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Old & New Testament Greek Lexical Dictionary
Strong's #5207 - υἱός
- a son
- rarely used for the young of animals
- generally used of the offspring of men
- in a restricted sense, the male offspring (one born by a father and of a mother)
- in a wider sense, a descendant, one of the posterity of any one,
- the children of Israel
- sons of Abraham
- used to describe one who depends on another or is his follower
- a pupil
- son of man
- term describing man, carrying the connotation of weakness and mortality
- son of man, symbolically denotes the fifth kingdom in Daniel 7:13 and by this term its humanity is indicated in contrast with the barbarity and ferocity of the four preceding kingdoms (the Babylonian, the Median and the Persian, the Macedonian, and the Roman) typified by the four beasts. In the book of Enoch (2nd Century) it is used of Christ.
- used by Christ himself, doubtless in order that he might intimate his Messiahship and also that he might designate himself as the head of the human family, the man, the one who both furnished the pattern of the perfect man and acted on behalf of all mankind. Christ seems to have preferred this to the other Messianic titles, because by its lowliness it was least suited to foster the expectation of an earthly Messiah in royal splendour.
- son of God
- used to describe Adam (Luke 3:38)
- used to describe those who are born again (Luke 20:36) and of angels and of Jesus Christ
- of those whom God esteems as sons, whom he loves, protects and benefits above others
- in the OT used of the Jews
- in the NT of Christians
- those whose character God, as a loving father, shapes by chastisements (Hebrews 12:5-8)
- those who revere God as their father, the pious worshippers of God, those who in character and life resemble God, those who are governed by the Spirit of God, repose the same calm and joyful trust in God which children do in their parents (Romans 8:14, Galatians 3:26), and hereafter in the blessedness and glory of the life eternal will openly wear this dignity of the sons of God. Term used preeminently of Jesus Christ, as enjoying the supreme love of God, united to him in affectionate intimacy, privy to his saving councils, obedient to the Father's will in all his acts
(written ϝηιός in Ἀρχ. Ἐφ. 1931.103 (Nemea, vi B. C.)),
declined regul. υἱοῦ, υἱῷ, υἱόν, but in Att. Inscrr. only after 350 B.C. (exc. υἱός IG 12.529,530, 598, 625; ὑός ib. 585, 828; ὑόν ib.70.8), and then always so: — in earlier Att. and other Inscrr. inflected as a ῠ -stem (like πῆχυς), nom. υἱύς (written huihus) Klein Vasen mit Meister-signaturen 72 (Brit.Mus.Cat. 701) (ὑύς IG 12.571, 670, 686; contr. ὕς ib.663); gen. υἱέος (ὑέος IG 22.4883); dat. υἱεῖ: dual υἱεῖ Lys. 19.46, written ηυιε in IG 12.775 (corrupted to υἱέε in Pl.Revelation 20:1-15 a cod. B), υἱέοιν: pl. υἱεῖς (ὑεῖς IG 12.115.14, al.), υἱέων, υἱέσι (S. Ant. 571, Ar. Nu. 1001 (anap.)), ὑέ[σιν ] (IG 12.54.14), υἱεῖς (ὑεῖς IG 22.1.73): but gen. υἱέως, and acc. υἱέα, υἱέας, which are formed as though from nom. Υἱεύς, are rejected by Phryn. 