verbetes graÇa e veste 260211

8/7/2019 VERBETES GRAA E VESTE 260211

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Ola meu amigo Flavio do poder do Espirito Santo!!!!!!!!Ola s meu amigo megacefalus, estou gostando muito do meu inicio de ministerio aqui naescola do Alvorada-Campus I.Preciso de um favor. A proxima lio sera sobre "Vestes de Graa". Gostaria que se possivelvcpudesse fazer uma pesquisa sobre estas duas palavras na biblia, pois no tenho ferramentaaqui para pesquisa.Se possiveltambem me passe sua pesquisa sobre Ap. 1:1-3.

Desejo que Deus abenoe seu mestrado.Boas aulas.

um forte abraoPr. Alexandre Ribeiro

Pastoral Estudantil EAAOlaFalvio, gostaria de pedir outro favor.Se puder me passe uma um estudo do Dicionario Internacional sobrea palavra "Santidade" ou Santo no sentido de santificar-se.

Grato,

Alexandre

CORRESPONDENTES EM GREGO E HEBRAICO AOS VERBETES GRAA E VESTE

Lista de acepes para garmentprovenientes doThe Complete Word Study Dictionary: Old Testament

(130 ocorrnciasem 88 artigos)899. EHJHG(6) [Strong's Hebrew #899] 1

EHJH : I. A masculine noun referring to garment, clothes. It describes any type of clothing

4055. PDG(4) [Strong'sHebrew #4055] 2

clothes, a tunic, a robe. It refers to garments in general: an outer garment (Judg. 3:16;

4063. PDGZHK(3) [Strong's Hebrew #4063] 3

PD ZHK: A masculine noun designating a garment. It is used of the garments worn by the servants

5466. VDGL\Q(3) [Strong's Hebrew #5466] 4

: A masculine noun meaning sheet, linen garment. It refers to a linen garment that was wrapped

8071. LPODK(4) [Strong's Hebrew #8071] 5

LPOK: A feminine noun meaning clothing, a garment. It refers to a relatively large garment,

4403. PDOEXV(3) [Strong's Hebrew #4403] 6

some type of clothing: luxurious, costly garments understood figuratively of Gods blessings

4360. PDNOXO(2) [Strong's Hebrew #4360] 7

perfection, beauty. It indicates fine clothes or garments, a type of merchandise desired by many

peoples

4458. PHOWDKDK(2) [Strong's Hebrew #4458] 8

wardrobe or storeroom. It was a supply of garments or clothing (2 Kgs. 10:22). In this case,

8509. WDNUL\N(2) [Strong'sHebrew #8509] 9

WD UL\ : A masculine noun referring to a garment, a robe. It refers to a long, loose garment

3830. OHEXV, OHEXV, ODEXV, ODEXV(6) [Strong's Hebrew#3830]

10

. A masculine noun indicating clothing, garments, dress. It refers to clothing of men or women

7757. VXO(3) [Strong's Hebrew #7757] 11

robe. It refers to a border or edge on a garment or a piece of cloth. It indicatesthedecorated

155. DGGHUHW(3) [Strong'sHebrew #155] 12

splendor, robe, or glory. It indicates a fur garment (hairy garment, nkjv, nasb) in Genesis 25:

642. DSXGGDK(2) [Strong's Hebrew #642] 13

the woven material design of an ephod, a garment of the priest, or an image. It referstothe


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3801. NXWWRQHW(3) [Strong'sHebrew #3801] 14

NXWWQH : A feminine noun indicating a coat, a garment, a tunic. It indicates a longundergarment

5332. QHVDK(2) [Strong'sHebrew #5332] 15

63, God returned from judgment with His garments stained with blood like the garments of a

6446. SDV(2) [Strong'sHebrew #6446] 16

32; 2 Sam. 13:18, 19); a highly esteemed garment. II. An adjective indicating something long-sleeved

5497. VXW(2) [Strong's Hebrew #5497] 17V : A masculine noun indicating a garment, clothing. It refers to garments in general

646. HSRG, HSRG(2) [Strong's Hebrew #646] 18

S : A masculine noun meaning ephod, a garment of the high priest. A garmentwornaround

8516. WLOERVHW(2) [Strong'sHebrew #8516] 19

feminine noun referring to clothing, a garment. It indicates in a figurative sense garments

3271. \D DW(2) [Strong's Hebrew #3271] 20

cover. It indicates wrapping oneself with a garment (Isa. 61:10; some relate this verb to K

3671. NDQDS(2) [Strong's Hebrew #3671] 21

noun for a wing, the skirt or corner of a garment. It has the basic sense of to cover; an attached

8278. HUDG(2) [Strong's Hebrew #8278] 22

integrated and entwined materials in certain garments (Ex. 31:10); and the garment itself(Ex.

6593. SHVHW(2) [Strong's Hebrew #6593] 23harvested (Josh. 2:6); and used in various garments (Lev. 13:47; Prov. 31:13;Jer. 13:1; Ezek

711. DUJHZDQ [Strong's Hebrew #711] 24

dyed purple and was a feature of royal garments (Dan. 5:7, 16, 29).

2683. KHVHQ [Strong's Hebrew #2683] 25

grasp of ones arms or an open space in a garment for gathering something (Ps. 129:7).

2358. KLZZDU[Strong's Hebrew #2358] 26

indicates a color white like (NH) snow as the garments of the Ancient of Days (Dan. 7:9).

6648. VHED [Strong's Hebrew #6648] 27

noun referring to dyed work, a colorful garment. It is used to depict an item among the spoils

8008. DOPDK(2) [Strong's Hebrew #8008] 28

Deut. 24:13). It could be a long, warm garment used as a blanket at night to keep warm. These

4595. PDDW HSHW [Strong'sHebrew #4595] 29cape. It refers to a part of the royal garments worn by officials of state or the rich (Isa

491. DOPDQXW [Strong's Hebrew #491] 30

used adjectively to describe a widows garment (Gen. 38:14, 19). It indicatesthestateof

4254. PDKDODVDK [Strong'sHebrew #4254] 31

feminine noun meaning a festal robe, a fine garment. It indicates finely woven, white clothing

1434. JDGLO [Strong's Hebrew #1434] 32

, a fastoon. It indicates a tassel on a garment (Deut. 22:12). As an architectural term, it

7640. VREHO [Strong's Hebrew #7640] 33

context to a woven or latticed skirt or garment, a flowing train of a womans skirt, or hem

6674. VR , VR L\ [Strong's Hebrew #6674] 34

refers to the high priest Joshuas priestly garments smeared and soiled with refuse and excrement

4370. PLNQDV [Strong's Hebrew #4370] 35trousers or breeches for the priests, a garment for the hips and thighs (Ex. 28:42; 39:28;

2118. ]DKDK [Strong's Hebrew #2118] 36

such as the breastpiece of the priests garments (Ex. 28:28; 39:21) that was tightly fastened

7168. THUD [Strong'sHebrew #7168] 37

piece. It refers to a piece of cloth or a garment that has been torn; rags, the clothing of

4594. PDDW HK [Strong'sHebrew #4594] 38

D HK: A masculine noun pointing out a garment, a mantle. A cloak or cape, probable from

5343. QHTH [Strong's Hebrew #5343] 39


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the quality of purity. It points out the garments of the Ancient of Days and is symbolic of

3831. OHEXV [Strong's Hebrew #3831] 40

masculine noun referring to clothing, a garment. It refers to a complete set of clothing worn

6533. SDUDP [Strong's Hebrew #6533] 41

something apart, especially clothing or garments as a sign of mourning (Lev. 10:6; 21:10).

6356. SHKHWHW [Strong's Hebrew #6356] 42

denote the condition of a decaying leprous garment (Lev. 13:55). The imageunderlyingtheword7897. VL\W [Strong'sHebrew #7897] 43

L\ : A masculine noun meaning a garment. It refers to a piece of clothing but in context

8665. WDVEHV [Strong's Hebrew #8665] 44

to the design of material used to make garments for the priests: breastpiece, ephod, robe

3523. NDEL\U[Strong's Hebrew #3523] 45

N L\U: A masculine noun referring to a garment, a pillow, a quilt. It isusedof a bedspread

6361. SDWWL\V [Strong'sHebrew #6361] 46

meaning trousers, hose. It refers to a garment, probably a coat or trousers, that was part

1372. JDEEDKDW [Strong'sHebrew #1372] 47

indicates a bare spot on something, i.e., a garment, etc. (Lev. 13:55).

