CHAPTER EIGHT

GREEK WORDS AND HEBREW MEANINGS

Greek Words and Hebrew MeaningsStudies in the Semantics of Soteriological

Terms (SNTS Monograph Series 5; Cambridge 1967) by D. Hill
demonstrates that certain words in the New Testament are used in
senses that reflect their Hebraic background (through the LXX) rather
than their natural Greek heritage. In the wake of that study, the
following analysis centers on a few words that carry some senses that
have been determined by the Hebrew together with a lexicographical
description of these words in full. At the end of each analysis a sample
entry for a LXX lexicon is suggested.

1. dikaivwma

LSJ describes the basic meaning of dikaivwma as a legal term (I), a term
connected with the world of lawsuits. It also provides (II) the meaning
ordinance, decree for the LXX and subsequent literature.
act of right, opp. aj divkhma, Arist.; duty Philo 2.199; prop. amendment of a wrong, opp.
dikaioprav ghma, Aristotle; hence:
I a. judgement, penalty, Plato
b. justification, plea of right, Thucydides I 41,1, Isocrates, Aristotle, LXX 2 Ki
19.28(29), PLond ii AD
c. pl. pleadings, documents in a suit, papyri iii B.C., also credentials pap ii A.D.
d. act of dikaiv w si" i 3, N.T.
II ordinance, decree, LXX Gen 26.5, Exod 15.26 (pl.), al., NT
Discussion:
[I] LSJ records one occurrence of the meaning justification for the
LXX. In the ThDNT this sense is defined as legal ground or claim,
exemplified by 2 Sam 19:29 (listed as LXX 2 Ki in LSJ):
2 Sam 19:29 kai; tiv ejstivn moi e[ti dikaivwma kai; tou` kekragevnai
me e[ti pro;" to;n basileva
What further right have I to cry to the king?
= lmh la dw[ q[zlw hqdx dw[ yl y hmw
110 CHAPTER EIGHT

This sense of dikaivwma comes close to the meaning recorded for classical
Greek by LSJ (justification), but it is better defined in ThDNT with the
same example from Thuc. I 41,1 dikaiwvm ata tavde pro;" uJm a`" e[c omen,
referring to the established legal claims of allies. At the same time, the
meaning of dikaivwma in 2 Samuel is rightly determined on the basis of
the Greek context as justification.
The word is also used in a similar sense as cause or case:
2 Chr 6:35 kai; poihvs ei" to; dikaivwma aujtw`n
And You will handle their case.
Jer 18:19 eijs avk ouson th`" fwnh`" tou` dikaiwvm atov" mou
Listen to the voice of my case. Cf. also 11:20.
This is the only overlapping sense between the LXX and the general
meanings of that word recorded in LSJ. The situation differs for the
ThDNT, Bauer, Wrterbuch, and subsequently for BAGD, which gives the
following description:
1.regulation, requirement, commandment (so mostly LXX; Philo; Josephus; Cass. Dio (ii-iii
A.D.; POxy 1119,15 tw`n ej xairevtwn th`" hJm etevr a" patriv do" dikaiwmav twn).
2.righteous deed (Arist. 1135a,12f; 1359a, 25; 1373b,1; 3 Km 3:28; Bar 2:19; N.T.).
3.[discussion of Ro 5:16 in the New Testament]

The meaning which apparently reflects the most frequent sense of

dikaivwma in the LXX (defined as ordinance, decree in LSJ and as
regulation, requirement, commandment in BAGD) is not documented
outside the LXX according to LSJ, but is documented according to
BAGD, viz., in Dio Cassius (ii-iii CE) and in P. Oxy 1119 (254 CE).
[2,3] Another difference between the two lexica is that BAGD (as well
as ThDNT) adds a meaning righteous deed for which it provides
support from Aristotle, not recorded by LSJ. Three issues are at stake:
1. Does a meaning righteous deed exist for the LXX, as indicated by
BAGD?
2. Do the two possibly separate meanings, righteous deed and
justice appear in the LXX?
3. Is one of these senses, or possibly both, supported by external
evidence?
We first turn to the best examples from the LXX relating to the
meanings righteous deed and justice:
1 Kgs 3:28 frovnhsi" qeou` ejn aujtw/` tou` poiei`n dikaivwma
The wisdom of God was in him (scil. Solomon) to do
justice/a righteous act.
Prov 8:20 ejn oJdoi`" dikaiosuvnh" peripatw`, kai; ajna; mevs on trivbwn
dikaiwvm ato" ajnastrevfomai
 GREEK WORDS AND HEBREW MEANINGS 111

I walk in the ways of righteousness, and on the paths of

justice I go about.
Prov 19:28 oJ ejg guwvm eno" pai`da a[frona kaqubrivz ei dikaivwma,
stovm a de; ajs ebw`n katapivetai krivs ei"
He who answers for (?; becomes surety for) a foolish
child insults justice and the mouth of the impious
devours judgments.

In the latter two verses dikaivwma has the sense of justice in general, as is
clear from the parallel words dikaiosuvnh and krivs i". On the other hand,
in 1 Kgs 3:28 dikaivwma means either justice or righteous act, as one of
the manifestations of justice. Such a meaning is also evidenced for Bar
2:19, in the section which has been translated from Hebrew.
Bar 2:19 o{ti oujk ejp i; ta; dikaiwvm ata tw`n patevrwn hJm w`n ...
katabavl lomen to;n e[leon hJm w`n kata; provs wpovn sou
For not by virtue of the righteous deeds of our ancestors
... do we present our supplication before you.

