ἀρχή: Difference between revisions

|txtha=ἀρχῆς, ἡ (from [[Homer]] [[down]]), in the Sept. [[mostly]] equivalent to רֹאשׁ, רֵאֹשִׁית, תְּחִלָּה;<br /><b class="num">1.</b> [[beginning]], [[origin]];<br /><b class="num">a.</b> used [[absolutely]], of the [[beginning]] of [[all]] things: ἐν [[ἀρχή]], ἀπ' ἀρχῆς, [[Xenophon]], mem. 1,4, 5 ὁ ἐξ ἀρχῆς ποιῶν ἀνθρώπους), ἀπ' ἀρχῆς κτίσεως or κόσμου, L (Tr marginal [[reading]] WH marginal [[reading]]) ἀπαρχήν, [[which]] [[see]]); κατ' ἀρχάς, ἐξ ἀρχῆς, from the [[time]] [[when]] Jesus gathered disciples, ἀπ' ἀρχῆς, 1 John 2:(ἐν [[ἀρχή]] [[τοῦ]] εὐαγγελίου, Clement of [[Rome]], 1 Corinthians 47,2 [ET] ([[see]] [[note]] in Gebh. and Harn. at the [[passage]] and cf.) Polycarp, ad Philippians 11,3 [ET]); from the [[beginning]] of the gospel [[history]], ἐν [[ἀρχή]], in the [[beginning]], [[when]] the [[church]] [[was]] founded, [[ἀρχήν]] (cf. Winer s Grammar, 124 (118); Lightfoot on [[τήν]] [[ἀρχήν]] in the Greek writings (cf. Lennep ad Phalarid., pp. 82ff and, pp. 94ff, Lipsius edition; Brückner in DeWette's Handbook on John, p. 151) is [[often]] used adverbially, equivalent to [[ὅλως]] [[altogether]] ([[properly]], an accusative of '[[direction]] toward': usque ad initium (cf. Winer s Grammar, 230 (216); Buttmann, 153 (134))), [[commonly]] followed by a [[negative]], [[but]] [[not]] [[always]] (cf. e. g. [[Dio]] Cassius [[fragment]] 101 (93Dindorf); 45:34 (Dindorf vol. ii., p. 194); 59:20; 62:4; [[see]], [[further]], [[Lycurgus]], § 125, Mätzner edition); [[hence]], [[that]] [[extremely]] [[difficult]] [[passage]], [[τήν]] ... [[ὑμῖν]], [[must]] in my [[opinion]] be interpreted as follows: I am [[altogether]] or [[wholly]] (i. e. in [[all]] respects, [[precisely]]) [[that]] [[which]] I [[even]] [[speak]] to [[you]] (I [[not]] [[only]] Amos, [[but]] [[also]] [[declare]] to [[you]] [[what]] I am; [[therefore]] [[you]] [[have]] no [[need]] to [[question]] me) (cf. Winer s Grammar, 464 (432); Buttmann, 253 (218)). [[ἀρχήν]] λαμβάνειν, to [[take]] [[beginning]], to [[begin]], ὠδίνων, R G plural); [[τῶν]] σημείων, ἡμερῶν, [[τοῦ]] εὐαγγελίου, [[that]] from [[which]] the gospel [[history]] took its [[beginning]], τῆς ὑποστάσεως, the [[confidence]] [[with]] [[which]] we [[have]] made a [[beginning]], opposed to [[μέχρι]] τέλους, τά στοιχεῖα τῆς ἀρχῆς, τῆς ἀρχῆς is added for greater explicitness, as in Latin rudimenta prima, Livy 1,3; Justin., hist. 7,5; and prima elamenta, Horat. sat. 1,1, 26, etc.); ὁ τῆς ἀρχῆς [[τοῦ]] Χριστοῦ [[λόγος]] equivalent to ὁ [[τοῦ]] Χριστοῦ [[λόγος]] ὁ τῆς ἀρχῆς, i. e. the [[instruction]] [[concerning]] Christ [[such]] as it [[was]] at the [[very]] [[outset]] (cf. Winer s Grammar, 188 (177); Buttmann, 155 (136)), the [[person]] or [[thing]] [[that]] commences, the [[first]] [[person]] or [[thing]] in a [[series]], the [[leader]]: [[that]] by [[which]] [[anything]] begins to be, the [[origin]], [[active]] [[cause]] (a [[sense]] in [[which]] the [[philosopher]] [[Anaximander]], 799-700 B.C.>8th [[century]] B.C., is said to [[have]] been the [[first]] to [[use]] the [[word]]; cf. Simplicius, on [[Aristotle]], phys. f. 9, p. 326, Brandis edition and 32, p. 334, Brandis edition (cf. Teichmüller, Stud. zur Gesch. d. Begriffe, pp. 48ff 560ff)): ἡ [[ἀρχή]] τῆς κτίσεως, of Christ as the [[divine]] [[λόγος]], Clement of [[Alexandria]], protrept. 1, p. 6, Potter edition (p. 30 edition Sylb.) ὁ [[λόγος]] [[ἀρχή]] [[θεία]] [[τῶν]] πάντων; in Ev. Nicod. c. 23 (p. 308, Tischendorf edition, p. 736, Thilo edition) the [[devil]] is called ἡ [[ἀρχή]] [[τοῦ]] θανάτου [[καί]] ῤίζα τῆς ἁμαρτίας).<br /><b class="num">4.</b> the [[extremity]] of a [[thing]]: of the corners of a [[sail]], [[Herodotus]] 4,60; Diodorus 1,35; others.).<br /><b class="num">5.</b> the [[first]] [[place]], [[principality]], [[rule]], [[magistracy]] (cf. English 'authorities') ([[ἄρχω]] τίνος): [[ἄγγελος]], 2 (cf. Lightfoot on [[ἐξουσία]], 4{c}. ββ.