| πολσιον, τ Ort der Befreiung: τ λσιον οονε πολσιον NicHer 25. πολυτος (von der Anklage) zu befreien: Bas B 3564,3.– LS -ον. πολυτριος befreiend, erlösend: κθαρσις ParaphDam 115. χαρτ Befreiungsurkunde: APantel 7,30 (a.1142).– Stam, KumN; vgl. πολυτριον LS, Kleis. πολυτικ, (sc. πιστολ) Freibrief für einen Kleriker (zum Verlassen der eigenen Diözese): FontMin V 74,32 (a.617); cf. 100f.– L, Duc. πολυτκιν, τ am Ende des Gottesdienstes gesungene Hymne: DeCerV I 106,16. Mél. B. Botte, Louvain 1972, 232. eine Pflanze: λεοντοπδιον λγεται τ -κι(ν) παρ τν γυναικν TextPlant 10,191 mss.– Kr, HL; L, LexPsel, Duc -ιον; vgl. πολειτκιος BerichtPap V (1969) 186 (?). πολυτκιος zur Entlassung (am Ende des Gottesdienstes): κθισμα AnHier II 3,22; τροπριον 99,5.– Vgl. -τικς L. πολυτικς absolut, unbedingt: . τν ποκρυξιν πισεουσι HalkHag 195.– (LS). πολτροπος nicht vielfältig, aufrichtig: ες ρετν Ps.-Chrys. (Sever. Gabal.), PG 59,717. πολω zu Ende gehen: λειτουργα DeCerV II 20,12.– (LS), L. πμα, τ voll steuerfähiges Grundstück: το -ατος τ ψηφον DöBeitr 120,17.20; 149.150. πμαγμα, τ Abdruck: ThStudPG 432D.– LS. πομαδαρω kahl machen, abrasieren: BenOkt 272.– L. πομθησις, Verlernen: NBasOr 18,7. MelGal 407,66.– L, Tgl. πομαευμα, τ Ausgeburt: διαβολς ManasRede 75. πομαευσις, Entbindung: WangCos 88. πομαιεω gebären: AnonProf 21,266. -ομαι (med.) NBasOr 53,8. GeorgBardEp 116,390. πομαιομαι (ab)laichen: ο χθες -ονται ScholLyc 365,16. πμακρα (adv.) von weitem: Hippiatr II 292,14.– Kr. πομακρνω (intr.) sich entfernen von: τκνον Θεφιλε, πεμκρυνας τν Κριον SynaxCpl 125,49.– (L, Tgl). πομακρυσμς, Entfernung: Miller: cod. Coisl. 278,23r (Germ. II).– Stam, KumN. πομακτριον, τ Wischtuch: TzetzAr I 180,24. πομλακος verweichlicht: HephThebI 149,28. πομαλσσω aufweichen: Hippiatr I 329,18. πομμμη, Ururgroßmutter: ThAntec III 6,4. FontMin III 114,17; 115,34. PatlagParent Taf.1. πομανωσις, Entrüstung, Wüten: κατ τινος ThStudCatM 52 (p.376). |
| 1195 Блажен. Августин., доказывая, что диавол пал не завистью, а гордостью, указывает именно на этот текст: merito initium omnis peccati superbiam Scriptura definivit, dicens: initium omnis peccati superbia (De Genes. ad lilt. XI, c. 14; Cf. de civit. Dei XIV, c. 13). 1200 Origen. in Ezech. hom. IX, 2; Василий Великий , на 2 гл. Исаии в “Творениях святых Отцов,” VI, стр. 116–118, – и на 10 гл. Ис. там же стр, 341; Chrysost. in Genes. homil. XXII (Opp. t. II, p. 216); Cyrill. Alex. contr. Anthropomorph. c, 17; Феодорит. и Иерон (см. выше примеч. 1194); Августин, (- примеч. 1195,); Иоанн Дамаскин , Точн. Излож. прав. веры кн. II, гл. 4; Cassian. Coll. VIII, с. 20. 21; Димитрий Ростовский , Сочин. ч. I, стр. 56. 1205 Justin. Apol. 1, 28; II, 8; Tatian. ad Graec. XIV,XV; Iren. 1, 10; Tertull. adv. Marcion. II, 10; Origen. Epist. ad Fabian, n. 6 (ed. De la Rue T. p. 5); Hilar. in Ps. CXLVIII , n. 7; August. de civ. Dei XXI, 17; Hieronym. adv. Rufin. I. in T. II, part. II, pag. 379, ed. Mart. 1226 Clem. Alex. Strom. VI, 16; Origen. de princip. III, 5; Augustin. de Genes. ad litter. IV, 22; de Genes. contra Manich. II, 3; Procop. Gaz. Octateuch. comm. in Genes. cap. 1. Conf. Natal. Alex. Hist. eccles. V. T. tom. 1, diss. l, art. 8, prop. 1. 