echei o nomos*, A vil. 461, it can be violated; it has this condition, that he who acts otherwise may fail. Metonymy. *parabaten* calls Julian, I, 953. *parabibasmēnōn*, I, 444. *parabibasō tas epangelias*, I, 1242, for *parabēsō*, the same in the sense of a Hebraism, I shall let pass, I shall neglect. *parabolē*, I, 883, expl. properly. *parabolē spermatōn*, III, 278, for *metabolē*. *parabolēn*, I, 392, *paroimian*, a proverb, apophthegm, a parable, a sentiment, a saying. *parabolēn*, not reality, II, 838, 839. *parabolikō schēmati*, III, 522, of metaphors, allegories. *parabolikon schēma*, III, 682, metaphor, allegory, not through historical narration. *parabolikōs nooumenēs tēs gastros*, I, 1395, metaphorically, or, from the likeness of men. *parabolikōs dia tēs skēnēs didaskometha*, III, 599. *parabystō* (en) [daring things done in secret], II, 536. B *paragontes rhēton*, IV, 10, bringing forward a text. *paragraphē* (tēs theotētos), III, 740, so that they may render suspect, may remove the divinity of Christ. *paragraphē*, V, 1002 init., you may term it false, condemn, repudiate. *paragraphomenos*, V, 1027, those denying the Epistle to the Hebrews to be Paul's and divine. *paragraphontai tēs sarkos tēn physin*, V, 1152. *paragraphasthai martyrian*, I, 733, to charge with falsehood, to render suspect, to oppose it (Galli, *s'inscrire en faux*). *paragraphasthai*, V, 1037 extr., to exclude, to remove, not to consider as that which is to be worshiped simultaneously, to eliminate. *paradedeigmenoi*, I, 681 extr., it seems it should be read *paradedeigmenoi*, believing, and not consulting God. *paradedēlōke*, IV, 890, it has manifested clearly. *parademenous ponēria*, II, 401, those who have delivered themselves to wickedness. *paradēdōke tois hēmeterois meresi*, III, 811 init., he compelled them to flee to you, to betake themselves into your land. He seems to imply Licinius. *paradōken orgia*, IV, 736, he taught, he instituted. *paradēdōkotes tō phthonō to optikon tēs dianoias*, II, 1179. *paradeigma asebeias*, I, 286, an admonition to avoid impiety, as a punishment. *paradeigmatos*, III, 72, which brought in Adam (as he himself thinks) speaking; both are inconvenient, both that he understands it to be Adam, Rom. VII, and that he calls it an example of the thing to be illustrated, which, whether it be in Adam alone, by which he fell, or in all, consists in the origin of a depraved impulse, III, 269, concerning Adam, not as an example only, but as an argument, from analogy and economy, III, 238, 239, an argument, a specimen; indeed, the head of the matter; from which, however, the rest might be judged. *paradeisos basilikos*, I, 434. *paradeison theion*, II, 313, the Church. *paradēloi*, I, 263, he shows at once, and more obscurely. Here *para* is forced, because he previously *didaskei*, and [in] riddles. *paradēloi*, IV, 635, 821, he signifies openly. *paradēlouōn*, IV, 635, clearly, openly. C *paradēdōkamen*, III, 845 extr., we teach, we profess. *paradidōsi*, I, 986, they propose, teach, lead. *paradidous proseuchēn*, I, 1317, when he teaches the Lord's Prayer. *paradothen engraphōs*, III, 613 extr. *paradothēnai thanatō*, III, 895, that from the fall one is dead, *paradothēsesthe astheneia*, II, 1456. *paradoxon archiereōsynēn*, III, 573, of Christ, because [it was] not from the tribe of Levi. *paradoxa eirgazeto*, V, 39, he wrought wonders. *paradosis*, I, 69, a narrative not expressed in the text, but confirmed by indications. *paradosis baptisōmatos didaskei*, IV, 1153, institution. *paradosis pisteōs euangelikēs*, V, 5, doctrine consigned to letters. *paradosei mystēriōn*, IV, 26 init., when he was instituting the holy Supper. *paradosei tōn theiōn mystēriōn*, IV, 1218, in the institution. *paradōsin katholikēn kai pistin*, III, 844, Christian doctrine, as it has been handed down until now, i. e., proposed successively. *paradōsin apostolikēn*, IV, 371, doctrine, placed in the holy Scriptures. *paradounai syngraphē*, II, 558. — *taphē*, II, 1014.
1074 *paradous ta theia mystēria*, IV, 1251, instituting the holy Supper. *paradōiēn engraphon didaskalian*, II, 1054. *paradōsein staurō*, II, 667. *paradynasteuontes*, II, 943, endowed with supreme power according to the king, first leaders and counselors, helpers of the empire, III, 853, prefects of the empire. *paradynasteuontes basilei*, III, 877; IV, 351, friends, prefects of the empire. *paradeōsei tē*, V, 1155 init. (with omega), it signifies doctrine, histories written in the Old Testament. *parazeuchtheis Theō anthrōpos*, V, 1109, Apolinarius says this concerning Christ, with Theodoret disapproving, p. 1110. *paratheis autō pedas*, II, 628, see *peritheis*. *paraineseis, ou nomous*, IV, 945, concerning celibacy. *paraitēsin echousi*, I, 61, they have [something] to appeal to, which they can use in deprecating as an excuse for themselves: metonymy. *paraitētai*, IV, 125 extr., for *parētētai*. Joan. Ant. *paraitountai legein*, III, 741, they fear, they spare, they hesitate. *parakathisas tēn stratian*, I, 1126 init., to besiege the city. *parakatathēkēs euthynas*, III, 1220, of a sacred office entrusted. *parakatathēkēn*, I, 185, line 2. In LXX, it is *parathēkēn*, Levit. V, 21, 23. IV, 1244, true, pure doctrine, revealed to you, which here he compares to the talent in Matt. XXV; II, 151, which things you wished me to do. *parakeklēmenou, metaxy tou, pathein ta tēs diathēkēs autou, hōs epi Zachariou tou haimatos*, III, 958. A very obscure passage, and perhaps corrupt. It is to be asked most especially, who is the *parakeklēmenos*? I wanted first to understand Pilate, whom he previously calls *paraklēthenta*, asked about the death of Christ. But I did not see what were "the things of his covenant." Wherefore it might mean anyone who has suffered, [or] having been induced to despise Christ: *metaxy* ought to be *meta*, for it is foreign, or it has no meaning in this place if it is *inter* [between]; or the structure labors if it is *interim* [meanwhile]. *pathein ta tēs diathēkēs autou*, [it signifies] the things that are consistent with his covenant; but whose? The *parakeklēmenou*'s? But what is this covenant? Christ's, then? He is certainly to be understood here, if we read *patein* [to trample] with Valesius; so that *ta tēs diathēkēs* are *tēn diathēkēn*. But Christ is not named here, so that we might refer *autou* [his] to him, unless it pleased us to repeat [it] from the things above; which indeed is possible. If you take *parakeklēmenou* actively: you may indeed, with the Venetian editor, understand the devil: to whom also might pertain shortly after *oi met' autou* [those with him]; and yet you may refer *diathēkēn* to Christ, and you may be able to read *patein*. Those things also—*hōs epi Zachariou tou haimatos* [as in the case of the blood of Zacharias]—are troublesome; they are certainly to be understood in a transposed manner: *hōs epi tou haimatos Zachariou* [as in the case of the blood of Zacharias], or *tou* [the] is to be deleted. *parakekrousthai basilikois technasmasi*, III, 955. *parakeleuētai o prophētēs*, II, 425, for *tō prophētē*, and for *keleuētai*, which fits the sense, it is fitting. *parakeleuētai* with the accusative, II, 443 init., for *keleuei*. *parakeleuētai*, II, 468, 1055, he commands. *parakeleuētai*, II, 594, perhaps *phugein*, from manuscript no. 16. *parakeleuētai o nomos*, III, 686; IV, 1140. *parakeleuomenon*, II, 1021, one commanding, ordering, III, 1211, *parakeleuoustai*, IV, 523, pipes in aqueducts, for the water to remain here or there: elegantly, for *epeiouai*, *paraskeuazousi*. *parakeleusamenos autēn*, II, 616, for *autē*. *parekeleusanto moi dioryxai*, III, 1290 init., they permitted. *parakinēthē*, III, 262, for the simple word. *paraklēsis didaskalias diapherei*, III, 602. *paraklēsin eispherōn*, I, 866, from the context it ought to be, making prayers. *paraklinōn*, II, 948, erroneously for the imperative *paraklinon*, as follows: *parasyron*, *katabibason*. *parakmēs*, IV, 542, of a ceasing fever. *paraknizomen*, II, 229, expl. *to parazēloupmenon*. *paraknizein ta ethne*, III, 120.
parakoito*, III, 1240, used less analogically: although with a preposition the accent can be retracted. It is said for *prokoito*, or *prokoito*, *prokéoito*. *parakolouthēsan ethos*, IV, 1184, received [custom], having been produced and still kept. *parakouomenos*, II, 701, regarding the prophet himself. *parakousasthai*, V, 1037 extr., not to understand at the same time, to exclude. *parakousmata*, V, 17, what the less skilled hear in passing, not reading or studying. *parakrouesthai to onoma*, V, 973, to corrupt, to distort, to slander, to weaken. *parakrouomenoi eualōtous*, IV, 950, by oracles. *paralambanei*, II, 44, for the simple: he places, he employs. *paralambanein mnēmēn*, II, 1430, *para* is redundant. *paralambanousi tēn theotēta eis tritheian*, I, 986, they divide, or interpret, receive, propose. *paralambanōn tē peira*, II, 1130 med., having learned, having known. *paraleipomenais*, II, 83, i.e., in histories. Otherwise, they are called by the neuter plural the books of Chronicles. *paraleipomenas, tas*, I, 587, Chronicles: contrary to the explanation by him. *paralēpsomēnēn ta mystēria*, I, 25, for *lēpsomēnēn*. The sense is: to whom he was going to give, at some time, baptism, or was going to hand down the doctrine concerning the Trinity. See *mystēria*. *paralogizesthai logismois tēn alētheian*, II, 1465 init. *paralýsoi tou gamou tous nomous*, IV, 944, for the simple: it signifies to violate, to transgress, to commit adultery. *paralýtō*, III, 1276, for the paralytic. *paramenein tēn sarka*, IV, 172 extr., not to have been changed into the divine nature. *paramenontas tois prophētais*, V, 1254 (Suppl.), their followers. *parametreitai tē metameleia to eleos*, II, 1558. *paramisēsas mēden tēs physeōs*, V, 151, for the simple, and metonymically, for *paralipōn* (having omitted). *paramythia*, III, 23, of the poor, because they were refreshed with food and drink. *paramythias ouk ēxiōse to sōma*, I, 424, i.e., of care, or refreshment. *paramythian*, II, 1038, profit for work; at the same time, because the priests did not have their own portion in Palestine, compensation, supplement, indemnification, *Schadloshaltung*. *paramythikēs trapezēs*, II, 881, funeral feast. *paranaginōskontes*, III, 730 extr., for the simple. *paranálōma*, II, 1377, for the simple. *paranálōma Babyloniōn pepoieke*, II, 1395, the Assyrians: he subjected them to these. *paranálōma hēliou*, II, 1475, Jonah’s gourd. *paranálōma sykophantias*, IV, 1138, booty, an offering. *paranálōma sykophantias egeneto*, II, 157, Joseph in Egypt. *para* is redundant; nor in reality was it booty, except when it meant chains. *paranomia asebeias hypobathra*, II, 870; others conversely. *paranomias*, I, 1183, of the Nestorian error, Arian and Eunomian: for *dyssebeias* (impiety). Remarkable, that it is said concerning the error of doctrine. *paranoiais, tais*, I, 1494 init. *paranomoumenous hyp' autōn*, IV, 949, by hypallage for: against whom they transgressed, or, who were transgressed against by them. *paranomōs phylattei ton nomon*, II, 119. *paraxiphida*, what do they call *oi ph*? I, 329. *parapeilēsōsin*, III, 750, for the simple. *parapempetai tō thanatō*, IV, 520, is extinguished, dies of his own accord. *parapempomenoi tois taphois*, I, 919 extr. *parapempē litas*, I, 1175, for the active: it signifies you neglect, you do not listen to. *parapempsamenōn*, I, 1575, repudiating, so that they might willingly yield to others. Derived from guests, refusing what was offered to them, which would be offered to the next. *parapempsas tō epionti chronō*, I, 809, suggesting that in later time this [would be handled]. *parepempōn eis heautous to kerdos*, II, 1145, they were keeping it for themselves. *parepemphthē eis Rōmēn*, III, 696, for *epemphthē*. *parepempsa doryalōtous*, II, 1688. *parepempsan taphō*, III, 1242, they lost in death. *parepempsen*, I, 71, to the youngest son, the denunciation of evils: he diverted, he averted from the father, so that his son alone would bear it. *parepempsen thanatō*, I, 137, 546, 619; III, 554 init. *parepempsen tais ochthais tou Iordanou*, III, 1155, he sent him there to dwell. *desmōtēn parep.*, see *desmōtēn*-*parepempsen*, I, 497, he banishes. *parapetasma*, IV, 22, to the flesh of Christ. As a new term, Eranistes disapproves it. *parapetasma tē sarki*, IV, 62, Gregory Nazianzen disapproves, i.e., as if the Word wished to appear only under that appearance, in human form, as formerly, not by nature. *parapetasmatōn theiōn eisō*, III, 982, behind the altar, in the sanctuary. *parapēlayse tēs lyttēs*, II, 755, and he himself had been vexed by her cruelty. *paratēmainousi*, for *katapēm.*, is read, V, 54. *paraplēsia*, the very same things, I, 49 (at Heb. ii. 14); I, 183, the same. *paraplēsia tōn eirēmenōn*, III, 581 init. *paraplēsiōs tois ouk ousi*, II, 520, in the same way. *paraplēsiōs*, II, 631, in the same way, I, 656; III, 651, likewise, in clearly the same way, 598 init. *parapodas* (conjointly) *hepetai*, II, 1538 init. *parapoiēsei*, II, 948, *pistin*, to corrupt, to injure: soon, he himself, *diaphtheirai*; otherwise it is what in ours is *nachmachen*. *parapolausai*, II, 765 extr., so that the punishments of impiety were in a certain way for the associates of Arius. *paraptōmatōn*, I, 734 expl., concerning Christ. *parasitoi dyssebeias*, V, 56 expl., *mimētēs bdelurias*, p. 58. *parasitoi tēs dyssebeias tou Nestoriou*, V, 56, rivals, as it were sycophants and admirers. *parasiōpēsēs*, I, 774 expl. *paraskeuē*, I, 145, the day before any Sabbath, the sixth day of the week. *parastadesin*, II, 209, the side-posts of a door. *parastadōn*, I, 1021, of a post from the side: above is the lintel, below is the threshold. *parastan, ton poieitai nomon*, II, 1540 init., to *dokoun*, what he liked. *parastēsai*, V, 1041, to grant. *parastēsai moi ktisin apsychon*, II, 346, so that it might live and know me and worship me. *parestē tauta tō sō eleei*, II, 525, these things were done through your mercy. *parastasin*, II, 732 extr., proof. *parasynaxin*, IV, 1281 init., domestic sacred rites, and therefore illegitimate, with the celebration of *synaxeōs*, the holy supper. These two are called *synaxis*, it is not called a synod. *paraschedon*, I, 1129, easily, quickly. *paraschein tō idiō topō*, III, 825, the bishop; to restore to the original seat. *parataxeōs*, I, 509. Qu. 67 init. it seems to be placed for the whole war. *parataxeōs hoplōn kai xiphōn*, V, from p. 402 init., because, to wit, they wished soon to *paratasesthai*. *parataxin anadexamenous*, I, 626, war. *parataxin kinēsantes*, I, 639, for war. *parataxin ekeinōn*, I, 1359, for *pros ekeinous*. *paratērēsis*, I, 548, catching of an omen. *paratērēseōs*, IV, 1053, vain catching of words and slander, chicane, *Wortfängerei*. *paratērēsin*, IV, 374, verbal slanders, tricks, *leptologian* and disturbances. *paratērēsin echei*, V, 72, book of Psalms: instruction, the discipline of our attending; *Anleitung*. *paratērēseis nomikas*, III, 581 expl. *stoicheia tou kosmou*, III, 144, 489. *paratērēseōn nomikōn*, III, 156. *paratrechei tēn physin*, III, 1511, oversteps. *paratrechontas* expl. I, 533 extr. *parautika*, in the very act, I, 363. *paraphylakēn hēmerōn*, III, 140.
A *paraphylattestai*, III, 882, for the simple. *paracharaxai ta dogmata*, IV, 331. *paracharattein didaskalian*, IV, 1162, to corrupt, not to set forth correctly; 1165. *paracharattontes*, the same as *paragraphomenoi*, V, 1027. *parachthentōn dia Mōseōs*, III, 544, taught, given; *parachthēnai*, II, 1125 med., produced, to have been created. *parachōrei pas logos tē sopthia*, IV, 520, the discourse is not able to express it; it confesses that it cannot equal it by speaking of it. *parachōrein tō Theō pantōn*, I, 276, to transmit all things to God, only to act and suffer, although He gave us strength and willed that we should act. *parachōrisai*, II, 1071, for *parachōrēsai*. *parachōrounti tēn nikēn*, II, 653, cod. n. *parapsychēs*, II, 878, 880, 1076, for *parapsychias*. *parapsychēn*, I, 633; II, 583; III, 470, 613 init., solace. *parapsychēn*, IV, 638 extr., reward of labor, fruit of culture. *parengya*, III, 412, he commands. *parengyatai*, III, 517, he commands. — *parengyēsas*, III, 754, 892, 1155, having commanded. *parengyēsas genesthai*, III, 1271, init. he caused it to be done, ordered, to be made. *parengyōn*, III, 774, commanding, emperor. *parengyōsēs*, IV, 94, of the commanding one: for he refers to legislation. *paredēlōsan*, II, 82, for the simple. *paredēlōse*, I, 1035, for the simple. *paredēlōse saphesteron*, I, 1458 extr. the *para* is redundant. *paredēlōse*, III, 1440, he opposed, he objected; IV, 1309 extr., he showed openly. *paredēlōsen*, II, 989, he declared manifestly. *paredrō*, I, 1122, to a magistrate, certainly in some college of a city. *paredōke desmōtēriō*, I, 578. *paredōke tō thanatō*, I, 1067, the devil [delivered] Christ. *paredōke to pneuma*, III, 1086. *paredōken hē physis ex archēs theologian*, IV, 760. *paredōke ta grammata tēn eusebeian tēs psychēs*, IV, 1198, they showed; they exhibited to me. *paretheike*, III, 97, for *parethēke*. *parei*, I, 1476, for *parei*. *pareimenos*, I, 1324, 1371, paralytic. *pareimenous to sōma*, III, 1271, paralytics; *parethenti*, id. p. 1276. *pareisdysin genesthai katallagōn*, I, 438, place, access. *pareisdysin labousa asebeia*, II, 10. *pareisdysin hamartias*, IV, 561, into the world. *parektasin*, IV, 356, see *ektasin*. *parelthontōn*, II, 524, opposed to the living. *parenēngyēse*, II, 1070, for *parēng(yēse)* and signifies he commanded. *parexetasai tē theia physei ta sa*, II, 909, to equate, so that I may set you equal to God. *parepikranan*, I, 639 expl. they have stirred up war. *parergon klydōnos ginetai*, III, 1511, it is engulfed by the waves. *parergon*, IV, 747 med., useless, vain; 981; superfluous and not very long. *parergon barbarōn*, IV, 1090, Carthage, plundered by the Vandals, as if among other works of the whole expedition. *pareskeuasen elaunonti hypo phyton elthein*, for *elaunonta*. *pareskeuasen isēn autois tēn emēn dounai diathesin*, II, 1672, namely *eme*: he made it that I, etc. *parestēkei*, I, 20. To Adam animals; he adds and explains admitting servitude. From the Hebrew *parēstēkeisan*, I, 20, to Daniel the lions: namely, quiet, placid, harmless, as if venerating. True emphasis. *paretatteto David monos*, I, 390, he was entering into battle. *parechontas charin tou Pneumatos*, III, 305, he grants to the apostles: namely, those receiving their doctrine. They might receive the gifts and help of the Holy Spirit. *parechōrei*, IV, 427, the divine nature of Christ humanly, to exhibit a true man; for which there would have been no need, with the divinity sustaining [it]. *parēgage*, not being, I, 38, he made, created. *parēgagen*, I, 50, he created. *parēgagon*, II, 312, I created. B *parēngyato*, V, 95 extr. *parēgyēsen*, II, 226, he commanded. *parēgyēse*, II, 1309, Cyrus [commanded] the Jews to return: either it signifies he commanded, or he permitted. Yet certainly he also encouraged, Esr. 1 init. II Chron. extr. *parēgyēsen*, II, 1470, IV, 465 init. he commanded, 1495. *parēgyēse tas psychas epanelthein pros ta sōmata*, IV, 222. *parētounto* (not *parēt.*) *epitattein*, II, 1494, *ou parētounto*, they were not ashamed, they dared, they arrogated to themselves, [so] that they might command those to whom they ought to have been subject. *parēchthē*, III, 234, it was created; IV, 648, it was built. *partheneuōn*, III, 210, celibate. *parthenia kalon, kai tōn kalōn to kalliston*, III, 208. *parthenian*, III, 541, celibacy. *parthenou kleithrōn*, see *kleithrōn*. *parthenōn hagiōn Christou*, III, 988. *parthenous*, III, 856, 857 extr., 841, sacred, monastic. *parthenikō pneumati*, IV, 504, heretical trifles. *paridein plēmmelēmata*, I, 644 init., concerning God. *parionte tous horous*, I, 1350, having gone forth, transgressed. Overstepped. — *pariontōn*, II, 19; cod. *parontōn*, more appropriately unless the aorist is for the present. *parodikēn gennēsin*, IV, 5, of Christ through Mary as a conduit, as indeed the heretics believed. *parodon tēs timōrias*, II, 859, advent. *parodon*, II, 1331, *diodon*, transit through the Jordan; IV, 1248, of Christ through Mary, from heretical error. I, 1044, for *diodon*, transit to the sacred things of Christ, through baptism, like the Red Sea (in the supplement). *parodon dia tēs parthenou poiēsasthai*, IV, 373 init. Christ, Eutyches said. IV, 420, Valentin. *paroikian, paroikias*, III, 841. *paroikiais*, III, 728, dioceses of the bishops. *paroikias*, III, 886, bishoprics, churches. IV, 1190, the Cyrrhestica has eight hundred. *paroikountes*, III, 697, in heaven, to Paul and Timothy: opposed to from afar. *paroikous*, II, 1568 extr. it is said to be placed for foreigners, without foundation. *paroimia thrēnou*, see *thrēnou*. *paroimiakēs phōnēs*, III, 172, in the words of Solomon, Prov. vii. *paroimiakēs paraineseōs*, III, 625, in the Proverbs of Solomon. *paroimiakēn rhēsin*, III, 758, from the Proverbs of Solomon. *paroineite tous katechomenous*, II, 1431. *paroinias*, III, 1048 extr. Theodosius calls contempt arising from the forbidden use of sacred objects. *paroinias mesta*, I, 688, Christ's cross and *pathos*, i.e., in this state it was exposed to the insults of the impious. *paroinia* is read for *perinoia*, I, 1025, n. 5. *paroinias legein*, III, 741. *paroinoumenos*, II, 1367 extr., passive, per hypallage, for, you acting insolently toward me. — *paroinoumenē*, I, 556, being reviled, falsely accused. *paroinoumenoi*, IV, 943, hypallage, for, men acting insolently toward them. For it does not govern an accusative actively, but rather neutrally. *paromartoun*, IV, 737, the Holy Spirit is said to proceed from the Son: he adds and proceeding; by this very fact it *paromartei* to Him, so that, just as He is generated eternally from the Father, so this proceeds. *paronti psalmō*, I, 691, which we are now dealing with, interpreting. *paronta proeipe*, I, 604, what future things would be after the prediction, or, in his lifetime. *parontōn*, I, 286, they are opposed to those who are to be (men). They are, therefore, those who then 1st would be living; 2nd would be present. II, 19, it is read for *pariontōn*. *parousias ek parthenou*, I, 1051, of Christ. *parousias Christou*, II, 990, advent. — *tou Sōtēros*, II, 1495, advent, upon His birth. *parousian*, II, 67, advent, and p. 60 med. II, 1056, the advent of Christ. *parousian Kyriakēn*, II, 135, the birth of Christ. *parousian prosmenousa*, II, 422, advent. *parousian Kyriou*, II, 1294, Elias is said to be about to announce [it], namely the second, for judgment, as explained p. 1299 extr. *parousian pros hymas*, III, 152, advent.
parochē*, IV, 1035 init., benefits conferred. *paroichomai* and *perich*. var. I, 675 extr. A *parrēsia*, *akouetō meta parrēsias*, I, 917. If *parrēsia* belongs to the speaker, it signifies acting openly, without dissimulation or base shame: for confession of fault follows. Then *akouetō* will be used metonymically for "I will say to him." It cannot here pertain to the hearer: for the things he says, and wishes to be heard, *parrēsian* neither admits, as in a denunciation of judgment, nor demands, as in a confession of another's fault. *Parrēsia pros ton Theon*, III, 1140, of Marcion the Ascetic, that God might grant miracles to him; *parrēsian pros ton Theon*, II, 1119, that God might do whatever he asked. *Parrēsian katharōteran echein pros ton Theon*, III, 1251, he says of the ascetic, now dwelling in heaven; so that he may be more able to intercede for those still living, having been liberated from every earthly stain. *Parrēsiaiteron*, III, 929.
*parōn*, I, 628 init., seems to signify "absent," *monos*, or signifies the actual presence. But it cannot mean absent, because it is opposed to *pollas myriadas*. *Parōn psalmos*, I, 629, which we are now interpreting, *prokeimenos*, as he speaks elsewhere. *Parōn Prophētēs*, I, 704, David, in whose Psalms we are now engaged in explaining.
*parōnymōs*, IV, 727, by allusion and similarity, both of word and of thing: as if *pherōnymōs*, so that they derive their name from the reality.
*parōrgisas*, I, 428 expl.
*pas*, instead of *pōs* is read, III, 733 extr., n. 44, this is to be preferred, *pasa anankē*, II, 1646, certain. *Pan (to tēs gēs)*, I, 1058, all the earth. *Pantos, tou, tou de lysin*, IV, 368, distinguished from *kosmō*. *To pan*, and here it attributes *lysin*, impending. *Pasan hairesin*, III, 455, see *hairesis*. *Pasan anaischyntian*, II, 1504, the sum of it. *Pasan hēmeran*, for *holēn*, from Symm. 827 init. *Panta ouk esti Theos, en toutois*, III, 274, in the pious and holy: because they are not perfectly holy; it signifies the full efficacy of favor. *Panta*, III, 671, diligently expl. *Panta hagiou patros, Akakiou*, I, 1284. *Joan. Ant. panta en pasi*, III, 410, it is denied to be God, because certain ones are impious. *Panta ontos*, III, 782, *tou patros*, it can scarcely, in such a sense, have its case changed; *pantōn* ought to have been used.
*Pascha prōton*—see *prōton*.
*patagra*, II, 230, from a var. lect. he himself explains. *Patēr aiōnos parontos Adam*, II, 236. *Patēr tou Kyriou, Theos hēmōn*, III, 347, thus he teaches to distinguish. *Patēr blasphēmias*, III, 1115, Arius. *Patēres tou diabolou*, II, 423, of the devil, in the plural, against the usage of Holy Scripture, St. Joan. 8, but in another sense, as regards idolatry, rendered to many demons.
*patoumenoi hypo daimonōn*, I, 615 init., conquered, governed.
*patraloias*, Chamus, I, 68, for the reverence denied to his father.
*patriky euphēmia*, V, 103, like Chrysostom, as a son to a father, praise.
*patrion eidōlou*, III, 991, does not have a suitable sense: n. 26, it is better placed, *eidōlōn*. Of the fathers, however, to the Alexandrians, even if they were Christians at that time, because Serapis was worshipped by the Egyptians, whose city that was.
*patroktōnōn*, II, 772, thus the impious man calls the Jews. Therefore also Christ [is called] Father, as regards creation and providence.
*patrōan patrida*, II, 1318. *Patrōōn bibliōn*, V, 76, distinguished from the Law of Moses. It signifies those prophetic [books] written near the age of the fathers.
*pausamenos syngraphēs*, III, 1087, completely finishing the book.
*pachyterous*, I, 973, richer (as Herodotus uses it), given over to wealth. *Pachyterous kai sarkikous*, II, 1200.
*pachytētos exō, meinē Theos*, IV, 147, without a thick and purely terrestrial body, such as we carry here, so that it may be more spiritual. Greg. Naz. *pachytētos*, B 1080, in the corporeal sense, to earthly pursuits; *pachytēta*, III, 631, the stubbornness of the Jews.
*pedais epēdēse*, I, 706 med., hindered; he calls *pedas* the obstacles of evils, by which impulses are broken. *Pedas epēgagen*, I, 1156, he punished them with evils, restrained them.
*pedinēn*, IV, 771, for *pedeinēn*.
*peithana*, V, 74 init., for *pithana*.
*peithōn hapantas*, II, 1091, showing, signifying.
*peinēn, tēn*, IV, 901.
*peinein*, II, 1583 init., perhaps by a mistake for *peinēin*.
*peira hamartias*, I, 42, is distinguished from *gnōsei*, which the first men had; it is the same as *aisthēsei*, to the feeling from the use of those experienced. Christ is said *peira mathōn hypakoēn*, V, 52. *Peiran labein tēn [anankēn]*, III, 291, to be brought to effect, to be exercised. *peirasai*, for it truly and elegantly, where he places God, *gymnasai* and *deixas*, I, 538. *peirasthentos*, I, 364, for *peirasthēntōn*. I, 391, those willing, those desiring. For they were forbidden to tempt. *Peirasai symphorōn*, II, 1662. *Peirasai* that God is said [to do]? I, 598. *Peirasthē lypērou tinos*, III, 495. *Peirasthēnai toutōn*, III, 856. *Peirasthētō mēdenos lypērou*, III, 285 init. *Peirasthōsi lypēs*, 284. *Peiratai deixai*, III, 383, Paul, spoken unsuitably; or he implies, not that Paul says that directly, but as it were, almost implying whence below he says *eoikate*.
*peiratērion* expl. I, 402, 710, the ambush.
*peisai*, II, 1266, is used to explain the word *polemēsai*. It signifies to endeavor to convert to another opinion. :V, 490 extr., fire, to compel, to cause, that it be let down. IV, 654 extr., to give quiet, lest they slander and scrutinize the mysteries of God. IV, 1222, for *metapeisai*, to call away from an unjust opinion concerning us, to teach better things, to make them fair toward us. *peiseis*, IV, 1259 init. you will entreat God. *peisēti tē eirēnē*—see *eirēnē*.
*pelagē*, I, 16, 751, also of the Ocean—for he adds, or this is opposed to rivers. Add I, 1106. *Pelagos to megiston*, I, 16, which some might call the Atlantic, others the Ocean; because, to wit, it was doubtful whether there was land beyond it? Therefore the Ocean itself, not the Pelagus properly. *Pelagos kathorōmatōn*, III, 1186, a multitude. *Pelagos pros charismata*, V, 100. Chrysostom, always prepared for doing good, inexhaustible.
*pelazei*, IV, 12, retains something of the nature of that [thing]. *Pelazontas*, I, 721, active, admonishing. *Pelazousin hai poleis*, III, 500, they are nearby: metonymy.
*pelas*, ho, hoi, I, 638 extr. 686; II, 368; III, 146, 27, 28, 250, another, others.
*pelasanta tō Despotikō sōmati*, III, 794, the cross; hypallage.
*pelta*, III, 1065, *palta*, javelins.
*peltastēs*, I, 1065, javelin-thrower; for it follows, *pēmainein ēdynato*.
*peltōn*, III, 914, with javelins.
*pempomenon tēde kakeise hypo tōn anemōn*, IV, 415 extr., a ship, driven, tossed. *pemphen*, IV, 319 med., for *pemphthēn*.
*penētos*, I, 427 med., from a poor and humble [man], not a king.
*pentheridas*, I, 522, many call [them]; (therefore [the term is] not everywhere accepted in common usage), brothers of wives. *Pentheridēs* is like a patronymic from *pentheros*, son of a father-in-law, analogically; *pentherideas*, from the codex, does not proceed.
*pentheros, ho tēs gametēs adelphos*, I, 322.
*penthikou schēmatos*, II, 1609, for *penthimou*.
*penia eschatē toutōn*, III, 1292, to those most alien from ascetic virtue. *Penian* he calls the poverty of Christ, I, [1583] writes *ptōcheian*, Matth. viii, 20. But the unworthiness of begging was absent, [as was] shameful destitution.
A *Penomēnēn* for *peponēmenēn* is read, I, 348, n. 1. *Pentathlos* (five-fold athlete) of the truth, III, 921; *Pentathlos* of piety, III, 1267, ascetic. *Pentathlon* as an athlete, III, 1239, a chief ascetic. Pentecost, IV, 1314, with an epsilon. He has transgressed the laws, II, 1600 extr. He has become drunken, I, 854. You have walked upon [trampled] laws, I, 426 extr. and 432 extr. *Pepatēmenon*, V, 17, worn, known, vulgar. *Pepedēmenos* (bound) as to the hands, III, 755, weak, as in those touched by white-hot iron, so that they could not act. *Pepeika* (I have persuaded), I, 644 init., i.e., myself. But the codex has *pepoitha* (I have trusted). *Pepeikamen*, IV, 1156, we have taught, demonstrated, *vorgestellet*; though [it means] not that he might believe. *Pepeikōtōn* (those who have persuaded) him for the sake of the people, II, 488, who rendered him placated to the people. *Pēgōs hydōr* (frozen water), I, 1577, understand the heaven, in which the stars revolve: from an error concerning the supercelestial waters. *Pepērōmenēn mētran* (mutilated/barren womb), I, 556, weak, unfit for birth. *Pepērōmenous* as to the vision of their understanding, II, 335. B We have believed in the Lord Christ, III, 570; in the text of Paul it is "into Christ." *Pepisteuke* (he has believed) the divine laws, III, 1079, he obeyed ecclesiastical discipline. *Pepisteukotes*, I, 313, and everywhere, they who have begun to believe, and continue: faithful ones. *Pepisteukotes autō* (believing Him), II, 117, for "into Him." *Christō*, II, 586. *Pepisteukotes* to the Lord having come to be in Bethlehem, II, 1505, for "into the Lord." *Pepisteukotōn eis Theon* (of those having believed in God), II, 311, is explained as "those having trusted." *Pepisteukotas tō Sōtēri* (those having believed the Savior), III, 474, 475; "into Christ," too, even now believing. *Pepisteukotas tō pathei sōtēriō* (those having relied upon the saving passion), IV, 1084. *Pepisteukōs Christō*, IV, 1189, believing. *Pepisteumenai hymnōdian epouranion* (entrusted with heavenly hymnody), II, 207, concerning the angels, praising God, to whom this is said to be entrusted, because 1° they were created for this; 2° they are compared to the priests, to whom this is the duty. C *Pepisteumenai ardein to pōma phlebes* (entrusted to water the drink... vessels), IV, 518, destined for that, through which God willed this to come to pass. *Pepisteumenon parapempein* (entrusted to send forth), IV, 534, as food; prepared by God for this. *Pepisteutai to stēthos synapheian* (The breast is entrusted with the joining), II, 1090, it supports the joining of the hands; a rather bold expression. *Peplanēmenais apostolōn praxesi*, IV, 343, fictitious, deceptive, corrupt, spurious, falsely attributed. *Peplērophorēmenous eis ton Kyrion*, IV, 49 extr., firmly believing. *Peplērōka to ergon*, II, 548. *Peplērōke tēn epistolēn*, III, 544, he finished, and 199. *Peplērōke nomothesian pro tēs nomothesias*, I, 523, he did what Christ later commanded. See also *emimēsato*. *Peplērōke panta ta anthrōpeia, plēn hamartias*, I, 1387, Christ, he rendered, he had, as if he filled the measures of humanity. *Peplērōke to prostachthen*, II, 504. *Peplērōkōs tēn euchēn*, III, 1129, when he had finished praying. *Peplērōkōs ta kata ton Solomōnta*, I, 482, when he had recounted thoroughly, had finished. *Peplērōmenos genomenos*, II, 118, opposite of "lacking." *Peplērōmenōn tōn theiōn charismatōn*, II, 479, largely given: *hypallage*. Or it must be read [*peplērōmenēn*], referring to the Church, whose name is *plērōma* (fullness), which he explains there. D *Pepoiēkas anthēsai* (You have caused to bloom), II, 800, for "you have prepared," more Greek. *Pepoiēkasi graphēn*, III, 778, middle voice. *Pepoiēkasin apopnigēnai*, III, 830, they ordered. *Pepoiēkasi apodothēnai ta sōmata*, III, 858, they conceded. *Pepoiēke tēn hierōsynēn*, I, 1598 extr., he instituted. *Pepoiēsthai*, V, 1128, i.e., sin, the nominative to be supplied from the accusative in the preceding, "to have committed sin." *Peponēmenēn*, variant with *penomenēn*, I, 548 init. n. 1. *Peporneukota*, IV, 471, incest of Corinth, husband of a stepmother: 176.
A of love, III, 1050. Regarding your love, IV, 1124, for *humas* (you), *peri* (regarding) for *eis* (towards), as usual. *Periagomenos* (being led or carried around) the essence, V, 986, because his essence varies and changes. *Periaptois* (amulets), III, 495, by amulets. *Periautizetai* (he pleases himself alone), V, 12, he pleases himself alone: or, he persists unpleasantly and ineptly in the same thing; which he soon calls *kompon* (boasting) and *philokompein* (to love boasting). *Periballō* (I clothe, or I embrace) with instructions, II, 1362, I embrace lovingly, I gently cherish: or, I bind; *peribalōsi* (they cast around) with blasphemies, III, 120. *Peribeblēmenous* (being clothed with) some dominion, IV, 861. *Peribolē* (cladding/enclosure) of the flesh, IV, 752, the human nature of Christ. *Peribolēn* (cladding), regarding this, IV, 70, opposed to *metabolēn* (change), which he denies happened in the *kenōsis* (emptying) of Christ. Apollinarian. This is the covering of human nature assumed: which Theodoret uses eagerly. *Peribolēn*, IV, 428, concerning the human nature of Christ, he proves it is used: init. *Peribalōn* (having embraced) of holy things, IV, 230, in a holy assembly. *Peribolous* (enclosures), the eyelids, I, 697. *Peribolous hierous* (holy enclosures), III, 1048, by which the temple was surrounded; for he distinguishes it from the *neō* (temple). Although it may be *katelaben* (he reached), when he had reached the temple. For he certainly entered *aspastikon* (as one who greets). *Periegrammenēn* (circumscribed) nature, not *aperigraphon* (uncircumscribed), IV, 122 extr. the apostles saw, of Christ departing into heaven. *Perigeioi* (earthly people) and *chamaizēloi* (low-grovelling), II, 1324. *Perigeiōn* (of earthly things), II, 25, of those who have earthly wisdom. *Perigeiōn logismōn* (of earthly thoughts), IV, 807, of those who are ignorant of the power of God, referring all things to matter. *Perigenesthai* (to overcome or to encompass) of the divine temple, II, 450, to take, to destroy. *Perigraphēn* (circumscription), IV, 122, former, and now the Body of Christ has it. *Perideipnōn* (of funeral banquets) being called, II, 880, silicernia (funeral feasts), or their guests. *Peridromēs* (of much running about) from much, III, 990, by much allegation and running to and fro. *Ek* for *dia*. *Periebaleto* (he clothed himself), IV, 428, Christ God, with our nature. *Periegraphse* (he circumscribed) to the lordly knees the dominion of Judah, IV, 24, until that end, he foretold, as long as it would endure, until Christ was born. *Perieirgasamēn* (I have curiously pried into) an hour belonging to another, IV, 643, I tempted, I solicited another man's wife. *Periekeito* (it was around him) the divine nature regarding the human, II, 693, it was joined to it, it assumed it. *Periekeito phusin* (clothed in a nature), II, 1093, human, Christ, as a garment. IV, 1303, he had. *Periekeito*, III, 454, Christ the human nature: *ēn* (he was), he denies to him, see *autos ouk ēn*. — *Perieskeinto* (they were clothed in) the suffering, III, 490, they had in themselves. *Perikeimenous* (clothed with) a guise, not the truth, p. 491, which *alētheian* (truth) is, having. *Perieklusen* (he overwhelmed) him with abundance, I, 89. *Periektikōn* (containing) elements, see elements. *Periepeiras* (you have pierced) with sins the soul, II, 1546. *Periepeiran* (they pierced) themselves with the law of the canon, IV, 1549, they are held by it, being neglectful of it. *Perieponsi* (they tend to) the bed, II, 85, they stand around. *Periergazesthai* (to pry into) the ineffable nature, I, 1307. *Periergatou* (prying into) things not one's own, III, 593. *Periergazomenos* (prying into) divine providence, II, 1542 init. *Periergasasthai*, I, 1120, for *periergein* (to pry), to search recklessly. — *Ta epekeina* (the things beyond), II, 124. — *Periergon* (curious/superfluous), I, 52, expl. *peritton* (superfluous), p. 55. *Perierchomenōn* (of those going around), III, 856, surrounding. *Periestē* (he stood around/he was brought to) into one the form of the city, IV, 1105, one remains, who has not fled, or is not begging, but has the foundation intact. *Periechei* (it contains) the justice, the punishment, II, 714, for *echei* (it has). *Periechei* (it limits) the creation, IV, 443, it hinders. *Periechesthai* (to be contained) of the writing, I, 54. *Periechonta* (containing) a character, II, 826, for *echonta* (having). *Periēgēsasthai* (to recount), I, 1189, prec. *antilabein* (to receive in return) that of the nations, viz. the inheritance. It is preceded by *mallon de* (or rather), as if correcting, or augmenting. It is a supplement.
B not with a sufficiently plain sense. You could explain: to go around, to visit, coming to them as one present. *Peritheis* (having placed around), for *paratheis* (having placed beside), read II, 628, n. 9. *Perithemenos* (having clothed himself with) the human nature, I, 258, regarding the Word. *Peritheōn* (the smoke running all around), III, 629. — *Perikeimetha* (we are clothed with), or *perikeimenoi* (those clothed with), *lēmēn* (rheum), III, 307, 308, we have, having. *Perikeimenos* (being clothed with) divine fear, I, 1403, having in mind. — nature, II, 1674, having. Human nature God, IV, 41 extr. flesh, IV, 383 init. the Word. *Perikeimenon* (being clothed with) the same nature, I, 1067, having it. III, 560. *Perikeimenoi* (being clothed with) a blemish, I, 148; V, 1245 init. (as Heb. v, 2: "since he himself is clothed with weakness"). having, infected by these. *Perikeimenoi* (being clothed with) the disease of ingratitude, I, 1153. *Perikeimenōn* (of those clothed with) a reputation, II, 1018, of those having. IV, 455. *Perikeimenōn* (being clothed with) the disease, III, 54, to those having. *Perikeimenois* (to those clothed with) the folly of ungodliness, III, 194. *Perikeimenous* (being clothed with) wickedness, I, 73, having within. *Perikeimenous* (being clothed with) only the preaching, II, 1042, who have this much from a Christian, that they hear the sacred doctrine. *Perikeintai* (they are clothed with) a double cloak, see double cloak. *Perikeintai* (they are clothed with) dominion, I, 1077, for accusative. *Perikeisthai* (to be clothed with) a burden of sins, II, 956. *Perikeisthai* (to be clothed with) the contagion of unbelief, III, 205. *Perikeisthai* (to be clothed with) the body of a serpent, the position of the intestines, IV, 308 extr. our intestines kinked into the form of a serpent. *Sōma* for *schēma* (shape), in a notable use here. *Perikeisthe* (you are clothed with) health, 296, you have. *Perikeitai* (it surrounds) (the sea) myriads of tribes of fish, I, 1339, for *periechei* (it contains). *Perikeitai* (it pertains to) kinship, I, 1415. *Perikeitai* (it is clothes upon) your soul, fear, I, 1468, it has in itself. *Perikleismos* (enclosure) did not happen around the power of God, I, 71 init. by the incarnation of Christ. Apollinarian. *Perilabontōn* (having encompassed) the priesthood, III, 855, when they had encompassed, translated. *Perilambanomen* (we comprehend/believe) the Holy Spirit, III, 847, likewise we believe, in the same *hypostasis*. *Perilēpsei* (by comprehension) of the mind, V, 131, for *katalēpsei* (grasping). *Perimenei* (he awaits) the prizes, IV, 1074, having died piously: viz. formerly to be given publicly and solidly. *Perinoiā* (by contemplation) to be of the light, I, 1331, to contemplate. *Periodōn* (of periods) long not needing, II, 109, faith in Christ. *Periontos* (being in excess/abounding) from much, IV, 476, 507, even if there is no need: more abundant, than the matter required: or, from a great abundance of arguments, some things having been culled. *Periorismon* (restriction), IV, 1183, as for Cyrrhus to leave the old. distinguish *exorian* (exile), to be exiled, as greater. *Periousias* (abundance/superfluity) (from), II, 1037, freely, spontaneously, not by the law commanding; beyond the law. IV, 441, besides, beyond the greater things, which he grants. *Periousias*, from. *Per* (as) the law had, III, 378, beyond natural laws, liturgical, superfluous things. *Periousios* (extra-essential/pre-eminent), Symmachus translates, *exairetos* (pre-eminent), I, 147. *Periochēn* (enclosure/acropolis), the acropolis, I, 412. *Periopomai* (I will overlook) or *parop* var. I, 675 extr. *Periparēsetai* (he will be ensnared) by snares, I, 830, it does not fit well with snares; even if he adds that they are also called a sword and an arrow: cod. *peripagēsetai* (he will be caught), more aptly with snares, not added to reason. III, 670, for *peripagēs*. *Peripeirasa* (having ensnared) with snares, IV, 1257. *Peripeiromenoi* (being pierced/ensnared) by evils, II, 882, as I Tim. vi, 10. *odunais* (with pains). *Peripeirontes* (piercing/ensnaring) with snares, III, 1121, catching, entangling. *Peripēxas* (having fixed around) a tent; see tent. *Peripoieitai* (he procures for himself) salvation, I, 1045, to us baptism. *Periptyxasthai* (to embrace) coffins of martyrs, I, 1319. *Periptyssasthai*, IV, 1113, for *periptyssesthai* (to be embraced) he adds, by letters. *Perirrhētos* (much-spoken-of), II, 894, for *perirrhytos* (flowing around). *Periskopison* (look around), III, 395, for *ē*. *Periskopountes* (observing) new moons and sabbaths, II, 1444. observing. *Perissartioi* - see *artioperissoi*. *Peristaseōs* (of circumstance) was the offense, I, 421. Opp. *gnōmēs* (of intent): he did not undertake it by deliberate intent, but carried away by circumstance he fell into it, p. 423, he calls it. Klisthon, in
A fall, 1309, to stumble. Having fallen to the end of the wicked path, II, 706. A gold leaf, III, 45, a mercy seat. To urge the unfolding of wings, III, 1281, to unfold, the humbled by circumstance, I, 709, he went around. They slip because of circumstance, III, 30, with eagerness he pursues; it has come about from circumstance, III, 438, of circumstance, III, 653, see intention. Should he fall into circumstance, I, 1008, to yield to no circumstance, II, 1187, those overcome by circumstances, I, 723, in certain circumstances, II, 1210, with various cases. B To wipe away a tear, V, 57, i.e., to cover, take away, wipe off. To set every care upon oneself, III, 1152. That he may surround the wretched things, III, 1452, init. To surround with evils, I, 1224, init. Obs. I Genit. pro dat. Meton. it brings about (contumacy) that I should be girt with evils. He has put on a body, IV, 557. Giving to man, he willed it to be. Putting on locks and seals to the doors, II, 671, for, putting on. He puts on thighs, legs, feet, IV, 516, adds by a sculptor's mark, opposes, brings about. *Peritios*, II, 1597, the month of the Macedonians, responding to the Hebrew Schebat, the eleventh. *Perittos* (superfluous), Herodotus saying, IV, 982, there is no need to use his testimony. The base of the roots is superfluous, IV, 1010, the fronds and branches having been removed. Of superfluous discourse, II, 91, in a bad sense, for disproving: that he might cast away what was burdensome and harmful, whence you may explain Jas. 1:21. To do nothing superfluous, III, 1256, nothing arrogant or insolent; I have not taken on too much. Superfluous, III, 256, useless, foolish, alien, incongruous. To cut off the superfluity of wickedness, II, 1295, the depravity which ought not to be present, and is harmful where it is present. The superfluity of sacrifices, IV, 692, which are not of natural law, nor do they necessarily pertain to the worship of God. It was superfluous to chant, V, 90, useless, vain, as for those not going to receive it. Superfluities of the law, III, 110, 358, rites, not moral, but corporeal. Superfluity of nails, I, 1152; superfluous woods, IV, 781. Removing from superfluous cares, removing superfluities, IV, 676, circumcision. A sooty excrement, see sooty. The excrement of arrogance, II, 944, because he speaks of circumcision, in which something of the body is taken away as if not necessary. Thus Jas. 1:21; thus 952, of humor, which, residing in the eyes, would be harmful. Ibid., of mucor, which would burden if it stuck, and would be harmful, IV, 527. Excrements of the head, impurities of spittle, of the spittle, IV, 366. With excrements, II, 987, impurities of superfluous blood, and commonly and according to the law held as impure. The appearance of the nations, III, 115, that Christians enjoy the happiness and authority of the Church, such as it was flourishing then, with the Jews serving. It has nothing externally, whence it could be gathered, to be warm. Opp. V, 1157, you ascribe, you invent, you surround. C Evil notions suggest themselves, III, 669, as if they adhere to the mind. We were confined to Cyrus, IV, 137, to go forth from the forbidden place; in French *confinés*. Confined, IV, 1479, who were ordered to keep themselves in a certain place. To receive a hearing, IV, 1138, to be questioned before a judge. It has been philosophized: concerning David, I, 642, from the sense of the true doctrine spoken by him. Those caring for the love of learning, I, 150, studying to show and exercise it. You are naturally good, I, 1211, concerning God. You are accustomed to show mercy, II, 1120, concerning God. They are accustomed to call, I, 986, to be accustomed to show mercy, IV, 603, God, prone to mercy, accustomed to be moved, to show it. Planted, II, 277, of the earth. Hypall. A planted land, I, 1441. Hypall. Gushing, neutrally, the Holy Spirit from God, V, 1054, init. Gushing forth a flow, I, 1102, to mercies, III, 289. Gushing forth blessing, III, 130, init. Having gushed forth salvation, II, 1552. Freezing with cold, III, 1284, ascetics. Frozen letters, II, 495. Frozen in winter, III, 1229; a man, an ascetic, shivering with cold, 1255. A foundation is fixed, III, 577. Fixing snares, I, 1546. Fixed by the Holy Spirit in the womb, IV, 57, formed. A fixed path, by God, I, 1438, init., as if surfaced, solidified, established, fortified. A spring (e LXX). Gen. 2, what? I, 38. To be read for the spring, I, 101, see note. A spring of life, 832. They had the tribe of Judah as a spring, I, 1070. A great spring of nations, III, 1314, Isaac. The spring of the Spirit, the Father, IV, 1393, at God; altogether it signifies infinite mercy; it cannot be appropriately explained by a word; it is more convenient when He Himself is called God the spring of mercy. Springs of wounds, read springs. Of flour and oil, I, 499, that these might not fail. Springs of bread, IV, 1299, a miraculous multiplication. Springs of mercy I received, I, 1554, meton. Springs of healings, II, 166, many and various healings. To believe in the rudder of Him (God), IV, 606, to providence, to government. Meton. With a muddy tongue, IV, 380, of a muddy tongue, 484. They are harmed to those being ruled, 450, they harm those who are being ruled. Having been blinded in mind, III, 1182, turbulent, blind. Blindness of the womb, III, 616, infirmity at birth. Let him fatten, I, 726, expl. by Symm. The fasting which presses the body, III, 967. They will be embittered, II, 557, they will grieve. From the Hebrew. Bitter prison, IV, 625, with a troublesome one. Piercing tyrant, IV, 669, hostile. Bitter meadows, IV, 725, where bitter herbs arise. Bitter beasts, II, 664, for most bitter, most harsh, most savage. Bitter root, IV, 523, of Simon Magus. A most bitter beast, II, 375, most bitter, I, 20. Bitter arrow; but sign. poisonous; both from the Hebrew. Bitterest beasts, I, 1261, most poisonous, most savage. To press the skin with the hand, III, 1271, to compress, to subdue, to rub. They drink, II, 869, causing drunkenness; [to cause], to mix a cup; compare. She falling most of all into the ears of God, V, 97, the prayer of John the Baptist pleasing to God, to be heard. *Agan*, IV, 52, they err greatly. Iren.
