| 518 For the architectural history of the Holy Sepulchre see: Wilkinson J. The Tomb of Christ, An Outline of its Structural History//Levant 4 (1972), p. 83–97; Biddle, 1999, p. 20–28, 53–73. Corrigan, 1992, 99 ff, notes in general that the images of the Tomb in the psalter miniatures resemble representations of the Holy Sepulchre on objects associated with Palestine. She explains this fact, as well as the representation of other Palestinian loca sancta in the psalter miniatures, as an indication of the interest of the painter and his iconophile circle in the fate of these sanctuaries, at a time when the Arab conquest had created unfavourable conditions for their preservation (Corrigan, 1992, 94 ff.). 520 Wilkinson, 1972, p. 92–93, figs. 9–11. Also Wilkinson J., Barag D. The Monza-Bobbio flasks and the Holy Sepulchre//Levant 6 (1974), p. 179–187, fig. 1. For a list of the ampullae with a representation of the Tomb in the Myrophores scene, see n. 9 above. 521 Wilkinson, 1972, p. 92–93, figs. 9, 11; Wilkinson, Barag, 1974, fig. 2, presented here as fig. 10. 524 This marble, three-dimensional representation of the Holy Sepulchre has helped scholars in the reconstruction of the Constantinian Edicule, although it does not seem to be absolutely faithful to the original structure. See Wilkinson, 1972, p. 93–95, figs. 12, 13; Biddle, 1999, p. 22, 69, 100, figs. 16, 64C, 100. 525 Krautheimer R. Introduction to an ‘Iconography of Medieval Architecture’//Journal of the Warburg and Courtauld Institutes 5 (1942), p. 1–33, repr. in idem, Studies in Early Christian, Medieval, and Renaissance Art. New York, 1969, p. 115–150. 527 That the Byzantines considered their art “life-like”, but not in our sense of literal and pictorial realism (for which no Byzantine term existed) is extensively discussed by: James L ., Webb R. ‘To understand ultimate things and enter secret places’: ekphrasis and art in Byzantium/I Art History 14 (1991), p. 1–17. It is suggested that images and their descriptions were principally appraised not for their accuracy or aesthetics, but for their ability to convey a deeper spiritual message. The term “life-like” could simply mean for the Byzantines that an image followed recognisable conventions (cf. Kazhdan A., Maguire H. Byzantine Hagiographical Texts as Sources on Art//DOP 45 (1991), p. 1–22, esp. 8–9), or that it was inspired by a real person (or object) rather than by an imaginary or mythological one (cf. Parry K. Theodore Studite and the Patriarch Nicephoros on Image-Making as a Christian Imperative//Byzantion 59 (1989), p. 164–83, esp. 180–81). See also Brubaker L. Perception and conception: art, theory and culture in ninth-century Byzantium//Word and Image 5 (1989), p. 19–32, esp. 24–26 with reference to Byzantine imagination as “the ability to transmit a resemblance, to comprehend the prototype behind the image, to see more than is present”. |
| Rom 5:5–8 ). 5059 The expression «unique Son» 5060 adds pathos to the sacrifice, drawing on an image like Abraham " s sacrifice of Isaac. 5061 Some could understand English translations (God «so» loved the world) as intending, «God loved the world so much»; but John " s language is qualitative rather than quantitative. Οτως means, «This is how God loved the world»; the cross is the ultimate expression of his love. 5062 Nowhere in this Gospel does God say, «I love you»; rather, he demonstrates his love for humanity by self-sacrifice (13:34; 14:31), and demands the same practical demonstration of love from his followers (e.g., 14:15, 21–24; 21:15–17). 