The meanings righteous act and justice in a general sense are thus
evidenced for the LXX. Neither sense is listed in LSJ, while BAGD lists
the first one, supported by evidence outside the LXX.
Returning to 1 Kgs 3:28, we note that the context favors the general
meaning justice rather than righteous deed.
[4] The frequency of the use of dikaivwma in the LXX as ordinance,
decree (LSJ) or regulation, requirement, commandment (BAGD) is
related to its Hebrew source, supported by external evidence. This
dikaivwma is often used together with similar words, e.g.:
Gen 26:5 kai; ejfuvl axen ta; prostavgmatav mou kai; ta;" ejntolav" mou
kai; ta; dikaiwvm atav mou kai; ta; novm imav mou
And he kept my commandments, my orders, my
dikaiwvm atav, and my laws.
The context does not enable us to determine the exact meaning of
dikaivwma, but the general sense is clear. In his conversation with Isaac,
God mentions the various commandments that Abraham has fulfilled.
Grouped with the ejntolaiv, novm ima, and prostavgmata, the word
dikaivwma probably indicates something issued by God. Also in Exod
15:25, dikaivwma, once again in plural, is given by God, in this case to
Moses:
ejkei` e[q eto aujtw`/ dikaiwvm ata kai; krivsei"
There He gave to him dikaiwvm ata and judgments.
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dikaivwma is used not only in parallelism with the mentioned words, but
also in other close grammatical relationships:
Num 30:17 tau`ta ta; dikaiwvm ata o{s a ejneteivl ato kuvrio"
These are the dikaiwvm ata which God ordered.
Num 31:21 tou`to to; dikaivwma tou` novmou
This is the dikaivwma of the law.
The root dik- could imply that every dikaivwma is just or righteous, but
several of the usages of dikaivwma outside the LXX are connected with the
legal world, without being intrinsically right. Therefore a neutral term
such as decree or ordinance covers the Greek word well.
The fact that little evidence has turned up so far for this meaning
outside the LXX may be coincidental. The translators used this word
from Genesis onwards mainly for three Hebrew words, qjo (46 times),
hQ;ju (26 times), and fP;v]mi; (41 times). It also occurs 6 times for dWQPi, 3 times
for hq;d;x], and once each for r,D,, hw:x]mi, byri, hr;Wx, and byriy.: Usually words of
the dik- group reflect words of the root qdx, so that the equivalents of
dikaivwma, not related to this root, are noteworthy. The choice of
dikaivwma probably reflects a meaning common to both fpm and hqj
/qj, viz., decree. This sense of dikaivwma is evidenced also outside the
LXX (not mentioned in LSJ). Of the sources mentioned by BAGD, Philo
and Josephus are probably irrelevant, since they depend on the LXX. But
two other sources are relevant. They are later than the LXX, but are not
found in the realm of its influence, viz., Dio Cassius and P. Oxy 1119,15
(254 CE) tw`n ejxairevtwn th`" hJmetevra" patrivdo" dikaiwmavtwn. Neverthe-
less ThDNT (without saying so explicitly) considers this sense as peculiar
to the LXX, since it does not provide external evidence. Thus, the most
frequent meaning of dikaivwma in the LXX was presumably not coined by
the translators, but was already a natural part of their lexical inventory.
In this fourth sense, dikaivwma is generally in plural since the Hebrew
Bible usually speaks about the ordinances of God in the plural. The word
is almost always used in connection with God, so that it mainly refers to
a divine decree. There is nothing intrinsic in the meaning of dikaivwma
making it a divine decree, but the word is used in that way in the
Hebrew and Greek Bible. dikaivwma is usually given by God to men, or
by Moses on his behalf.
Exod 21:1 kai; tau`ta ta; dikaiwvm ata a} paraqhvs ei" ejnwvp ion
aujtw`n
And these are the ordinances which you shall set before
them.
A dikaivwma can be accomplished, kept or fulfilled
 GREEK WORDS AND HEBREW MEANINGS 113

Lev 25:18 kai; poihvs ete pavnta ta; dikaiwvm atav mou
And you shall do all my ordinances ...
A dikaivwma can be listened to, taught, and explained, the latter especially
in the Wisdom psalms:
Ps 118(119):12 divdaxovn me ta; dikaiwvm atav sou
Teach me Your ordinances.
Most instances of dikaivwma refer to the ordinances of the Israelites, but
some to those of the gentiles.
2 Kgs 17:8 kai; ejp oreuvqhsan toi`" dikaiwvm asin tw`n ejq nw`n
And they walked in the ordinances of the nations.
The word is also used for the ordinances of the king (1 Sam 8:9,11 etc.;
Mic 6:16).
As one of the stereotyped renderings of fpm, dikaivwma was also used
Hebraistically for meanings of fpm which are not covered by dikaivwma:
[5] = fP;v]mi custom*(?), manner*(?)

1 Sam 27:11 tavde Dauid poiei`. Kai; tovde to; dikaivwma aujtou` pavs a"
ta;" hJmevra" a}" ejk avqhto Dauid ejn ajgrw`/ tw`n ajl lofuvl wn
... these things David does. And this is (was) his fpm
(manner) all the days that David dwelled in the land of
the Philistines.
The translator of 1 Samuel atomistically represented fpm with dikaivwma,
even though in this verse the Hebrew had a meaning differ-ent from its
main sense. The best way of representing this Greek word is to take it as
a symbol for the Hebrew fpm, here used as custom, manner. For a
similar usage of dikaivwma, see Exod 21:9,31.
Exod 21:9 kata; to; dikaivwma tw`n qugatevrwn poihvs ei aujth`/
According to the fpm (= manner) of the girls he shall
deal with her.
This rendering Hebraistically represents fpm, cf. the first verse in the
chapter (21:1) kai; tau`ta ta; dikaiwvm ata a} paraqhvs ei" ejnwvp ion aujtw`n.
This meaning is therefore recorded as the Hebraistic [5.] = fpm custom*
(?), manner* (?). On the other hand, ThDNT records Exod 21:9 as the law
of daughters, and likewise the next example (1 Sam 2:13) as the law of
the priest.