6266. DWL\T [Strong'sHebrew #6266] 48

choice, fine. It indicates clothing or garments of the finest material and craftsmanship6080. DSDU[Strong's Hebrew #6080] 49

or dirt and conveys the image of a dusty garment whose appearance is gray. It wasusedtodescribe

7289. UHGL\G [Strong'sHebrew #7289] 50

cloak, a shawl, a veil. It refers to a garment worn to cover someone (kjv, veil). It is a

2684. KRVHQ [Strong's Hebrew #2684] 51

embracing something or someone or the part of a garment covering the bosom area of ones body

(Neh

145. HGHU[Strong's Hebrew #145] 52

word refers to a rich robe or a splendid garment, while in Zechariah 11:13, it evidently means

3608. NHOH [Strong'sHebrew #3608] 53

to do with imprisonment: ELJG\NLO garments of imprisonment, a convicts clothing (2

174. DKDO [Strong's Hebrew #174] 54Balaam (Num. 24:6). Aloes were used to scent garments (Ps. 45:8[9]) and by harlots to scent their

6734. VL\VLW [Strong'sHebrew #6734] 55

made to hang from the edge or fringe of a garment, a knob, or some other object (Num. 15:38,

60. HEHO [Strong's Hebrew #60] 56

and 2 Samuel 14:2, it seems to indicate a garment for mourning, as well as mourning itself.

125. DGDPGDP [Strong's Hebrew #125] 57

, 24, 42, 43); the mark of leprosy on a garment (Lev. 13:49); or the mark of leprosy within

6209. DUDU[Strong's Hebrew #6209] 58

of war were stripped of their luxurious garments (Isa. 32:11). II. A verb meaning to raise

6883. VDUDW [Strong'sHebrew #6883] 59

similarly appearing mold, mildew, or fungus in garments, walls of houses, etc. (Lev. 13:47, 49, 51

7553. ULTPDK [Strong'sHebrew #7553] 60

ornamental stones (1 Chr. 29:2). Embroidered garments were highly esteemed in royal circles (Ps

2834. KDDS [Strong's Hebrew #2834] 61

It indicates Babylon stripping off of a garment in a figurative sense (Isa. 47:2;Jer. 13:

8609. WDSDU[Strong's Hebrew #8609] 62

used figuratively of sewing sackcloth, a garment for mourning, over ones skin (Job 16:15);

6205. DUDSHO [Strong's Hebrew #6205] 63

depict a stormy sea that has clouds for a garment (Job 38:9). Prophetic pictures of Gods judgment

5710. DGDK [Strong's Hebrew #5710] 64


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area of land (Job 28:8); or to removing a garment or clothing (Prov. 25:20). II. A verbmeaning

906. EDG [Strong'sHebrew #906] 65

describes a type of fabric used in the garments of the priests. It is most likely linen (

8336. VHV [Strong's Hebrew #8336] 66

Egypt, exquisitely woven. It was used in garments (Gen. 41:42); sails, priestly clothing (Ex

247. D]DU[Strong's Hebrew #247] 67

. In his distress, Job asserts that his garment binds him (30:18). The wordisusedmetaphorically5785. RU[Strong's Hebrew #5785] 68

Job 41:7[40:31]). Skins were used for the garments that God made for Adam and Eve (Gen. 3:21

6785. VHPHU[Strong'sHebrew #6785] 69

Ezek. 27:18). Levites wore wool and linen garments (Ezek. 44:17). It isused in figurativeexpressions

122. DGRP [Strong'sHebrew #122] 70

attractiveness of a man (Song 5:10); the color of garments (Isa. 63:2); the color of animals, like a

6211. DV [Strong's Hebrew #6211] 71

(Job 13:28), eating human clothing and garments. It is used in a metaphor speaking ofJobs

1351. JD DO [Strong's Hebrew #1351] 72

are polluted by blood (Isa. 59:3). Gods garments are stained (J DO) by blood from His judgments

2498. KDODS [Strong's Hebrew #2498] 73

Song 2:11). It describes the changing of garments or clothes (Gen. 35:2) or wages (Gen. 31:707. DUDJ [Strong's Hebrew #707] 74

; 39:22, 27), as well as other priestly garments. The participle of the verb indicates a weaver

2319. KDGDV [Strong's Hebrew #2319] 75

. 24:5); harvest of grain (Lev. 23:16); garment (1 Kgs. 11:29, 30); vessel (2 Kgs. 2:20).

3847. ODEDV, ODEHV [Strong's Hebrew #3847] 76

used of putting on any kind of clothing or garments: clothes (Gen. 3:21; 28:20); armor(1 Sam

4060. PLGGDK [Strong's Hebrew #4060] 77

feminine noun denoting measure, stature; a garment. It indicates the actual measurement or size

6566. SDUD [Strong's Hebrew #6566] 78

various things, of spreading something out; a garment (Judg. 8:25); a fishing net or snare (Isa.

2280. KDEDV [Strong's Hebrew #2280] 79

heads (Ex. 29:9;Lev. 8:13); the tying of garments and carpets in a roll (Ezek. 27:24); the5844. DW DK [Strong's Hebrew #5844] 80

out of sight (Lev. 13:45); to put on a garment or a robe (1 Sam. 28:14). It isusedtodescribe

8610. WDSD [Strong'sHebrew #8610] 81

usages: to grab hold of something, e.g., a garment (Gen. 39:12); to catch and hold a lizard (

7167. TDUD [Strong's Hebrew #7167] 82

Israels tearing her heart instead of her garments (Joel 2:13). It describes the process of

4598. PH L\O [Strong'sHebrew #4598] 83

Samuel 13:18, Davids daughter wore this garment. It was worn by other persons of rank (1 Sam

3051. \DKDE, KDE [Strong's Hebrew #3051] 84

to someone: ones wife (Gen. 29:21); a garment (Ruth 3:15); a price (Zech. 11:12). It takes

1486. JRUDO [Strong'sHebrew #1486] 85

3:3[4:3]). Lots were cast to distribute garments (Ps. 22:18[19]). The wordalsoisusedto8597. WLSKDUDK [Strong'sHebrew #8597] 86

. 16:17; 23:26). The making of priestly garments and other apparel brought glory to Aaron

2436. KH\T, KHT [Strong's Hebrew #2436] 87

literal sense, the word refers to a fold in a garment just above the belt where ones hand can be

6942. TDGDV [Strong's Hebrew #6942] 88

His name (Ezek. 36:23). The priests holy garments serving in Ezekiels restored Temple will

ACEPES LXICAS E INCIDNCIAS BBLICAS


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Hol8208 hm'l.f;I hm'l.f;: cs. tm;l.f;, sf. Atm'l.f;; pl. tAml.f;, sf. yt;Aml.f;,

~k,yteAml.f;: mantle, wrapper(as covering for sleep) 1K 1025. (pg 352)Exod 22:8, 25; Deut 24:13; 29:4;Josh 9:5, 13; 22:8; Ruth 4:20; 1 Kgs 10:25; 11:29f; 2 Chr 9:24;

Neh 9:21;Job 9:31; Ps 104:2; Song 4:11; Mic 2:8

8008. DOPK: A masculine noun referring to a cloak, clothes, a robe. Itrefers to a major piece of clothing, a mantle, that was valuable and necessary in ancient

Israel (Ex. 22:9[8]); in a pledge, it could not be retained overnight (Ex . 22:26:[25});

Deut. 24:13). It could be a long, warm garment used as a blanket at night to keep warm.

These garments did not wear out during Israels stay in the wilderness (Deut. 29:5[4]).

It may refer to a covering for sheep (1 Kgs. 10:25). The Lord uses light as a cloak to

cover Himself (Ps. 104:2). A cloak could be perfumed and spiced to make it

smellamorous (Song 4:11).1

8071 hl'm.fi simlah {sim-law'}Meaning: 1) wrapper, mantle, covering garment, garments, clothes, raiment, a clothOrigin: perhaps by permutation for the fem. of 05566(through the idea of a cover assumingthe shape of the object beneath); TWOT - 2270a; n fUsage: AV - raiment 11, clothes 6, garment 6, apparel 2, cloth 2, clothing 2; 29Gen 9:23; 35:2; 36:36f; 37:34; 41:14; 44:13; 45:22; Exod 3:22; 12:34f; 19:10, 14; 22:26; Deut8:4; 10:18; 21:13; 22:3, 5, 17;Josh 7:6;Judg 8:25; Ruth 3:3; 1 Sam 21:10; 2 Sam 12:20; 1 Chr1:47f; Prov 30:4; Isa 3:6f; 4:1; 9:4

8071. LPOK: A feminine noun meaning clothing, a garment. It refers to arelatively large garment, either an external garment heavy enough to sleep in (Ex.