5063 (See the fuller breakdown of John " s uses of «love» in our introductory section on Johannine theology.) «Give» occurs so frequently in the Fourth Gospel (sixty-three times) that it constitutes one of Johns motifs, though it is linked explicitly with love only on occasion (3:16, 35; 17:24). In some texts God specifically gives (usually either authority or the disciples) to the Son (3:35; 5:22,26–27,36; 6:37,39; 10:29; 11:22; 12:49; 13:3; 17:2,4,6, 7,8,9,11,12,22,24; 18:9,11). In these texts the Father grants Jesus disciples (6:37,39; 10:29; 17:24; 18:9); life in himself (5:26); works to do or commands to obey (5:36; 12:49), including his death (18:11); glory (17:24); supreme authority (5:22,27; 17:2); and (as an expression of that authority) all things (3:35; 13:3; cf. 11:22). God gives to others; 5064 in these texts he gives the law (1:17), his Son (3:16); authority (19:11) or a role in his plan (3:27); the true bread (6:32, i.e., Jesus); the opportunity for salvation (6:65); the Spirit (14:16); and whatever Jesus» true followers request (15:16; 16:23). Jesus is the giver in other texts, granting authority to become God " s children (1:12); the Spirit (3:34, if understood thus); 5065 the water of eternal life (4:7,10,14,15); the food of eternal life (6:27, 34); his own life as the food of eternal life (6:51–52); eternal life (10:28; 17:2); an example (13:15) and a command (13:34); peace (14:27); God " s words (17:8, 14); and God " s glory (17:22). |
| 24 Furor contrahi matrimonium non sinit, quia consensus opus est. digest. 23.2.1.16 пар.2. наши законы относят такие браки к одному разряду с браками, совершенными по насилию или обманом. Св. зак. гражд. ст.37. см. Уст. Консист. ст.218. 25 Digest. 23.2. lex 22. cf. prochir. 4.4.17. eclog. 12,1.3.13. сн. Кормч. гл.48. зак. град. 4. гл.3.17. гл.49, зач.2. гл.1 26 Digest. 48, 6. lex 5, пар.2. Prochir 39, 40. eclog. 28,13. сн. Кормч. зак. град. гр. 39. гл. 40. Леона и Конст. гр.16. гл.12. Св. зак. гражд. ст.8. сн. улож. о наказ. Ст. 2118. 27 Prochir. 1,6.4, 22.23.34, 1.3. Кормч. зак. град. гр. 1. гл.6. гр. 4, гл.10–24. гр. 34. гл.2.4. 28 См. соборн. Ст. 1667г. мая 28 в Акт. Экспед. 4. Стр. 206. Доклад. Св. Синода 1722 апр. 12 в Собр. зак. 34 Prochir. 4,4;7–9; 10:24;12:15,19. Photii Nomoc. tit.13. сар.9. сн. слав. Кормч. зак. град. гр.4. гл.3.7–9; гл.10,24. Гл.12,15.19. 36 Соб. зак. 1722. п.16. ст.14. Дела эти и ныне подлежат светскому суду. Св. зак. гражд. ст. 2786. 37 Св. зак. гражд. ст.6. В губерниях черниговской и полтавской, если отец или мать, имея в своем опекунском управлении имение, принадлежащее совершеннолетней дочери, будут препятствовать выходу ее в замужество, то ей предоставляется объявить о том в суде и с его разрешения вступить в брак. 40 Св. Синод в 1815г. п делу об одном браке, заключенном без воли родителей, находя, что сочетавшиеся повенчаны по взаимному согласию, утвердил решение епархиального местного начальства об оставлении их в супружестве неразлучными, с возложением только на виновных епитимьи, за вступление в брак без воли родителей, а о поручителях, ложно свидетельствовавших в обыске, что брак совершался с воли родителей, отнестись к гражданскому начальству, на его заключение. См. в Собр. зак. 1815. 44 Св. зак. гражд. ст.6. В примечании к сей статье сказано, что запрещение вступать в брак без согласия опекунов и попечителей надлежит считать в действии с 1 января 1835г., не приписывая ему обратной силы. 55 Митр. Иоанна правила. Русс. Достоп. 1 стр. 92. Посл. м. Ионы к вятчанами ок. 1456. В Акт. ист. 1 |