[6] = fpm rightful due(*)

114 CHAPTER EIGHT

1 Sam 2:13 kai; to; dikaivwma tou` iJerevw" para; tou` laou`
... and the fpm (rightful due) of the priest from the
people.
Of the known meanings of dikaivwma, decree or law is hardly
appropriate, since no decree or law is mentioned. This sense is therefore
recorded as rightful due since in this context the priest receives
something from the people. Once again it is claimed that fpm is meant, a
meaning which we would record as rightful due. Cf. krivs i" in Deut
18:3 for a similar development: kai; au{th hJ krivs i" tw`n iJerevwn ta; para;
tou` laou` ... kai; dwvs ei tw`/ iJerei` ...
In this entry, a note should probably be added on:
Hos 13:1 kata; to;n lovgon Efraim dikaiwvm ata aujto;" e[l aben ejn tw`/
Israhl kai; e[q eto aujta; th`/ Baal kai; ajp evq anen
According to the word of Efraim he took dikaiwvm ata in
Israel and placed them for Baal and he died.
dikaiwvm ata reflects ttr of MT, possibly read differently (Schleusner:
twtd). It is hard to determine the meaning of dikaivwma in this verse.
Sample entry for a LXX lexicon

* The asterisk indicates meanings that based on the present knowledge

are evidenced for the LXX only. The sequence reflects the logical order of
the presumed development of the meanings. Meanings starting with a
Hebrew word presumably developed Hebraistically by expanding the
semantic content of the Greek word.
dikaivw ma

1. legal right, justification (2 Sam 19:29); likewise: legal case, cause (2 Chr 6:35 [of God]
kai; poihv sei" to; dikaiv w ma aujt w`n; Jer 18:19 eij s avkouson th`" fwnh`" tou` dikaiwv m atov" mou, cf.
also 11:20).
2. justice (1 Kgs 3:28 tou` poiei` n dikaiv w ma; trivb wn dikaiwv m ato" // oJ doi`" dikaiosuv nh"
Prov 8:20); cf. modern Greek = justice.
3. <=2a?> in plural: righteous deeds (Bar 2:19 ta; dikaiwv m ata tw` n patev r wn aujtw` n).
4. decree(*), ordinance(*), regulation(*), sometimes in sg. (Num 15:16; 27:11, etc.), but
usually in plural (Gen 26:5, Exod 15:25, etc.), almost always divine (Lev 25:18, Num 36:13,
etc.), given by God (tivqhmi [Exod 15:25], ejntevl lomai [Num 30:17]), and kept by men (poiev w
[Lev 25:18, Deut 6:24], fulav s sw [Deut 6:2, 28:45 etc.]) used in parallelism with ejntolhv,
prov stagma, nov mo" and novm imon; usually of the Israelites (2 Kgs 17:19), but also of the
gentiles (8: kai; ejp oreuv qhsan toi`" dikaiwv m asin tw`n ej qnw`n [also 1 Macc 1:13]); also used for
the ordinances of the king (1 Sam 8:9, 11 etc.).
5. = fP;v]mi custom* (?), manner* (?) 1 Sam 27:11, possibly also Exod 21:9 kata; to;
dikaiv w ma tw` n qugatevr wn poihv sei aujth`/; 21:31.
 GREEK WORDS AND HEBREW MEANINGS 115

6. = fP;v] mi (rightful) due(*) (1 Sam 2:13 kai; to; dikaiv w ma tou` iJerev w" para; tou` laou`; cf.
kriv s i" in Deut 18:3 for a similar development); cf. Modern Greek dues, fees.1

2. The oJm ologevw group

Due to their Hebrew background, most of the words deriving from the
stem oJm olog- in the LXX carry two different meanings, carried through
into the New Testament and patristic literature.
In some way or other the three basic meanings to acknowledge/
confess, promise, give thanks are recorded in the various lexica. The
sense to give thanks is recorded either as a separate sense or as a
subsense of to acknowledge, viz., to acknowledge thanks.
LSJ
oJm ologevw (Act.)
I agree with, say the same thing as
II 1. correspond, agree with
2. agree to, grant, concede, avow (gratitude), acknowledge, confess
3. agree, promise to (do)

oJm ologiva
1. agreement
2. assent, admission, concession
3. agreement, compact
4. vow [LXX Je 51(44).25 (pl.)]
5. conformity with nature

oJm olovg w"

1. agreeable to, in unison with
2. confessedly, openly, LXX Ho 14.5; also ej x oJm olov g ou Plb. 3.91.10

ejxomologevomai
1. confess, admit, acknowledge
2. make grateful acknowledgements, give thanks, sing praises (LXX, Philo, NT)
ejxomolovghsi"
admission, confession, confession of gratitude Philo
ajnqomologevomai
I make a mutual agreement
II 1. confess freely and openly
2. admit, signify
3. assent, agree
4. return thanks (to God) LXX, NT, cav r in aj nq. Plut. Aem. 11
ajnqomolovghsi"

1 J.T. Pring, The Oxford Dictionary of Modern Greek (Oxford 1965).

116 CHAPTER EIGHT

1. mutual agreement
2. confession, admission, testimony

BAGD
ojm ologevw
1. promise, assure
2. agree, admit
3. confess
4. declare (publicly), acknowledge, confess
5. praise w. dat. Heb 13.15

oJm ologiva
1. act. confessing (as an action)
2. pass. confession, acknowledgement (that one makes)
ejxomologevw
1. act. promise, consent
2. mid. a. confess, admit
b. acknowledge
c. praise (deriving from mng. a)

MM
oJm ologevw
agree with, acknowledge (+ parallels). ... With the usage praise, celebrate, in Heb 13.15,
which Grimm-Thayer pronounces as unknown to Grk. writ., we may compare the
somewhat similar phrase oJmologw` cav rita in petitions, e.g. P. Ryl. II. 11432 (c. A.D. 280)
o{p w" ... th/` tuvch/ sou cavr ita" oJ mologei`n dunhqw`, that I may avow my gratitude to your
fortune, P.Oxy. I.6722 (A.D. 338 ... cavr ita" oJ mologhv s wmen, and the Christian letter P.Oxy.
VI.9396 (iv A.D.) ... hJm a`" cavr ita" oJ mologou` nta" ...; promise (+ parallels).
oJm ologiva
contract, agreement (+ parallels)

ejxomologevw
acknowledge, avow openly, consent, agree (+ parallels); In the LXX the idea of give thanks,
praise, is prominent: cf. in the NT Mt 11.25, Lk 10.21, and perhaps Phil 2.11 (see Lightfoot
ad loc.).
ajnqomologevomai
agree, answer, acknowledge (+ parallels)

