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

( 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.

( 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

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.

: ἐγὼ δὲ λέγω ὑμῖν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς א B f < sup > 1 </ sup > 22 279 660 * 1192 2786 * it < sup > k </ sup > syr < sup > s, c </ sup > cop < sup > sa, bo </ sup > Codex Schøyen Irenaeus < sup > lat </ sup > Origen Cyprian

: ἐγὼ δὲ λέγω ὑμῖν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν ευλογειτε τους καταρωμενους υμας, καλως ποιειτε τοις μισουσιν υμας, καὶ προσεύχεσθε ὑπὲρ τῶν επηρεαζοντων υμας, καὶ διωκόντων ὑμᾶς D L W Δ Θ 047 f < sup > 13 </ sup > 33 118 700 892 Byz lat syr < sup > p, h, pal </ sup > mae-1 goth Clement Eusebius

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.

: ὅτι βλέποντες οὐ βλέπωσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν ( that while seeing, they should not see ; and while hearing, they should not hear, nor are they perceiving ) Byz rell

καὶ τῶν θεσμῶν τῶν ἱδρυμένων καὶ οὓς ἂν τὸ λοιπὸν ἱδρύσωνται ἐμφρόνως: ἐὰν δέ τις ἀναιρεῖ, οὐκ ἐπιτρέψω κατά τε ἐμαυτὸν καὶ μετὰ πάντων, καὶ τιμήσω ἱερὰ τὰ πάτρια.

: καὶ ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ τῷ Θεῷ τῷ σωτῆρί μου,

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

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

Aristotle spoke of it in book six of the Politics when discussing revolutions, saying that the upper classes may be motivated to stage a coup d ' état by their contempt for the prevailing “ disorder and anarchy ( ἀταξίας καὶ ἀναρχίας, ataxias kai anarkhias ) in the affairs of the state.

He being more petulant and wilful than the other angels ( ἰταμώτερον καὶ αὐθαδέστερον ), in his desire to secure empire for his people, provoked the rebellion of the other angels and their respective peoples.

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

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.

* 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 .”

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.

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.

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 ".

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 >

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.

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 ).

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.

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.

reads θρῆνος καὶ κλαυθμὸς καὶ ὀδυρμὸς πολύς ( lamentation and weeping and much wailing ) with C K L P W 0233 f < sup > 13 </ sup > 33 892 1071 Byz syr < sup > s, c, h </ sup > Origen

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 >

: 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

: 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

: τῶν γραμματέων καὶ πρεσβυτέρων ( the scribes and elders ) א A B L Θ f < sup > 1 </ sup > f < sup > 13 </ sup > 33 652 700 892 it < sup > aur, ff < sup > 1 </ sup >, g < sup > 1 </ sup >, l </ sup > vg co < sup > sa < sup > mss </ sup ></ sup >, bo < sup > mss </ sup ></ sup > mae-1 Codex Schøyen

: ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ ἀκούσωσιν καὶ μὴ συνῶσιν, μήποτε ἐπιστρέψωσιν ( so that while seeing, they should not see ; and while hearing, they should not hear ; and they should not perceive, lest they should turn back ) D Θ f < sup > 1 </ sup > f < sup > 13 </ sup > 22 it syr < sup > s, c </ sup > ( Eusebius )

: τῆς ζύμης τῶν Φαρισαίων καὶ Σαδδουκαίων ( the leaven of the Pharisees and the Sadducees ) א ‎* 30 ( 387 *) ( 722 ) 785 1093 1279 1402 2297 2714 it < sup > ff < sup > 1 </ sup ></ sup > syr < sup > c </ sup >

reads ἐξεπλήσσοντο καὶ ἐφοβήθησαν σφόδρα ( they were astonished and they were afraid exceedingly ) with it < sup > mss </ sup > vg < sup > mss </ sup > syr < sup > c </ 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 >

: 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 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 >

omits text καὶ τῆς παροψίδος ( and the plate ) with Θ f < sup > 1 </ sup > 2 * 700 it < sup > a, d, e, ff < sup > 2 </ sup >, r < sup > 1 </ sup ></ sup > syr < sup > s </ sup > Irenaeus < sup > lat </ sup > Clement

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

: τῶν γραμματέων καὶ Φαρισαίων ( the scribes and Pharisees ) D W 517 1424 it < sup > a, b, c, d, ff < sup > 2 </ sup >, g < sup > 1 </ sup >, h, q, r < sup > 1 </ sup ></ sup > syr < sup > s </ sup >

: τῶν γραμματέων καὶ πρεσβυτέρων καὶ Φαρισαίων ( the scribes and elders and Pharisees ) Y Δ Π Σ Φ 22 157 565 Byz it < sup > f </ sup > syr < sup > p, h </ sup > co < sup > bo < sup > mss </ sup ></ sup >