22:27[26]); or a blanket large enough to cover a person lying on a bed (Gen. 9:23). Achange of garments could indicate a new beginning or getting ready for travel (Gen.35:2). It refers to clothes in general (Gen. 37:34; Deut. 22:5).2

0155 tr,D,a;'addereth {ad-deh'-reth}Meaning: 1) glory, cloak 1a) glory, splendour, magnificence (of a vine, shepherds) 1b) mantle,cloak made of fur or fine material 1b1) prophet's garmentOrigin: f of 0117; TWOT - 28c; n fUsage: AV - mantle 5, garment 4, glory 1, goodly 1, robe 1 ; 12Gen 25:25;Josh 7:21, 24; 1 Kgs 19:13, 19; 2 Kgs 2:8, 13f; Ezek 17:8;Jonah 3:6; Zech 11:3;13:4

1Baker, Warren: The Complete Word Study Dictionary : Old Testament. Chattanooga, TN : AMG

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155. DGGHUH : A feminine noun indicating a cloak, splendor, robe, orglory. It indicates a fur garment (hairy garment,NKJV, NASB) in Genesis 25:25 todescribe Esaus appearance at birth and a prophets hairy garment (Zech. 13:4). It refersto a beautiful robe (Josh.7:21, 24) or mantle or an ordinary mantle or robe (1 Kgs.19:13, 19). It depicts a splendid vine (Ezek. 17:8) or kingly robe (Jon. 3:6). In Zechariah11:3, it is used figuratively to refer to the glory or wealth of the shepherds flocks orpasturelands (NASB, cf.NIV).3

Hol936 dg


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Hol4276 dm;*dm;: sf. ADm;, pl. sf. wyD'm;&sg. sf. ADmi, pl. sf. wyt'ADmiPs 1332;also pl. (?) !yDimiJu 510: garment in genl. 1S 412. (pg 182)

Lev 6:3; Judg 3:16; 5:10; 1 Sam 4:12; 17:38f; 18:4; 2 Sam 20:8; Job 11:9; Ps 109:18; Jer13:25

4055.PD : A masculine noun meaning clothes, a tunic, a robe. It refers togarments in general: an outer garment (Judg. 3:16; 1 Sam. 4:12); a military uniform orattire (1 Sam. 17:38, 39; 2 Sam. 20:8); priestly garments (Lev. 6:10[3]). It also has themeaning of apportionment or measure in some contexts (Job 11:9; Jer. 13:25). It is usedfiguratively of wearing cursing as a garment (Ps. 109:18).5

[GING] i`ma,tion

i`ma,tion, ou, to, garment, clothingin general Mt 9:16;27:35;Mk 5:28, 30;Lk 7:25;Hb1:11f;1 Pt 3:3. Cloak, robe of outer clothing Mt 5:40;9:20f;Lk 6:29;22:36;J 19:2;Ac 9:39;12:8;16:22;Rv 19:16. [himation] [pg 93]Gen 9:23; 27:27; 28:20; 37:29, 34; 38:14, 19; 39:12f, 15f, 18; 44:13; Exod 12:34; 19:10, 14;

22:8, 25f;Lev 6:20; 10:6; 11:25, 28, 32, 40; 13:6, 34, 45, 47, 49, 51ff, 55ff; 14:8f, 47, 55; 15:5ff,10f, 13, 17, 21f, 27; 16:4, 26, 28; 17:15f; 19:19; 21:10;Num 4:6ff, 11ff; 8:7, 21; 14:6; 15:38;19:7f, 10, 19, 21; 20:28; 31:24; Deut 8:4; 10:18; 21:13; 22:3, 17; 24:13, 17; 29:4;Josh 7:6; 9:5,13;Jda. 8:25; 11:35; 14:13; 17:10;Judg 8:25f; 11:35; 14:12f, 19; 17:10; 1 Sam 4:12; 19:13, 24;21:10; 28:8; 2 Sam 1:2, 11; 3:31; 12:20; 13:31; 14:2, 30; 19:25; 20:12; 1 Kgs 1:1; 11:29f; 12:24;20:16; 2 Kgs 2:12; 4:39; 5:7f, 26;6:30; 7:15; 9:13; 11:14; 18:37; 19:1; 22:11, 19; 25:29; 2 Chr34:19, 27; 1 Esd 8:68, 70; Ezra 9:3, 5;Neh 4:17; 9:21; Esth 4:1, 17; 5:1;Jdt 8:5; 10:3; 14:16;Tob 1:17; 4:16; Tbs. 1:17; 1 Macc 2:14; 3:47, 49; 4:39; 5:14; 10:62; 11:71; 13:45; Ps 21:19;

44:9; 101:27; 103:2, 6; 108:18f; Prov 6:27; 25:20; 27:13; 30:4; Eccl 9:8; Song 4:10f;Job 1:20;13:28; 24:7; Sir 11:4; 14:17; 29:21; 39:26; 42:13; Pss. Sol. 11:7; Hos 2:7, 11; Amos 2:8;Joel2:13; Hag 2:12; Zech 3:3ff; Isa 3:6f; 4:1; 9:4; 14:19; 33:1; 37:1; 50:9; 51:6, 8; 59:6, 17;61:10;63:1f;Jer 30:24; 43:24; 48:5; 50:12; Ezek 16:16; 42:14; Matt 5:40; 9:16, 20f; 14:36; 17:2; 21:7f;24:18; 26:65; 27:31, 35; Mark 2:21; 5:27f, 30;6:56; 9:3; 10:50; 11:7f; 13:16; 15:20, 24;Luke5:36;6:29; 7:25; 8:27, 44; 19:35f; 22:36; 23:34;John 13:4, 12; 19:2, 5, 23f; Acts 7:58; 9:39;12:8; 14:14; 16:22; 18:6; 22:20, 23; Heb 1:11f;Jas 5:2; 1 Pet 3:3; Rev 3:4f, 18; 4:4; 16:15;19:13, 16

, , (1) generally garment(MT 9.16); plural clothing(LU 7.25); (2) as theouter garment distinct from the tunic or knee-length garment () worn next to theskin, cloak, robe, coat(MT 5.40)

N-AN-S

N-NN-S

N-GN-S

VPRPAM-S


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N-AM-S 6

KLPDWLRQgarment, cloak*

Lit.:BAGD s.v. A.VAN DEN BORN,BL 96062. G. CORNFELD,ed., Pictorial BibleEncyclopedia (1964) 22127. G. FOHRER,BHH96265. E. HAULOTTE,Symbolique duvtementselon la Bible (1966). H. WEIGELT,DNTTI, 316f. U. WILCKENS,TDNTVII,68791.

1. appears 60 times in the NT (on the secondary fulfillment citation in Matt27:35b cf.TCGNT69), almost exclusively in narrative and in Revelation (in the lettersonly in Jas 5:2; 1 Pet 3:3 and in the citation in Heb 1:11, 12 [v. 12 subsequently addedto Ps. 101:27 LXX]). 25 of these occurrences are sg. and 8 appear in connection withother words for clothing: (Matt 5:40 par. Luke 6:29; John 19:23; Acts 9:39), (Luke 7:25; John 19:24), (Matt 27:31), and (Heb1:12). In Revelation (cf. 6:11;7:9, 13 with 3:5, 18; 4:4; also 7:14; 22:14 with 19:13) alternates with . Luke (Luke 23:11; 24:4; Acts 1:10; 10:30; 12:21) uses of esp. striking clothing (Wilckens 690).

6Friberg, Timothy ;Friberg, Barbara ; Miller, Neva F.: Analytical Lexicon of the Greek New

Testament. Grand Rapids, Mich. : Baker Books, 2000 (Baker's Greek New Testament Library 4),

S. 204

*All New Testament occurrences of this word are mentioned in the body of this article.

BAGD W. Bauer, W. F. Arndt, F. W. Gingrich, and F. Danker, AGreek-English Lexicon of the NT

and Other Early Christian Literature (21979)

BL Bibel-Lexikon, ed. H. Haag (

2

1968)

ed. edition, edited, editor(s)

BHH Biblisch-historischesHandwrterbuchI-III (single pagination; ed. B. Reicke and L. Rost;

1962-66)

DNTTNew International Dictionary of NT TheologyI-III (ed. C. Brown; 1975-78)

TDNTTheological Dictionary of the NTI-X (ed. G. Kittel and G. Friedrich; 1964-76)

TCGNTB. Metzger, A Textual Commentary on the Greek NT(1971)

v. verse

LXX Septuagint

sg. singular

par. parallel

esp. especially


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2. is used of both garments in general (pl.clothing) and specifically theouter garment, i.e., the mantle orcloakwith openings for the arms.Outer garmentandundergarment are explicitly contrasted in Matt 5:40 par. Luke 6:29. Matthew speaks ofa lawsuit and uses the sequence . Luke, however, describes a robbery(see BAGD s.v., which gives examples from papyri that attest the frequent theft ofcloaks in antiquity), using the opposite sequence. The outer garment is certainly

intended where the reference is to the laying down of the cumbersome , as inthe account of Stephens stoning (Acts 7:58; 22:20); in the account of the leapingBartimaeus, who apparently used his both as a bed and as a cloak (Mark10:50; cf. R. Pesch, Mark[HTKNT] II, 173); and, despite the pl., in an account offootwashing (John 13:4, 12). The outer garment is also something that can be sold(Luke 22:36), that the woman with the issue of blood touches (Mark 5:27, 28, 30 par.Matt 9:20, 21 / Luke 8:44), that the people of Jerusalem spread over the colt along theway (Mark 11:7, 8 par. Matt 21:7, 8 / Luke 19:35, 36), that is grabbed as one escapes(Mark 13:16 par. Matt 24:18), or that is thrown over oneself (Acts 12:8). Whether thetearing of the (Matt 26:65, of only one person) always involves just the outergarment (so BAGD s.v.) is doubtful (cf. van den Born 962).