A *pisteuei* to the Father, Son, and Spirit, II, 1276, for *eis ton* (into the) etc. *Pisteuein Theō* (to believe God), II, 308 expl. they took courage; *pisteuein eis anthrōpon* (to believe in man) the divine words forbid, II, 301, i.e., to trust, as the cited passage shows. *Pisteuein tē metabolē* (to believe the change), IV, 26, i.e., that the change happens, to believe it. *Pisteuein tō Christō* (to believe Christ) the New Testament legislates, III, 45. *Pisteuete tous logous* (believe the words), II, 542, for *tois logois* (in the words); *pisteuontes tō pathei tou Sōtēros* (believing the passion of the Savior), I, 246, therefore the same as *pisteuein eis*, and when with dative. *Pisteuontes tē Triadi* (believing the Trinity), III, 1040, for *eis tēn Triada*. *Pisteuomenos Kyrios* (Lord, who is believed), IV, 123, to whom faith is given. *Pisteuomenos Iēsous* (Jesus, who was believed), I, 1040, when his doctrine was received throughout the world. *Pisteuousa tō thanatō* (believing the death), II, 83, of Christ: for *eis ton thanaton*. *Pisteuousi tō mellonti biō* (they believe in the future life), 129, it seems a dative for the accusative or a sign; they trust, they commit their hope to it. *Pisteuousi tē anastasei* (they believe in the resurrection), IV, 211, for *tēn anastasin*. For it is opposed to: they suppose it a myth. *Pisteusai tē tychē to pragma* (to entrust the matter to chance), I, 252, to commit, to permit. *Pisteusai moi* (believe me), II, 1644, *eis eme* (in me). *Pisteusai Christō* (to believe Christ), III, 415, for *eis Christon*, 419 med. *Pisteusai toutō* (to believe this person), IV, 425, for *eis touton*, since the discourse here is about both salvation and justice. *Pisteuson* (believe), IV, 652, German *stelle dir vor*, imagine, suppose, picture to yourself. *Pisteuō tais toutou proseuchais* (I believe his prayers), III, 1045. John the Baptist. *Pisteuōn Christō* (believing Christ), II, 21, 111, for *eis ton Christon*. *Pisteuōn Christō tēn ek pisteōs dikaiosynēn karpoutai* (believing Christ, he reaps the righteousness from faith), III, 44. *Pisteuōn dechomenos* (believing, receiving), III, 114, through faith, with b. *Pisteuōn tō automatō kai tois atomois* (believing in chance and the atoms), IV, 988, for the accusative: embracing these, B as if positing them as true, repeating everything from them, relying solely on them, finding pleasure in them, asserting things in them. *Pisteuōn tais ēpeilēmenais timōriais* (believing the threatened punishments), III, 1287. *Pisteuō tō typō* (I believe the type), IV, 202, I believe that this is the type. *Pistis* (faith), IV, 717, it is defined. *Pistis ektetheisa* (faith set forth), III, 879, a creed composed, proposed. *Pistis tou thaumatos hyperbainei physin logou chōrētikēn* (the faith of the miracle surpasses the nature capable of reason), III, 792, it cannot be believed by reason. *Pisteōs* (of faith), III, 879, in the written Nicene Creed, *kat' exochēn*, of faith, III, 1077 extr. of Theodosius II. See *pistotatos*, III, 1079. *Pisteōs*, IV, 229, of the profession of the Nicene Creed. The end there is the conclusion. *Pisteōs ep' auton* (of faith in him), III, 371. *Pisteōs katharotēta* (purity of faith), III, 1050, he attributes to Theodosius, because he yielded to the authority of the bishops in public sacred matters. *Pisteōs trophimon* (nursling of faith), see *trophimon*. *Pisteōs trophimoi*, I, 605, the faithful; *dia tēs pisteōs hygeian drepontai* (through faith they reap health), III, 974, Barse working miracles, therefore, and he thinks that faith ought to be rendered to this one. *Pisteōs charin kalei eleutherian* (he calls freedom the grace of faith), III, 231, in indifferent matters. *Pistei nenoēmena* (things understood by faith), not things truly having happened, I, 704, he says what Ps. 17 (18) narrates metaphorically: i.e., these things having been present to the mind of David from other places of Sacred Scripture and from the times in which they were truly done. *Pistei peri ton Christon* (in faith concerning Christ), III, 474, 475. *Pistin koinēn* (common faith), see *koinēn*. *Pistin peri ton nomothetēn* (faith concerning the lawgiver), II, 1073, namely that they might trust, that he will help and defend and save those who obey. *Pistin sōtēriou pathous* (monument of the saving passion), III, 792, monument, the cross and sepulcher of Christ. *Pistoi* (faithful), who are they called? I, 278. *Pistous* (faithful) he defines, I, 610 extr. *Pistous onomazomen tous tōn theiōn mystēriōn ēxiōmenous* (we call faithful those deemed worthy of the divine mysteries), II, 1330, therefore catechumens are not yet *pistoi*, indeed, as he adds, not yet more accurately instructed. *Pistotatos basileus* (most faithful king), III, 1050, Theodosius, who in all things obeyed the bishop: whence he soon attributes to him *pisteōs katharotēta*. *Pistotatos leōs* (most faithful people), III, 1074, loving his bishop, Chrysostom. On that account he certainly attributes faith to him. III, 1078 extr. Theod. II, because, excluded from the sacred assembly by the ascetic, he obeyed. *Pistōs* (faithfully), I, 499 extr., 500 init., so that he might believe. IV, 922, so that they may believe that they will receive what they ask for. *Pistōs epēkousen* (he heard faithfully), I, 356, he received him with confidence. *Ypēkouse* (he obeyed), I, 509, believing, the divine command. *Pistōs dexamenous to kērygma* (having received the proclamation faithfully), II, 1255, with faith, through faith. *Pistōs edexato tēn hypothësin* (he received the promise faithfully), III, 34. *Pistōs dexametha* (we have received faithfully), III, 655 init., with faith, through faith and confidence. *Dechomenoi* (receiving), I, 726, with faith and 1088 assensu (assent), through faith. *Pistōs eirēmenōn* (things said faithfully), III, 1064, that he adhered to the sign of the cross on the standards. *Pladōnta (ta) xērainōn* (drying those things that are flaccid), IV, 80, a physician, those laboring from excessive moisture and from effusion or from lying down. *Plaision* (a frame) in the army, what? I, 443. *Plakas tas tēs physeōs (anthrōpinēs) ek tēs gēs hēmōn heautō elaxeusen* (he hewed for himself the tablets of the (human) nature from our earth), IV, 64, Christ becoming man. He alludes to the tablets of Moses, Greg. Nyss. *Planēn tōn eidōlōn* (the error of idols), I, 548, who might cause it, that he should worship idols; the error of idolatry. *Planōsa hodos* (the misleading way), I, 286, which is itself error. *Planos, ho* (a deceiver), II, 1494, for the error. IV, 645, 735, 749, 769, 853. *Planou* (of a deceiver) or *polemou* (of war) are variant, IV, 665 init., n. 65, more fitting to this context. *Planon* (wandering), which he undergoes feeing, II, 248, for error, i.e., a tossing about through various journeys and places. *Planon phygadōn* (the wandering of refugees), II, 277, for error. *Planon ypemeinan* (they endured wandering), III, 574 extr., for error, they had erred. *Planous* (deceivers), the, III, 1008, [or] *planas* (errors), the. *Plasas (ho) diesōse, ē sōsas dieplase* (he who formed saved, or having saved he formed), I, 24. *Plateia estin hē sē entolē* (broad is thy commandment), I, 1462, opposite of "it has an end" – signifying, therefore, enduring, steady, durable, stable, as if having a broad duration. *Platynai tēn asebeian* (to broaden impiety), III, 840, to propagate. *Platynas ton logon* (having broadened the discourse), IV, 539, pursued. *Platynthentōn en eusebeia* (of those broadened in piety), II, 252, of nations, many of whom accepted the true doctrine: or, delivered from straits through it. *Platysmos* (broadening), II, 232, explanation of the name Naphtali. *Platy (to) stoma dieirynōn* (broadening the mouth), V, 17. *Platyteron* (more broadly), I, 1552, in more words. II, 827, 879; III, 210. *Platyteron legei* (he speaks more broadly), III, 218, in other words. For he soon calls this same thing, *syntomōs* (briefly). *Platyteron hōmologēsamen* (we have confessed more broadly), III, 1032. *Dia platyterōn eirēkōs* (having spoken through broader terms), II, 760. *Plei hymnon* (he weaves a hymn), II, 108. *Plethein hymnōdian* (to weave a hymnody), I, 1577. *Plekētō prosēgorias* (let him weave appellations), IV, 1004. *Pleon* (more) is redundant before the comparative *ōphelimōteron* (more useful), V, 73. *Pleonektēmata* (advantages), III, 622 init. accomplishments, as he said before: virtues, praises. *Pleonektoumenai hyp' allēlōn* (being exceeded/diminished by one another), IV, 330, nights and days, increasing by mutual decrement. See p. 492. *Pleonektousan tēn charin* (the grace that is more excellent), III, 555, that the Gospel is better and more excellent. *Pleonexia physikē kekosmēmenos* (adorned with natural greed/superiority), IV, 559, with virtue, power, skill. *Pleonexian*, explained as adultery, III, 516. *Pleonexiai physikai* (natural superiorities/greeds), V, 20, that nature may conquer and oppress us, that it may hold the principate as if it were to be conceded. *Pleura* (side), II, 1193, a varying reading for *ptera* (wings), Dan. VII, 5. *Pleuras tetrōmenas* (sides pierced), IV, 56 extr. of Christ; by enallage of number; as Matthew chap. 27 about the robbers. Eustath. *Plēgeisa kardia dikēn chortou xērainetai* (the wounded heart dries up like grass), I, 1317, and soon: and the grass is struck and dries up, it weakens, withers, like one struck by heat, the sun, and scorched. *Plēgē* (a blow), corruptly read for *pēgē* (a spring), I, 101, see note. *Plēgēn edexato* (he received a blow), I, 496, he was killed. Heb. *Plēgēn limou* (a plague of famine), I, 499, death by famine. *Plēgōn ōdisi* (in the pangs of blows), II, 1115, cod. n. 45. [of] springs, aptly. *Plēthos eirēnēs* (a multitude of peace), II, 1655 init. from the Heb. *Plēmmeleia* (a fault), what? I, 177. *Plēmmeleia, akousion hamartēma* (a fault, an inadvertent sin), I, 266, i.e., in Sacred Scripture. *Plēmmelēma* (a transgression), III, 716, theft, a grave wrong. *Plēmmelēmata* (transgressions), II, 559, idolatries. *Plēmmelēsantes* (having transgressed), III, 837, concerning a grave wrong. *Plēmmyra* (a flood), IV, 527, of humors or vapors in the head, an excessive abundance. *Plēmm. kal, tēn thal. [thalassan]* (he calls the flood the sea), III, 995, thus flowing over the sea, so that it (almost) might overflow. A huge hyperbole, concerning weeping. *Plēmmyrousan* (overflowing), IV, 542, matter, excessive in the body, humor, or other miasma. *Plēmmyrousan tēn hamartian* (overflowing with sin), II, 1617. *Plēn* (but), II, 277, *hyperphanian men* (pride, of course), namely. *Plēxai mē boulomenos* (not wishing to strike), III, 103, to afflict with excessive shame and pain.
πλήρης Θεός, III, 750, Filius dicitur A Ario. πληροῖ τὴν ὑπόσχεσιν, I, 742, reddit. — τὰς ὑποσχέσεις, I, 1000, Hebr. νόμον, II, 437. τόπον, III, 881. τὸν σκοπὸν, III, 111. πληροῖ τῆς Τριάδος τὸν ἀριθμὸν, IV, 1267, Spir. sanctus tertia Persona ut sit Trias, non futura sine illo. πληροῖς ἐνέργειαν ποδός, III, 247. πλήρου τὰ προταττόμενα, I, 699. πληρουμένων τεσσαράκοντα ἡμερῶν, III, 880, per 40 dies. πληροῦν τὰ βουλεύματα, I, 830, Hebr. ἑορτὴν, III, 770. celebrare. — θεοσημείας, V, 44, mira patrare, divinitatis signa edere, ib. — τὰ ξυγκείμενα, IV, 1010. — τὰ προστεταγμένα, I, 378. — ὑπουργίαν, V, 40, praestare, efficere: ut Paulus, πληροῦν τὴν διακονίαν. Hic tamen est cum dativo, pro χορηγεῖν, suppeditare. πληροῦν χεῖρα, quid? I, 491. πληροῦν τὴν χρείαν, I, 1335 init., suppeditare necessaria. πληροῦντας τὸν πολεμικὸν κατάλογον, II, 905 expl. eo pertinentes. πληροῦσι τὸ βούλημα, III, 181.
πληροφορεῖν, V, 33, certos reddere, persuadere illis, probare, ut firmiter sciant et credant. πληροφορηθείς, IV, 1155, edoctus, firmata argumentis causa nostra (non tamen, ut crederet). πληροφορήσῃς, V, 1019 init., accipe firmam probationem. πληροφορία τῶν γενομένων, III, 1135, fides e rebus, confirmatio.
πληρωθείσης τῆς θυσίας, II, 1250 init., perfecto sacrificio. πληρωθέντα ὅρον τῆς αἰχμαλωσίας, II, 1226, si ὅρον sign. terminum ad quem, ex Hebr. est, venisse; sin in quo, sign. τελεσθέντα. Sed mox: ἐπληρώθη ὁ χρόνος. πληρώματος ἐντὸς, καὶ ἔξω, IV, 420, Christos singulos ponit Valent.
πληρῶν ἐπιτάγματα, II, 752. πληρῶν νόμους, III, 1315. πληρῶσαι τὸ μυστήριον τῆς ἐνανθρωπήσεως, I, 382, exsequi. πληρώσας τὸ διήγημα, II, 873, τελέσας, περάνας. — τὸν θρήνον, II, 918, ubi absolvit. πληρωσάσης τύπον αὐτῆς, II, 91 extr.
πλήρωσις Χριστοῦ, V, 1069, est Spir. sancti, quia eo plenus ille.
πλήρωσον τὸ κελευόμενον, I, 274, fac, ex Hebr. κι 263, καὶ ταῦτα πληροῦν, et hæc facere, præstare. Ibi tamen magis est e Graeco, reddere, tribuere, debita. πληρώσω τὴν ᾠδὴν, I, 976, canam. Aut junge ἐν τούτοις, ut ἐν redundet. Alioquin ἐν est ob.
πληρωτικὸν Τριάδος, IV, 1261, πρόσωπον, Christus est, non nova persona addita, sed Trinitatis una, totus θεάνθρωπος, ut non fiat tetras, sed maneat Trias.
πλησιάζουσαν (ὁδὸν) τῇ Δαμασκῷ, II, 1259, eo ferentem.
πλησιφαής σελήνη, II, 132.
πλησίων (τῷ), I, 1440 extr., vitio fortasse pro πλησίον; id quoque ex Hebr. πλησιώτερος (πλησιαίτερος) πατέρων ἡμῖν Θεός· δι' αὐτοῦ γὰρ πατέρες καλοῦνται, IV, 483, prius pater est nobis, verius, pleno sensu, ut auctor vitæ nobis, ministris utens parentibus, non futuris, ni voluisset, viresque dedisset Deus.
πλησμονὴν distingu. a πλεονάζειν, I, 396 extr. 397 init. Mortem oriri, ait, aut ἐκ πλησμονῆς, aut τῶν χυμῶν τινος πλεονάσαντος. Illud ad ciborum nimiam ingestionem pertinet, corpus obstruentem, hoc ad sanguinem redundantem, vel vasa egressum; nam et hoc sensu πλεονάζειν, ut redundare, vel exundare, de aqua dicitur, ripas egrediente. Apoplexiam innuit, extravasatione, quam medici vocant, hatani, quæ et redundatio dicitur, vel regurgitatio.
πλινθίον quid in exercitu? I, 443.
πλοκῆς ὕλην, II, 1084, hymni texendi materiam, argumentum.
πλουμαρικόν, I, 429, Latinum, a pluma.
πλούσιοι τοῦ μέλλοντος αἰῶνος, III, 672 extr., quia Paulus dicit, τοῦ αἰῶνος τούτου.
πλοῦτον, III, 210, παρθενίας, cœlibatus: commoda, sanctitatem, τελειότητα. III, 267, dignitatem et virtutem apostolicam. πλοῦτον ἁγνείας, III, 202, in Paulo, quod uxorem non duxerit. πλοῦτον ἐλαττοῦτε, III, 236, virtutis studium et usum. πλούτου τῆς προσευχῆς μοι μετέδωκε, III, pro me precatus est Deum; larga beneficia precibus suis in me vertit. πλούτῳ, III, 1292, virtute ascetica.
πλυνοῦσι λοιδορίαις, II, 1490 extr., perfunderent, ut ἑωλοκρασία. Antiphrasis.
πνεῦμα, in Christo, opp. σάρκα, IV, 167 init. σῶμα, 148, humanam et divinam. πνεῦμα, IV, 236, divina Christi natura. Eust. V, 1088, 1097. πνεῦμα expl. δειλίαν, I, 545, male, per se quidem, et qua locum Pauli, ubi add. δειλίας, bene, e contexto. πνεῦμα διασυρίζον, I, 1048 med. Ex hymn. Asar. de Spir. sancto et prophetica alacritate; qua elati Sadrach et reliqui, cantarint Deo hymnum. κατὰ τὸ πνεῦμα ἀρετὴν, ἐν νόμῳ, II, 105, e vera vi legis, interna spectante. Opp. ibi γράμμα, externa operum et rituum. πνεῦμα ἅγιον οὐ πέπονθεν, ἀλλ' ὁ ἄνθρωπος, III, 847, quasi intelligant πνεῦμα divinam Christi naturam: quo et prædicatum refertur: ὃ ἐνεδύσατο. Sed suppleri potest, ὁ Λόγος, etsi πνεῦμα est proximum. Sane intelligunt Spir. sanctum quem promiserit et miserit Christus. Πνεῦμα ἅγιον, μόνην τοῦ πνεύματος ὑπόστασιν, IV, 9. Πνεῦμα ἅγιον, V, 1052, et Pater et Filius est, inquit Maced. πνεύματα ἅγια, angeli sunt et ipsi, regerit Orthod. distinguens illum qui κατ' ἐξοχὴν, οὗ cum discrimine Patris et Filii, sic dicatur. πνεῦμα Θεοῦ, IV, 130 init. B mansit Christus, homo factus. Iren. i. e. Deus ἀόρατος, ut ipse expl. πνεῦμα θεόν, IV, 162, Christum Deum, ex Hilar. πνεῦμα τεκόντας τοῖς ἐπὶ γῆς, II, 298, apostolis tribuitur, 1° quia Evangelium docuere, 2° dona divina, χαρίσματα, attulere. πνεύματος κρουνούς, vid. κρουνούς. πνεύματος χάρις, vid. χάρις. πνεύματος θείου ἠξιωμένος, II, 1064, prophetica virtute instructus. ὑπὸ τοῦ πνεύματος οἰκονομούμενον σῶμα, III, 278 extr. opp. ψυχῆς, quasi Spiritus sanctus directo et proxime gubernet corpus. πνεύματος χάριν, III, 400, nondum acceperant κατηχηθέντες Ephesii. ὑπὸ πνεύματος ἐλαυνόμενοι, III, 75. qui turrim Babyl. struere voluerant, dispersi per orbem: Deo monente, urgente, et linguis segregandis cogente. πνεύματι, II, 6, opp. γράμματι, sensui litterali; illud arcanum significat, typicum, propheticum. πνεύματι πολεμοῦντες, vid. πολεμ. πνεύματι ζωοποιῷ, vid. ζωοποιῷ. τῷ πνεύματι ὑπούργει, ἐπιτιθεὶς τὴν χεῖρα, III, 1221, episcopus, in ordinando presbytero. πνεύματι θείῳ συνδιαιτώμενος ἄνθρωπος, IV, 236, Christus Deus et homo idem. Eust. πνευμάτων ἁγίων, V, 997, angeli. πνευματικός τόκος Mariae, οὐκ ἀνθρώπινος, I, 1104, divinitus effectus. πνευματικὸς ἦν, II, 54 med. divinitus monitus, res coelestes et futuram oeconomiam edoctus. πνευματικὸς ὤν, IV, 29, Paulus, explicavit vaticinium, i. e. θεόπνευστος. πνευματικὴ χάρις, ib., virtus. πνευματικὴ χάρις, I, 330, Samsoni data virtus animi corporisque robur ad vincendos Palæstimos. i. e. Osta. I, 521, mirifica virtus prophetæ. πνευματικῇ μελωδίᾳ, I, 518, divina, prophetica virtute. πνευματικὴ οἰκειότης, V, 24, opp. φυσικῇ ἑνώσει · idem est τῇ σχετικῇ, statum animi habenti, morali. πνευματικῆς δυνάμεως, III, 555, idem, quod mox, ἀποστολικῆς χάριτος, ut punire posset repugnantes. πνευματικῆς μεταλαχὼν χάριτος (asceta) πολλὰ προύλεγε τῶν ἐσομένων, III, 1065. πνευματικῆς ὑπὸ χάριτος ἐνηχήθησαν, IV, 47, Patres. πνευματικῷ ἐμφυσήματι, I, 1340, prophetice, divinitus pollenti. πνευματικῷ ὄντι, III, 662, qui jam haberet charismata. πνευματικὸν βιβλίον, II, 5, propheticum de rebus divinis et cœlestibus. πνευματικὸν ἔργον, I, 262, ad men
mentem et cultum Dei pertinens. Obs. quod et ἱερουργίας, sacrificia, refert ad πνευματικά. πνευματικὸν ὄνομα, II, 1480 init. Jacobi, Israel, ut 16 a Deo inditum; 2° ob rem moralem, constantiam in certamine cum Deo, pietatem et veram religionem, de qua mox loquitur. πνευματικὸν τὸ σῶμα ἀπετέλεσαν, III, 1318, ascetæ, negligendo, duriter habendo. πνευματικὴν διαίρεσιν, II, 122, ecclesiæ, qua sensum moresque; opp. τοπικήν. πνευματικὴν χάριν, II, 1064, vim propheticam. πνευματικαὶ ψυχαί, II, 1126 expl. τῶν ἀνθρωπίνων παθῶν ὑπέρτεραι. πνευματικῶν ἀνδρῶν, I, 497 extr., a Spiritu Dei incitatis prophetis. πνευματικοῖς κρούμασι, I, 822, vi divina pollentibus. A πνευματικῶς ἐνηχοῦντι, vid. ἐνηχ. πνευματικῶς ἀπαχθείς, II, 454, non σωματικῶς, sed ut, manens ubi esset, videretur esse Hierosolymis, ita contuens animo omnia, ac si corpore ibi esset. πνευματικῶς ἐν ζωῆς μετουσίᾳ ἐτύγχανον, II, 743, cod. n. 11. πνευματικῆς. Illud pretulerim; pertinet enim ad visionem vel speciem oblatam Ezechieli, qui tali figura angelos vidit. Sign. in illa specie, ut vates illas (rotas) videbat. Hinc et ἐτύγχανον dicit, non τυγχάνουσι. Alioquin explices: quoad sunt spiritus, angeli, illa imagine monstrati. Sed imperfectum jubet tantum ad illam speciem referre, factam et oblatam ἐν πνεύματι. πνευματικῶς, II, 194, opp. δικαστικῶς· ita, ut tantum doceam, horter, firmem, res divinas proponam, non idem puniam et castigem. πνευματικῶς, οὐ δικαστικῶς ἐπιμέμφεται, III, 237, leniter, πραότητι κέχρηται. B πνευματοφόρων, IV, 125 extr., apostolis. πνευσθεῖσαι Γραφαὶ παρ' αὐτοῦ, V, 1020. πόαν ἀγαθὴν νεμόμενοι, IV, 651, pagani, beneficiis Dei fruentes. ποδηγεῖ, I, 148, ut pueros ducit (er gängelt sie). I, 285, 717 extr., 749; II, 641, 857. ποδηγεῖ τοὺς πόδας, vid. pleonasm. ποδηγούμεθα, I, 749. ποδηγεῖ εἰς ταύτην τὴν διάνοιαν, I, 856. ποδηγεῖ τὴν ψυχήν, III, 590. ποδηγεῖσθαι, I, 719. ποδηγηθῆναι εἰς τὴν πίστιν, III, 21; πρὸς τὸν ποιητήν, 98. ποδηγῆσαι, 577, de lege. ποδηγῆσαι πρὸς τὴν ἀλήθειαν, I, 605 extr. ποδηγήσας αὐτὸν περὶ τὰς ὀπτασίας, II, 1612, ei explicavit singula. ποδηγήσαντες, IV, 501, κατὰ βραχύ, omnia tibi demonstrantes, eundo per singula. ποδηγήσει εἰς εὐσέβειαν, II, 256. ποδηγετοῦντες, II, 1051. ποδηγίας πρὸς τὴν εὐσέβειαν, III, 806. ποδηγίᾳ τῆς πίστεως, III, 49. ποδηγίαν, III, 1070, institutionem. ποδηγός, I, 772. ποδηγὸν καὶ διδάσκαλον, I, 1432. ποδηγοί, IV, 511 init., stellæ, per mare, nautis. ποδηγοῖς ἀληθείας, IV, 732. ποδηγοῦντος πρὸς τοὺς λιμένας εὐθύνοντος, I, 1440, non congruit metaphort. ποδηγούντων τὰς ἄλλας αἰσθήσεις τῶν ὀφθαλμῶν, IV, 1011. ποδήρης, I, 166, vid. not. 1. ποεῖσθαι, II, 429, pro ποιεῖσθαι. ποθέν, I, 1261 med., simpliciter, undecunque, om. ὅθεν. πόθεν γὰρ, ὅτι οὐ δύναται, IV, 948, unde scis, unde probas? πόθος θεῖος, vid. θεῖος. πόθου ἀπολαυέτω, vid. ἀπολ. πόθον, I, 744, 745, πόθῳ; sign. amorem. πόθους εἰσδεξαμένην· vid. εἰσδεξαμένην. ποιεῖν de tenebris non dicitur, I, 12. ποιεῖν ἡμέραν (judicii), V, 24, disting. a διορίζειν. Fecit Christus hunc diem, i. e. voluit, ut aliquando veniret, et a se celebraretur. διώρισε, tempus ei præstituit. Illud ad rem pertinet, hoc ad tempus. ποιεῖς κηδεμονίαν, I, 668 extr., cod. ποιῇ, ποιεῖται (pro ποιεῖ) τὰς εὐεργεσίας θείας προσηγορίας, I, 702. C Et seq. ποιηθεὶς εἰ ποίημα dicitur homo Christus, V, 53. ποιῆσαι ἐπιμέλειαν, I, 359, pro ποιεῖσθαι. τὸ συνέδριον, IV, 1314, pro ποιήσασθαι. ποιησάμενος τοῦτο, II, 581, pro act.
D ποιήσεων ἁπασῶν ῥᾷστόν ἐστι τὸ βουληθῆναι, I, 809. ποιήσεται ὑφ' ἑαυτόν, II, 146. ποιήσῃ γνωρισθῆναι, III, 795, significarit, nuntiarit. ποίησιν, τὴν χειροτονίαν κέκληκεν, III, 562. ποιησόμεθα δήλην, I, 1112, pro activo. ποιήσων ὄλεθρον, pro ποιησόμενος, I, 537. ποιητὴν τοῦ Χριστοῦ τὸν Πατέρα, III, 418, Eunomius dixit. ποιητὰς κτύπων, IV, 572, corpora sonum efficientia. ποιητικὴν αἰσχύνης ἐργασίαν, II, 796. ποιητικά ἀρετῆς, II, 829, præcepta. ποιητικὰ ἕλη, II, 355, poetarum fabulas. ποικίλης στοᾶς ἐπώνυμοι, IV, 806, Stoici. τῆς ποικίλης, IV, 825, Stoici. ἐκ τῆς ποικίλης ὠνομασμένοι, IV, 852, Stoici. ποιμάνας τὸ ποίμνιον, III, 1165, asceta, ad se congregatos. ποιμένα ἄπειρον, vid. ἄπειρον. ἄπειρος ibi est ἄφρων, i. e. ἀσεβής, e p. 1649. ἐν τῷ ποιμένι, γραφέν, III, 760, in Pastore Hermæ. ποιμνῇ, III, 828 extr. pro ποίμνῃ. ποιὸν ταύτης, IV, 984, potest esse pro ποιον, naturam, sed malim explicare, ποιητικόν, quid efficeret illam εὐαρέστησιν. ποιότης, I, 43, rel. natura. ποιότησι, III, 1100, dulcedine, amaritudine, rel. ποιότητα εἰς γλυκεῖαν, mutata aqua, I, 143. ποιότητα μετέβαλον, I, 1182, aquæ naturam. ποιοτήτων (aeris) ἐναντίων, III, 1084, frigus et calorem. ποιούμενοι ὑφ' ἑαυτούς, II, 494. ποιοῦντες πόρρω σφᾶς αὐτοὺς τῆς σῆς κηδεμονίας, I, 1121, qui ita vivunt, ut experiri nequeant benignitatem providentiæ tuæ. πόκον τοῦ σώματος, IV, 668, Christus dedit corpus suum, ceu lanam ovis: vel lanam, id est, corpus suum. πολεμεῖ χώραν, IV, 1103, pro πολεμοῖ, vel τῇ χώρᾳ. πολεμεῖται ὑπὸ τοῦ φθόνου, IV, 610, pro πολεμοῦται. πολεμηθεὶς ὑπὸ φθόνου, I, 841, forte πολεμωθείς, aut eo sensu. πολεμηθείσης ταύτης, IV, 1235, pro πολεμωθείσης, et p. seq. πεπολεμήμεθα. πολεμηθήσῃ, II, 980, pro πολεμωθήσῃ. πολεμηθέντες ὄνειροι, IV, 621, ob quæ illum odissent et hostiliter vexassent, tollere studuissent. πολεμήσαντος, II, 768, de Satana, vexante Jobum. πολεμήσοντας, III, 1065, 1° pro πολεμησεύοντας, ut est n. 8; 2° pro μαχεσομένους, prælium inituros; bellum enim jam erat. πολεμικὸν ἠχήσει σάλπιγξ, III, 258 init. πολεμικὸν γυμνάσιον, III, 1130, ubi milites decurrebant. πολέμιος (ὁ), I, 1060, absolute, Satanas. πολέμιον ἐδέξατο, I, 1383, Judas: diabolus eum invasit. πολέμιον κατὰ τὰς αἱρέσεις, V, 1126 extr., hæretici, κατά, ob, per. πολεμίων ἐχθρῶν, III, 825. πόλεμος, I, 423, illecebræ ad malum. πολέμου pro πλάνου, vid. πλάνον, IV, 665. πολεμουμέναις κόραις, III, 1066, a pulvere. πολεμοῦντες, I, 288, distingu. πόλεις πολιορκοῦντες. πολεμοῦντες πνεύματι, I, 567, qui Sp. sanctum, negant Deum. πόλιν οὐ τὴν οἰκοδομίαν, ἀλλὰ τὴν πολιτείαν καλεῖ ἡ Γραφή, I, 908 init. πόλιν ἔχων, III, 1161, patriam. εἶχε, III, 711 init. πολιορκήσαντες λόγοις τὴν κουφοτάτην αὐτοῦ γνώμην, III, 828. πολιορκῆται, II, 65 init., expugnetur, capiatur (meton.); dicit enim; murum ei circumponit, ne obsideatur ab hostibus. Atqui obsidionem haud impedit murus. πολιορκίαν ἐχθρῶν, I, 762, mala et pericula ab iis illata. πολιορκούμενος ὑπὸ δύο λογισμῶν ἐναντίων, III, 618 extr. πολιορκούμενοι, I, 1394, impugnati, vexati. πολιοῦχος, III, 905, Jacobus asceta, Nisibi, defensor mirificus. πολιούχους, III, 1245 extr., corpora
A Joan. Baptistae et Jacobi, quae in urbem suam intulerat Theodoretus IV, 902, martyrum corpora. B πολιτεία, III, 1112, vitæ instituta ascetica. πολιτεία πρὸ τοῦ νόμου, I, 105, oeconomia, disciplina. πολιτείας, I, 636, vita, moribus. πολιτείας, III, 350, vitæ, des Verhaltens. III, 1171, Elia, cum in deserto agens, pasceretur divinitus. πολιτείας ἀποστολικῆς, vid. ἀποστολικῆς. πολιτείας ἐκκλησιαστικῆς, III, 764, ordine, disciplina, episcoporum finibus, rel. πολιτείας εὐαγοῦς, V, 57, vitæ sanctae. ἐπὶ πολιτείᾳ σεμνῶς βιοτευσάντων, I, 1066 init. pleon. πολιτείαν, Novi Testamenti saepe οἰκονομίαν, rationem, formulam, disciplinam, conditionem. πολιτείαν, II, 714, das Verhalten, vitae, qua ritus, rationem. III, 633, vitam. πολιτείαν, Constantini, III, 783, das Verfahren, rationem: ut se adhibuerit in illa causa. πολιτείαν ἀμείνω, vid. ἀμείνω. πολιτείαν εὐσεβῆ, vid. εὐσεβῆ. πολιτείαν ἀρετῆς, I, 20, vitam cum virtute, sanctam. πολιτείαν εὐαγγελικήν, I, 179; III, 17. Καινῆς Διαθήκης, I, 805. πολιτείαν καινήν, Novi Testamenti, I, 944. πολιτείαν αἱρήσομαι, I, 976, vitam, mores. πολιτείαν τοῦ μέλλοντος βίου, III, 494, rationem. πολιτείαν ἀναγκασθεὶς ἐναλλάξαι, τὸν βίον οὐκ ἤμειψεν, III, 1225 extr. illud sign. externam vitae conditionem, muneri praefecti, hoc mores et instituta ascetica. πολιτείαν μετὰ πλειόνων, III, 1295, ut plures una ascetice viverent. πολιτείαν πνευματικήν, IV, 367, verae doctrinae arcana, modum, quo Deus agat in mentem nostram. πολιτείαν χριστιανικήν, IV, 682. πολιτευόμενος δυσσεβῶς, I, 527, vivens: vel sub rege impio agens. πολιτευομένης, I, 659 med., vigentis, versantis, dominantis. πολιτευομένης ἀπαθείας, I, 937 med., si valeret, vigeret, obtineret. πολιτευομένης ἐν τῇ κτίσει φύσεως, III, 600, obtinente, valente, usitata. πολιτευόμενον νόμον, vid. νόμον. πολιτευόμενον ἔθος, I, 117. πολιτευόμενον παρὰ πᾶσιν (ἀριθμόν), usitatum, I, 220. πολιτευομένην εἰρήνην, I, 897, vigentem, omnia obtinentem. πολιτευομένην ἐν νόμῳ ἀρετήν, II, 105, aut, quae sub lege valeret, aut quae secundum legem coleretur. πολιτευομένην ἐν ἀνθρώποις πονηρίαν, III, 404. πολιτευομένην ἐν αὐτῇ εὐσέβειαν, IV, 1188. πολιτευόμενα κακά, III, 128, nota, usitata. πολιτευομένων ὀνομάτων, II, 315, usitatis, notis. πολιτευομένων, IV, 1101, 1102, decurionibus civitatum. πολιτευομένοις παρ' ἡμῖν ὀνόμασιν, II, 1473, usitatis. πολιτευομένοις Ζεύγματος, IV, 1208. πολιτεύονται δύο διαθέσεις ἐν τοῖς ἀρχομένοις, II, 1673. πολιτεύονται νόμοι, IV, 896, vigent, observantur. πολιτεύσεται εἰρήνη, I, 1106 init., erit, vigebit, cuncta obtinebit, servabitur. πολίτης ἐρήμου, V, 101, Joan. Baptista. πολῖται τῶν οὐρανῶν, III, 1221, in hac vita, coelum spectantes. πολιτικῷ βίῳ, III, 1064, opp. ἐρημικῷ; illud notat munus sacrum et ecclesiasticum, publicae tamen vitae et socialis. πολιτικὴν ἀρετήν, III, 1127, in regendo episcopatu, opp. ἀσκητικήν, in solitudine quam tamen sociasse, qua ἀφείδειαν corporis, ille dicitur. πολιτικῶν θορύβων, III, 1132, muneris episcopalis, saeviente haeresi. πολιτικαῖς ἀγοραῖς, III, 1163, foro promercali in urbe. πολιώτερον φρόνημα, III, 1147, praecessit, πολιὰν τρίχα, sign. sensum, prudentiam, senilem, gravem, peritum, subactum. εἰς πολλὰ διελύθη, III, 1140, in pulverem, cinerem igne dissolutus. πολλαπλασιούσας ἑπτὰ ἑβδομάδας, II, 1248 init., si ad omnes refertur, sign. multiplicatas: sin ad septem eximias, quod magis videtur (neque enim septem erant multiplicandae, aut in se ducendae); sign. reliquas, πλεοναζούσας, redundantes supra 62. πολλὴν παρέχοντες τῇ ἀκοῇ δι' ἡσυχίας, V, 79 init., legendum credo, σχολήν, sic omnia plana. Alioquin et sensus et structura laborat. οἱ πολλοὶ, C II, 262, Graeci, imprimis aurifices et metallurgi qui utantur voc. εὔρυζον, de auro. II, 351, aut sunt Romani, vocabulo repudii utentes, aut Graeci, ab iis mutuati. Syri quoque, inter quos ageret. οἱ πολλοὶ, στρουθοκαμήλους καλοῦσι, I, 467, vulgo., πολλῶν, III, 803, 827, laicorum; opp. ἱερωμένων. πόλου νότιον μέρος, IV, 503, coeli. πόλου νοτιώτερα μέρη, IV, 502, pro πόλον νοτιώτερον, vel πόλου pro, οὐρανοῦ. πολυανδρίας ὄχλον, III, 759. πολύδριον, III, 973, πολίχνιον vid. n. 24. πολυετείς χρόνους τριῶν ἐπισκόπων, III, 739, per longum tempus, quod excessit tribus episcopis deinceps sedentibus. πολυθρύλητος (ἓν) III, 940, uno λ. 965, 819 extr. 1116. πολύμορφος, vid. ἐρανιστής. πολυπλασιάζει, III, 138 init. πολυπλασιασθέντα, V, 103. πολυπραγμονεῖν τὰς θείας οἰκονομίας, II, 1537, τὸν καιρὸν, III, 505, pro περὶ τοῦ καιροῦ. πολυπραγμονοῦντες τὸ μυστήριον, scrutantes, V, 13. πολυπραγμονοῦντες τὴν ἕνωσιν, V, 20, scrutantes subtilius. πολυπραγμονοῦσι τὰ θεῖα, III, 106. πολυπραγμοσύνας (τὰς) IV, 545, artes curiosiores. πολυσχεδεῖς, II, 289, 367, pro πολυσχιδεῖς, ἀπὸ σχίζω. πολυσχεδεῖς πλάνας, III, 658, πολυσχεδεῖς, III, 1008, pro πολυσχιδεῖς, ut et ibi legitur, n. 2. πολυσχιδὲς, IV, 484, hic per t. πολύχουν καρπόν, III, 534, uberem, multa fundentem: a χέω, πολυχόον, aut χῇ, mensura genere, πολύχοον, πολλῶν χοῶν. πομπείας οὐδὲν εἶδος ἀπήν, III, 917, ludibriorum publicorum, quibus traducerentur Christiani. πονηθέντων κατορθωμάτων, III, 1186. πονηρὰν ἡμέραν, I, 865, expl. diem judicii. πονηρίαν ἐν τῇ κακίᾳ ἐφεξῆς γεγενημένην, II, 469, facta prava, in malo sensu et habitu animi semper edita. πονηρὸν καρπὸν, I, 277, e meretrice natum. πόνων δίχα εἰληφότας τῶν ἁμαρτημάτων τὴν ἄφεσιν, I, 932, et p. 801, ad Ps. XXXI (XXX), ubi et dicit ἀταλαιπώρως, opp. ibi ὀδυρμοῖς καὶ δάκρυσι προστετηκώς. πόνους ἀπολαβεῖν, II, 364, fructus operum. Meton. πορείαν, I, 586 init., mores. 647 extr., II, 226. πορείαν θείαν, II, 815, vitam sanctam. πορθμεῖον, III, 922, navem transvectoriam in flumine. III, 970. πορίαν, III, 1080 init. pro πορείαν. πόρον κινεῖν πάντα, I, 90, 284, 285, auxilium. III, 916, 670. πόρον πάντα κινοῦσι, II, 212, omnia faciunt. πόρους, IV, 512, meatus in corpore, ubi est materia peccans; quam vocant medici, vel miasma. πόῤῥω ποιοῦντες, vid. ποιοῦντες. πόῤῥωθεν ὁρῶν, I, 960, nondum adeptus; ut Hebr. XI, 15. πόρρωθεν, IV, 667. Isaias dicit jam in Vet. Test. Ποσειδῶν unde dictus, IV, 771. ποταμὸν λογικόν, vid. λογικόν. ποταμοὶ μέγιστοι κηρυγμάτων ἀγγελικῶν, IV, 1274, Joannes et Matthaeus. ποταμῶν τῶν τεσσάρων, I, 455, simpliciter, scil. τοῦ παραδείσου; falso quidem, qua Nilum. ποταμοὺς et ποταμόν, II, 21, utrumque de Nilo recte dici monet. ποτέ, II, 1474, ter repetitum, tria diversa, semel facta singula, sign. verte, primo, deinde, denique. ποτὲ μὲν, ποτὲ δὲ, II, 1460, de rebus semel utque factis, non subinde repetitis, aut varie actis. Aut comma pone post μέν, δέ, ut pertineat ad ἔδεισεν. ποτήριον expl. τιμωρίαν, I, 673. ποῦ φησιν ἡ Γραφή, V, 13, ut Hebr. II, 6, 17, 4. ποῦ χρήζεις εὐχῆς, III, 441, med. πρὸς τί, ποῦ. D
ποῦ. A κεκένωμεν ἑαυτὸν, V, 21, an, quomodo dici potest hoc fecisse?
πρᾶγμα, V, 6, synonymum ὑποστάσει, opp. rei ἀνυποστάτῳ. V, 918, rem οὖσαν, in qua tamen notari varia possint, maxime, 1° ut sit; 2° quid sit. πρᾶγμα ἄλλο καὶ ἄλλο, οὐχ ὡς πράγμα, V, 935, sunt ὑπόστασις et οὐσία, diversæ significationis, sed in eadem re, in qua sint duo illa, sed cogitando et notione separentur, non separatim per se, aut inter se, exstent. πρᾶγμα οὐκ ἄλλο καὶ ἄλλο, ὡς τριτώνυμον, V, 942. πράγματος et προστάγμ. conf. IV, 1030, n. 83. πρᾶγμα τῶν εὐνουστέρων δεξιὰ ἐκάλεσεν, I, 1517, pro τοὺς εὐνουστέρους, periphrastice. Forte legendum, τάγμα. πραγμάτων ἔρημα βήματα, II, 1315, præceptum, quod non exsecutus fuerit propheta. πράγμασι κέχρηνται, I, 210, opera peragunt. πράγμασιν ἀγαθοῖς, I, 833, pro πράξεσιν ἀγαθαῖς. Neque enim sic dicuntur πράγματα. πραγματεία τῆς Γραφῆς, V, 1005, quæ sequuntur, tota narratio. πραγματεία Salomonis, II, 19, tres libros ejus.
πραγματευόμενος δεκτόν, III, 228, scil. εἶναι, vel pro ποιῶν. πραγματεύονται τὴν νίκην οἱ ἀνταγωνισταί, I, 410, materiam, occasionem præbent. πραγματευσάμενον ἀθανασίαν, I, 51, elicientem, parantem. πραγματεύσηται εὐθεῖαν στάσιν, IV, 255, ipsa planta, debebat, πραγματεύσωνται, scil. οἱ φυτουργοί. Aut est anacoluthon numeri. πραέων γῆν, II, 315, piorum.
πραιπόσιτον, IV, 1329. Latinum: præpositum; varii fuere. Eum hic epp. vocant μεγαλοπρέπειαν, rogantque recitare imperatori has litteras: ut cubiculi vel secretorum videatur: quasi referendarius.
πρακτικὴν ἀρετὴν, III, 412. πρακτικὴν ἀρετὴν, III, 158, ponit unice in aliis amandis. πρακτικὴν ἀρετὴν ἡ ἀγάπη δηλοῖ, III, 515. πρακτικῆς ἐντολῆς, III, 474, quasi sit et θεωρητική. Videtur a dogmatum fide distinguere: Nam et fidei et veri sensus præceptum est. πρακτικώτατος, II, 364, λόγος, efficax usu ipso.
πράκτορα φόρου, IV, 547, Deum, cogentem apes nobis mella suppeditare.
πρᾶξαι ἔκρινα περὶ — τούτους, III, 800, pœnam exsequi; verfahren, ad rem progredi. n. 22. leg. τοῦτο, bene. πράξαιεν, IV, 1184 extr. vitiose pro πράξαι, vel πράξειεν. Ad unum enim refertur, ὁ γὰρ, rel. et προκαθίσας.
πράξεις faciunt maxime imaginem divinam, I, 34, scil. internæ maxime, sensus animi et virtutes, ut exempla docent: et tantum corpori opponuntur, lin. 10. πράξεις, I, 190, al. simpliciter, Acta apostolorum.
πραότης, I, 833, plura hic sign. modestiam, sua sorte lætam, Deo non repugnantem, patientiam, qua felicitatem improborum [imperant?], animum ab invidia alienum.
πρέπειν ἐκκλησίᾳ, II, 3. Vid. Ἐκκλησία. πρέποντα, II, 844, elicit Deus, i. e. bona, suis attributis digna et consiliis reliqua concedit, mala et a voluntate ipsius aliena. πρεπωδεστέραν, IV, 691.
πρεσβεία, I, 171, deprecatio pro Judæis. I, 237, statim expl. ἱκετηρία. πρεσβεία πρωτοτόκων, I, 441. Jura. πρεσβείας ὑπὲρ τῶν ἀνθρώπων ποιούμενοι, I, 1103, dicuntur ascetæ. πρεσβείας, III, 162, intercessione, Pauli, in cœlis: cui vim tribuit salutarem. διὰ πρεσβείας, III, 1136, ut Dei favorem sancti mortui concilient, eos rogat. πρεσβείας, III, 1150, διὰ τῆς, precibus, ascetarum: auxilium divinum consequi cupit Th. πρεσβεία τοῦ γεγραφότος, III, 470, Paulo deprecante pro nobis. πρεσβείαν ὑπὲρ τοῦ λαοῦ habet sacerdos, I, 188. πρεσβείαν, I, 526, ἱκετείαν, infra, ἱκέτευσε. II, 470, preces, intercessionem. III, 1205. ταῖς πρεσβείαις B III, 697, intercessione Pauli et Timothei apud Deum, post mortem, cupit τυχεῖν χάριτος.
πρεσβείου, I, 1097, senectutem; et tamen addit, ἕως γήρως. πρεσβείοις τοῦ χρόνου τὸ σῶμα τετίμηκεν ὁ Θεὸς, IV, 415, ante mentem creavit. Ea mox et προνόμια vocat. Ergo anima non erat ante corpus.
πρεσβεύει, IV, 14 init. docet, infert: πρεσβεύειν, III, 1205, precari, pro altero. πρεσβεύετε, IV, 743 extr., docetis, defenditis. πρεσβεύομεν δύο υἱούς, IV, 1246, inducimus, docemus esse. πρεσβευόμενον ὑπὸ τούτων, II, 1063, quem docerent, profiterentur, colere monerent. πρεσβευομένην ὑπ’ ἐκείνων πλάνην, III, 917. πρεσβεύον τὴν πλάνην, II, 1645 init. docens. πρεσβεύουσι δόξας, III, 759, docent, tuentur. πρεσβεύουσιν, IV, 1239 extr., docent, defendunt, 1243.
πρεσβευτής venit Deus, I, 501 init. deprecator pro Israelitis (hyperbolice). πρεσβευτήν, I, 545, deprecatorem, supplicem pro se Deo. III, 1147 extr., intercessorem ad Deum, Jacobum ascetam. III, 1505, reconciliationis auctorem. πρεσβευταῖς, I, 182, deprecatoribus. πρεσβευτάς, IV, 921, precatores, Fürbitter, ad Deum: martyres in cœlo.
πρεσβεύω Θεὸν, III, 809, colo. πρεσβεύων Θεότητα, I, 783, colens, docens. πρεσβεύων ἀληθῆ, III, 447, docens. πρεσβεύων, III, 897, διδασκαλίαν, III, 897, docere, defendere. πρεσβεύων ὀρθοδοξίαν, V, 53, asseverans, præ se ferens, docens. πρεσβεύων, V, 97, intercedens, precans. πρεσβεύοντες, III, 1130, docentes, defendentes. πρεσβευόντων, IV, 115 extr., docentes. πρεσβευόντων τὴν ἀλήθειαν, IV, 547, docentium, profitentium.
πρέσβυς, II, 115, interpres; opp. Filio ipsi. πρεσβύτατα καὶ παλαιότατα τὰ τῶν Ἑβραίων, IV, 708. πρεσβύτερα τῆς ἐνανθρωπήσεως ὀνόματα, IV, 1214, quibus vocetur Christus qua λόγος, nondum homo factus. Vid. et νεώτερα. πρεσβυτέρας ἱστορίας, I, 607, προβήσεως, II, 561, 582. πρεσβυτερίῳ (ἐν τῷ) III, 772 init., cum essemus presbyteri. πρεσβύτερος ὁ ψαλμός, I, 764 extr., antea scriptus: πρεσβύτερος κατὰ τὴν προφητείαν, II, 1593, prior vaticinatus. πρεσβύτερον sole et luna, I, 1110, priorem, προϋπάρχοντα. πρεσβύτερον διήγημα, II, gesta. πρεσβύτης ἐν νέοις, III, 1315, Josephus, in Ægypto, castus.
πρηνὴς ἔπεσα, II, 1060, in faciem pronus.
προβάτων κόμητα, vid. κόμητα.
πρὶν δέξησθε τὸ φῶς, III, 241 extr. legendum δέξασθαι· nam nec tempus convenit, quia sequitur, περιήγεσθε. πρὶν γεννηθῇ, rel. οὐκ ἦν, II, 750, pro infinitivis.
πρίονι δι’ ἀμάξης, II, 302, plaustro cum rotis serratis: πριονοειδὴς ἅμαξα, II, 332, rotis serratis.
πρὸ παστάδας, I, 172, priusquam nupta fieret, thalamum ingrederetur. πρὸ ὀλίγου τῆς τελευτῆς, III, 794, transposite, ὀλίγῳ πρὸ τῆς τελ. πρὸ πέντε καὶ τριάκοντα πεδήσας σταθμῶν, IV, 1234, jubens — πρὸ πλειόνων ἢ χιλίων ἐτῶν τῆς — βασιλείας, IV, 968, transposite. πρὸ πολλοῦ χρόνου τοῦ γενέσθαι τὰ πράγματα, II, 1212, pro, πολλῷ χρόνῳ πρὸ τοῦ γεν. τ. π. πρὸ πολλῶν γενεῶν τῆς ἐμῆς διαπλάσεως, I, 1531, i. e. πολλαῖς γενεαῖς πρὸ τῆς ἐμ. διαπλ. πρὸ ταύτης βίβλος, I, 522, periphrasis libri Josuæ, scil. ante lib. Jud. Vid. Josua liber. πρὸ τῆς σαρκὸς τὴν διάνοιαν ἀπερίτμητον εἶχον, II, 1033, i. e. quod majus esset, quam corpore non circumsectos esse. Potest tamen et proprie intelligi. πρὸ τῶν γραμμάτων, IV, 1238 extr., quod mihi carius sit litteris et potius. πρὸ τῶν μαρτύρων βοῶσι, II, 1605, cum viderint eorum reliquias.
A προάδει αὐτῷ πεῖραν, V, 126, a surprising expression—perhaps because he recited biblical passages to which he was to respond. Perhaps read προάγει, or προσάγει. προαιρουμένη, II, 81, willing, desiring. προαιώνιος Θεός, V, 16; Υἱός, V, 7. προαιώνων πρὸ τῶν, V, 986, for the simple αἰώνων. προανακεκράγει Δαβίδ, II, 208, he had predicted. προαναστέλλων τῷ ἐλάττονι κακῷ τὸ χεῖρον, I, 1562 med., meeting it timely, taking precaution in advance, restraining it before it breaks out: i.e., wishing to do this; for the outcome did not respond. προαναφωνεῖ, I, 888, he predicts. προαναφωνοῦντα τὸ ἐσόμενον, II, 208, prophesying, in public song indeed. προαπελθεῖν, IV, 1075, to die earlier. προαποδίδοται, V, 1039, it is answered above. προάπτοντες, III, 1074, n. 4, it is read προσάπτ. Both are redundant. πρὸ could mean those by whom they were preceded, those who went before him with whom they might meet. προαύλια τῶν ἐσομένων κολαστηρίων ἰδών, III, 787, through a terrible death he felt what he was now about to feel in hell.
B προβάλλεται Christus verba, I, 961 med., he sets forth. προβάλλεται ἀρχιερεὺς, III, 575, he is appointed: or rather, he has been appointed, προβέβληται; the present for the past. Or προὐβλήθη. προβάλλεται, ἃ εἶπε καὶ ἐφρόνησε, IV, 262 init., in the final judgment, a man excuses himself by these things, appeals to them, and renders an account of them. Eus. Emes. προβάλλομαι χειροτονίας, III, 1220, I bring forward, apply, exercise. προβαλλόμενος αὐτοὺς ὑπουργούς, I, 1549, naming, appointing, designating. προβαλλόμενος, V, 84, reckoning. For he sets forth what truly will excuse, and he prefaces: "The word had no confidence." προβαλλομένων, II, 954, those who have appointed him, who have entrusted this office to him. προσεβλῆσθαι ἀπόστολος, III, 699, to have been made by God. προβληθῆναι, III, 908, to be created, appointed. προβληθῆναι varies with προφαίνειν, I, 706, n. 7. προβληθεὶς καὶ ποιμένα, III, 954, given to himself, appointed over. προβληθῆναι, III, 1000, to be given. προβλήματι, Samsonis, IV, 777, to an enigma. προβολὴν χρονικήν, III, 735, as if it were produced in time. προβολήν, III, 750, some said the Son of the Father; προβολὰς ὀφρύων, I, 697. Read thus, not προσβολάς.
C προγεγραμμένου ψαλμοῦ, I, 1007 extr., of the one immediately preceding. προγενέστερον (Psalmum), I, 764, written earlier. πρόγνωσις θεοσεβείας ἡ ἡμετέρα σωτηρία γενήσεται (scil. paganis), II, 322, perhaps it should be read πρόφασις, i.e., occasion; or πρὸ is redundant, and yet γνῶσις is for ἀφορμὴ γνώσεως. You might, however, interpret it as "preparation," as a sort of propaedeutic to the very knowledge of true doctrine, whereby they might notice and foresee in advance the truth of such doctrine, which they would not indeed yet know, but, as worshippers, would perceive that they alone would be saved. ἐκ προγνώσεως, κατακρῖναι, I, 39, to condemn and punish sins foreseen, not yet committed. ἐκ προγνώσεως, God does not punish sins, 78, foreseen before they occur: He punishes them only when they have been committed. προγνωσίαν, III, 95, for πρόγνωσιν. προγνωστικοὺς ἑαυτοὺς προσηγόρευον, IV, 333, the Helcesaita heretics. προγονικὴ ὑπόσχεσις, I, 152, made to ancestors. προγονικὴ πρόρρησις, I, 421, i.e., that which happened to the ancestors, not as if it consisted in them, but in their descendants. πρόγονον χοῦν, I, 1340, from which the body is taken. πρόγονον χοῦν, ἐξ οὗ γεγόναμεν, II, 1046. πρόγονον, IV, 206, for an ancestor, strictly and properly. IV, 307, it is placed beyond the great-grandfather, which it places upon the grandfather, in reverse order, as it seems. προγραφή, I, 887, for ἐπιγραφή; προγραφὴν τοῦ βιβλίου, II, 20, a title, an index.
D προδεδωκώς χρήματα τοῖς κεκτημένοις, III, 1224, represented by a portion of the fee for habitation. προδιαγράφω, III, 372, eternal life in this life, explained by καὶ διὰ πίστεως ὁρῶ; I represent, I ponder, I agitate even now. προδοῦναι σιγῇ ὠφέλειαν, III, 1166, for παραδοῦναι, or it signifies to lose, to abolish, to deliver to destruction. πρόδρομοι χάριτος, IV, 627, the three youths in the furnace; it has a meaning that is hardly convenient, and it seems to have been lost in the course of hair-splitting: explain it however you can, that they had summoned grace to themselves by their own eagerness, and that they strove in their zeal to occupy and anticipate it as it were. For one often speaks quite arrogantly about such things.