1229 Theopfil. ad. Autol. II, 12–18; Hippol. in Genes. I, 6; Василий Великий , беседы на Шестодн.; Chrysost. in Genes. homil. III, n. 3; Serm. 1, n. 3; Athanas. contra Arian. orat. III; Ambros. in Hexaëm.; Gregor. Nyss. in Hexaëm.; Epiphan. haer. LXV, n. 4. 5; Theodoret. quaest. in Genes. XXI, в Хр. Чт. 1843, III, 353. Срав. примеч. 1226. 1236 Chrysost. in Genes. homil. III, n. 1. 2; Hilar. de Trinit. XII, c. 40; Epiphan. haeres. LXV, n. 4, 5. 1237 Ideo primo fecit Deus, postea vetustavit, ut cundem credamus ornasse, qui fecit, et fecisse, qui ornavit; ue alterum putemus ornasse, alter иш creavisse; sed eundem utrumque esse operatum, ut primo faceret, postea componeret (Ambros. in Нехаëт. I, c. 7). 1238 Severian. Orat. 1 de mundi creat. cap. 3; Method, (apud Phot. Biblioth. cod. CCXXIV); Gregor. Magn. Moral. XXXII, 12, n. 16: Rerum substantia simul creata est, sed simul species formata non est, et quod simul existit per substantiam muteriae, non simul apparuit per speciem formae. |
| 1 Kgs 14:5; 2 Kgs 4:27; 5:26; 6:12; Jos. Asen. 6:6; 23(despite textual variants in 23:8, the context clarifies the sense); 26:6; Liv. Pro., Nathan 2 (ed. Schermann, §28); p. Hag. 2:2, §5; Sanh. 6:6, §2; Joseph in Tg. Neof. 1 on Gen 41:45 . 4731 Smith, Magician, 116–17,199, favors more distant magical parallels but in so doing ignores the clearer prophetic parallels. 4732 E.g., Pss. So1. 17:25. Cf. the rabbinic tradition in which King Messiah could distinguish sinners by the sense of smel1. 4736 E.g., Josephus Ag. Ap. 2.181, claiming that all Jews agree; Sir 39:19 ; Bar 3:32 ; Sus 42; Let. Arts. 210; Sib. Or. 1.151; 3.12; 1 En. 9:5; 39:11; 84:3; CD 2.9–10; 2 Bar. 21:8; cf. Tg. Ps.-J. on Gen 3:9; 16:13 ; Tg. Neof. 1 on Gen 1:9 ; «God of knowledge» in 4Q504 frg. 4, line 4; 4Q510 frg. 1, line 2; 4Q511 frg. 1, line 7. Greeks also spoke of high deities who knew (e.g., Homer Od. 4.468; 13.417; 20.75; Pindar Pyth. 3.28; Xenophon Cavalry Commander 9.9; Plutarch Isis 1, Mor. 35IE; Athenaeus Deipn. 5.218F; Musonius Rufus 1, p. 32.17–18; Maximus of Tyre Or. 3.1; Philostratus Hrk. 16.4) and saw (Homer/. 3.277; Hesiod Theog. 514; Aeschylus Eumenides 1045; Supp1. 139,210, 303–305; Apollonius of Rhodes 2.1123, 1133, 1179; cf. Aristophanes Birds 1058; Ovid Metam. 13.852–853) all things; cf. the claim for Caesar in Ovid Ex Ponto 4.9.125–128; a hero in Philostratus Hrk. 43.3; the function of oracles in Aune, Prophecy, 68. At one point a mortal suggests that the gods know all things (Homer Od. 4.379), but the deity, who does not know, must refer him to another (4.382–393), who does know (4.472–480). 4737 4Q180 frg. 2–4, 2.5–10 (explaining Gen 18:21 ); 4Q299 frg. 2,2.10–11; Pss. So1. 9:3; 14:8; Let. Arts. 132–133; Josephus Ag. Ap. 2.166; Ant. 4.41; Philo Providence 2.35; T. Jud. 20.3–4; T. Zeb. 5:2; Γ. Naph. 2:4–5; t. B. Qam. 7:2; p. Roš Haš. 1:3, §§39–42; Exod. Rab. 21:3; 43:3; 46:3. Among Greeks and Romans, see, e.g., Hesiod Op. 267; Euripides E1. 1176; Xenophon Cyr. 5.4.31; Mem. 1.1.19; Epictetus Diatr. 2.14.11; Valerius Maximus 7.2.ext.8. |