One of the main questions relating to the various usages of this word
group is the background of the meaning recorded as to give thanks. The
distinctions between the various senses are admittedly very subtle. The
verbs to confess and to give thanks are two separate entities; however
in some way the two groups are possibly related. Is there a middle path
in the Greek language which may be defined as to acknowledge thanks
 GREEK WORDS AND HEBREW MEANINGS 117

and which would explain the co-existence of these two senses? If so, one
would be able to see how one sense developed from the other.
The meanings to agree, concede, acknowledge, confess, promise are
found in all of the Greek literature, including the LXX and the literature
based on it. Some examples follow referring to the simplex and its
composita, both nouns and verbs:
Wisd 18:13 ejp i; tw`/ tw`n prwtotovk wn ojl evq rw/ wJm olovghsan qeou` uiJo;n
lao;n ei\nai (admit)
Sir 4:26 mh; aijs cunqh`/" oJmologh`s ai ejf aJm artivai" sou (confess)
Jer 44(51):25 poiou`s ai poihvsomen ta;" oJm ologiva" hJm w`n a}"
wJm ologhvs amen (promise)
Dan 9:20 ... kai; ejxomologouvm eno" ta;" aJm artiva" mou (confess)
On the other hand, the meaning to give thanks is found only in the LXX
and literature based on it, signifying that it was probably created in the
Hebrew realm:
1 Esdr 5:58 kai; ejfwvnhsan di u{m nwn oJm ologou`nte" tw`/ kurivw/, o{ti ...
(= hdwh, give thanks)
1 Esdr 9:8 dovte oJmologivan dovxan tw`/ kurivw/ (thanks)
Ps 6:6 ejn de; tw`/ a/{dh/ tiv" ejxomologhvs etaiv soi (= hdwh)
Ps 9:2 ejxomologhvs omaiv soi Kuvrie ejn o{lh/ kardiva/ mou
dihghvs omai pavnta ta; qaumavs iav sou (= hdwh)
Dan 2:23 soi, kuvrie tw`n patevrwn mou, ejxomologou`m ai kai; aijnw`
jbvmw ad/hm ythba hla l
1 Chr 25:3 ejn kinuvra/ ajnakrouovm enoi ejxomolovghsin kai; ai[nesin tw`/
kurivw/ (= hdwh)
Ps 78(79):13 ajnqomologhsovmeqav soi eij" to;n aijw`na
It is not easy to decide that a word or word group has been created by
the LXX translators. Such decisions are based on negative evidence
relating to the extant Greek literature, although new evidence may
always turn up in a previously unknown papyrus or inscription.
In light of the aforementioned examples it seems to us that the special
use of the oJmologevw group in the LXX as to give thanks is sufficiently
evidenced, both for nouns and verbs, the simplex and its two composita.
It should however be added that in the lexica this use is also recorded
incorrectly as to praise. The basic meaning to give thanks should be
adhered to, and if the word is sometimes used in parallelism with to
praise, the juxtaposition does not create a meaning to praise for
oJm ologevw. This criticism applies to the dictionaries as well as to a study
118 CHAPTER EIGHT

by J. Ledogar, who recorded ejxomologevomai as to praise, discussing

this word together with the other words for praise in the LXX.2
The sense to give thanks also occurs in the New Testament, e.g.:
Mt 11:25 ... oJ Ihsou" ei\pen, Exomologou`m aiv soi, pavter kuvrie tou`
oujranou` kai; th`" gh`" = Lk 10:21
This special meaning is not evidenced outside the realm of the LXX that
includes the New Testament and other literary sources dependent upon
it. Some scholars, however, claim that the papyri contain an intermediary
stage between the meanings to confess and to thank, viz. cavrita" or
cavrin oJm ologei`n, translated as to acknowledge thanks. Such a phrase
occurs, for example, in:
P. Ryl. II 114,32 (c. CE 280) o{pw" ... th`/ tuvch/ sou cavrita" oJmologei`n dunhqw`

This approach is reflected in MM, quoted above, and likewise in LSJ

which does not provide a separate entry for oJm ologevw as to give thanks,
but includes that meaning in sense II 2 (agree to, grant, concede, avow
[gratitude], acknowledge, confess). For the sense to avow gratitude LSJ
quotes the same papyrus as MM. However, cavrita" or cavrin oJm ologei`n
means to avow gratitude, but that gratitude is expressed only by the
noun, viz. cavrita" or cavrin, and not by the verb oJm ologei`n. Therefore
the basic meaning of that verb remains unchanged by the usage of the
papyri, viz., to acknowledge, and no intermediary sense is detected.
Since there are no parallels for the sense to give thanks outside the
LXX, we must try to locate the solution for the lexicographical problem
within the biblical realm. It seems that this meaning has developed from
an etymological procedure that identified two Hebrew roots, hdw /y , to
confess and hdw /y- to thank. In Hebrew these two senses are expressed
by the same root. These two verbs derived from a common source, or
one sense developed from the other one. To find out the exact relation
between the two senses of hdw /y as to thank and to confess is a matter
for Hebrew linguists and exegetes, who usually record the two senses as
separate entities. hdwh in the hiphil is used generally as to thank, but also
a few times as to confess, and hdwth in the hitpael is more frequently
used as to confess than to thank.
The translators did not distinguish between these two different
senses. They derived both of them from the meaning to confess, and for
this sense they used oJm ologevw and compounds, thus not recognizing a
separate meaning to give thanks.

2 J. Ledogar, Verbs of Praise in the LXX Translation of the Hebrew Canon, Bib 48
(1967) 2956.
 GREEK WORDS AND HEBREW MEANINGS 119