προεβάλετό με ἀπόστολον, II, 676, God willed that I be. προεβάλου με βασιλέα, I, 1451, you made me. προέβησαν θεοσημείαι, V, 95. προεγράφετο ἐν ἐκείνοις τὰ ἡμέτερα, I, 1428, they were adumbrated and predicted. προεδρίαν Ἐκκλησίας, III, 756, an episcopate. You could also refer this to a council's presidency, by punctuating: "Eustathius, who of the Antiochene Church... having obtained the presidency... immediately occupied the seat there." προεδρίας, III, 655, of an episcopal, doctor’s office. III, 760, the Alexandrian episcopate. III, 935, episcopate; apostolic, see apostolic. προεδρίας ἀρχιερατικῆς, III, 1159, in an episcopal office. προεδρίαν, III, 1226; IV, 1515, episcopate. προεδρίαν Ἐκκλησίας, III, 805; IV, 570, episcopate. προεδρίαν τὴν σὴν, I, 1542, rule, government, protection. πρόεδρος τῆς πόλεως, III, 794, bishop. πρόεδρος, Alexandria, IV, 1189, bishop. προέδρου ἀνατολῆς, IV, 1190, bishop. IV, 1278, Antiochian bishop. προέδρον τῆς Ἐκκλησίας, III, 791, a bishop. προέδροις τῆς συνόδου, III, 783, Nicene; therefore, several presiding officers. προείδει, III, 685, for προεῖος or προήδει. προείλαντο, II, 1666 extr. προειπεῖν, I, 247, the codex is lacking, but it does not seem it can be missing, because it follows: He predicts through his prophets. προειρημένας (τὰ κατὰ τὰς), V, 981, which are found in matters of quantity and quality. προεῖται (permissa est), I, 180, variant with πρόκειται—for so it is read for πρόσκειται. προεκόμισας τοῖς δαίμοσι, II, 1551, for προσεκόμ. προελθεῖν τῷ κηρύγματι προτρέπων, III, 11, it should certainly be read προσελθεῖν, to believe. For what is translated: "admonishing those Jews" that the doctrine had preceded, it should have been φθάσαι. Προελθεῖν is to proceed, not to precede. Nor can προτρέπων be said in this way, but it always refers to doing the thing. It is very simple to read προσελθεῖν: just as conversely προσφέρειν is for προφέρειν. προελθὼν εἰς τὸν κόσμον, IV, 132, the Word, 1st, from the womb of Mary; 2nd, conspicuous through human nature. προελθὼν ἀχρόνως καὶ ἀπαθῶς, IV, 755, the Word born from the Father, 756. The Holy Spirit proceeded.
προεπινοούντας, III, 98, for προσεπιν.; for he adds, "and other things." Nor does πρὸ have this sense thus. προερμηνεύει, II, 327, he predicts. προεστῶσαι τέγους πόρναι, IV, 296, i.e., on the roof, under the roof, standing. προεστῶτες τοῦ σωτηρίου λόγου, III, 957 init. προεστώτων, II, 168, of the doctors. προετίμησαν τὴν τῶν εἰδώλων θεραπείαν, I, 536, absolutely; i.e., of the worship of God. προετυποῦντο τρεῖς καιροί (festa Jud.) εἰς τὸν Σωτῆρα, IV, 131, they were prefigured in the place of types; or rather, by hypallage, he himself was prefigured by them. Hippol. προζωγραφεῖ ἡ πίστις τὴν ἀνάστασιν, III, 615. προηγόρευσε κρίσιν, IV, 855, attributed to the comic poet Diphilus. προηγόρευσεν, II, 760 init., perhaps erroneously for προσηγόρευσε. προῆλθεν ἐκ Μαρίας ὁ Λόγος, IV, 137 Athan.
A προῆλθε τὸ πάθος καὶ ἡ κατάρα, καὶ οὐ παρελεύσεται, IV, 170 (ex Apollin.) It is stated; it is placed in Sacred Scripture, or Christ himself, to whom these things are attributed, was born human, will remain human, nor, as human, will he become God. προθεραπεύει τὴν ἀκοὴν, III, 54: about to propose something troublesome, he provides an excuse and an explanation. προθεραπεύει τὴν ἀκοὴν, μέλλων κατηγορεῖν, III, 166: he soothes and softens them with pleasing speech and praise, and prepares them to listen to harsher things in a friendly manner. πρόθεσις, III, 728: mind, purpose. προθέσεως τῆς ἐξ οὗ καὶ τῆς δι' οὗ, III, 197 extr.: of the preposition; he added οὗ pleonastically, concerning the subject matter. προθέσεως, III, 878: in sense, in mind, by which the faith of the Nicene (creed) consists. προθέσει ὀρθῇ, III, 744: in sense, in orthodox faith. πρόθεσιν, I, 670: from Symm., i.e., desire, longing, namely, so that we might wish God to do something. πρόθεσιν τούτων προμαθών, III, 105: with what zeal, in what sense, what their future morals would be. διὰ πρόθεσιν, III, 475 extr.: the preposition. πρόθεσιν, IV, 1168 init.: will, mind. V, 1125: good counsel, righteous will. προθέσθαι γραφήν, I, 506 init. obs.: 1. the middle for the active, 2. for the common, to bring forth. Although also middle, Xen. M. S. I, 1, 1: those who wrote (about) Socrates. προθεσμίας στενότητα, III, 1030: it can be the middle of time, not the limit to which: thus "narrowness" fits better. προθεσμίαν ἐπιμετρουμένην, II, 851; συντέμνει, ibid. See συντέμνει. προθεσπίζειν is attributed to the elders praying for favorable things for Boaz, I, 352, not such that they prophesied, but that they wished for what later came to pass. προθεωρίας οὐ δεῖται Θεὸς, I, 24. προθήσειν θηρίοις βοράν, II, 561: about to throw away, about to abandon. προθυμία ἐφέλκεται τὴν χάριν τοῦ Πνεύματος, III, 677; προθυμία πυρσεύειν τὴν χάριν, ibid. προθυμίας, I, 774: he himself explains it as intense and earnest prayer. — προθυμίᾳ κατασφαγείς, see κατασφ. — προθυμίαν τῶν εὐχομένων, I, 635 extr.: ardor, eager desire. προθυμίαν διατήρησον τῇ χάριτι, III, 680: that you may always and diligently employ it. προθυμίαν εὑρίσκων Θεός, αὔξει ταύτην διὰ τῆς χάριτος, III, 457. προθύροις (ἐν) ἡ τιμωρία φανήσεται, II, 756: it will be near, it will soon erupt. προΐδωμεν, II, 667: let us consider the aforesaid, let us listen. προικῷα γραμματεία, II, 15: dowry instrument, tablets; i.e., law, pact. προικώου γραμματείου, IV, 1066 extr. προικώων (from προίξ, or προΐξ, dowry) γραμματείων, I, 172: documents, tablets, of a (dotal) instrument, by which a marriage might be contracted and confirmed. προΐσταται, II, 1175: for παρίστ. it is seen, it is proven. προκαθημένη τῆς Ἀφρικής, II, 1463: Carthage, capital of maritime Africa. προκαθημένη τῆς οἰκουμένης, IV, 1187: Rome, III, 8, 160. προκαθημένην τῆς Λιβύης Καρχηδόνα, I, 1106: capital of the region, or situated on the first coast of Africa and Libya. προκαθίσας οἰκουμενικῇ συνόδῳ, IV, 1184: for the genitive: unless it was προσκαθίσας. For πρᾶξαι there is not only that of the one presiding, but of all. προκαλινδόμενοι, III, 1113: for οίμενοι. προκαλινδουμένους τῶν θηκῶν, I, 905: venerating their sepulchers. προκαλύμματος σαρκός, IV, 877 init.: the human nature of Christ. προκαλύμματι σαρκός, IV, 22 extr.: Christ used it, about to show himself visibly as God. ἀληθεί, because it is not a feigned form or not solid, as in the Old Testament. ζῶντι, because not through an inanimate thing, but in a true living mind and body. προκαλύμματι φύσεως θείας, IV, 422: Christ did not use a body: although he himself says elsewhere that there was a veil: yet it was not assumed with that intention, that it might be so.
B προκατειλήφει, III, 1259 med.: προ is redundant, because it is prior to the arrival of my arrival. προκείμενον αὐτῷ στέφανον, II, 88: imposed, the crown which he might wear, ἑπικείμενον, see. προκείμενον ἐν τοῖς μυστηρίοις σῶμα ἀνθρώπου, IV, 1280, Cyril. πρόκειται (or πρόσκειται) as a variant with προεῖται. προκληθέντες μάρτυρες, IV, 700 init. πρόκλησιν προσφέρων, IV, 1144: provoking, inviting. προκομίζωμεν, V, 1027: let us commemorate, let us recite. προκοπὴν (κατὰ) ἐξ ἀνθρώπου Θεὸς, IV, 66: Christ was not made. Amphil. *κατὰ προκοπήν*: the Nestorians said that Christ came to the dignity of apostle and pontiff, V, 50, scil. as if he had been raised to perfection through the use of virtues. See p. 52, 53, and that he had exercised these offices as a weak and humble human. *προκοπήν* and *προκόπτειν*, in which sense Nestorius attributes them to Christ, V, 58. προσκόμιον δόξαν, V, 41: eternal. πρόκριμα, III, 883: of certain judges, in the absence and displeasure of the better ones. πρόκριμα ποιεῖν τῇ οἰκουμένῃ, III, 950: to give a prerogative, to go before, that all may follow, to pronounce in place of all that which must be held by the rest. προκυλινδούμενος ἀεὶ τῶν εἰδώλων, III, 987: addicted to their worship. προκύψαν ὕδωρ, II, 1039: erupting. προλαμβάνεις τὰς αἰτήσεις, I, 995: you anticipate, you make things asked for, before we ask. προλαβόντι χρόνῳ, II, 986 extr. προλαβὼν ἔφη, II, 986 extr.: beforehand, above, in those things which we placed before: with Jeremiah, when Ezekiel is already being treated. προλαβοῦσι τὰ ἐσόμενα βεβαιώσῃ, II, 1461: by those things which preceded, the things done before. προσλαμβάνει τὴν διαίρεσιν ὁ τὴν ἕνωσιν λαμβάνων, V, 15: he places it, he understands that it had been related before: *setzt voraus*. προλάμπουσιν ἀρχιερέων, IV, 1252: among them, they themselves such: not before them, as if they were others. προλεαίνειν τὰς ἀκοὰς εὐφημίαις, III, 474: before he proposes more severe things. προλεαίνων τὴν ἀκοὴν, III, 265 init.: through praises, before he might teach and urge, for which he was about to rebuke the denied. προλεάνας τὴν ἀκοήν, III, 167: where he soothed, he composed it to listen to harsher things, so that they might be accepted more mildly. προλέγει, simply, without an accusative of the thing, I, 1091, in the supplement. προλήνιον, I, 650: the Church of the Old Testament. προλήψεις ἐξηπατημένας, IV, 739. προλήψεως δίχα, IV, 4: with no preconceived opinion. προλήψει, IV, 512: in error. πρόληψιν, IV, 717 init.: of Epicurus, Theodoret refers it to faith. πρόλοβος of birds, what? I, 180. πρόμαχον μαρτύρων Στέφανον, IV, 207. προμαθών, III, 105: God, having foreseen, foreknowing. Metonymically, with no notion of learning or discovering. προμηθείας οὐδεμιᾶς ἀπολαύοντες, II, 1018: the impious; scil. which the pious enjoy, unto wisdom and virtue, and truly happiness; an emphasis. προμηθείας, II, 1116: aid. προμηθείας οὐδεμιᾶς παρ' ἐμοῦ τεύξεσθε, II, 1530 init.: aid. For providence did not cease, προμηθείας ἐγύμνωσε, III, 25: benign, scil. and auxiliary. προμήθειαν θείαν, II, 1366: benefits, outstanding conveniences. προμηθούμεθα τῆς ὑμετέρας σωτηρίας, III, 290: he attributes it to the apostles. προμηθούμενον ὑπό σου λαόν, I, 1558. προνοίας οὐδεμιᾶς ἀξιῶ, II, 1337 init.: aid. Providence did not cease. προνοίας ἐγύμνωσα αὐτήν, II, 1601 init.: benign, scil. not universal or common. προνοίας ἐμῆς ἀξιώσω τὸν Ἰούδαν, II, 1652: peculiar, beneficent, protecting. προνοίας ἐγυμνώθησαν, III, 27: not entirely, but (deprived of) the benign and beneficent.
A προνόμια, II, 1604, principal parts, above others, of honor and advantages, "extraordinary." προνόμια πόλεως, III, 1053, explained shortly after as *hegemonia*, so that it might be the first of all. προνόμια χρόνου, IV, 415, God gave these to the body, creating it before the mind. προνομίοις φύσεως τετίμηνται, III, 438, natural necessities. προνοούμενος δεικνύναι, III, 735, willing. προξενεῖ σωτηρίαν ταῖς ψυχαῖς, II, 1587, divine peace confirms, pledges, nay rather contains, and has within itself. πρόξενα δυσσεβείας, II, 1358, altars of idols; the cause, the occasion of impiety. πρόξενος, I, 1079, τῶν βλασφημιῶν, one who has provided the occasion and material (for blasphemies), not by my own fault, but because you did not help me. πρόξενος βλασφημίας, I, 1451, occasion, material. πρόξενον ἀσεβείας, I, 355, §, material. πρόξενον τῆς τῶν οὐρανῶν βασιλείας, I, 1162, he calls an injury inflicted and endured this. προξενοῦσι τὴν σωτηρίαν οἱ κίνδυνοι, III, 450, said more arrogantly. B προοίμιον, I, 1008 init., beginning. II, 652, 1541 extr. I, 1120, beginning of a Psalm, things said first. IV, 37, the things he had said before. προοίμιον θαυμάτων, II, 231, elegantly, the first. προοίμιον Scr. sacra, the creation of the world is called, I, 2, i.e., the first part. προοίμιον Ψαλμοῦ, I, 1123, beginning, the first words. For having prefaced nothing, he starts the matter itself immediately. προοίμιον προφητείας, II, 1594, beginning. προοίμιον παραινέσεως ἀνέλαβε, III, 426, he repeats the exhortation proposed from the beginning. προοίμιον θανάτου γῆρας, IV, 605, most elegantly. προοίμιον ἀποστασίας, IV, 1115, a prelude, indication, attempt, accession. — τῆς προφητείας, II, 1434 init., in the beginning. For there is no exordium, or preface. προοίμιον τῆς οἰκονομίας ὁ τόκος, V, 1160. προοιμίῳ τῶν Πράξεων, IV, 119 in the beginning of Acts. IV, 432. προοίμια τῆς διδασκαλίας, II, 333, beginning, the first work of teaching. ἀποστόλων, II, 1504, the first signification of doctrine. — παιδείας, III, 626, beginning. βασιλείας, III, 952. — τοῦ κηρύγματος, III, 1113, first times, beginnings. Εὐαγγελίων, IV, 105, beginning, chap. 1 of Matthew and John. — ἀποστασίας, IV, 1275. προοιμίοις, IV, 369, in the beginning of performing the office. C προπάτωρ Λιβύων Χάμ, II, 1004, author. προπάτορος, III, 966, there it seems to be placed for father and parent of each: for he says: "that each of the things born draws (from him)." προπάτορα χοῦν, II, 1568, the earth, from whence you were derived, in Adam. IV, 576 from whence all arose. προπηδῶντα τόλμῃ θρασυτέρᾳ λέγειν, III, 900. προπόμπιος τιμή, III, 802, the duty of escorting. προῤῥηθέντα, III, 534, the Apostle’s words, placed before mentioned. προῤῥήσεις ἐδιδάχθη, II, 1188. Either metonymically, for the future things themselves: or *edidachthē* (he was taught), he was ordered to set forth or edit. πρόῤῥησις ἔσται, II, 308, instead of "the thing foretold will come to pass." προῤῥίζον ἀνασπᾶσαι, III, 429, he commands (to root out) the passion. πρὸς, against, I, 176, and in titles of books. πρὸς Αἰγύπτῳ, τῇ πρ. Αἰγ. Ἀλεξανδρείᾳ, IV, 361, in Egypt; at its edge, indeed. πρὸς ἀταξίαν τοῦτο ἡγησάμενοι, III, 989, scil. to contribute, to do, to pertain; whence he adds also *palin* (again), about to bring a new specimen. There is no need, therefore, to bring in *mikron* (a little), or *oligon* (a few); or because of *palin* and *kai*. πρὸς ἑαυτοὺς συνηθροίζοντο, III, 803, alone by themselves, separated from the rest, they held a proper meeting among themselves. πρὸς ἑαυτοὺς ἐποιοῦντο συνόδους, III, 840, among themselves, set apart from others. πρὸς Θεὸν ὑποσχέσεις, I, 338. πρὸς Θεὸν ἀγάπη, III, 1501. πρὸς τὴν θεοσέβειαν ὑμῶν τὸν — ἐπίσκοπον τῷ ἰδίῳ τόπῳ παρασχεῖν προῄρητο, III, 825. If it is "to your piety," it is set for the dative, and is redundant, "in his own place." But it can be: "as your piety sought or wished." Whence also he shortly after calls it a prayer. D πρὸς ὀλίγαις ἡμέραις τριῶν μηνῶν διελθόντων, II, 673, inversely for "a few days towards three months." πρὸς οὐρανὸν καὶ γῆν μερισθέντος δένδρου, V, 100. πρὸς οὓς εἴρηται ἡ προφητεία, I, 986, i.e., *peri hon*, concerning whom. πρὸς τὸν πέλας ἀγάπησιν, I, 1018, for *eis* (unto), or the genitive. πρὸς τὸ — τυγχάνειν, IV, 155, perhaps read *tō*, besides that it exists, or, when on the contrary it is so.
προσαγάγωμεν τὴν ἑρμηνείαν, II, 88, let us bring forward. προσαγαγὼν ἐρωτήσεις, I, 1075 extr. προσαγγείλαντες, III, 938. προσάγοντος εὐφημίαν ἑκάστῳ, II, 96 extr., praising each individually. προσαγορεύει πορνείαν, II, 1589, he may understand; because he places *tinas* (some) before, or this is for *ti*. *Prosagoreuein* 124 (unclean lepers), not that they were such; as is clear from what follows. προσαγορεύομεν, IV, 1152, we address by letter. He nowhere subscribes thus: but here he asserts for himself and his own the communion of the bishop and the Alexandrian council, as a Catholic. προσάγω ἐμαυτὸν τῇ σῇ προνοίᾳ, II, 497, I hand over, I commend, through prayers. προσανέχων οἴκοι βιβλίοις, IV, 569, *prosechōn*, intent upon. προσαπήρεισε τὸν λογισμὸν τῷ σώματι μόνῳ, IV, 364, he ascribed. προσάπτειν βλασφημίαν τῷ δεσπότῃ, II, 836, as it were to reconcile, to move, to give occasion, that others might speak impiously of him. προσάπτοντες, III, 1074, is read n. 4 instead of *proapt*. προσαρμόζοντες, IV, 4, adding. προσασχοληθῆναι, III, 1029. προσβάλλειν πίστει τοῖς νοητοῖς, IV, 712, to embrace by faith, to assent by faith to them, to treat of them by faith. προσβολῆς πυρὸς, I, 1316, elegantly, when fire licks, reaches for. προσβολὴν τῆς ἁμαρτίας οὐκ ἐδέξατο, I, 890. He prevented himself from being contaminated by sin: nay, he could not, he did not endure it. προσγινομένην, IV, 548 extr., opposite of *ou prosēkousan* (inappropriate). προσδεδεμένος τῇ ποδοκάκῃ, I, 1454. προσδήσας ἀγχόνῃ τὴν δέρην, I, 965, concerning Judas. προσδήσας, IV, 286, joining to his own sect. προσδιαλεγόμενος, II, 1598, 1600, redundant. προσδοκήσαντας περιέσεσθαι, II, 507, scil. in the matter which they were planning themselves. προσδοκήσαντες κρατήσειν, II, 984, in the matter which they might do and had undertaken, and through it. προσδοκήσαντος συγκαλύψαι, I, 1490, it is not said properly of him, that you yourself seem to be about to do. So also p. 706, *prosdokēsantas labein poleis* (expecting to take cities). προσδοκία ἐθνῶν ἤνθησε, IV, 432, that the Messiah has come. προσδοκῶν — εἰσιέναι, III, 906, scil. of his own plan and deed, the success. προσδραμεῖν τῇ σωτηρίᾳ, III, 444. προσεγγισμὸν, IV, 151, Greg. Nyss. does not disapprove of the natures in Christ. προσέδραμεν τῷ γάμῳ, he greedily rushed into marriage, seized upon it. προσεδρεύειν τοῖς σοῖς χείλεσι, II, 92, to attend to the speaker. προσεδρεύειν εἰδώλοις, II, 98, to worship them. προσεδρεύειν τῇ διδασκαλίᾳ, III, 660, h. l. passive, because of the added *aryesthai* (to draw), and explained as "being nourished." προσεδρεύειν αὐτῷ, IV, 286, to adhere to, to obey, to believe. προσεδρεύειν, IV, 560 init., to adhere to God, to always look unto Him and flee to Him, not to offend Him, but to observe and worship Him; so to live, that you may be able to confide in Him. *prosedreuon tē douleia tōn daimonōn*, III, 561. προσεδρεύσει θείῳ νεῷ, IV, 458, *hōs theos* (as God), he will preside, will occupy that, will inhabit it. προσεδρεύων τῷ Θεῷ, I, 174, worshipping Him, contemplating Him, imitating Him. *prosedreuonton iatrois*, IV, 720, of those using them, obeying them. προσεδρία τοῦ Θεοῦ, II, 825, in the Sabbath. προσεδρία προσευχῆς, III, 1258. πρόσειπε, III, 754 init., salute. προσειπὼν καθα
καθα A ρά, 191. ονομάζων, προσαγορεύων (naming, addressing). προσειπών, III, 159, having spoken of those, ordered to salute them: and 60 init., ἀπὸ πάσης τῆς οἰκουμένης προσείπε (he signaled from the whole world), he announced salvation to them from every part of the earth. προσείχε τῇ δυναστείᾳ, II, 250, he cared for, fearing. προσέκυνησαν ἀνθρώποις ἄνθρωποι, V, 1056. προσέλαβες ἐπιστήμην, II, 909, you received, you learned. The *pros* is redundant. προσεληλυθέναι ἐκ τῆς οὐσίας, IV, 144 extr. for *proel.*. Note: the Son is also said to be a procession from the *ousia* of the Father. προσεληλυθότας τῇ χάριτι, II, 228, believers. προσελθοῦσι τῇ πίστει, II, 990. προσεμαρτύρει τῇ λαμπρότητι τοῦ βίου, II, 676, the *pros* is redundant. προσεμαρτύρησε δύναμιν, III, 690, the *pros* is redundant. προσεμαρτύρησεν αὐτοῖς τὴν γνῶσιν, III, 213. προσενέγκατε τὴν μετάνοιαν, II, 500, to me, God, acceptable. προσενεγκεῖν τὴν ἐπιστολὴν, III, 526, to show, to allow to be read. προσενεγκεῖν τῇ Σπάρτῃ τὴν στρατιὰν, IV, 919 extr., to lead toward, to move. προσενεγκεῖν ὅρκους, III, 1147, to swear an oath, to be constrained by words, which he might utter beforehand. προσενεγκοῦσα οὐδὲν τῆς ἡμετέρας φύσεως τῷ σαρκωθέντι Θεῷ, IV, 40, Mary, according to a heretical hypothesis. προσενηνόχαμεν πίστιν, III, 422, as if a gift to God, when we became Christians. προσενηνόχασι Θεῷ τὴν τῆς ἀληθείας ἐπίγνωσιν, I, 1206, and soon after: προσενεγκάντων τὴν δικαιοσύνην. The sense is that they strove to be approved by God through these things. προσενήνοχε, IV, 474, he persuaded, commended, showed. προσενήνοχε φάρμακα, II, 500, he was commending, he wished to apply. προσενηνοχόσιν ὁμολογίαν, IV, 747, who have confessed, *ebgelegt habt*. προσέπαιζον τούτοις, IV, 903 init., you may understand indeed, they were mocking these things. But it is almost better, because *pros* is not used in this way, *e.n.* 39, *pros-eptaion* (they stumbled against). But indeed, prepositions are not to be forced. προσεπενόησε, IV, 559, he devised in addition to another thing, he substituted some other thing for it; or *pros* is redundant—for he did not retain the other thing either. προσεριστῇ, II, 1052 extr. *pros* is redundant. προσεῤῥίφησαν, II, 186, opposed to *proseliphthēsan* (they were taken to), it is for *aperriphēsan* (they were cast away). προσερωτήσατε πάλιν, I, 1240, for the simple verb. προσερωτήσομεν, IV, 638, *pros* is redundant, and the word stands for the simple one, because *palin* (again) has already preceded. προσεσωσμένη τούτοις, III, 304, the glory of the apostles; an obscure saying; a better alternative reading is *prosesomenē* (what will come in addition). It should have been *prosousa* (that which is present); but because he said it would endure, he placed it in the future tense. That other signifies, preserved into eternity, remaining in them, having been long established. προσετάχθη Ἱερεμίας, I, 1091. προσετάχθη, II, 1409, when it names the person. προσετάχθημεν κρίνειν, III, 194. προσευχῇ τὴν ὑμνῳδίαν ἐκέρασε, I, 1454. προσευχὴν παραδιδούς: see *parad.*. προσέφερε διδασκαλίαν, I, 2, *prosoisomen lysin* (we shall bring a solution), *ib.*, in both cases for *propherein* (to bring forward), as on page 3 and more often. προσέφερε χρησμούς, II, 563, for *proephere* (he brought forth), with the accessory notion of speaking only: for it is opposed to *egraphe* (he wrote). προσέφερεν εὐλογίαν, I, 19, he gave, he imposed. προσέφερον τὰ συγγράμματα, IV, 3, they intended the books to be read. πρόσεχε αὐτὸν, IV, 142, for *autō* (him, dative). πρόσεχε τῷ ὁμόζυγι, IV, 615, remain faithful to your yoke-fellow. πρόσεχε ἡμῖν ἰσοτίμως, V, 1004, deign to treat us with equal honor, cultivate. προσέχειν, I, 601 extr., 612 med., to study, to be delighted, to be occupied always, to read, to sing, to handle a matter. προσέχειν μετανοίᾳ, I, 637, to study, to care for, to change the mind. *metameleia*, II, 1394. *epangeliais* (to promises), II, 1447, to understand, to watch, to look back, to follow. προσέχομεν, III, 1107, we believe. προσέχοντες εἰδώλοις, I, 871 extr., seeing, reputing; B how they are nothing. προσεχόντων μύθοις, II, 1018, of those having faith. προσηγόρευσαν δημηγόρον αἰσχρὸν κατὰ Χριστοῦ, III, 989, those very wicked men did not call him thus; if the reading is true, it signifies they constituted, they attacked. προσηγόρευσε γάμον καὶ συνάφειαν, II, 69, Paul on faith: indeed he never calls it so anywhere, he places the thing, with other words. προσηγορία, V, 983 init., it should be read *prosēgoria* (in the dative), and understood through apposition. προσηγορίας Παύλου ἀξία, III, 159, with the salutation mandated through the epistle. προσηγορία Χριστοῦ, see *Christou*. προσηγορίᾳ τοῦ Ἰσραὴλ, III, 117, from Israel, that he might be from the people of Israel. προσηγορία τοῦ Θεοῦ, II, 1125, by pronouncing the name of God, and invoking him, against the serpent. προσηγορίαν, II, 1132, so that they might abuse it by the interposition of his name. προσηγορίαν, of Christ, *dē hēs* (of which), *rel.* IV, 1273 init., he attributes everything to that name which Christ did, he says those things were done through that name; i. e. through him who bears this name, not having been about to exist, unless he had willed to do it, and had done it, the things which might be indicated by that name. A metonymy, and to be understood in the sacred writings, where power is attributed to the name of Christ; even if it oftener denotes the person there. προσηγορίαις ταύταις πιστεύων, III, 1276, because you believe in Father, Son, and Holy Spirit, namely by the name and invocation you are made whole. προσήκατο δίψαν, δάκρυον, IV, 146, Christ, in that he allowed the human nature to befall him. προσήκει, III, 233 med., it is necessary. προσήκει μοι εἰς καιρὸν, IV, 776, it enters, comes to mind. Otherwise *eis kairon* is redundant. προσῆκεν ἱστορίαις, I, 605, it might be referred to them, it might be said of them, and it ought to be explained. προσῆκον, it was not for the viper to be for Paul's body, I, 20, i. e. it ought not, nor could it wound; because, to wit, he says he was free from sin: *es war nicht für sie*. προσήκοντα σοι, II, 868, which you have. προσήκοντα καιρὸν, III, 536, the time destined by God, in which he is about to permit. προσήκουσαν κηδεμονίαν τοῦ Ἰσραὴλ ποιούμενος, II, 1458, God, to wit, *prosēkousan* (befitting), as if the merit of the Israelite. Certainly it signifies promised, worthy of his economy. προσηλώθη, III, 896, he was attached to, he kept acting there perpetually. προσήλωσα αὐτοὺς προστάγμασι, I, 829, 1 to those that are troublesome, 2 to those to be kept perpetually. προσηλώσας τὸν νοῦν τῇ τοῦ Θεοῦ μνήμῃ, III, 1236. προσηλώσας ἅλυσιν πέτρᾳ, III, 1271, he affixed, he bound, *befestiget*. προσηλώσθαι τοῖς ἐπικήροις, III, 342 extr. προσηναγκάσθη, IV, 738, for the simple. προσήνεγκα πολλοῖς τὸ διήγημα, III, 1243 init. προσήνεγκεν εὐλογίαν, I, 246, it seems to be for *proēnenken* (he brought forth). προσήνεγκε τὴν ἀπόφασιν, I, 508, instead of *proēnenke*. προσήνεγκε τὸ μέτρον, II, 1040, he placed it for *proēn* (brought forth), he commemorated. προσήνεγκε νόμον τοῖς μαθηταῖς, III, 154. προσήνεγκε γυμνὴν διδασκαλίαν, III, 543, Paul in the Epistle to the Hebrews, so that he might not place his name, nor write his dignity as an apostle beforehand. προσήνεγκε πίστιν καὶ ἀγάπην, III, 642, see *syneisenēgken*, ibid. προσήνεγκέ μοι πολλὰ τῶν διηγημάτων, III, 1173. προσήνεγκεν ἡμῖν, IV, 1053, he showed, he expressed. προσήρμοσε (Paul) τὴν προφητείαν τῷ Σωτῆρι, C I, 1998, he explained it concerning him; directly indeed. προσθήκην, IV, 137, Athanasius does not suffer it to be said that the divine was made through the human, nor this nature through that. προσθῆναι, IV, 1309 extr., perhaps by a lapse for *prosthenai*. προσθήσω τῇ συγγραφῇ, III, 935 init. for *enthēsō* (I shall put in), as 939. προσθῶσι τῷ Θεῷ, I, 324, namely themselves, they might apply themselves to God; or supply, the matter, the victory, they might expect it from him, they might attribute it to him. προσιόντες ὀρεωκόμοις, καθικέταις, στρατιώταις, III, 1979, namely with, or, so that they might come when they were accompanying them, as princes, or, as likewise, as they had been mixed with them, they came to Simeon.
A *prosisthêrsen hetera* (he narrated other things), IV, 208, beyond what was narrated by others. *Proskairon Huion* (temporary Son), III, 995, the Arians posit Christ is not eternal. See: *anterius*. Otherwise, *proskairon* indicates an end, here, a beginning. *Proskeimenon pallakidi* (lying with a concubine), III, 1184. *Proskeimena en tois Euaggeliois* (things set out in the Gospels), I, 736 extr., for *prokeim.-proskeimena logiois oute prophêtikois, oute apostolikois* (things set out in the oracles, neither prophetic nor apostolic), III, 898 init., congruous, or things lying in them, posited, to be found. *Proskeisthai* (to be set out), III, 20 extr., for *prokeisthai*. *Proskeisthai ta theia* (divine things to be set out), II, 1500 for *prokeisthai*, to be manifest, to be explained; cod. no. 43 *prok.*. *Proskeitai* (it is set out), I, 750, for *prokh.*; here, however, it can be translated: "added things." *Prosklêtheis hypo tês charitos* (called by grace), III, 1126, raised to the same ascetic perfection. *Prosklêsin diabolou* (the call of the devil), III, 1226, the temptation of one calling him and soliciting him to a miracle rashly performed: for *prokl.*. *Proskomidê tou paidos* (the oblation of the child), II, 157, when he was ordered to sacrifice his son Isaac. *Proskomisês tôi thusiastêriôi* (that you may offer on the altar), IV, 165, see *metapoiêsin*. *Prosphorês* (bearing/carrying to), III, 216, full of weariness, causative. *Prosk B tōmenoi eirēnēn* (acquiring peace), I, 1479, for the simple. *Proskunein* and *latreuein* to distinguish, I, 149; the former is said to exist bodily, externally, the latter mentally and with affection, internally. Truly notable. *Proskunein* with accusative, I, 177, line 8; 165, line 12. *Proskunein tous therapontas* (to do obeisance to the servants), II, 1100 extr., for the dative; and this is said hyperbolically regarding God's ministers, insofar as God is said to bring it about that this happens. *Proskunein heautous eirēnikois grammasi* (to greet one another with peaceful letters), III, 962; *proseipein*, to greet. *Proskuneitai* (he is worshipped/greeted), IV, 126, the Eucharistic Symbols, in the very use of the Eucharist, on account of the union with the body and blood of Christ. *Proskunētas apophēnanti tous polemious* (having rendered the enemies worshippers), I, 1500, regarding Christians: arrogant enough; unless it pleases one to supply: *Theou* (of God). *Proskunētēn skepsin* (a worshipful thought), III, 883, leaning on the word of God, true, to be observed, divine. *Proskunētou nomou* (of the worshipful law), III, 825. *Proslambanei psychēs* (he takes to his soul), IV, 1092. *Proslambanontōn hymin luperōn* (when grievous things were being added to you), III, 529 init., cod. *prosballontōn*. *Proslēmmatos, meta tou, gennēthēnai* (of the assumption, with the being born), IV, 1047. Theodoret confesses Christ is God, with human nature, *proslēphthēsi* (having been assumed). It can be joined, and *gennēthēnai meta tou pr.* (to be born with the assumption) into C God with consumption, i.e., God-man. *Proslēphtheis horkōi* (assumed by oath), III, 1241. *Proslēpsetai onēsin* (he will receive benefit), II, 1336, for the simple, *lēpsetai*. *Proslēpsis sarkos* (assumption of flesh), V, 2. *Kata proslēpsin doulos* (according to assumption a servant), II, 1000, on account of the assumed human nature. *Proslēpsin sōmatos* (assumption of body), IV, 372, Eutyches removed. *Pros-marturei Iōsēppos tauta tôi prophētēi* (Josephus testifies these things for the prophet), II, 1304, he narrates the matter so that it is clear that the predicted events came to pass. *Prosmarturei autōi gnōsin* (he testifies knowledge to him), III, 217. *Prosmarturēsai dunamin tēi eikoni* (to testify also power to the image), V, 1064. *Prosmarturōn ischun autēi* (testifying also strength to it), II, 1191, for the simple, signifying "bestowing"; *prosmemarturēkate* (you have testified in addition), II, 307, for the simple. *Prosmenontes nikēn* (waiting for victory), IV, 639, in a matter which they themselves are doing. *Prosmenontes tous aiōnious stephanous* (waiting for eternal crowns), IV, 913, he attributes to the dead martyrs; namely, until the resurrection, and the public proclamation, and the body. For he had said that souls meanwhile are happy and do not lack sensation, p. 911. *Prosodou phoran* (the bringing of the approach/passage), III, 1150, as holy men go forth, like the return of the Church. *Prosoikeiōn autōi tēn polin* (reconciling to him the city), II, 1236, signifying it is joined to him, commending it. *Prosoikoi Aithiopōn* (neighbors of the Ethiopians), I, 586, not those who were neighbors to these, but the Ethiopians themselves, those (restrictively) who were nearer to the Arabians or Jews: certainly according to his own opinion, as colonies led there, p. 575. *Prosoisai*, 895. *Prosoisō soi* (I will offer to you), IV, 48 init., I shall read. D *Prosoisomen anthrōpois tēn diēgēsin* (we shall offer the narrative to men), I, 1171 init. *Prosomilein tôi puri* (to converse with fire), II, 1528, concerning a pot. *Prosomilēsanta thanatōi* (having been conversant with death), IV, 167. Attic usage. *Prosomiloun tôi puri* (conversing with fire), III, 300, a fumigant. *Prosomilōn tôi puri* (conversing with fire), II, 1343 extr., ashen bread. *Prosomilōn tôi puri sidēros* (iron conversing with fire), IV, 116. *Chrysos* (gold), 1256. *Chalkos* (bronze), II, 878. *Prosomilousa puri ammos* (sand conversing with fire), IV, 11. *Prosochthiesthe anti tou bdeluxesthe* (you shall be vexed instead of you shall loathe), II, 991, and further explains this verb. *Prosochthismata*, idols, I, 513. *Prostaxas* (having ordered), varies with *protaxas*, I, 24. *Prospeplegmenoi dakrusi thrēnoi* (lamentations intertwined with tears), III, 996, joined, mixed. *Prospiptousi* (they fall upon/offend), III, 743 init., they are offended, they slander it. *Prosplakēisan* (having been joined/attached), IV, 1030, opp. *gamētheisan* (having been married). Therefore, he had her illegitimately; he married her, however, though he had had relations with her beforehand. *Prosptaisai* (to stumble), III, 1309. To Peter he attributes it, not *ptōsein*. *Prosrēma eirēnēs dedōkōs* (having given a greeting of peace), III, 1171. *Prosrēmati* (by greeting), III, 228, i. e., by adjective, by epithet. *Prosrēsēōs etuchon* (they obtained a greeting), III, 159, they were greeted by letters. *Prosrēsēōs ouk ēxiōsan* (they did not deem worthy of a greeting), III, 1076, they did not congratulate him on the bishopric, they did not greet him by letters as a colleague. *Prosrēsēōs* (of greeting), IV, 1097, because Theodoret had come to Cyrrhus first as bishop, he greets the governor of the province. *Prosrēsēōs axioutō*, IV, 1151 extr. by letter. *Prosrhēssomenon tois kumasi ktupon thalassēs* (the sound of the sea dashing against the waves), III, 996, the sound of the sea, which was being dashed by waves, through waves, with waves, namely against the shore. *Prosripsai tois kumasin Iōnan* (to cast Jonah to the waves), V, 102. *Prostagma (Theou)* (the command of God), the will, I, 15. *Prostagma*, IV, 410, of God creating, it is not, since He has nothing to which He might give orders; but it is His will. *Prostaugmatos* and *pragmatos* var., IV, 1030, n. 85, that is more apt with *tōi*, *keleusoi*. *Prostagmati Theou* (by the command of God), III, 792, by permission, that he had purified the place of the sepulcher of Christ, writes Constantine the Great, because he thought this would be pleasing to God. *Prostaxeis* (orders/commands), it is read incorrectly for *praxeis* (deeds), I, 34 (ad Rom. vii. 13). *Prostasian andros elesthai* (to choose the protection of a man), II, 495, women are said: shortly he explains *kēdemonian* (guardianship). *Prostasian*, II, 1218, of the people, he attributes to the archangel. *Prostasian ek para basileōs* (protection from/by the king), III, 787. *Prostasian patridos* (protection of the fatherland), II, 1112, bishopric in one's native city. *Prostasias*, III. *Prostateuein dogmatōn alētheias* (to preside over the dogmas of truth), IV, 5, to hold, to propose. *Prostateuontes kainōn dogmatōn* (those presiding over new dogmas), IV, 729, inventors, defenders. *Prostateuousa tou laou* (presiding over the people), I, 415, attributed to a fortress. *Prostatēs hairéseōs* (leader of a heresy), III, 830, defensor: *idias hairēs.* in what follows, author, head. *Prostatēn* (leader/patron), III, 1225, of a village, the inhabitants want to make an ascetic, because of the tribute monies provided for them: because the village did not have a *despotēn* (master), but they themselves were its *despotai* (masters) even if they were *geōrgoi* (farmers). They made him a patron, *Schutzherrn*, not of whom the village might be, but who might preside, and might defend the cause before the assembly or the governor: as today smaller towns and meeting-places everywhere maintain: e. g. Weissenberg, in Upper Lusatia: formerly, too, greater cities. *Prostattein* (to command), I, 1063, concerning the apostles, princes, as he calls: to command, and *nomothetein* (to legislate), which he everywhere attributes to the New Test. *Prostattetai ho prophētēs* (the prophet is commanded), II, 1587 extr. *Prostattomenois* (those who are commanded), IV, 746, those who are being commanded. *Prostachtheis* (having been commanded), II, 167, concerning a human. *Prostachthenti* (to one who was commanded), II, 741, to whom there was a precept. *Prostetheike, prostetheikōs, tēn hairesin* (he has added the heresy), I, 319, evidently for *pro teth.*, which the codex also has. *Prostetheike nomon en tois Euaggeliois* (he has added a law in the Gospels), IV, 468, for *proteth.*. *Prostethēka* (I have added), III, 1166 extr. for *protetheika*, *prostēsamenos tou tēs apologias logou* (having set before the word of apology), IV, 632, 28-
- A gressi, having undertaken the disputation. *Prostetheis ekeinō paideumata* (adding to him instructions), III, 1225 init., applying, proposing. *Prostithēsin heauton anti tou paradeigmatos* (he sets himself instead of the example), II, 224, instead of *protith.*. *Prostrechei* (he runs to), II, 1344, birds, they fly. *Prostribete emoi blasphēmian* (you rub blasphemy upon me), II, 835. *Prostribousin adoxian* (they rub on disgrace), III, 455. *Prosphaton Theon* (a "fresh/new" God), III, 991, Christ, according to the mind of the Arians, a made God, not eternal. *Prosphaton physin* (a "fresh" nature), IV, 1216, the human [nature] of Christ. *Prospherei hē Ekklēsia ta symbola* (the Church offers the symbols), I, 1397, not to God, but to herself, through the priest: yet she consecrates herself to God, *hagiazousa* (sanctifying), as a *phyrama* (lump), through the *aparchē* (first fruits), through Christ: she offers herself to God, Rom. xii, by the virtue of the body and blood of Christ. *Prospherei diēgēsin* (she offers a narrative), II, 1609 init., for *propherei*. *Prospherei ton karpon* (she offers the fruit), III, 115 init., for the simple [word], or *propherei*. *Prospherei* (she offers), III, 224, food, she permits. *Prospherei ton hymnon* (she offers the hymn), III, 295, she sings. *Prospherei hēmas didaskalō Christō* (she offers us to the Teacher Christ), III, 379, she leads. *Prospherei ta hopla* (she offers arms), III, 523, she names, she commends. *Prospherei ponous hē spanis* (need offers labors), IV, 569, she persuades, commends, imposes, renders necessary. *Prospherein* (to offer), where *propherein* is read, I, 153, line 4, if it is the true reading, it signifies to apply. *Prospherein parainesin* (to offer an exhortation), I, 913, *didaskalian* (teaching), ibid. extr., a hymn to God, ibid., and so passim, p. 914 init., *prospherontai* (they are offered) is for *propherontai*. *Prosepheren tas hermēneias* (he offered the interpretations), I, 915, for *proeph.* and so a thousand times. *Prospherein (pneuma) kai proiestai* (to offer [a spirit] and to be brought forward), II, 1481 extr., for *propherein*. *Prospheretai ep' ekeinōn ho logos* (the word is offered upon those), I, 1450, for *propher.*; *prospheromena anomoiōs* (things offered differently), III, 895 extr., evidently for *propherom.*; *prospheromenēn idein* (to see the one being offered), III, 1234. On the sacred Supper, *thysian mystikēn* (a mystical sacrifice), the ascetic longs for it after a long time. Why *idein*? Nor is *prosph.* added, *heautō* (for himself). And shortly after, Bishop Theodor. says: *prosēnenka tēn thysian* (I have offered the sacrifice), he does not add *autō* (to Him), clearly, so that you may believe the Mass to be celebrated. But indeed *autō* is to be supplied from elsewhere, and *idein* is *metalambanein* (to partake), to receive, as it is more frequent: as John vi, 51, *theōrēsē* (he may see), which the Jews immediately explain as *geusetai* (he shall taste). And indeed, it was previously consecrated to God, and the ascetic was contemplating the solemn rites. Elsewhere, he certainly uses *methechein* (to partake), *esthiein* (to eat), *pinein* (to drink) regarding the sacred Supper, and *metalēpsin* (partaking), which he makes of food and drink. *Prospheromenon dōron* (the gift being offered), IV, 125 extr., he himself explains as the eucharistic bread and wine, before the *epiklēsis* (invocation), the consecration: because the eucharistic elements were brought [by the people]. But above he says they are *prospheromena hypo tōn hierōmenōn tō Theō* (offered by those appointed to the priesthood to God), because, that is, the priest receives them at the altar and consecrates them for the sacred use divinely instituted, before he distributes them. *Prospherousi douleian* (they offer servitude), II, 1648, they serve. *Prospherousi peplasmenēn epistolēn* (they offer a fabricated letter), III, 501, for *propher.* or signifies they obtrude, they inflict. *Prospherousin* (they offer), IV, 1225 init., for *proph.*, they teach. *Prospherō soi tēn emautou psychēn* (I offer to you my own soul), I, 757, I turn my mind to you: or, I entrust my life and salvation to you. *Prospherōn tēn ōpheleian* (offering the benefit), II, 651, showing, commending. *Prospherōn apologian hyper tou basileōs* (offering an apology on behalf of the king), III, 823, *propherōn*. *Prospherontos dakrya tō Theō* (one offering tears to God), III, 1194, praying with tears. *Prospherontes tēn sēn kēdemonian hōs asthenē* (offering your protection as weak), I, 872 init., objecting to me, reproaching. *Prospherontas tō thysiasthēriō, prosypheron* (those offering to the altar, they were offering), III, 221, they were placing it on the altar, they were burning it on it. *Prosphgengomai* (I address), IV, 1111, in the *heortastica*, 1115, 1116. *Prosphgengomai sou tēn hosiotēta* (I address your holiness), IV, 1158, I perform a duty to you by letter. *Prosphgengomai* (I address), IV, 1163, I write. *Prosphgengometha* (we address), IV, 1089, in the *heortastica*: twice. *Prosphgengomenos* (addressing), IV, 1099, 1100, in the *heortastica*. *Prosphoran etelesas* (you have finished an offering), IV, 1281, you have celebrated the S. Supper. Cyrill. *Prosphyx tou tyrannou* (a refugee from the tyrant), III, 797, can be derived from *pheugein* (to flee), by reason of the ξ. *Prosphōnēsas* (having addressed), IV, 1156, with the verb assent. *Proscheei* (it pours forth) — *pēgas* (springs), I, 1418. Cod. n. 7 *procheei*. *Proschēma* (pretence), III, 688, 944, for *schēma*. *Proschēmati* (under the pretence), IV, 1110, *schēmati*, by habit. *Proschēmati proseuchēs* (under the pretence of prayer), B 1108 *prothespizōn* (predicting), II, 1449, extr. for *schēmati*. *Proschēmati Ioudaikō* (under a Jewish pretence), III, 729, it can be nothing else but, in the manner of the Jews. *Prosōkeiōmenos autō* (having been reconciled to him), III, 255, to Christ, in the other life; brought nearer to him, intimately joined. *Prosōkodomēsan* (they built on in addition), IV, 779, for the simple [verb]. *Prosōpeion* (a mask), I, 420; he elegantly calls the fable composed by Nathan [a mask], by which David's deed might be tectively expressed. *Prosōpeion labōn* (taking a mask), III, 79, speaking from their person, attributing to himself things suitable to them. *Prosōpeion eis prosōpon metablēthen* (a mask changed into a face), III, 1113 init., feignedly dead, truly dead. *Prosōpeiois hypokriseōs* (by masks of hypocrisy), v. *hypokr.* *Prosōpon* (face/person) [to] *eis prosōpon metablēthen to prosōpeion* (a mask changed into a face), vid. *prosōpeion*. *Hen prosōpon Theou te kai anthrōpou* (one person of both God and man), in Christ, I, 23. *Prosōpon* (person) unum, two *physeis* (natures), I, 468, for *proteth.*. *Prosōpon katēgorias egymnōsen* (he stripped the person of accusation), I, 508, he brought the accusation directly, having dismissed ambages and the fable. *Prosōpon apostrephein* (to turn away the face), concerning God, expl. I, 513: God says: Speak in my name. *Prosōpon hypodeiknys* (he shows a person), IV, 620, vid. *hypodeikn.*. *Prosōpon heautō poiēsamenos* (making a person for himself), V, 1056, feigning someone seeking out of himself, taking upon himself the parts of the one objecting to him. *Prosōpou sou* (of your face), I, 729, expl. *eumeneias* (of favor), but p. 730, expl. *orgēs sou kairō* (in the time of your anger). *Epi tou prosōpou* (on the person of), Meletius, III, 767, which pertains to Meletius. *Ek prosōpou pantōn, elthontes* (coming from the person of all), III, 948, on behalf of, for all. *Prosōpō kechrēmenos* (using the person of), vid. *kechrēm.*. *Prosōpō kechrēmenos Christou* (using the person of Christ), I, 733, speaking from his person. *Epi ta prosōpa chōrounta* (proceeding to the persons/fronts), II, 1639, a horse, in battle. *Prosōpōn* (of persons), II, 766, of men, of males. *Prosōpōn arithmos* (number of persons), vid. *arithmos*. Below, *prosōpa* (persons) are called *hypostaseis*, vid. ibid. *Prosōpōn onomata* (names of persons), II, 1070, of the men. *Prosōpois, hypostasesin* (to persons, to hypostases), III, 1031. *Prosōpopoiia* (personification), I, 511, not as if persons are feigned who really were there and were wanting; but, that they are referred to as having done something and acted in that order, in which it may not have happened, but could have happened. *Prosōchthisa, prosochthisma* and *prosōchthise* (I was grieved, an abomination, and he was grieved), expl. II, 719; I, 513, 830. *Protaxas boulēn* (having set the counsel before), I, 24, in marg. *Protetheike tēs syngraphēs ton makarismon* (he has set the blessing of the writing before), I, 609, he begins the book or Psalm from a commemoration of happiness: the first words pertain to it. *Protetheike toutois* (he has set before these), IV, 1229, med., evidently for *prostetheike*. *Protelousin* (they celebrate ceremonies before), I, 724, is attributed to pagan philosophers, who teach those things by which, when men are imbued with them, they hold the precepts of Christ to be more probable. Elegantly indeed, from the mysteries. *Proteraia* (the day before), IV, 501. vid. *chthes*, ibid. *Proterou neō* (of the former temple), II, 380, of the temple restored by Cyrus. It is called "former" because he speaks of the Christian Church, which followed that. *Proteron — heōs* (earlier — until), I, 712, *proteron* is redundant. *Proteron proēgoreusa* (I spoke beforehand), II, 346, init., pleonasm; even if the opposite is rendered: *nyn deixō tois ergois* (now I shall show by [my] works). *Proteron* (earlier) is read for *tropon* (manner), V, 1175, n. 2. *Protetimēkate* (you have preferred/honored), I, 289, you held to be preferable. In that context, where another object is opposed, the genitive is not usually omitted: only where an infinitive follows. *Protithenta aichmalōsian* (setting forth captivity), II, 541, reproaching, objecting. *Protimēseis poleōn* (preferences of cities), III, 1028, certainly for *epitimēseis* (reproofs) it must be read: *po* and *pros* are easily and often interchanged in books, estimations for a fine. *Prostim.* with Vales. *Protrepei* (he urges), III, 208, distinguish from *nomothetei* (he legislates). *Protrepōn ta kreittō* (urging the better things), II, 455, for, *eis ta kr.* (to the better). *Protypun* (to prefigure), I, 860, to show by one's own example things to be done. *Proubaleto* (he produced/put forward), II, 16, he created, he constituted, and 17 init. *proubeblētai* (he had put forward), III, 1060, he had created. *Proubaleto kēryka* (he produced [me] as a herald), III, 121, God [created] me: he willed me to be. *Proubalo* (he put forward)
A *hypourgon* (as an attendant), II, 343 (God says), I willed, I appointed. *Proutbeike*, III, 640, for *proutēke*. *Proutēken iatrois pollois ton huion* (He set the son before many physicians), III, 1217, he had consulted physicians concerning him, he had shown him to them. *Proulabon autoi tēn parainesin* (They took the exhortation for themselves beforehand), III, 328 init., they did so before we could exhort them, not waiting for an exhortation. *Autoi* is redundant: it is already in *proulabon*. *Prounichon*, IV, 305, a heretical monster. See n. 90. *Proxēnesen autō tēn hamartian hē epithymia* (Desire procured the sin for him), I, 424 init. *Proxēnēsan*, II, 1490, he puts it as an explanation of the word *aphōrisan* (they set apart), by which he explains the word *hēgiasan* (they sanctified), scil. war. *Propempe tēn stratian eis parataxin* (He sent the army ahead to battle), III, 1013, because he himself remained behind. *Proypērgmenōn agathōn* (of goods previously existed), III, 646, which God had already bestowed. *Proypokeimenēn ousian* (pre-existing substance), V, 1077, the Macedonians say [it] must possess *ta homoousia* (things consubstantial); the orthodox argue against this. He understands it as "matter," whence presently: *ek tēs autēs ousias, ek tēs gēs* (from the same substance, from the earth). But here he takes *ousian* abstractly, whence he elicits *logon ousias* (a definition of substance). Truly, this notion of *ousia* could introduce polytheism, especially since he defends it by the example of many men possessing the same *ousia*. He denies, however, that Adam and Eve possessed a *proypokeimenē ousia* of men, because, forsooth, there were not yet other men. Understand, therefore, *ousia* as that which is present in the thing, by nature, not by intellect alone. *Proupton (eis)* (prone to), IV, 1063, simply, scil. evil, danger. *Prourgon* (advantageous), III, 1013, for the more usual *prourgou*, which is noted in n. 1. Add 1173, 1288. *Prophainein*, is read for *probēnai*, I, 706, n. 7. *Prophasis*, III, 761 init., true cause and occasion. *Prophasis blabēs* (occasion of harm), III, 1058, *aphormē* (occasion). *Gēlōtos* (of laughter), I, 1079, true cause and that being so itself. *Dialexeōs* (of discourse), III, 1125, occasion. *Tou eleous* (of mercy), III, 642, true cause. *Eusebeias* (of piety), II, 634. *Aphormē*, true cause, matter, stimulus. *Metameleias hē timōria* (the punishment of repentance), II, 662, cause, incitement. — *Parapsychēs* (of consolation), II, 878, *aphormē*. *Syngnōmēs* (of pardon), III, 536. *Aphormē*, which being brought forward they may be able to obtain pardon. *Tēs timōrias* (of the punishment), I, 450 init. *Aphormē*, occasion. — *Ōpheleias* (of benefit), II, 461, for *aphormē*, cause. *Prophaseōs eis orgēn orexousēs* (of an occasion reaching out to wrath), III, 1157. *Prophasin*, I, 298, the true cause, which he had previously called *aphormēn*, IV, 677 init., occasion. *Prophasin alēthē ekrypten* (he hid the true cause), III, 1141. *Prophasin blabēs*, III, 222 extr., cause, matter, occasion. *Prophasin eis eucharistian* (a cause for thanksgiving), I, 1583, true cause, matter, incitement, III, 659. *Prophasin eis ktēsin dikaiosynēs* (a cause for the acquisition of righteousness), II, 325, true cause, incitement. *Prophasin eis philanthrōpian* (a cause for philanthropy), IV, 1087, the occasion for exercising it. *Prophasin euklērias* (a cause for good fortune), IV, 685, cause, matter; which they would least have thought, and much less would have desired. *Prophasin thymēdias* (a cause for gladness), I, 826, the intimate cause, true to them. *Prophasin kakourgias* (a cause for evildoing), III, 837, *aphormēn*, occasion. *Prophasin par’ hēmōn lambanōn* (taking the occasion from us), (God) *oregei ton eleon* (offers mercy), III, 106, the cause follows our feelings and customs. *Prophasin parataxeōs* (a cause for battle), III, 202, *aphormēn*, opportunity. — *Ponou* (of toil), III, 1261, the matter, the very thing by which one toils while doing it. *Staseōs* (of sedition), II, 802, *aphormēn*, forces for sedition. *Sōtērias* (of salvation), II, 1641, *aphormēn*. *Pēs* (from *pē*?), III, 655, intimate cause. 366, cause, matter, incitement. — *Tēs phygēs* (of flight), II, 1466, true and intimate cause. *Prophaseis dysmeneias* (causes of ill-will), III, 1073, intimate causes, in the mind and in the fact. *Prophaseis philias kai syngeneias* (causes of friendship and kinship), II, 355, parents provide: a true cause indeed and *aphormēn*, matter. Even if opposed to God the author. *Prophaseis ōpheleias* (causes of benefit), IV, 631, true causes. — *Pros hymnōdias* (for acts of hymn-singing), III, *propherein* (to offer), more correctly than *prospherein*, I, 155, 1. 4. *Prophēteia Daniēl* (the prophecy of Daniel), I, 876, the history narrated there; the book. *Prophēteia Ieremia*, I, 115, his book; for he refers to the history. *Isaias*, I, 790, historical narrative B of Hezekiah. *Prophēteias axiōthēnai* (to be deemed worthy of prophecy), I, 330, [by] office and prophetic faculty. *Prophēteian* he calls the book of Psalms, I, 601, 602 med., 603. *Prophēteian ephygon* (they fled the prophetic office), II, 504, the prophetic office. *Prophēteuein*, used homonymously, see *homōnymōs*. *Prophētēs* (the prophet), III, 423, David. *Ho prophētēs*, IV, 549, abruptly, without context, David. *Prophētēs heteros* (another prophet), II, 1072, Siracides. *Prophētēs hē homozygos* (the prophet, the spouse), V, 87, for *prophētis* (prophetess). *Prophētou* (of the prophet), I, 312, of Joshua. *Pros phētōn mikrōn* (concerning the minor prophets), see *mikrōn*. *Prophētōn dōdeka* (of the twelve prophets), II, 145 init. scil. the minor ones, as we call them. *Prophētikos logos* (prophetic word), I, 860 extr. prediction of the New Testament. *Prophētikē*, I, 965 init. either for the substantive, *hē prophēteia*, or supply from the adjective, *hē historia*, i.e., as the prophet narrates the thing, which, however, did not happen to him. *Prophētikē charis* (prophetic grace), see *charis*. *Prophētikon sēkon* (prophetic shrine), III, 1239, temple, perhaps consecrated to prophets, as elsewhere *apostolikon*. *Prophētika bēmata* (prophetic steps), III, 275 extr. of Isaiah. *Prophētikōs* (prophetically), I, 928, concerning the Holy Trinity; which he says, forsooth, became known in the New Testament. II, 20, opposed to whether (Solomon) learned it from his father David, that therefore it is [from] divine warning, the thing itself teaching. III, 45, Paul calls faith "law"; because the prophets in the Old Testament call all the oracles of God "law" in the prophetic manner. IV, 191 init. opposed to *eidōs tēs alētheias tēn dynamin* (knowing the power of the truth). It is therefore, obscurely, through riddles, as if of a type; to which he is accustomed to oppose *alētheian* (truth). V, 34. in the margin *prophētikon*, according to the measure. *Prophētikōs kai ainigmatōdōs* (prophetically and enigmatically), II, 1101. *Prophētikōs eipein* (to speak prophetically), IV, 281, I use the prophet's words. *Prophora* (utterance), V, 984, pronunciation, appellation, as a mere word. *Prophora agennētou* (pronunciation of unbegotten), V, 976, pronunciation of this word. *Procheirizesthai* (to be chosen), III, 766, of being nominated to the priesthood. III, 767, to nominate; to propose. *Procheirisai* varies with *prochōrēsai*, III, 867, n. 12. *Procheirisethentes tou theiou kērygmatos diakonoi* (the deacons of the divine preaching having been appointed), II, 1505, created. *Procheiron (to)* (the immediate/obvious), I, 280, the sense which the *gramma* (letter) presents, nearest, as the words sound. Opposed to *anagōgē* (allegorical interpretation). *Kata to procheiron tēs apaggelias* (according to the immediate surface of the announcement), 1168, as soon as the utterance is heard: in the adjective. *Procheiron noēma* (obvious meaning), I, 352, opposed to *tē alētheia* (with the truth), which see. *Procheiron noun* (obvious mind), I, 787, med., which words at first glance, without *anagōgē*, exhibit. *Prochōrēsai*, III, 867, *hypographēn* (signature), to be done; n. 26, *procheirisai*. *Proōstikē dynamei* (propulsive power), IV, 517, the stomach uses [this], to propel food into the liver and to other places, *proōstikois pharmakois* (propulsive medicines), IV, 542, ones that move the bowels: purgative agents, scil. downward. *Prytaneuei tē ktisei* (presides over creation), I, 1329. cod. *tēn ktisin*, as elsewhere. *Prytaneuomenēn pistin* (faith being administered), II, 795, established, brought forth, flourishing. *Prytaneusas toutois eirēnēn* (having administered peace to these), 634, where [it means] I having persuaded, having provided. *Prytaneusantos basileian oligais hēmerais* (he who had administered the kingdom for a few days), II, 1061. *Prytanis tēs eirēnēs* (prince of peace), III, 263. God, lover, author. *Prytanis tōn holōn* (prince of all things), I, 75, 634. God. Son, V, 23. President, curator. *Prytanin eirēnēs* (prince of peace), III, 1067, the reconciler. *Prōteia tōn hiereiōn apenelman tē gastri* (they assigned the first-fruits of the sacrifices to the belly), I, 567, rather to the belly than to God, as to the one who is more worthy. *Prōterō* (for *prōtō*), III, 1080, with an omega, perhaps erroneously. *Prōteuein harmo ttei hymin dia panta* (it is fitting for you to have precedence in all things), IV, 1187, Th. writes to Leo of Rome. *Prōteuonti* (to the one having precedence), IV, 1075 in the subscription of epistle 15, to the president, or governor of the province. *Prōtoklitous* (those first-called), I, 454 extr. undoubtedly read *prōtoklētous*, princes of the guests; or that from *klinein*, who arrived first. *Prōtoktiston* (first-created), III, 477, Paul did not say this of Christ. *Prōtos* (first) for *proteros* (former/prior), V, 1050 extr., first of all, *prōtos tou pneumatos*. *Prōtos apostolōn* (first of the apostles), IV, 385, 1250 init., Peter. *Prōtos ek nekrōn anastas* (first having risen from the dead), II, 57, Christ: not in time, but in dignity and efficacy.