| 5854 Cf, e.g., Gen 2:7; 2 Kgs 5:7; Neh 9:6; Ps 71:20 ; Jos. Asen. 12:1/2; Philo Creation 135; for national revival, cf. Ezra 9:8–9. 5855 E.g., 2Macc 7:9; 14:46; t. Ber. 6:6; b. Ber. 58b; Ta c an. 2a; Pesiq. Rab. 42:7; Tg. Ps.-J. to Deut 28:12 ; cf. also 4Q521 frg. 2,4, co1. 2.12 (the Messiah may appear in line 1, but the nearer context of lines 4–11 points to God); 4Q521 frg. 7,5, co1. 2.5–6,8 (as reconstructed in Wise, Scrolls, 421). Often God raised the dead in this world through prophets, however, as a foretaste of the future resurrection (Ecc1. Rab. 3:15, §1); he could also raise the dead on account of a righteous person " s merit (Pesiq. Rab Kah. Sup. 1:20) or in some sense through the agency of Elijah (perhaps by his coming as forerunner; m. Sotah 9:15). 5856 Cf. the title of Helios in PGM 7.528–530 and Apollo in PGM 2.98. God is «giver of life» in Deut 32:39 ; 1Sam 2:6; 2 Kgs 5:7; and in early Judaism (Morris, John, 314). 5857 Brown, Community, 47. The tradition that the righteous would resurrect the dead (b. Pesah. 68a) is late and isolated. 5858 Haenchen, John, 1:251; cf. Strachan, Gospel, 116. Jesus elsewhere connects healing with saving life ( Mark 3:4 ). 5859 If the festival were Sukkoth or Rosh Hashanah, the theme of judgment would be particularly relevant (Bonsirven, Judaism, 20, citing t. Roš Haš. 1:13); but see comment on 5:1. 5860 Also acknowledged in Sipre Deut. 9.2.1. 5861 Abel with Enoch " s help in T. Ab. 12:5–13:4A; 11:2–10B; Enoch in 3 En. 16:1. In T. Ab. 13God delegates judgment to Abel because humans must judge human deeds; in m. c Ed. 8:7, Elijah distinguishes clean from unclean at the judgment, though this role nevertheless appears to leave God himself as judge. 5862 Homer Od. 11.568–571; Euripides Cyc1. 273; Virgil Aen. 6.431–433,566–569; Lucian Downward Journey. 5863 Bury, Logos-Doctrine, 39, thinks John reflects the Daniel-Enoch tradition here, citing also Acts 17:31; Holwerda, Spirit, 12, emphasizes the parallel with Dan 7:14 ; see further below on 5:27. Meeks, «Agent,» 55, cites other examples of God temporarily delegating his unique works to human agents. |
| 97. Ambroise. In Ps., 45; PL 14, 1 ЫЪ Jerome. Ep. 59, 5 PL 22, 589; Grcgoire deNaz. Or., 33 PG 36, 228. 98. См.: Chronique, 1. CSCO Syr. 3, 4. См. также: Hamack A. Mission…, p. 613. 99. Hist, eccl., V, 23, 3. 100. Doctrina Addai, ed. Phillips, p. 50. 101. Edesse, DACL, IV, 2082. 102. HarnackA. Mission…, p. 679. 103. Orat., 42. О Татиане см.: Elze Μ. Tatian und seine Theologie. Gottingen, I960 (там же библиография). 104. Bardesanes//RAC, I, 1180–1186. 