| Jewish ethics in general, like John " s, emphasized righteous works; 5123 Wisdom would lead one to works acceptable before God (Wis 9:12). Greek and Roman writers 5124 and Jewish tradition (e.g., Wis 1:16) concurred that people should act in accordance with their teaching, not simply speak; they also recognized that, despite pretense, onés true nature would come out in the end (Livy 3.36.1). In John, people demonstrate their character, either as part of the world or as those born anew from above, by their «works.» Works appear in a variety of senses: evil works (3:19–20; 7:7; cf. 2 John 11 ; φαλα in John 5:29 ) or good works, works of truth (3:21; 8:39); the creative works of the Father and Jesus (5:17, 20, 36), and Jesus» works, which often refer to signs (7:3, 21; 9:3–4; 10:25, 32–33, 37–38; 14:10–12; perhaps 15:24). As signs, such works should elicit faith (10:37–38; 14:11); those who embrace Jesus» works by faith will also do works (14:12). For John, the central «work» yielding the new, eternal life is faith (6:27–30), but for Jesus, God " s «work» is also obedience to his will and mission (4:34, 38; 17:4). Once one is truly in the light, one will keep God " s other commandments (14:15,23–24), especially the central one, loving onés fellow disciples (13:34–35). One does the works of the one whose nature one shares (8:39, 41), hence birth from God " s Spirit remains necessary for genuinely good works (3:6). Thus for John, the emphasis on works does not allow salvation outside of obedient faith in Christ. The Greater and the Lesser (3:22–36) In this passage John the Baptist again testifies for Jesus, as in the opening of the Gospel (1:6–9,15,19–36), framing encounters with prospective disciples like Nathanael (1:45–51) and Nicodemus (3:1–21); it also contrasts John " s wilderness witness with elite Nicodemus " s incomprehension. 5125 The passage opens with a contrast between Jesus» baptism and Johns (3:22–23, 26), and becomes a discourse full of Johannine Christology but which, unlike most Johannine discourses, appears in the mouth of the Baptist rather than of Jesus. This passage may address those who exalt John the Baptist too highly (3:26); 5126 it may also address those in the synagogue community who reject Jesus» deity but accept John as a prophet. 1. Setting for the Discourse (3:22–26) |
| κατρδινα (adv.) ordnungsgemäß, der Reihe, nach: VPhilaretos 143,10. TaktNik 12,17. AIv 50,55 (a.1101).–Kr (καθ). κατορδιντος in der Reihenfolge: (βιβλα) FontMin V 7 (II) 3,13. κατρδινον ( < κατ’ ρδινον < lat. ordo) in einer Reihe, in Reihen: καθρδινον AIv 56,171 (a.l 152). id. AChiiSup VIII 50.54 (a.1371). κατορδνως der Reihe nach: SchilMet 127, 28.163. Goar 347sq. καθ. Dmit III 24.– Vgl. ρδνως L, Kr. κατοργομαι bestrebt sein, trachten: Simoc II 8,10; IV 8,4; 13,12 – LS. κατορθωτον man muß vervollkommnen: τιν NPaphLaud 1244C.– (LS, L, KumN -ος). κατορθωτς erreichbar: Theophyl I 352D.– KumN, Stam, Dem. κατορκζω s. καθορκζω κατορκω s. καθορκω κατοροφω überdachen: τν κπον EustMak 4,5. κατορυγ, Mine: Ducas 313,26. κατρυγμα, τ Graben: MaurD X 4,54.– KumN. κατρυγον, τ Ableger, Steckling: ММ II 500sq. 507 (а.1400/1).– Vgl. κατρυξ LS (III 2); s. κατωργιον. κατορυκτικς eingegraben, eingesenkt: Pap. Gr. Mag. II 20,450 (Preisendanz). κατρυξις, Graben, Grabung: MeyerHu 105,12.–LS, Stam. κατορυχ, Höhle, Grotte: ScholArK I 3,1,114,21.– LS; κατωρ. Tgl (s.v. κατρυξ), KumN. κατορυχς eingegraben, eingesenkt: λθοι ThMetPoems XIX 195. id.202. κατορχωμα, τ Graben: κοιλιτητες κα -ματα LascEp 49,16. κατρχησις, Verhöhnung: ArethMin Н 127,2 (pl.). κτος s. κττος κατοστρακζω verbannen, verstoßen: PG 140,8360 (С. Acrop.; pass.). κατοστρακω verkrusten: ψρ καμλου πν -ωμνον TzetzAr I 43,25. κατοσφρανω durchduften, mit Duft erfüllen: πντας KanDemetr 60. ψυχν MR V 383. -νομαι (pass.) riechen: τινς VAndR 4377; e 120 (E). id. MartSingid 38. -ομα τνος NPaph 356D.– TLG, LS (Suda). κτου (= κτω) unten, hinunter: DelAn I 594,4. AnonHier 981A. CatAlch III А 15.– Kr (s.v. κτω), TLG, Karan. κατοδα, Katze: NicOnir II 60=DrexlNik 150.– γαττοδα HL. κατοδιον, τ Katze: VThSyk 89,26 (v.l. -διν, cf. RosStud 113). Barth 34,27; 36,4; 96,11. CodAstr XII 153,3.– Kr, LexPont -ιν; καττοδιν AndrArch; γαττοδι HL. κατονα, ( < mlat. canto/ital. cantone) (Heer)lager: KekaumS 70,3; 74,26· 96,1. Zeltlager, Siedlung, Dorf: Κομανικα ALavra 65,46.56 (a.1181). βλαχικ AChiland 18,49 (1299/1300). MeyerHu 164,36. ZeZi: MetAnna 33.34.418. Unterkunft, Wohnung: Cusa 532 (a.1171). Syrop 136,10; 232,25 etc. Gepäck, Ausrüstung: MetAnna 259. Syrop 308,10.25; 360,19. κτονα (sic ed.) ScholArK III 4b,29,77g. Hausrat: ALavra 154,6 (a.1395). REB 22 (1964) 121,16 (a.1453).– Kr + XIII, TLG, Duc, Dem, Car, MenasGlos, Rohlfs, Pankal, Athena 69 16 A.1. |