A *Prōtos laos* (first people), I, 902, Jews in the Old Testament. *Prōtēs stolēs* (of the first garment), IV, 478, *proteras* (former), which it had before the fall. *Prōton* (first), III, 264, 655 med.; *proteron* (earlier), IV, 1201 (as it places it presently), V, 1031. *Prōton Pascha* (the first Passover), III, 1274, the Jewish one, which would precede the Christian one, as was established in the Council of Nicaea, on the Sunday after the full moon of the vernal equinox, not on any fourteenth day whatsoever, with the Jews, as is still the case, earlier; *prōton*, and *proteron*. *Prōtai tōn exewn ai ousias* (the primary [things] of habits are substances), V, 980, *proterai* (primary).
*Prōtopathēsanta* (having suffered first), IV, 65 init., a term used by physicians, says Greg. Naz., and he transfers it to the mind, in which is the first cause of sin, the fount and procatarctic origin; whence it is led into the body.
*Prōtotokos* (firstborn), Christ, as man, I, 742 init. Distinguish from *monogenēs* (only-begotten), so far as He is God. So also distinguish, III, 111, 82, 522, 846 init. *Prōtotokos* Christ, why? V, 43. *Prōtotokon*, see *monogenē*.
*Prōtotokiōn eulogian* (the blessing of the birthright), II, 1366, which might give him the rights of the firstborn: or instead of *tōn prōtotokōn* (of the firstborn). *Prōtotokōn tēs eusebeias paidōn* (firstborn children of piety), IV, 46. The Fathers of the East, among whom the orthodox truth first flourished.
*Prōtotupou ektupos charaktēr* (the imprinted image of the prototype), III, 740. The Word of the Father.
*Ptera pisteōs* (wings of faith), I, 190, [which] Paul is said to name. Perhaps he glances in passing at Eph. vi, 16, where there is *thureos pisteōs* (shield of faith), having a similar sound. More correctly he might adduce Isa [49.31].
*Pternan* (heel), I, 868, explains [the word] *dolon* (deceit).
*Pterois oikeiois ballometha* (we are struck by our own wings), III, 921, [meaning] by arrows, by missiles. A word of Julian.
*Pterophuēsantes* (having grown wings), III, 1157, those beginning, novices of the ascetic life: elegantly derived from nestlings.
*Pterugas* (wings), explains I, 698, the speed of assistance.
*Pterōsas tēn proseuchēn nēsteia kai sakkō kai spodō* (having winged prayer with fasting and sackcloth and ashes), II, 1229 extr., rendering it more ardent, fitting itself to it, or B commending it to God, so that it might be heard more quickly. It may be thought to be derived from an arrow.
*Ptilois hümeterois beblēsthe* (you have been struck by your plumes), IV, 709, n. 17, [meaning] by feathers/wings. In either case it must signify arrows or missiles here, not feathers.
*Ptisse thulakon Anaxarchou* (shake the bag of Anaxarchus), rel. 919 init.
*Ptolisma* (small city/fortress), IV, 927.
*Ptussomena* (folded), IV, 529, [describing] lips, variously moved for speaking.
*Ptōmatos, epi tou, memēnēkasi* (concerning a fall, they have remained), II, 1429, in that state into which they have fallen. Metonymy.
*Puthmena hamartias* (the bottom of sin), I, 857, [meaning] the depth.
*Punthanetai pros ton angelon* (he inquires of the angel), V, 89, [it means] he speaks, he responds. For he asks nothing at all.
*Puras* (of a pyre), IV, 627, fire in a furnace.
*Puri* (in fire) *tethēllosi phutois* (in blooming plants), III, 310, [meaning] warmed by heat.
*Puran* (pyre), II, 60, of love; IV, 613, the ardor of passion. *Puran pathōn* (pyre of passions), IV, 567. *Puran kekrummenēn* (a hidden pyre), IV, 583, [meaning] ardor, the heat of fever or of cares.
*Purgon megiston eusebeias* (a most great tower of piety), III, 843, a fortress of pure doctrine, [referring to] Athanasius.
*Purgopoian apeilōn tō Theō* (threatening God with tower-building), V, 1121, a prompt allusion.
*Purgous eusebeias* (towers of piety), IV, 657. Peter and John.
*Pureia*, the Persians call the temples of fire, III, 1083.
*Pureusantes tous logismous* (having inflamed the thoughts), I, 1015.
*Purinon* (fiery), IV, 317, [Apelles] added to Marcion’s unbegotten.
*Purkaias* (of a pile of burning wood/pyre), III, 1181, of the burning of a house.
*Puroeidous thermotētos* (of fire-like heat), III, 20.
*Purpoleitai pothō* (is inflamed with longing), III, 1259. *Purpoletheis zēlō theiō* (inflamed with divine zeal), I, 1550. *Purpoloumetha hupo tēs agapēs* (we are inflamed by love), III, 1112; C [inflamed] with love (eros), III, 642. — [inflamed] with divine zeal, I, 497; III, 918 extr. *Purpoloumenos pursō erōtos* (inflamed by the torch of love), III, 1156. *Purpoloumenos hupo tou pathous* (inflamed by passion), III, 385. *Purpoloumenoi philtro* (inflamed by love), I, 1479. — [by zeal], II, 193. *Purpoloumenoi hupo tēs gnōmēs* (inflamed by resolve), II, 1342. *Purpoloumenous eis tēn agapēn* (those being inflamed unto love), II, 871. *Purpolountes tō phthonō* (inflaming with envy), II, 234, [meaning] they are burning, [used] for the passive.
*Purseuein tē prothumia tēn charin tou Pneumatos* (to kindle the grace of the Spirit with eagerness), III, 677, [meaning] to cause that more charisms be given to you, and that you rightly use the ones given. *Purseuei tēn gnōmēn eis erōta* (he kindles the mind into love), I, 1196. *Purseutheis eis zēlon* (having been kindled into zeal), I, 587. *Purseutheis tō pothō* (having been kindled with longing), I, 1112. *Purseuthentes zēlō* (having been kindled with zeal), I, 589. *Purseuontes, philtron* (kindling, love), II, 1126. *Purseusai tēn agapēn* (to kindle love), III, [missing].
*Pursos dichonoias diēgeireto* (a torch of discord was raised), III, 799. *Pursō tō anōthen* (by the torch from above), III, 1300. *Pursòn tēs eusebeias* (the torch of piety), IV, 623, [meaning] study, the love of true worship. *Pursoi limenōn* (torches of harbors), IV, 1212 extr., here literally.
*Purōsin* (calcination/testing), explains *dokimasian* (testing), I, 696.
*Pōgōnitēs*, distinguished from a comet, I, 18.
*Pōlous skirtan* (to cause foals to leap), III, 77, [meaning] that passions might become insolent, run wild.
*Pōrōseis sōmati enginomenai* (callousings occurring in the body), III, 427 init., calluses.
*Pōs*, V, 1104, after *dedunētai*, read *pōs*. *Pōs pote*, II, 1072 init.; cod. no. 80. *Pōpote diamarturontai pōs oi kēruptontes* (do they ever testify how those who preach), III, 166 extr., in a certain manner.
P.
*Rabdou tou staurou* (of the rod/staff of the cross), I, 1594 init. *Rhabdon* (staff) explains the cross, I, 749.
*Radiourgēsai tēn theian Graphēn* (to deal lazily/falsify with the divine Scripture), IV, 332, by adding, taking away, changing.
*Razeim*, explains I, 533.
*Rathumoterōn* (of the more slothful), I, 625, of those who either do not know biblical history or neglect to study it.
*Rakē* (rags), IV, 1300, attributes to the newborn Christ.
*Raka* (Raca), calling the brother, I, 48.
*Raphaim*, I, 413.
*Rhachian orous* (the craggy part of a mountain), III, 1229, for *rhachian*; *rhachia* (of a mountain) D projecting, eminent, III, 1284.
*Rhaōn*, V, 89, light, rash.
*Rean gēn petrōdē, dreion* (a stony, rugged ground), IV, 771.
*Rheontos philiou pneumatos* (of the flowing friendly spirit), IV, 558, blowing according to one’s wish.
*Repoüdion* (divorce), II, 351. The Latin *repudium*; between [people] already married.
*Reumasi ploutou perirrheomenous* (flowing around with streams of wealth), IV, 922. *Reumata ploutou* (streams of wealth), IV, 565, either the abundance, or the favorable current, as of the sea, or a favorable breeze; for from two extremes he repeats the image. *Reumatōn plouton* (wealth of streams), IV, 983 extr., here it notes inconstancy.
*Rheousa nux* (the night flowing/running), II, 252, which was, proceeded, lasted. Or if *pro* is there, as if from the Hebrew *pro prosōpou*, with Christ present, meaning it departed, dispersed, vanished.
*Rheusin* (flowing), V, 974, an emanation, as of seed, and propagation from seed, a passing into another individual.
*Rhēgma Meletianōn* (the schism of the Meletians), IV, 361, a proper faction. *Rhēgmata* (tears/breaches), III, 1011, rags/tatters, particles of torn letters.
*Rhēmata enantia* (contrary words), I, 1185, opposed to promises; therefore *rhēmata* here are *pragmata* (things/deeds), as the codex has, no. 15. *Rhēmata stenagmōn* (words of groaning), III, 996. A Hebrew structure almost: groaning, voices uttered with a groan.
*Rhēmatiskia* (small words), IV, 905, [meaning] inserted appellations of pagan gods.
*Rhēton anelabe* (he took up the statement), II, 665, the thread of the discourse. *Rhēton* (statement/literal text), II, 896, opposite to *bathos* (depth), which see. That signifies history, such as the words present at first blush. *Rhēton euangelikon* (evangelical text), IV, 10. *Rhētōn apostolikōn* (of apostolic texts), [referencing page - the number is 18]. *Rhēton*, V, 1002, a passage, a text. *Rhēton, dianoian* (text, meaning), V, 1027, he distinguishes, so that that one [is] the literal or proper sense.
Rhētō, he proseschēkotes* (paying attention to one text), I, 355, for *rhēmati* (a word); see 856 init. *Rhētōn eniōn mnēstheis* (having mentioned some texts); for *rhēmatōn* (words). *Rhētō apostolikō* (in an apostolic text), I, 906, 1393, apostolic. *Rhēta*, I, 35, locations of Holy Scripture where something is said in words that speak literally, which must be interpreted otherwise: as, when human members are attributed to God. *Rhēta prokeimena* (texts set before us), I, 953, words. *Rhēta tēs prophēteias* (texts of prophecy), I, 1010, twice, words. *Rhētōn lysin* (solution of texts), see *lysin*. *Rhētōn*, I, 764, for *eirēmenōn* (things said), *rhēthentōn*. *Rhētōn*, III, 264, 472, words. *Rhētois*, II, 228, words. *Rhētois apasi* (in all the texts), I, 1521, what he said. *Rhētois apostolikois*, I, 970. *Rhētois pro toutou*, II, 131, in the previous words.
*Rhētoreuousēs*, III, 249, of the tongue.
*Rhiza paranomos* (lawless root), I, 277, an infamous origin. The root (*rhiza*) itself, the father was not *paranomos* (lawless), but the manner of receiving [it was]. *Rhizan*, IV, 566, of sin, to be cut off by baptism, which the Messalians denied; rightly, indeed. *Rhizan echomen* (we have the root) (Christ’s body) *eis anastasin kai sōtērian* (for resurrection and salvation), IV, 58, as the branches of the vine. Athan[asius].
*Rhipidas kaloumenas* (things called fans), III, 1496, for fanning a fire, or cooling the heat; that ascetic did not use them for pleasure indeed.
*Ripsas logismon* (having cast aside reason/thought), III, 1314.
*Rhopē*, I, 381, aid, a moment toward victory, strength. *Rhopē theia* (divine inclination), I, 334, momentum, God's inclination toward victory, aid, III, 475, 419, 1215; IV, 1212. *Rhopēs*, I, 627 extr.; III, 637, for aid; *rhopēs oudemias parelthousēs* (no moment having passed), III, 991, in a moment of an hour. *Rhopēn*, I, 1645 init., aid.
*Roubeim*, III, 32, Reuben. *Roubēm*, I, 106. *Roubeim*, or *Roubēm*, 110.
*Rythmou deitai* (it needs rhythm), III, 257, musical instruments: so that there is someone to make the modes, to sing.
*Rymas kaloumenas*, see *kaloum*.
*Rymmata ek gēs phoumena* (things growing from the earth), II, 417, herbs, by which *rypoi* (filth), impurities, are cleansed. *Rymmatōn deomai* (I have need of cleansings), I, 954 init.; one manuscript [reads] *rhymatōn*, as if from *rhyō*, I release; another, *katharseōn*, which is a gloss. Since at 939 init. *aporhypsai* (to wash off), to cleanse.
*Rhysis nyktereiad* (nocturnal flux), II, 232, is an interpretation of the word Zebulun, from the Hebrew 27, which denotes *gono-rrhoēs* (a discharge of seed), and *s*, to pass the night. Hence *rhysis* here is not liberation, but a flow: which is clear 1st from the etymology, though false, yet brought forward; 2nd and seq., *rheusasa* (having flowed). But it seems one should read *rhyseis*, in the plural, *ou nyktereiad*, or this must be taken as a noun, in the genitive case, that is, *hōras* (of the hour).
*Rōmaia glōttē* (in the Roman tongue), III, 783. *Rōmaioi pantes onomazometha apo tēs Rōmaiōn poleōs* (we are all called Romans from the city of the Romans), II, 544. A Greek, or rather a Syrian, writing in Syria. *Rōmaiōn poleōs*, II, 544, Rome.
*Rōs*, Hebr. rendered *akran*, I, 435, head, II, 1003.
*Rhōseōs*, III, 873, from *rhōnnymi*, of firmness, power. *Rhōstheis*, I, 712. *Rhōstheisai*, I, 1014.
Σ
*Sabaeim*, for *sabeir*, Var. Lect. Dan. XI, 16. II, 1276 init. rendered *dynameōs* (of power).
*Sabain gēn* (land of Saba), rendered [by] Aquila, I, 575.
*Sabaōth*, rendered IV, 593.
*Sabbaton*, IV, 351 extr., the day before the Lord's day: yet the discourse there is not about the Jews. It signifies the last day of the week among Christians. *Sabbata sabbatōn*, rendered I, 103, he does not read *sabbatōn*, as it is in Hebrew.
*Sabellismou*, IV, 363. Of Sabellianism.
*Sabōrēn*, III, 808 extr., Sapor: with a *beta*.
*Sagēneuousin autous hoi polemioi* (the enemies net them), II, 494, by encircling everything and searching through them: as the Persians [netted] Euboea, see Bus. on Cornel. Milt.
*Sagēnēs (hypo) Areianikēs thēreuthenta* (hunted by an Arian net), see *thēreuthenta*. *Sagēnēs eisō egeneto* (he came into the net), II, 444, it was turned to Christ, III, 1190, it was persuaded, so that it would believe and keep those things.
*Sadaie*, Hebr. 70, rendered IV, 395.
*Sadērōth*, rendered I, 534.
*Saleuei glōssan* (he moves his tongue), I, 667, for *kinei* (he moves), from which, however, [he distinguishes] by *kai*.
*Salpingos tou pneumatos* (trumpet of the Spirit), IV, 206, Paul.
*Sanides*, I, 165, interpretation of the *stylōn* (pillars).
*Sapphōth*, he calls the obelisks, II, 268, he reads *tās Apphōth* in the LXX. *tas Sapphōth*.
*Sarkikos*, IV, 128, Christus, endowed with a true body and after the resurrection. Ign[atius]. *Sarkikē glōttē* (in a fleshly tongue), III, 407, by a bodily, human [one]. *Sarkikōn argia*, II, 825, idleness from bodily works and things regarding man. *Sarkikōn pathēmatōn*, III, 83 init. bodily passions. For [he] opposes [them to] *asōmatoi* (incorporeal beings). *Sarkikōn zōōn*, V, 1100, having a body.
*Sarkikōs gegen-nēke* (he has begotten in a fleshly manner), man has begotten man, V, 1.
*Sarkion ek Marias* (little flesh from Mary), V, 1079, from which Christ's body [is].
*Sarkophoron*, IV, 50, Christ. Ign[atius]. *Sarkophoron Theon* (flesh-bearing God), III, 959, the pious confess Christ.
*Sarx*, III, 82, distinguishing from *phronēmati tēs sarkos* (the mind of the flesh), he understands the body, and its *phronēma*, a bodily movement, certainly not according to the sense of Paul. V, 3, 8, Christ's body: distinguishing from *psychē logikē* (rational soul). V, 15, for *sōma* (body), it denotes the whole man with a soul. *Sarx mou, hēn analēpsomai, ex autōn estin* (My flesh, which I shall take up, is of them), II, 1555. *Sarx tou Huiou ouk katēlthen ap' ouranou* (The flesh of the Son did not come down from heaven), IV, 259. Euseb[ius] Emes[enus]. *Sarx psychēn echousa* (flesh having a soul), V, 2, a body in which is a soul. *Sarx ho Logos materialiter ponitur* (the Word is posited materially as flesh) as a comprehension of the person of Christ, V, 35. *Sarx logikē kai empsychos* (flesh rational and ensouled), V, 62. *Sarkos*, IV, 12, human nature. *Sarkos prokalymmati* (by a veil of flesh), see *prokal*. *Sarkos ou katēgorei* (he does not condemn the flesh), III, 391, Paul: he understands the body. *Sarkos kai theotētos krasis* (mixture of flesh and divinity), V, 10, of human and divine nature. They always posit *sarka* (flesh), because the discourse and controversy [is] about the formation in Mary's womb as a body. For [others] were bringing the soul from elsewhere divinely. *Sarki dedomenas nomothesias* (laws given to the flesh), III, 70 init. to be practiced with the body. *Sarki epathen ho Logos* (the Word suffered in the flesh), V, 1146, he rejects Euther[ius], lest the Word be said to suffer. *Sarka*, III, 441 init. body. *Kata sarka* (according to the flesh), III, 14, it is not possible to find [this] among those who are only this, as they are seen, to wit, beings. *Sarka brachian echon orneon* (a bird having small flesh), II, 1618, body. Hebr. *sarka zōsan kai logikēn anelaben ho logos* (the Word took up living and rational flesh), V, 3. *Sarka ton anthrōpon onomazein, ethos tē Graphē* (to name man flesh, is a custom in Scripture), V, 31. *Sarkas*, IV, 15 extr. bodies. *Sarkas*, those who have served the flesh, IV, 76.
*Sarkōsis* and *henōsis* do not differ, IV, 100, 101.
*Satan*, rendered I, 450. Ibid. he understands the wicked mind of David. *Satan*, I, 482, author of sedition and defection. *Satanan*, ruler of demons, apostate, IV, 789 init.
*Satournilou*, IV, 291. Of Saturninus.
*Satrapar*, I, 401, Philistine nobles among the Agsam [Geshurites]. *Satrapas*, those who are subject to the governors and generals, II, 942.
*Sautō edexō touto*, V, 1035, you take this by your own right, you yourself posit what no one would have granted you: you yourself have fabricated [it], plucked out of thin air.
*Saphēneias*, II, 20, of interpretation. *Saphēneias ou deitai ho nomos* (the law does not need clarity), I, 264. i.e. *saphēnismou*, by [a] clarity added externally [by] an explanation. Metonymy. *Saphēneias deomena* (needing clarity), I, 353, by explanation. *Saphēneias arxōmetha* (let us begin [an] explanation), II, 1065, interpretation. *Saphēneias mē deitai* (does not need clarity), IV, 196, [for] interpretation. *Saphēneian* [needs] an explanation, IV, 978. *Saphēneian*, I, 578, for interpretation metonymically, [he] adds, *tetheikōs* (having placed), I, 602, work of interpreting, II, 1593, explanation. *Saphēneian tōn legomenōn* (clarity of the things said), III, 260, sense, explanation.
*Saphōs*, IV, 668 init., clearly, perfectly. *Saphōs phyteuomenon* (clearly being planted), III, 62, clearly, solidly, firmly, precisely.
*Sbennymenou tou logismou*, I, [at the point of] the ceasing of the use of reason. *Sbesei ta lypēra* (it will quench the grievous things), II, 1541. *Sbesthēsetai hē tōn eidōlōn therapeia* (the worship of idols will be extinguished), II, 183, it will be removed: p. 185. *Esbesen*, he removed. *Sbesthēsetai hē planē* (error will be extinguished), I, 1207 init.
*Sebas*, II, 1674, worship of God, to the altar, it is said towards [it].
hēkein*, attributed to the ark, I, 363; the same as to God, p. 566 mid., IV, 948; attributed to the bodies of martyrs, IV, 966; saying it is displayed by pagans to the Christian Church, IV, 1010; God gave it to the dead piously. *Sebas para pantōn* (reverence from all), II, 357, refers it among human things to Christ. *Sebas prosēkon naō aponemomen* (we render the reverence belonging to a temple), III, 184; he had it of a prophet, II, 1460. *Sebastmias dynameis* (reverend powers), II, 914, [meaning] angels. *Sebastos Konstantinos* (Augustus Constantine), III, 769, he himself writes it thus. *Sebō tous andras* (I revere the men), IV, 1078, Diodorus and Theodorus. *Seiriasantes to onoma* (having loathed the name), V, 922 extr., averted, detested, exasperated, inflamed and as if frantic, struck by Sirius, abhorring and rejecting. *Seiromastais* (to the basket-bearers), I, 503, shorter here, [we] understand [it] than Num. 27:7, where also the variant *seirokonto dorymastēn* (they carried spears in baskets) shows [them to be] longer; even if it is the same word in Hebrew. *Seisai tēn planēn* (to shake/overthrow the error), IV, 55, to overthrow. Because he spoke about a *seismos* (earthquake). Hippolytus. *Seismon* (earthquake), the magnitude of the matter, II, 1010. *Semnynein ta mikra* (to magnify small things), II, 1034, to revere, to respect, to esteem highly. *Semnoprepeia tē sē* (in your majesty), IV, 1118, he writes to a matron. *Semnoprepeias tēs sēs* (of your majesty), IV, 1066, yours; a matron, whose husband he calls most magnificent. *Hymeteras* (your [plural]), IV, 1169, to a matron. *Semnoprepeian sou* (your majesty), IV, 1066, you; to a matron. *Tēn sēn*, IV, 1072, to an illustrious matron. *Semnophōnon* (magniloquent), III, 760, Isaiah, magnificent in oratory. *Semnynesthe apo tōn pathēmatōn, mē apo tōn charismatōn* (be proud of the sufferings, not of the gifts), III, 190. *Semnynomenos polemein* (vaguely affecting to fight), V, 22, affecting gravity, as if he were fighting with others. The infinitive is for *hōs polemōn* (as though fighting). *Semnynomenos prolegein ta mellonta* (affecting to foretell future things), III, 944. *Semnynomenoi progonon* (priding themselves on an ancestor), III, 1168. *Senatōr*, I, 1103, here [it is] a proper name. *Septin* (venerable), II, 1652 init. *Septon onoma* (venerable name), I, 1528, of the Christians, IV, 455. *Septon*, his, II, 335. *Septotatou* (most venerable), IV, 478 mid. *Serdikē*, III, 863, a slip for *Sardikē*. *Sesarkōmenē theotēs* (incarnate Godhead), V, 1072 init., clearly without human soul, from the mind of Macedonius. *Sesigēmena* (things kept silent), I, 215, words, modes of speaking, which Holy Scripture does not use. *Sesylēkenai ek tōn theiōn logiōn* (to have plundered from the divine oracles), IV, 827. *Sesylēkotes to theion onoma* (having plundered the divine name), IV, 950, [the] evil demons, and p. extr. [of those] having plundered the divine appellation; *sesylēkotos eunēn* (having violated the marriage bed), IV, 440, an adulterer. *Sesylēmenois* (plundered), IV, 752, stolen from the New Testament by the philosophers. *Sesylētai* (it has been plundered [active, Plato]), *para tōn theiōn logiōn* (from the divine oracles), I, 807. *Sē elpidi* (in your hope), I, 750, 1467 init., for *eis se* (in you). *Sēn... sēs*. *Sēgōr* (Zoar), I, 83 expl. swallowing. Its inhabitants of that town are said to be swallowed, engulfed, when Sodom and Gomorrah, etc., were burned. Ibid. see further. *Speir*, II, 885 extr. expl. Here written with *ē*. *Sēkon* (shrine), IV, 1020, on mountains. No pagan philosopher built [it]; here it signifies the cell of an ascetic and a monastery. *Sēkon prophētikon* (prophetic shrine), see *prophētikon*. He calls *sēkon* the house, over which stood the Philistines killed by Samson. *Sēkon tou Baal* (shrine of Baal), I, 533, a temple. *Sēkon eidōlikon* (idolatrous shrine), III, 919. *Sēkon timōmenon para tōn dyssebōn* (shrine honored by the impious), III, 945. *Sēkon anēgeire martysi* (he erected a shrine to the martyrs), III, 1288. *Sēkoi theioi* (divine shrines), I, 94, sacred fenced places, sacred buildings. *Sēkōn eidōlikōn* (of idolatrous shrines), III, 915. *Sēkōn theiōn* (of divine shrines), I, 1196, 1201 extr.; III, 1071, [in] churches. *Sēkois*, I, 1227 mid., in sacred places, temples. *Sēkous euktērious* (prayer-shrines), see *euktēr*. *Sēkous martyrōn* (shrines of martyrs), III, 889 extr., distinguish from churches. [Of] prophets, apostles, martyrs, IV, 207 init., in their name and relics, if chance so happens, sacred churches. 1242. [Of] martyrs, IV, 1319, distinguish from *naois*, churches, destined for public and perpetual use, those are Chapels, oratories. B C 1116 *Sēmainetai Baddim ta byssina* (*Baddim* signifies linen garments), II, 1250. It is interpreted or signifies. *Sēmainomenon* (that which is signified), *kata to tou einai* (according to that of being), V, 980, this must be explained from the previous [passage]. The unbegotten [is] the cause of the begotten; the begotten proceeds from the unbegotten, according to that which is signified, because, or in so far as it is signified by it, there is in it the notion of being, which the begotten has from Him who begat, He Himself being unbegotten. *Sēmainousan tauta biblon* (the book signifying these things), I, 483 init., narrating, expounding. *Sēmantra parthenias akērōta phylaxas* (having preserved the seals of virginity unviolated), IV, 1054, Christ was born. *Sēmasia* (signification [of tube/trumpet]), is drawn to a clearer method, I, 230. *Sēmasia polemikē salpiggos* (warlike signal of a trumpet), III, 258, a classical [term]. *Sēmeion alēthes* (true sign), see *alēthes*. *Sēmeion Theou* (sign of God), III, 809, the cross of Christ depicted. *Sēmeion oudeis kalei to kath’ hekastēn ginomenon hēmeran* (no one calls that a sign which happens every day), II, 218. *Sēmeion sōtērias* (sign of salvation), II, 314, the cross, or other benefits and divine warnings. *Sēmeiōn* (of signs), IV, 1101, of stones, milestones. *Sēn elpida* (your hope), I, 645, in you. *Sēn*, IV, 1168 seq. he writes, he copies [it], yet through magnificence [of speech]. *Sēn hagiotēta* (your holiness), IV, 1191 init., to the Bishop of Rome, but to the same [he uses] *hymōn hymetera* (your [plural]). *Sēn epignōsin* (your knowledge), I, 1266, for *sou*, about you. *Sēn proskynēsin* (your worship), I, 890, for *sou*, which is rendered to you. *Sēpedoni Markiōnos* (to the corruption of Marcion), IV, 1246, by error, heresy, vice, a stain. *Sēpeis* (you cause to rot), V, 1012 extr., you weary, you force to fail, you delay, that I may be consumed by weariness: you make me die. *Sē prosēgoria* (your appellation), II, 1525, that from you, by your name, your citizens may be named. *Sērangoeideis* (tubular), IV, 528, tubular, fistular, variously perforated, for transmitting humors. *Sēranggōdeis* (tubular), IV, 651, tubular, fistular. *Sēs hosiotētos* (of your holiness), IV, 1188. To Leo of Rome. *Sthenei panti dēlon* (by all strength clear), I, 1271, from cod. no. 6, i.e., quite open, i.e., most clear, as evident as possible. It is a dative from *sthenos*. *Sthenei panti phrontisai* (to take thought with all strength), IV, 1192. *Sigēn phlyaron* (babbling silence), IV, 301, in Judith Theodoret, an oxymoron, because Marcus would say that silence had revealed these things to itself. *Sieir* (so, with iota), hairy, II, 285. *Sikera* (strong drink), strictly the drink from palms, II, 200 extr. *Sisōē* what? I, 207. *Sitēresia* (provisions/rations), II, 1144, rations of soldiers, not of sailors. *Sitēresia etēsia* (yearly rations), III, 774, Constantine established for priests. *Sitērēsion stratiōtikon* (soldiers' ration), III, 67 extr. *Sitiou* (of grain/food), II, 1329, unusual in the singular. *Sitodeia kai spanositia* (famine and scarcity of food), I, 108, as if distinct. The former is greater. *Sitodias*, or *sitodeias*, I, 102, read instead of *sitodochias*, which see. *Sitodochias* (grain-storage), I, 102, for it read *sitodias*, that reading is more apt *tō charin* (for the sake of the favor), since *dechesthai* is to receive. *Siton* (grain/food), IV, 25, Christ called His flesh: truly bread, but it is the same. *Siōn* (Zion), the upper city, I, 412. *Siōn*, of it, to it, IV, 966, [it] ought to have been *tou*, sc. *orous* (of the mountain). But understand the church. *Siōpē toutou* (silence of this), IV, 83, denial, which is subjected to it. *Skaiōrēma* (sinister device), V, 7, sinister care, an unhappy invention. *Skammata* (pits/tracks), III, 1159, lines of the stadium, the terminal line. *Skammata, hyper ta keimena, ēgōnizeto* (he contended beyond the set limits), III, 1288, he ran beyond the goal, he performed more than was required. *Skammata physeōs hyperallomenous* (those leaping over the bounds of nature), 1022 extr., ascetics. *Skammata kai diaulous* (tracks and double-courses), V, 103 init. see n. 17. *Skammadōn* (of tracks), III, 1205, in the course. *Skaripheisai kai diagraphesai tēn oikodomian* (having drafted and outlined the building), II, 1030. IV, *Skariphon* (the stylus/sketch), I, 475, the form, outline, designation; the plan, ground-plan. *Skaphē megala kai mikra* (ships/boats, large and small), IV, 509, on the sea: therefore *skaphē* [are] also large ships.
A *Skemmatos genomenou*, III, 883. *Skepēn Theou*, I, 872, temple. *Skeptomenois dia penian tēs oikodomias tēn anabolēn*, II, 1591, init. If this is the true reading, it signifies those who are agitated, reflecting in their minds, wishing to decide, *Cod.* n. 20 *skeptomenos*. In this reading, *genomenēn* is to be supplied. *Skeuasasthai*, interpreted by Symmachus, I, 138. *Skeuasian*, IV, 728 init., preparation for food, *Zurichtung*. *Skeuē Davidis*, I, 389, explained as the spiritual gift. *Skeuē orgēs, eleous*, what are they? I, 150. *Skeuē tou diabolou prōta*, the magi, II, 225. B *Skeuos oikeion*, IV, 68, the men whose body he had assumed. Chrysostom: *skeuos anthrōpeion*, IV, 457, the body into which the devil acts, the Antichrist. *Skeuophoroi*, I, 402, auxiliary soldiers who guard the baggage. *Skeuōrēmatōn kath’ hēmōn*, IV, 1257, plots. *Skepsin proskynētēn*, III, 883, contemplation, a word, doctrine. *Skēnē*, I, 1507, the temple of Solomon. *Skēnē Theou*, *skēnē Logou*, IV, 57, they differ. Eustathius: *skēnēn sarkos periethenken heautō ho Logos*, IV, 267. *Skēnēn anthrōpeian heautō peritheis*, IV, 877, Christ. *Skēnēn*, V, 116, the body of Christ. *Skēnōn apostolōn*, III, 97, the blessed life in heaven; 286, the heavenly seat. *Skēnais*, III, 1283, distinguish from *kalisais*, as the latter are meaner, more lightly constructed, and of straw, whereas the former are of boards. *Skēnas*, I, 671, med., seats, refuges.
C *Skēnopōios*, I, 125, Paul specifically, the maker of coverings. *Skēnos katharōtaton*, IV, 55, the human nature of Christ; or the body of Mary, the womb, Hippolytus. *Skēnorraphos*, III, 297, Paul. He calls him by the common, humble name, because he attributes strength to him. *Skēnograpou*, IV, 394, Paul. *Skēnorraphōn eni*, IV, 285, among the apostles, Paul. *Skēptra, phylas*, II, 1555. He called the tribes *skēptra*, II, 1553. *Skēptra Asias*, III, 953, Valentinian gave to his brother, having invited a colleague. *Skēptra Eurōpēs*, III, 1014. Gratian possessed them while his father, the Emperor, was alive, along with Valentinian, and his uncle Valens as a colleague in the empire. *Skēptra tēs moiras tou Valentos*, III, 1023. Gratian gave them to Theodosius. *Skiapgraphei ho nous tēn aretēn ē tēn kakian*, IV, 179, designates, sets before itself, by thinking and desiring. *Skiagraphei tēn hamartian hē synkatathesis tou nou*, V, 128, both intellect and will. *Skiagraphēsas onar*, III, 1244. *Skiographōn*, II, 753. *Skiographountes*, I, 1424. Observe also, that there it is not attributed to the prophets, but to other pious men. *Skirtain tous pōlous*, III, 77, see *pōlous*. *Skirtain*, III, 1339, to revel, to grow insolent. *Skirtēmata*, I, 641, med., motions of the desires; IV, 644, of the body, the force and impotence of bodily desires. *Skirtēmata ek tēs polykarpias*, II, 290, insolence. *Skirtēmata tēs akmēs*, III, 664. *Skirtēmata tōn pathēmatōn*, III, 82. *Skirtēmata kymatōn*, IV, 508. *Skirtēsai*, II, 905, to grow insolent, to become lascivious. *Skirtōntōn tōn pathōn tou sōmatos*, III, 79. *Skiōdē perirrhanteria*, I, 1364, typical, Old Testament. *Sklērotētos tou uetou*, II, 196, vehemence, too much abundance, impulse. *Sklērynein*, see Indurate; for the word does not mean [this]. *Skolopas*, III, 858, in palm rods, thorns. *Skolopas*, IV, 174, or *kolopas*, nails, pegs, D by which strings are tightened or loosened; *Wirbel*.
*Skopēson*, I, 983, med. *Skopētēon to plēthos*, I, 514, to be conjectured, to be judged from their analogy. *Skopou tēs graphēs ouk ekpeseitai*, I, 1552, if anyone wishes to interpret otherwise; because, to wit, the thing itself is true. *Skopon*, I, 684, and sequence, explained as *tēn elpida*, signifies a plan, *sein System*, *Grundsatz*, II, 792. Of Scripture, meaning, III, 919, meaning, natural ability, customs, studies, I, 351, opinion, formula; *Grundsatz*, *Maxime*. III, 1048, decree, opinion, what he was about to do. IV, 791. *Tōn theiōn logiōn*, argument, rationale, true meaning, doctrine. *Skopon polemikon*, I, 442, in place of *gnōmēn*. *Skopon charitos*, III, 629, extr., rationale, condition, *tropon*, formula, species; there is nothing there about a counsel. *Skopon didaskalias*, IV, 388, 1219, 1255. *Ton logon*, rationale, sum, argument. *Skopon tēs graphēs*, V, 1016, custom, manner of speaking. *Skopōn peri tēn sēn theosebeian*, IV, 1281, love for you. *Skotomēnēn* explained, I, 672, init. *Skotomēnē kakōn*, II, 621. *Skotos*, I, 709. Tribulation, I, 735. *Kakia* explained, I, 820, explained as a downfall. *Skythizousin emoi Hellēnes*, Anacharsis said, IV, 841. *Skythrōpa*, I, 597, evils, calamities, and 578; II, 167, 293, init. *Skythrōpa lyson*, I, 1179. *Skythrōpa pantodapa*, III, 683. *Skythōn*, III, 1069, extr., of the Goths. *Skyleusai*, I, 138, for it is read *syleusai*, *skyleusousi plouton*, II, 1665. *Skylois*, I, 401, for *tē leia*. *Skytalides daktylōn*, IV, 535, 753, joints. *Skytotomikōn nomōn*, IV, 936. Of Paul. *Skytotomos*, IV, 943, 944; I, 334; IV, 692, 837, 840, 869, 899, he always calls Paul so: because the *skēnai* which he used to make were every kind of covering, and of leather too, signifies that he held him for that which we call *Beutler, Taschner, malletier*. For to weave tapestries is more the work of women. *Skytotomoi*, I, 1060. Certain apostles: specifically Paul. *Skytotomous*, God made interpreters of His own will, i.e., humble craftsmen. *Smikrologian agapēs*, III, 351, a sparing love. *Smikrologon*, IV, 501. They imagine providence, those who do not extend it to all things. *To smikrologon tēs pronoias*, IV, 691, from the doctrine of Aristotle, who did not extend it to all things. *Smikrologōs*, IV, 485. That God cares for things that are present, not beyond the moon, as Aristotle taught. *Smikrynein*, II, 1643, Christ, to imagine for oneself a humble notion of Him, to deem Him worse. *Soloikismous alieutikous*, IV, 839, init., that the apostles' speech was not purely Greek. Let those who are ill-at-ease beware! *Son phobon*, I, 1468, for *sou*. *Sonapei*, Hebr., explained, II, 535. *Sophia*, I, 175, of craftsmen and artisans. Add. 1 Cor. 1:10. *Sophia*, III, 236, 237. Eustathius: the force and divine nature of Christ: by synecdoche, or from Prov. 8. *Sophia* and *synesis* distinguish with a double *kai*, by distribution. The former respects *theognōsian* (knowledge of God), which he soon speaks of, the latter respects prudence in governing, or knowledge of natural things. *Sophia kataskeuastheisa hyp’ autou (tou Theou Logou)*, II, 644, created: not the *Logos* himself. *Sophia poiētēs kai despotēs Theos*, II, 641, i.e., in men. *Sophia*, IV, 554, init., in the art of fowling, in cunning. *Sophias dyo, treis, Theou*, III, 171. *Sophizomai to pothoumenon*, IV, 1212, I attempt to effect by another way and to attain what is denied by another way. *Sophistēs kakias*, IV, 883, the devil. *Sophos* and of evils, I, 429. *Ho sophos*, IV, 597, absolutely, Solomon; but p. 686, Sirach. *Sophos tis*, I,
1119 A *tou Hellēnōn*, IV, 1084, Homer; Ulysses. B *Spathariou megaloprepestatou*, IV, 1180, one of the judicial prefects; it should be here: *Hofrichter*: for he calls [him] *megaloprepestaton*. *Spathēs oulēn edexato*, IV, 251. Christ; Gelas. Caes. Otherwise *gladium* signifies the lance here. *Oulēn* metonymically is less; elsewhere [he uses] *ōteilēn* [wound]. *Spanian*, III, 949 extr. *Spanias (tas)* in the plural, I, 1425, the further and hither [Spain], III, 451, 772. *Spanoi*, III, 1272 init. Spaniards. *Spanous*, III, 155. *Spanositia*, see *sitodeia*. *Spasanta tēs nosou*, II, 965, infected by that error. *Speiromenēn gēn*, I, 1442 init. Hypallage. C *Sperma*, III, 205, offspring, from a Hebraism. *Sperma kryptomenon*, see *kryptom*. *Sperma Christou*, expl. I, 746 init. *Spermati zōēs aiōniou*, IV, 176, to the body, or humanity, of Christ. *Spermata physika*, I, 681 extr. a facility innate for knowing God. *Spermata sōtēria*, I, 1292, Christian doctrine. From the allegory of *tou ōdinein*. *Spermata phylassontes*, II, 434, a sown field, crops, fruit, namely the seed, cast [there]. *Spermata tou agrou tēs Graphēs*, V, 962, notions placed in the Holy Scriptures, suggesting matter for pious philosophizing. *Spermatikōs*, V, 972, as in a seed. *Spermatikōs pro-hyparchei heautou*, V, 986, as though its seeds were already present in another: as in bodies, which is rightly denied concerning invisible things. *Spermologa tōn ornithōn*, IV, 526, which snatch up grains. *Spēlaia lēstrika* — see *lēstrika*. *Spēlaia lēstōn*, III, 729, proper or schismatic churches. *Spēlaion*, IV, 901, he calls the place where Christ was born: he adds *phatnēn* [manger]. *En spēlaiō*, Christ is said to be born; II, 1400, hyperbolically: in an obscure and remote place of the inn. D *Spithamēs metron einai phasin*, III, 1134, a span; proverbially, as it seems, or [referring] to that certain path which he discourses of there. *Spondas para* or *peri eirēnēs*, III, 1079 extr. *Sporadēn tithēsi tous chronous*, II, 933, he neglects the order of the times. *Sporea apephēnan ton patera*, I, 85, they brought forth children from the father. *Spoudazein hairesin*, III, 882, namely to raise up, to plot, or similar: or, for *eis*, *peri haireseōs* — *Spoudasai pros hēmas*, III, 853, namely to come. *Spōsin auton*, IV, 576, sharp/fierce. *Stadion*, III, 1067. At Rome, the arena, place of gladiatorial spectacle. *Stadiou lythentos* — see *lythentos*. *Stathera mesēmbria*, II, 566, 1428, full, certain midday. *Stathēron*, IV, 185, with eta. *Stathasthō tēn nikēn*, III, 1065, namely whether it is to be future or not: *tekmērasthō* [let it be inferred]. *Stathmoi eikosi*, III, 1291, of a journey. *Stathmois pollois aphestēke*, I, 1008, concerning the distance of cities: as in Latin *castra plura* [many camps] for the days of a journey. *Stathmois pollois dieirgonto*, II, 755. *Stathmois pollois aphestēkate*, III, 364. *Stathmois dysi*, III, 1135. Cyrrhus is distant from Antioch. *Stathmois pente kai triakonta aphestēkotas*, IV, 1200, [about] Theodoret from Ephesus. *Stathmous*, IV, 510, islands in the sea, stations, inns, lodgings. *Stalikas pagentas*, IV, 613, net-poles. *Stasiazontai*, IV, 810, men are vexed by the stubbornness and sedition of animals; they suffer it, they experience it. *Stasis hēmetera pepisteutai*, V, 990, our doctrine, our reasoning, discipline, system. *Stasin zētei Aetios*, a certain system, and sectarians. *Staseōs*, III, 1050, a place in the temple. *Staseōs ouranōn epaisthanontai*, II, 1392, it seems to denote the firmness of the heavens, 1120 which the miserable think might collapse as it were. Other explanations do not fit the word *epaisthan*. — *Stasei eidōlōn edebēlōsan ton naon*, II, 719. *Stasin*, III, 265, steadiness of the evangelical doctrine to be held. *Stasin phylaxai*, I, 767 init., to remain in a pious life. *Stasin Sarakēnōn*, II, 608, where they are active. Cod. *systasin*, which is *systēma*, Hebr. *[H]* *stasin ekalese boulēn hamartōlōn*, I, 610, explains *monimon diaphthoran* [permanent corruption], and following page he distinguishes in the mind *kinēsin*, *stasin*, *bebaiōsin*, i.e., the beginning of desiring, the purpose, and the perseverance of willing and doing. *Stasin hypolabōn timēn*, III, 982, because they stood far off, [and] did not approach. *Staseōn tōn kat’ oikon*, V, 99, litigations, discord in the family. *Statēra, siklon*, I, 374. *Statērōn*, II, 1647, in coins, with which Judas sold Christ, tetradrachms. *Stauros*; *meta ton stauron*, I, 1383, for *anastaurōsin* [crucifixion]. *Stauron sōtērion*, I, 749. *Stauron tetolmēkosin*, II, 181, *to staurōsai* [the crucifying]. Metonymy: *meta ton stauron*, II, 833, 1553 init., 1652 for *staurōsin*. *Stauron tolmēthenta*, II, 1240, for *staurōsin*. *Stauron zōopoion*, III, 1303, the death of Christ. *Staurou kairon*, II, 209, for *staurōseōs*. *Staurou manian*, II, 314, for *tēs anastaurōseōs*. Joshua is said to *staurōsai* [crucify] kings, I, 510. *Stēar* explains benevolence, I, 699. *Steganōterous odontas*, III, 576, firmer, stronger. *Steirōsis*, V, 87. *Stenagmōn rhēmata* — see *rhēmata*. *Stenon (eis) eichon ta tēs proaireseōs*, III, 836, they were helpless in counsel and hung in doubt. *Stenotēta prothesmias*, III, 1050, not a remote day, *kurze Ansetzung*, see also *prothesm*. *Stenotēta apographēs*, IV, 1101, either for *barytēta* [gravity/weight], or it denotes the narrow/strict day of payment, the deadline. Therefore he also calls it so, because the narrow district could not hold so great a sum of tribute. *Stenugrēn*, IV, 958, he spoke the oracle obscurely: so that both an Isthmus and a strait could be understood. *Stergein ta gegrammena*, I, 53, 57, to acquiesce in them, to seek nothing beyond or to invent, nor to follow allegories. *Sterean plēgēn*, II, 1439, violent, whose sensation and force might long remain, penetrate deeply. *Stereoutai to baptisma tē parousia tou pneumatos*, V, 1028, and soon after: *stereōmatos ouk ontos en tō bapt. mē parontos tou pneum.*. *Sterēsis aparchōn kai dekatōn*, II, 1689, because they are not offered according to the Law. *Sterēsis, hexeōs apobolē*, V, 982, for a thing to be absent: negative attribute. *Steriphē*, III, 1215 extr., *acutum* 1279. *Steriphēn*, III, 51. *Steriphai*, IV, 921. *Steriphais gynaixi*, III, 1201. *Steriphas*, I, 1409 med. Cod. *steiras* [barren]; *akar pous* — perhaps omitting *kai*; for it is customary for Theodoret to join synonyms: but also to place rarer words and forms: whence that should be retained: from *stereō*, so also II, 1355. *Sternomantas* (for *manteis*), II, 229, interpreters of entrails: or, *engastrimythous* [ventriloquists], more according to the custom of the East. *Sternomanteis*, II, 281. *Sterrhotēta sēn*, III, 853, thy [firmness]; Imp. to Athanasius. *Stephānēn*, IV, 526, the iris in the eyes. *Stephanitēs hēmeteras physeōs*, IV, 664. Christ; or, He who bore off the victory for us, or actively, He who Himself crowns us. *Stephanitēn*, III, 1456, in heaven, after the victory. *Stephanos apo tōn kopōn*, III, 159 init., praise of labors; *stephanōn axioumenos*, I, 1065 init., to distinguish from eternal life, the *brabeion tēs anō klēseōs* [prize of the upward calling]; it seems therefore to denote the victory of martyrdom. *Stēlai empsychoi tēs aretēs*, III, 1164, statues, signs, images. *Stēlas philosophias* — see *philosophias*.
[*The initial segment of this page continues the glossary alphabetically.*]
A *stēliteuei*, III, 449, he exposes their impiety to all: he notes them. *stēliteuomen*, IV, 1142, we fight against, we refute, we uncover his baseness. *stēliteuontas airesin logō*, III, 999, confuting the heresy by word. *stēliteusēte tēn airesin*, IV, 1139.