105. Irenee. Adv. haer., IV, 30, 3. См., что писали по этому поводу языческие авторы — современники рассматриваемых событий: Pline. Hist, nat., 14, 2; Epictete. Dissert., Ill, 13, 9; Aristide de Smyrne. Eis Basileia, ed. Gebb, p. 66; Tertullien. De anima, 30. Галикарнасскую надпись см.: GausseA Essai sur le conflit du christianisme primitif et de la civilisation. Paris, 1920, p. 28. 106. Philon. Legatio ad Gaium, 2 (8). 107. Epictete. Diss., Ill, 13, 9- 108. BraudelF. La Mediterannee a l " epoque de Philippe II, p. 78. 109. О римских дорогах см.: Forbes R. J. Notes of the History of Ancient roads. Amsterdam, 1934; Chapot V. Via//Dictionnaire des Antiquites, V, pp. 777—817. 110. CIL XI, 3281—3284. Сейчас эти находки хранятся в Риме, в музее Термини. 111. Febvre. Annales d " hist. soc., 11 janv. 1940, p. 70. Процитировано Φ. Броделем. 112. Ramsay W. Μ. Roads and Travel 11 Dictionary of the Bible, V, pp. 375–403. 113. Plin. Hist, nat., II, 450. 114. TorrC. Navis//Dictionnaire des Antiquites, IV, p. 25. 115. Lefebvre des Noettes. De la marine antique a la marine moderne. Paris, 1935, p. 67. 116. Philostrate. Vita Apollonii, VII, lOet 16. 117. SaintDenis de E. La vitesse des navires anciens//Revue archeologique, 18, 1941, p. 90. 118. SaussuredeH. De la marine antique a la marine moderne//Revue archeologique, 10, 1937, p. 9- 119. Деян 27, 57; Josephe. Vita, 15. 120. По этому вопросу см.: Saussure de Η. De la marine antique a la marine moderne//Revue archeologique, 10,1937, p. 95. 121. Philostrate. Vita Apollonii, 7, 10. 122. Pline I " Anc. Hist, nat., 19, 3- |
| On the Thousand Year Reign (Chiliasm) Ch. 16 from The Truth of Our Faith by Elder Cleopa of Romania Archimandrite Cleopa (Ilie) Today and tomorrow we are presenting a series of four articles on the heresy of Chiliasm, or Millennialsm—that is, that Christ will have a literal, earthly kingdom lasting for 1,000 years at the end of time. This belief, popular amongst many Protestants today, arises from a misinterpretation of Scripture, and our saints and holy elders hold for us the key to properly understanding Scripture, and the end times, as far as it is given to us to know. The first article is an excerpt from The Truth of Our Faith: A Discourse from Holy Scripture on the Teachings of True Christianity, by Elder Cleopa of Romania (Greece: Uncut Mountain Press , 2000). Inquirer : There are those who maintain that between the Second Coming of the Lord and the end of the world Christ will reign upon the earth, governing, Himself, along with His elect for a thousand years. What is the truth of the matter, Father? Elder Cleopa: This idea is an ancient one. In the first centuries of Christianity it was endorsed by the so-called Chiliasts or Millenialists. Against them rose the entire ancient Church and its most important representatives. The divine Fathers of the Church indicated in their writings that the one thousand year reign referred to in the book of Revelation signifies an infinite number of years, i.e. a kingdom that shall have no end. This we know well since from Holy Scripture it is clear that the Kingdom of Christ is not of this world (Jn. 