The concepts of giving thanks and confession are somehow related,

but it cannot be claimed that the translators also made this link on a
conceptual level. Therefore, the theological approach explaining this
rendering as a Semitic linking of confessing sin and praising God, as in
ThDNT, is not acceptable. Rather, the translators decisions must have
been based on an etymological procedure involving even dwh, glory,
honor.
Ps 95(96):6 ejxomolovghsi" kai; wJraiovth" ejnwvp ion aujtou`
wynpl rdhw dwh
Honour and majesty are before him (RSV).
Ps 103(104):1 ejxomolovghsin kai; eujp revp eian ejneduvs w
tvbl rdhw dwh
Thou art clothed with honour and majesty (RSV).
These examples show that the translator of Psalms, who otherwise was
aware of the meaning of dwh (cf. 20:6, 44:5, 144:5), derived the word in
these two verses from hdwh, and used the usual equivalent for that word
in the LXX.
The Greek translators thus used the oJm ologevw group for various
words and meanings of the hdwh group. It is not impossible that they
were aware of the difficulties involved, since for the meaning of
thanksgiving the simplex is used much less than ejxomologevomai and
ajnqomologevomai. Possibly these two composita were reserved for these
special meanings.
The translation thus reflects the merging of two meanings in the wake
of the Hebrew in a way that does not suit the Greek language. This is a
true Hebraism that cannot be expressed well in a conventional
lexicographical description of the LXX. The only way to express such a
Hebraism would be to describe it as = hdwh, to give thanks.
In our view, a meaning to give thanks for ejxomologevw did not exist
at the time of the translation, as the translators did not express such a
meaning in their rendering. But such a sense was bound to develop.
How else could a later generation explain a verse such as
1 Chr 25:3 ejn kinuvra/ ajnakrouovm enoi ejxomolovghsin kai; ai[nesin tw`/
kurivw/
In some verses somehow the sense to confess can be maintained, but
the context makes such a claim impossible in this verse (as well as in 2
Sam 22:50 = Ps 17 (18):49; Ps 32 (33):2). Thus for the readers of the LXX
there existed a new sense of oJm ologevw, with its compounds, as to thank,
and the respective contexts made it easy for the readers to expand that
120 CHAPTER EIGHT

meaning to the sense praise, even if this meaning was not intended by
the translators.
This new understanding of the Greek word has been expressed well
in the anonymous Comm. Tura (P. Colon. Theol. 1) 5:13 on Ps 30(29):5:
ejxomolovghsi" ejntau`qa oujk hJ ejxagovreusi" ejpi; aJmarthvmasin levgetai.
levgetai me;n ga;r kai; au{t h ejxomolovghsi" ... wJ" ejpi; to; plei`ston ou\n ejn th`/
grafh`/ hJ ejxomolovghsi" dia; th`" levxew" shmaivnetai hJ eujcaristiva.
The quotation from Isa 45:23 in Rom 14:11 shows the problems involved:
Isa 45:23 kat ejm autou` ojm nuvw ... o{ti ejmoi; kavmyei pa`n govnu kai;
ejxomologhvs etai (S cLC ojm ei`tai) pa`s a glw`s sa tw`/ qew`/
(24 Dikaiosuvnh kai; dovxa pro;" aujto;n h{xousin)
w l lk [bt rb lk [rkt yl yk ... yt[bn yb
Rom 14:11 zw` ejg wv, levgei kuvrio", o{ti ejm oi; kavmyei pa`n govnu kai;
pa`s a glw`s sa ejxomologhvs etai tw`/ qew`/ (a[ra ou\n e{k asto"
hJm w`n peri; eJautou` lovgon dwvs ei tw`/ qew`/)
... and every tongue shall give praise (or confess) to God
(RSV).
Within the context of the LXX the Greek verb means to give thanks, cf.
the parallel phrase of the bowing of the knees. This is also clear from the
continuation of the verse (24) levg wn Dikaiosuvnh kai; dovxa pro;" aujto;n
h{xousin. In Romans, however, the verse has been taken in a different
sense. The continuation of the quotation (so each of us shall give account
of himself to God) makes it clear that Paul took the Greek as to confess.
This doubt regarding the meaning is further continued in the RSV in
Romans where the word in the quote from Isaiah is translated as give
praise, but the note refers, more correctly, to confess. Here, as
elsewhere, the way in which New Testament quotations understand the
words of the LXX cannot be taken as the only way of interpretation.

SAMPLE ENTRIES

oJm ologevw
1. admit + inf. Wisd 18:13, 2 Macc 6:6.
2. confess Est 1:1; ejf aJ m artiv a i" sou (Sir 4:26), th;n ej piqumiv a n aujtw` n (Sus 14 q; cf. LXX
ejx-)
3. promise (or vow* [cf. oJ m ologiv a Lev 22:18]) Jer 44(51):25.
4. = hdwh (?) give thanks* + dat. (to) soiv (I Esdr 4:60), tw`/ kuriv w / (5:58), abs. (Job 40:14).
oJm ologiv a, ejx-, ej xomolov ghsi", aj nq-, aj nqomolov ghsi"; bibl. R.J. Ledogar, Verbs of
Praise in the LXX Translation of the Hebrew Canon, Bib 48 (1967) 2956.

oJm ologiva
 GREEK WORDS AND HEBREW MEANINGS 121

1. promise (or vow* [= rdn]) Lev 22:18, Jer 44(51):25.

2. thanks, dovte oJ m ologiv a n dov xan tw`/ kuriv w / (1 Esdr 9:8).
3. = hbdn voluntary offer* fevr w (Deut 12:6B), fav g w (12:17), poiev w (Ezek 46:12) (cf.
oJm olov g w" = hbdn Hos 14:5); for a similar semantic development, cf. to; eJkouv s ion = hbdn
voluntary offer*.

oJm olovg w"

voluntarily aj g aphv s w aujtou;" oJ m olov g w" (Hos 14:5)

ejxomologevomai
1. confess ta;" aJ m artiv a" mou (Dan 9:4, 20) th;n oj duv nhn aujtou` (Sus 14; cf. q simplex).
2. = hdwh (?) give thanks* (often with musical instruments, Ps 32:2) usually + dat. (to),
frequently in Psalms, + soi (6:6), + kuriv w / (9:1), + tw`/ oj nov m ativ sou (53:6); + acc. ta; qaumav s iav
sou Ps 88:5; + e[ nanti kuriv ou (2 Chr 7:6), ej nantivon (Dan 6:10[11]); abs. (2 Chr 31:2); + o{ti
(Dan 3:90); in 12 Chronicles often paired with aij nev w .
simplex

ejxomolovghsi"
1. = hdwt thanksgiving,* thanks,* div dwmi (Josh 7:19), // ai[ nesi" (1 Chr 25:3), yalmo;" eij"
ejxomolov ghsin (Ps 99[100]:1), all based on the etymological understanding reflected in
ejxomologev omai hdwhesp. visible in next usage; dwh = (glory, but derived from hdwh, as
above) thanks*, thanksgiving* ej xomolov ghsi" kai; wJ r aiovth" ejnwv pion aujtou` (Ps 95[96]:6
thanksgiving and beauty*, before him), ejxomolov ghsin kai; euj prev p eian ejneduv s w (103:1 you
have clothed yourself with thanksgiving and glory), 148:13.

ajnqomologevomai
1. confess 1 Esdr 8:88, Sir 20:3
2. = hdwh (1) give thanks* + dat. (Ps 78[79]:13, Dan 4:34); + eij" (3 Macc 6:33; ej piv tini).

ajnqomolovghsi"
1. = hdwt thanksgiving* 2 Esdr 3:11, div dwmi (Sir 17:27).