*stēlographia*, expl. I, 687. *stēlographias epigraphas*, IV, 134, in these [he] writes. Eustathius: either concerning a certain Psalm having many titles, or concerning all the Psalms, which would be inscribed in this way.
*stērizesthai sitō*, II, 1638, as Horace, "a support for the stomach." But here it is from the Hebrew.
*stēsai*, I, 732, to make flight stand, not so that they might fight, but lest they escape destruction. *stēsai tē polei ton kindunon*, III, 1074, to avert: as Livy, "to make stand," it cannot be made to stand. *stēsantes ton logon*, II, 1052, initially: bringing to an end. *stēsantes tēn hermēneian*, III, 39, an interval having been made and a relaxation for a time, in the second volume. *stēsei to noēma*, II, 915, active; signifies it will obtain, it will defend its own explanation; if passive: it denotes, it will stand, it will be approvable.
*stixai chrē*, III, 48, see Ind. Rer. voc. "Punctuation." *stixai dei entautha*, III, 427, initially.
*stiphousi (tois) tōn pharmakōn*, III, 692, for *stuousi*.
*stoicheia*, II, 307, sun and moon. II, 413, heaven and earth. III, 404, heaven and earth, and the things contained in them. *stoicheia parēgagen ho Theos*, I, 58. *stoicheia metebale* Moses, I, 124, because he was changing bodies into others. *stoicheia tēs pronoias*, IV, 522, simplest, most evident signs, which might turn away even the most stupid. *stoicheia apsycha*, IV, 810, therefore also *empsycha*. For he calls all created bodies thus. *stoicheiōn periektikōn*, I, 1322, initially: understands heaven and earth, which he subsequently calls *stoicheia*; *periektika*, this, the seat of men, the other, the seat of angels: heaven and on the condition by which it girds the universe. *stoicheiōn megethos*, II, 530, of created things. *epi tē stoicheiōn homologia baptizousin*, Helcesaitae, IV, 333. *stoicheiois keleuōn*, I, 285, to all nature, and its parts. *stoicheiois*, IV, 762, in corporeal things, in created bodies.
*stoichountōn toutōn houtō*, III, 775, when the matter is thus.
*stolēn axiōtēton*, III, 914, baptismal benefit. *stolēn physeōs hēmeteras perikeimenos*, I, 1006. Christ will exercise judgment.
*stolides blepharōn*, IV, 617, subtle contractions.
*stoma tēs hēmeteras ginetai physeōs*, III, 274. Christ, speaking from the person of men, transferring to himself those things to be said about us. *stoma physeōs*, III, 556. Christ was made, so that he might say concerning himself things befitting us. *stoma platu dieurunōn*, V, 17, profusely declaiming against us. *stoma, to didaktikon*, V, 942, concerning the Holy Spirit from the Father but not through *didaskalian* (teaching), which might refer to us. But he wishes to insist on the words of Holy Scripture; he pursues p. seq. *ek stomatos, to pneuma*, V, 935, 942.
*stomiō tēs — thalassēs*, II, 609.
*strateia — suneilekto*, II, 366, for *stratia*. *strateia tōn Babylōniōn hēxei*, II, 947, for *stratia*, ibid. 949 extr. *stratias*, III, 854, can be taken properly, even if sent against one man, for there were 5000: we would say, a detachment. *strateias prosvolēn*, II, 81, for *stratias*. *strateias tous aristous*, II, 804, for *stratias*. *strateias pollous katanalōsas*, II, 1215, for *stratias*. *meta strateias pollēs*, II, 1488, for *stratias*. *strateias nōtheian*, III, 439, for *stratias*. *strateia*, II, 804 init. for *stratiā*. *strateia prospheronta*, II, 935, for *stratiā*. *strateia tēn polin perivalousin*, II, 1499 med. for *stratiā*. *en strateiā tetagmenous*, III, 1176 extr. for *stratiā*. *strateian*, II, 894, for *stratian* — for he adds: because of the multitude. II, 1195, for *stratian*, ibid. 1203 extr. *hoplitin strateian*. *strateian autou diaphtherei*, II, 1281 extr. for *stratian*. *strateian sunageirei*, III, 911, for *stratian*. *strateian sunathroizei*, II, 1451, for *stratian*. *strateiai* (or *strateiai*), IV, 590, for *stratiaī*.
B *stratēgias*, IV, 1105, prefecture of a province. *stratēgias tautēs hēgeitai*, I, 1640, either for *strateias*, or for *stratias*, or a pleonasm of one or the other notion.
*stratēgikēs stolēs*, IV, 647, royal robe, in a scene. *stratēgikois nomois hupokeimenoi*, III, 1180, episcopal, because the speech is about the Presbyters.
*stratēgos*, II, 999, Zerubbabel; not a king, III, because first he climbed onto the walls; second, he ordered the city to be fortified; third, he repelled enemies by a miracle, III, 1102. Paul. *stratēgos, prophēta*, I, 568, before kings; as Moses, Joshua, Samuel. *stratēgos Christou*, III, 438, Paul, since he was also a prefect of the rest. *stratēgoi*, III, 1180, priests (in crowds): Presbyters. *stratēgois hupokeimenous satrapas*, II, 942.
*stratēlatianon*, IV, 1135, from the masters of the soldiers.
*stratian tou ouranou*, I, 548, expl. *stratian tēn eis Aigypton*, II, 587, for *strateian*. *stratian mēnuontes*, II, 602, for *strateian*. *stratiai epouranioi*, I, 11.
*stratiōtikēs archēs*, see *archēs*.
*stratopedon*, IV, 355, a cohort of the Emperor where he was staying, Hof-Lager.
*stratos hoplophorōn*, I, 534, a cohort of praetorians, or of guards: for they were few. *stratou ex ethnōn*, I, 739, crowds.
*strephomenois meta sōmatos*, V, 90, for those unoccupied, devoted to the body. *strephomenous en tō biō*, III, 1196. *strephonta en autō* (or *autō*), *eusebeis logismous*, II, 1198 med. Cod. *trephonta*, much better.
*Strōmateus Klēmēs*, IV, 25, 282, where he says clearly that this surname was added to him; indeed from the "Stromata" which he wrote.
*strōmateōn tritō*, IV, 295, Clement, Stromatum, l. iii.
*stulous*, expl. *sanidas*, I, 164. *stulous alētheias*, IV, 657, Peter and John.
*subaritikēs truphēs*, III, 1162, an ascetic was blaming his companions, eating flour without bran, or mixing it.
*suggegraphēkota*, I, 345 med.
*suggeneia theotētos kai anthrōpotētos*, IV, 275 init. there is nothing in itself, because of the diversity of substance. *suggeneias*, I, 528 med. of affinity, of marriage. *suggeneia* corruptly for *synecheia*, see I, 239, n. 5. *eis suggeneian oikeian*, I, 1566, for body, into dust, earth, from whence it was taken. *suggeneian*, I, 580 init. for *kēdesteian*, affinity. *suggeneian echei pros tēn historian*, I, 851, previously, it seems; almost the same things are said, which history refers to. *suggeneian Diathēkēs Palaias kai Neas*, II, 1461. *tēn katō suggeneian*, IV, 59 med. of Christ, that as man he might be related to us. *suggeneian kērugmatōn*, IV, 41, agreement; so that they do not conflict with each other, but explain each other.
*suggeneis andras*, III, 1101, from the female sex mixed, effeminate, ambiguous.
*suggenikōs proslambanonta*, V, 972, which gradually take up parts similar to their own nature, homogeneous.
*suggennōmenon*, IV, 757, does not fall into the Holy Spirit.
*suggnōmēn echei*, see *echei*, IV, 397, can be tolerated. Metonymy, as Thucyd. V. Philol. Paul. p. 240. *suggnōmonēsei*, III, 592.
*suggrammata*, V, 46, of one Gospel of Matthew. *suggrammatōn mnēmēn ephulatto*, II, 699. Jews. By volumes. Or *mnēmēn* signifies perpetuity, or *suggrammatōn* is of the things written, of the matters themselves.
*suggrapheōn*, I, 756, of interpreters, 778, 849, 1040.
*suggraphēs*, I, 609 extr. Psalms, if you understand the whole book of Psalms: you will have Theodoret disagreeing with himself; who in the preface extr. denies that the order of times was kept in arranging the Psalms.
παραδοῦναι, II, 558. συγγραφὴν καὶ λόγους, III, 244, books, epistles, and doctrine delivered by voice, as in II Thess. 2. συγγραφὴν πᾶσαν αὐτοῦ (for αὐτοῦ συνεγράψατο), V, 77, his own life, his own affairs, events, deeds. συγγραφικῶς διηγησάμενος, II, 1188, Daniel: he adds *oioei* [as it were], because he is properly a prophet, not a historian.
συγκαίειν, II, 56, to burn, to make black.
συγκατὰς, συγκατάβασιν, V, 116, as he indulged himself toward men, gently accommodated himself to their conveniences; (*Herablassung*). He thus understands the descent of the Word from heaven.
συγκατάβασιν πρὸς ἡμᾶς, IV, 1050, of Christ, when he became man.
συγκατάθεσιν τῆς ἁγίας Παρθένου, IV, 140, when she had acknowledged the will and power and favor of God, and had committed herself to him in faith and obedience. Versified from Ambrose.
συγκαταλέγουσι τῇ κακίᾳ, IV, 638, for: they count them among the wicked.
συγκαλύψας, I, 1400, simply, omitting the Red Sea, which had not been mentioned before.
συγκατάρχοι, V, 55, at once [he] rules; otherwise it is: to begin, with κατά.
συγκατιὼν ἀκοαῖς ἀσθενεστέραις, II, 1032. συγκατιόντες τῇ ἀσθενείᾳ, II, 1051, 1066 init. συγκατιόντας τῇ ἀσθενείᾳ, III, 143.
συγκατορθοῖ ὁ Θεὸς τὰ τῆς ἀρετῆς, I, 1256, namely, things performed by the pious themselves.
συγκείμενον τὸν ὀφθέντα, II, 1198, from electrum and fire; having such a form. συγκείμενα, III, 371, which, having embraced, we have approved, received, believed, handed down to us by Christ and commanded, by us accepted and promised. Or simply for *keimena* [laid down], because he speaks of a building.
συγκεκροτημένην ἐκ πολλῶν, II, 16.
συγκέχωσται τῇ ἀσαφείᾳ ἡ διάνοια, II, 134.
σύγκλεισμα, II, 454 explains *toph*.
συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς, III, 615 extr., the *syn* is redundant, and it is now *tes autes* [of the same].
συγκληρωθέντα ἐξ ἀρχῆς τῇ ψυχῇ δαίμονα πονηρόν, IV, 366, therefore some certain one and proper to each. συγκληρωθέντες πενίᾳ, I, 1040, I, 634. συγκληρώσας αὐτοὺς ταύταις ταῖς συμφοραῖς, I, 1369 extr., who inflicted those upon them, subjected them to them.
συγκλητικοῖς, III, 867, to the Senators, of the Senate.
σύγκλητον, IV, 1318, the Senate.
συγκλύδων ἀνθρώπων, IV, 1231, one must read *synelydon*, of new-comers; which always has a worse sense.
συγκρατεῖται ζωή, V, 125, by bread.
συγκρῖναι, III, 1304 med., for *synkrinai*.
συγκρίσεις, IV, 1061, so that it may be judged according to the mind and counsel of man.
συγκροτήσω δικαστήριον, II, 1366 init., I shall have, indeed alone, God.
συγκυριολογεῖται, V, 1007: see *kyriologei*.
συγχρησαμένους, III, 781, for the simple, and soon, *synchresthai*.
σύγχρονον τῷ ἔτει, II, 677, the year, which accords with that year.
σύγχυσιν, III, 553, of Sabellius, because he did not distinguish the persons, but said there was one, to whom various things were attributed.
συγχωρήσει (τῇ), II, 991 explains *aphesis* [remission] of sins. συγχωρήσει τοῦ Κυρίου ἐν εἶναι δυνηθῶσι, III, 848, by benefit, by grace, by efficiency in them; συγχωρούσης τῆς θείας φύσεως, IV, 430, those things are done which the man Christ suffered.
συζῇν δόλῳ καὶ μιαιφονίᾳ, I, 970.
συζυγία, I, 64, a pair of animals, a yoke; συζυγίας, IV, 287, of Simon Magus. συζυγίαν οἰκετῶν καὶ δεποτῶν, III, 437, order.
συζώντα πραότητι, II, 1403. συζώντες πονηρίᾳ, II, 821, with injustices and lawless deeds, II, 1451. συζώντων δυσσεβείᾳ, I, 154, the wickedness of the impious living together, 130. συζώντων ἐν δυσσεβείᾳ, I, 1115 init. Pleonastic; either *en* or *syn*, supplied. συζῶσι παρανομίᾳ, I, 804, in wickedness, in virtue, in countless places: living piously, impiously.
συκαμίνους: see *sykomorous*.
συκοφαντία, I, 1469. Passive. συκοφαντίας, III, 268, it would be a crime if they said that the apostles made God do what he did not do; not, as if they were saying he did ill; but as if he did falsely what was not done. συκοφαντίαν φαντασίας, III, 560, the error of the Docetae.
συκοφαντεῖν, V, 20, to urge things alien to the cause, to misinterpret the opinion of adversaries so that you may have something to impugn.
συκοφάνταις, V, 1440, opposed to "believing."
συκομόρους, I, 1158; II, 238, the rest understand as *sykaminous*, which the *Oi* [Theodoret?] have. Palestine is full of them, ibid.
συλεῦσαι, for *syleusai* read *skylesai*, I, 138, both are less analogical, certainly the former.
συληθέντα, IV, 1068, a field possessed by force. συλῆσαι εὐνὴν ἀλλοτρίαν, II, 809, concerning adulterers. συλήσαντες ἔλαβον τὸ ὄνομα (Dei), I, 1212, the gods of the pagans: for *harpasantes* [having snatched]. συλήσαντες προσηγορίαν, II, 123, *harpasantes*.
συλλαβὰς γραφομένας, II, 1173, words which no one could read except Daniel.
συλλειτουργόν, III, 962, of a bishop, regarding a bishop. συλλειτουργῶν, III, 741 bis, of other bishops, thus often.
συλλογήσασθαι, III, 228, to have made a collection, or that they are going to make one.
συλλογισάμενος τὸν βασιλέα, III, 867, because he conquered him with arguments. συλλογισθεὶς τῷ δικαίῳ, III, 1184 extr., overcome by the arguments of justice.
συλλογισμὸν ἑκάστῳ κεφαλαίῳ, IV, 4, a synoptic collection of the disputations.
συλλόγου ἱεροῦ καθηγουμένου, I, 1374, to incipient priests; for the "people" are set in opposition to this. σύλλογον ἀσεβῶν, II, 1503, a pagan church. For there remain many societies of the wicked. συλλόγους παρανόμους τῶν αἱρετικῶν, I, 1064, he denies they should be called churches.
συλλουκιανιστὰ Εὐσέβιε, III, 750, you who were acting with Lucian of Emesa. *Syn* is redundant: or, you who are that with me.
συλῶντες τὸν πόνον τῇ διαδοχῇ, I, 562, relieving one another of trouble. συλῶντας τὰς ἀκίδας τῶν παθῶν τῇ διαλέξει, IV, 582 extr., subtracting, soothing, so that they might not be felt, making them effective. συλῶσι τῇ ψυχαγωγίᾳ τὴν τῶν πόνων βαρύτητα, I, 613. Obs: 10 Hypallage. *sylosi ten baryt.* for *heautous tes barytetos*; 20 *sylan* concerning an acerbic and troublesome thing, which you may willingly lose.
συμβαίνει ταῖς εὐεργεσίαις, I, 857, it is worthy, it is fitting, they become it. συμβαίνῃ βλάσφημον, 18, 1351, let it follow, let it be elicited. συμβαίνουσαν τῇ ἀσθενείᾳ, I, 859, fitting, accommodated (cult). συμβαίνουσαν τῇ προσηγορία τὴν δύναμιν, I, 911, equal. συμβαίνουσαν τῇ δυνάμει αὐτοῦ ὄψιν, I, 123, accommodated to signifying him. συμβαίνουσαν εἰκόνα, IV, 376. συμβεβηκὸς πρᾶγμα, is opposed to *te ousia*, nature absolutely, existing by itself, I, 11.
συμβιώσας εὐλαβείᾳ, V, 52, living in fear, or piously.
συμβόλαια δεχόμενον, II, 1127, the sea, lying open for human society through navigation.
σύμβολον, IV, 26, 27, of the body and blood of Christ, he calls the bread and wine in the Holy Supper, namely, of showing them: for he calls it *panagian trophen* [all-holy food], and explains from John vi, where the very flesh of Christ is called *artos* [bread], 1218, eucharistic bread, 1251. Eucharistic bread taken into the hands by Christ, the wine also, because he adds, "and again." σύμβολον σωτηρίας, I, 502, the scarlet thread is called, which Rahab hung, a pledge of salvation, which seeing, they would not harm her. συμβόλου ὄνομα τῷ σώματι τέθεικε, IV, bread, John vi (therefore he explains this place regarding the Supper—
the symbol of the body—he called the bread his body. Therefore, the symbol is of the bread, but truly of the body present; as wine is of the blood, of which he presently says: B *aima to symbolon onomasen*, as he said against the vine itself, *ampelon*, on account of the shed blood, as explained previously; *symbola tou somatos kai tou aimatos* (Christ’s), I, 1397 init. in the Holy Supper. *Symbola tou despotikou theometha somatos*, III, 255 init. in the Holy Supper. Nothing hinders, then, that it should be present. *Symbola theion mysterion*, III, 1969, the eucharistic bread and wine. *Symbola tou pathous*, IV, 56 (Eustath.), either the passion itself, or the order, the adjuncts, the circumstances. *Symbola mystika*, IV, 125, bread and wine in the Holy Supper. *Symbolon tou somatos*, III, 238, he denies that there is need after Christ’s coming for judgment *autou phanentos tou somatos*, namely, visibly. *Symbolois*, I, 247, the art of divination, entirely.
*Symbouleuei*, III, 164. Paul, 1 Cor. vii. *Symbouleutheisa — apostenai*, II, 418. Hypallage, for *symbouleuthentos aute*. *Symboules*, I, 644, for *symboulias*. *Symboulen*, I, 842 med.; 1181; III, 452, for *symboulian*.
*Symmachia* of God against beasts and harmful things to be invoked, I, 19. *Symmachian (Theou) epi te ton agathon ergasia*, II, 748.
*Symmethexomen*, III, 354. *Symmetaschontas*, III, 158. *Symmetra nomothetei*, III, 654, moderate things, to be performed by all, not *teleioteta*, voluntary poverty. *Symmetroumenos*, V, 38, the same as what is *symmorphoumenos* in the margin, which is the gloss.
*Symmorias heteras hyparcho*, III, 1072. I am an Arian, in number, in assembly, different from you. *Symmorias ek bouleutikes hormomenos*, III, 1161, risen from the senatorial rank. And yet *symmoria* does not denote a family, but a body, an order; whence it is said less fittingly, as if, risen from the senate. *Symmorian pasan*, III, 1212 extr. of physicians, as many as were present.
*Symmorphoumenos*, V, 38, a gloss of *symmetroumenos*. *Sympathos epi toutois ekolyse*, II, 988. For the adjective *sympathes*, or the verb *sympathon*, moved by pity. For it is not fitting to join *epi toutois ekol.* for *tauta*.
*Symparalabon meth’ heautou tous oiktirmous*, I, 957, applying strength to his exhortation. (If this is the sound reading).
*Symparekteinontai te kakia*, II, 296, together with a longer course of life.
*Symparon to dikazonti*, standing with the accuser before the judge, IV, 617.
*Sympeplegmenoi tois patrasi*, II, 469, explanation: they walk in their path. *Sympeplektai*, V, 1104, Apollinarius posits it regarding union; Theodoret condemns it.
*Sympepleroke ten prographin*, III, 16, finished.
*Symperienechthomen*, III, 867, it is consequent to *exetasantes*, therefore it ought to be, let us learn the matter, let us be led through everything entirely: *pour être au fait*, let us come into the heart of the matter.
*Symperiepsephishthemen autois*, III, 900, we were occupied with treating, examining, admonishing, condemning, etc., them.
*Sympephyke*, IV, 386, it is one, in one substance, and not later in time.
*Sympephyetai*, *en hois* (for the simple Dative) *to ouk en*, II, 736, without them it cannot be understood.
*Sympiptonton*, V, 77, either to be joined to the following, *di’ hymnon*, with hymns befitting the matter; or to the preceding, *eph’ hekasto ton psalmon*, in each one of the psalms, which might correspond and answer to that matter. But n. 3, these are read more correctly.
*Sympisteuomenos logiko zoio Theos*, V, 1095, whom we believe to be at once true God and human.
*Symplesas to diegema*, II, 530, when he had finished.
*Symplerotikon tes Triados*, II, 432. Spirit, Holy Spirit, who either as the third person pertains to the Trinity, and as it were completes it.
C *Sympodisanta*, II, 1361 extr., who restrained, chastised, applied discipline.
*Sympoimainousin*, IV, 558, shepherds of the dogs, which is the custody, which is a part *tou poimainein*.
*Symproeisi to logo to pneuma*, IV, 757.
*Symproskyneisthai* regarding Christ the human is censured, V, 31.
*Symphoran (kata) despotia*, IV, 483. Because fate thus brought it, when it did not exist before, opposite *physin*, whereby we are servants of God. *Symphoran proxenei*, III, 759, moved grief.
*Symphraxamenon*, IV, 1314, when they had armed themselves, surrounded with guards.
*Symphyes*, *symphyian*, I, 172. Apollinarius concerning the soul and body united without *synchysei*.
*Symphonetheisa mia gnome*, III, 784. *Symphousan te despotike didaskalia tetheike ten martyrian*, III, 672, Christus explains.
*Sympsephisamenou tou Huiou*, III, 676. To the Father, that I might be an apostle.
*Sympsephon esche ton despoten Christon*, III, 678. Father, in his decrees.
*Syn*, it ought to note two different things; V, 43, hence it is forbidden to be joined to the words *proskynein*, *doxazein*, concerning Christ the human. *Syn aute physei (anthropine) basileuei*, (Christ,) I, 1390, i.e., joined by that to his divinity in one person. *Syn eusebeia ten eupraxian*, II, 521, he promises, if they live piously. It may also note: the simultaneous restitution and conservation of true worship. *Syn to hagio Pneumati*, III, 962, see *en Patri*, ibid. *Syn to helio*, V, 952, not separately from him, but in the same place at the same moment, as the sun, so presently he repeats concerning the ointment.
*Synagein*, IV, 245 extr., to conduct sacred assemblies in the churches. Greg. Naz. *synagein ton kyklon eis diachilious pecheis*, II, 1026, so that its entire circuit might have 2000 cubits. *Synagein* for *synagesthe*.
*Synagennēton*, III, 750, some said the Son to the Father; they wanted *synagenēton*. *Synagennētou ex hyles*, IV, 511, that God made all things, Hermogenes said. It ought to be joined, *ex hyles hypokeimenes kai synagennētou*; unless *synagennēton* be something else besides *hyle*, perhaps it should be read, *synagenētou*, even if these two are almost always confounded.
*Synagoge* and *synagogai* of waters, by what distinction? *Ek tes synagoges*, of Apollinarius, I, 363. He calls the mother *synagogen*, II, 1327, of the Jews: because she taught others and formed them. Used in the singular, understanding the Hierosolymitan Sanhedrin, the body of priests and Theologians.
*Synaidion tou Patros*, III, 544, for *Patri*. *Synaidion Theou*, IV, 386 init., for *Theo*.
*Synalisas*, III, 956. *Synalisas ten stratian*, III, 956.
*Synanabenai ouk ea to phronema*, III, 1085, to be proud over the summit of virtue, to which he has ascended.
*Synanairountas tas theias Graphas*, III, 732, resisting them, destroying them by their own dogmas: because either these, or those, must be fallacious.
*Synanalambanontes*, III, 751, joined together, embraced.
*Synanastrephesthai*, V, 1081, it is of the soul, that as in the body, through the body, though invisible, it may live among men, and exert itself through works.
*Synaxeis*, IV, 1330, celebrations of the Holy Supper with other liturgy: they deny that the people convene for this; therefore they are called *athesmoi*, illegitimate.
*Synapelyse*, III, 821, for *synapesteile*.
*Synaptei ten gegene- menen diairesin*, III, 165. *Synaptei mian homologian*, V, 42, he celebrates Christ as one, not Jesus together with the Word.
*Synarithmeitai*, *synarithmeson*, V, 1040, worship with the same honor, with which you worship God; and presently, *synarithmesai Theo*, to pursue with equal worship, to hold as equal to God.
*Synarithmeseos onomatos kataxiois*, V, 1040, you call him by the same name as God: you restore the name of God to him also.
A *synarmottein*, IV, 110, to mix, to confuse. *synaspiei tois logois*, V, 37, he will defend, he will prove our doctrine. More frequently, *hyperaspizein*, or in the middle voice. *synaspismon*, II, 1390, a battle line, with shields locked together. *synavlisthenton*, III, 818, for *synathroisthenton* (assembled), or *synalisthenton*: this seems preferable. *synapheia schetike*, see *schetike*. *synapheia*, V, 10, distinct from *henosis* (union). The latter is *hypostatike*, the former is *schetike* (relative), p. 8. *synapheia*, less than *henosis*, V, 13, that is, a society and communion of dignity and status. *synapheia* and *synodos* differ in nothing, V, 14. *synapheia*, V, 19, etc., as when two different things come together in a society and partnership. *synapheian*, II, 13, etc., cohabitation. *synapheian pepisteutai to sthethos*, II, 1090, of hands: a harsh expression. *synapheian kai gamon*, III, 69, for *gamiken synapheian* (marital marriage). *synapheian deuteran*, IV, 469, marriage. *synapheian*, IV, 1979. Nestorius says, not *henosin* (union). Cyril: *synapheian hemin didosin*, V, 1109, the body of Christ with him. B An Apollinarist follows; *hou esti soma* (of whom [is] the body): supply beforehand, *pros ekeinon* (towards him). *synapheias gamikes*, III, 188, 969, of cohabitation. *synaphtheis holos autos touto*, IV, 459 at the end, the devil to the Antichrist; or, to make one person with him? Certainly, above he has called that man his *skeuos anthropinon* (human vessel), p. 458. But the whole thing is made up. *synaphtheisan*, II, 82, n. 6, for *syntapheisan* (buried together). This is to be preferred, because it alludes to Rom. vi, and posits other images of death. *synaphthēnai*, III, 69, regarding marital copulation. IV, 438, to have intercourse. *synachthesetai Areios meth' hemon en te ekklesia*, III, 786 (concerning one man); he will come into the church, he will use the holy Supper. *synapsi heauto ten physin (hominum) ho Monogenes, kai henosei*, I, 23. It is that which Cyril notes in his *Anathematisms* (T. V. p. 13). *syndedramēkeimen*, III, 1030, we have met. *syndeēthete*, var. lect. for *syndēthete*, II, 1567, Zeph. II, 2. *syndesmos* of nature is the whole of man, I, 30, because all things return gathered into his use. Hence *syn-doumene* (groaning together) is also said of *ktisis* (creation) in him, ibid., also because there is something of everything in him. *syndesmos* explained, I, 491, binds; I, 859 beginning, but he proposes them variously with variation: whence Symmachus and Aquila also have *kai* (and), I, 838, a sound and hermeneutical observation, only that in that place it is unworthy, where no one should labor. *syndiaitomenos to theio Pneumati anthropos*, IV, 256, Eustathius, the human nature of Christ, joined to the divine, and acting with it in the heavens. 31. *syndoxazesthai* concerning Christ as man is disapproved, V, 31. *syndoumene he ktisis*, see *syndesmos*. *syndousin* (for *syndeousin*) *hai goniai tous oikous*, II, 1574 at the end. *syndramein ten synodon*, III, 892. *syndramontos autois (Ioudaiois) daimonos*, III, 958. Having helped, having cooperated. *syndromes*, III, 799, from the Latin sense, of concourse, i.e., zeal, work, allegation, ambition. *syndromon*, V, 1147 at the end, apt. *syndromon te boulesei dynamin*, I, 1233, God has: 1st, equal, 2nd, the parent executing it immediately, II, 1120. *syndromon echei te gennesei ten teleiotēta*, III, 593, immediately as he is generated, through the generation itself. *syndromon ten dynamin echousa he entole*, V, 921, so that it may be done immediately, that which he willed. *synebaine te gnosei tes physeos*, III, 42 beginning. The Law of Moses; opposite those things which had been added for the Jews alone. It signifies, therefore, they were not proceeding beyond those precepts. *synebainon to genei*, I, 10, they felt and lived in a similar way. *synebesan*, V, 6, they are joined, associated into one suppositum: which he soon calls *synodon hypostaseon*. *synegeironta plouton*, III, 1207, for *synageironta* (gathering), as perhaps it should be read. C
1128 *synegrapsen*, IV, 701, concerning one and singular thing, which he sets in a book, incidentally, and mentions. *synedemiourgithe*, I, 46, he was created in the same way, that he might move among them as equal and similar to them. *synedrion*, III, 802, council. IV, 335, 353, 1100, 1314. *synedrion*, IV, 1091, a meeting of the learned, philosophers and rhetoricians. *synedrion episkopon*, IV, 1322. *synedrion tes synodou*, III, 874, 875, when the Fathers gathered were holding a meeting. *synodos* here are the bishops: *synedrion* is deliberation, meeting, session. Or one exceeds the other. *synedriois*, III, 773, to the councils of bishops. *synezuge pneumati ponero*, I, 1440, Saul. *synezugmenos astheneia*, I, 485. *synezugmene tois ageratois aiosi*, III, 596, the New Testament, to last forever. *synezugmenoi penia*, III, 469. *synezeugtai tois erastais tes aretes*, I, 1474, calamities. *synezeugtai to nomo kai phylake kai parabasis*, III, 50, they are related, are posited by it, as possible. D *synezeugsan ton heauton prosopo alazoneian*, I, 1154 at the end. An obscure sentence: properly it might be that they speak as if they themselves were the boasters, not the others. But the context does not allow this. He says *kai entautha* (and here). Therefore they had already done the same thing before, v. 22, where they say, *diken sou* (your justice). Thus also here, *ton misounton se* (of those who hate you). But it should have been *to Theou prosopo* (to the person of God). Nor does the reasoning agree that they should seek help for others' sake, not for their own. The sense seems to be: *alazoneia* was against God: but the pious interpret it as done even against themselves. I would prefer from codex no. 13, *heautou* (of himself), for *autou* (of him), i.e., of God. *synezeuxen te pistei ten tou nomou prosēgorian*, III, 45, he indited. *synezeuxe tois men plouton*, IV, 571, he gave. *synezeugkotas poneria*, I, 130 at the end. *synethereuse*, III, 968, he drew into the same error, in which she herself was entangled. *synethlase moch lous*, I, 1066. *syneideseos aischras apospasomen autous*, III, 770 at the end. If it refers to the bishops and Christians, celebrating Pascha with the Jews: it signifies error: which both fits the word *aischras* (shameful), and the verb "to extract." If you draw it to the Jews: it is less fitting, it will be for *oieseos* (pride), arrogance. The former is to be preferred. *syneilechotas pan eidos aretes*, III, 1105, *syneilechotos pan eidos philosophias*, III, 1166. *syneilochos*, III, 1951, for *syneilechos*. *syneinai*, I, 916 beginning, 919 mid, for *synienai*. Thus also in the Book of Wisdom xix, 2, *apeinai* for *apienai*. *syneisa- gouses heautē ouden*, V, 980, since with that word no positive notion is added to it, *hexis* (habit), and yet it is something, it must denote the *ousia* (essence) itself. The Anomoean subtleties! The force lies in this, that, when something is said about an object, which however adds nothing to it, it should denote its essence or nature. *syneisephere ponon*, III, 224, he brought, *syn* (with) is redundant. *syneisenegken autos*, III, 642, Paul, faith and love, for those things which he had received from God; as if, lest God had done all things alone, he himself should be remunerated for His grace: for he adds: *tychōn tes charitos, ten pistin kai ten agapen prosēnenken* (having obtained grace, he offered faith and love). *syneispherei*, V, 980, shows, contains, by the very force of the word it posits and speaks. *syneispherein ton ponon, kai houto labein ten charin*, III, 662. *syneispheron ta par' heautou*, I, 597, using also human arts, not lacking trust in God. *ta para sautou*, II, 705. *syn- eispherontas ta par' heauton*, I, 276, contributing together, besides divine help, the faculty implanted in us by God; elegantly indeed! For *syneispherein* is said of the funeral contribution and symbols, where everyone contributes a settled and male share. *syneisphora pleionon katorthomaton*, I, 1512, when one helps another in the pursuit of virtue; a combination of mutual offices, a collection into one. *synekdramouses tes charitos te tou Ioannou gennesei*, V, 91, the Gospel and New Testament taking their beginning, erupting together with John the Baptist.
A *synechoroumyn kechresthai tois posin*, II, 703, valid. *syneklerose moi peiras-mous*, III, 549. *synekl-erose toisde penian*, IV, 571. *synekl-erose pathe tais stoicheiois*, IV, 762, 763. *synekl-erose tois dikaiois hybreis*, rel. IV, 916, God. *synekl-erose sebas*, IV, 1010. *synekrinonto*, not *synekr.* murderers, III, 997, not even in that place were they considered, where executioners are accustomed to be, so that, however, for the sake of burial after punishment they might be handed over. *synekroteito psephos*, III, 866, it may be translated: was inflated, instigated, so that it might be carried, see n. 17. *synekrotoun*, III, 1002, for *synekrotoun* (they were clapping), if it is the true reading, in the heading of the chapter. *syneleusin*, I, 615, from Symm. *synepathe*, IV, 259, concerning the divine nature of Christ, Eusebius of Emesa disapproves. *synepisynaptei*, IV, 171 med. *syneplerose to kephalaion*, see *kephalaion*. *synergei ho Theos tes aretes erastais*, I, 1256. *synergei tois oikeiois*, II, 690, the devil. *synergeias theias*, II, 702, concerning the matter, where God has done all things alone. *synergeia Christou*, III, 470, may we attain the blessing. *synergesei hemin ho Despotes*, III, 507, in the pursuit of virtue. *synergos dikaiosynes ho logos*, I, 247, teaching, showing, offering. *synergos aretes ho tou Theou phobos*, II, 315. *synergo chresamenos to Huio*, III, 419 init. God created all things. *Christo*, III, 525, God the Father. *synergon echontes ten charin*, III, 591 init. *synergon*, III, 678, the Father had Christ in bringing about the salvation of men. *synergon zoes*, IV, 501, the air. *synergon*, V, 1014, concerning the Holy Spirit and the Apostles it is variously disputed. *synergon Theou*, V, 1059, he refuses to acknowledge the Holy Spirit, Maced. *synergountai hexeis kame*, II, 844, God says to his sword, or rather to the Minister. *synergountos tou Pneumatos te psyche*, III, 592 init. *synesthiomenoi*, I, 464, for the active. *synesis* or *sophia* distinguished, see *sophia*. *synesis hymetera*, III, 772 extr. You, bishops: imp. he writes. *synesei te se*, III, 789, to you: imp. for bishop. V, 1033, to you. *syneskeuasanto phronounta kat’ auton*, III, 862, they cast down, they overturned by frauds and faction. *synestanai*, I, 852 init. to be (esse). *synesteile to holon*, III, 988, as if he had contracted everything, rolled it into nothingness, ordered it to collapse. *syneste genos Ioudaion ex ekeinou*, I, 1478, sprung from Abraham. *synesteke gegenesthai*, III, 800, for *gegenesthe*. As Thucydides paraphrases via the verb *perieste* with a participle, III, 837, *gegenetai*, it has been made. *synesteken einai*, III, 792, they are. *synesteken hyp’ emou synelephthai*, III, 798, a periphrasis of *tou synelephthesan*: or for *synebe*, *synestesan*, III, 301, they were commended. *synetaxe ten Epheson kat’ autou*, III, 695, perhaps, *synetaraxen*. *synetripsen*, I, 509 expl. he wounded. *synephonei Daiden te Idoumaia*, II, 887, it used the same language. *synecheia*, I, 259, for it, corruptly read *syngeneia*. *syneches*, IV, 247, of our nature and genus with the humanity of Christ, who made Himself a part of the human race. Greg. Nyss. *synechetai hypo oron he polis*, I, 508. *syneche ta tes hermeneias*, I, 1084, the following things to be explained. III, 26, the things which follow are to be interpreted. He is accustomed to interpose this after an elenctic digression. *synechorei paschein te anthropinei physei*, I, 1590, concerning Christ. I, 755 extr. *synechorthesan peripesein*, I, 1451, hypall. *synechorese (ou synech.), ten polin Helonai*, III, 1253, James ascetic, a miracle having been performed: arrogantly indeed. *synechorese*, V, 85, divine Christ, human nature, so that he might suffer evils (which, namely, B he could forbid and turn away). *synepsephisametha*, IV, 6, we consented. *synagage touto he phone sou*, IV, 1078, he caused that I might be able to bring these words to you. *synagages*, V, 963, by gathering and arguing you accomplished this. *synegorounta te chariti*, III, 42 extr. the law, congruent. *synegorous periskopein*, IV, 1108, to the extreme judgment; the saints without doubt, more like his way. *synethos*, II, 1626 ext. as I did before. III, 807, *echo*. *synethos apagoreuei*, III, 75, as before, and elsewhere, about one matter it is not otherwise said *synethos*, but about many, or things that are continuous: for it signifies, he always does, he is accustomed. *synethos apeblethite*, III, 108, you have already been cast away more often: let it not be unusual for you, if now also. *synethos apeilousi*, I, 576, then also, both before and always. *synethos apolausai*, I, 978, as hitherto. *synethos dieluse*, II, 1119, as he is accustomed in other things. *synethos episteusas*, I, 577, as you have done hitherto. *synethos nikeson*, IV, 1070, as before. *synethos ou choregeis*, I, 1128, you do not provide, as you hitherto provided. *synhekein tade*, III, 900, namely *eis*, *pros*, to consent, to descend to that, perhaps *syneikein*. You could translate *lanicu* and to result, so that those things might agree. *synentai ek somatos kai psyches*, II, 460. *synermosan*, III, 3, the Psalms, they arranged in order. *synermosen aute symbola tes mnest-eias*, I, 276, he gave to her, he appended, Eliezer to Rebecca, necklaces, earrings, etc. is the same as *peri-ephen*, he gave. *synephtai te ergasia ton agathon*, III, 152, to be at leisure, to study. *synephtai anthropon Theo*, V, 12, man 1st born by himself, 2nd joined to the *Logos*, for communion, or society, not for union. *synephthe*, I, 102, married. *syntherapon hymeteros pephykenai*, III, 769. *synthesin to kata, en legei*, IV, 70, Apoll. *syntheton (to) hen esti*, IV, 70, Apoll. *syntheke tou logou ateles*, see *ateles*. *syntheke asaphes*, II, 82, structure of words. *he syntheke, asaphe ten dianoian pepoieke*, III, 676. *synthekes*, IV, 512, of a writing, book. *synthekei*, I, 732 init. order, structure of words. *syntheke tou logou*, I, 1260, med. structure of words, here in this place to the sense. *syntheken hoi alloi (interpr.) ten diatheken eirekasi*, I, 1502. *syntheken hoi loipoi ten diatheken hermeneusan*, II, 549. *pros ten syntheken akribe*, III, 511 init. concerning that, he says it pertains to *to aei*, 1 Cor. iv, 11, and that Paul wished to say: *hemeis gar hoi zontes*. He implies therefore that *to aei* should be referred to the verb *paradidometha*. But this he does not posit; something seems to have fallen out; nor can these things be conveniently understood. Or did he wish: so that he might more fully express the matter? *synthekon sou soterion*, II, 1656, of the covenant of the New Testament. *synthekais*, IV, 1010, the promises of God. *synthekas apheseos*, II, 360, promises. *synthema* what? I, 337. *synthema*, V, 103, a tessera, a sign, so that I may begin to speak, the order of speaking. *synieis epi ton anadexamenon*, I, 869, from Hebraism: but the very words of the Psalm. *synienai auton*, II, 1085, God; the codex adds, n. 87, *kai gnonai*. That alone is [the point], to grasp the arcane things shown by him. *to synienai*, V, 1160, med. read *to*, i.e., through the fact that: for it depends on *dynamenos metera legein*. *synienai to proelthonti meden autes (Marias) homoousion*, V, 1160, either it should be read *syneinai* (to be with), or it signifies to believe, to think, falsely namely. *synistamenen*, III, 624, sin, the orient. *synistanein*, III, 472, to prove. *synistatai ta me onta*, I, 15. *synistesi*, II, 48, justifies, confirms. *synistesin ho logos*, III, 780, proves, shows. *synodikon*, III, 832, namely a memoir. *synodikon grammaton*, IV, 1155, that such were sent by him to Alexandria, Theodoret writes.
A *synodikōs*, III, 850, contrasted with *dikastikōs*, as a public and political crime, not an ecclesiastical matter: by princely law, not through bishops. *synodos* or *synapheia*, the same V, 14. *synodō megalē kai orthodoxō*, III, 938, Nicene. *synodō*, not by nature, IV, 149, so that they may be two different things in one subject. *synodon hypostaseōn*, see *synetheisan*. *synodon kath’ hēnosin physikēn*, IV, 1292, of Cyril, which Theodoret disapproves. *synoidos toutōn oudēn*, IV, 996, for *syneide*, he thought: as in n. 60, Sylburg reads. But even that can be borne, in the same sense. *synoikesion*, II, 13, marriage contract. II, 1271, med. 1276 extr. *synomologousan tō kēdestē gnōmēn*, IV, 607, having the same sense, piety. *synousiasthai ton hagiasmon tois theois*, V, 1024, according to the opinion of Macedonius, who denies that the Holy Spirit creates, but attributes to Him the sanctifying of them, and that immediately from the beginning of the universe: so that the *hagiasmos* was present immediately with heaven and the angels, and applied to them in the primordial bestowing of holiness. *synousin*, I, 89, spouses; of Zacharias and Elisabeth. *synousiōmenon eschēkenai to sōma*, IV, of one essence with the Word, because it was already in Him before it was born, or that it became a part of its essence (if *eschēkenai* is for *labein*), Ambrose disapproves. *synousiōsin*, IV, 363, of essences, divine and human, a coming together into one, so that it might already be one; he distinguishes *krasin* by a double *kai*, which you refer to *legei*, and the variation of words; for the thing is the same: the invention of Polemius. *synapseōs genomenēs*, III, 793, a matter subject to the eyes. *syntaxantes*, II, 180, mixing in. *syntaxeōs harmonian*, IV, 411, order of things, so that nothing is taken up or placed out of order. *syntaxin sitou*, III, 952, provisions established of old. *syntattomenos*, -on, V, 995, so that it might make one individual. *syntattomenō*, III, 676, preparing for a journey, bidding farewell. *syntetheike*, IV, 312, the Gospel, refashioned, changed, took some things away. *syntetheimena*, V, 15 extr., for *synthethem*. *syntethemena eis hen zōon*, V, 13, soul and body. Therefore also in Christ *syntethemenon*. *syntethēnai*, V, 1102, *synthesin*, for *enōthēnai*, *enōsin* according to the usage of Apollinaris, which he himself does not approve; 1105. B *synteleia tōn aiōnōn*, I, 732, the time of the New Testament. *synteleias kairon*, II, 1656, the end of the world. *teleian kosmou*, IV, 310, heretics called the times of Christ's birth. *syntelōn (tōn)*, IV, 1100, 1101, those who contribute taxes: taxable, taxpayers. *syntemnei tēn prothesmian*, II, 851, accelerates, hastens: the *prothesmia* is not cut short, but the intermediate time. Metonymy of the consequent. *syntetrimmenous kardia*, I, 817, explained as *tapeinous*. *syntithesthai dynasteia tēs hamartias*, III, 64, wishing to obey it. *syntithēsi thrēnon*, II, 466. *syntomou katharseōs*, see *tachistēs*. *syntomōs anairethēnai*, I, 529, that he might be killed alone, without battle, and that others might not fall with him. *syntrechas*, I, 527 init., *synelthontas*; with no condition of running. *syntrechōn tē hairesei*, III, 763. *synōthoumenōn gnōrizein*, V, 1174, of those coerced. *synōthoumenous hypo tōn eirēmenōn*, IV, 643. *synōn tō sōmati*, IV, 245. The Word. Athan. *synōnymon*, V, 94, John the Apostle, of the same name as John the Baptist, *hōmōnymon*. *synōnymōs*, V, 1095, by the same name, because of the agreement of a specific or general notion. *Syras phōnēs*, III, Syriac. *Syrios*, Pherecydes, IV, 697, 700. Not a Syrian, but from the island of Syrus. C *syrontos auto (to sōma) tou henōthentos Theou Logou*, III, 113 init., namely, in this land, with hardships, sorrows, death. *Syrōn (to)*, II, 899, namely, book, interpretation. *syskeuēn*, III, 635, 634, rel. ambushes, frauds, conspiracy, faction. *systasei tou biou*, IV, 1116, career, tenor. *systasin*, IV, 808 extr., so that it might exist, so that it might be able to be elicited and effected. *systeilantos tēn cheira*, I, 103, for *hyposteilantos* (because, namely, he hid his hand in his robe). *systellōn gnathon*, see *gnathon*. *systēma lēstrikon*, I, 402. *systēma tōn eusebōn*, II, 134. *systēma tēs Ekklēsias tōn Kegchreōn*, III, 156. *systēsasthai choreian*, II, 1460, *systēsasthai hypomnēmata*, III, 866, to bring, to present to judges, to give: as soon: *synestēsanto hypomn*. *systēsetai eis to mē einai*, III, 995, it will be found that it did not exist at some time. *systolē, ektasei, kechōristhai*, see *kechōr*. *systremma*, I, 402. *sphagē episkopōn*, IV, 1189, with vexation, being cast out, limitation, exile. *sphagēn*, IV, 1197, various vexations, of exile, etc. 1199, 1200, 1201; rel. 1203. *sphagēn edexanto*, see *edexanto*. *sphagai episkopōn*, II, 797, injuries, vexations, exterminations, persecution. For no one was killed. *sphagōn*, IV, 1277, of injuries, vexations. *sphagas hēmeteras*, I, 1244, injuries, vexations. *sphagēnai*, I, 1235, to be vexed, cast out, driven away. D *sphendonai chalazēs*, I, 290. *sphragis* explained as *sēmeion*, I, 86. *sphragis kai sēmeion*, II, 1055. *sphragidi*, III, 1489, simply, with the sign of the cross, 1255, 1256. *sphragida staurou*, I, 1555, sign. *sphragida*, II, 30 extr., sign. *sphragida sōtērion*, III, 933, 1210, 1212, sign of the cross. *sphragida Despotikēn*, III, 979, sign of the cross. *sphragidas* of cattle, I, 170, signs. *sphragidas asapheias*, II, 1297. *sphrigōsi mala ouk euepibaton*, II, 1230 extr., of those vigorous, late flourishing, succulent: opposed to *gēras* and *astheneian*. *sphygmōn*, IV, 542, pulse, beating of the veins. *schedariou*, V, 1040, 544. A pamphlet, into which some one of the Macedonians had cast his doubts. *schedariō*, V, 1033, commentary, *hypomnēma*, which I now bring to you to read. *schediasai skian*, III, 1237, *schediasai skian*, III, 1278, to darken the day, with a cloud of locusts brought on. *schediasantes bēma*, III, 846, with a makeshift tribunal or platform constructed for the time. *schedon tou psalmou hē dynamis*, I, 959, namely of the whole; the whole Psalm treats of it almost directly. *scheseōs diaphoran*, III, 185, so that Christ is referred to God in another way than other things are. *schesei douloi Theou, douloi, schesei kai diathesi doulon*, II, 579, opposed to *physei*. He was a servant of God; but he did not know it, did not think of it, nor did he wish, nor did he formally act in such a way as to obey God in that matter. *schesin*, IV, 507 init., so that they are joined, tempered, mutually affecting each other: he adds *koinōnian*, therefore a relative *koinōnia*. *kata schesin*, God takes up the pious, V, 54, i.e., that He encompasses them in state and condition, not that He is personally united to them, but morally. *schetikē synapheia*, V, 19, pertaining to state, not natural. Opposed to true and physical, ib. V, 8, association of adjuncts, which does not regard nature, but state and condition. Ibid., relation of predicate to subject *hyparchon*. *schetikō onomati*, III, 639, because he calls Timothy his son: which indicates how he is referred to him and stands in relation to him, Paul. *schetikon*, V, 1034, the name of Father and Son. *schetikōs synēphthai tō logō*, V, 12, so that an adjunct and condition were added to the subject. *schēma*, II, 290 init., of priests, place, condition; II, 795, state, vastness and solitude. *schēma theion*, II, 684, image, under which God appeared. *schēma psalmikon*, II, 588, distribution into choirs of those asking and responding. *schēma penthimon apodysas*, II, 1610, garment. 1657, they are clothed. *schē-*
A of time, II, 1624, and 1625 init. *to schēma* simply, the grammatical tenses of verbs; which he here calls altered. *schēma poleōs*, IV, 1103, density of the inhabitants and their resources, *periēstē*. *schēma eudiáluton chrēma*, III, 159, opposed to *morphē*, false, and contrary to Phil. II, 7, 8. *schēma alētheian genomenon*, III, 1113, the simulation of death changed into actual death. *schēmatos tou anō tēs synagōgēs ēpērmenos*, III, 209, an obscure expression. The comparison is drawn from a gate, which, when the doorposts are moved, collapses and falls. *schēma* must be the upper part of the doorposts resting above the gate, *anō*. This is called *hyperthyron*, because of the pride of the Jews, and their contempt for the Messiah. Thus *hyperthyron* is used, or rather *anō*, with the removal of the help of the Holy Spirit. Thus, with the sides stripped bare, it could be torn down. You may also render it as though, in the specific form offered, Isaiah’s B figure *anō*, mentioned above, regarding the synagogue, were moved (in reality, predicted by that sign) — *hypertyron*, the protection of God by which He had covered them: and that it would be predicted that this would be taken away by that trembling. (*epi schēmatos katelipon*, II, 318, only so that they might exist in outward appearance, without use. *schēmatos*, IV, 589, sex, and whatever female species differs from the male. *schēmatos, meth’ heautou*, IV, 647, it should have been *en hō*, the habit in which he conquered, or the garb or arms. But because he refers to the body of a man, which is joined to the soul, he used *meta*; for even with a garment or with a crown, it can be called an image, as with arms. *schēmatizei tēn klinēn*, I, 990, he adjusts or arranges [it]: or, he simulates the lying down of a sick man. *schēmatizei tē eucharistia tēn euphēmian*, III, 528, for *eis eucharistian*. *schēmatizomenoi tēn eusebeian*, III, 689. *schēmatisamenos paralēxian*, I, 795 init. *schēsei* instead of *hexei*, I, 1064 extr. *schēsei spoudēn*, II, 1282, for *hexei*. *schēsein*, IV, 1155, for *hexein*. *schēsein homonoian*, II, 1621, for *hexein*. *schēsousi*, II, 755, for *hexousi*, III, 1318 init. where it is used. *schismata dogmatika*, III, 256. *schoinia*, I, 691 extr. expl. *epiboulēs* — incorrectly placed there. *scholazein tō orei*, III, 1192, to be busy or dwell there, instead of *en scholē*. *scholasanta en eirktē*, I, 1145. *scholasē apo tou axiōmatos*, III, 1038, let him be without office for the time being. *scholastikon*, simply, IV, 1329. Constantinopolitan, judicial; or some other Aulic Jurisconsult who would have the right of referral, *den Vortrag*: a counselor, a man of letters. *scholastikē*, IV, 1068, for an advocate. *scholēn nēsteias*, II, 370, either for the *scholazein* in fasting, or the leisure which fasting might provide. *sōthēsesthai kosmon agennēton*, IV, 310 init. The Peratae heretics said it would remain, not perish. They were not speaking of salvation brought through Christ: for they postulated that that world had passed away, and that we had come into this existence (*idion*), where we were; but that this would perish. *sōlēnos*, IV, 1248, the womb of Mary is compared to it by those who mistakenly recognize only a *parodon* (passage). *Sōmanitidos*, III, 622 extr. Of the Shunammite. *sōma*, II, 115 extr. the human nature of Christ: because there it speaks of death and suffering. IV, 148 med., 167 init. sign. the whole human nature of Christ, in contrast to the *Logos* and the *Pneuma*. *sōma theïkon*, see *theïkon*. *sōma prokeimenon*, see *prokeim*. *kata to sōma, syngeneis esmen Christou*, IV, 58, Athanasius. Not, therefore, according to the mind? But indeed they were debating differently about His birth. *sōma perikeisthai opheōs*, IV, 308: see *perikeisthai*, ibid. *sōma ouranion*, IV, 489, heaven. *sōma pneumonos artēriōdes*, IV, 516 extr. he calls nature, Cicero. *sōma eis ōchron metapeson*, IV, 517, of bile he speaks. Note that he calls *sōma* something else, which nevertheless remains the former body, a mass, but changed. *sōma epi gloutōn*, because of softness and density, IV, 521. *sōma hyper tēn kephalēn airōn*, IV, 580, proverbs are used, he who C through pride twists his body, gives forth insolent gestures; *sōma, sōmatikēn, sōmatoeidē*, IV, 795, philosophers called it matter, because it had the elements of bodies formed from it. *sōmatos*, II, 152, light. *sōmatos kai haimatos timiou metedōke tō prodotē*, III, 238. A point to be noted! *sōmatos smikrou aphairesis*, III, 486, a small particle of the body. *sōmati tou logou*, IV, 3, in context, between the words and the discourse itself, the tenor; opposed to *en paragraphō*, I shall append it in the margin. *en sōmati, Logos*, V, 9, opposed to *asarxō* (without flesh), before the conception. *sōmatia pentēkonta*, III, 789, books, codices, copies. *sōmatikōs*, V, 1086, in Christ, which would only affect the body, such as the cross, burial, etc., from which nothing reaches the mind. *sōmatikōs*, IV, 66, physically, in a natural way, from marriage and intercourse, born of Christ and Mary. Flav. *sōmatikōs, toutestin, ou schetikōs*, V, 34. *sōmatikōteron*, I, 635, 672 extr., no force of a comparative. *sōmatopoiētheis*, 155 init. *sōmatopoiētheis tō phato*, IV, 135, Eustathius. The human nature of Christ formed in the womb of Mary into a true body. *sōmatoutai*, V, 1091, it is joined to the body, inserted. *sōsai*, I, 595 med. from the LXX, it has *musōsai* (to abhor) instead of the erroneous Scripture text. *sōtēri*, III, 732, *physikēn ouk esti*, so that men might not be able to abrogate, namely, in that He is *Theotēs* (Divinity), insofar as He is the *Logos* who is immutable. Indeed, he also posits *sōtēr* and humanity. *sōtēres alexikakoi*, IV, 900, the apostles, through miraculous power. *sōtēras psychōn kai sōmatōn*, IV, 502, the bodies of the martyrs are so called. *sōtēria dia staurou kai pathous*, I, 49. *sōtērias euphryminē*, II, 1071, present happiness and splendor, the joys of the court. *sōtērias pēgē*, II, 1663, blood and water from the side of Christ. *sōtērias ēxiōmenous*, III, 289, in this life, in the church. *sōtērias nun metalanchanein*, III, 318 extr. in this life: if we have entered upon the way of salvation, we have kept the condition of attaining salvation, we have applied the aids, we have made ourselves certain of it through faith and holiness. *sōtērias ou monon ēxiōsen, alla kai — anōlethron — epēggeilato doxan*, II, 683. *sōtēria* is the condition of not perishing. *sōtērias mnēmē*, III, 790, the sepulcher of Christ in Jerusalem. *sōtērias archetypon*, IV, 629 extr., an example which those looking upon may likewise be saved. Thus also *leias* p. foll. *sōtērian tōn ethnōn encheirise tois apostolois*, I, 914, III, 16. *sōtērian prosēnegan*, Jewish Christians to the pagans, I, 313, they taught them the way of salvation. For *prospherein* always posits something regarding doctrine, prayer, consolation, admonition, or promises. *sōtērian katēlysan*, II, 541 extr., the Medes and Persians, of the Babylonians. An inconvenient reading, both for the structure and the sense; n. 46, it is read *dynasteian*, but it departs too much from the original. *sōtērian tēn hyper hēmōn anedexato*, III, 454, Christ, the salutary economy instituted for our sake. *sōtērian ekklēsias enepisteuthen*, III, 482 init. Paul. *sōtērios heortē*, III, 783; IV, 1097, Pascha. 1098, also the memory of Christ’s death. *sōtēriou thysias*, I, 177 expl. *sōtēriou dynamin*, II, 794, of the cross — because it is said to have cured disease. *sōtēriou staurou*, III, 1064, the sign of the cross on banners. *sōtēriō Pascha*, IV, 1182. *sōtērion xylon*, I, 939, the cross. *sōtēriōn pathēmatōn*, ib. *sōtērion taphon*, III, 790, the sepulcher of Christ in Jerusalem. *sōtērion sphragida*, II, 953, the sign of the cross. *sōphrona* expl. IV, 1017 init. *sōphronisōmen tēn ataxian*, III, 677. *sōphrosynē*, III, 969, abstinence from conjugal intercourse. *sōphrosynē gar*, III, 203, abstinence from intercourse. *sōphrosynēn, pathōn eleutherian*, IV, 566.