3. The NT most often speaks of the in a routine way. It is either itself the

subject or is used as a point of comparison: In the first case direct reports are given ofwhat happens with garments: they are made (Acts 9:39), taken (Mark 13:16 par.), put on(Mark 15:20 par. Matt 27:31; Luke 8:27; John 13:12; Acts 12:8; 1 Pet 3:3), taken off(Mark 10:50; Acts 16:22), relinquished (Matt 5:40), taken away (Luke 6:29), inscribedwith a name (Rev 19:16), guarded (16:15; Acts 7:58; 22:20), divided (Mark 15:24 par.Matt 27:35 / Luke 23:34 / John 19:23, 24), and sold for money (Luke 22:36). In thesecond case the garment serves generally as an image of transience (Heb 1:11, 12; cf.Jas 5:2); an old garment stands for the superseded old order (Mark 2:21 par. Matt 9:16bis / Luke 5:36b), and the new garment for the valid order, which is to be preserved(Luke 5:36a). A white garment (Rev 3:5, 18; 4:4) symbolizes the faithful and a defiledgarment (3:4) symbolizes apostasy; the victor (cf. Isa 63:2f.) is clad in a robe dipped inblood (19:13), and purple robes are worn by royalty (John 19:2, 5).

The NT also knows the garment as a concrete symbol. The condition and innerworkings of a person are expressed by his or her appearance, which includes clothing.This is the case of the shining garments of the transfigured Jesus (Mark 9:3 par. Matt17:2), of the power-filled cloak of the Savior (Mark 5:27, 28, 30 par.; 6:56 par. Matt14:36), and of the soft clothing of the indolent aristocrats (Luke 7:25). It is also tobe seen when people shake their garments with punitive disdain (Acts 18:6) or spreadthem in reverent excitement (Mark 11:7, 8 par.), tear them in painful concern (Matt26:65; Acts 14:14), or angrily throw them in the air (22:23).7

*

pl. plural

HTKNT Herders theologischerKommentarzum NT

7Balz, Horst Robert ; Schneider, Gerhard: Exegetical Dictionary of the New Testament. Grand

Rapids, Mich. : Eerdmans, 1990-c1993, S. 2:187-188


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1. In Greek.

Ionic, Aeolic ,1 first means in class.Gk. the equipping of an army or fleet,Aesch.Pers., 192, 1018; Suppl., 764, then fitting out in gen., esp. dress, clothes,Soph.Phil., 223 f.: cf.P. Oxy., IV, 839 (1st cent.B.C.): . To specify an adj.is used, e.g., in Aristoph.Eccl., 846, , Plat.Leg., VIII, 833b, but also ,

Xen.An., I, 2, 27, .Hdt., IV, 78, 4 f., , Xen.An., IV, 5, 33, also male or

before the heading of an article indicates that all the New Testament passages are

mentioned in it.

*. Cf. Thes. Steph.,Pape, Pass., Liddell-Scott, Pr.-Bauer, Moult.-Mill., PreisigkeWrt., s.v.

1 to make ready, later to send, cf. equipment, expedition: v.Boisacq,

Hofmann, s.v.; but cf. also Schwyzer, I, 295.

class. classical.

Gk. Greek.

Aesch.Aeschylus, of Eleusis near Athens (525456 B.C.), the first of the three great Attic

dramatists, ed. U. v. Wilamowitz, 1915; Fragments, ed. A. Nauck in Tragicorum Graecorum

Fragmenta, 1889.

Pers. Persae.

esp. especially.

Soph. Sophocles, of Athens (496406 B.C.), the real poet of the Athens of Pericles, ed. A. C.

Pearson, 1924.

Phil. Philo, of Alexandria (c. 20 B.C.50 A.D.), ed. L. Cohn and P. Wendland.

P. Oxy. The Oxyrhynchus Papyri, ed. B. Grenfell and A. Hunt, 1898 ff.

adj. adjective.

Aristoph.Aristophanes, of Athens (c. 446385 B.C.), the main representative of the older Attic

comedy, who reached his height during the Peloponnesian War, ed. V. Coulon and H. van

Daele, 1923 ff.

Eccl. Ecclesiazusae.

Plat. Plato, of Athens (428/7348/7 B.C.), ed. J. Burnet, 1905.

Leg. Leges. [Plato, of Athens]

Xen.Xenophon, of Athens (c. 430354 B.C.), pupil of Socrates, author of various historical,

philosophical and scholarly works, ed. E. C. Marchant, 1900 ff.

An. Anabasis.


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female, Eur.Ba., 827 f.: 2 can then mean theupper garment, esp. that which is long and flowing, Soph.Oed. Col., 1357, 1597 cf.pap., e.g.,Preisigke Sammelbuch, III, 6715, 32 (258B.C.); 6750, 4 (252 B.C.) etc.3 Priests always wore aspecial robe, Ditt. Syll.3, III, 1025, 7 f. (300B.C.); 1003, 14 (2nd cent.B.C.), also those whoentered a shrine;4 cf. also the robes of hierophants in the mysteries, Lys.Or., 6, 51.5Finally can be used (rarely) for the act of dressing, Oribasiusmedicus (4th cent.A.D.),Synopsis, V, 21, 2.6

Hdt. Herodotus, of Halicarnassus (c. 484425 B.C.), the first real Greek historian, described as

early as Cicero as the father of history. His work deals with the conflicts between the Greeks

and the barbarians from earliest times to the Persian Wars, ed. H. Kallenberg, 1926 ff.

Eur. Euripides, of Salamis nr. Athens (480406 B.C.), tragic dramatist and philosopher of the

stage, ed. G. Murray, 1901 ff.

Ba.Bacchae.

2 Cf. Dt. 22:5 n. 16. For Gk. clothes cf. R. Delbrueck, Antiquarisches zu d. Verspottungen

Jesu, ZNW, 41 (1942), 124 f. with bibl.

Oed. Col. Oedipus Coloneus.

pap. Papyrus, shortened to P. when specific editions are quoted.

Preisigke SammelbuchF. Preisigke, Sammelbuch griechischer Urkunden aus gypten, 1915 ff.

3On the relation of to stola cf. G. Leroux, Art. Stola in Darembg.-Saglio, IV, 1521 f.

Ditt. Syll. W. Dittenberger, Sylloge Inscriptionum Graecarum2, 1898 ff.;3, 1915 ff.

4 White, i.e., clean unspotted clothing was not limited to priests but was also worn by the laity

in some circumstances, cf. Nilsson, I2, 93.

Lys.Lysias, of Athens (445380 B.C.), belongs to the canon of the 10 Attic orators, ed. T.

Thalhelm, 1901.

Or. Oratio in Timarchum.

5Cf., e.g., the requirement on an inscr.from a shrine of Artemis in Delos in F. J. Dlger, ,

II: Der hl. Fisch in d. antiken Religionen u. im Urchr. (1922), 55, n. 3:

. Cf. also Inscr. Priene, 205 (3rd

cent.B.C.)and the other examples in Pr.-Bauer, s.v., . Cf. also Philo Cher., 95: Clothed in

white with spotless garments the Gentiles go into the temple. Also Act. Joh. 38: . Cf. also the vesting with a special robe (vestis lautiuscula) on initiation into

robber bands, Apul. Met., VII, 9; cf. Ant. Christ., I, 195. For Chr. attire

cf. Cl. Al. Paed., III, 79, 3. For further details Ant. Christ., V, 6675 [Bertram].

Cf. also J. Braun, Die liturgische Gewandung im Okzident u. Orient(1907); C. M. Kaufmann,

Hndbch d. chr. Archologie2 (1913), 569586.