| The idea of the hour that is «coming» takes on various contours of John " s predominantly realized eschatology throughout the Gospel: 2:4 not yet come 4510 4:21 universal worship, coming 4:23 Spirit and true worship, coming and already is 5:25 resurrection of the dead, coming and already is 5:28 those in the tombs (literal dead) raised, coming 7 «time» (=hour) of his revelation (cf. 7:4; 1 John 2:28 ) 7:8 «time,» revelation, disclosing himself at the feast 7:30 death, not yet come 8:20 death, not yet come ( 11:9 irrelevant; 12:7: «day» of burial) 12:23,27 glorification/death 13:1 death 16 disciples» hour: their suffering/death 16:21 death (messianic travail) 16:25 (probably) after resurrection (v. 26: «that day»: eschatological language for present age) 16:32 Jesus» death and their fear, coming and already come 17:1 glorification of Son The Jesus tradition preserved in the Synoptics sometimes employs «hour» with eschatological significance ( Mark 13:32 ; Matt 24:44, 50; 25:13; Luke 12:39–40, 46), 4511 although it is not a technical term; its usage is by no means exclusively (or even primarily) eschatologica1. While it may be going too far to say that this passage argues that Jesus» death will bring in the wine of the messianic banquet, 4512 Jesus» hour of glorification is meant to usher in the eschatological reality which the church is to experience, and, as we shall see later, that eschatological reality is experienced through the Spirit. But a more obvious source for «hour» in John is the passion tradition, where his hour probably refers to the cross ( Mark 14:35 ). John " s image here is characteristically Johannine but certainly intelligible. Speaking of onés predestined «time» or «hour» of death was not unusual in Jewish texts, 4513 and had long been part of the ancient Mediterranean literary tradition. 4514 Greco-Roman literature is full of ironic stories of those who sought to escape Fatés decree and experienced it in the very process of endeavoring to evade it. |
| The Qumran community recognized some individuals who were to control entrance to the community. Later rabbinic literature also testifies to the authority of interpreters to apply biblical legislation and hence, by implication, of judges to exclude and admit on behalf of the community. 10730 One might also think of strategies: later rabbis portrayed Shammai as driving away prospective converts but Hillel intentionally welcoming them. 10731 Less relevant but helping Western interpreters better grasp the broader milieu, some scholars point out that in some Middle Eastern communities today, particular individuals are held to be able to exercise the wisdom necessary to resolve conflicts in the community. 10732 Some scholars argue that the saying differs significantly from Johannine style, which may suggest its pre-Johannine origin. 10733 While the case against Johannine style is overstated–φημι may not appear elsewhere in this Gospel for forgiveness, but the conception is certainly not foreign to it (1:29; 3:15–17; 16:9) 10734 –other features may imply a pre-Johannine origin. Some propose an Aramaic source for this saying, possibly linking it with a similar saying in Matthew 16:19; 18:18 10735 (though the linkage alone would not guarantee its authenticity). 