A *Ta di’ allēlōn*, I, 755, to wit, what has been said; *ta tēs dikaiosynēs katabalou*, II, 1521, to wit, seeds, or for *tēn dikaiosynēn*. *Tagma*, I, 215 extr., an estimate, a price, which is to be paid for a thing vowed. It says, however, *hypochesis* or *eucha*, that it is called thus, as if someone should *tattē* for himself, should constitute, should enjoin; but it seems to pertain rather to the whole matter concerning which it treats in that question, so that for the thing itself a price or estimate might be paid, *timē tēs euchēs*, as the title has it. *Tagmati eusebesterōn*, I, 109, a gathering. *Tagmata diaphora daimoniōn*, II, 974. *Tagmatōn aoratōn*, II, 741, of angels, to wit, as they are described in orders. *Tagmatōn dēmotikōn*, see *dēmot.* *Tagmatōn ekeinōn ekpeptōkyiai dynameis*, I, 51, minds fallen from their previous heavenly state. *Ek tōn tagmatōn hagiōn*, III, 438, were of the devil. *Tagmatōn ouraniōn*, 439. *Tagmatōn*, III, minor, etc. *Tainia*, see *mitra*. *Tainioi tē euphēmia ton nomon*, III, 75. *Tainioi autous apo tōn palai gegenēmenōn*, III, 574. *Tainiousthai krotois*, IV, 639, to be applauded; these do not strictly fit. *Tainioutai stephanois*, I, 957. B *Talanton tēs theotētos*, IV, 130, of Christ, which Hippolytus compares to the talent in Matthew and says is lost by heretics. *Tamiaka, zyga*, IV, 1101, are fields or lands which owe something to the fiscus; but all were obligated to pay; wherefore you may also say that they are *tisci*; German: *Kammer-Güter*: so that *eleutherika* may be of private persons; to whom, however, a tribute is ordered in addition to the ordinary one; see also *chrysotelōn*. *Tamieion tōn logismōn*, I, 794. *Ek tōn oikeiōn tamieion anephaineto*, III, 1110, water again gushed forth from the source. *Tamieiois basileiois*, III, 925, the treasury. *Taxis, kata taxin*, retro, I, 215. *Taxeōs proteras ekpesōn*, IV, 407, the devil. *Taxin*, IV, 1239 extr., he acknowledges the personhood of the Trinity, but such as does not induce a difference C of dignities or natures. *Taxin tōn kat’ ouranon phōstērōn*, II, 1562, a multitude. *Taxin eplērōse*, III, 456, Christ: opposed to *hypēkousen*, he did not do this, but *tax. epl.*, i.e., he freely undertook the economy. *Tapeinois*, III, 1122, the infirm, who could not yet despise all things for the sake of God. *Tapeinotera peri tou Christou logous*, III, 576 init., regarding his humanity, his suffering, and his death. *Tapeinotētos hēmeteras*, III, 877, our (letter), of the bishop to the emperor. *Tapeinophronōn hypēkousen*, III, 456, to fall into Christ is denied. *Tapeinophrosynēs hamartian*; see *hamarthian*. *Tapeinophrosynēs horon*; see *horon*. *Tapeinophrosynē*, I, 140, modesty; according to the New Testament usage, II, 1236. *Tapeinophrosynēn tōn despotōn*, III, 559, *metriotēta*, crept in from biblical usage. *Tapeinou phronēmatos*, III, 19 init., modesty; from the usage of Sacred Scripture. *Tapeinōtheis*, II, 1283 init.: add. *hēttētheis*. D Hebr. *mē tapeinōthōmen, tapeinēn hēgēsamenoi tēn tou Huiou tou Theou proskynēsin*, IV, 175, Apollin. *Tapeinōsei*, II, 1205 extr.: various readings, Dan. vi, 25, for *palaiōsei*, *tapeinōsei hēmetera*, III, 961, our; bishops writing to bishops. *Tapeinōseōs emēs paraklēsin*, IV, 1080, my own; and that, a bishop writing to a deacon. *Tapeinōsin*, I, 825, sadness. Hebr. *Tautēs*, II, 574 init., 576, for *autēs*. IV, 984 extr., for *autēs*, as Sylburgius reads no. 14, but there is no need, following Theodoret's custom. III, 1465 med., for *autēs*. *Tautēs hypodeiknysi tropon*, III, 72; see *tropon*. *Tautēs*, IV, 856, therefore. *Tautēn tēn Bostran*, II, 604, to wit, which we now know and call by that name; which still survives today. *Tautēn*, II, 1597 init., either for *tēn autēn*, or rather, perhaps by a mistake, for *tautēn*, to wit, locusts. That which if you preserve: you will understand, not greater; not that God should have power no greater than the power of locusts. *Hyper tautēn tēn synthesin*, IV, 255. Christ the Word, not so concrete as man. Apollin. as in Hebr. IX, 12, *ou tautēs tēs ktiseōs*, i.e., earthly. *Tautēn*, V, 75, for *autēn*. V, 908, for *tēn tautēn*. *Tauton tēs physeōs*; see *physeōs*. *Kata tauton synageirontai*, I, 1189. *Tauton*, for *to auto*, I, 1343. II, 1315; and shortly: *tauto*, *to tauton tēs theias ousias*, IV, 744, numeric and specific unity. *Tauta exēndrapodismai*, I, 1078 init., to wit, *kata*, in such a way. *Tauta soi philein kai misein*, I, 1557, erroneously for *tauta*, the same. *Tauta ta ethnē*, II, 1005 init.: here it seems one should read *tauta*. *Tauta phronēsousi*, I, 1664, seems to be placed for *tauta*. *Tauta, kata tauta*, III, 780 init. for *tauta*. *Tauta bouletai*, IV, 675 extr.: perhaps for *tauta*, because it is opposed to *nyn alla, nyn hetera*. But you should also refer it to the aforementioned matter. *Tauta hēmin phronountes*, I, 1230, one should read *tauta*. *Tautologia echrēsato*, I, 999 init.: repeats what was said above. *Tautoousion*; see *homoous*. *Tautotēs*; see *ousia*. *Tautotēs paranomias*, II, 866, similarity, specific identity. *Tautotēs*, V, 1077, better suits incorporeal things than corporeal ones. *Tautotēti physeōs*, III, 408. *Tautotēta tēs ousias*, I, 1592. *Taphē* explained I, 551; II, 454. *Taphē paradounai*, II, 1014 bis, for *taphō*. *Taphēnai sindoni*, V, 1090, to wit, *syn*, *en*; or, by breviloquence, to be buried wrapped in a linen cloth. *Taphos hē timōria*, I, 439 extr., because he was overwhelmed with stones. This might also befit the punishment of hanging. *Taphou tou thanatou*, I, 1225. Codex *zophō*, rightly. That is: in the sepulcher, to which the dead are carried. *Meta ton taphon*, III, 197, after death. *Tachistēs apheseōs*, I, 944, without long pain and care, he calls the same thing *syntomon* there, where there is no need for much weeping, many sacrifices, and rites, as if by circumlocutions. *Te*. *Kai*; see *kai*. *Te*, for *de*, IV, 637 extr. *Oi te mēdepō pepisteukotes*. *Te*, is redundant after *houtō*, I, 72 extr.; for nothing is rendered. Codex n. 13, *oute tō*, but with no sense or structure. Perhaps a word lies hidden which might be rendered *tō ei*, or *eita*, before *entygchanontas*. *Tegous proestōsiai pornai*, IV, 296. *Tethaumake*, I, 496, 560; IV, 837, he praises. *Tatheikamen ton logon dia pleionōn*, II, 509. *Tetheikasin*, II, 531, 1212, 1412, 1567, they have interpreted, they have translated. *Tetheikasi to thermon oiktirmōn*, II, 542, for that which the Greeks have, *thermon*, with them it is *oiktirmōn*. *Tetheikasi tous logismous hormēn tēs psychēs*, II, 1542 init. By the word *logismou* they understood *hormēn*, this they substituted, that they expressed through the O'. Thus p. seq. init. *Tetheikasi* they have translated and p. 1567 init. *Tetheike*, Symmachus, I, 1540 bis, he translates, interprets. *Tetheike to diathrēpseis, tēmēlēseis*, I, 797, i.e., instead of, or he has interpreted. *Tetheike tēn deuteran dianoian*, III, 99 init. He used the word in another sense. *Tetheike* (Sokratea legonta), IV, 702, he introduces. *Tetheikotos tēn entolēn*, III, 75 and shortly, *tetheike t. ent.* *Tethēpenai, tethēpotas*, III, 1171, 1172, the latter, indeed the former, p. 1172, is attributed to the lions as they pertain to Daniel. *Tethrammenous eupraxia*, IV, 1095, for *entetbr.* or *syntethr.* *Tethrēskeukotas*, IV, 282 init., those who have taught. *Teichizomenoi hypo Theou*, I, 251, guarded. *Teichos*, I, 710 expl. ambushes. *Tekmēriōsai*, IV, 1001 extr., to describe, before the eyes.
rite ponere, to grasp and express in words (eternal salvation). A *Tekontas to sōtērion pneuma*, II, 298, who have brought forth the saving Spirit. *Tektainein agalmata*, IV, 780. *Tektainomenē ta metra tou chronou*, IV, 564, the moon. *Telamōni to prosōpon synkalypsas*, I, 508, with a cloth. *Teleia pepaideumenous*, I, 124, who know that nothing is of itself impure: viz., in corporeal and external matters. *Teleia trophe*, III, 462, solid food, such as the *teleioi*, the adults, partake of. *Teleian ataxian*, II, 391. *Teleian*, IV, 467, proper to them, sent directly and by design to them; just, orderly, explicit. *Telei*, I, 7, he is, he lives, he acts. *Telei chrēsamenōn episkopōn*, III, 961 extr. in the text it is *en telei chr.*; perhaps it arose from a gloss, as if someone explained *to telei chrēsamenōn* by *en telei*. Bishops are *en telei* who have already been bishops. *Telein hypo despotian Theou*, I, 675. *Teleios*, I, 3, more skillful, more intelligent, III, 757. The Father is always Father, the Son being present to Him. *Teleios bios kai philosophos*, I, 180. *Teleios poimēn*, I, 1163, opposed to *hypourgos poimenos*. *Teleion arithmon*, the hundred, II, 396. *Teleion*, the immortal, II, 598. Theodoret denies that Christ was *teleion* by nature as a man, but says he was made so, V, 52, namely, morally, practiced in every virtue. *To teleion echei hekatera physis*, V, 16, each nature is whole and remains, it has its own qualities; nothing is wanting to it, nor has anything passed away. *Teleiois*, *teleioumenoi*, *teleiotēta echousi*, V, 1059, concerning those baptized in the name of the Father, Son, and Holy Spirit. This *teleion*, this *teleiotēs*, he denies to catechumens, who are not yet baptized, even if they adore the Father and the Son. Therefore it signifies the worship of God, full and consistent with the formula of Holy Scripture. *Teleious*, I, 1403, he calls the poor, and those abstaining from the use of the conveniences of this life; according to the spirit of the age. *Teleious nomous*, IV, 888, lacking rites, merely moral. *Teleiōra*, II, 430, in the New Testament precepts, such as oaths, clearly to be avoided. *Teleiōtēr*, IV, 1165, he calls the care of the Church and the peace therein, before civil cares. *Teleiōteras aretēs*, II, 1188 extr., so that he might know and be able to despise ornaments and costly worship. *Teleiotēs Abraami*, I, 4, when he had been sufficiently strengthened in the knowledge of God, without danger of idolatry. *Teleiotēs euangelikē*, I, 179, so that all things are referred to the mind. *Teleiotēs*, I, 462. *Hiskias, Josaphat*, because they also abolished the high places. *Teleiotēs sou kata Theon*, IV, 1146, 1147. Your [teleiotēs]; he speaks to the bishop, IV, 1171 init.; he writes to a deacon. *Teleiotēs tōn ergomenōn*, II, 1495, *teleiotēs* of those who abstain from the cares and civil occupations of human life, who practice poverty. *Teleiotētos tauta*, III, 196 init., to suffer injury rather than pursue lawsuits. *Teleiotētos*, III, 231, knowledge and freedom and alacrity in indifferent matters. *Teleiotētos kathorthōsis keitai en tē hairesei tēs gnōmēs*, III, 414. *Teleiotēti akribeis*, II, 1146, he is said to have used *askēsis*, because he was not moved by the sight and duties of his sister and son, but rather fled them. *Teleiotēti sou kata Theon*, IV, 1178, yours; to the bishop. *Teleiotēta euangelikēn*, I, 960, by which, viz., the fear of death would be overcome under a threatening law. *Teleiotēta telousan*, II, 110 init. *Teleiotēta*, III, 202, abstinence from marriage and cohabitation. III, 350, he places it in the despising of riches, and voluntary poverty. *Teleiotēta parechei to baptisma*, V, 1059, because it is in the name of the three persons. B *Teleiōtheis*, V, 52. Christ is not *teleios*, in Theodoret's mind, morally. *Teleiōthentōn*, III, 1028, those killed. *Teleiōtē*, III, 1028, of the dead. *Teleiōthenta en nomō*, II, 85, who had lived piously and holily under the law, with the hope of the future Messiah; the dead and the blessed. *Teleiōsein oikon theion*, II, 1621. *Telesas eis andra*, II, 1360, for *andras*, *telesas eis tous huious*, IV, 479, for *telōn*, to be referred to as pertaining. *Telesantas hypo tēn hamartian*, I, 425. *Telesiourgōn to baptisma tais epiklēsesi*, I, 23, to consecrate, as to place and exercise a holy thing. *Telesophoros* quid? I, 278. *Teleiotaton ephē (Christus) ton aktēmona bion*, IV, [number omitted] extr. *Teleiōtera*, III, 1123, so that they might clearly learn that one can do without every corporeal convenience. *Telē tēs basileias*, II, 1269, ends, ruins, extreme times. *Telē tēs dynasteias*, II, 1299, extremes, ends, for the singular. *Teliskomenos* quid? I, 278. *Telos*, in Psalm. tit. expl. I, 629, 701. *Telos*, I, 717, 732 med., N. Test. time. *Telos*, V, 24, counsel; or end. *Telos tēs gēs*, II, 1457 init. end, the extreme place. *Telos lēpsetai ta pragmata, kai hai prophēteis*, III, 270, dilogy: insofar as it first signifies the end, insofar as it [signifies] the outcome, the event. *Telos pisteōs*, IV, 229, the final clause of the faith or the Nicene Creed. *Telos tōn pragmatōn*, I, 125, while the things themselves come to pass, foreseen by God. *Telos pragmatōn*, I, 1231, the event of a prophecy through the thing itself, in the thing itself. *Telos tēs hypotheses — Christos ebebaiōse*, I, 1509; previously *peras exēsato*, through the successors of Solomon. *Telos* therefore is the highest and especially intended event, perfect and enduring. *Telos tēs hypotheseōs ēn ho Christos*, III, 60 init. *Teloumen thysian*, V, 61, we celebrate, viz. receiving it. *Teloumenēs asebeias*, II, 1356, done, committed. *Telountes eis ton katalogon*, II, 290, reckoned, pertaining to it. *Telousan teleiotēta*, II, 110 init., performing all things rightly and solidly. *Telousin hypo tēn despotian*, I, 293, they are. *Telousin eis tēn strateian* (for *strateian*), II, 1203, they are referred to it, they pertain. *Telōnei tēn Aigypton*, III, 814, he imposes, he exacts tribute. *Temenos*, II, 1310, in Bethel and Dan. *Temōn*, IV, 526, concerning threshing; for it follows the gathering into the threshing floor; because they cut off the heads of the grain, using oxen for this and for [trampling] with their hoofs. *Temnonta ta dragmata*, I, 280, concerning the ox, i.e., either to make furrows by plowing, whence the sheaves might arise, or, by treading, to cut off the heads of the grain, then to be shaken out. For to thresh properly is not to cut. But the grain was shaken out from such cut-off heads. The wheels of wagons accomplished the same: Isa. XXVIII, 28. Certainly, also *to* Xen. OEcon. attributes to the threshing beasts the *koptein*. *Terata*, expl. IV, 759 extr. *Terateuomenoi — meteschēkenai*, V, 1157, feigning. *Terthreia Apollinariou*, I, 44, 73. *Terthreias*, III, 1025, of trifles. n. 5, *thrēskeias*. *Tessarōn, dia. Euangelion*, IV, 312, Tatian composed, or rather refashioned. *Tetagmenon en tō laikō tagmati*, III, 259, who may be there, not truly placed in it, but such that he cannot be reckoned elsewhere. *Ad Act. X, 48*. *Tetapeinōmena ostē*, I, 939 extr. weakened, infirm; from the Hebr. *Tetaricheumena melē*, III, 1230, withered by cold and heat, boiled down, scorched. *Teteleiōmenois*, II, 87, opposed to *archomenois*, which see. *Tetimēken argia to Sabbaton*, I, 133. *Tetornēmenē aphēgēsis*, V, 8, diligent, accurate, finely turned. *Tetragrammon nomen Dei*, I, 166, 133. *Tetragonon kalousi*, II, 126, the number one hundred, because it is from ten taken ten times. *Tetrada*, IV, 1250, the *enanthrōpēsis* did not make a *tetrada*, *tattō*, IV, 60, to appoint, some, they said, the orthodox, as if they had introduced two, Christ God and Christ man. Athan. *Tetra'da an'i*
A nister, ignorant indeed. Trwmriaç, III, 678, 679, vexations, calamities of the apostles.
B Tipãot tǹv loótnta, IV, 810, observing, holding. tipwvt tǹv táğıv, II, 197, they hold the order of military service. tipwĩot tò Σάββατον, IV, 328, they observe the Sabbath.
tíç, III, 384, explains "where." tis Sedekías — basileùs, IV, 624, as if concerning someone obscure and unknown; viz., because he is speaking with the impious and almost with pagans. tína prosa-goreúei porneían, I, 1329, for "what." tína oūn hamartían, IV, 671 extr., each one, meaning "what sin then," for some reason. tinà tōn anthrōpōn, Christ wished to honor through his poverty, V, 56, viz., the poor themselves: because not all are such. tinès, V, 91 extr., eleĩn, must be read *tines*, with the accent retracted, interrogatively; for it is followed by *idein*. Or it has fallen out. hypó tinōn diapórōs nenóētai, II, 1550 init., others explain this differently, namely, *hoi men*, *hoi dé*, as follows. For he has not yet proposed the opinion from which some dissent, and he subjoins a division, *hoi men*, *hoi dé*, as if it were, "some in this way, others in another way," or "thus." tíoai mèn, III, 1101 init., erroneously for *tísai men*.
Titànas, giants, I, 413.
titthē, III, 1191, *tithē*, p. seq. otherwise *tithē*, 1194 init., *titthēs*.
tmēma, IV, 502, a sect from a sect. tmēma toú-tōn, IV, 332, a sect joined to these, in some things different.
tò, transposed, or redundant, I, 155, *tò parà tēn thýran tò mē exeĩnai probaínein*. The former is redundant, the latter transposed. *Tò mèn, tò dé*, I, 52 extr., the former refers to the proximate, the latter to the remote and former, as the Latins invert "this" and "that." *tò dokoũn tō nómō*, I, 581. *tò eúgnōmon*, I, 66, a grateful mind. *tò ei dýnatai*, IV, 240, it is sufficient; or *tò* is redundant, or read *ti*. Athan. *toũ*, *pròs hòn taũta légetai*, II, 1151, for *ekeínou*—as if *pròs hòn l.* were a noun, or a participle. *toũ hóntos Theoũ*, I, 109, see note 1. *oúte toũ epaiontos, oúte toũ hermēneúontos*, III, 241 init. Either *hontos* must be supplied, perhaps absorbed by the end of one or the other participle, even if in such a structure the future is placed; or rather read *tou*, without accent, for *tinós*. *tón*, *hō — chrē*, I, 177, for *ekeīnon*. *tón*, *hoũ*, IV, 745, *ekeīnon*.
toiaútē ei hē autē do they differ? V, 992. toiaútēn, állēn, V, 944, the same in quality, not in number: specifically one, not numerically. toiaútas synkríseis, IV, 1061, immediately from the beginning of epistle 3, so that it is not evident to what *toiaútas* pertains. But it is referred to the question proposed by Irenaeus, and to the comparison ordered to be made in the epistle to Theod. *toiaútas* as a sign, "such as you ordered me to make in your epistle."
toigartoi, II, 1689, for *toigarhoũn*.
toigarhoũn, I, 1117 extr., erroneously for *tì gàr oũn*, which the codex has, n. 12. *toigarhoũn eis élegchon*, rel. IV, 456 init. see *élegchon*, ibid. *Toigarhoũn*, is postponed to a single word, IV, 487, *perithémenon toigarhoũn*. *toigaroũn* postposed, IV, 500, 510, 514, 516. *toigarhoũn*, IV, 534 init., is joined to an imperative (ide) and is postposed. *Toigarhoũn*, harshly transposed and postposed, IV, 556 init. *hōrōn kaì soi toigarhoũn*, for *toigarhoũn kaì sù hōrōn*, or at least: *kaì sù tō hor*.
toioũto, see *toũto*.
toioús duo, I, 1432 extr., he calls the Jews and pagans themselves, because he is speaking of the house.
toiōsde, IV, 717.
tolmēs, tēs, III, 1220 init., for *tólmēs*.
tolmōménē légesthai phōnē, III, 741. *tolmōntas lambánein*, II, 976, because the interpretation is too absurd, evidently false.
tolýpēn, I, 522, for *kolokynthída* — genus for species, or supply, *agríān*.
tomaïs, III, 713 init., the Son is not from the Father, as if cut off.
A *tómos synodikós*, III, 881, a book, an epistle. *tómou pròs Areianoús*, IV, 138, book. *tómō*, III, 747, to a profession, an episcopal and symbolic libellus: a writing, a document. *tómō*, III, 1032, a book, to synodal letters, or a memorandum.
*tonthorýzei oudeís kérdē syllégōn*, III, 457. *topárchēs Ioudaíōn*, I, 617, Herod Antipas. *toparchíai*, I, 1105, minor kingdoms of cities and petty rulers, cast down by the Romans. Opposed to the universal and ecumenical Roman empire. *toparchoúsēs Zēnovías*, I, 333. *topikḕn latreían*, II, 398, worship restricted to one place. *topikḕn diaíresin*, II, 142, of the Church. *(en) tópō*, II, 1070, to wit, a certain, singular place, as if restricted to it. *tópon kataphygḗs échō se*, I, 1451, God. *katà tópon ekklēsíai*, II, 949 extr., those which are everywhere. *topotērētē*, II, 1099, prefect of the city, a vicar. *toreúōn (graphḗn)*, not inelegantly for *tyreúōn*, see note 94, IV, 893. *tóte*, III, 907 med., for *té te*, or *tò dé*. *toutésti*, II, 293; III, 101, that is to say, supply. *toútesti*, III, 33 med., *tò thélēma, toútesti, toû Theoû*, that is to say. *toútesti*, II, 144, *tó, di’ autoû*, *toútesti*—*toûto* is redundant, or *tó*. *toútesti, par’ hymin kēryttōn*, III, 221, namely, supply. *toûto*, III, 1064, *theasámenos*, the same, *tò autó*, that which is implied. *toûto grámma*, II, 961; *pròs toûto*, letters attributing the rights of that matter. *toûto, toioûto*, IV, 152, see *metapoíēsin*, ibid.; thus also shortly after, 153. Amphilochius distinguishes it, extr., *toûto* for *tò autó*, V, 46. *toútou*, V, 1152 init., read *toûton*, namely, Christ. *toútōn*, I, 981 med., read *toûton*, for it refers to *ouranós*; "having this as a dwelling place, the angels," proceeds well. *toútōn*, IV, 1160, *prò toútōn hoi en Nikaía Patéres*. He had named Ignatius, Eustathius, Athanasius, etc. It cannot be referred to these, as they lived before the council or during its time. And so, either *toútōn* refers only to some of them, even if those named at the same time, or *prò* signifies what is greater and preferable: namely, the counsel of the individual Fathers. *toútois*, I, 1564 init., *toútois hypéthynos*, the *psḗphos* of punishment preceded; it is therefore for *taútē*. *toútois*, for *heautoîs*, II, 79 init., "teaching me by silence, and not *toútois*," to them, that is, to themselves, "that He is comprehensible," to such people, namely. *toútois*, not *autoîs*, which the codex also has (n. 83), II, 837. *toútous, hoîs égraphen*, III, 575, for *ekeínous*.
*tragōdeî tḕn ponērían*, II, 1550, init., the prophet. *tragōdía*, III, 32, when Benjamin was accused of theft, and was being feignedly dragged into servitude. B *tragōdían tôn gegenēménōn diēgeîtai*, II, 486. *tragōdían*, III, 804, init., a drama, a stage-play, a concocted fraud. *tragōdopoioûn (tôn)*, III, 815, med. *tragōdouménē cheír*, III, 819, concerning which they spoke such atrocities, about to serve the stage of Athanasius. *tragōdôn*, II, 1169, Daniel, describing gravely, accusing. *tragōdôn*, IV, 549, David in the Psalms. *trapéī eis tḕn ekeínōn kephalḕn tò blasphēmon*, III, 216, may they themselves be punished for that impiety which I set forth, forced to show that it follows from their opinion. *trapézēs hagías*, I, 164, of the altar and the holy supper. *trapézēs lógōn*, IV, 665, a manger. *trápezan mystikḗn*, see *mystikḗn*. *trápezan, tḕn didaskalían*, II, 398. *traýmata akoôn*, IV, 80. *traýmasi rhēmátōn*, V, 1147, with impious words and ones corrupting orthodoxy. *trachēliôsi*, IV, 1361, they resist insolently. *trachýnetai tò rheûma toû lógou*, V, 102, he comes to say harsh things. *trachýtēta tēs eirḗnēs*, V, 102, post med.: a comma should be placed after *trachýtēta*, so that *ei eirḗnēs* may be referred to *hodopoioúsēs*. *trapheìs en dyssebeía*, III, 927, educated. *treîs*, I, 720, Aquila, Symmachus, Theodotion. *treîs*, I, 893, 899 extr., 922 extr., 923; *rel. hoi álloi treîs*, I, 896, Aquila, Symmachus, Theodotion. II, 225, 228, 229, 230, 331, 349, 360, 385, 1456 med. *treîs ḕ téttares*, I, 1047 init., few pagans who survive. *trépesthai*, see *treptós*. *treptḕ egéneto*, III, 88, *hē ktísis*; so that it might die sometime, yet to be renewed with humans. *treptós*, V, 1083, whether Christ was? He rightly denies it, and explains further, 1014, concerning men. *tréphei*, IV, 518, init., he fills with blood. *tréchein*, III, 1155, that Jonah should go to the Ninevites. *tréchein, drameîn, apotréchein eis tḕn mētrópolin*, I, 487, to depart, to set out; without the notion of "running." *tréchōn epékeina pásēs dyssebeías*, V, 59. *Triáda áktiston*, II, 1694. *Triáda homooúsion*, II, 356, heretics thought. *triáda hypostáseōn*, IV, 336, Marcellus abolishes it; *ekteinoménēn kaì systelloménēn*, for the various plan of the economy, he substitutes; ibid. *triádos kaì monádos*, I, 1019, of one God, of three persons. *tríberis*, III, 822, Treviri (Trier), of Gaul. *trigeneías (ek)*, IV, 986, Aristotle composed happiness. *tritheían*, I, 986. *trikymías daimónōn*, I, 437 extr., assaults. *trichymiôn*, III, 524, calamities; IV, 567, of disturbances. *trisáthlios*, IV, 306 init., flagitious, impudent, impure. *trisáthlion bíon*, IV, 354, wicked, turbulent. *trismakários*, epithet of the saints: of James the Apostle, I, 115; of Josiah, II, 1560; of Paul, III, 241; of Timothy, III, 638 init., 503 init., 615; of Titus, III, 299, 698; of Mark, IV, 208; of Luke, III, 472; of Ezekiel, IV, 446 extr.; of Daniel, II, 1103; of Peter, III, 372; of Barnabas, III, 331; of Flavian of Antioch, IV, 367; of Victor, bishop of Rome, IV, 331; of Irenaeus, IV, 313. *trismakáristos* Matthias, I, 879 init. *trismakariótatoi epískopoi*, III, 956. *tritṓnymon*, V, 912, a thing one through itself. *trichê diélysas tḕn hénōsin*, IV, 113 init., you showed that Christ has: 1st, a divine nature; 2nd, a human mind; 3rd, a human body. *trómō*, expl. *katanyxei*, I, 624. *tropaíou despotikoû*, III, 913, of the cross. *tropaíon*, Hebr. 1, 146. *tropês toû diabólou*, III, 655, fall, corruption. *tropê*, I, 1373, of allegory. *tropê epémeine*, I, 874, it preserved a trope, metaphor, allegory, 1174; II, 509, 1336. *tropê epimeínas*, II, 799, allegory preserved. *tropḕn eis sárka hypomeínas*, I, 10, *ho Lógos*, by the error of the heretics. *tropaí mýria* *pròs hekástous*, V, 94, in Chrysostom, serving various uses of men. *tropás téssaras*, II, 1664, of the year. C *tropían*, IV, 1071, as wine is changed, "umschlag." *tropikôs kaì parabolikôs*, II, 819. *tropikôs*, II, 1291, *pneymatikôs*, mystically, not historically, as he himself opposes it, 1292. *tropikṓteron*, I, 905 extr., opp. *katà tḕn historían*; signifies typically, concerning the New Testament, anagogically. *trópos písteōs*, III, 759, a formula. *trópon theîon*, II, 223, the manner by which Christ might become man. *trópon taútēs hypodeíknysi*, III, 72, it cannot be referred to the "thesis of the law," of which he does not describe the mode. The thing next to that is *hamartḗmata nēxḗthē*; Paul describes the mode of this thing; *taútēs* for *toútou*, of this matter, or understand it of "increase," from *nēxḗthē*. *trópon hyperochês*, III, 344, the matter in which a thing excels. *trópon enantiṓseōs*, II, 510, the matter in which things are opposed. *trópon peúseōs ouk epistámenos*, III, 896, the intent, the cause, to which it pertained. *trópon hoi próteron*, confusing, V, 1175, n. 2. *tropheîa*, IV, 842 extr., Theodoret owes to the Greek language, cultivated by his devotion to liberal education. *trophê ḕ tryphê*, var., I, 265, n. 4. *trophê theía*, I, 144, the body of Christ, in the holy supper. *trophê gínetai tôn anthrṓpōn katà tòn anthrṓpeion*, IV, 603,
as if for the living, whence it grows; which truly happens in the spleen. *trophḕn epoiḗsanto*, IV, 621, the brothers wished to take away Joseph, as if to devour him, to increase by his death; or rather, they took the price for him having sold him, they had increased their property; this is rather to be held; that is *kakózlōn*. It may be properly said.
*trophimon*, IV, 606, of Isaac; whom Eliezer calls so. *trophimon písteōs*, IV, 712, he who believes, may have faith in his words, seems to himself to find it in the verse of Theognis, where, however, it is a discourse about faith, integrity, and constancy. *tróphimoi tês aretês*, I, 19. *tróphimoi tês eusebeías*, I, 64, 601; *písteōs*, 605, 1101; III, 574; *alētheías*, II, 1084; disciples, eager, skilled. *trophímōn hydátōn gymnōthéntas échous*, II, 552, from their accustomed waters. *trophímōn orníthōn*, IV, 511, it seems to be used actively, which nourish us; for neither are there high birds in the air which are nourished, but on the ground. *trophímous tês cháritos*, I, 957. *trophímous hydátōn*, IV, 840. *trophimōtátēn* — *nomḗn*, II, 550, active.
A ..., II, 175, with the fruit of the vine, born to Christ and, to all the perfect, taken away by the Jews, as from a vine. *trýgēs kairō*, II, 1521 init., for *trуgētоũ*. *tryphḗ*, meat given by God, I, 67. *tryphḗ* and *trophḗ*, var. 265, n. 4. *tryphês pneumatikês*, III, 1187 init., of delight. *tryphês*, IV, 1278, for the comforts of a bishop. *tryphḗ*, I, 835 init., 836 init., greatest pleasure. *tryphḕn arrhēton*, II, 60, in a good and holy sense. *tryphēlon*, II, 589, for *trypherón*. *tryphōsin*, I, 159, they celebrated feasts (also with banquets and other rejoicing). *trōglîtai*. That is, troglodytes, IV, 358. *trōtheis phthónō*, III, 27 extr.
*tygchánein kindýnou toũ autoũ*, IV, 162, it is equally dangerous. *tygchánei*, III, 809, to be. *tygchánein méros*, III, 779, scil. being a part. *ousías kreíttonos*, that it is one, p. seq. *tygchánōn*, III, 737 init., 740, etc. *tygchánousa*, III, 737, being. *tygchánei*, it is, seq. *tygchánontos*, III, 996, of being. *tygchánonti*, II, 839 init., to being. *tygchánontes*, III, 758, being. *tygchánousi pórrō*, II, 1018, scil. being. *tymbogérōn*, IV, 567. *tymbōrýchōn*, IV, 216.
*typikōs anebíō*, see *anebíō*. *typikōs ekbebḗkan*, II, 515, as also the things said about them, which however again held the figure of Christ. He notes at the same time that it did not happen fully: for he adds, *tà mèn ep' ekeínōn*, rel., 516. *typikōs egéneto*, II, 1625, opp. *alḗtheian*, the thing of the New Test. whose shadow it may be called. B *týpos*, I, 162, seq., a certain conformation, exciting the notion of some thing, not of a future one, but of an existing one, and not an image, but a certain association of adjacent things. *týpos*, II, 1028, concerning the figure of eternal life. *týpos Antichristi Antiochus*, II, 1650, med. *ho týpos, tà palaià tôn kainôn anamphisbētḗtōs apédeixen*, III, 601 extr. It is constructed rather obscurely: If it be: "The *týpos* of old things clearly demonstrated the new," or *epédeixe*, or *hypédeixe*, it may be more easily understood. Perhaps *hoti* was omitted, absorbed by *ho týpos*, *apédeixen*, *ho Apóstolos*, that the old (is) the *týpos* of the new. So it is certainly left to be understood; or, the old is the *týpos* of the new, as it undoubtedly demonstrated, as it can similarly be absorbed by the end *tōn kainōn*, *týpos* (of the body of C Christ,) *septós, sebásmios, proskynētós*, I, 190 extr. He hints at eucharistic symbols, from p. 126. *týpos tês phátnēs*, IV, 663, the holy supper in which, by symbols, although truly, the body of Christ is exhibited, as it was once placed in the manger. *týpō*, II, 30, by a symbol, scil. by which the invisible thing might be bestowed. For he attributes this power to chrism. So also bread and wine in the holy supper attribute it. *týpō*, II, 381 extr., 382, in the Church of this land, which [figures] the future life. *en týpō toũ Samouēl tàn skēnḗn*, I, 559, in imitation expressed. *en tō týpō gynaikòs phainoménēn*, II, 1618. *týpō tês anastáseōs*, III, 56, baptismal. *týpon eīchen*. see *eīchen*. *týpon grammateíōn proikōōn eīchon*, I, 172, they were as it were marriage contracts, in their place, with the same force; they excited the notion of such a covenant. *týpon nómon*, I, 292, Moses has; namely of the legal economy, not since he is its giver and interpreter. *týpon echein thýras*, I, 160, to be in its place. *týpon*, II, 269, he calls the thing done after the *alḗtheian*. the marked thing, the fall of the devil, marked by the fall of the Babylonian. *týpon kataskópou epeche*, II, 704, to serve in his place, as a spy. *týpon echein*, 709, to speak in God's name. *týpon Theoũ plēroĩ*, II, 881, prophet; he figures in himself what God might do, and had done regarding a past and present thing: but also concerning a future one. *týpon toũ despotikoũ thanátou échei tò báptisma*, III, 61, to which however he also attributes the power of communion. *týpon ekeínou toũ bíou apoplēroũmen en tō baptísmeti*, III, 494, we do and undergo, because it may figure and confirm the hope of future life. *týpon eplḗrou*, III, 599, 602. *týpon eschḗkota*, III, 868, firm, constituted, regulated. *týpon edṓkamen*, III, 1035, we have given an example. *týpon sṓmatos kaì haímatos*, of Christ, IV, 26 extr., 27 init. he calls bread and wine in the holy supper: see *sýmbolon*. *týpon pathēmátōn*, III, 594, in the holy supper see *theōría*, ibid. *týpon proseuchês*, IV, 478 extr., the Lord's prayer. *týpous*, IV, 792, lineaments of nature, senses of the mind implanted, studies implanted.
*typouménē*, II, 1000, *phōnḗ*, effected, offered to the mind, not from without.
*tyranneĩ*, IV, 810, animals, rebellious to the rule of men. *tyranneĩ nyn (hē hamartía) pálai ebasíleue*, III, 67, formerly to the willing, now to the unwilling, to the pious. *tyranneĩn*, I, 431, joined to *stasiázein*, 343, it means to despise and violate the established order, insolently to take something for oneself against the institutions, not to obey those duly created. *tyranneĩs*, IV, 555 init. Thou dost not wish to obey God, thou detestest his empire. *tyranneítō hē hamartía*, III, 64, to the unwilling. *tyrannḗsas katà Theoũ*, III, 1130 init. Julian the Apostate.
*tyrannikós*, I, 458. Shimei. He himself explains shortly after, author of seditions. D
*tyrannikōs*, III, 801, he held the bishopric, unjustly, against the canons of the church.
*tyrannís*, I, 441, 442, affectation of rule, when now he is a legitimate king: sedition against the king. Hence p. *tyrannídos*, I, 556, of sedition, of affected priesthood. *tyrannídos hēdístēs*, III, 1300, of sleep; elegantly! *tyrannída* he says, I, 255, if others besides Moses and the LXX, divine elders, wished to carry themselves, and the office, not commanded to them, to invade and affect, to arrogate equal things to themselves as with Moses, and to preside over the people. He attributes *tyrannída* to Adonijah, I, 454, expl. p. seq. having snatched the kingdom. *tyrannída*, I, 555, sedition, II, 941, he calls the power seditiously affected by the devils against God, II, 1502. Nimrod, because he occupied many lands, III, 1048. Ambrose calls, if he should dare to enter the temple, which he might be warded off from, whence also shortly after he calls *tyrannikḕn parousían*, III, 1071, 1072. Gaina's, the defection from the emperor, the occupation of the province. *tyrannída glukeían toũ ýpnou*, III, 1104. *tyrannída mēdeìs kaleítō tēn*...
A *tyrannída*, III, 1269. *tyrannís*, I, 888. *týrannos*, III, 1041 seq., Maximus, Usurper. *tyránnou árnēsin*, II, 30, of the devil, opp. of king, of God. *tyránnou próssphys*, *tyrannikês ōmótētos symmýstēs*, III, 797, is said of Eusebius of Nicomedia, doubtless because he favored Licinius, and at the same time raged with him against the pious, as being even then an Arian. *tyránnou*, III, 933, 945, of Julian's Apologies. *tyrannon*, I, 617 extr., seditious one, one aspirating to the kingdom. *tyrannon*, III, 803, a bishop not duly created. *týrannoi hēttḗthēsan*, II, 350, in the common Gospel: lesser princes. B *tyrannoúmenos*, IV, 559, of animals, a man, when they refuse to obey him. *tyrannoûntas oikétas*, III, 668, stubborn, refractory, contumacious, those unwilling to obey. *tyreúei kaká*, I, 666 extr., 830, prepares, plots. *tyreutheísēs, epiboulês*, III, 813. *tyreuthénta*, III, 758. *tyreuthē graphē* (cod. *heurethē*, wrongly), I, 617 extr. and ib. init. *tyreúsantes thánaton*, denotes to weave, to prepare, as Livy's "to brew plots." *tyreoménē pikría*, I, 1441. *tyreúousi*, I, 638 extr., they brew, they prepare, 820. *tyreúousin epiboulás*, I, 1466. *tyreúsantes*, II, 1178. *tyreúsēte tòn kath’ hēmôn thánaton*, II, 225. *tyreúsousi mēchanás*, I, 1406. *tyreúōn tèn kath’ hēmôn graphḗn*, IV, 893. *tyreuóntōn laúra tèn epiboulḗn*, I, 1257 extr. *týrseis*, III, 1117, siege towers. *typhón*, Novati, IV, 476, of one unwilling that pardon be granted to the lapsed, demanding at the same time perfect holiness of the baptized, that is, attributing it to himself also. *tôn týphōn*, II, 268, unusual in the plural. *tôn hagíōn tà Hágia érēma*, I, 560, they accept [it] as if it were *tà Hágia tôn hagíōn*, the adytum. But, because the genitive is not wont to be placed before in this appellation, I would take it: the holy things (are) the voids of the holy things, scil. of possessions. *tôn hólōn sōtēría*, V, 2. *tôi toi*, IV, 698, 709, 711, hence, therefore. Homeric, IV, 820, 892, 949.
Y. *Hybristḗs*, the arrogant, II, 947, not always conjoined. *hygeía*, IV, 666 init., for *hygía*, see *hygiḗ*. *hygeías tòn trópon*, III, 806, as if he had recovered. *Hygeías*, III, 1134, and generally without it for *hygeías*, IV, 694 bis, 1100, 1117. *hygeían toû plḗthous*, III, 902, orthodoxy. *hyieîs*, I, 525, not killed. *hygròs bíos*, IV, 634, 882, soft, luxurious, affluent, comfortable life. *hydrainesthai*, I, 333, to be watered. *hydroskópon*, IV, 1097, a gauge/leveler. *hýdōr pepēgós*, see *pepēgós*. *hýdatos anapaúseōs*, I, 748, explains about baptism. *hýdata* explains calamities, I, 707. *hydátōn plêthos*, I, 779, explains hosts. *hýlou*, IV, 539, for *hyálou*. *hyetòn helkýsas*, see *helkýsas*. *hyetòn gamikón*, II, 358, conception from intercourse and seed. He gave a prophetic metaphor. *hyetòn apò psekádos deîxai*, III, 1282, proverbially, as the Latin "from the claw the lion"; from small things, great. Vorschmack. *hyiðoûn*, II, 1175, grandson from a son. *huiothesías ēxiōménos*, I, 985, baptized. *huie*, IV, 280, because he calls the bishop to a man of civil rank: although he calls the same "master." *huiòn anthrṓpou tòn kenṓsanta heautón*, IV, 70, opp. to man, scil. naked, that denotes Christ. *huioì anthrṓpōn, prophētôn*, I, 515, explains about them. *huioì timiótatoi*, III, 1034. Damasus to the bishops of the East. *huioîs tês cháritos*, I, 1091, from the Suppl. *huioùs symmíxeōn tôn bdelugmátōn*, I, 538, explains. *huioì theoû*, I, 780 extr., explains apostles. *-chrôn*, ib. 781, explains pagans. *brontḗ*, ib. extr.
*Hýlē toû diadḗmatos*, II, 772, gems, to be placed on a diadem, to be inserted. *perì tês hýlēs lógos*, IV, 399, ejected from true doctrine, namely concerning material, not created by God. But rather it is wholly more approved that they should teach that God made all things instantly, matter with form, i.e., the bodies themselves, not Chaos, or atoms before. *hýlēs kaì phthorâs ánthrōpos*, V, 95, John the Baptist was not given up to the body and the pleasure of the belly. Not carnal; whence he attributes to him *bíon áylon*, a life without flesh, C more subtle, as if spiritual. All are false and oratorically exaggerated. He understands also a life lacking men's usage. *hýlē asebeías*, V, 980 init., seems to be said by hypallage for *hýlēn asebeías*. *hýlē* here is an occasion for argument: whence you may understand even of impiety, "unto impiety"; or all for "an impious matter." It came to mind to read *hylō*, it is detected, argued, found. But no need. *hýlē apaideútō konisaménous*, see *konisam*. *hy*, V, 1092, alone and the very human nature of Christ, by itself, not placed in union. *hýlēn alazoneías kaì asebeías éschon*, II, 729, gold, gems; i.e., an occasion. *hýlēn thysías*, IV, 202, wood for sacrifice, in Isaac, typically, wood for the altar; in Christ, the cross. *hýlēn kakías*, IV, 861, wealth, power, etc., some make it by abusing those things: thus 862, *philosophías hýlas*, *hýlēn plokês*, II, 1084, the argument of a poem. *hýlēn sōphrosýnēs kaì dikaiosýnēs*, IV, 634, to make wealth, it fits. *hýlai metallikaí*, IV, 876. *hylôn tōn stereōtēros*, II, 1439, adamant, or rather iron. *hýlais timiōtátais*, II, 116, with gold and gems. *hýlas*, II, 1611, metals, from which the image is composed. *hýlais nósou tréphontes*, II, 772. *hýlas tinás*, IV, 570, poverty and riches He gave to us men, by using which rightly, we might cultivate virtue, of which they might provide occasion and aid: which, however, we could also abuse. *hýlas tôn anagkaíōn*, IV, 509. *hýlas chorēgías oukéti héxeis*, II, 788 init. *hýlas philosophías*, IV, 1012, what is required for virtue.
*hyméteron*, IV, 1102, to the Augusta. *hyméteron érgon*, III, 219, in you, which you, by me, have been performed. *hyméteron*, for *soûn*, IV, 1099, to the vicar in the city, 1100 init. *hyméterā*, IV, 1112, to the Consul. *hyméterā*, for *soû*, IV, 1091, to an illustrious man, doubtless, 1095 to the comes. *hymétērā mnémiē*, III, 323, your. *hymétera*, for *soû*, IV, 1100, to the eparch. *hymétērā*, *hymétērās*, bishops write to the Emperor, for *soû*, IV, 1314 and passim. *hymétērā dokimasíā*, III, 740, for *soû*, when writing to one: the plural was already then given for reverence. *hymétērās*, IV, 1086 extr. for *soû*, to the comes and p. seq. *hymétērās*, IV, 1207, to a lawyer. *hymétērās*, *hymôn*, IV, 280, he addresses an illustrious one, as Sporacius. *hymétēran*, IV, 1103, 1104, to a patrician. *hymétēran*, IV, 1197, to a Roman presbyter. *hymétēran didaskalían*, II, 1358, passive, that they may teach you. *hymeîs*, II, 672, in the epistle. *hýmnos*, I, 1424, 1427, primarily of those which are referred to the N. Test. *hýmnoin*, III, 66, in the epistle, praise, thanks. *hýmnon aiṓnion échei Theós*, I, 1402, either from the angels, or His own attributes in Himself, the source and cause of praise, dignity. See *eulogían*. *hýmnois ho psalmòs egkatekélētai*, I, 958, added reason; because it adumbrates Christ's *pathḗmata*. Therefore, 1st, not all Psalms are hymns; 2nd, those are most so called, which treat of Christ. *hýmnois*, III, 642, in the epistle. *hýmnous angélōn mēnýōn astéros drómos*, V, 1153, metonymically: the course of the star announcing Him, whom the angels had celebrated with a hymn, the born Christ. *hymnōdíā*, IV, 379. Psalm (other). *hymnōdíān*, III, 644, in the epistle. *hymôn*, for *soû*, IV, 1067, to the bishop. *hymôn hierâs psychês*, IV, 1070, he addresses the bishop. *hymôn*, IV, 1104, your; to a patrician. *hymôn*, to you, ib. to the CPlit bishop 1106. *hymétērā*, IV, 1188: he writes to Leo of Rome: but also *soû* and *hymôn*, IV, 1315, to the bishop of Augusta, 1324.
*hypágein phármaka*, V, 1125, to bring, to apply, to use, i.e., *epágein*. *hypagoreutheîsa, en tê synódō, pístis*, III, 778, *hypagoreutheísēs graphês*, p. seq. *hypagoreúontos*, III, 1269, demonstrating. *hypagoreúsai*, III, 1266, to com-
command, to dictate. A *hypagoreuoúsēs tês euseboûs didaskalías*, — *eînai tòn huión*, III, 779, advising, dictating. *hypagoreúsantes didaskalían*, III, 757 extr., having dictated the profession [of faith], 758 init. *hypaíthrios talaipôrôn*, II, 1152, 1168; III, 1229, expressed from Thucydides. *hypakoèn émathe Christós*, V, 52. *hypakoúei*, IV, 603. God to those praying. *hypakoúein*, III, 855 med., to answer: attributed to the people in the Sacraments, who, with the deacon reading the Psalm, responded: *hóti eis aîôna*, etc. *hypakoúousēs phýseôs*, V, 1162: thus he calls the sea, and speaks wonderfully, that such a body as this rightly sustained Christ. The notion of *hypakoúein* is therefore foreign, when he adds *hapalês*; it may be read *hypeikoúsēs*, yielding, subsiding. *hypakoúsanta*, I, 271 (Qu. 12 extr.) for the simple *akoúsanta*. *hypallélôn*, III, 467, frequent, perpetual, mutually receiving one another, for *epall*. *hypanagnôte*, IV, 1243 extr., commemorate the holy Scriptures, bring them forward, oppose [them] to these. *hypanakeísthô hê krísis*, III, 740, for *anakeísthô*. B Let *hypó*, however, be a sign of reverence. *hypanégno*, II, 630, for the simple. *hypantêsai Christō*, III, 515, at the final judgment. *hýpar*, II, 1074, opp. *ónar*, 1189, III, 1244. *hypárxei (en autê tê)*, V, 1085, Christ united the body to Himself, through its very *hýparxis* [existence], at the very beginning and moment where the body first *hypêrche*, having *hýparxin* [existence] from God, III, 178 init., concerning the Holy Spirit *hýparxin ek toû Patrós*, IV, 214; Theodoret denies that the Holy Spirit has *hýparxin ek toû Huioû* [existence from the Son], V, 47. *hýparchos* of God, the prophet, I, 368, because [he is] King of Israel. God. *hyparchê*, I, 1373 med., erroneously for *hypárchê*. *hypárchô*, III, 975, for the governor of Syria. *hýparchoi*, I, 22, governors of provinces. In the margin, *hípparchoi*, *hypárchois hypokeiménous satrápas*, II, 942. *hypárchous*, II, 245, he places those first after the king, and subjects the *árchontas* [rulers] to them. *hypárchous hyperlámpros*, I, 1106. *hypatikôn*, III, 817, consular, ex-consular. *hypachthéis*, I, 528, induced, carried away, for *apachthéis*. *hypachthèis lógois*, III, 917, deceived. *hypachthèis gynaiki*, III, 651, complied with. *hypachthèis tisi*, IV, 354, deceived by certain ones, complied with them. *hypachthéntes toîs exapatêsasin*, III, 473, followed them; or for *hyp’ autôn*, deceived, enticed. *hypachthéntas*, III, 160, deceived, enticed. *hypeblêthê*, I, 322, was submitted, suborned, composed, in his place. *hypédeixe*, IV, 1063 init., reported, narrated: to do the same, to wit, in a similar case, warning. *hypédeixe tô Theō tên epistolên*, I, 725, unfolded it brought before His altar. C *hypédeixe tô Theō tên oikeían eusébeian*, II, 325, he commemorated [it] in prayers, he provoked [God] to it. *hypédeixe (Christos) tên kainèn diathêkên*, III, 371. *hypédeixe tòn kritên*, IV, 999, spoke about him. *hypedéxato*, I, 66, approved, received benevolently. *hypedécheto tòn pêlòn hê thýra*, III, 129, it was obstructed, the door being closed again. *hypédy morphèn anthrôpeían*, II, 454, Christ. *hypédy anthrôpeían morphên*, IV, 876, Christ; *hypodýs*, 901. *hypéthēke tò heautoû prósôpon*, III, 257, he drew [it] into himself, he spoke about himself alone what he wished to be understood about others; he substituted himself. *hypeidómenoi*, III, 822, fearing. *hypeídonto*, I, 119, they hesitated. *hypekeímetha plēmmeleías*, III, 54 extr. *hypékeito* erroneously for *epékeito* (concerning the mercy-seat), I, 228. *hypélabon*, I, 1140, they saw, they recognized: to wit, that it might be rightly understood concerning God as dwelling. *hypémeinan plánon*, III, 574, they had fallen into error, IV, 645, they erred. *hypémeine thánaton*, I, 1385, 1148 med., he was conscious of it himself. *hypémeine toûto*, I, 480, he fell into this transgression. *hypémeine tê metaphorā*, III, 193, for *epémeine*. *hypendýtēs*, explained, I, 166. *antì hypèr tò díkaion aspázē tò ádikon*, I, 947, i.e., instead of the just, this, not that. *hypèr tôn bebIôménôn antidóseis*, III, 315, *hypèr* is redundant. *hypèr tòn theîon nómon*, III, 559, he says it is, what God has not commanded, nor forbidden: from which things Paul voluntarily abstains, and does those things of his own accord, by no necessity. *hypèr anthrôpôn*, V, 151, see *gàr*, ibid. *hypèr hēmôn*, V, 108, Christ preached to those *en ādou* [in Hades], and that with a truly human soul: namely for all men whatsoever, including those who had died *en ādou*, either separated from the body, or, as e.g., he says the first man is *keímenon* there, i.e., guilty of eternal death, and judged to it, and then those who would die and come there, certainly to be without a body, if Christ had not undergone this for them, that He might also experience this state of theirs: by which condition he also says He was buried, that He might experience all things for us. *hyperaîron tês dianoías*, III, 734, al. *hyperórion*, n. 49, which is more appropriate to the genitive. *hyperanestēkótas tên diánoian*, II, 76, lifting [them] up on high. *hyperanestēkótas*, II, 98, neutrally; D excellently thinking. *hyperanestēkós*, V, 151, superior, greater. *hyperaugázomai toûton tynchánein*, III, 809, being taught, I know, I believe, I preach. *hyperbaínei tò díkaion hê philotimía*, IV, 423 extr., it does more than it would have done, if God had insisted on the rules of justice alone, which was done in Adam, as in Christ much more, from sheer kindness. He explains the words of Paul in Rom. v. *hyperbaínontes tò kályma*, II, 96, simply, to wit, *tòn noûn, neì exēgēsin* [the mind, or explanation], which is indeed referred to*kataleípôn*, but can be understood in two ways: as in Tac. Ann. 2, he repelled the hand of one stretching [it] out, i.e., he repelled the hand of the one stretching out his hand. *hyperbállesthai tên gên kaì hyperpetésthai*, III, 1157, to be lifted from the earth. *hyperbatón; meth' hyperbatoû nenóēkasi*, I, 731 extr., i.e., *kath' hyperbatón*, as the codex also has: *hyperbaton* therefore here is a transposition, because for *periloipoîs sou* they understand *peril. autôn*, and for *tò prósôpon aut.* they understand *tò pr. soû*. *hyperbolēn*, III, 207, he calls [it], because Paul, in his opinion, commands not only not to flee slavery, but to prefer it even to offered freedom: which no one would seem likely to do. But indeed *mâllon chrêsai* [use it rather] is referred to freedom. *hyperbolēn ou kataleípousan*, I, 649, not to be overcome, the highest. *hyperbolēn poías asebeías kataleípei*, IV, 508, he says more frequently: *poían*. *hyperbolēn poías achthēdónos kataleípei*, IV, 1226 extr., for *poían*. *hyperbolēn tína ouch hyperbolēn emplēxías kataleípei*, IV, 788. Porphyry elsewhere always Theodoreto without *ou*, because it signifies: what more can be done in that matter? If *ou* is to be retained, *kataleípei* is, it defeats, surpasses, exceeds, goes before, and *ei hyperbolēn emplēxías* is, the greatest madness. *hyperbolikṓteron*, III, 205, because strictly it denies the truth. *hyperbolikôs*, III, 251, 252, he says Paul speaks. *hyperbolikôs*, III, 575, he says the Apostle spoke, because Christ showed *hypakoēn* [obedience] before the *páthos* [passion]. He refers to the word *émathe* [learned], which strictly does not fall upon Christ: but it signifies, he exercised, or *epedeíxato* [showed]. And soon after: *hyperbolikôs tétheike pánta tà pathēmata*, because Christ did not finally learn to obey through all things. *hyperbolikôs* is in both places, so that Paul may vehemently urge, and command us to look upon the *pathēmata* [sufferings] of Christ. *hyperéxesti*, V, 1139 extr., for the simple. *hyperepékeina*, III, 734. *hypereuchómenon*, II, 768 extr., interceding for others. *hyperēspisan*, I, 545, they undertook the war for them.