6 Ed. J. Raeder, CMG, VI, 3 (1926).


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We no longer know whether a specific garb was important in the Hell. mysteries.Archaeology yields next to nothing on the subject, perhaps because all cultic furnishings werekept strictly secret. While the mystagogue of the Eleusinian mysteries did not wear or don anyspecial apparel,7 white was worn in, e.g., the mysteries of Andania.8 The only source to tell usanything specific about the function and significance of special robes is the account in Apuleiusof the initiation of Lucius into the Corinthian Isis mysteries, Apul.Met., XI, 14 ff.9 Here twelvegarments are given to the mystagogue which he has to put on successively to symbolise themystical progress which Isis enables him to make through the twelve cosmic zones. Finally heis invested with the olympiaca stola, a garment of fine linen with the twelve signs of the zodiac.This symbolises mystical identification with the heavenly deity itself, which lifts him up to itselfand in so doing causes him to overcome the whole world in his ascent.10 Though one cannotdeduce from this account ofApul.what garment rites there might have been in other mysterycults, here at least one sees quite clearly the structure of a specifically religious idea of clothingwhich must have been widespread in the primitive Chr. period. Philo is acquainted with it, asmay be seen from his allegorising of the high-priestly garb of office, Spec. Leg., I, 8497;Vit.Mos., II, 117135;Quaest.in Ex., II, 107123.11

From the standpoint of religious history it is to a large extent in the light of thiscomplex of ideas that we are to understand the Pauline view of baptism as a vesting ofChristians ( II, 514, 38 ff.) with Christ Himself (Gl. 3:27; R. 13:14) or the new man(Eph. 4:24; Col. 3:10) or the spiritual armour of Christian virtues (R. 13:12; 1 Th. 5:8;

7 On this question cf. H. G. Pringsheim, Archol. Beitrge zur Gesch. d. eleusinischen Kults, Diss.

Bonn (1905), 1416.

8It was also laid down that womens clothes should not cost more than 10 drachmas or that of

girls more than 1 drachma, cf. C. Lcrivain, Art. Mysteria in Darembg.-Saglio, III, 2141. For

other sacral regulations regarding the clothing of initiates cf. Nilsson, II2, 96.

Apul.Apuleius, of Madaura in Numidia, novelist, rhetorician and philosopher with strong

religious interests (2nd century A.D.), ed. R. Helm, 1907.

Met.Metamorphoses.

9 Cf. on this G. Lafaye, Art.Isis in Darembg.-Saglio, III, 5825; Nilsson, II2, 624639; M.

Dibelius, Die Isisweihe bei Apul. u. verwandte Initiations-Riten, Botschaft u. Gesch., II (1956),

3079; esp. J. Pascher, Der Knigsweg zu Wiedergeburt u. Vergottung bei

Philon v. Alex.(1931), 5457, 78 f.

10It seems that the highest degree of initiation was not reached with investiture with the gay

robe of Isis, which symbolised the cosmos as a whole. This came when the radiantly white robe

of Osiris was put on (cf. on this Plut. Is. et Os., 77 [II, 382ce]) symbolising the identification of

full initiates, i.e., priests, with the sun god, cf. also Philo Som. I, 216218.

Spec. Leg. De Specialibus Legibus.

Vit. Mos. De Vita Mosis.

Quaest.in Ex. Quaestiones in Exodum.

11 Cf. on this Pascher, op.cit. ( n. 9), 3751 and passim.


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Eph. 4:24; 6:11, 14; Col. 3:12).12 In Gnostic texts as well we find a cosmologico-soteriological concept of raiment, especially in connection with the ascent of the soul.13

2. In the Septuagint.

In the LXX is used 98 times (also 3 times and 4) for (45times), (6), (5), and other terms. After (218 and 32 times) itis the most commonly used word in transl. ofHbr. terms for clothing.14

In the LXX, as in class. Greek, first means clothing of any kind, especiallythe upper garment. But often the idea prevails that the clothing denoted by isnot just an outward covering but is something by which a man is essentially stamped inhis current status. Joseph changes clothes when he comes before Pharaoh as a prisoner(Gn. 41:14) because the presence of the king does not allow of non-regal clothing.15Clothing thus belongs essentially to a specific circle of life which excludes all unseemlygarb. This may be seen, for example, from the fact that Pharaoh gives Joseph linenrobes (Gn. 41:42), along with the ring and golden chain, to establish his position: See, Ihave set thee over all the land of Egypt, v. 4116 Sitting on the throne is an official sign

12

But cf. Oepke ( II, 320, 8 ff.). For Jewish apoc.elements 689, 12 ff. and 691, n. 35. For a

systematic survey of this NT raiment concept cf. E. Peterson, Theol. d. Kleides, Marginalien

zur Theol. (1956), 4155.

13On this cf. esp. E. Ksemann, Leib u. Leib Christi, Beitrge z. hist. Theol., 9 (1933), 8794

n. 35. Cf., e.g., O. Sol. 1 l:1014: And I have to leave folly behind, cast down to the earth, and I

have put it off and thrown it from me. And the Lord renewed me by his garment, and made me

ready by his light And the Lord (was) as the sun over the face of the earth. He enlightened

my eyes, cf. 21:36.

transl. translated

Hbr. Hebrew.

14Cf. 15 times usually for , twice, 4 times, twice (only

1 . and 2/3 Macc.). is also used 37 times, with few exceptions always for ,which is once transl. at Is. 22:21. == tunica is a Semitic loan word == ==

Arab. NDWWQ(Engl. cotton) [Bertram]. For the various articles of clothing cf. DalmanArbeit, V,

208220, 228232, 248251.

15Cf. also Est. 6:8; 1 Ch. 15:27; 2 Ch. 5:12.

v. verse.

16Cf. also Josephs gift of clothes to his brethren in Gn. 45:22, the putting off of prison clothes

by Jehoiachin when he was raised up to eat at the kings table in Jer. 52:33, the exchange of

raiment between Ahab and Jehoshaphat before the battle in, also the forbidding

of men to wear womens clothes ( ) in Dt. 22:5. In Jos. 7:21 the garment

which Achan took in spite of the ban is called a Bab. stola. In Cod L uses

(robes) for the houses or huts of the DVKHUDK[Bertram].


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of royalty along with the donning of royal garments, 2 Ch. 18:9, cf. Est.8:15. Clothing,then, shows what a man is; a specific garment is part of a specific position. This idea isobviously so fundamental that it applies to the relation to God as well. Return fromidolatry is signalised by a change of raiment, Gn. 35:2, cf. Lv. 6:4; 16:23 f., 32. On theother hand Job 9:31 has the noteworthy statement: Thou wouldst dip me in refuse thatmy own clothes would abhor me.

In keeping is the robe of glory ( ) in Wisdom teaching. This clotheswisdom, and with it she desires to clothe her pupils too, Sir. 6:29, 31. The garment hereexpresses heavenly life; the one who wears it has or gets a share in the life of heaven .This can be developed eschatologically in Jewish apocalyptic. The good things whichGod has prepared in heaven for the elect on the day of their entry into the new aeon areoften described as garments in which they will then be clothed, cf. especially En.62:15f.: The righteous and elect will then rise up from earth and cease to look downand they will be invested with the robe of glory. And this shall be their garment, agarment of life with the Lord of spirits: Your raiment will not grow old and your glorywill not perish before the Lord of spirits.17 Fundamentally, however, this use ineschatology simply brings to light the broader and determinative conceptual horizonunder which alone one can understand both the practical and also the religious

estimation of clothing, namely, the idea that clothing expresses the specific status bywhich a mans existence is stamped at a given time. All the things which Yahweh hasgiven man, which are about him and which shape his being, are as it were the raiment

with which Yahweh clothes him (), e.g., ,18 or,19 20 etc.21Here a whole complex of concepts, alien to modern thinking, may be seen quite plainlyin what is said about dress.22

In this connection one may also refer to the common use of to denote the priestlyvestments (over 40 times). The priestly robe is a (Ex. 28:2 etc.) which Aaron andhis sons put on (Ex. 40:13 etc.) so long as their priesthood lasts and put off when it is ended(Nu. 20:26)23 or when, e.g., their cultic duty brings them into contact with what is unclean (Lv.

17 Cf. Apc.Abr. 13 and later Slav. En. 22:8 ff.; 56:2; 62:14, 16; 71:16 f. Cf. Bousset-Gressm., 277

f.; VolzEsch., 398 and IV, 245, 17 ff.

18 E.g., Ju.6:34 etc. Cf. P. Volz, Der Geist Gottes u. die verwandten Erscheinungen im AT u. im

anschliessenden Judt.(1910), 6 f.; L. Khler, Theol. d. AT3 (1953), 97.

19E.g., Is. 59:17; Ps. 132:9; Job 29:14 etc. Cf. K. Koch, im AT, Diss. Heidelberg (1953).

20Ps. 104:1; Job 40:10 etc.

21Cf. Ps. 73:6; 32:10; 104:2; Is. 59:17; Ps. 71:13; 109:29; 89:45; Job 19:9 etc. Closely related to

the idea of robing is that of girdling or crowning with the blessings of salvation.