10736 The Jewish Aramaic, together with the Syriac , «means, not only «to untie, loose,» but also »to forgive, absolvé» and sometimes is used interchangeably with an Aramaic term more likely behind the Matthean saying. 10737 That John and Matthew ultimately reflect the same saying is by no means clear, 10738 but at the very least they reflect analogous concepts. 10739 2. Appearance to Thomas (20:24–29) Thomas " s unwillingness to believe without seeing reflects a thread that runs throughout the Gospel: many respond to signs with faith (1:50; 10:38; 11:15,40; 14:11) and refuse faith without signs (4:48; 6:30), but unless this faith matures into discipleship, it must prove inadequate in the end (8:30–31). (Signs were inadequate, not negative, however; unbelief even in the face of signs was particularly hardened unbelief–12:37.) A good rhetorical strategist gradually building a case might save an especially irrefutable, clinching argument for the conclusion of the speech. 10740 This paragraph will therefore set the stage for the conclusion of the Gospel proper (preceding the epilogue in John 20 ): John " s generation believes the signs available to it because the Spirit confirms for it the testimony of the eyewitness who testifies these things (20:30–31; cf. 15:26–27; 16:7–15). |
| The most critical element of the setting, however, is the behavior of the crowds in 6:2. That they «follow» him (6:2) suggests the language of discipleship, though the narrative concludes by reinforcing a critical motif in Johannine soteriology: it is not those who begin to follow Jesus, but those who persevere who remain his disciples (6:60–71). Their initial faith is not fully adequate, for it is merely «signs-faith» (cf. comment on 2:23–24), based on his healings of the sick (6:2) similar to the examples John provides in 4:46–53 and 5:1–9. The rest of the narrative indicates that these would-be disciples never move beyond signs-faith, never moving from seeking what Jesus could do for them to what they could do for him (6:14,26, 30). Nevertheless, Jesus «lifting his eyes» and seeing the crowds (6:4) may recall 4:35: Jesus beholds a potential harvest (παρω occurs with «eyes» elsewhere in John only in 17:1). 2. The Human Solutions (6:5–9) As the discourse will point out, the flesh can accomplish nothing; only the Spirit can give life (6:63). Mere human power was inadequate to feed such a crowd. Although John later informs us that Judas held the money bag (12:6; 13:29), Jesus directs his question to Philip (6:5), perhaps testing one of those who has already made a profession of faith in him (1:43–46; 6:6). Jesus» signs in the Gospel test the response of those who witness them, and here Jesus tests the faith of his disciples in advance. 5979 It appears that other teachers also entrusted disciples with the funds to provide for their academy. 5980 More to the point in this instance, people also sometimes tested the genuineness of others» resolve or understanding; 5981 teachers likewise sometimes put questions to their disciples purely to test them. 5982 In the larger context of John " s Christology, an experienced reader of the Gospel might even recall God testing his people in the same way (e.g., Gen 22:1 ; Exod 15:25; 16:4; 20:20; Deut 13:3 ; Judg 2:22–3:1; 7:4; 2 Chr 32:31; Jer 17:10; 20:12 ). Jesus here tests his disciples» faith, to prepare them for larger tests to come (6:67–71). 5983 |