A with the superlative prepositions, II, 1122, to add the preposition *hyper*. *hyperkeimenon horōn*, III, 1150, a mountain, towering above the rest. *hyperkeimenēs tēs enkrateias, ou tēs gnōmēs hē digamia*, III, 653. It is an obscure statement; it may be understood as implying that while abstinence from marriage is better and preferable, yet digamy is not a matter B of *gnōmē* (deliberate choice), nor does it come about by intent, but *ek peristasis* (by circumstance), when the prior marriage has been broken by death; if one cannot resist nature, which is not a matter of *gnōmē*, it does not depend on our decision: therefore, digamy is not a sin, because it occurs without *gnōmē*, but comes from chance, and is yielded to necessity. *hyperkeimenēs, ē hyperphainomenēs, energeias*, IV, 817 init., of a magnet, by its power manifesting itself upon the surface, n. 3. *hypokeimenēs* – but what are you to do with *tō hyperphainomenēs*, where *hyper* is used for *hypo*, because of the sense of *tou phainesthai* (to appear/manifest), and it seems it cannot be changed? Unless it is what shines forth from it. *hyperkeimenēn*, III, 591, 395, more excellent. C *hyperkosmiou dynameōs*, IV, 1301, in Christ. *hyperlamprous hyparchous*, IV, 1106. *hypermazēsantes tē aphthonia*, II, 790. *hypermachēsantes agathois*, II, 1357 init., makes no sense. Undoubtedly, it should be read *e nota hypermazēsantes*, which also occurred to me at first glance. *hyperōrian oikein*, III, 1178 extr., to live in exile. *hyperōrian oikēsas*, IV, 1312, an exile. *hyperorion dianoias*, see *hyperairon*. *hyperorious pepoiēkasin*, III, 999, they have relegated/banished. *hyperorisas tēs dianoias*, IV, 371 extr., forgotten, unmindful. *hyperousios*, II, 79, God, cannot be seen *kat’ ousian* (according to essence), D as he transcends every created *ousia* (essence) and its comprehension. *hyperousios Theos, hyperousiotētos; hyperanestēkōs*, V, 151, not having such a nature that what it is can be established or described with words. *hyperousiōs ousiōthē*, see *ousiōthē*. *hyperpēdēsantes tas archas*, I, 883, it can mean, having escaped danger: but also untouched by enticements, and the movement of the threats of those calling us to idolatry. *hyperpēdōnta tou nomou*, I, 1465, doing more than was commanded by the law. *hyperphua bion*, IV, 1021, ascetic life. *hyperōia eichen ho naos*, I, 469, previously it called the first and third story *diorophous* or *triorophous*. *hyperōiō anatoles*, I, 1074, heaven, whence Christ comes to us. *hypersēmēnants*, III, 1113, they subscribed. *hyperstelleto touton*, I, 1448, expl. *kai edediei* (and he feared). Otherwise without a case. *hypestēsato tēn anthrōpeian physin*, II, 80, it could be translated, as it has been, "he took up"; but what happens to the words *tote de to pan* (then indeed the whole)? Nor does the context allow it, as it is speaking of the mother. It should be translated entirely: Wisdom conceived me (this preceded) and for my sake, that I might bear, that she might have the Church as a bride, and humankind entirely, and that whole universe, he founded, he created. Or, if it is *hypestēsato*, he underwent, translate it: the condition of humanity, and then also the whole, namely, *pathos*. He took up and underwent the evil of punishment and death. *hypestēsato (Theos) ta mē onta*, V, 926. *hyperestōstai pedion*, III, 1150, to the mountain; elegantly: at its roots it lies open, as if a garment spread out, laid underneath. *hypetaxamen*, IV, 1354, we have submitted to the letters, we have added. *hypetemeto tou chronou tēs zōēs autōn*, II, 206. *hypelythynos katēgoriais*, III, 97, 568; IV, 1122. *hypelythynos pathei*, V, 991, *pathētē* (subject to suffering). *timōriais*, III, 42. *tais graphais*, IV, 1230, one who has done what he is accused of. *hypelythynōn*, II, 841, to the guilty. *hypelythynous*, III, 43, defendants, guilty, deserving of punishment. *hypechete tas akoas*, IV, 706, as Horace says, "lower your ear." *hypechōn hormas*, I, 1543, for *epechōn*. *hypēgmenous tais pseudologiais*, IV, 1257. *hypēgoreusa*, III, 285, IV, 1218, I dictated a letter, 1071. *hypēgoreuse ta grammata*, I, 121, secretly ordered by letter; hypallage, for, through letters he secretly dictated: or, he dictated. *hypēgoreuse ton psalmon*, I, 879, he suggested. *hypēkouon tōn legomenōn*, III, 1226. *hypēkousatēn tōn Euangeliōn*, IV, 751, Plutarch and Plotinus: they heard something from them: they read: they snatched. *hypēkoōn*, II, 1202, in court, of ministers, of attendants. *hypēkoōn thremmatōn*, IV, 537, to the tame. *hypēlatōn* (from *hypēlatēs*, *o*, or *hypēlatōn* (from *hypēlatos*, adjective), for clysters, or other things that soften and open the lower parts, IV, 584. *hypēreteisthai*, I, 1041, for *hypēretein*. *hypēreteitai d’ ho huios*, III, 926, for *hypēr. tō huiō*. *hypērētēs*, V, 1060. The Holy Spirit according to the opinion of Macedonius. *hypiskhneitai tēn Theou boētheian*, II, 642. The city of Jerusalem; that is, it hopes for and awaits it for itself. But in the following page *hypiskhneitai metabolēn* (it promises a change), because there it is addressed in the second person, *se* (you), it sounds properly, when *autois* (to them) is also added. It can also be understood in the former, of the remaining cities, because it speaks of itself only. *hypiskhnoumenōn didaskein ta theia logia*, I, 1454, for *epangellomenōn* (which, however, is properly the same), professing. *hypnēloi*, IV, 1108. *hypnos* (sleep), of God, I, 846, explanation. *hyp’ autōn phylais*, II, 242, for the dative: which might be subject to them. *hyp’ auton telountas*, II, 525. *hyp’ autēn* (cod. n. 23, *autē*), *telousas*, in the following page for the dative. *hypo* with the accusative for the dative, I, 7. *hypo phrontida telei*. *hypo* and *apo* are swapped, III, 1028, n. 6. *hypo tou nomou*, III, 70, distinguish from *dia tou nomou*; so that the latter may be the efficiency, *enēryei*, and the former the occasion. Elsewhere, however, he struggles anxiously that the two are the same; as the need arose. *hypo ton nomon kēryttomenon*, III, 305, (which) we preach as subject to the law, Gal. iv, and by that having abolished the law. You could also read, *hypo tou nomou*, but the context here does not allow it, because it is opposed to the Gospel. *hypo ton gomon peptōkos*, IV, 437, for the dative, or genitive. *hypo ton Alexandron prokekheirotonēmenōn*, III, 766, for *hypo tou Alexandrou*; or it depends on *exetazomenōn*, i.e., of those counting, to be referred, pertaining. *hypo tēn hairesin autōn amphotera tetheiken*, III, 191. *hypo tēn despotian telousi*, I, 293. *hypo tēn exousian egeneto*, II, 1064. *hypo tēn exousian telousēs*, I, 254, accusative for the dative. *hypo tēn kēdemonian bioutein*, II, 195. *hypo tēn kataran eteloumen*, II, 255, for the dative: and shortly, *hypo tēn exousian telōn*. *hypo tēn sēn basileian etelesamen*, I, 1124. *hypo tēn skēpēn einai*, III, 479, for the dative. *hypo to spēlaion katapheugei*, I, 1546, for *eis* (into). *hypo tōn artōn labōn*, I, 768, better *apo* (from), from the codex. *hypo tōn oikeiōn ponōn stephanoumenē*, III, 158, praised because of them. *hypo tous archontas telountas*, II, 245, for *tois archousi*. *hypo anthrōpinōn synkeitai logismōn*, III, 364, for *ex* (out of). *hypo despotian telein*, I, 675. *hypo dynasteian telein*, II, 1532. *hypo Theou eilēkhotas*, I, 1175 init., for *para* (by). *hypo mian etelesan hēgemonian*, II, 998. *hypo pasēs gēs pesountai traumatiat*, II, 625 extr., all men of Babylon shall fall. A harsher structure, and metonymical, *hypo* as if *epi* (upon), or *apo* (from). *hypobalein arithmō*, I, 420, for *arithmein* (to count), because of the multitude. *hypoballein metrō*, I, 1546, for *metrein* (to measure). *hypobebēkota tēn physin*, IV, 155, opposed to those above it. *hypobrykhios ho logos genētai*, III, 1186, it should fail, unequal to pursue everything correctly. *hypobrykhious en gē pepoiēken*, I, 1309, Korah and Dathan and Abiram: namely, because he opposes it to the Red Sea: or, because he believed that waves also had emerged from the earth; whence he also adds: *kymasi paradoxōs*. *hypobrykhion genesthai, tēs gēs diistamenēs*, II, 1358, to be engulfed, absorbed. Yet waters are accustomed to burst forth from the split earth, which also break and dissolve the earth itself. *hypographē ton teleion*, IV, 1258, they perform, constitute
A *hypographēn ponērias* (an account/obligation of wickedness), IV, 671, an obligation resulting from misdeeds. *hypogymion*, III, 844, 1032, very recent. *hypogyon*, V, 92, recent, latest. *hypodeiknyei prosōpon to tēs klopēs drama* (the drama of the theft indicates a person), IV, 620 init. Joseph to his brothers. I would read *hypodyei* (he hides/masks himself), he hides himself under the guise of an invented crime. Although the person of the matter does not quite fit, as it does not lie in the one who undergoes it, but rather as its attribute and condition; certainly, whatever may be said of the word, *prosōpon* here is a pretext, a mask, a veil. To this interpretation must be kept *hypodeiknysi* (he shows/indicates), he produces, exhibits, simulates. *hypodeiknysi tō Theō* (he indicates to God), II, 1117 extr., he commemorates in prayers to God. *hypodeiknysi saphes* (he clearly indicates), IV, 1052 init. *hypodeixas thēsaurous* (having shown the treasures), I, 552, for the simple. *hypodexasthai thorydon* (to receive/endure an uproar), II, 932, to perceive/experience, so that one is carried along by it. *hypodexamenon to tēs theotētos phōs* (having received the light of the divinity), I, 1511, concerning the humanity of Christ, of which it speaks there and elsewhere, as of a temple. *hypodexēsthe* (receive/accept), II, 1627, may you escape unnoticed. *hypodēma tēs theotētos hē sarx* (the flesh is the footwear of the divinity), IV, 61. Basil. *hypothemenou kat' ennoian* (having conceived according to a thought), see *ennoian*. *hypothesis*, I, 429, a plan: more commonly in this sense *hypothēkē*, as on the following page. *hypothesis*, IV, 1087, an occasion, a cause. *hypothesis dēmiourgias gamos* (marriage is the cause of creation), IV, 576, a cause, an origin. *hypothesis dramatos* (the subject matter of the drama), IV, 1095, a place, a scene, a seat. *hypothesis euklērias* (the occasion for good fortune), IV, 565, an opportunity, a cause, things which bring about good fortune, from which it may be sought. *hypothesis karterias* (the cause of endurance), IV, 1109, the occasion for exercising it. *hypothesis sōtērias* (the cause of salvation), IV, 630, matter, occasion, help. *hypothesis ōpheleias* (the cause of benefit), IV, 548, an opportunity, matter, a source. *hypothesi tē, ex ouk ontōn* (by the hypothesis, from non-existent things), III, 732, 756, an opinion which posits that Christ was made from non-existent things. *hypothesin kata ton Ezekian* (a subject matter concerning Hezekiah), I, 806, that which was done in his case provided the material for the psalm. *hypothesin tou dramatos* (the subject matter of the drama), I, 452, the intent, the force, whither it referred, what real thing lay beneath it. III, 1115, what the matter is, what deceit lay beneath it. *hypothesin parousan krithēnai* (to judge the present subject matter), I, 647, cause, matter, case. *hypothesin mēkynas* (having pursued/lengthened the subject), III, 1593, his narration of it. *hypothesin kat' auton exetazein* (to examine the subject matter according to him), III, 894, his cause, the matter which concerned him. *hypothesin kakias* (a matter/cause of wickedness), IV, 581, a cause, material, help, occasion. *hypothesin eutaxias* (a matter of good order), IV, 680, an example, an admonition, an incitement. *hypothesis*, V, 77 extr., a foundation, a reason, a formula, a support, an aid. *hypotheseis* (hypotheses/subjects), IV, 1065, of festivals, the causes for which they are given and what is treated in them. *hypotheseōn* (of subject matters), IV, 1182, which would bring accusations. *hypothēkais pneumatikais akoloutheite* (follow the spiritual instructions), III, 590. *hypothēkas Kainēs Diathēkēs* (the instructions of the New Testament), II, 151, opposed to the commandments of the Old [Testament]; restoring both, I have kept [them]; only for the sake of variety. For it also delivers laws to the New Testament. *hypothēmosynais* (in instructions), IV, 1226. *hypokeimenou ek tinos* (from a certain something subjected), III, 750, Arius denies that the Son is [born] from someone; as if from a material that is subject and pre-existing. *hypokeimenēs hylēs* (of subject matter), IV, 511, 596, which was present from eternity, not created by God. *hypokeimenon* (name), I, 681, instead of *prokeim[enon]*. Or read *hypokeimenēs*, i.e., of a substance; because he adds, "having been ordained." *hypoklithēsontai tois kakois* (they shall be subjected/bow down to evils), II, 1249, they shall collapse to such a degree that they shall fall, never to be restored. *hypoklinoimen autō tas hēmeteras kephalas* (let us bow our heads to him), III, 954. The Emperor says, concerning a bishop: he explains it as "so that we may receive his rebukes with a calm mind." B *apokrinamenos lexeis* (having answered with words), III, 785, his use of words (of Holy Scripture), so that he might appear to agree with the orthodox, but used them in a different sense. *hypokrisin* (hypocrisy/response), III, 565, middle, opposed to *apophantikos* (declaratory), perhaps *apophatikos* (negative/apophatic), or to be understood thus: with a condition of negation; which, indeed, *ē ou* (or not) seems to persuade. For if *hypokrisis* signifies a response: certainly this also is said in a declarative sense. It seems to note an affirmation under the guise of negation; which guise it seems to introduce, but C no. *hypokriseōs prosōpeiois echrēsato* (he used the masks of hypocrisy), IV, 1062. Paul, in living with the Jews as one under the law, and with those without the law as one without the law: not in order to simulate, but in order to do that for which he knew himself to be free from the necessity to do it, and yet imposed it upon himself as if it were a necessary thing for the sake of the grace and compliance of others. *hypokriseis* (hypocrisies/responses), I, 1497, for *apokriseis* (responses). *hypokyptontas* (yielding/bowing down), III, 99, to be subjected to Christ. *hypolamptontos earos* (of the spring shining forth), IV, 495. *hypomeinai koron* (to endure satiety), III, 1158, to admit, to eat so much that you feel satiety. *hypomeinantes planas* (having endured/undergone wanderings/errors), III, 658, having followed, having embraced. *hypomeinēte onomazein* (may you endure to name), V, 1172, may you dare. *hypomemnēkas phronēma* (you have hinted at a thought/disposition), V, 1001, you have fabricated, you have invented. See *phronēma*. *hypomenōsi planēn* (let them endure/persist in error), II, 631, let them err. *hypomemenēkasi planon* (they have persisted in error), IV, 832, they have wandered. *hypomnēstikon tē basilikē gegrammenon cheiri* (a memorandum written by the royal hand), IV, 1134, to Theodoret, that he should confine himself to Cyrrhus, 1137. *hypomnēstikon* (a memorandum), IV, 1279, of Cyril, Memorial, *Aufsatz*. *hyponoēsantes* (having suspected/thought), III, 908, concerning a matter pleasing and desired by them. *hyponoēsōmen hēmas sophōterous* (let us imagine ourselves wiser), IV, 94. *hyponoian epikrypsōsin* (let them hide their suspicion/sign), III, 855, indications, traces. *hyponoian hōs mē plēmmelēsantes* (a suspicion as though they had not sinned), III, 857. *hyponomōn* (of sewers/drains), I, 455, in secret passages. *hyponomous dysōdeis* (fetid sewers), III, 520, subterranean canals, drains. *hypopoimainontas* (shepherding underneath/sub-pastors), III, 1180, presbyters, not yet bishops. *hypopteuōn* (suspecting), I, 83, accepting, interpreting, specifically a thing done with good intent. *hypoptōsin labein* (to take a position of submission), III, 759, to use with confession and deprecation: at the same time, that they might yield their precedence. *hyporrhontos tou kosmou* (the world flowing beneath/slipping away), IV, 368, slipping into the worse, tending toward ruin, subsiding. *hyposkelison* (trip up/overthrow) expl., I, 699. *hypostathmēs* (of dregs/sediment), IV, 515, dregs. *hypostathmēn* (sediment), I, 1138, that which remains at the bottom of a cup. *hypostasis*, V, 12, distinguished from *morphē* (form), as subject from predicate, or rather as a metaphysical adjunct. *hypostasis*, V, 938, that of God and men differs: also from *koinotēs* (commonality), ib. seq. *hypostasis* and *ousia* (substance), how they differ, IV, 7, synonyms for it: *idiotēs*, *prosōpon*, 8. *hypostasis* and *physis* (nature) are the same, V, 12, 16; hence Theodoret rejects that *enōsis* (union). *hypostasis logou* (the hypostasis of the Word), V, 12, the Word himself. *hypostasis* and *theotēs* (divinity) distinguished, V, 918. *hypostasis* and *ousia* as they differ, V, 952 extr. *hypost[asis] idiotēs hekastou* (the hypostasis is the peculiarity of each), 939 init. *hypostasis* of God, V, 940, the same as the attributes of God. *hypostaseōs kai ousias tēs autēs* (of the same hypostasis and substance), III, 883. It is necessary that the Holy Spirit be had. These two are here placed as synonyms. *hypostasei dyo physeis* (in one hypostasis, two natures), see *physeis*. *en hypostasei alētheias egeneto* (it came to be in a hypostasis of truth), IV, 199 extr., opposed to *dokēsei* (in appearance). *Theos hypostasei genna* (God begets by hypostasis), V, 921, so that He may communicate His *hypostasis* to the Son, that the Son may subsist from Him, in Him, and with Him, not outside of Him, nor as creatures, which indeed have a *hypostasis* of their own. *hypostasin ouk echei to eidōlon* (the idol has no hypostasis), I, 149. *hypostasin mian, hēn hoi hairetikoi ousian legousi* (one hypostasis, which the heretics call substance), III, 844, of the Father, Son, and Holy Spirit, the orthodox profess: 846, 847 init. *hypostasin mian*. III, 880, the Arians do not recognize in the divine persons, i.e., *ousian*, which they say is one thing for the Father, another for the Son. *hypostasin mian Sabellios legei* (Sabellius says one hypostasis), IV, 78. *hypostasin, kata, enōsin* (hypostasis, according to, union), V, 10, rejected by Theodoret against Cyril as if it were a *synchysis* (confusion). *hypostaseōn arithmos* (number of hypostases), I, 23, above [that of] persons. *hypostaseōn triada* (a triad of hypostases), IV, 556, Marcellus destroys. *hypostasesin, ēgoun prosōpois* (by hypostases, that is, by persons), III, 1031. *hypostaseis tēs Triados* (the hypostases of the Trinity), I, 1015, and *proch[eirōs]* of hypostases, concerning persons. *hypostaseis diaphorous* (different hypostases), III, 844, of the Father, Son, and Holy Spirit to say, it is called heretical, namely [in the sense of] *ousias*. *hypostaseis treis, ousian mian* (three hypostases, one substance), III, 1018, that the true doctrine is offered, IV, 1256. *hypostaseis treis eis mian synagousi* (they gather three hypostases into one), III, 1146, the Sabellians. *treis hypostaseis*, see *ousian*, IV, 562. *hypostaseis eipen, ouch hypostasin*, V, 16, i.e., *physeis*, two, diverse. *hypostēma* (support/prop), D *phouran* (guard/garrison), I, 375. *hypostēsamenos tō logō, einai theon* (having posited for the word, to be God), I, 681, pro-
A brought in, constituted. *hypostēsontai olethron* (they shall stand under destruction), II, 1565. *hypostikteon entautha* (a punctuation must be placed here), III, 119. *hypostixai dei* (one must place a punctuation), III, 106, because the codices lacked punctuation. *hyposylēsō ton onkon tōn prokeimenōn* (I shall diminish the mass of the things set before us), III, 1287 (i.e., of the punishments), I shall diminish, as formerly, into lighter things, or even nothing at all, because now. *hyposchesis* (promise), I, 337, prayer. *hyposchesin* (promise), I, 36, prayer. *hyposcheseis peri tēs phylakēs* (promises concerning the guard), I, 1401 extr., for *anti* (instead of). *hyposcheseis theias anamenousin* (they await divine promises), IV, 636, the event of the things promised. *hyposchomenos elenxein* (having promised to convict), II, 1491, concerning a sad matter: professed, announcing. *hypotagē* (subjection), V, 1062, well explained. *hypotagēsontai tō logō* (they shall be subjected to the Word), V, 1112, the movements, resisting. Did Christ therefore possess them? Understand: pain, fear, etc. Yet it is incongruous, and brings confusion to Christ. It especially regarded agony in Gethsemane, which had to be endured. *hypotaxai* (to subject), III, 950, as the Latins, *subjicere*, to subjoin. *hypotaxantes tas apeilas* (having subjected the threats), III, 992, conquering, showing that they were not to be feared by themselves, understanding also the *apēnē* (harshness, or alternatively, *tēn apēnēn*). *hypotetagmena* (things subjected), V, 60, which I have subjected, posited, or which were posited by you. Perhaps: *ta hypo sou tetagmena* (the things ordered by you). *hypotitheis ta ōta tois didaskalois* (placing the ears to the teachers), III, 1204. *hypotithentai tēn anthrōpeian physin* (they place under/postulate human nature), IV, 1071, when they speak concerning Christ and God: they make human nature the subject, or the predicate: they join it, so that in one sentence they indicate both. *hypotithentas* (placing under), IV, 529, *tēn akoēn* (the hearing), giving ear. *hypoulōs* (insidiously), III, 758 init., for *hypoulōs*. *hypourgein kroumasi* (to minister with striking/sounds), IV, 267, concerning an organ, to respond, to return a voice, when the player strikes. (Here regarding the mind.) *hypourgia organikē* (organic ministry), V, is attributed to the body of Christ. *hypourgos* (minister) can be said of Christ, I, 500, according to the economy. *hypourgon* (ministering), III, 181. The Arians call Christ of God less than a fellow-worker. — III, 306, the Spirit is not holy. He denies the Son of the Father, III, 360, the Holy Spirit. As to power, etc. *hypopherontai* (are brought under/subjected), V, 22, are subjected. B III, 825. Athanasius. *hypophētai tou pseudous* (false prophets), III, 659. *hypochalkon* (under-copper/counterfeit) is called base coin, II, 785. *hypocheirion labōn* (having taken in hand/captive), I, 645 extr., when I had the opportunity to slay the prisoner, I never had him. So also I, 828, when he could harm him. *hypochthonion chōron* (subterranean place), *hosa oikei* (as many as it inhabits), V, 96, he says they rejoice at the memory of John's birth; he adds, *dia tēn mellousan sōtērian* (on account of the future salvation). Therefore he says this was expected, for the dead, i.e., through the resurrection. Or rhetorically, concerning the dead in the Old Testament, before Christ, about whom he immediately subjoins, placing the matter as present or future. *hypopsallontos tou Pneumatos dia Dabid* (the Spirit playing under/accompanying through David), III, 1157, *uns vorsingt* (singing to us), leading. *hyptia gē* (upturned/open land), I, 296, opposed to mountainous. *hyptia* (ta) (upturned things), I, 322, opposed to the mountainous [things]. Previously he said *pediada gēn* (level land). *hypōpiasantes* (having bruised/beaten black and blue), III, 1105, the body; here with an alpha, elsewhere with an epsilon and with an omicron. *hysteron echesthō ho logos* (let the word be held later/afterward), see *echesthō*. *hyphaimou skēnēs* (of the blood-suffused/bloody tent), II, 750. *hyphainein hymnon* (to weave a hymn), I, 45, 742. — *thrēnon* (lament), II, 1429. *hyphainousin epainous* (they weave praises), III, 28, they offer. *hyphainōn lithous lithois* (weaving stones to stones), IV, 536, joining, binding in building, a mason. *hyphaloi* (sunken/under-salt), IV, 898, obscure (words), hidden, like reefs in the sea; yet not deceptive in design. *hyphanas to skaphos* (having woven/constructed the boat), IV, 490. *hypheilas* (you snatched away), V, 1006. *hyphestōsai* (existing/subsisting - not *hyphest-*), *morphai* (forms), I, 149, to which there did not underlie a body truly existing, which they might refer to. *hyphestōta* (subsisting things), III, 615, opposed to things not yet come to be: because Paul says *hypostasis*. *hyphestōtōn* (of subsisting things), I, 140, as *hyphestōtōn*, because it is neuter. But this also from [the]... C contract: and Matt. xxiv, 15, as Mark xiii, 14, *hestōs* (standing) and *hestos* varies. *hyphēgeitai ta katorthōmata* (he leads/explains the achievements), I, 1033, he expounds. *hyphēgēsin* (explanation), I, 946, explanation of an argument, introduction. *hyphēlios pasa* (the whole world under the sun), IV, 839, earth. *hyphēnai hymnon* (to weave a hymn), I, 814; II, 1460. *hyphēnai promētheian* (to weave/structure providence), IV, 511, a wonderful expression, if the reading is true; it signifies to make firm; furthermore, to demonstrate. *hyphērsen eme* (he snatched me away), III, 799, he deceived, he drew over to his own opinion, he stole my assent by fraud, *erschlichen* (snuck in), surprised. *hyphoratai prosōpōn axiōma* (he views with suspicion the dignity of persons), III, 394, he fears, he respects. *hyphoraste* (you view with suspicion), IV, 966, you fear (as testimony of things). *hyphora* (suspicion), III, 59, 65, a difficulty which might arise, and to inhibit assent, III, 46 init. 377, it is also a verb, *hyphora*. *hyphorōmenos to kōneion* (fearing the hemlock), IV, 780 extr., fearing lest it be given to him also. *hyphorōmenoi prorrhēsin* (fearing the prediction), III, 688, having feared, being warned. *hyphorōmenoi tōn pollōn planōn* (fearing the many wanderers/errors), IV, 749, fearing to speak, lest they irritate those who are in error. *hyphorōmenoi to prophanes* (fearing what is manifest), IV, 1305, fearing. *hyphorōmenōn to pathos* (of those fearing the suffering), IV, 429, of those fearing and pondering a terrible death, recoiling. *hyph' hymas* (under you - for *hyph' hymin*), in the province, III, 961, it is written by bishops to bishops whose (dioceses, prefectures) churches you rule. *hypsēla* (high things), II, 318. He thinks [them] consecrated to the true God of the Jews, I, 544, 551, 599. *hypsos theologias* (height of theology), see *theologias hypsos*, because it is a discourse about the mountains. *hypsoutai* (is exalted/lifted up) by God, explained I, 732 med. *hypsōthenta* (lifted up), II, 464 extr., affixed to the cross. D Φ. *Phagelainēs helkos* (a wound of a whip), I, 565, from Aquila. *phainetai hē* (it appears/arises), IV, 376, is born, is brought to them. *phainomenais epangeliais* (to appearing promises), IV, 947, the things/matter of which is not present in this life, which are not returned here. *phainomenon* (the appearing/phenomenon), II, 966, the first, historical sense: opposed to *mystikon* (mystical), moral, *pneumatikon* (spiritual). *phainomena aniara* (appearing grievous things), II, 408, a species of castigation, the first sense, opposed to the things after these. *phainontai* (do they appear), V, 1158, "do not angels appear on earth as true men, just as Christ?" *phainō* (to shine/appear), or *phainomai* (I appear). "From God the manifested Word." From God the Son having proceeded, v. 2. *phainō*. "Manifested as we are," V, 32, i.e., having become, having been made, and who showed himself [to be] a true man. *phakon* (lentil), III, 1261 init. and elsewhere, for *phakēn*. *phalangos* (of the phalanx), I, 574, army. *phalanga daimoniōn* (a phalanx of demons), I, 534, because he compares them with the army of the Midianites. *phallagōgia* (the) IV, 885. *phallagōgia*, IV, 78 extr., the Bacchanalian procession, in which the *phallos*, the virile part, was shamefully carried around or worshipped. *phēnanas to phōs tē oikoumenē* (having shone the light to the inhabited world), V, 102. *phanentos polemou* (a war having appeared/arisen), I, 1151 for *elthontos* (having come). *phanentas hypo sou* (those having appeared/been revealed by you), V, 1066, your followers. *phaneros ōristhē kairos* (a manifest time was fixed), II, 1200, a certain time. *phaneran moiran elambanon* (they received a manifest portion), II, 1328, appointed, or, as the Latins, conspicuous, good. *phansēōs astrōn* (of the appearance of the stars), V, 1052. *phantazetai to hypsos* (he visualizes/imagines the height), II, 148, he seeks, he has before his eyes. *phantazesthai* (to imagine), III, 615, to agitate in the mind and represent a thing truly future. *phantazomai* (I visualize), I, 1465, I think, i.e., a thing true and certain. *phantazometha ton ouranon* (we visualize the heaven), III, 465, we think; truly indeed. *phantazomenoi* (visualizing), I, 1542, having before [our] eyes the true God. *phantazomenoi ta ourania* (visualizing the heavenly things), II, 807, true indeed and certain. *phantasia logismou* (the imagery of reasoning), I, 28. *phantasias* (of imagery), with the usual [...] of those appearing, III, 913, with idols, with uproar and empty boasting. *phantasias tou Theou* (the imagery/view of God), III, 1121 init., with perpetual and intimate meditation. *phantasias tēs alazoneias* (the imagery of boastfulness), II, 1642, pomp, splendor, magnificence.
magnificen- tia. A *phantasian* designated, as striking, II, 1639, as in Hebr. 12, "that which is fearful to be imagined." Φαραώ, IV, 86, for *Pharaoh*. *pharmakon homologias* see under *homologias*. *pharmakon limō tēn euēterian*, IV, 621. *pharmakon sōtērias*, II, 247 init. *phasi*, V, 129, *hōs phasi*, as they themselves acknowledge, grant. *phasi kaleisthai*, IV, 304, they themselves call; it is nowhere else so named; they judge it ought to be called. *phaskein*, I, 681. *phaskoien*, in the following sentence, middle. *phaskontes deilian*, I, 1288, having confessed, or pretending. *phauloterai hēmerai*, I, 37, days less auspicious. B One might suppose it meant as if they were truly such. For he says: some consider such days as fruitless. *pheidō epemeine*, III, 70, he spoke cautiously and circumspectly (having proceeded to speak). *pheido parēgynēse tēn sōtērian karpōsathai*, II, 174. If *pheido* pertains to *karpōsathai*, as it appears: for why should he spare the pious and the believers? Let this fall upon the impious: it signifies that they should spare themselves, surrender the city, and not commit themselves to those others. Perhaps read *pheido*. You might, however, explain it from 1 Cor. vii, "I spare you." *pheidomenos*, II, 296. God shortens the life of men, lest they sin more gravely. *phelouni* explained, I, 525. *phereipein*, V, 1036, suppose, for example. *pherei tēn prophēteian*, III, 114, brings, commemorates, proffers. *pherein eis ergon tas apeilas*, II, 1393. *pherein gynaika*, IV, 605, to bring. *pheretai Paulos ho enthade*, IV, 262, is brought to the judgment of God. Eusebius of Emesa does not seem to understand the Apostle, whence he perhaps adds *ho enthade*. But it is alien. *pheromenois ekeit*, II, 1347, those things which are said there, are referred. *pheromenois en tō Deuteronomiō logois*, II, 1615. *pherontos en autō pasan tēn theotēta*, III, 846 init., concerning Christ. *pherōn tēn diabolēn*, III, 836 init., experienced, attacked by it, ruined, or *pheugōn*, see *anestē*. *pheronta to dexion, nyn de to euōnymon metapheronta*, IV, 500, a helmsman of a ship: *pheronta metapheronta* is, moving, directing, turning, namely, the ship, *to dexion*, *euōnymon* namely, *epi to meros*. Or, because rudders are spoken of in the plural, and from them the *skaphos* is distinguished, understand it as of the rudder itself, of which two ships had more (even if not joined, but opposite), turn now to this, now to that side: even if the rudder is directed by one tiller: so that I would prefer to refer it to the course of the ship, now here, now there to be deflected. *pherōnymos tō onti*, III, 1081, who was, what was said of him, *praülios*, gentle. *pherōnymon*, II, 1261, with emphasis, who had the thing, signified by the name.
*phēmi* with *egkephalō*, IV, 527 extr. *phēmi* is usually postponed. *phēsantes*, II, 529. *phēsasa*, III, 177 init. *phēsei*, II, 1306 extr. *phēsi*, he inserted by periphrasis, I, 420. — I, 848, he makes a periphrasis, and it with other words of David from Ps. lvii. — I, 967, it is inserted simply into the words of Paul, once the words of David are brought in, i.e., *kathōs phēsi Paulos*. II, 690 extr., absolutely, namely David, of whom there is no mention there. He inserted by periphrasis: I, 788, and he does it with the words of the book of Wisdom 1, 13, 14. For it is not permitted to supply *ho Theos*, because from the opposite he adds: "and we hear Him also saying through Ezekiel." II, 1113, Luke, of whom there is no prior mention. *phēsi kechrēsthai*, III, 437, he commands, he admonishes. *phēsin*, he does not bring forth words, but points to a periphrasis, I, 261 extr., 286 extr., 287 init., 319, 347, 349; II, 736, 788; IV, 453 extr. It can be for *hermēneuei*. I, 327, see under *ho, hē, to*. — I, 806 init. note 1° that words are not set, but that which is effected from another [text] set down, is shown; 2° it is set for *phasi*; for it refers to the Septuagint interpreter. Whence he adds, *heurōmen*. I, 829 explained, *hēgeitai kai hypolambanei*. II, 317, simply, namely Peter, not previously named, and soon Paul. — II, 386, simply, namely Holy Scripture. *phēsin, Phrygas toutous einai*, II, 1004. Or for *phasi*. For the prophet does not say this, or *phēsin*, C he thinks. III, 412 init., elsewhere namely: not as the words of the text proceed *prokeimenou*. *phēsin ho Symmachos*, II, 74, interprets. *phēsas*, I, 1034; II, 1440, 1461, 1682 init.; II, 459. *phthasas peri tous agōnas oklazetō*, I, 949, if you refer *phthasas* to *oklazetō*, it will be, quickly, hastily, without expecting the outcome and the help of God; if to the words *peri tōn agōnōn*, it will signify, if he should fall into difficulties. *phthasantes tēn teleiotēta*, II, 55, namely *eis*. *phtheggetai*, III, 322, in the epistle. *phthonousin hymin thaptomenais*, III, 895, i.e., *to thaptesthai*. *phthonō ballomenos*, III, 642. *phthonon egennēse*, III, 27, the preceding *houtos*, is next to *phthonon*. But it refers to a more remote thing, *logismon epi blabē*.
*phthoras* baptism frees us, I, 724, i.e., from death; for it is opposed to *aphtharsian* and *athanasian*. *phthoras tēs kata physin pepautai*, IV, 239, the body of Christ, once dead, violently, is no longer to die: *phthora* here is the external condition of dying: Athanasius subjoins that the elements on account of the sin of men, III, 404, will be at some time freed from it by Christ's death; 405 Theodoret thinks. *phthoran kakōn*, II, 282, seems to be read, *phoran*, abundance, harvest. *phthorimaious daimonas*, III, 957. *phthorimaiou daimonos*, in the following sentence. *phthorapoion didaskalian*, III, 731. *philagathōs hēmin epimoni Theos*, III, 799. *philanthrōpia* (of God) extends as far as the cattle, I, *thias*, III, 988, 990, of clemency, not immediately punishing such atrocities. *philanthrōpian*, III, 334, he denies that beneficence is ever called this by Paul. *philapechthēmonōs diakeimenon*, III, 667 init. *philein edei*, V, 8, to study, to try, it was fitting. *philei*, III, 870, 925, for *philei*, Felix. *philēsai*, II, 1044. Arcadius, the son of the emperor, is commanded by the emperor, Amphilochius the bishop, perhaps for *philophrōnēsai*. *philian*, IV, 508, of the sea to the land, that it may cling to it closely, as one nature, as Cicero says, book II de Nat. D. *philiou pneumatos rheontos*, IV, 538, with a favorable wind. *Philippēsiois*, I, 899, for *Philippois*, as the codex has: or *en* for *apud*. *Philistieim*, I, 238, from other interpreters besides the Septuagint. *philotheias sēs*, IV, 1096, of you; D of the bishop twice. *philotheian tēn sēn*, IV, 1070, of you; to the bishop, IV, 1070, deacon. *philotheian sēn*, IV, 1077, 1078, 1108, 1110, of you; to the bishop. *philotheian sēn*, IV, 1090, to the monk, presbyter. *philotheian hēmeteran*, IV, 1198, to the presbyter of Rome. *philotheōs historei*, III, 1099, of ascetics; as if these alone had loved God or what Theodoret himself wrote, out of love toward God. The former is truer; since he also subjoins a discussion on pure love. *philokalon genos*, IV, 547, of bees. *philologos ei*, V, 947, Holy Scripture of the law, you hold. *philoneikei diaphorous einai*, III, 844, he contends, maintains. *philoneikei*, III, 1304, he studies, labors. *philoneikias*, IV, 258, by strife and contention itself; for he distinguishes it from *philoneikos*, which he denies being, but also "I refrain," he adds, *philoneikias*. Eusebius of Emesa. *philoneikousi nikēsai*, IV, 384. *philoneikousin*, III, 671 med., they study. *philoneikō arithmein*, II, 24. *philoneikōn ho chronos ameibein*, III, 1164. *philoneikōn genesthai patroklonos*, I, 848, studying; perhaps *philoneikōn*; but it is not necessary. *philoneikōn genesthai hyperteros*, II, 1546. *philoneikōn deixai*, I, 995 init., 1327; II, 1128; I, 407, in the plural studying. *philoneikountos dounai*, II, 1672, desiring. *philoneikountes diarkesai tēn mnēmēn*, III, 1101. *philosarkos*, V, 1091, not *philanthrōpos*, Christ ought to be called, if he had only a body, and not also a soul: because the body alone does not make a *anthrōpos*. *philosophia* of David, I, 391bis, and 592, moderation,
A *philosophia* is so called, III, 1311, love of God. *philosophiae*, II, 1062, of constancy. II, 1113, of constant things, of patience, III, 1073, of Chrysostom, of virtue, of constancy. III, 1205, of abstinence from the desire for riches. III, 1241, of modesty, not seeking after glory. IV, 1012, of true and perfect practical virtue. IV, 1063, of moderation from excessive and reckless zeal in undertaking dangers, which are more prudently avoided. For this also is a part of virtue, and of moderating desires, however pious they may appear. *philosophiae didagmata* [teachings of philosophy], I, 1019, of patience, of constancy, of moderating desires, anger, pleasure, avarice. Distinguish *aretes mathemata* [lessons of virtue], which pertain more to exercising goodness and duties. *philosophiae Hebraion kai theologias* [philosophy of the Hebrews and theology], IV, 751, sacred doctrine concerning God and the origin of things. *philosophiae eidos* [a kind of philosophy], III, 1240, to tolerate unusual things. IV, 1031, not any in Socrates, because he labored under many vices: sign. practical virtue. *philosophiae euangelikes* [of evangelical philosophy], IV, 1019, implies the ascetic life. *philosophias hidrysamenoi stelas* [having set up pillars of philosophy], II, 939, monastic, ascetic cells, indeed properly columns, like Simeon. *philosophias monachikes* [of monastic philosophy], III, 1007, of solitude, along with abstinence from a comfortable life, B patience, fasting, etc., presently it is called *akran philosophian* [extreme philosophy]. *philosophia moria* [parts of philosophy], IV, 566, of honesty, of performing one's duty. *philosophiae holas* [whole philosophy], IV, 862, opportunity, aids, for cultivating virtue and moderation. *philosophias kai philadelphias kairon edei* [he knew the time of philosophy and brotherly love], III, 1145, where the austerity of the monastic life is to be held, where the weaker are to be indulged and waited upon, even by behaving more gently, lest they be put to shame. *philosophias phrontisterion* [school of philosophy], III, 1151, an ascetic cell. *philosophia phrontisterion*, III, 1138, established by Agapetus in a famous village, where, to be sure, many lived joined in the society of the ascetic institute; whence he also calls them *megista* [great things], inasmuch as he says 400 are contained therein. *philosophias phrontisteriois* [in schools of philosophy], III, 1123, in ascetic retreats. *philosophia*, I, 850 init., pious moderation. II, 126, constancy, contempt of earthly things. IV, 1066, with consolation and moderation of grief, 1079. *philosophian*, I, 448, so that he might be able to moderate desires. I, 701, moderation. I, 769, abstinence from vengeance. I, 1348, of Joseph, moderation, continence, patience, and constancy. I, 1465, moderation, patience. II, 1070, continence, contempt for richer food and drink. IV, 642, virtue, troublesome and difficult. *philosophian akran* [extreme philosophy], II, 129 extr. III, 1121, pure love of God. II, 562, calls the ascetic life of the Rechabites. III, 322, virtue, mastery over desires, abstinence from all evil. III, 1101, the strength of the ascetic and monastic life, 1266. *philosophian pasan katorthou* [he brought all philosophy to perfection], I, 425, he conducted himself wisely, and piously. *philosophian teleioteran* [more perfect philosophy], III, 189, in tolerating injuries. *philosophia phremasin* [philosophy of words], IV, 620, moderation, clemency in speaking. *philosophian euangeliken* [evangelical philosophy], IV, 888, perfect virtue, spiritual, without corporeal rites. *philosophcein*, I, 392, for to be pious, to be temperate, to moderate desires. *philosophcein ta phremata* [to philosophize on words], V, 962, to explain sharply and subtly: or, to seek the material of philosophizing from there: which is more apt for what follows. *philosophos bios* [philosophical life], *teleios*, I, 180, contemplative life. *philosophos kai to sklero bio syntethrammenos* [a philosopher and brought up in a harsh life], III, 1144, C *kai* explains it in this place. *philosopha* [philosophical things] [on these things] to be urged, IV, 1031. *philosophon ton hemeteron* [of our philosophers], IV, 1019, of the ascetics. *philosophein*, III, 135, for the constant, the patient: and presently, *philosophein*, to tolerate evils and injuries. *philosophon*, II, 1315, Elias fasted: to exercise patience. *philosophountas alethos* [those who truly philosophize], IV, 1021, ascetics. *philosophatatos*, III, 931, falsely called Julian the Apostate, as one impatient of anger. *philotechnousa physin melitos* [the nature of honey fashioning with art], IV, 547. *philotechnia* sua [by his own art], with study and art, producing. D *philophron* [kindly] *propos* [with more] IV, 707 extr. he addresses many; ep. 718 init., O friendly men. — listen, I, 746 — flee, IV, 816. — set aside, IV, 978. *philotimeitai dedokenai* [he glories to have given], IV, 960, he glories. *philotimeitai (auton) tryphe* [he is honored (by him) with luxury], I, 67, he gave beneficially: — *philotimia*, I, 88, a benefit. I, 231, 233 extr., 426; II, 1229, 1395; III, 327, kindness, beneficence. *philotimias*, III, 298, of gentleness, of mercy, of a penalty to be remitted. *philotimia ton doreon* [by the generosity of the gifts], I, 1062, by liberality. *philotimian chrematon* [generosity of money], II, 517, liberality in spending money. *philotimiai chrematon*, III, 990, largesses, gifts. *philotimois hyposchesesin* [with generous promises], I, 213, with generous ones. *philotimoumenos*, III, 334, generous. *philotimos*, I, 89, III, 132; kindly. *philothesian Athenaion* [the gift of the Athenians], IV, 780, the hemlock given to Socrates. *phidoumenes propheteian* [of the sparing prophecy], IV, 517, Apelles composed. *philtron*, I, 1559, love. II, 59; III, 54 bis; II, 94, 47, 287, 920, 1126; III, 266 init., 366 init., 1221. *philtron theion* [divine love], I, 1479, love of God, III, 1291. *philtro katechomenoi tou nymphiou* [held by the love of the bridegroom], II, 127. *philtra kai pothoi* [loves and desires], II, 1111. *philtron*, III, 1304, concerning the Savior. *philtron auxesen he therapeia* [the treatment increased the love], I, 90, the love, which already was in the heart of the father. *philtron peri touton echo thermon* [I have a warm love for him], I, 1473, love. *philtron sou*, love of you [thee], II, 100. *philtron peri se* [love for you], II, 420, love. *philtron peri autas echein* [to have love for them], III, 434, to love them. *philtron hemeteron agapesate* [love our love], III, 814 extr.; n. 10 is *hemeteron* [our]; in both places *philtron* ought to signify the beloved; Athanasius. *philtron metethenken* [transferred the love], III, 1136. *phlegmainein*, IV, 568, 569, etc. to burn, to be inflamed, to rage, to exult. *phlegmonen typhou* [the inflammation of pride], III, 1261. *phlenaphon machon* [of babbling battles], III, 742. *phloga* [flame] what the LXX say, I, 329. *phobeitai tes psammou tous horous* [he [the sea] fears the boundaries of the sand], IV, 508 extr., elegantly, concerning the sea. *phobos* of Isaac what? I, 99. *phobou meston* [full of fear], I, 644, terrible. *phoboumenoi ton Theon* [those fearing God], I, 742, proselytes. *phoibecas*, IV, 716, of Euripides, by *eta*, for *iota*, perhaps by a slip. *phoiniken*, IV, 475. *phoinikiken*, *phoinikoessan*, purple color. *phoinittonta tas cheiras miaphonia* [staining the hands with murder], III, 62, poet. *phoita to epistameno* [he visits the one who knows], IV, 719, for, *pros ton epistamenon* [to the one who knows]. *phoitetai barbarois* [he visits the barbarians], IV, 698, *pros barbarous* [to the barbarians], *phoitesai touto*, IV, 869, *pros touton* [to this one]. *phoiteton*, I, 601, he attributes also to a shoemaker. *phoitetes*, *phoiton*, (as there is a var. lect. n. 95), IV, 719, even he who learns the shoemaker's art: apprentice. *phonikous nomous* [murderous laws], 4, 945, concerning slaughter, by which slaughter. *phonon*, I, 586, desirous of slaughter. *phonontas* (from *phonao*), those contriving slaughter, I, 437. *phononti*, I, 1346 extr., to one breathing slaughter, contriving. *phonontos kat' autou* [of one breathing slaughter against him], I, 824, breathing slaughter. *phonontas*, III, desiring to slaughter. *phoraden pheretai* [he is carried shoulder-high], IV, 582, by shoulders, sedan chair. *phoran eblastese symphoron* [he brought forth an abundant crop of misfortunes], I, 626, harvest, aftermath, as Demost. p. Cor. *phoran agathon* [a harvest of good things] possesses. I, 1256. *phoran dakryon ametron epapheka* [I have sent forth a torrent of immeasurable tears], III, 987. *phoresas sarka* [having worn flesh], IV, 59, Christ: Athan. *ephoresen anthropon ho Logos* [the Word wore man], IV, 57, Eustath. *phoresanta anthropon* [having worn man], IV, 131, Hippol. opp.: in appearance. *phoron opheilomenon* [tribute owed], III, 153, a collection for the use of the poor. *phoron*, IV, 573, limbs of the body bring to the whole man: which also presently he calls *eisphoran* [contribution]. *phortizetai ten gastera* [she is burdened in her womb], III, 1214, she conceives. *phortion meta kalliston* [with the most beautiful burdens], III, 985, with many virtues. *meta ton phortion, tes aretes, ton theion limena katelabe* [accompanied by the burdens of virtue, he attained the divine harbor], III, 1166, with the praise of virtue he has died: full, he comes to God.
A of marshes. φθλή, simply, V, 74, i.e., Levi. 616 is named.
INDEX GRAECUS.
of people, III, 1190 init., burden: at 1203 init., mattress, from grass or turf.
φωσάτον, I, 387, Latin, from *fossa*: it denotes a ditch against a path or field, *Feldgraben*, the surrounding camp boundary.
φρατρία, IV, 551, a sect, heresy, faction. φρατρίαν, III, 905, a body, sect of heretics. φρατρίαν Ἀπολλιναρίου, III, 1081, a coalition.
φρέαρ, I, 105 extr.: for πηγή, κρήνη [spring, fountain].
φρόνημα, II, 141, a deed, counsel, attempt. III, 902, 905, sentiment, doctrine, and IV, 1178, twice over. V, 6. φρόνημα θεῖον, II, 98, if *kata* is "according to," it signifies a sense raised toward God, in God Himself; if it is *pros*, "toward," it signifies a noble sense in the pious. φρόνημα ἀποστολικὸν τοῖς γράμμασιν ἐνέθηκαν, III, 1027, they wrote down their doctrine. φρόνημα ἐκκλησίας, IV, 460, doctrine.
φρόνιμα (read φρόνημα), V, 1001, ὑπομέμνηκας, you have brought forward, forged. You have excogitated a notion and a conclusion. Perhaps read ὑπομεμήνηκας, if φρόνημα is an opinion; as is often the case, πλάνον ὑπομεμενήκασιν, they have fallen into error.
φρονήματα, III, 267, 350, modesty, 1344. φρονήματα, sentiments, V, 59.
φρόνησις, of the rational—watchfulness. IV, 566.
φρόνιμος, and in a bad sense, of crafty malice. I, 44, 429, one could add Luke xvi, 8.
φρονοῦσιν υἱοὺς δύο, V, 39, they set, they place, they believe.
φροντίσατε τοῦ ὅρκου, II, 121, do that which I have compelled you to do by adjuration.
φροντιστή ἀρετῆς, III, 920 init., studious, a cultivator. φροντισταί ἀρετῆς, IV, 425.
φροντισμάτων, III, 817.
φροντιστηρίου, III, 941, an ascetic place. φροντιστηρίοις φιλοσοφίας; see φιλοσοφίας.
φροῦδος — περιφάνεια, II, 262, for φρούδη, φροῦδος ἦν, II, 1493, for φρούδη, φροῦδον τὴν σωτηρίαν, IV, 83, for φρούδην, φροῦδον ποιεῖ, IV, 412, the word, he makes it such that we do not use it: he obscures, he disturbs. φροῦδοι αἵδε ἐγένοντο, III, 1248.
φρουράρχῳ, to the mind, IV, 525.
φρυκτωρούμενον πῦρ, IV, 1060, which is kindled in the pharos.
φυγεῖν, V, 1151, ἐκφυγεῖν, to be liberated.
φυγῆς οἰκονομίαν, II, 77, of allowing flight and exile. Metonymy.