3. ejp ifanhv"

Neither LSJ nor MM refer to any special use of this word in the LXX.
LSJ
I 1. coming to light, coming suddenly into view, appearing
2. of places and things: in full view, visible
3. manifest, evident
II 1. conspicuous, notable, distinguished, famous
2. remarkable
3. a title of divinities

BAGD
splendid, glorious
122 CHAPTER EIGHT

From the outset there appears to be no special LXX meaning for

ejp ifanhv", whose general meanings are appearing, visible, evident,
famous, and remarkable. The meaning evident, visible appears to
be well established in Prov 25:14:
w{sper a[nemoi kai; nevfh kai; uJetoi; ejp ifanevstatoi
... like winds and clouds and clearly visible rains

This use is close to the etymology of ejp ifanhv", being derived from
ejp ifaivnw. In other places in the LXX the word is used as glorious,
another basic meaning of the Greek word, derived from its primary
sense. Thus the temple is glorious in 2 Macc 14:33:
... kai; iJero;n ejntau`q a tw`/ Dionuvs w/ ejp ifane;" ajnasthvs w
kuvrio" is glorious in 23 Maccabees (e.g. 2 Macc 15:34, 3 Macc 5:35).
Also the day of the Lord in Joel 2:11 (cf. also 3:4) is seemingly
described as glorious (but see below):
diovti megavlh hJ hJmevra tou` kurivou, megavlh kai; ejp ifanh;"
sfovdra
Likewise, the name or fame of the people of Israel in 1 Chr 17:21 is
seemingly called glorious:
... oJ qeo;" ... tou` qevs qai eJautw`/ o[noma mevg a kai; ejp ifanev"
This applies also to the o{rasi", that is, the appearance, of the angel in
Judg 13:6, both in manuscripts A and B:
Judg 13:6A a[nqrwpo" tou` qeou` h\l qen prov" me kai; hJ o{rasi" aujtou` wJ"
o{rasi" ajg gevl ou tou` qeou` ejp ifanh;" sfovdra
Judg 13:6B a[nqrwpo" qeou` h\l qen prov" me kai; ei\do" aujtou` wJ" ei\do"
ajg gevlou qeou` fobero;n sfovdra
The different contexts indeed allow for an interpretation of the
aforementioned instances of ejp ifanhv" in the LXX as either glorious,
evident, or famous and the word should thus be recorded according to
its natural meanings.
However, an analysis of Hab 1:7 shows that at least in this case the
Hebrew should be consulted as well, and the other verses reassessed
accordingly.
Hab 1:7 (6 to; e[q no" to; pikro;n ... to; poreuovm enon ejp i; ta; plavth
th`" gh`" tou` kataklhronomh`s ai skhnwvm ata oujk aujtou`)
fobero;" kai; ejp ifanhv" ejstin
MT awh ar;/ nw yOa;
 GREEK WORDS AND HEBREW MEANINGS 123

In his description of the coming of the Chaldeans in 1:510 (11?),

Habakkuk has little good to say about this people. They kill and destroy,
they mock at the kings and there is no end to all of this. The Chaldean
people are described in the LXX of v. 7 as fobero;" kai; ejp ifanhv". It is
understandable that the Chaldeans should be called foberov", that is,
frightening, terrible, but what does the next word, ejp ifanhv", mean in
this context? Are the people conspicuous, evident, or famous? Or
should we rather take ejp ifanhv" as the opposite of its main meaning, that
is, infamous?
When analyzing the linguistic problem, the Hebrew text should be
consulted as well. The translator understood his text incorrectly, and that
misunderstanding gave rise to the present translation. The MT of
Habakkuk described the Chaldeans as a frightful and terrible people:
awh ar/nw ya, but the translator derived arwn from the root har, to see, and
not from ary, to fear. It does not really matter if we call this etymology
wrong or idiosyncratic; it differs from the usual understanding of that
word, and the confusion of these roots is known elsewhere in the textual
and exegetical tradition of the Bible. Thus, instead of describing the
people as terrifying, the Greek translator described them as visible.
Reference to the Hebrew is necessary in order to understand the
background of the translation; otherwise the Greek lexicographer may
ascribe to the word an unusual meaning, including infamous. The
mistakes of the translator are not of primary concern to the lexicographer
of the LXX, nor does it matter to him if the Greek text makes sense as
long as the words themselves are understandable. However, in this case
one needs to know what the translator had in mind before determining
the meaning of this ejp ifanhv". It may not be very appropriate to say of
the fearsome people of the Chaldeans that they are conspicuous, but
this is how the translator took arwn. Thus ejp ifanhv" should be taken as
meaning basically conspicuous regardless of whether or not such a
meaning makes sense in the context (see Tov, Dimensions*).
Accordingly, a LXX lexicon should nevertheless record this ejp ifanhv" as
another instance of evident or conspicuous.
In Zeph 3:1 one is less certain about the meaning of the Greek word:
W hJ ejp ifanh;" kai; ajp olelutrwmevnh, hJ povl i" hJ peristerav
Alas the conspicuous (?) and redeemed city, the dove ...
hn:/Yh ry[ih; hl;a;gnIw ha;r]wOm ywh
Woe to her that is rebellious and defiled, the oppressing city
(RSV).
124 CHAPTER EIGHT

