« Ἀνδρόνικος ὁ Κομνηνὸς καὶ Ὀδυσσεύς », Ἐπετηρὶς Ἑταιρείας Βυζαντινῶν Σπουδῶν 37 ( 1969 ) 251 – 259.

( καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος = and the person loving their son or daughter more than me is not worthy of me ) is omitted, as in < sup > 19 </ sup > B * 983 syr < sup > h </ sup > Codex Schøyen and the Hebrew Shem Tov Matthew manuscript.

( 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 >

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

: καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς καὶ γενεὰς

: τῷ Αβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα.

Ἂν ἔζη ἐν Ἑλλάδι καὶ ἤρχετο εἰς ἐπικοινωνίαν πρὸς τὸν κλῆρον καὶ ἐγνώριζεν ἐκ τοῦ πλησίον ὄχι μόνον τὰς κακίας, ἀλλὰ καὶ τὰς ἀρετὰς αὐτοῦ, ὄχι μόνον πολὺ θὰ συνετέλει εἰς διόρθωσίν τινων ἐκ τῶν κακῶν ἐν τῇ Ἐκκλησίᾳ ἐχόντων, ἀλλὰ καὶ δὲν θὰ ἤκουεν ὅσα ἤκουσεν ἐκ τῶν ὑπερβολικῶν κατὰ τοῦ κλήρου ἐκφράσεών του.

: 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.

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.

: καὶ ἅγιον τὸ ὄνομα αὐτοῦ,

To define more exactly the Buddhist notion of the highest being, it may be convenient to borrow the term very happily coined by a modern German scholar, " panentheism ," according to which God is πᾶν καὶ ἕν ( all and one ) and more than the totality of existence.

The one which certainly is his work bears the title Περὶ τῶν τῆς διανοίας καὶ τῆς λέξεως σχημάτων Peri ton tes dianoias kai tes lexeos schematon.

adds text δύο ἐπὶ κλίνης μιᾶς εἷς παραλαμβάνεται καὶ εἷς ἀφίεται ( two upon one bed ; one taken, and one left ) with f < sup > 13 </ sup > it < sup > mss </ sup > vg < sup > mss </ sup > Origen < sup > mss </ sup >

On Length and Shortness of Life ( or On Longevity and Shortness of Life ; Ancient Greek: Περὶ μακροβιότητος καὶ βραχυβιότητος, Latin: De longitudine et brevitate vitae ) is a text by the Ancient Greek philosopher Aristotle and one of the Parva Naturalia.

Sense and Sensibilia ( or On Sense and the Sensible, On Sense and What is Sensed, On Sense Perception ; Ancient Greek: Περὶ αἰσθήσεως καὶ αἰσθητῶν, Latin: De sensu et sensibilibus, De sensu et sensili, De sensu et sensato ) is one of the short treatises by Aristotle that make up the Parva Naturalia.

omits text καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ, μοιχᾶται ( and whoever should marry her who is divorced, he commits adultery ) with it < sup > a, b, d, k </ sup > Origen < sup > mss </ sup >

: καὶ ὃ ἀπολελυμένην γαμήσας μοιχᾶται ( and who marries her who has been divorced commits adultery ) B C * W Z Δ Θ 078 f < sup > 1 </ sup > f < sup > 13 </ sup > 33 209 < sup > mg </ sup > 892 Byz it < sup > aur, c, f, q </ sup > vg syr < sup > p, h </ sup > co < sup > bo </ sup > mae-1 Basil

: ὡσαύτως καὶ ὃ γαμῶν ἀπολελυμένην μοιχᾶται ( so also who marries her who has been divorced commits adultery ) < sup > 25 </ sup >

Polybius, who was deeply hostile to Nabis ' revolutionary program, described his supporters as " a crowd of murderers, burglars, cutpurses and highwaymen " ( ἀνδροφόνοι καὶ παρασχίσται, λωποδύται, τοιχωρύχοι ).

He then mocked the seer, who retorted, " There is many a slip between the cup and the lip " ( Πολλὰ μεταξὺ πέλει κύλικος καὶ Χείλεος ἀκροῦ ).

The phrase evidently follows in the tradition of the Roman historian Suetonius, who reports that others have claimed Caesar's last words were the Greek phrase " καὶ σὺ τέκνον ;" ( transliterated as " Kai su, teknon?