φυγὼν δουλείαν, μοιχείαν, συκοφαντίαν, I, 1461, Joseph in Egypt: in a triple sense: by *douleia*, oppressed by servitude, sold from his fatherland, as an exile, by his brothers: by *moicheia*, accused of adultery: by *sykophantia*, condemned and bound and vexed because of the calumny for which he was sought. But if *moicheia* signifies the libido of the adulterous wife of Potiphar: it can altogether mean, oppressed, vexed, by those three evils.
φύει ζωὴν τὰ σὰ δικαιώματα, I, 1462.
φύλαξ νόμων, I, 1474, observing. φύλαξ τῆς εὐσεβείας, I, 1540. φύλακα νόμου, I, 340 init., observing. φύλακες τῶν νόμων, II, 1232.
φυλακὴ νόμων, I, 287, 288, 1479, keeping, observance; as 306. φυλακῆς, II, 824, of these, of the laws. φυλακήν, I, 449 init., from another interpretation or reading, which the LXX have, see note 1. But more so q. 40, where he puts it when he had been set over the guards. φυλακὴν νόμου, II, 559, 1046 extr. φυλακὴν τοῦ Σαββάτου ἐφύλαττεν, II, 826.
φυλάκων νόμου, IV, 482 extr. φύλακας, IV, 903, the bodies of the martyrs.
φύλαρχος δεύτερος ἀνθρώπων, Noah, IV, 561. Arabum, III, 1275. φύλαρχον Βενιαμίν, III, 117, the author of my tribe. φύλαρχοι, I, 1512, the twelve sons of Jacob, the authors of the tribes.
φυλάττων τὴν μνήμην, III, 1028, time, the past time, is so fresh that we can even now remember it. Metonymy.
φυλὴ, φυλάκων, III, 1275, of the Ishmaelites, Sara- B ceans. φιλῆ, simply, V, 74, i.e., Levi. 616 is named.
φῦναι ἐκ τοῦ Θεοῦ, IV, 76, the Son and the Holy Spirit.
φυομένους ἐκ ταύτης, II, 1527, from the Synagogue; her disciples.
φύραμα, I, 1072, the human race, of which Christ is the first-fruits. III, 269. I, 1397, the church, men.
φυρμός, V, 2, of the essence, as if it were one mass of two natures.
φυσική, explained as *true*, V, 13, 18. φυσική language (*phone*), I, 73, which the first inhabitants of every land spoke initially, by which they were distinguished from other peoples who seem to have arisen for the tower of Babylon, not brought from elsewhere. φυσικὴ ἡ ἐνέργεια τῆς ἁμαρτίας οὐκ ἔστι, I, 956 extr., i.e., corporeal, mechanical, having strength only through propagation, as the temperament of humors. Concerning *physikes dynameos*, he denies that the love of virtue and hatred of depravity are of natural power: hence he might effect that these things were to be effected through the Holy Spirit in the humanity of Christ, with which He had the divine *ousiodōs*. Nestorius’s discipline is seen to be one that places the human nature of Christ before the *henōsis*. But for our author, the *physikos* here is of the essence, of necessity; see *physikos*. Φυσικῆς θρασύτητος γυμνώσω τοὺς ἵππους, II, 1659, φυσικὴ δουλεία, II, 468, see *douleia*, φυσικὴ γνωμολογία, III, 351, lead from common life and the law of nature, φυσικῷ, II, 1480 init., of Jacob, given by his parents, because of a corporeal deed, and so that he might be marked by some name, so that he was a man; see *pneumatikon*. φυσικὴν βασιλείαν, III, 571, Christ has, as God. φυσικὴν αὐτοῖς κατάληψιν, III, 735, so that they could grasp by their own powers, or by human condition, as they are finite, an infinite thing. φυσικὸν οὐκ ἔστι τῷ Σωτήρι, III, 732, so that we can *athesen* i.e., it does not fall into His divinity, the essence of the Word, of a changeless nature, φυσικά, I, 186, 193, opposed to *noika*. Those are corporeal, involuntary; these of the mind and of the will. φυσικὰ σπέρματα, see *spermata*. φυσικοὶ λογισμοί, I, 681 extr., 1st, led from the nature of things; 2nd, the condition of which is easily implanted in us, and the way open. φυσικοῖς λογισμοῖς, IV, 691. φυσικοῖς συλλογισμοῖς, IV, 638, from reason, and not sought from Sacred Scripture.
φυσικῶς, what should be said to happen? V, 45, i.e., involuntary, necessary, not *gnōmika*. Whence he denies that virtue is of *physikes dynameos*, φυσικώτατα ἄφρων ὀνομάζεται, I, 682, most properly, by the force of the word and the thing. φυσικώτερον ὄνομα, II, 257, assigned to Jacob 1st, by his parents immediately upon his birth; because of a corporeal thing and act; 3rd, so that he might have a name.
φυσιολογεῖν, is attributed to Solomon, I, 465.
φυσιολογία ἀνθρωπίνων πραγμάτων, I, 1421, is attributed to Solomon, in Ecclesiastes. φυσιολογίαν, IV, 1012, he adds *theologian*, the doctrine of God and of created things, by name of man, in the Christian religion.
φυσιολογικὸν (τὸ), I, 4, doctrine or narrative about the origin of the world. II, 19, he calls Ecclesiastes of Solomon, disputing about true nature, i.e., the vanity of terrestrial things.
φυσιολογῶν, IV, 597, Solomon in Eccles.
φύσις, III, 269, men themselves, 281 init., III, 556, men, 557, 261, 284 extr., III, 1307 init.; himself, as man. IV, 199, the human race. V, 924, whether about God? *physis*, essence, *einai*, synonyms, I, 6, 7; II, 354; IV, 115. *physis*, I, 83, the human race as in James II, 7. And Cicero and Ovid, the nature of cattle. I, 115, to distinguish from the people born from it, the pagans. *physis*, calls the human C humanity corrupted by depravity, the flesh. (πᾶσα) ἡ φύσις ἀνθρώπων, I, 333, 1029, 1050, 1178; II, 503, 685, 976, 1252; III, 111; IV, 272, 876, all men, the human race. Thus also in the following page, after the middle, ἡ φύσις ἀνθρώπων ἀνίσταται; II, 403 init., men. φύσις ἀνθρώπων εὗρε, IV, 528, men excogitated; or *physis*, art, skill. *dynamis*. φύσις ἀνθρωπεία, I, 670 extr., the mores of men D
A
Physis (nature) to them is the boundary of the Maker, IV, 491. Physis divine, I, 148, God Himself true and one. Physis of God, V, 987, lies hidden from us, nor can it be known or marked by negative attributes. Physis according to nature is God the Word, V, 2, true God: (Gal. IV, 8.) According to nature [is] rational man, V, 18, not thereby without will, B or compelled. Since, to wit, Theodoret joins it to the notion of necessity. Physis: according to nature, V, 18, explained as not relatively, but in truth. Physis of ravens, I, 1572, the ravens. By nature taken, see 'taken.' Physis of stones, IV, 816 extr., a genus, magnet. Physis of the Word, V, 12, the Word Himself. Physis one of the Trinity, IV, 745, substance, the Son from the Father. Physis does not hold sway in the irrational, I, 547; i. e., the origin from good parents, whose virtues are not propagated to impious children. Physis is not the begotten thing, nor the unbegotten, V, 963, 974; the nature of God and the Son is not posited in this: this notion does not exhaust His essence, but [is] only a notion by which they are distinguished among themselves. Physis is not the cause of sin, II, 661; opposite: sloth, voluntary and adscititious: it is not from the natural necessity of the substance. Physis of fire, II, 1112, power. Physis saved, I, 861, men saved. "About to be" there I read for "saved," perhaps because they are predicted of old to be blessed through Christ. That is to be preferred. Physis of the body, IV, 4, the body. Physis of the water did not disobey, I, 516; i. e., the water. Physis of the waters, I, 1516, the waters. Physis of the waters is sanctified, III, 197, water. Physis of the waters, IV, 648, water; physis of the body, 647, the body. Physis or hypostasis, the same. V, 12, 16 init. Physis of light, II, 121 extr., force, efficiency. Of nature, I, 1209, of the human race: distinguishing from David and Hezekiah. From nature it is denied that unbelief exists, II, 701, as if it were necessary. Of nature, IV, 269, he says it is not sin, but of the proairesis (choice); to wit, it does not pertain to the essence of man, so that Christ did not have to be man. V, 131. From nature, IV, 1189 init., sin is not born, but from proairesis; against the Manichaeans. Physis is an avenger, III, 1084, of men. Renewing of nature, see 'renewal.' Starting point of human nature, I, 754, of men. For the sake of nature, ibid., for men. Of human nature, I, 691, [in the] human race, for men. Maker of invisible and created nature, I, 756 init. He was outside nature, III, 1146, an ascetic, so that he received nothing beyond the rest, [being] preeminent, from his sister and her son, he laid claim to nothing for himself: initially, however, that he would abstain from the sight of his sister herself, nor would he allow her to stay long with him, as if the bond of kinship were broken. The work of nature. It is denied that it is malice, II, 455, opposite to proairesis. He removes natural necessity in senses and base deeds, lest they be attributed to God, as if He were the conditioner. War of our nature and of sin, III, 75, he understands physis to be the mind, the inner man; therefore he does not place sin in nature, but in the disposition, as often. Starting point of our nature, V, 36, [is] Christ, see 'starting point.' Of divine nature and essence, distinguishing, V, 925, see 'essence.' Of nature, that is, of essence, V, 999 init. Proper to nature, common to the hypostases, V, 945, 949. The common [part] of nature, III, 644. [Regarding] the Trinity: and presently he distinguishes nature and persons. To remain in one's own nature, I, 1521, he is called earth, previously, to stand, seeing that it is surrounded by waters; sign: to hold a place, a firm state, a tenor and solidity, so that it might not be dissolved by the waters. Not of nature he speaks, but of the proairesis, II, 449. To wit, inasmuch as God Himself made it. Of physis, of essence, of hypostases, V, 389, distinguishing. Physis and essence he puts as the same, IV, 1298. Not from nature have the passions come to be, II, 751, but from voluntary stubbornness. Source of nature, IV, 614, of men, marriage: and presently, the nature being extinguished by death, [meaning] the genus. Offenses of nature, I, 73, of men. Maker of the nature of men, I, 745, the author of men. The same of nature, C with the consubstantial; this shows numerical unity, that specifically, by the identity of the equivalence of the attributes of the nature, perhaps abortions, V, 93, because it can happen that there is an abortion. By the nature, divinely operated, III, 243, by God. By nature wicked, Pharaoh is denied to have been, I, 127; i. e., that he was so fashioned by God, as if thus hardened from the beginning. He repeats this on page 128, distinguishing from that condition; as if God rendered his mind and sense (in this matter and cause) stubborn. By nature, IV, 1052 extr., now, from the time that man became Christ, is not separated, divided [from], as if he were another, from His own flesh; to wit, so that His divine nature might be elsewhere than the human, or exist separately from it. Nay, that the nature itself of the Emmanuel might be the God-man, nor can it now be thought in Him that one nature is without the other, and, one being named, the other is simultaneously posited. By nature a brother, III, 366, James was not to Christ; i. e., truly, properly, whom we commonly call first-born; for he was surely a kinsman, a first cousin, whom both Hebrews and Latins call a brother. By nature unchangeable and unutterable, III, 752, which [the Arians] call the Son begotten, created, founded. By nature and in truth, V, 997. By nature explained as truly, V, 13, with Eph. 1, 5 cited. Incorrectly. He would have more correctly cited Gal. IV, 8. "To those who are not by nature gods," who would not truly be gods. The Scripture takes by nature instead of truly, V, 10 (with Eph. 2, 3 cited). By nature of men, I, 647, 857, 904, to the human race. By nature king [is] God, I, 1270 init., always, through His eternal attributes; by Himself, with no one giving it, immutably. By nature coming to be, V, 1158 init., opposite to "by appearance." By nature begotten (Christ) from Him (the Father) before the ages, III, 14 med., it seems to signify, truly, essentially. By nature of those who are born he was dead, II, 1468, by the natural course, the usual efficiency of that which would have happened, had not something else stood in the way. By nature has been begotten (the Word) from the Virgin, V, 4, according to His divine nature. Cyril: by nature Master of all [is] the Creator, III, 546. By nature each, IV, 694, to soul and body. By nature he employed, I, 429, natural skill. By divine nature, III, 470, to the Triune God, not certainly to a person. III, 470, in essence, to the Triune God. By nature and by creation, III, 120, that [he places] in the mind, he calls it earlier "natural perception"; this [he places] in the things themselves. To use by nature, IV, 502, the sun permits [it] to the air when remote, i. e., to act solidly from its nature, to burn us with cold: or by nature for by force. Those who by nature pursue good [things], III, 641, of their own will, with no law commanding or compelling. In the nature, the salvation being contrived, I, 754, for men. By nature one, II, 1019, in God, in essence. By nature able to pollute, III, 229, truly, in reality, by its efficiency. By nature not to have come to be, II, 946; i. e., in reality, truly. Opposite to by disposition, in sense, the mode in which they look at the thing. By nature not to have become flesh, the Word, V, 5, is opposed to by the taking upon [Himself], so that the Word Himself is denied to have become man, nor, from Mary born, can it be predicated of the Word, as Word; Theodoret seems to be arguing about words. For the Nicene Fathers did not affirm this, but [they affirmed] that He who was born from Mary, as man, is the same [as] the Word, as God; so he [states] elsewhere. By nature man is not changed, but by choice, V, 932. By nature they are not good, the angels, ibid., see 'by participation.' By nature, by the excellence, of words, IV, 898 extr., to be corrected to 'by nature' (phusei), [not] by a dye (phukei). By nature are spirits of Him (God), IV, 1044, [they] are not angels. According to nature [is] the holy God, etc., see Nature. The nature of water Christ sanctified, I, 304 extr., 305 init.; i. e., the waters themselves, their wine and use. Nature (of man) from the Virgin the Only-Begotten will take, and thus to Himself will join and unite, I, 23. Nature, IV, 122 extr., body, figure, IV, 647, body, part of humanity. IV, 588, absolutely, men. 593, 598 extr., IV, 666, men, 669, 672. The nature of the air not being consumed, IV, 812. The nature [as] uncorrupted they kept, IV, 407, good angels, by not sinning: therefore the evil lost it by sinning, and yet, as [he considers] man, he denies that sin is of the nature; i. e., a product from nature, implanted by God, necessary. Here, however, he understands by nature the virtue and excellence given by God, dignity D
A of soul, by which man is fashioned. Man's nature he administers, II, 823, men. Warding off death, II, 1376, men. For when I call "nature" IV, 557 init., I mean you, to wit, the one whom I now address, the one with whom I am discussing, I mean all men, those in particular who can or wish to use the elements: which you, indeed, will certainly not do. The leaven changes the flour into its own nature, II, 1342, i. e., quality, taste. Into an "oory" nature, IV, 489, fire changes wax, pitch, metals, yet not so that they cast off or exile their nature: it signifies body, mass. The nature of venomous things, IV, 560, the venomous; and soon after, "our nature," meaning us. According to nature, to trample underfoot the wild beasts, I, 711, which God gave to harts: i. e., by an innate virtue. Perhaps "according to" should be deleted, so that "nature" stands for "power." According to nature, they knew B, III, 240, foreign languages: therefore their own "according to nature" refers to immediately from birth, from tender years: or generally, in the habitual, natural way in which languages are learned: even if he contrasts it with "having learned from others." The nature of liquid honey, IV, 546, liquid honey, and 547. One nature of the Godhead, III, 84, substance. One nature, V, 1046. The Macedonian refuses to acknowledge it as of the Father, Son, and Holy Spirit. The account did not have a nature, IV, 251 extr., it could not happen; to wit, that he should be harmed: for instance, Gelasius. And it is a hyperbaton, when one thing is said about another thing, and the ellipsis is more harsh. He calls the nature of the Spirit "spirit," III, 83, the very person of the Holy Spirit; because he distinguishes "our spirit." A very solid nature, IV, 489, a very solid body. The nature of hair, IV, 628, hairs. The nature of waters, I, 809 init., waters; I, 1335; II, 328; IV, 505, twice, 519, 811. To divert the nature of waters, I, 1151, the waters themselves. C The verb "to divert" must be translated as "to lead across," "to derive elsewhere," not "to change." The nature of waters, IV, 811, waters, humors, vapors. The nature of glass, IV, 539, the condition and art of making glass, and for what use it should be. Above the nature of chastity, see "chastity." Producing the nature of light, III, 309, light itself. The nature of light, I, 394, the light. The nature of time conquering memory, IV, 902, strength, the habitual efficiency of abolishing by oblivion. The nature of gold, II, 786, the gold itself. Holy natures, I, 24, all minds not surrounded by any body: all genera of angels. "Nature" here is substance. Two natures in hypostasis, III, 740, two persons, of which each has its own hypostasis, a mode of existing. Having planted the living creature, IV, 519, God, the author of man, here compared to a planter. Plant-keepers, I, 255. A vegetable soul, IV, 75. Weed-like plants, III, 759 extr. Voice, I, 73, language, Hebrew, for example, Greek, etc. The voice D of the Hebrews, I, 506, language. The voice of Greece, of Syria, the mastery, III, 1164, of those who speak Greek, who speak Syriac. Voice, II, 385, language, IV, 1240 init., word. In the local voice, II, 256, language or name. Voice, I, 335 extr., language. IV, 1304, word, name. The Greek voice, IV, 328, the Greek language. Having the same voice, II, 700, language. The voice of a Syrian, III, 1216. The voice of the Word, III, 1245, John the Baptist. Voices, V, 21, 22, ways of speaking, predicates, things enunciated about Christ, sentences (propositions). Human voices, where something human is attributed to Christ. They spoke in different voices, III, 241, languages: thus soon after, the voices of all. Of voices, V, 1051, speaking, saying. The deceit of sorcerers, IV, 849, read Oenomaus, hidden deceits. Light, I, 709, liberation from evils. The light of God, expl. Holy Spirit, I, 832. The light of God, II, 1051, expl. Hebrew Ariel; rather Uriel. The light of the eyes, I, 846, expl. the providence of God. The daughter of light, IV, 114, a figment of the Manichaeans. Great light-bringer, III, 1274, Simeon the Ascetic. Light-bringers of the truth, III, 1006, Flavianus and Diodorus. A Of light-leading, I, 1446, for "enlightenment." Light-leading, III, 650, enlightenment. To enlighten, III, 1172, is attributed to the fire in the furnace of Shadrach and his companions. To enlighten through contemplation, II, 77, is attributed to the angels. It is preceded by "by cleansing through action." For they placed more subtle and higher knowledge in a more excellent dignity than the piety of morals. Being enlightened by a priest, I, 587, instructed, warned. Being enlightened, III, 1126, by the example of virtues. Enlightening, I, 1017, teaching, concerning men; as in Ephesians iii. 8, concerning Paul. Enlightening the souls of the faithful, IV, 1188, he attributes this to the shrines of Peter and Paul preserved in Rome, because they taught while alive, and their doctrine is preserved there: even through miracles, which make faith efficient. A light-window, II, 1025 extr., (German: das Lichtfenster, der Lichtgang). Having enlightened the nations, IV, 282, attributed to Irenaeus, bishop and writer. Enlightened in their mind by the piety of the king, I, 1536. Enlightenment, I, 815, through baptism. Of the light-bearing Trinity, I, 1015 init. X. "I gape," see "kēchnēen." To rejoice in the Lord, we are accustomed to prefix B when writing, II, 1186. Rejoice in the Lord, II, 328. A customary prefix then in epistles. 728, 749, 751. Rejoice in the Lord, he does not prefix to imperial epistles: III, 788, 789, 769, 791, etc. Rejoice in the Lord, III, 956. Emperors writing to synodical bishops. Having said "rejoice" to the gifts, IV, 600, not using, not a use for them, in the beginning, indeed. To loosen the passions, IV, 566, for "are loosened"; for the rest are also passive. To loosen the despondent mind into joy, IV, 545 extr., to expand the mind, to relax from cares. But soon after, "loosened," opposite of "to strengthen." On account of the looseness of despondency, IV, 617, it does not signify "loose despondency," but the "being loosened from despondency," not the following, "a smile." To loosen anger, III, 1218. To pray that the land be opened to them, III, 820. Character, I, 33, form, by which God might appear: human species, "human character." Of the character of a priest, III, 701, what specifically is required in one who is to be so. Of one character, II, 883, it is appropriate to believe the three persons of the Trinity. By a figurative character, II, 954, a mode of speaking. C You have imprinted the character of nations, II, 718. To take an example of usefulness from this, III, 326, a useful example. He showed a human character, IV, 268, Christ; he shows himself to be truly man in all things. The character of each heresy, IV, 351, the chief and proper dogmas; (German: das unterscheidende, eigne). A royal character, IV, 925, the image of the emperor on money. The character of the nature, IV, 124, soon after he calls it "substance." God-like characters, I, 714, as it were lineaments similar to God. Characters of the politeia, III, 638, laws, a formula, precepts. The actions characterize the image of God, I, 34, they design, constitute, make so that it is recognized; see "actions." Carving, II, 1440, it can be, heaving up, exaggerating, but also, from "charassō," pricking, cutting (cutting/incising) [caprificus]. To be marked, III, 868, to be noted by infamy. "To be disturbed" is less suitable. For Athanasius was already sufficiently disturbed. Something charming, IV, 560, a lepid and ridiculous fact. Grace, I, 144, the New Testament or salvation through Christ: from the opposite, the Law of Moses. I, 627, a power of the prophet, by which he brought about famine. III, 243, it is said to be already "baptismal," but not D manifestly, so that they could show it by miracles, as of old. III, 1201, 1261, thaumaturgies. IV, 902, the saving power of miracles producing effects, believed to inhere in the bodies of the martyrs. IV, 1262, a warning of the Holy Spirit, speaking through David.
A *Charis* (grace) having come to be in me, II, 704, the efficiency of God, bearing Ezekiel on high in the air. *Charis* has the grace acting with it, III, 84, the doctrine of the Gospel. Divine *charis*, I, 520 extr., a warning, an oracle. The *charis* of the Spirit wrote also the Law, III, 85, a divine warning. B *Charitos amoiroi* (devoid of grace), ibid. and prec. *Charin synergousan* (grace acting with), is help of the Holy Spirit toward virtue, by which he says to be at leisure, the Law. *Charis* of the Spirit, I, 1171, 1424, 1128, prophetic power. God through the prophet, I, 1039 extr., prophecy. III, 1000, a power which might be thought to follow *cheirotonia* (ordination); and the following page, C if having received the *charis* of the priesthood. *Charis* of the Spirit foreknowing, I, 1481, as in Gal. no. 8, "The Scripture foreseeing." *Charis* of the Spirit foreseeing, I, 1151, David through prophetic power: or, the Holy Spirit speaking through David. Prophetic *charis*, I, 1171, the power of prophesying, divinely excited; or, the Holy Spirit in so far as He speaks D through the prophets: for to Him is attributed "to foretell," "to predict." Prophetic *charis* wrote the psalm, I, 1299, through David indeed, or David warned by it. *Charis* of the prophet, I, 522, a wondrous power: and p. 524, line 10. *Charis* is granted to those who love the Lord and to those who keep the laws, III, 442, as if consequential to love and obedience. *Charitos*, II, 629 extr., of the Gospel, III, 807, the knowledge of building the temple. *Charitos allotriois* (of grace to others), IV, 344, books, not divinely written, but inserted by error. This posits more than *nothois* (spurious), although it is the same. *Charitos apostolikes* (of apostolic grace), see *apost.* *Charitos apostolikes*, III, 905, of wondrous power. The operation of *charitos apostolikes*, III, 355, in coercing and punishing the wicked. *Charitos archieratikes* (of episcopal grace), III, 805: see *archier.* The mind stripped of *charitos*, nothing is able to accomplish of good things, III, 452. *Charis* does not help those who do not have readiness. Ibid., p. seq. init. The giving of *charitos* through faith, III, 131; he distinguishes grace and faith, and posits that the latter precedes, the former follows. Elsewhere he says that our mind is drawn by the grace of God. He ought to have governed the accusative correctly here according to the mind of Theodoret, for it follows, "according to the measure of faith it is granted"; and 132, "by faith the Giver measures the grace." By the power of *charitos*, III, 1168, to the wondrous power of God showing itself through the saints. So also 1169 init., *Charitos exepeses* (you have fallen from grace). V, 1109, true doctrine, with subtlety of expression. *Charitos episkopikes* (of episcopal grace), V, 895, because at the same time virtues are believed to be brought and as it were inserted through *cheirotonia* into such a man, as was done through the apostles. To enjoy divine *charitos* is possible through faith and love, III, 421, it can signify the love of God, favor, help to progress toward things of higher knowledge. Stripped of divine *charitos*, III, 568, without baptism—which, however, he had not yet used before he wished to go on the expedition. Filled with divine *charitos*, he shattered the idols, III, 999; he has foretold what was to come, 940. Those accounted worthy of divine *charitos*, I, 981, he properly calls teachers divinely instructed. II, 460, for the wiser ones. He persuaded them to partake of divine *charitos*, III, 979, so that one might become a Christian and be baptized. The law of *charitos*, III, 366, the evangelical precepts. Organs of *charitos*, II, 485, through whom the true God speaks. Of spiritual *charitos*, II, 1059, by divine warning, by prophetic power. To enjoy spiritual *charitos*, III, 656, that deacons be created. Spiritual *charitos* dwelling within, III, 240, what a wondrous power. Before *charitos*, man, III, 75 extr., 76 init., not yet helped by God through the Gospel. Before *charitos*, in *chariti* (grace), III, 249, the prophets, before the coming of Christ, and in the Christian Church of the New Testament. Inspired by divine *charitos*, working, "he shall be the father of children," II, 325. The things of *charitos*, III, 649, the economy of the New Testament. By divine *charitos*, III, 472 extr., I was hindered from preaching the Gospel: by the Holy Spirit and divine warning, who also governed this economy of doctrine. In *chariti*, opposed to the Law, I, 827; V, 1011, opposed to truth. In divine *chariti* to bring/lead, III, 1068, to receive into the order of the clergy, to create a bishop. In *chariti*, of *charitos*, V, 91 init., New Testament. *Charin* (grace), "on account of," is put before the genitive of a thing, I, 689 med., 692 init. *Charin*, I, 899, that God for the legal animal sacrifices desires moral worship. He calls it *charin*, because it is of the formula of the New Testament and is evangelical, and is performed by the help of the Holy Spirit. *Charin* opposed to the Law, I, 1575; III, 359, "after the grace," the Gospel having been revealed, and grace already flourishing. *Charin*, III, 555 med., Gospel. He gives back grace (God) receiving faith, III, 423, help to carry out good deeds and ecclesiastical functions. Apostolic *charin*, IV, 1197, doctrine. *Charin doseis* (you will give grace), see *doseis*, or metonymy. Giving back *charin* of peace, III, 418, it is attributed to bishops. He calls it divine *charin*, III, 468, and attributes to it that it is used in various and diverse ways. A mind drawing to itself divine *charin*, III, 1103 init. It drew to itself divine *charin* by labors, II, 1215. It has provided the *charin* of the Godhead, IV, 148, the divine nature of Christ in a human way. Greg. Naz. receives the *charin* of the priesthood, III, 1225. New *charin*, I, 859, opposed to legal worship. For the sake of cold, to stay at home, IV, 493, cold compelling, to avoid the cold. After *charin*, III, 79, if before *charitos*, before the Christians should bear it, and when they had become so. *Ou charin* (for the sake of which), III, 1284, by which, in such a way. *Charin ouranion* (heavenly grace), see *ouranion*. *Charin Pneumatos* (grace of the Spirit), see *pneumatos*. To kindle the *charin* of the Spirit, see *purseein*. Readiness is drawn to the *charin* of the Spirit, III, 677. *Charin* of the Spirit, III, 689, a divine warning, concerning the names of the Egyptian magi. Much *charin* I profess, III, 190 init. It ill accords with what precedes, "famous to all even now," especially when as if about to explain those words of Paul, he adds "instead of." It would have been better if they were absent, for what follows, "this he said not concerning those who persecute," etc., responds excellently to Paul's words. Certainly those words were moved from their place, "instead of, I profess much grace." Perhaps it was: "instead of professing much grace; when you ought to testify grace to us: you spurn us as filth." The labor bestowed upon him the *charin* from above, III, 1167. Having added *charin* to the nature, IV, 26, in the Holy Supper, so that the bread and wine not being changed in nature, might have *charin* adjoined, i.e., the holy food, of the body and blood of J. C., of which he speaks there. On account of what did he not know? I, 379, Qu. 37, title: for what cause, efficient, namely, not final: how did it happen that he did not know? *Tas charitas* (graces), IV, 563, benefits. The *charisma* of love, I, 1512, the concord of the brethren. *Charismata*, V, 100, offices, a supply of civil benefits,
Gefälligkeiten, Dienste
. *Haropoioi* (joy-making) for *charopoioi*. *Chauliodonton* (of boars' tusks), IV, 558 extr., seems to denote the very teeth of a boar, as in Herodotus (v. Philol. Thuc. p. 7), in opposition to the back. *Chaunon* (weak/lax) and loose of sin, I, 20, so that the body on account of sin may be less solid against wounds, and yield to them and as it were subside, and admit a wound. The winter-torrent of lawlessness, expl. I, 703. The hand of the Lord, I, 518 expl., spiritual grace. *Cheirothetein* (to lay on hands), III, 766, to ordain. *Cheiropoiēton* (hand-made) fire, I, 187, not kindled from heaven. *Cheiropoiēton* light, I, 720, 721, which men kindle. A *Cheiras adikon tis henenke* (of the unjust, one brought hands/injury), IV, 590, injuries, violent. "The wall shall not escape the hands of time," B which notes power, signifies to be freed, by which *meris* (part), which notes a society of customs and living, signifies to be abstracted, to be kept pure. They are mere Hebraisms. *Cheiron* (worse), III, 205, he calls the desire of legitimate matrimony; according to the custom of his time. *Cheirotmēton neōn* (hand-hewn temple), III, 605 init., perhaps *cheirodmēton* or *cheirokmēton*. *Cheirotonein* (to ordain), of a priest and prophet, divinely constituted, I, 124, of the apostles, p. 125. *Cheirotonētheis kataskopos* (having been ordained a spy), II, 955, constituted: without *cheiro*cheirotonēin* (ordaining). *Cheirotonian* (ordination): read for *koinōnian* (communion), III, 836, n. 44: see *koinōnia*. *Cheirotonian genesthai* (to enter upon ordination), IV, 1179, so that another might become bishop in his place. *Cheirotonian dexamenos para Theou* (having received ordination from God), I, 449, king created by God. *Cheirotonian epi pantos tou laou edexato* (he received ordination over all the people), I, 571, i. e., authority given through ordination. Antecedent for consequent. *Cheirotonōn basileas* (ordaining kings), II, 1085: concerning God. *Kecheirotonēke Paulos Titon apostolon* (Paul has ordained Titus as apostle), II, 225: and Timothy. *Kecheirotonēke* (God) *Patera pantōn Abrahamon* (has appointed Abraham the father of all), III, 51 init. *Kecheirotonēkota* (having appointed), II, 659, the king of Babylon, who had made him king. B *Cheirourgēthēnai* (to be treated by surgery), III, 858, that they be healed by the work of surgeons. *Cheirōn tauta epistamenōn* (of hands skilled in these things), II, 463. *Chelōnas rhizōn* (tortoises of roots), IV, 650, abscised parts of roots, committed to the earth, so that a new tree may rise. *Cheroubim* (Cherubim), II, 689, expl. "multitude of knowledge." *Chersi (en) pherontes tas dōreas* (bearing the gifts in [their] hands), I, 634, before [their] eyes, having [them] in readiness and abundance. *Cheral*, expl. I, 562, see n. 1. *Chēramous*, I, 20, solitary places, caves. *Chēreuein* (to be a widow/to lack), IV, 162, to lack. *Chthes hēmin eirēmena* (things said to us yesterday), IV, 501, because he pretends, as in the *Eranistes*, that he has daily rendered a contribution of the dialogue, according to the custom of the ancients; whence in the following page he says, *tē proteraia* (on the previous day). *Chthes erein hupeschometha* (we promised to speak yesterday), IV, 605 init., because he divided the disputation as if into daily exercises. C *Chthonias dynameōs to hēgemonikon* (the governing [part] of the terrestrial power), IV, 771. *Chiliombas*, II, 278. *Chiliombai*, IV, 836 init., and it attributes [them] to pagans. *Chiliombēn*, I, 568, somewhat harshly [formed] after the pattern of *hekatombē*: and on the following page *chiliombas*, plural for singular, for he is speaking of the same matter in both places. *Chilon tōn alōgōn* (fodder of the irrational [beasts]), III, 1278, food in the meadows. *Chitōna arrhekton tou Christou* (the seamless tunic of Christ), III, 730, the Church in a fitting type; yet with a double meaning, so that it may be understood literally as well, because he adds: which the soldiers did not wish to divide. *Chleuasia* (mockery), II, 423. *Chlidēs* (of luxury), III, 620; IV, 360, with luxurious food and drink. *Chlidēs Syrakousias apolaūōn* (enjoying Syracusan luxury), IV, 374. Plato. *Chlidein*, IV, 635. *Chlidēn en Satbatō* (luxury on the Sabbath), III, 465. *Chlidēn Syrakousian*, IV, 983. *Chlidōn* (luxurious one), expl. 404, 420, from Aquila. *Chlidas* (luxuries), II, 872. *Choiros dysōdēs* (foul-smelling swine), II, 1129, Julian Apostate. *Choreias* (dances/choirs), IV, 924, of martyrs in heaven. *Choreias tōn hagiōn* (dances of the saints), III, 384, in heaven. *Choreian astērōn* (dance of the stars), III, 329; III, 171; IV, 498, 1) their multitude; 2) their ordered and variedly certain course. *Choreian eis choreian kalousin ouranon, astra*, etc., II, 1124, for the praise of God. For formerly choirs used to sing hymns. *Choreian en ouranō*, IV, 786. Work of the angels. *Choreian koinēn* (common dance), V, 103, praise of Chrysostom, in which others had already been engaged. *Choreian meta tōn asōmatōn* (dance with the incorporeal [spirits]), IV, 1010, in heaven. *Choreian systēsasthai* (to have organized a dance), II, 1460 init., boys are said [to do this] in the burning furnace. *Choreian hōrōn* (dance of the hours), IV, 496, the cycles of the seasons of the year. *Choreuōn en tē polei thrēnos kai melē* (a dirge and songs dancing in the city), III, 995, resounding through the city, emitted by those running about. *Choreuontas peri selēnēn asteras* (stars dancing around the moon), III, 1160. *Choreuousai syn autē tē sōphrosynē, aretas* (with temperance herself, they dance the virtues), III, 969, as companions, present together. *Choros theios apostolōn* (divine choir of apostles), 1501. *Choros aggelōn* (choir of angels), IV, 1064, he attributes to it the words of one angel, announcing the born Christ to the shepherds: which, indeed, they confirmed D with their own doxology. *Choros apostolōn* (choir of apostles), I, 783; V, 45, [choir] of prophets, ibid. *Choros basilidōn* (choir of empresses), III, 1228, house of the empress, along with her. *Choros dikaiōn* (choir of the righteous), IV, 1005. *Choros tōn diōkomenōn* (choir of the persecuted), I, 897. *Choros patriarchōn* (choir of patriarchs), IV, 816. *Chorou apostolikou* (of the apostolic choir), II, 294. *Chorou anagnōstōn ēxiōthē* (was accounted worthy of the choir of lectors), III, 912, Julian. *Chorou tōn prophētōn* (of the choir of the prophets), I, 105. *Chorō astērōn* (to the choir of stars), III, 1154. *Choron* (choir), III, 1123, the remaining ascetics; III, 1254, the monastic community under him. *Choron tou diabolou* (choir of the devil), II, 1639, vates, etc. *Choron heteron* (another choir), I, 805, to the other part, of the pious, because the Psalm divides [them] into choirs. *Choron mathētōn* (choir of disciples), IV, 1009. *Choron martyrōn* (choir of martyrs), III, 1245, the devil is said to have understood, page following initial. *Oleci lecythum*, consecrated *eulogia* from the bodies of many martyrs. *Choroi ekklēsias* (choirs of the church), II, 908, besides bishops. *Chorōn ekklēsiastikōn* (of ecclesiastical choirs), III, 815, of bodies: *chorou tōn diakonōn* (of the choir of deacons), ibid. *Cheri*, expl. I, 555. *Chortasthēsontai* (they shall be filled), I, 701, expl. they shall be overwhelmed by evils. *Choun thanatou* (dust of death), expl. I, 759 init., lent. *Chran epaggellomenōn* (giving oracles of things promised), II, 1320, to proclaim oracles and warnings, boasting of themselves. *Chrōtai* (he uses), II, 304. *Chreian (eis) katastēsē se tēs epikourias* (should he place you in need of help), IV, 59 extr., may he show that you are in need of help, [and] force you to have recourse to it. *Chreian elaiou* (need of oil), III, 1166: use, the rite of using [it], in the feast of Pentecost. *Chreian emēn plērō* (I fulfill my duty), I, 569, I perform my office (with no notion of use). *Chreian xenōn eipein* (to speak of a 'need' for prostitutes), III, 832, *scorto*: that they should wish, so that that prostitution might come to them. *Chreian plēroun* (to fulfill a need): see *plēroun*. Otherwise signifies to hold the position of someone, to render his service. *Chreian proseuchēs katedexato* (he accepted a need for prayer): see *katedexato*, *eis chreian tou prophētou katestēsen* (he placed [him] in the need of the prophet), II, 1137, he caused [one] to have need of a prophet; p. 1162, it is *en chreia* (in need). *Chreian stereōmatos eplērou to katapetasma* (the veil fulfilled the need of a firmament), III, 597, in place of it, it was a sign. *Chreos doxologias ektinousi* (they pay the debt of doxology), I, 1331 med. *Chreos ektinnyousai* (paying [their] debt), I, 719; IV, 811, elegantly concerning the days and nights, which alternately increase by the other's decrease, and conversely. *Chreōn* (of fate), concerning fate, expl., IV, 850. *Chrēzei genealogias* (it needs a genealogy), III, 385, it is denied of Christ God: His lineage cannot, ought not to be enumerated, because God has none. *Chrēma tēs agapēs* (the thing of love), III, 1145, love itself. *Chrēmata* (money), III, 1224, reward for dwelling. *Chrēmatōn* (of money), II, 6, collected for the use of the poor. *Chrēmatōn dianomēn* (distribution of money), III, 153, collections. *Chrēmatizontōn huiōn Theou* (of those called sons of God), III, 380. *Chrēmatikon kerdos* (monetary gain), II, 761, wealth. *Chrēmatistēn, ton syllegein epistamenon chrēmata* (money-changer, him who knows how to collect money), IV, 4. *Chrēsai tais apeilais* (to use the threats), III, 981, which you threaten, execute [them]. *Chrēsamenos tē Ephesō* (having used Ephesus), III, 401: see *Ephesō*. *Chrēsamenōn en telei* (having used in the end), see *telei*. *Chrēsamenous adikiai* (having committed injustice), I, 185, who have done something unjustly. *Chrēsasthai tō dikaiō thymō* (to use righteous anger), I, 411, to show anger as punishment. *Chrēsthai thymō, paranomiais* (to exercise anger, in lawless acts), I, 544, to exercise. *Chrēseōs tēs autēs esti* (it is of the same usage), V, 979, it is applied in the same sense and same condition, so that it may be a negative notion. *Chrēseōs koinēs* (of common usage), I, 775, in proverbial usage. *Chrēseōs prophētikēs* (of prophetic usage), III, 76, as Isaiah uses this word. *Chrēsin toiautēn Petrou* (such usage of Peter), IV, 213, because he speaks thus, [and] uses that word. *Chrēseis* (usages), IV, 378 extr., 383 extr., 1178 med., 1219, modes of speaking. *Chrēseis oligas ek pampollōn* (a few usages out of very many), IV, 69, perhaps read *rhēseis* (sayings), passages cited from the Fathers. *Chrēseis* are modes of speaking. But that is more apt in this place: *chrēseis paterōn* (usages of the fathers), V, 68, the manner and sense in which they use the words. *Chrēsimos pyri monō* (useful for fire alone), II, 1427, a brand/torch. *Chrēsmodotēsanta* (having given an oracle), I, 529. Obs. 1) less used; 2) concerning man; 3) concerning a true prophet: otherwise it attributes *chrēsmos* or *chrēsōdein* (to prophesy) rather to false prophets. *Chrēsmologian pseudē* (false oracle-telling), II, 553, always concerning false [things]. *Chrēsmous* (oracles), II, 507 init., of Jeremiah, therefore true predictions.
A *Chrēsmōdētai* (those who utter oracles), II, 536, false, and contrary to the truly divine. *Chrēsmōdountes theioi prophētai* (the divine prophets uttering oracles), IV, 455. *Chrēsmodotoumenon* (that which is oracle-given), V, 89, either omega instead of omicron, or the whole for *chrēsmōd-*. *Chrēsontai tē ephodō* (they will use the approach/incursion), II, 1437, they will make the approach. *Chrēsteuesthai* (to be kind/gentle), IV, 232, he was light [and] gentle, he did not avenge himself, nor was he indignant; rather, he interceded for his enemies. *Chrisas (d’)* (having anointed), IV, 58 init., Christ, as God, *christheis* (having been anointed), as man. Eust. *Chrisma mystikon* (mystical anointing), see *myst.* *Chriousi* (they anoint) instead of *cheirotonousi* (they ordain), I, 407 et 411. *Chriseis* (anointings/ordinations), the ordinations. *Chrisasthai touto* (to anoint this), III, 1184, for *toutō* (for this). *Chrisis* (anointing/ordination) for ordination, I, 466. *Chriseis* (ordinations), the ordinations of the people, I, 411, 466. *Christemporeian* (trafficking in Christ), III, 729, because he turned the Gospel and the sacred office toward profit. *Christianikēs agapēs* (of Christian love), III, 1033. *Christianikēs prosēgorias* (of the Christian name/title), III, 725. *Christianikēn politeian* (a Christian way of life), I, 682, the evangelical formula, the structure of the New Testament. *Christianikēn prosēgorian* (a Christian title), III, 659. *Christianikēs doxēs* (of Christian glory), IV, 691. *Christianon* (a Christian), V, 930, he places as a synonym for *tō homoousiastē* (the one who confesses the One Essence), 944. *Christianoi* (Christians), III, 857, the orthodox, not the Arians. *Christianōn* (of Christians), II, 797, of the orthodox who confess Christ, not of the Arians. *Christianikon onoma* (the Christian name), II, 1018. *Christos* (Christ), I, 777, a common name for kings, prophets, priests, III, 732 init., concerning the (sole) divine nature of Christ, as Word (*Logou*), see also *sōtēri*. V, 1081, always to be understood conjunctively concerning both natures. V, 1103, he explains it excellently. *Christos, Theos anthrōpō henōtheis* (Christ, God united to man), V, 1101. *Christos, meta tēn enanthrōpēsin eklēthē* (Christ, was called so after the Incarnation), IV, 79, concerning those erring in the doctrine of Christ. *Christou nomōn* (of the laws of Christ), III, 1061, the Church: for they are laws concerning the creating of bishops. *Christou prosēgoria* (the title of Christ), III, 338, so that we may be called his ministers. *Christon antitheon* (Christ as an anti-god), see *antitheon*. *Christon*, I, 382, see *Monogenē* (the Only-Begotten). *Christoi* (christs/anointed ones), the Apostles are so called, I, 361. *Christoi* (many), *oudeis de autōn syntheis tō Logō Christos* (but none of them, [when] united to the Word, is Christ), V, 1105. *Christous* (anointed ones), II, 342, he explains: those separated by God for a certain need. *Christotokon* (Christ-bearer/Mother of Christ), see *Theotokon*. *Chroan* (color/complexion), II, 1021, either for *chroan* (complexion) or for *chroian*. *Chroian*, I, 436. Cod. *chroan*. *Chroian*, IV, 475, for *chroan*, 593. *Chronikon to gennasthai* (that being born is temporal), see *gennasthai*. *Chronikon* (temporal), III, 993. Arians make Christ sometimes temporal, not eternal. *Chronitōn*, V, 965. *Chronitas*, 966, Arians call the orthodox this: he himself explains it. *Chroniōs* signifies: slowly/tardily. B *— kataschetheisas* (having been held/detained), III, 1029, a long time, otherwise. *Chronos enēllaktai* (time has been exchanged/altered), I, 770 extra, 771 med., because [he uses] the past for the future, see the index of items. *Chronos tēs gennēseōs* (the time of the birth), II, 1672 init., for *kairos* (opportune time). *Chronō presbyteros* (older by time), 237, older in age. *Pleon* (a majority/more); nor is *chronos* used in this way [as anything but] customary. *Chronō ēnthei* (he flourished in time), III, 1189 init., he was a youth. *Tō chronō douleuein* (to be a slave to time), IV, 943 init. If it signifies that which it does to the Latins, "to serve time": primarily *chronō* will be instead of *kairō* (opportune time); then it will not be [that], but rather "to accommodate oneself to the season," but "to use the opportunity offered for the compliance of the passion"—but that is less fitting for the context and the opposite, *epainein* (to praise). I would prefer to render it: to serve by time, through time, in the course of time to come into the servitude of the [passion]—to which sense it fittingly follows: *to pathos hexin ergasamenous* (having worked the passion into a habit), which comes about *tō chronō* (by time). You might also punctuate it: *douleuein* (to serve). Namely *tō pathei* (to the passion), in time the habit [is worked]—*chronon hypo chr. ouk estai to aiōnion* (the eternal will not be [subject] under time), I, 184 extra. *Chronois* (in times), III, 136, compared with *aiōnos* (of eternity). The former [is used] with things, the latter without things, those subject to vicissitude. *Chronous* (times), V, 80, years. *Chrysinous* (golden ones), III, 896, instead of *chrysous* (golden), coins. *Chrysitin gēn* (a golden land), IV, 539, 758, golden/prosperous. *Chrysopastōn himatiōn* (of gold-embroidered garments), III, 1304. *Chrysotelōn* (those paying in gold), IV, 1101, he calls such deeds [done] under the prefect just prior, fifteen thousand C D acres: previously there were only ten thousand. Therefore five thousand [were] added to the *tamiakoïs*, the imperial treasury/domains, with the remaining *eleutherikois* (free ones), [that is] of the private citizens, they no longer paid tribute: the failing part of which would be imposed upon the remaining private lands, so that the total prescribed sum might be completed. *Chrōma technēs* (color/nature of an art), V, 540, of weaving and Phrygian work, or embroidery, introducing colors and images into garments. Yet perhaps one should read: *chrēma theosdoton tēs technēs to chrēma* (a God-given matter, the matter of the art). I scarcely doubt that it should be read so. *Chrōmetha antagōnistais* (we use/have antagonists), IV, 114, we have, we experience. *Chrōmenos tē diathesei* (using/showing the disposition), II, 546, to show it, to keep it, to live from it. *Chrōmenos teleiotēti* (using/possessing perfection), III, 1146, having, showing, exercising. *Chrōmenē sōmati* (using/having a body), III, 1292, having. *Kechrēmenos prosōpō* (having used a person/persona), I, 1316, speaking from their persona. *Kechrēmenos theologiā* (having used theology), III, 225 init., treating the doctrine concerning the person of Christ by design/institution. *Kechrēntai pragmasin akolastois* (they use unbridled things), I, 210, they perform lascivious deeds. *Kechrēsthai tē physei* (to have used the nature), see *physei*. *Chrōnnymi* (I color), see *kechrōsmenē*. *Chydaioi* (vulgar/common), what? I, 120. *Chydaiotēs tōn ennoiōn* (the vulgarity of the thoughts), V, 29, diffuse trifles. *Chytrogaulous* (earthen vessels/jugs), he explains, I, 471. *Chōleuein peri tas hypostaseis* (to limp concerning/to be defective regarding the hypostases), IV, 79, to think less correctly, by positing only one. *Chōleuē ho epainos* (the praise limps), IV, 1097, that the praise is imperfect, [that] some part of it is lacking. *Chōra metanoias* (a place for repentance), II, 129, condition, capacity, time. *Chōran eschen* (it had a place/room), II, 360, the coming of Christ had been necessary, it ought to have happened. *Chōran elambanen hē chēreia* (the widowhood received a place), II, 857. *Chōran ouketi echousēs kata tōn anthrōpōn tēs hamartias* (since sin no longer has a place against men), III, 605 extra, so that it may not be able to 1° condemn or accuse them; 2° invade and conquer. That applies here especially, because he speaks about the final judgment. *Chōrei ti pros hypothesin* (something gives way to the hypothesis/subject), V, 85 extra, it has no convenient sense; there ought to be something that notes, [that it denotes] to lack, to cease, to delay, and perhaps *chōrein* is to be so understood, and it should be read, *chōrein ti*, as if *anachōrein*, *hypochōrein*. For there are many things here [that are] less Greek. *Chōrein tēn machairan epi ton drakonta* (to move the sword against the dragon), I, 1339, he strikes him; or, it is said of him. [Chōrepiskopōn] (of chorepiscopi), IV, 1492, he calls them vicars of the bishop, *chōran* (a district), [that is] presbyters, according to order and dignity: just as in our military, he who holds the place of the centurion, the one possessing a century, remains a sub-centurion, Lieutenant, but as to office is called Captain, Stabs-Capitain: or a vicar to rule a chiliarchy, Oberster. *Chōrēsei anthrōpos eis Theon* (man will yield/go into God), IV, 129, he will be associated with God, he will come to him; *echōrhēthē ho Theos eis anthrōpon* (God was yielded/associated into man), Christ associated with human nature. A less diligent opposition; and almost fanatical, in which the former part; but not to be urged, nor pushed beyond the intent. Iren. *Chōrētikōn* (capable/containing), IV, 943, opp. *astōn*. *Chōrētikoi* (those who belong to the country/local inhabitants), III, 826, 1228, 1233, local rural dwellers, pagans, opp. *astoi* (city dwellers). *Chōrizesthai ton Logon tēs anthrōpotētos* (the Word to be separated from the humanity), V, 1110, not as to *henōsin* (union), but as to reason and condition, so that you may render its own to the humanity, without *synchysei* (confusion/mixture). *Chōrizomenōn* (of those separating), I, 230, those having departed, from the Hebraism *min*. *Chōrizomenois* (to those separating themselves), III, 204, those abstaining, in a lawful marriage indeed, from sexual intercourse, for a time. *Chōrizōntai kan allēlōn hai kakiai mē chōrizōntai* (let the evils be separated, if even they [the persons] are not separated from one another), III, [this occurs] after *anomēmata*, [he says] and a comma after *chōrizōntai*, [concluding] *mē apista* (that they are not unfaithful) follows, in this sense: as if crimes are not separated, i. e., they are posited and thought of together.
A *psōphon*, IV, 392, without aspiration; it says it denotes God in Hebrew. *ōps*, I, 845, explains it as cupidities. *psōthon phōnēn* what? I, 106; it is written otherwise among the LXX. It follows the interpretation of the Syrians or Chaldeans, *Th*.
*psychagōgein*, I, 57, to raise up, to console. *psychagōgōn*, I, 94, about to console. *psychagōgia*, I, 83, solace, pleasure by deceiving grief. *psychē*, I, 480, it is strangely denied in this place. *psychēs katharsis*, see *katharsis*. *psychēs dia tēn psychēn, nou dia ton noun*, IV, 63, Christ had need of [it] for humanity. Distinguish, therefore, mind (*nous*) and soul (*psychē*), *Greg. Naz*. *psychēs kai nou diairesin*, IV, 1174, he introduces Apollinarius, Theodoret disapproves. *hypo tēs psychēs kybernōmenon sōma*, III, 278, extr., from a mere soul, destitute of the help of the Holy Spirit and heavenly wisdom. *psychēn*, I, 746 init., he seems to understand the divine nature of Christ and human seed; but he mixes Christ and the pious, concerning whom he had previously explained. *psychēn logikēn*, IV, 363, Apollinarius takes away from Christ, he attributes *alogon* [irrational], which they also call *phytikēn*, or *zōtikēn*, lacking reason, the use of which he would say the Word (*Logos*) supplied. *psychēn hymōn*, IV, 280, you, thee; to Sporacius. *psychēn phytikēn, zōtikēn, logikēn*, IV, 73. *psychikēs, ek tēs ousias*, IV, 420, [saying] that Christ assumed a body which was of that essence, Valentinus said. *psychikēn echon ousian sōma*, IV, 300, Valentinian comment. *psychika pathē, psychikas phōnas*, V, 1090, which would fall only into a truly human soul, and demonstrate that it was in Christ. *psychikois*, I, 547 extr., they can be those endowed with reason in whom it is not *physis*, origin from good parents, but *gnōmē*, he says, to control will and sense. But they can also be earthly, impious, as Manasses, from Hebraism. *psychoutai to sōma*, V, 1091, the soul is joined to it, it is endowed. *psychophthorōn daimonōn*, IV, 521. *psychōthen noerōs sōma*, V, 8, inhabited by an intellectual soul.
Ω *ōdais, goēteutikais*, III, 1211. *ōdas alektryōnōn*, I, 1475. *ōdēn*, he calls the testimony, II, 192. *ōdēn megalēn*, V, 73, Deut. xxxii. *ōdikōn ornithōn*, IV, 724, 814. *ōdina tēs eusebeias*, IV, 370, an error which he was stirring in his mind. *ōdinai eulogian tēn glōttan*, IV, 777, to pronounce. *ōdisai*, IV, 732, participle aorist 1. *ōdine pollakis poiēsasthai synkrisin*, III, 584 init., he wished, he professed, he signified, he began. *ōdinein to pyr auran*, II, 1121, as if aura would breathe from fire. *ōdines*, I, 703 expl. *ōdines*, IV, 533, here these seem to be the menstrual periods of women. Which he says is a suitable sign of puberty. Indeed, it cannot be understood otherwise here. For how many either never or late give birth! *ōdines anthrōpinōn logismōn*, II, 1382, fruits, inventions, productions. *ōdines aspartoi kai alocheutoi*, I, 291, the birth of Mary. *ōdines tōn*, I, 501, 504, 497; III, 24; IV, 876, rains. *ōdines tou panagiou Pneumatos*, II, 361, a multitude of Christians suddenly collected. *ōdines paradoxoi*, I, 175, of the Virgin Mary. *ex ōdinōn esches tēn ischyn*, II, 1147, as soon as you were born. *ex ēs*, III, 1186, from whom he was born. *ōdinōn koinōnēsantos*, IV, 609, brother. *ōdinōn koinōnos*, III, 849, brother, properly of the same mother, but here rather from the Father or, [one who is] a companion in the toils of empire. *ex ōdinōn mechri taphēs*, I, 1457, *cod. exodion*, scarcely to be explained here. That is suitable to *tō*, until burial. He understands by hypallage; for birth pains are the mother's, here [it is spoken] of the child. *ōdinōn oikeiōn*, IV, 531, of the mind, of thoughts. *ōdinōn pneumatikōn tetychekota*, III, 7, having been made a Christian by him. *ōdinōn ponērōn arxamenos*, III, 965, who had long since conceived an error.