| (Свт. Филарет, митрополит Московский и Коломенский. Разговоры между испытующим и уверенным о Православии Восточной Греко-Российской Церкви (1815). Творения. М., 1994). - Прим. ред. 16. CSEL 16. CSEL 3. P.443. 17. См. наст. издание. Т.1. Очерки из истории догмата о Церкви. С.340 и далее. - Прим. ред. 18. De bapt. IV,17,24. PL. T.43. Col.170. Cf. col.695. 19. Блаж Августин. Contra epist. Parmeniani. II,13,28. PL. T.43. Col.71. 20. Его же. De bapt. IV,1,1. V,23,33. PL. T.43. Col.155,193. Serm. 208,2. PL. T.38. Col.1232. In. ep. Ioan. tr.6,11. PL. T.35. Col.2026. 21. Его же. I,12, 29-21. VI,34,65. VII,3,5. PL T.43. Col.119-121,219,227. 22. Фирмилиан. Epist.75. Cap.9. 23. Свщм. Киприан Карфагенский. Epist.73-60 ad Jubajanum. Cap.3. Ep.71-58 ad Quintum. Cap.4. 24. Euseb. H.E. V.7,5. 25. Epist. Firmiliani, Cap.7,19. CSEL 3. P.815,823. Русский перевод в творениях святителя Киприана. Ч.1. С.384-385. 26. Сщмч. Киприан Карфагенский. Epist.74-61 ad Pompejum. Cap.1. 27. Его же. Epist.73-60. Cap.4-5. 28. Его же. Epist.62-69 ad Magnum. Сарр.1-11. CSEL 3. P.759 sq. Русский перевод. Ч.1. С.368-369. 29. Его же. Epist. Firmiliani 75. Cap.18. P.822. Ч.1. С.384. Epist.74-61 ad Pompejum. Cap.5. P.802-803. Ч.1. С.353. 30. Его же. Epist.74-61 ad Pompejum. Cap.5. 31. Его же. Epist.73-60 ad Jubajanum. Cap.11. P.786. C.338-339. 32. Euseb. H.E. VII.7,5. 33. Pitra. Analekta sakra. T.4. Parisiis, 1883. P.171,414. Творения в русском переводе. Казань, 1900. С.60. 34. Свщм. Киприан Карфагенский. Epist.75-60 ad Jubajanum. Cap.23. P.769. С.347. 35. Его же. Epist.75. Cap.21. 36. Его же. Epist.73-60 ad Jubajanum. Cap.23. 37. Euseb. H.E. VII.9. 38. Epiphan. Expositio fldei cath. 13. PG. T.42. Col.805. Творения в русском переводе. Ч.5. М., 1882. С.338. 39. Святитель Афанасий Великий. На ариан слово I,1,2,4. 40. Там же. II,42-43. 41. Его же. К Серапиону послание I. Гл.30. 42. Весьма характерный случай был на первом заседании VII Вселенского Собора, где долго рассуждали о том, как принимать епископов-иконоборцев. |
| εροποδω? FatStud 83. εροπορα, Luftfahrt, Flug: PsKais 106,41. GMon 680,7.– KumN, Stam. εροπρως die Luft durchfliegend: βαδσαντες . VBasVil 73,34.– LS -ος. εροπταμος, Schlucht: ADion 4,26 (a.1374).– HL. ερπους, mit Luftfüßen (von einem Vogel): Suda I 242,15.– DGE, Tgl. εροπρατκιον, τ eine Steuer: ALavra 48,35 (a.1086). EngPatm 6,48 (a.1088). εροσκοπω den Himmel beobachten, aus Himmelserscheinungen wahrsagen: TzetzIl Ω 154. Miller: cod. Par. 1712,22v (Ps.-Sym., Chron.). PselPhil I 16,208 falso pro ροσκ. εροσκοπα, Luftbeschau (zum Wahrsagen): GSync 12,24. GCedr I 20,1.– LS, Tgl. εροσκπος, Luftbeschauer (zum Wahrsagen): TzetzOd 17,52.– KumN. εροτομω die Luft durchschneiden: σφγξ -ε ς πτερεσσα NikMesEp 24,7. εροτμος die Luft durchschneidend: ρτεμις Clem. Alex. Strom. V 6,37,1 (Stählin II 351,13). πτερν RegelFont 147,23 (Mich. Rhet.). PsZon 53.– LS, Tgl. ερτονος mit Luft betrieben: σφενδναι PapVar 83,13; 94,10; 95,13.15 (Tzetz.).– LS. εροτρφος von Luft ernährt: τττιξ HornaAnal 11,173.– KumN. εροφαντος sehr fein gewebt: εροφαντος περιπλη StephId II 206,23.– KumN, Stam. εροφρος von der Luft getragen: θεο EusPraep I 128,8 v.l. πνεματα ScriptOr 154,16.– Tgl (Suda), KumN, Stam. ερφωτος? vom Himmel erleuchtet: StephDiac 1101B. ερσιπδης hoch steigend: JoGaz I 261.– LS. ρωσις, Erheben in die Luft: τν ποδν NChonHi 458,31. TzetzLol 95,16; 145,20 (falso pro ραωσις? cf. ερομαι).– (LS), Tgl. ερτατα (adv.) luftig: λγος ψοφν MethEuth 599.– HL. ετριον, τ Gewand mit Adlerdarstellungen: DeCer I 581,6.– Vgl. ατριν Mnemosyne 30 (1977) 69, DGE Sup I. τειος eines Adlers: TheodGramm 90,4. JoHagBas 2,16. TzetzEp 133,13. TzetzHist IX 160. RegelFont 172,12 (Mich. Rhet.).– LS (Suda), Tgl. ετιδς, Jungadler: PselAutob 562. PselMon 130,88. PselPaneg 17,464. NBasProg 49,71. NBasMon 2,96. ProdMeg 111. MarkAnek A 1014. HexEpit 241,11 ms. (-ττ-; -δες ed.).– Vgl. -ες LS. ετιδς adlerähnlich, Adler-: βελν καταπτρωσις MarkAnek E 22,43. νεοττς RegelFont 224,22; νεανας 366,13 (Sciz. Mag.). νος HexEpit 234,14 ms. (-δες ed.).– Vgl. LS, L -δης. |
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