Ἐστὶν οὖν τραγωδία μίμησις πράξεως σπουδαίας καὶ τελείας, μέγεθος ἐχούσης, ἡδυσμένῳ λόγῳ, χωρὶς ἑκάστῳ τῶν εἰδὼν ἐν τοῖς μορίοις, δρώντων καὶ οὐ δι ' ἀπαγγελίας, δι ' ἐλέου καὶ φόβου περαίνουσα τὴν τῶν τοιούτων παθημάτων κάθαρσιν.

omits text ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν ( but whoever will do and should teach, the same will be called great in the kingdom of the heavens ) with א * W cop < sup > bo < sup > ms </ sup ></ sup >

( D *) omits text ἔσται δεδεμένα ἐν οὐρανῷ, καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ( will be bound in heaven, and whatever ye should loosen upon the earth ) with it < sup > n </ sup >

omits text καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν ( and of them, ye will scourge in your synagogues ) with it < sup > a </ sup > Lucifer

: Δόξα ἐν ὑψίστοις Θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκία.

: Πρόσδεξαι τὴν δέησιν ἡμῶν, ὁ καθήμενος ἐν δεξιᾷ τοῦ Πατρός, καὶ ἐλέησον ἡμᾶς.

In Byzantine and Russian art, the theme of the Miracle of the Archangel Michael at Chonae ( Τὸ ἐν Χωναῖς / Χῶναις Θαῦμα τοῦ Ἀρχαγγέλου Μιχαήλ ) is intimately linked with the site.

Summary of the Birth of the Spirit ( Ἐπιτομή τοῦ Περὶ τῆς ἐν τῷ Τιμαίῳ ψυχογονίας-Epitome libri de animae procreatione in Timaeo )

: Ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ,

The dative with the preposition ἐν en " in " and the dative of time ( e. g., τῇ τρίτῃ ἡμέρᾳ or tēî trítēi hēmérāi, which means " on the third day ") are examples of locative datives.

The motto also appears as part of a longer extract, " ΣΤΗΚΕΤΕ ΕΝ ΤΗ ΠΙΣΤΕΙ ΑΝΔΡΙΖΕΣΘΕ ", over the main College gate ( the full Greek verse of 1 Corinthians 16: 13 being " Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε ·").

omits text δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσητε ( for it will be given you < sup > pl </ sup > in that hour what you < sup > pl </ sup > should speak ) with L it < sup > mss </ sup > vg < sup > mss </ sup > Epiphanius

( D *) omits text μήποτε ἐκλυθῶσιν ἐν τῇ ὁδῷ ( lest they should faint in the way )

The term panentheism ( from Greek πᾶν ( pân ) " all "; ἐν ( en ) " in "; and θεός ( theós ) " God "; " all-in-God ") was formally coined in Germany in the 19th century in an attempt to offer a philosophical synthesis between traditional theism and pantheism, stating that God is substantially omnipresent in the physical universe but also exists " apart from " or " beyond " it as its Creator and Sustainer.

: ἐχθρὸν ἐν ἀψύχoις σώζεται ἀκρέμoσιν.

: ἐχθρὸν ἐν ἀψύχoις σώζεται ἀκρέμoσιν.

10, ἐν ᾅδῃ.

: πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ ( shut the door and pray to your Father who is in secret ) Byzantine and Alexandrian mss., all other mss.

The earliest forms of the first part of this Trinitarian doxology are addressed to the Father through ( διά ) the Son and in ( ἐν ) or with ( μετά ) the Holy Spirit, but in the fourth century the custom of using and ( καί ) became universal among Catholics in reaction to Arian use of the prepositions to suggest subordinationism.

The first sentence of the Greek version of Genesis in the Septuagint starts with the words: ἐν ἀρχῇ ἐποίησεν, translatable as " in a beginning he made.

In this sense, the phrase Thou Art God could be said as a form of panentheism ( from Greek πᾶν ( pân ) " all "; ἐν ( en ) " in "; and θεός ( theós ) " God "; " all-in-God ") the belief that God exists and interpenetrates every part of nature, and timelessly extends beyond as well.