22Cf. the use of the prep. e.g., in , where the idea of an enveloping and

determining sphere undoubtedly stands in the background, so that has local as well asinstrumental significance. This again sheds light on vv. like R. 13:14 and Gl. 3:27 688, 15 ff.

23 When Moses took the robe of office from Aaron and put it on Eleazar, Aaron died, cf. also

Jos. Ant., 3. 151.


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6:4 etc.). The priests themselves and their garments are sanctified by sprinkling with theblood of the altar, Ex. 29:21 etc.24 VI, 979, 13 ff. Later the priestly vesture can even bedescribed as , Sir. 45:7;50:11, cf. also Wis. 18:24 on the robe of the high-priest.

In all this the use of differs characteristically from that of .Whereas the idea of a garment which marks mans specific status, esp. the priestly robe, iscombined with , the group mostly denotes clothing in gen., and isnever used for the sacerdotal vestments: Finally, is also employed in a general sense.

3. In the New Testament.

In the NT denotes only the upper garment.25 It stands in contrast to the usual where special clothing is to be stressed, though the usage is fluid. In Rev. the twoalternate,26 and Luke, when he wants to speak of specially striking clothing, prefers to.

27

Fully along the lines of what has been said above ( 689, 1 ff.) the fine raimentwith which the father has the prodigal robed when he comes back home (Lk. 15:22) is asign of his taking back into the fathers house. The fact that it is a 28visibly expresses a point which is twice emphasised in the parable, namely, that theprodigal is honoured as one who was dead and is alive again, Lk. 15:24, 32.

In Mk. 12:38 (Lk. 20:46) Jesus warns against the scribes who go about in the longand flowing robes29 which mark them as such and who claim for themselves thegreetings of the people in the market, places of honour in the synagogue, and the bestseats at feasts. The charge is not directed so much against specific excesses of personalvanity or avarice30 but rather against the general claim of rabbis that in virtue of their

24

Materially cf. K. Koch, Die Priesterschrift von Ex. 25 bis Lv. 16, FRL, NF, 53 (1959), 1927.

NT New Testament.

25 For clothing gen. we find or , also .

26Cf. Rev. 6:11; 7:9, 13 with 3:5, 18; 4:4; also 7:14; 22:14 with 19:13.

27This is esp. so when Luke speaks of shining white garments, cf. Lk. 24:4; Ac. 1:10 with Mk.

16:5 (in Lk. 9:20 is used because it is Jesus ordinary robe which becomes radiantly

white). In this connection we should also ref. to the mocking of Jesus by Herod Antipas

, Lk. 23:11; cf. Delbrueck, op. cit. ( n. 2), 135 f., who compares

(141) Ac. 12:21: , and Jos. Ant., 19, 344:

. The white garment was the national robe of the later Jewish kings, ibid., 140142.

28On this sense of cf. Pr.-Bauer, s.v.

29On this cf. esp. Str.-B., II, 3133. Loh. Mk., ad loc. reads with sys (cf. syc on Lk. 20:46).

Grundm. Mk., ad loc. thinks both readings are of equal worth.

30 So esp. Loh. Mk., ad loc. quoting Prv. 3:34.


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teaching, to which they accord the dignity of direct revelation,31 they have a mostimportant function in the saved community and should be given appropriate honour bythe people.32

The white robe of the angel at the empty tomb (Mk. 16:5: cf. Mt. 28:3: [cf. Da.7:9], and Lk. 24:4: ) shows that the one thus manifested is a heavenly being33

and that his message about the resurrection of Jesus (v. 6) is an eschatologicalrevelation. The same idea underlies the saying in Rev. 6:11 that a isalready given the souls of martyrs when they enter into the short season of rest, or thesaying about the white-robed host of the redeemed before the eschatological throne ofthe Lamb (Rev.7:9 cf. v. 13: ), their robeshaving taken on the eschatological colour when they washed them and made themwhite in the blood of the Lamb (7:14 cf. 22:14), i.e., when they came out of the great of the last time and entered into the eschatological kingdom of salvation IV,249, 16 ff. Here and in the parallel Rev. 3:4 f. one may see clearly that the washing ofclothes white does not have an active sense (martyrdom) but a passive sense: To the (3:4) corresponds (3:5) the eschatological receivingof the robe of glory (3:5).34 Similarly entry into

the new aeon is consistently represented in apocalyptic literature as the reception ofsalvation, and in Rev., as often in apocalyptic,35 it is sometimes described as rollingwith new garments, cf. also 1 C. 15:53 f.; 2 C. 5:3. Here, too, the garment expressesbeing and investing expresses the gift of new being.

Wilckens8

2580 !xechen {khane}Meaning: 1) favour, grace, charm 1a) favour, grace, elegance 1b) favour, acceptanceOrigin: from 02603; TWOT- 694a; n m

31

Cf. materially Mt. 23:2: . Oral teaching has the

same rank in Rabb. theology as the written Torah itself. On this cf. esp. D. Rssler, Gesetz u.

Gesch. Wissenschaftliche Monographien z. AT u. NT, 3 (1959), 1520.

32 On this v. J. Jeremias, Jerusalem z. Zeit Jesu2 (1958), II B 112114, 124 f.

33Cf. IV, 245, 17 ff. with bibl. Ev. Pt. 13:55 is based on Mk. 16:5. It is the only instance of the

word in primitive Chr. writings outside the NT [Schneemelcher].

34Cf. the changing of the clothes of the high-priest Joshua in Zech. 3:17.

35Cf. 689, 20 ff.; IV, 249, 16 ff. For examples of the Gnostic idea of raiment, which is esp.

common in Syrian Gnostic texts (O. Sol., Mandaean writings) ( n. 13), and which is so like the

structure of the eschatological understanding in Jewish apoc.that one may speak of historical

kinship, cf. Loh. Apk.on 3:4f.; Bousset-Gressm., 277 f. (both with bibl.).

Wilckens Ulrich Wilckens, Berlin-Zehlendorf (Vol. 7), Hamburg (Vol. 89).

8Kittel, Gerhard (Hrsg.) ;Bromiley, Geoffrey William (Hrsg.) ; Friedrich, Gerhard (Hrsg.):

Theological Dictionary of the New Testament. electronic ed. Grand Rapids, MI : Eerdmans,

1964-c1976, S. 7:687-691


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Usage: AV - grace 38, favour 26, gracious 2, pleasant 1, precious 1, wellfavoured + 02896 1;69Gen 6:8; 18:3; 19:19; 30:27; 32:6; 33:8, 10, 15; 34:11; 39:4, 21; 47:25, 29; 50:4; Exod 3:21;11:3; 12:36; 33:12f, 16f; 34:9;Num 11:11, 15; 32:5; Deut 24:1;Judg 6:17; Ruth 2:2, 10, 13; 1Sam 1:18; 16:22; 20:3, 29; 25:8; 27:5; 2 Sam 14:22; 15:25; 16:4; 1 Kgs 11:19; Esth 2:15, 17;5:2, 8; 7:3; 8:5; Ps 45:3; 84:12; Prov 1:9; 3:4, 22, 34; 4:9; 5:19; 11:16; 13:15; 17:8; 22:1, 11;28:23; 31:30; Eccl 9:11; 10:12;Jer 31:2;Nah 3:4; Zech 4:7;6:14; 12:10

[GING] ca,rijca,rij, itoj, h`1. graciousness, attractiveness Lk 4:22;Col 4:6.2. favor, grace, graciouscare orhelp, goodwillLk 1:30;2:40, 52;Ac 2:47;7:10;14:26;Ro 3:24;4:4;5:20f;11:5f;Gal1:15;Eph 2:5, 7f. CreditLk 6:32-34. That which brings (God's) favor1 Pt 2:19f.(Divine) graceorfavorin fixed formulas at the beginning and end of Christian letters, e.g. Ro 1:7;16:20;2 Cor1:2;13:13;1 Th 1:1;5:28;Hb 13:25;1 Pt 1:2;Rv 1:4.3. practical application ofgoodwill, a(sign of) favor, gracious deedorgift, benefaction J 1:14, 16f;Ac 13:43;24:27;25:3, 9;Ro 5:2;6:14f;1 Cor 16:3;2 Cor 1:15;Eph 4:29;Hb 10:29;Js 4:6;1 Pt 5:10.4. of exceptional effectsproduced by divine grace Ro 1:5;12:6;1 Cor 15:10a, b;2 Cor 8:1;9:8, 14;1 Pt 4:10. Hardly to

be differentiated from power, knowledge, gloryAc 6:8;1 Cor 15:10c;2 Cor 1:12;2 Pt 3:18.5.thanks, gratitude ca,rine;ceinbe grateful1 Ti 1:12;2 Ti 1:3;Hb 12:28. In other expressions Ro6:17;7:25;1 Cor 10:30;15:57;2 Cor 9:15;Col 3:16. [Charissa] [pg 215]