The context is that of a city in despair. It did not listen to the Lord, its
leaders are corrupt and there is little good to say about that city. How
should ejp ifanhv" be taken in this context? Once again, one thinks at first
about the city being glorious. Obviously this is not very appropriate in
the context, but the Greek word could still be taken as such if it be
understood ironically. However, the Greek context warns one against
ascribing exegetical inclination to the translator. The verb lag, used in
MT as defiled, is taken by the translator as derived from another
meaning of that root, viz., redeemed. And hnwyh ry[h, the oppressing
city, has been misunderstood as the city, the dove. This phrase makes
as little sense in English as it does in Greek. Therefore, because in some
details the translation makes little sense, from the outset it is not likely
that ejp ifanhv" reflects any special understanding of the context. As in the
preceding example, the translator derived harm from the root har,
rendering it as if the city were visible. We should therefore take
ejp ifanhv" as conspicuous, visible, and not as famous because the
translator did not have that meaning in mind.
It seems that also in other places translators derived arwn from the root
har as if reading harn, translating the word as ejpifanhv". In fact, this also
applies to the examples which at first sight were considered
uncomplicated. Thus the day of the Lord is named ejp ifanhv" (Joel 2:11;
3:4), conspicuous and not famous.

Sample entry for a LXX lexicon

1. evident a[ nemoi kai; nev fh kai; uJetoiv (Prov 25:14), conspicuous to; e[ qno" (Hab 1:6), povl i"
(Zeph 3:1); hJ hJm evr a tou` kuriv ou (Joel 2:11, 3:4); o[noma (1 Chr 17:21), o{ r asi" (Judg 13:6).
2. glorious iJ erov n (2 Macc 14:33), kuvr io" (15:43, 3 Macc 5:35).

4. ojrqrivz w

ojrqrivz w does not create any specific difficulties in the Greek language in
which it occurs rarely. Only in the literature that is somehow related to
Hebrew sources do some problems arise.
Two different forms are used in Greek, ojrqreuvw, the Attic form, and
ojrqrivz w used in the LXX and New Testament, as well as in the literature
dependent on these sources and, in a different form, as ojrqrivz w and
ojrtivz w in an ostracon and a papyrus. The entry in LSJ gives little
information, but LSJ, Supplement provides a detailed entry with three
different meanings.
 GREEK WORDS AND HEBREW MEANINGS 125

LSJ
= ojr qreuv w , LXX Ev. Luc. 21.38
ojr qreuv w , (o[ r qro") lie awake before dawn, Theocritus, Eur.; oj r qreuvesqai kalou` s in oiJ
Attikoi; tw`/ luv cnw/ proskei` s qai, pri; n hJm evr an genev s qai, Phryn. PS p. 93 B

LSJ, Supplement
1a (= Attic ojr qreuv w , Moer. p. 272 P) rise up early, LXX Ge 19.2, Ps 126(127).2
b metaph., be eager or earnest, oj r qrivz wn Je 25.3
2 go early, eij" tov pon ib. Ge 19.27; go eagerly or earnestly, prov" tina ib. Ps 62(63).2, Si 39.5,
Ev.Luc. 21.38
3 proh` gen oj r qrivz wn kai; ojyivz wn at morning and evening Thd 1 Ki 17.16

BAGD
(Moeris p. 272 ojr qreuv ei Attikw`", ojr qrivzei Ellhnikw`") impf. w[r qrizon be up or get up very
early in the morning ... oJ lao;" w[ r qrizen pro;" aujto;n ej n tw`/ iJ erw`/ ajkouv ein aujtou` the people used
to get up very early in the morning (to come) to him in the temple and hear him Lk 21.38 (oj r. prov"
tina also means gener. seek someone diligently: Job 8.5; Ps 77.34; Si 4.12; Wi 6.14; Test Jos 3.6)

MM
... According to Thumb (Hellen., p. 123) the dependence of the verb on the Heb. ykh in the
sense of rise early is very improbable, and reference is made to such analogous verbs in M
Gr as nuctoreuv w work throughout the night, and meshmeriavz w do something at midday.

The meaning to get up early in the morning is the basic sense of this
verb and as such it occurs also in the LXX. As a rule it reflects k in the
Hiph il, usually in the form kyw, that is and he got up early in the
morning, often linked pleonastically with rqbb. For example,
Judg 21:4 AB kai; ejgevneto (A: ejn) th`/ ejp auvrion kai; w[rqrisen oJ laov"
[h wmykyw trjmm yhyw
Gen 19:27 w[rqrisen de; Abraam to; prwiv
rqbb hrba kyw
Exod 34:4 kai; ojrqrivs a" Mwush`" ajnevbh eij" to; o[ro" to; Sina
ynys rh la l[yw rqbb hm kyw
See further:
Ps 63(62):2 O qeo;" oJ qeov" mou, pro;" se; ojrqrivz w
God, my God, for thee I get up early in the morning
r,j}va} hta yla yhla
O God, thou art my God, I seek thee (RSV).
Isa 26:9 ejk nukto;" ojrqrivz ei to; pneu`m av mou pro;" sev, oJ qeov"
r,j}va} yla ybrqb yjwr a hlylb
My soul yearns for thee in the night (RSV).
Hos 5:15 ejn qlivyei aujtw`n ojrqriou`s i prov" me levgonte"
ynInruj}vy hl rxb
126 CHAPTER EIGHT

And in their distress they seek me (RSV).