48,49, Thom.Mag.p.367 R., as not Att., though the two latter forms are used by later writers (as υἱέα Euph. 5, Arr. Cyn. 16, ὑέα IG 42(1).244.4 (Epid., ii B. C.), but υἱέως is f. l. in Th. 1.13, J. AJ 18.2.4, etc.): dat. pl. υἱεῦσιν is mentioned as a form that would be regular by Eust. 1348.27: — Homer uses nom. υἱός (very freq.); gen. υἱοῦ only in Od. 22.238, elsewh. υἱέος; dat. υἱέϊ or υἱεῖ; acc. υἱέα Il. 13.350 (cf. IGRom. 4.360.29 (Pergam., hex.)), elsewh. υἱόν (very freq.): pl., nom. υἱέες Il. 5.10, al., or υἱεῖς Od. 15.248, 24.387, 497; gen. υἱῶν Il. 21.587, 22.44, Od. 24.223; dat. υἱοῖσι (ν) only Od. 19.418, υἱάσι (ν) Il. 5.463, al. (never υἱέσι); acc. υἱέας ib. 149, al.: — he also uses the shorter forms, gen. υἷος, υἷι, υἷα, dual υἷε (distd. from the voc. sg. υἱέ by the accent), pl. υἷες, υἷας; but these were confined to : their accentuation (in which codd. agree with Hdn.Gr. 1.409) may preserve a trace of their Aeolic origin (v. infr.). The declension υἱῆος, υἱῆϊ, υἱῆα, υἱῆες, υἱήεσσι, υἱῆας (like βασιλῆος, etc., as though from Υἱεύς), belongs solely to later poets, as A.R. 2.1093, 1119, Nic. Fr. 110, AP 9.23 (Antip.), etc. Dialect Inscrr. have the foll. archaic forms, nom. υἱύς IG 5 (1).720 (Lacon.), Leg.Gort. 12.17 (υιυις lapis); acc. υἱύν Inscr.Olymp. 30, Leg.Gort. 10.15; gen. υἱέος ib.6.3, Schwyzer 105 (Methana, vi B. C.); but υἱοῦ IG 9(1).867 (Corc., vii B. C.); nom. pl. υἱέες Leg.Gort. 7.25; acc. pl. υἱύνς ib. 4.40, IG 12.407 (Cret. or Argive); dat. pl. υἱάσι Leg.Gort. 4.37 (as in Hom., influenced by θυγατράσι, πατράσι, which have ρα = ṛ, cf. Skt. pitṛ[snull ]u); ὑέεσσι IG 14.10 (Syrac.); υἷος in SIG 55 (Thessaly, v B. C.) is perh. the Aeol. gen. (ὑός is nom. rather than gen. in IG 12.828); acc. ὗα Schwyzer 625 (Mytil., ii/i B. C.); a nom. ὑϊς (scanned - ) IG 12.472 (Boeotia, vi B. C.), cf. Simon. 249 (v. infr.); nom. pl. ὗες IG 22.3632.24 (hex., Eleusis, ii A. D.). The initial syll. is both υἱ -and ὑ -in Att. Inscrr. down to 400 B.C. (e. g. ὑεῖς IG 12.115.14, ὑέ[σιν] ib.54.14, ὑόν v. supr.), afterwards ὑ-, but υἱός reappears under the Empire; in Plato cod. A usually has ὑιος, which is found also in T, cod. B always has υἱός, editors restore ὑός; acc. υἱόν is recommended by Phryn. l. c.; in Inscrr. of Pergamon, Magnesia, and Delphi, and in non-literary Papyri, ὑός is at all times less common than υἱός: — ὁ υεἱός CIG (add.) 3857p; dat. υεἱῷ ib.3846z82 (both Phrygia), cf. BCH 11.471: — son, Il. 6.366, etc.; υἱὸν ποιεῖσθαί τινα to adopt as a son, Aeschin. 2.28; υἱεῖς ἄνδρες grown-up sons, D. 25.88: metaph., Κόρον Ὕβριος υἱόν Orac. ap. Hdt. 8.77: rarely of animals, Matthew 21:5.
2. periphr., υἷες Ἀχαιῶν, for Ἀχαιοί, Il. 1.162, al.; cf. παῖς 1.3.
3. generally, child, and so υἱ. ἄρρην male child, Revelation 12:5, PSI 9.1039.36 (iii A. D.).
4. freq. in LXX in periphrases (Hebraisms with various meanings), υἱὸς ἐτῶν ἑκατόν 100 years old, Genesis 11:10, al.; υἱοὶ ἀδικίας 2 Kings 7:10; υἱοὶ θανατώσεως 1 Ki. 26.16; υἱοὶ τῶν συμμίζεων hostages, 4 Ki. 14.14; so υἱὸς εἰρήνης Luke 10:6.
5. in some dialects, including the Ion. Prose of Hdt., υἱός is replaced by παῖς: υἱός is rare in Trag., A. Th. 609, Fr. 320, E. Or. 1689 (anap.), al., and 7 times in S.: Hom. has both words in this sense.
6. as a general term of affection, PGiss. 68.2 (ii A. D.), POxy. 1219.2 (iii A. D.); υἱέ, an author's address to the reader, LXX Proverbs 1:8, al.
7. δάμου υἱός, υἱὸς πόλεως, Ἑλλάδος, as titles of honour, SIG 804.10 (Cos, i A. D.), 813 A,B (Delph., i A. D.), 854 (Eleusis, i A. D.).