* Archimedes said δῶς μοι πᾶ στῶ καὶ τὰν γᾶν κινάσω, which is sometimes translated as “ Give me a fixed point and I will move the world .”

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 >

: καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε ( and the baptism which I am baptized with ye will be baptized ) C W X Δ Σ Φ f < sup > 13 < sup > mss </ sup ></ sup > 33 579 Byz it < sup > f, h, q </ sup > syr < sup > p, h </ sup > co < sup > bo < sup > mss </ sup ></ 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

The amount of the reward for his apprehension is also erroneous in many translations: Dión's Greek text says " πέντε καὶ εἴκοσι μυριάδας ", i. e. " two hundred fifty thousand ", more probably of sesterces.

Ammonius Grammaticus is the supposed author of a treatise titled Peri homoíōn kai diaphórōn léxeōn ( περὶ ὁμοίων καὶ διαφόρων λέξεων, On the Differences of Synonymous Expressions ), of whom nothing is known.

This occurs in the context of Irenaeus ' work On the Detection and Overthrow of Knowledge Falsely So Called, ( Greek: elenchos kai anatrope tes pseudonymou gnoseos genitive case, ἔλεγχος καὶ ἀνατροπὴ τῆς ψευδωνύμου γνώσεως ) where the term " knowledge falsely so-called " ( nominative case pseudonymos gnosis ) covers various groups, not just Valentinus, and is a quotation of the apostle Paul's warning against " knowledge falsely so-called " in 1 Timothy 6: 20.

Holy Week ( Latin: Hebdomas Sancta or Hebdomas Maior, " Greater Week "; Greek: Ἁγία καὶ Μεγάλη Ἑβδομάς, Hagia kai Megale Hebdomas ) in Christianity is the last week of Lent and the week before Easter.

Isaac is perfect from the beginning: perfection is a part of his nature ( φύσις ); and he can never lose it ( αὑτήκοος καὶ αὑτομάϑης ).

In his Republic, Plato has Socrates offer the provisional definition that " justice is when everyone minds his own business, and refrains from meddling in others ' affairs " ( Greek: "... τὸ τὰ αὑτοῦ πράττειν καὶ μὴ πολυπραγμονεῖν δικαιοσύνη ἐστί ...", 4. 433a ).

It is taken directly from the Latin expression which literally means " and the rest ( of such things )" and is a loan-translation of the Greek " καὶ τὰ ἕτερα " ( kai ta hetera ; " and the other things ".

The more usual Greek form is " καὶ τὰ λοιπά " kai ta loipa: " and the remainder ").

adds text ἀρχομένων δὲ τούτων γίνεσθαι ἀναβλέψατε καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν διότι ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν ( But when these things begin happening, look up and lift up your heads, because that your redemption is approaching ) with 1093 it < sup > b, c, d, h, q, r < sup > 1 </ sup ></ sup >

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.

" ( ὀνειροπολεῖ καὶ μὴ σαρκωθῆναι τὸν λόγον ἀλλὰ δόξαι.

John the Baptist ( Hebrew: יוחנן המטביל, Yoḥanan ha-mmaṭbil, Yuhanna Al-Ma ' madan, Aramaic: ܝܘܚܢܢ Ioḥanan, Greek: Ὁ Ἅγιος / Τίμιος Ἐνδοξος Προφήτης, Πρόδρομος καὶ Βαπτιστής Ἰωάννης Ho Hágios / Tímios Endoxos, Prophḗtēs, Pródromos, kaì Baptistḗs Ioánnes ) ( died ca.

In 1 John 5: 6 it has textual variant δι ' ὕδατος καὶ αἵματος καὶ πνεύματος ( through water and blood and spirit ) together with the manuscripts: Codex Alexandrinus, 104, 424 < sup > c </ sup >, 614, 1739 < sup > c </ sup >, 2412, 2495, ℓ 598 < sup > m </ sup >, syr < sup > h </ sup >, cop < sup > sa </ sup >, cop < sup > bo </ sup >, Origen.

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.

* On Pythagoras and his pupils ( Περὶ Πυθαγόρου καὶ τῶν γνωρίμων αὐτοῦ ): fr.

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.

: καὶ πλουτοῦντας ἐξαπέστειλεν κενούς.

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.