σοφία: Difference between revisions

|txtha=σοφίας, ἡ ([[σοφός]]), [[Hebrew]] חָכְמָה, Wisdom of Solomon , [[broad]] and [[full]] [[intelligence]] (from [[Homer]] [[down]]); used of the [[knowledge]] of [[very]] [[diverse]] matters, so [[that]] the [[shade]] of [[meaning]] in [[which]] the [[word]] is taken [[must]] be discovered from the context in [[every]] [[particular]] [[case]].<br /><b class="num">a.</b> the [[wisdom]] [[which]] belongs to men: [[universally]], Proverbs , as [[was]] ἡ [[σοφία]] [[τοῦ]] Σολομῶνος, [[τῶν]] Αἰγυπτίων, Winer s Grammar, 227 (213) n.; Buttmann, § 134,6); the [[art]] of interpreting dreams and [[always]] giving the sagest [[advice]], [[σοφία]] [[ἄνωθεν]] κατερχομένη is [[put]] in [[contrast]] the [[σοφία]] [[ἐπίγειος]], ψυχική, [[δαιμονιώδης]], [[such]] as is the [[craftiness]] of [[envious]] and [[quarrelsome]] men. σαρκικῇ [[σοφία]] ([[see]] [[σαρκικός]], 1), [[craftiness]], [[πανουργία]] of [[σοφία]] is [[not]] [[infrequently]] used of [[shrewdness]] and [[cunning]]; cf. Passow (or Liddell and Scott), [[under]] the [[word]], 2); the [[knowledge]] and [[skill]] in affairs [[requisite]] for the [[successful]] defense of the Christian [[cause]] [[against]] [[hostile]] accusations, [[δικαιόω]], 2). In Paul's Epistles: a [[knowledge]] of the [[divine]] [[plan]], [[previously]] [[hidden]], of providing [[salvation]] for men by the [[expiatory]] [[death]] of Christ, Winer's Grammar, 111 (105f)); [[hence]], [[all]] the treasures of [[wisdom]] are said to be [[hidden]] in Christ, Θεοῦ (genitive of the [[author]]), πνευματικῇ, [[πνεῦμα]] σοφίας [[καί]] ἀποκαλύψεως, [[λόγος]] σοφίας, the [[ability]] to [[discourse]] eloquently of [[this]] Wisdom of Solomon , [[τοῦ]] κόσμου added, [[τοῦ]] αἰῶνος [[τούτου]], [[τῶν]] σοφῶν, ἀνθρώπων, Romans , vol. i, p. 67f; [[σοφία]] [[τοῦ]] λόγου, the [[wisdom]] [[which]] shows itself in [[speaking]] (R. V. [[wisdom]] of words), the [[art]] of the [[rhetorician]], λόγοι (ἀνθρωπίνης (so R in σοφίας, [[discourse]] conformed to [[philosophy]] and the [[art]] of [[rhetoric]], [[supreme]] [[intelligence]], [[such]] as belongs to God: [[τοῦ]] Θεοῦ, as manifested in the [[formation]] and [[government]] of the [[world]], and to the Jews, [[moreover]], in the Scriptures, [[πολυποίκιλος]] from the [[great]] [[variety]] of ways and methods by [[which]] he devised and achieved [[salvation]] [[through]] Christ, ἡ [[σοφία]] [[τοῦ]] Θεοῦ εἶπεν [[seem]] to [[denote]] the [[wisdom]] of God [[which]] is [[operative]] and embodied as it were in Jesus, so [[that]] the [[primitive]] Christians, [[when]] to [[comfort]] [[themselves]] [[under]] [[persecution]] [[they]] recalled the [[saying]] of Christ, employed [[that]] [[formula]] of [[quotation]] (cf. Luke , in [[ignorance]] of [[this]] [[fact]], took the [[phrase]] for a [[part]] of Christ's [[saying]]. So Eusebius (h. e. 3,32, 8), [[perhaps]] in the words of Hegesippus, calls those [[who]] had [[personally]] [[heard]] Christ οἱ αὐταῖς ἀκοαῖς τῆς ἐνθεου σοφίας ἐπακοῦσαι κατηξιώμενοι; cf. Grimm in the Studien und Kritiken for 1853, p. 332ff. (For [[other]] explanations of the [[phenomenon]], [[see]] the commentaries on Luke , the [[passage]] cited Cf. Schürer, Zeitgesch. § 33, V:1 and references.) [ SYNONYMS: on the [[relation]] of [[σοφία]] to [[γνῶσις]] [[see]] [[γνῶσις]], at the [[end]]. "While [[σοφία]] is '[[mental]] [[excellence]] in its [[highest]] and fullest [[sense]]' ([[Aristotle]], eth. Nic. 6,7), [[σύνεσις]] and [[φρόνησις]] are [[both]] derivative and [[special]] — applications of [[σοφία]] to details: [[σύνεσις]], [[critical]], apprehending the [[bearing]] of things, [[φρόνησις]], [[practical]], suggesting lines of [[action]]" (Lightfoot on Colossians , the [[passage]] cited; Schmidt, [[chapter]] 13 § 10; [[chapter]] 147 § 8. See [[σοφός]], at the [[end]]]