[GING] ca,rinca,rinacc. ofca,rij, used as a prep. w. gen., usually coming after the word it governs;for thesake of, on behalfof, on account of1. indicating the goal Gal 3:19;1 Ti 5:14;Tit 1:5, 11;Jd16.2. indicating the reason ca,rinti,noj* for what reason? why? 1 J 3:12. Cf. Lk 7:47. Eph3:1, 14may be classed under 1 or 2.* [pg 215]Gen 6:8; 18:3; 30:27; 32:6; 33:8, 10, 15; 34:11; 39:4, 21; 43:14; 47:25, 29; 50:4; Exod 3:21;11:3; 12:36; 33:12f, 16f; 34:9;Num 11:11; 32:5; Deut 24:1;Jda. 6:17; Ruth 2:2, 10, 13; 1 Sam1:18; 16:22; 20:3, 29; 25:8; 27:5; 2 Sam 14:22; 15:25; 16:4; 1 Kgs 11:19; 1 Esd 6:5; 8:4, 77;Esth 2:9, 15, 17; 5:2, 8;6:3; 7:3; 8:5;Jdt 8:23; 10:8; Tob 1:13; 7:17; 12:18; Tbs. 1:13; 12:18; 1Macc 10:60; 11:24; 12:45; 14:25; 2 Macc 3:33; 4:16; 15:39; 3 Macc 1:9; 5:20; 4 Macc 5:9;11:12; Ps 44:3; 83:12; Prov 1:9; 3:3, 22, 34; 4:9; 5:19; 7:5; 10:32; 11:27; 12:2; 13:15; 15:17;17:8, 17; 18:22; 22:1; 25:10; 26:11; 28:23; 30:7; Eccl 9:11; 10:12; Wis 3:9, 14; 4:15; 8:21; 14:26;18:2; Sir 3:18, 31; 4:21; 7:19, 33; 8:19; 12:1; 17:22; 19:25; 20:13, 16; 21:16; 24:16f; 26:13, 15;29:15; 30:6; 32:10; 35:2; 37:21; 40:17, 22; 41:27; 45:1; Zech 4:7;6:14; 12:10; Bar 1:12; 2:14;Ezek 12:24; Dan 1:9;Luke 1:30; 2:40, 52; 4:22;6:32ff; 17:9;John 1:14, 16f; Acts 2:47; 4:33;6:8; 7:10, 46; 11:23; 13:43; 14:3, 26; 15:11, 40; 18:27; 20:24, 32; 24:27; 25:3, 9; Rom 1:5, 7;3:24; 4:4, 16; 5:2, 15, 17, 20f;6:1, 14f, 17; 7:25; 11:5f; 12:3, 6; 15:15; 16:20; 1 Cor 1:3f; 3:10;10:30; 15:10, 57; 16:3, 23; 2 Cor 1:2, 12, 15; 2:14; 4:15;6:1; 8:1, 4, 6f, 9, 16, 19; 9:8, 14f; 12:9;13:13; Gal 1:3, 6, 15; 2:9, 21; 5:4;6:18; Eph 1:2, 6f; 2:5, 7f; 3:2, 7f; 4:7, 29;6:24; Phil 1:2, 7;4:23; Col 1:2, 6; 3:16; 4:6, 18; 1 Thess 1:1; 5:28; 2 Thess 1:2, 12; 2:16; 3:18; 1 Tim 1:2, 12, 14;6:21; 2 Tim 1:2f, 9; 2:1; 4:22; Titus 1:4; 2:11; 3:7, 15; Phlm 1:3, 25; Heb 2:9; 4:16; 10:29; 12:15,28; 13:9, 25;Jas 4:6; 1 Pet 1:2, 10, 13; 2:19f; 3:7; 4:10; 5:5, 10, 12; 2 Pet 1:2; 3:18; 2 John 1:3;

Jude 1:4; Rev 1:4; 22:21

, , grace; (1) as a quality that adds delight or pleasure graciousness,

attractiveness, charm (LU 4.22); (2) as a favorable attitude; (a) active, of what is felttoward anothergoodwill, favor(AC 2.47); (b) as a religious technical term for Godsattitude toward human beings kindness, grace, favor, helpfulness (JN 1.16, 17; EP 2.8);(3) concretely; (a) of exceptional effects produced by Gods favorability, power,enabling(RO 12.6; 1C 15.10); (b) of practical proofs of goodwill from one person toanotherkind deed, benefit, favor(AC 24.27; 2C 1.15);collection for the poor, generousgift(1C 16.3); (4) as an experience or state resulting from Gods favorstate of grace,favored position (RO 5.2); (5) as a verbal thank offering to God gratitude, thanks (1C15.57; 2C 9.15); (6) as contained in formulas that express greetings or farewell in lettersgoodwill, favor, blessing(RO 1.7; 16.20)


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D. ZELLER,CharisbeiPhilon undPaulus(SBS 142, 1990). For further bibliography seeTWNTX, 1290f.

1. occurs 156 times in the NT. In the Gospels it appears only in Luke (8times) and John (4 times in 1:1417); it also occurs 17 times in Acts. Its highestfrequency is in Paul (24 times in Romans, 10 in 1 Corinthians, 18 in 2 Corinthians, 7 inGalatians, 3 in Philippians, 2 each in 1 Thessalonians and Philemon); otherwise it

occurs in the letters above all in Ephesians (12 times), Colossians (5), the Pastorals (13),Hebrews (8), and 1 Peter (10). It is used in non-Christian writings to refer to bothgenerosity and gratitude, and also to gracefulness and beauty thus to free,uncoerced, cheerfully bestowed openness toward one another, and thus in relationshipto God both salvation granted by him and human thanks. Aristotle (Rh. ii.7.1385a)already emphasizes the gratuitous nature of in contrast to reward.

2. Paul received special grace with his apostolic commission, grace that is actuallyidentical with his gospel, since his calling and his reception of the gospel were one andthe same (cf. Ezekiel 12; Gal 1:15; 2:9; 1 Cor 3:10; 15:10; 2 Cor 12:9; Eph 3:2, 7, 8,though also Rom 1:5). He can refer authoritatively to this grace (Rom 12:3; 15:15). It isthe antithesis of earthly wisdom (2 Cor 1:12). The Church at most partakes of this grace(Phil 1:7; cf. also Corp. Herm. i.32): Pauls presence in a church means the presence of

grace (2 Cor 1:15).Judaism anticipates this understanding of grace (referring to prophets in 2 Bar.81:2-

4; 2 Esdr 14:22 [with the Holy Spirit];Vit. Proph. 14 [Jeremiah];Asc. Isa. 11:36 [on thebasis of Isaiahs vision God is glorified as the bestower of such grace on humans];Josephus Ant.iv.60 [Moses];2 Enoch 69:15 [the priest Methusalam]). This Jewishunderstanding has analogies esp. in Luke, not only in statements about Stephen (Acts6:8), Moses (7:10), and Apollos (18:27), but also in Lukes christology and in theprogrammatic development of Luke 4:18f. within the Lukan work as a whole: It is tothis that words ofgrace in Luke 4:22 refers and which Acts 4:33 and esp. 11:23(mission to the Greeks) fulfill, as do 14:3 (signs and wonders) and 20:24 (gospel ofgrace). Only 15:11 deviates from this pattern by fixing grace essentially to theproclaimer in an antiquated fashion.

3. The various charismata are understood as concrete manifestations of the onegrace bestowed on all. Such is the case in 1 Pet 4:10 (stewards refers to the socialobligations of service with the gifts of grace); Rom 12:6; 1 Cor 1:4, 7; Eph 4:7 (cf. vv.11f.). It is striking that grace does not occur in 1 Corinthians 12; instead, the chapterspeaks of the one Spirit (and body). Col 3:16 views Christian singing as grace (or

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thankfulness; cf. K. Grzinger, JSJ11 [1980] 6677); pneumatic occurs in thiscontext.

4. 2 Corinthians particularly grounds morality in grace. A strong relationship existsbetween the grace shown by God and Christ (see esp.8:9: he became poor eventhough he was rich) and the grace to be shown by the church in the form of thegracious gift of the collection. Gods deed becomes the churchs, so that it has

abundance in this grace (8:7; cf.8:1f., 9, 19; 9:8 [here grace becomes a good work asin Titus 2:1114], 14). Grace is thus not received in vain (6:1), and Christs own deed isboth the soteriological and ethical model (8:9). According to Col 4:6 a Christiansspeech should also be in grace.