In the last three examples, MT uses the verb rjv , to seek, but the Greek
translators derived these forms from the noun rjv , morning. The
resulting translation, referring, like rjv , to the morning, is quite
possible. Thus, instead of the verb of the Hebrew text which should be
taken as to seek earnestly, diligently, the LXX uses here ojrqrivz w, which
should probably be taken as to get up early in the morning for
someone. These two verbs are quite different, so that we read, e.g., in the
LXX of Ps 62:2 My God, My God, early in the morning I get up for thee
instead of MT O God, thou art my God, I seek thee. The Greek verb is
used in a slightly different way from its use in classical Greek, namely
not as just to get up early, but as to get up early for someone. This
particular use is created by the etymological rendering of the verb rjev i
from rjv , morning. Accordingly, there is no need to ascribe to the
Greek verb a new meaning such as in BAGD (seek someone diligently)
or in New Documents, vol. 1 (Sydney 1981) 86 (to come). These sources
adapt the meaning of the Greek verb to the context; BAGD ascribes to
ojrqrivz w the meaning of its Hebrew counterpart, a procedure which is
quite questionable from a methodological point of view.
This use of ojrqrivz w with a preposition is possible in Greek, as is
shown by the text of the Amsterdam ostracon, discussed at some length
in New Documents, vol. 1, p. 86: i{na mivnh/" aujtovn, ejp i; ga;r ojrtivz ei prov" se
au[rion (22.78 [II]). In that ostracon there appears to be a misspelling
(omission of the r), also known from the manuscripts of the LXX (in Ps
126:2 Codex S has ojrqivz w), but nevertheless it is clear that ojrqrivz w is
meant. I do not think that in any of these places the original meaning of
the Greek, that is to go early or to rise early has been lost, and in any
event it would be hard to prove such an assumption. A comparison with
these documents, then, shows that in the use of the verb with a
preposition no Hebraism is involved since a similar construction is
found in two external sources not dependent on the LXX (P. Amst. 22. 7
8 [ii CE] and P. Mil. Vogl. II 50.13 (I) poreuvou ou\n ojrqivs a" eij" [so rising
up early, go to ...]).
The verb occurs also once in Luke: oJ lao;" w[rqrisen pro;" aujto;n ejn tw`/
iJerw`/ ajk ouvein aujtou` (21:38), which should be translated as The people
rose up early in the morning to (see) him in the temple, or, as in the
RSV, And early in the morning all the people came to him in the
temple. The use of the verb in Luke follows the usage of the LXX, but
since this usage is also found outside the LXX, Lukes dependence on the
LXX cannot be proven regarding this detail.
 GREEK WORDS AND HEBREW MEANINGS 127

Sample entry for a LXX lexicon

1. get up early in the morning (cf. o[ r qro") Judg 21:4, 1 Kgs 5:3, Tob 9:6, usually
pleonastically joined with to; prwiv (following MT rqbb ykh) Gen 19:27, 20:8, Exod 24:4;
often the participle is used together with other verbs oj r qriv s a" de; Mwush`" to; prwi;
wj/kodov mhsen qusiasthvrion (Exod 24:4), kai; oj r qriv s a" j Ihsou`" to; prwi; ej peskevy ato to;n laov n
(Josh 8:10); also with verbs of motion kai; ojr qriv s a" Mwush`" aj nevb h eij" to; o[r o" to; Sina
(Exod 34:4), kai; ojr qriv s ante" to; prwi; aj nevbhsan ei;" th;n korufh;n tou` o[r ou" (Num 14:40);
abs. with eij" get up early in the morning (and go) to w[r qrisen de; Abraam to; prwi; eij" to;n
tovp on (Gen 19:27), oj r qriei`te au[ rion eij" th;n oJ do; n uJ m w`n (Judg 19:9), with ejn: kai; oj r qriv s ate
ejn th`/ oJdw`/ (1 Kgs 29:10); prov" tina get up early for someone (God) J O qeo;" oJ qeov" mou, pro;" se;
ojr qrivz w (Ps 62[63]:2), ejk nukto;" ojr qrivz ei to; pneu` m av mou pro;" sev, oJ qeov" (Isa 26:9), ejn qlivy ei
aujt w` n oj r qriou` s i prov" me lev g onte" (Hos 5:15) (in all these cases, as well as in Job 8:5, Ps
77[78]:34, an aspect of yearning is extant in the Hebrew verb [rj, to seek], but not in the
Greek verb where this aspect is expressed by the preposition). Cf. O. Amst. 22.78(II) i{ na
miv nh/" aujtovn, ej p i; ga;r oj rtivzei prov" se au[ rion and the discussion in New Documents 1, p. 86.

The third sense listed in LSJ (ojrqrivz wn = at morning) is not distinct from
the others and should probably be listed together with them.
But there is one other sense (early, earnestly) listed as 1.b in LSJ and
as a separate meaning 2 in the sample entry which should be taken as a
Hebraism.
2 Ch 36:15 kai; ejxapevsteilen kuvrio" ... ojrqrivz wn kai; ajp ostevl lwn
tou;" ajg gevl ou" aujtou`
And the Lord sent ... his messengers ojrqrivz wn and
sending.
jwlw kh wykalm dyb ... hwhy jlyw
Jer 25:3 ejl avlhsa (sc. kuvrio") pro;" uJm a`" ojrqrivz wn kai; levg wn
I (scil., the Lord) spoke to you rising up (?) and saying.
rbdw yka kyla rbdaw
ibid. 4 kai; ajp evstellon pro;" uJm a`" tou;" douvl ou" mou tou;"
profhvta" o[rqrou ajp ostevl lwn
jlw kh yabnh wydb[ lk ta kyla hwhy jlw
This ojrqrivz wn has been recorded as kh = early, earnestly* with the
following implication: The construction in which ojrqrivz wn occurs differs
from that of the other instances, and is used Hebraistically. In 2 Chr 36:15
it cannot be taken as to get up early as that use would not fit the subject,
the Lord. Moreover, the participle ajp ostevl lwn is awkward as it is
identical to the main verb. This applies also to the verse in Jeremiah.
From the continuation of the verse (v. 4) we understand how ojrqrivz wn is
to be taken. It is apparently used as if it were an adverb, just as in the
Hebrew, and parallel to v. 4, where the Greek text renders the exactly
128 CHAPTER EIGHT

same phrase jwlvw kh with an adverb o[rqrou ajp ostevl lwn, sending
early in the morning.
In these two verses ojrqrivz wn is thus used Hebraistically as a symbol
for kh .
The second part of the sample entry reads:
2. ojr qrivz wn = kh early, earnestly*, of the sending of Gods message to mankind, used
ungrammatically as a participle (// o[r qrou used in the same situations) kai; ejxapev steilen
kuvrio" ... ojr qrivz wn kai; aj postev l lwn tou;" aj g gevl ou" aujtou` (2 Chr 36:15), ejl av lhsa (sc.
kuvrio") pro;" uJ m a`" ojr qrivz wn kai; lev g wn (Jer 25:3, cf. v. 4: kai; aj pev stellon pro;" uJ m a`" tou;"
douv lou" mou tou;" profhvta" o[ r qrou aj postev l lwn).