18:36). In Holy Scripture it is clearly indicated that the Kingdom of Heaven is also the Kingdom of God or Kingdom of Christ, in so much as both Saint John the Forerunner and Christ Himself called it so. This Kingdom of Christ will be spiritual and will reign over the internal world of man, while externally being revealed in the righteousness, peace and joy of the Holy Spirit (Rom. 14:17). Christ Himself established this kingdom and explained in His parables how it will appear, who it will include and what power it will possess. His reign will not endure for a thousand years, but eternally (Lk. 1:33). Its inhabitants will include all faithful Christians from all the peoples of the world (Ps. 116:1-2), it will reign over all creation, and it will be a kingdom of righteousness (Dan. 7:13-14). It will be a kingdom made up of souls (Mt. 28:18)—souls that have already entered and lived within it in this present life. |
| Photo: orthphoto.net One of the saddest books I read is the Church metrical book, the book containing the list of those baptized, married, and buried (or “hatched, matched and dispatched”, as one person put it). It can be a sad read because of the number of people once baptized and chrismated that no longer walk with the Lord. Most of course continue their journey of faith, but some do not. They began well enough as zealous converts to Orthodoxy, but now have lapsed, and have never been seen in church again. The question arises then, “How is it that a person begins an Orthodox life with all zeal and then falls away?” How does apostasy happen? Certainly it does not happen suddenly. One does not awake one morning, having living as a zealous Orthodox disciple of Jesus for the previous months, look in the mirror and say, “Good heavens! I think I am a Scientologist!” and then lapse from Church. Rather, apostasy occurs as a process, as a kind of drifting away. That is why the author of the Epistle to the Hebrews writes, “We must pay the closer attention to what we have heard lest we drift away from it” (Heb. 2:1). Apostasy is a matter of drifting, of slow retreat from the way of life to which we have been committed. It will be helpful to mark the stages of this drift, so that we can avoid it. The first stage in the drift from Jesus and from Orthodoxy is losing our spiritual edge. For as zealous disciples of the Lord, we retain a certain “edge”, a determination to serve the Lord, to continue growing in His knowledge and love. Every day He has new things to show us, new discoveries. We arise from bed every morning saying, “O Lord, I am Your servant, the son of Your handmaid; You have loosed my bonds” (Ps. 116:16). That is, we begin with an inner dedication to God, offering our life and the coming hours of our day to Him. In the first stage of drifting and apostasy, we lose this dedication. Dawn no longer finds us His servant. We simply arise from bed and look for breakfast. Almost imperceptibly, we retake control of our lives, wresting it from His gentle hands. This process of cooling off is so gradual we scarcely notice. |
