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Bible Lexicons
Old & New Testament Greek Lexical Dictionary Greek Lexicon
Strong's #3385 - μήτι
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- whether, at all, perchance
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μητι
From G3361 and the neuter of G5100
μήτι (so G T WH R (commonly), but μή τί L (except 1 Corinthians 6:3) Tr (except Matthew 26:22, 25; Mark 4:21)) (μή and τί), whether at all, whether perchance, an interrogative expecting a negative answer; in a direct question (German doch nicht etwa? (in English generally untranslated; cf. Winers Grammar, § 57, 3 b.; Buttmann, 248 (213))): Matthew 7:16; Matthew 26:22, 25; Mark 4:21; Mark 14:19; Luke 6:39; John 7:31 (R G);
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μή -τι ,
interrog. particle, expecting a negative answer: Matthew 7:16; Matthew 26:22; Matthew 26:25, Mark 4:21; Mark 14:19, Luke 6:39, John 8:22; John 18:35, Acts 10:47, 2 Corinthians 12:18, James 3:11; in hesitant questions (v. M, Pr., 170.), μ οὗτός ἐστιν ,
can this be, Matthew 12:23, John 4:29; μ . ἄρα , 2 Corinthians 1:17; On εἰ μήτι (Luke 9:13, cf. Bl., § 65, 6), see εἰ .†
Copyright © 1922 by G. Abbott-Smith, D.D., D.C.L.. T & T Clarke, London.
ναός, which in both LXX and NT is applied to the temple at Jerusalem, occurs in the inscr. on the front of the temple of Athene Polias at Priene—Priene 156
βασιλεὺς Ἀλέξανδρος
ἀνέθηκε τὸν ναὸν
Ἀθηναίηι Πολιάδι.
See Fouillac Recherches, p. 61, and cf. Syll 214.44 (c. B.C. 267) παρὰ τὸν νεὼ τῆς Ἀθηνᾶς τῆς Πο [λιάδος with reference to a temple in honour of the same goddess at Athens. In ib. 730 (= .8 1102).29 (B.C. 175–4) the word is apparently to be distinguished from the wider and more general ἱερόν, ";the temple precincts";—δοῦναι δὲ αὐτῶι καὶ (ε)ἰκόνος ἀνάθεσιν ἐν τῶι ναῶι. ἀναγράψαι δὲ τόδε τὸ ψήφισμα εἰς στήλην λιθίνην καὶ στῆσαι ἐν τεῖ αὐλεῖ τοῦ ἱεροῦ, and for a still clearer ex. of ναός as the special ";shrine"; or dwelling-place of the god, cf. P Par 35.22 (B.C. 163) (= Wilcken UPZ i. p. 130) οὐ μὴν [ἀ ]λλὰ καὶ εἰς τὸ ἄδυτον τῆς θεᾶς εἰσελθὼν ἐσκύλη [σε ]ν τὸν ναὸν ὥστε κινδυνεῦσαι καὶ συντρῖψαι αὐτόν, where Wilcken notes, ";Der ναός in Allerheiligsten ist der Schrein, in dem das Bild der Göttin steht."; See also the interesting regulation from the Gnomon des Idios Logos, BGU V. 1210.191 (c.A.D. 150) ἐν παντ ̣ι ̣, ἱερῷ, ὅπου ναός ἐστιν, δέον προφήτην εἶναι καὶ λα ̣μ ̣βάνει τῶν προσόδων τὸ π ̣[έμ ]πτον : see also ib. .211 τοῖς θάπτουσι τὰ ἱερὰ ζω ̣[ια ] ο ̣υ ̣̓κ ̣ [ἐξ ]ὸν προ ̣φη ̣τεύειν οὐδὲ ναὸν κωμάζειν ο ̣[ὐ ]δὲ τρ ̣ε ̣ϕ ̣ε ̣ι ̣ν ̣ ι ̣̈̀ε ̣ρ ̣ὰ [ζ ]ω ̣[ι ]α, and Epict. i. 22. 16 τί οὖν ναοὺς ποιοῦμεν, τί οὖν ἀγάλματα. . . ; In BGU II. 489.5 (ii/A.D.) ναοῦ Καίσαρος θ [εοῦ υἱοῦ the context is unfortunately broken. With Acts 19:24 we may compare ib. I. 162.12 (ii/A.D.) βωμίσκιον ἀργυροῦν. For the compound σύνναος cf. e.g. the temple oath, Chrest. I. 110 A.4 (B.C. 110) νὴ τοῦτον τὸν Ἡρακλῆ καὶ τοὺς συννάους θεούς.
Copyright © 1914, 1929, 1930 by James Hope Moulton and George Milligan. Hodder and Stoughton, London.
Derivative Copyright © 2015 by Allan Loder.