8. υἱοὶ ἀνθρώπων sons of men, periphr. for men (cf. supr. 2,4), LXX Psalms 90:3(89).3; οἱ υἱοὶ τῶν ἀ. ib. Genesis 11:5, Mark 3:28; υἱὸς ἀνθρώπου man, LXX Ezekiel 2:1; Ezekiel 2:3, al.; of the Messiah, ib. Daniel 7:13, Revelation 14:14; used by Jesus of himself, Matthew 8:20, al. (by Stephen recalling the words of Jesus, Acts 7:56).
9. υἱοὶ Θεοῦ sons of God, implying inheritors of the nature of God (cf. supr. 4), Matt. 5.9, cf. 45, Luke 6:35; implying participants in the glory of God, ib. 20.36. of Jesus, τὸ γεννώμενον κληθήσεται υἱὸς Θεοῦ ib. 1.35; ὁ Χριστός, ὁ υἱὸς τοῦ Θεοῦ, Matthew 26:63, cf. John 1:34. Θεοῦ υἱός, = Lat. Divi (sc. Caesaris) filius, patronymic of Augustus, BGU 543.3 (27 B.C.), PTeb. 382.21 (i B. C.), IG 12(3).174.2 (Epist. ad Cnidios, 5 A. D.). [Hom.sts. has the first syll. short in nom., voc. and acc. sg., οὐδὲ Δρύαντος υἱός Il. 6.130; Ἀμφιτρύωνος υἱός Od. 11.270; Ποδῆς υἱὸς Ἠετίωνος Il. 17.575, cf. 590; Ἀνθεμίωνος υἱόν 4.473; Σελάγου υἱόν 5.612; Ἕκτορ, υἱὲ Πριάμοιο 7.47; and Πηλῆος υἱός, Μηκιστῆος υἱός seem to be the better readings in 1.489, 2.566: in these places some other form ought perh. to be restored, but none of the known forms has a short ῠ: ὑός has ῡ in IG 12.585 (vi B. C.), 828 (v B. C.), 2.2338, 22.4319 (both iv B. C.); Simon.l.c. seems to have used a monosyll. nom. υἷς, and Hdn.Gr. may have read it as ὕις ( ), but this is uncertain, as in Sch. Il. 5.266 he seems to say that ὕις (υἷις cod.) does not occur.] (Prob. from *sû-yú-s, cf. Skt. sûte 'procreate', Tocharian (A-dial.) se, (B-dial.) soyä 'son'; different suffix in *sû-nu-s, Skt. sûnûs, etc., and in *s[ucaron]-nu-s, O E. sunu, etc. (all = son); *sûyú- perh. became *s[ucaron]wyú-, then *suiwú-; υἱός and υἱόν perh. by dissimilation from υἱύς υἱύν, since the o-stem forms appear first where υ-υ would otherwise be repeated; ὗϊς (ὑΐς) may be another dissimilation; the precise origin of υἷος υἷι υἷες etc. is uncertain.)
υἱός , -οῦ , ὁ ,
1. in the ordinary sense: Matthew 10:37, Mark 9:17, Luke 1:13, al. mult.; omitted with the art, of origin (WM, § 30, 3; B1., § 35, 2), τὸν τοῦ Ἰεσσαί , Acts 13:22 (LXX); also c. gen. anarth. (cl.), Σώπατρος Πύρρου Βεροιαῖος , Acts 20:4; c. adj., πρωτότοκος , Luke 2:7; μονογένης , Luke 7:12; opp. to νόθος , Hebrews 12:8; in a wider sense, of posterity: ὁ υἱ . Δαυΐδ , of the Messiah(cf. Dalman, Words, 316 ff.; DCG, ii, 653 f.), Matthew 22:42; Matthew 22:45, Mark 12:35; Mark 12:37, Luke 20:41; Luke 20:44, al.; υἱοὶ Ἰσραήλ (cf. υἷες Ἀχαιῶν , Hom., Il., i, 162, al.), Matthew 27:9, Acts 9:15, al.