| Татаркевич В. Указ. соч., с. 307. 568 Там же, с. 301 569 См. подробнее: Бычков В. В. Византийская эстетика, с. 95-98; Perpeet W. Ästhetik im Mittelalter. Freiburg; München, 1977, S. 79. 570 См.: Бычков В. В. Византийская эстетика, с. 35-41. 571 Татаркевич В. Указ. соч., с. 306. 572 Там же, с. 301. Анализируя теорию искусства Плотина, В. Татаркевич и сам приходит к «снятию» этой «парадоксальности»: «Пребывая в сем наименее совершенном из миров, человек стремится вернуться в мир высший, мир абсолюта, откуда происходит и он. Искусство - один из путей к такому возврату. Творческая природа искусства - отражение абсолютного, творчески совершенного бытия. Поэтому прекрасное и искусство оказались существенным элементом философской системы Плотина» (там же, с. 308). 573 См.: Grabar A. Op. cit. 574 См.: Татаркевич В. Указ. соч., с. 307. 575 Там же, с. 309. 576 Августин, отмечал русский исследователь, проявил особую восприимчивость именно к эстетической стороне неоплатонического учения (см.: Попов И. В. Личность и учение блаженного Августина, т. 1., ч. I. с. 26). 577 Perpeet W. Op. cit., S. 62. 578 См.: Wikman A. Op. cit., S. 34; Chapman E. Op. cit., p. 49; Tatarkiewicz W. Estetyka redniowieczna, s. 60. 579 Tatarkiewicz W. Op. cit., s. 60. 580 См.: Chapman E. Op. cit., p. 45. 581 Ср.: Wikman A. Op. cit., S. 69. 582 Ibid., S. 52; Balthasar H. U. von. Op. cit., S. 97; о красоте как важнейшем атрибуте божества у Августина и Плотина см.: Manferdini T. Op. cit., p. 13-20. 583 Ср.: Tatarkiewicz W. Op. cit., s. 66. 584 См.: Balthasar H. U. von. Op. cit., S. 116. 585 Ср.: De ord. I, 8, 26; De Gen. ad lit. imp. 16, 58 etc. 586 Подробнее см.: Eschweiler K. Op. cit., S. 28-42; Chapman E. Op. cit., p. 53-54. 587 Ср.: In Ioan ev. 3, 21; 32, 3; Enar. in ps. 44, 26. 588 См.: Eschweiler K. Op. cit., S. 17-27; Svoboda K. Op. cit., p. 153, 163. 589 Одно из определений justitia см. в De div. quaest. 31. 590 Ср.: Chapman E. Op. cit., p. 52. 591 См.: De ord. I, 10. 30; De Trin. X, 1, 2. 592 |
| ντιπλκτης, einer, der zurückschlägt: JoClimSchol 877B.– L. ντιπλσσω seinerseits schlagen, zurückschlagen: GregNazPG 36,648B. Jo. Chrys. PG 59,286. Zonar V 524,16. MichItal 143,26. -ττω NEug 3,192.– LS, Tgl. ντπλοια, Segeln gegen den Wind: MarkAnek E 20,12.– LS. ντιπλοκ, Gegenlist: ναντων AndCret 1197C. ντπλοκος seinerseits geflochten (gewunden): μματα JoEuch 183. ντπλοος (feindlich) entgegensegelnd: νας ProdRhod 3,163. στλος -πλους Manas 3652.– DGE -πλος, Stam (subst.). ντιπλουτω seinerseits reich werden: ντεπλοτει χρις τας γλτταις Ps.-Chrys., PG 52,812. ντπνευσις, Gegenwind: TomadTheotok 11.– LS. ντπνικτος s. ρτπνικτος ντπνους entgegen wehend: νεμος TzetzOd 296,69. feindlich gesinnt: γνεται . σμπνους RegelFont 293,21 (Serg. Col.).– LS, DGE, Tgl. ντιπνως entgegen wehend, widrig: ScholOd II 445,21.– LS (Tz.). ντιποθω die Liebe erwidern, wiederlieben: GregNazPG 35,501C. 1172B. 1228A. ThStudCatM 33 (p.91 MCL). LeoHom 276A. NPatLet 94,9. DarEp 348,15. DaphLog 13,24. OdorPrato 89,238.