Grace acquires special significance for Christian existence, and not just at itsbeginning, according to a series of texts in which the noun is used with various vbs.:stand in grace (Rom 5:2; 1 Pet 5:12), grow in grace [and knowledge] (2 Pet 3:18),become strong in grace (2 Tim 2:1, referring to instruction), continue in grace(Acts 13:43, the summary of an admonition), fall from grace (Gal 5:4, referring to theGalatians circumcision), fail to obtain Gods grace (Heb 12:15), and insult thePneuma ofgrace (10:29, i.e., by Judaizing). The relationship to knowledge, correctdoctrine, or the correct gospel is clear in almost every instance; thus this category

should probably also include Jude 4 (in emancipation from Jewish Christianity Godsgrace has been perverted into licentiousness) and Heb 13:9 (the grace that strengthensthe heart is grace without any Judaized elements). Similarly, standing in grace alsorepresents correct behavior or suffering as a righteous person (so in 1 Pet 5:12). 2 Thess1:12 refers grace to the perfecting of the work of faith.

Jewish writings anticipate the relationship between grace and knowledge (to findgrace in the reception of revelation).2 Bar44:13f. speaks of those who have notrenounced grace. Existence in grace is thus thought of as a process of growth for whichthe initial proclamation (cf. 2) has provided enduring standards in the form ofdoctrine.

5. a) Grace is the opening of access to God in the larger sense precisely by Godhimself. In Jewish writings Gods grace and love are the basis of election (2 Bar. 21:21;75:5f.; also 77:11;Jub. 31:24); Paul takes this up in precisely the same sense in Rom11:5, 6 (cf. 11:29; interestingly, grace is not mentioned in 9:11f.). 2 Tim 1:9 also speaksof Gods call and purpose in election according to grace; Eph 1:6 speaks of suchpredetermination (blessed in Christ). Gal 1:15 and 2 Tim 1:9 also speak of the call, and2 Tim 1:9 of being saved ( ), as do Acts 15:11 (we believe that we will be savedthrough grace) and Eph 2:5, 8. Eph 1:7 speaks of redemption and forgiveness.

All these texts are concerned with passing over the threshold of belonging to God bymeans of Gods own anticipatory action. Rom 5:2 makes this clear once more byspeaking of access to God (). And since this threshold is otherwisedescribed as faith, grace and faith are thus oriented toward one another (Rom 4:16;5:2; Eph 2:8; 1 Tim 1:14). (Acts 15:11 does not use believe in this technical sense.)

The antithesis between grace and works may not, however, be projected onto thesetexts without further consideration. They are concerned only with associatingconversion with Gods activity in order to elevate such conversion out of the realm ofmerely human, circumstantial events. Nothing is said of a persons activity, and viewing

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divine and human activity here as mutually exclusive leads only into the typicalinsoluble questions of systematic theology.

But certain statements do attest the antithesis between grace and works in thecontext of the question of ones fundamental belonging to God (and only in thiscontext): Besides Rom 4:4 and 11:6 see esp. 2 Tim 1:9 and Titus 3:57 (it is thePastorals that display what are usually thought to be Pauline views) with clear

analogies in Philos theology of grace (cf. Philo All.iii.77, 83). But even here it is not amatter of tension between performance and election. Rather, human works are portrayedas thoroughly futile and flawed. The focus is thus on Gods saving grace in the face ofuniversal sinfulness again according to Jewish model (Bib. Ant. 19:9; 2 Esdr8:36;Philo Imm.1048). Since Paul shows how sin and law are related, his view is that worksperformed under the auspices of the law intensify even more the negativity of mankindoutside grace (Gal 2:21; 6:14f.; Rom 4:16).

Therefore, only in the dispute with non- or postChristian Judaism (Galatians andRomans) does Paul set the grace received at conversion over against what was earlierthe Jewish path. Only where Pauls discussion focuses on law without grace does heemphasize against the negative backdrop of the connection between law and sin the gratuitous character ofgrace (with [] in Rom 3:24; 5:15, 17; in antithesis to

in 4:4). The advantage of Christian over Jewish initiation consists according toPaul in its mediation not only of election, but also of righteousness as a gift even now(3:24 in contrast to 11:29: the banishment of unrighteousness will occur only in thefuture according to 11:26). Thus it was Paul who through this connection with thequantity law historically located and terminated the timeless and thus in a certainsense anthropological antithesis between grace and works of the kind known toHellenistic Judaism and the Pastorals.

b) views the event of initiation from Gods perspective, but that event isdescribed from the human perspective as faith (though is not limited to theinitiation) and with the related expression humility / lowliness (), whichadmittedly refers more in the durative sense to the human prerequisite for grace (as inthe use of Prov 3:34 LXX in 1 Pet 5:5; Jas 4:6: the connection with initiation is madeclear by v.7). It is equally a matter of a human prerequisite when under certainconditions one finds grace before God (confidence, Heb 4:16; further Luke 1:30; 2:52and T. Sim. 5:2; Acts 7:46). It is by no means a contradiction, but just the other side ofthe same process, when it is asserted that Gods grace was on him (Luke 2:40), orwhen according to the additions to T. Levi 2:3 in the Koutloumousioums. one asks forthe Holy Spirit and power in order to attain grace before God on the basis of works, orwhen according to T. Jud. 2:1 God gave grace in all works (cf. 2 Thess 1:12).

Thus in Jesus proclamation , with reward, can also refer to Gods reactionto human action: so Luke 6:3234 and parallel v. 35 (par. Matt 5:46 speaks only of

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reward). The closely related passage 1 Pet 2:19f. (here, too, the concern is withsuffering / renunciation) even complements grace with credit in the sense of esteembefore God. Luke 6:3234 and 1 Pet 2:19 should be considered closely together with 1Pet 5:5 and Jas 4:6, for lowliness, humility, bearing of suffering, and renunciation ofrevenge together are the substance of the prerequisite for grace with God. HereChristian morality is grounded in the uniqueness of the Christian event of election

(which in the NT is primarily formulated as a paradox). Given this presupposition, thev.l. in Heb 2:9 also makes good sense, since according to v. 10 suffering is theprerequisite for perfection, so that suffering becomes the criterion of election, as in 1 Pet2:19; 5:5, and elsewhere. This is why according to 1 Pet 5:12 suffering is now the truegrace.

6. Under the auspices of Gods sovereignty, which apocalyptic thinking stronglyemphasizes, grace is the substance of salvation in the larger sense. Compare thecoming grace of2 Bar.82:2 with the coming of grace (under the prerequisite of thepassing away of the world) in Did. 10:6, and also statements about the futuresalvation of Christians: 1 Pet 1:10, 13; 3:7 (fellow heirs); 2 Thess 2:16 (cf.1 Enoch[Greek] 1:8; 5:7f.;Bib. Ant. 51:5;Sib. Or. iv.45f., 189; 2 Esdr 16:31f.;2 Bar.78:7).

The word was naturally suited to describing that element of salvation already

received in the present; so in the benedictions at the beginning and end of many NTletters, which may correspond to the blessing in nonepistolary writings in the formulacommended to the grace of God (Acts 14:26; 15:40; 20:32). 1 Pet 5:10 offers a prayerto the God of all grace, and although Heb 4:16 speaks of access to the throne of graceon the basis of the sacrifice of the high priest, nowhere is grace thought of with suchstrict christological parameters as in John 1:14, 16, 17 (over against Moses and the giftof the law). Titus 2:11f., with its mention of the grace that trains, is an originaldescription of the unity of justification and ethics, for it understands ethics as thedetermination of form under the auspices of the formative event of Jesus Christs ownsacrifice.

Statements about the superabundance of grace are of special interest, such as thosefound in Rom 5:15, 20; 6:1; 2 Cor 4:15 (cf. also Bib. Ant. 39:6: Though our sinsabound, nevertheless his mercy fills all the earth; cf. also 49:3f.). Romans 5 relates themessianic category of superabundance to the apocalyptic vision of the increase of evil:The overabundance of evil is reversed and simultaneously eclipsed by increasedfullness. Paul can assert that such a transition has already occurred and manifests itselfin freedom from law and in the principle of abundance in ethics.

7. is used in the sense ofthanks in 2 Cor 2:14;8:16; 9:15; Rom 6:17;7:25; 1Cor 10:30 (partake with thankfulness toward God); 15:57; 1 Tim 1:12; 2 Tim 1:3; Luke17:9; Heb 12:28.

Acts 24:27 and 25:9 use in the sense of do a favor, and 25:3 ask a favor.Col 4:6 uses it in the sense ofgraciousness, and Eph 4:29 as gracious kindness.

8. The goal of Gods gracious actions so strongly emphasized in the NT is both his

own glory and that of human beings (1 Pet 1:10f.; 4:10f.; 2 Cor 4:15; Eph 1:6; Heb 2:9f.also belongs in this context). Hence grace is not granted pointlessly.K. Berger

10

v.l. variant reading

10Balz, Horst Robert ; Schneider, Gerhard: Exegetical Dictionary of the New Testament. Grand

Rapids, Mich. : Eerdmans, 1990-c1993, S. 3:457-460

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