(a) as belonging to, being connected with or having the quality of that which follows (a usage mainly due to translation from a Semitic original; cf. Deiss., BS, 161 ff.; Dalman, Words, 115 f.; DCG, ii, 652 f.): τ . πονηροῦ (διαβόλου ), Matthew 13:38, Acts 13:10; τ . νυμφῶνος (see νυμφών ), Matthew 9:15, Mark 2:19, al.; τ . φωτός (Lft., Notes, 74), Luke 16:8, John 12:36, 1 Thessalonians 5:5; τ . εἰρήνης , Luke 10:6; γεέννης , Matthew 23:15; τ . ἀπωλείας , John 17:12, 2 Thessalonians 2:3; τ . αἰῶνος τούτου , Luke 16:8; Luke 20:34; τ . ἀπειθειάς , Ephesians 2:2; Ephesians 5:6; βροντῆς , Mark 3:17; τ . ἀναστάσεως , Luke 20:36; παρακλήσεως , Acts 4:36; τ . προφητῶν κ . τ . διαθήκης , Acts 3:25;
(b) υἱὸς . θεοῦ (cf. Dalman, Words, 268 ff.; Deiss., BS, 166 f.; DB, iv, 570 ff.; DCG, ii, 654 ff.), of men, as partakers of the Divine nature and of the life to come: Matthew 5:9, Luke 20:36, Romans 8:14; Romans 9:26 al.; υἱοὶ (κ . θυγατέρες ) τ . ὑψίστου , Luke 6:35, 2 Corinthians 6:18; in an unique sense of Jesus, Matthew 4:3; Matthew 8:29; Matthew 28:19, Mark 3:4, Luke 4:41, John 9:35; John 11:27, al.; ὁ Χριστὸς ὁ υἱ . τ . θεοῦ ζῶντος (τ . ἐυλογητοῦ ), Matthew 16:16, Mark 14:61;
(c) (ὁ ) υἱὸς τοῦ ἀνθρώπου (in LXX for Heb. H121 H1121, Aram. אנשׁ בּר ; cf. Dalman, Words, 234 ff.; DB, iv, 579 ff.; DCG, ii, 659 ff.; Westc., St. John, i, 74 ff.; other reff. in Swete, Mk, 2:10), based on the Aram. of Daniel 7:13, where the phrase, like the corresponding Heb. (as in Psalms 8:5), means a man, one of the species, and indicates the human appearance of the person in question. It is used of the Messiah in Enoch, c. 46, § 1-4, also in 2 Esdras 13:3; 2 Esdras 13:12, al. Our Lord first makes the phrase a title, using the def. art. It seems to combine the ideas of his true humanity and representative character. Ex c. in Acts 7:56 and (anarth.) Revelation 1:13; Revelation 14:14, it is used of Jesus only by himself: Matthew 8:20, Mark 2:10, Luke 5:24, John 1:51, al.
Copyright © 1922 by G. Abbott-Smith, D.D., D.C.L.. T & T Clarke, London.
";woven"; (John 19:23) : cf. P Amh II. 133.15 (early ii/A.D.) πρὶν δὲ ὑφαντῶν, ";as for the woven stuffs."; Related words are ὕφασμα, ";woven material,"; as in P Oxy XII. 1428.10 (iv/A.D.) τὴν ἐσθῆτα α ̣̓νεπι [κλή ]τ ̣οις ̣ τοῖς ὑφάσμασιν κατασκευάσαι, ";to manufacture the clothing in irreproachable (?) materials"; (Edd.); and ὑφάντης, ";weaver,"; as in P Hib I. 67.5 (B.C. 228) τοῖς ἐν Ἀγκυρῶν πόλει [ὑ ]πογεγραμμένοις ὑφάνταις,
The compd. ἐξυφαίνω ";finish weaving,"; is seen in P Cairo Zen II. 59263.3 (B.C. 251) ἔγραψέν μοι Μαιανδρία ὅτι χλαμύδα αὐτὴν κελεύεις ἐξυφᾶναι.
";weave,"; confined in the NT to Luke 12:27 : cf. P Cairo Zen III. 59423.9 (iii/B.C.) ὃν ἐξ ἀρχῆς ἀναλύσαντες ὑφάναμεν, of an old carpet unloosed and partly rewoven, P Oxy I. 113.9 (ii/A.D.) ἐπεὶ ὁ κιτὼν ὑφανθῆναι μέλλει, ";for the tunic is to be woven immediately,"; and ib. XII. 1414.11 (A.D. 270–5) οἱ λινόϋφοι οἱ μέλλοντες ὑφαίνειν τὴν ὀθόνην τοῦ ἱεροῦ, ";the cloth-weavers who are to weave the linen of the temple.";
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Derivative Copyright © 2015 by Allan Loder.
the Week of Proper 9 / Ordinary 14