κένωσις
English (LSJ)
εως, ἡ, A emptying, depletion, οὐχὶ πεῖνα καὶ δίψα… κενώσεις τινές εἰσι…; Pl.R.585b, cf. Phlb.35b, BGU904.13 (ii A.D.): —poet. κενέωσις, πόντου κένωσιν ἀνὰ πέδον Pi.Fr.107.12: metaph., κένωσις βίου Vett.Val.190.30; κένωσις τοῦ γιγνώσκειν Iamb.Comm.Math.11. 2 Medic., evacuation, Hp.Aph.2.8, interpol.in Dsc.2.50; κένωσις τῶν οἰκείων, opp. κάθαρσις τῶν ἀλλοτρίων, Gal.18(2).134. b depletion, low diet, opp. πλήρωσις, Hp.VM9, cf. Art.49; κένωσις σίτου ib.50. 3 of the moon, waning, opp. πλήρωσις, Epicur.Ep.2p.40U.
German (Pape)
[Seite 1419] ἡ, das Ausleeren, die Ausleerung, Leere, Ggstz πλήρωσις, Plat. Phil. 42 c, πλησμονή, Conv. 186 c; οὐχὶ πεῖνα καὶ δίψα κενώσεις τινές εἰσι τῆς περὶ τὸ σῶμα ἕξεως Rep. IX, 585 a; oft bei den Medic.
Greek (Liddell-Scott)
κένωσις: -εως, ἡ, τὸ κενοῦν, τὸ εἶναι κενόν, οὐχὶ πεῖνα καὶ δίψα... κενώσεις τινές εἰσι...; Πλάτ. Πολ. 585Α, πρβλ. Φίληβ. 35Β· ποιητ. κενέωσις, πόντου κ. ἐπὶ πέδον Πινδ. Ἀποσπ. 74. 9. 2) ἐλάττωσις τοῦ αἵματος, πενιχρὰ δίαιτα, Ἱππ. π. Ἀρχ. Ἰητρ. 11, πρβλ. π. Ἄρθρ. 816· κένωσις σίτου ὁ αὐτ. π. Ἄρθρ. 817.
French (Bailly abrégé)
εως (ἡ) :
vacuité, état d’un corps vide.
Étymologie: κενόω.
Greek Monotonic
κένωσις: -εως, ἡ (κενόω), άδειασμα, εκκένωση, σε Πλάτ.
Russian (Dvoretsky)
κένωσις: εως ἡ тж. pl.
1) опоражнивание (τοῦ σώματος Plat., Plut.; πληρώσεις καὶ κενώσεις Plat.);
2) пустота (πεῖνα καὶ δίψα κενώσεις τινές εἰσι τῆς περὶ τὸ σῶμα ἕξεως Plat.; κένωσιν πολλὴν ποιεῖν Arst.).
Dutch (Woordenboekgrieks.nl)
κένωσις -εως, ἡ [κενόω] poët. κενέωσις leegte, gebrek aan iets:. πεῖνα καὶ δίψα... κενώσεις τινές εἰσιν honger en dorst zijn een soort leegten Plat. Resp. 585b. geneesk. lediging, lozing:; κενώσιος δεῖται (het lichaam) behoeft lediging HP. Aph. 2.8; lege maag:. πολλὰ κακά... καὶ ἀπὸ κενώσιος veel narigheid is ook te wijten aan een lege maag Hp. VM 9.
English (Woodhouse)
Wikipedia EN
In Christian theology, kenosis (Ancient Greek: κένωσις, romanized: kénōsis, lit. 'lit. 'the act of emptying) is the 'self-emptying' of Jesus' own will and becoming entirely receptive to God's divine will.
The word ἐκένωσεν (ekénōsen) is used in Philippians 2:7: "[Jesus] made himself nothing" (NIV), or "[he] emptied himself" (NRSV), using the verb form κενόω (kenóō), meaning "to empty".
The New Testament does not use the actual noun kénōsis, but the verb form kenóō occurs five times (Romans 4:14, 1 Corinthians 1:17, 9:15, 2 Corinthians 9:3, Philippians 2:7). Of these five times it is Philippians 2:7, in which Jesus is said to have "emptied himself", which is the starting point of Christian ideas of kenosis.
John the Baptist displayed the attitude when he said of Jesus: "He must become greater; I must become less." (John 3:30).
The kenotic ethic is based on Philippians 2:7, where Jesus is described as having "emptied himself". Proponents of a kenotic ethic take this passage not primarily as Paul putting forth a theory about God in this passage, but as using God's humility exhibited in the incarnation as a call for Christians to be similarly subservient to others.
Orthodox theology emphasises following the example of Christ. Kenosis is only possible through humility and presupposes that one seeks union with God. The Poustinia tradition of the Russian Orthodox Church is one major expression of this search.
Kenosis is not only a Christological issue in Orthodox theology, it has moreover to do with Pneumatology, namely to do with the Holy Spirit. Kenosis, relative to the human nature, denotes the continual epiklesis and self-denial of one's own human will and desire. With regard to Christ, there is a kenosis of the Son of God, a condescension and self-sacrifice for the redemption and salvation of all humanity. Humanity can also participate in God's saving work through theosis; becoming holy by grace.
Therefore, in Eastern Orthodoxy, kenosis never concerns becoming like God in essence or being, which is pantheism; instead, it concerns becoming united to God by grace, through his Energies. Orthodox theology distinguishes between divine Essence and Energies. Kenosis therefore is a paradox and a mystery since "emptying oneself" in fact fills the person with divine grace and results in union with God. Kenosis in Orthodox theology is the transcending or detaching of oneself from the world or the passions, it is a component of dispassionation. Much of the earliest debates between the Arian and Orthodox Christians were over kenosis. The need for clarification about the human and divine nature of the Christ (see the hypostatic union) were fought over the meaning and example that Christ set, as an example of kenosis or ekkenosis.