Iphigenia in Tauris () is a reworking by Johann Wolfgang von Goethe of the ancient Greek tragedy Ἰφιγένεια ἐν Ταύροις, Iphigeneia en Taurois, by Euripides.

: καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς καὶ γενεὰς

: τῷ Αβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα.

( καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήμψεται = and the one who receives a righteous person as a righteous person will receive a righteous person's reward ) is omitted.

: Ἄρατε αὐτόν ποδῶν καὶ χειρῶν καὶ Βάλετε αὐτόν εἰς τὸ σκότος τὸ ἐξώτερον ( Take < sup > pl </ sup > him his feet and his hands and cast < sup > pl </ sup > him into the outer darkness ) D it < sup > a, b, c, d, e, ff < sup > 1 </ sup >, ff < sup > 2 </ sup >, h, q, r < sup > 1 </ sup ></ sup > syr < sup > s, c </ sup > Irenaeus < sup > lat </ sup > Lucifer

: Δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον ( After binding < sup > pl </ sup > him his feet and his hands, dispel < sup > pl </ sup > him into the outer darkness ) א B L Θ 085 f < sup > 1 </ sup > 22 700 892 it < sup > aur, f, g < sup > 1 </ sup >, l </ sup ></ sup > vg syr < sup > p </ sup > co Codex Schøyen Didymus

: Δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἄρατε αὐτόν καὶ ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον ( After binding < sup > pl </ sup > him his feet and his hands, take < sup > pl </ sup > and dispel < sup > pl </ sup > him into the outer darkness ) C ( M ) W Δ ( Φ ) 0102 33 ( 565 ) ( 579 ) ( 1241 ) ( 1424 ) Byz it < sup > f </ sup > syr < sup >( h )</ sup >

: Καθ ' ἑκάστην ἡμέραν εὐλογήσω σε, καὶ αἰνέσω τὸ ὄνομά σου εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος.

Cornutus wrote a work on Rhetoric, and a commentary on the Categories of Aristotle, ( πρὸς Ἁθηνόδωρον καὶ Ἀριστοτέλην ) whose philosophy he attacked along with his fellow Stoic Athenodorus.

* Katharevousa: Ἡ δ ' ἀπὸ τῆς Ἑλλάδος ἀποδημία του ἐγένετο πρόξενος πολλῶν ἀδίκων κρίσεων περὶ προσώπων καὶ πραγμάτων καὶ πρῶτα πρῶτα τῆς περὶ ἧς ἀνωτέρω ἔγινε λόγος πρὸς τὸν κλῆρον συμπεριφορᾶς του.

: πατέρα · πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς ἀναβαίνω πρὸς

" ( ὀνειροπολεῖ καὶ μὴ σαρκωθῆναι τὸν λόγον ἀλλὰ δόξαι.

Οὐκ αἰσχυνῶ τὰ ἱερὰ ὅπλα, οὐδὲ λείψω τὸν παραστάτην ὅπου ἂν στοιχήσω: ἀμυνῶ δὲ καὶ ὑπὲρ ἱερῶν καὶ ὁσίων καὶ οὐκ ἐλάττω παραδώσω τὴν πατρίδα, πλείω δὲ καὶ ἀρείω κατά τε ἐμαυτὸν καὶ μετὰ ἁπάντων, καὶ εὐηκοήσω τῶν ἀεὶ κραινόντων ἐμφρόνως.

: τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν.

τοῦτον ἐγὼ τὸν κανόνα καὶ τὸν τύπον παρὰ τοῦ μακαρίου πάπα ἡμῶν Ἡρακλᾶ παρέλαβον.