– LS. ντιπθησις, Verlangen in Erwiderung: πρς -ιν κροσεως ThStudCatM 94 (p.670). ντιποησις, Vergeltung: το δικματος StephanitP 311,6.– (LS). ντιποιητον man muß sich bemühen um (+ gen.): ScholDem I 20,9. NPaphLaud 1244B. PselMB V 268 (ep. 34). Zigab II 961B. ManuelDial 116,26.– L. ντιπολμησις, Bekämpfung, Kampf: HexProg 6,11. NChonPar 466. BlemAndrias 128.– Somav. ντιπολεμητον man muß dagegen ankämpfen: ThStudCatM 103 (p.753). ντιπολμιος feindlich: τ καβαλλαρικν LeoTact III 880C. ο -οι Feinde: 973D.– LS. ντιπολιρκησις, Gegenbelagerung: ConstNic 157. ντιπλισμα, τ Gegenfestung: Attal 181,9. ντιπολυλεξα, Gegenteil der Geschwätzigkeit, Kürze der Rede: Neoph 150. ντιπλως Miller: cod. Par. 156,50v (s.X, catena in Isaiam).– KumN, Stam -ος. ντιπομπεω eine Gegenprozession anführen: MartSpeus 10,8. ντιπομπ, Zurücksenden, Rückwirkung: τν βασνων π τος βασανζοντας TheognMon 852D. ντπομπος zurückgestrahlt, widerscheinend: μαρμαρυγα AndCret 1160A. |
| ντιστεφανω seinerseits bekränzen: EustMak 135,4.– LSSup. ντιστφω seinerseits krönen: ProdGed XI 24; XIII 44. ντιστκω widerstehen: LarsenTrait 17. τς νσου SynesFeb 80.– LS, LSSup, L, Tgl. ντστημα, τ Hindernis: Mansi XXII 1012D. 1033E (a.1215). ντιστλβω widerstrahlen: GregNazPG 35,1241C. JoEuch 116. Theophyl II 836C. Anna I 32,27; 112,24.– LS, Tgl. ντιστοιχριον, τ orthographisches Lexikon: MercVat 23. -ριν Δπτυχα 4 (1986–87) 220. ντιστοιχεον, τ lautlich entsprechender Vokal: σον ν τ παλαι χαρτ νιστρηται χωρς διφθγγων ντιστοιχ()ων ... διρθωσα GuillCorp V 1,45 (a.1054). ν τε γρ λξεσι κα ντιστοιχεοις κα προσδαις σφαλμνον στ ManRhet 472A. ντιστοιχεωσις, beschwörende Abwehr: ποτροπιασμος κα -εισεσι TzetzBa 803,5.– (LS), Tgl. ντιστοιχα, Entsprechung von Tenuis und Aspirata: EustIl 641,46 (λτρον-λθρον).– LS, Tgl. ντιστοιχικν, τ orthographisches Lexikon: Δπτυχα 4 (1986–87) 220=Uhlig, Dion. Thracis Ars gram. XVII 35 (cod. Mon.). ντστοιχον, τ lautlich entsprechender Vokal (Diphthong): Δπτυχα 4 (1986–7) 217–222. PselPoem 68,16.– LS, DGE. ντιστολ, ? (pro ντιδιαστολ ?) Gegenüberstellung ? ConstCol 1157C. ντιστολζομαι (med.) sich dafür bekleiden mit: φθαρσαν AHG I 368,40. ντιστομζω (dagegen) den Mund stopfen, zum Schweigen bringen: Ps.-Athan., PG 28,792C. Balsam I 640B. ντιστρατεα, Gegenfeldzug: PsOec I 468A. πιστρατεα κα . CodAstr V 233,32. ντιστρατεομαι kämpfen für: τ κυρ μου ησο Χριστ SynaxCpl 524,26.– (LS, L, DGE, Tgl). ντιστρτευσις, Gegenfeldzug: LeoHom 272D. ντιστρατω gegen jem. ins Feld ziehen: Kinnam 39,11 (pro -εω?).– Tgl. ντιστρατγημα, τ Gegenlist: PapVar 232,30 (Leon).– Tgl, Stam. ντιστρτηγος dagegen (an)kämpfend: βιβλα ProdLogos 269. θραστης NGreg I 50,321.– (LS subst.). ντιστρατολογομαι mobilisieren gegen: πολεμους θε κατ το διαβλου ThStudPG 780D. ντστρεμμα, τ Kehrtwendung: LeoTact II 69,1658. ντιστρεπτον man muß umwenden: Max. Conf., PG 91,212B (schol.). NicMarDial II 304,15.– LS. |
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