ὑμεῖς δὲ ζητεῖτε ἐκ μικροῦ αὐξήσαι καὶ ἐκ μείζονος ἔλαττον εἶναι εἰσερχόμενοι δὲ καὶ παρακληθέντες δειπνῆσαι μὴ ἀνὰκλινεσθε εἷς τοὺς ἐξἔχοντας τόπους μήποτε ἐνδοξότερον σου ἐπέλθῃ καὶ προσελθὼν ὁ δειπνοκλήτωρ εἴπῃ σοι ἔτι κάτω χὼρει καὶ καταισχυνθήσῃ ἐὰν δὲ αναπεσής εἷς τόν ἥττονα τόπον καὶ ἐπέλθῃ σου ἥσσων ἐρεῖ σοι ὁ δειπνοκλήτωρ σύναγε ἔτι ἄνω καὶ ἔσται σοι τοῦτο χρήσιμον

ὑμεῖς δὲ ζητεῖτε ἐκ μικροῦ αὐξήσαι καὶ μὴ ἐκ μείζονος ἔλαττον εἶναι εἰσερχόμενοι δὲ καὶ παρακληθέντες δειπνῆσαι μὴ ἀνὰκλινεσθε εἷς τοὺς ἐξἔχοντας τόπους μήποτε ἐνδοξότερον σου ἐπέλθῃ καὶ προσελθὼν ὁ δειπνοκλήτωρ εἴπῃ σοι ἔτι κάτω χὼρει καὶ καταισχυνθήσῃ ἐὰν δὲ αναπεσής εἷς τόν ἥττονα τόπον καὶ ἐπέλθῃ σου ἥσσων ἐρεῖ σοι ὁ δειπνοκλήτωρ σύναγε ἔτι ἄνω καὶ ἔσται σοι τοῦτο χρήσιμον

τοσοῦτον δ ' ἀπολέλοιπεν ἡ πόλις ἡμῶν περὶ τὸ φρονεῖν καὶ λέγειν τοὺς ἄλλους ἀνθρώπους, ὥσθ ' οἱ ταύτης μαθηταὶ τῶν ἄλλων διδάσκαλοι γεγόνασι, καὶ τὸ τῶν Ἑλλήνων ὄνομα πεποίηκε μηκέτι τοῦ γένους ἀλλὰ τῆς διανοίας δοκεῖν εἶναι, καὶ μᾶλλον Ἕλληνας καλεῖσθαι τοὺς τῆς παιδεύσεως τῆς ἡμετέρας ἢ τοὺς τῆς κοινῆς φύσεως μετέχοντας.

With a comprehensive work on Dialectic ( τῆς περὶ τὸ διαλέγεσθαι πραγματείας βιϐλία ιδ ΄) there were also separate treatises On Knowledge, On Knowledgibility ( περὶ ἐπιστήμης α ΄, περὶ ἐπιστημοσύνης α ΄), On Divisions ( διαιρέσεις η ΄), On Genera and Species ( περὶ γενῶν καὶ εἰδῶν α ΄), On Ideas ( περὶ ἰδεῶν ), On the Opposite ( περὶ τοῦ ἐναντίου ), and others, to which probably the work On Mediate Thought ( τῶν περὶ τὴν διάνοιαν η ΄) also belonged.

( οὕτως καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπʼ αὐτῶν = So also the Son of Man is about to suffer at their hands ) is transposed to follow Matthew 17: 13, as in it < sup > a, b, c, d, e, ff < sup > 1 </ sup >, ff < sup > 2 </ sup >, g < sup > 1 </ sup >, n, r < sup > 1 </ sup ></ sup >

reads τοῦ νυμφίου καὶ τῆς νύμφης ( the bridegroom and his bride ) with X Θ Σ f < sup > 1 </ sup > 124 * 174 latt syr < sup > s, p, h **</ sup > mae-1 arm geo < sup > mss </ sup > Diatessaron < sup > mss </ sup > Origen Basil

This feast is called in Greek Ὕψωσις τοῦ Τιμίου καὶ Ζωοποιοῦ Σταυροῦ ( Raising Aloft of the Precious and Life-Giving Cross ) and in Latin Exaltatio Sanctae Crucis.