List of Greek Phrases / Chi
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Χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ.
- Χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ.
- Chaire, kecharitōmenē, ho kyrios meta sou.
- "Greetings, you gracious one, the Lord is with you."
According to the Gospel of Luke , these were the words with which the angel Gabriel greeted the Virgin Mary and announced to her that she would be the mother of the Savior . In Latin this passage is “ Ave gratia plena, Dominus tecum. "
The Ave Maria , a basic prayer of the Catholic Church, is derived from these words :
Hail Mary,
full of grace,
the Lord is with you.
At the proclamation of the Lord , the church celebrates what is reported in the Gospel of Luke: The angel Gabriel comes to Mary in Nazareth and announces the birth of her son Jesus through the power of the Holy Spirit without the cooperation of a man. Therefore the child will also be called holy and son of God. This announcement is also understood as the moment of conception.
Χαίρετε.
- Χαίρετε.
- Chairete! (Modern Greek pronunciation: Chérete! )
- "Rejoice!"
Chérete is a greeting and farewell formula that is still used today.
This request is also the shortest verse in the New Testament and can be found in Paul's first letter to the Thessalonians . The German translation needs more words:
"Be happy always!"
In context, the apostle Paul writes :
“ 15 See that no one repays evil for evil; but always pursue what is good, among one another and against everyone. 16 Rejoice at all times, 17 pray without ceasing, 18 be thankful in all things; for that is the will of God in Christ Jesus towards you. "
In the singular ( χαίρε chaire / chere ) this phrase occurs several times in the Greek national anthem Ymnos is tin Eleftherian ( hymn to freedom ):
- " Χαίρε, ω χαίρε, Ελευθεριά! "
- Chere, o chere, Eleftheria!
- "Freedom, be greeted, o be greeted!"
Χαίρετε, καὶ μέμνησθε τὰ δόγματα.
- Χαίρετε, καὶ μέμνησθε τὰ δόγματα.
- Chairete, kai memnēsthe ta dogmata.
- "Now farewell and remember the teachings."
Last words of the philosopher Epicurus to his students according to Diogenes Laertios . He died of renal colic. In a letter to one of his students, he described the last day of his life as follows:
“It is the celebrated feast day and at the same time the last day of my life on which I am writing these lines. Urinary pressure and dysentery have set in with me with pain that exceeds every conceivable degree. As a counterbalance to all of this, I use the joyful elevation of my soul while remembering the conversations we had between us. "
Epicurus has made several statements on the subject of death and dying:
- "Everyone leaves life as if they were just born."
- " Ὁ θάνατος οὐδὲν πρὸς ἡμᾶς. "
- "Death doesn't touch us."
- "Τὸ φρικωδέστατον οὖν τῶν κακῶν ὁ θάνατος οὐθὲν πρὸς ἡμᾶς͵ ἐπειδήπερ ὅταν μὲν ἡμεῖς ὦμεν͵ ὁ θάνατος οὐ πάρεστιν͵ ὅταν δὲ ὁ θάνατος παρῇ͵ τόθ ἡμεῖς οὐκ ἐσμέν . "
- “So the most gruesome evil, death, is none of our business; for as long as we exist, death is not there, and when death is there we no longer exist. "
Χαλεπὰ τὰ καλά.
- Χαλεπὰ τὰ καλά.
- Chalepa ta kala.
- "The good is difficult (to achieve)."
Quote from the dialogue The State , in which Plato said to his older brother Glaucon :
"It does not seem to me as if it were insignificant," he replied, because perhaps, O Socrates, what is said is true, that beauty is difficult.
It looks like it, I replied. And only know, Glaucon, as it seems to me, we will never grasp exactly this on the paths we are currently walking in the investigations, because it is another, greater and longer path that leads to this, but perhaps it is still there in the right relation to what has been said and examined previously. "
This sentence has also been passed down through Plutarch's writing on education and is translated into Latin by Erasmus von Rotterdam as “ Difficilia quae pulchra ” . A variant is " Quae pulchra, eadem difficilia " .
Χαλεπὸν ἐσθλὸν ἔμμεναι.
- Χαλεπὸν ἐσθλὸν ἔμμεναι.
- Chalepon esthlon emmenai.
- "It's hard to get noble."
Quotation of the tyrant Pittakos of Mytilene on Lesbos , one of the seven wise men , to which the poet Simonides of Keos replies that it is not difficult to become noble, but to be it.
In Plato's dialogue Protagoras it says:
“Simonides is thus arguing against the saying of the pittacus. By saying: It is difficult to be a good man, Pittakos declares against it: No, but to become one, Pittakos, is in truth difficult; because one does not have to combine in truth to become a good man, and this is not what he really relates to, as if there were some who are really good and others who are also, but not really; for that would obviously be absurd and not worthy of Simonides; Rather, one must assume that this is actually transposed into the poem, so that we think of the utterance of Pittakos as if he were speaking and Simonides answered him by saying: O people, it is difficult to be brave, and the latter replied: Pittakos, you are wrong, because not to be it, but to become a brave man, powerful in head and limbs and spirit, who is free of all reproach and free from all blame, is in truth difficult. "
χάλκεα χρυσείων
- χάλκεα χρυσείων
- chalkea chryseiōn
- "Bronze against Gold"
Example of an unequal exchange from the Iliad . The military leader Glaukos , fighting on the side of the Trojans , discovered the Greek pioneer Diomedes on the battlefield in front of Troy and decided to reinforce the hospitality once offered by her grandfathers by exchanging gifts. But Zeus confused Glaucus, so that he exchanged his golden weapons with Diomedes for his bronze ones. His own weapons were worth a hundred cattle, but Diomedes' weapons were only worth nine cattle:
ἔνθ 'αὖτε Γλαύκῳ Κρονίδης φρένας ἐξέλετο Ζεύς,
ὃς πρὸς Τυδεΐδην Διομήδεα τεύχε' ἄμειββε
χρύσεα χόχλωιντντντν όχλωενανον ίανωιντντν όαλωείανομνω νίαλωείανον ίβχλωείανον ίβανωείανομν νόαλωείανομνω
But Zeus aroused Glaucus that, without
thinking, he
exchanged armor, gold with honor, against hero Diomedes, worth a hundred bullocks , nine bullocks the other.
The example is quoted with reference to an unequal exchange: "gold for bronze" or "bronze for gold" .
χαμαιλέοντος εὐμεταβολώτερος
- χαμαιλέοντος εὐμεταβολώτερος
- chamaileontos eumetambolōteros
- "More changeable than a chameleon"
The chameleons ( χαμαιλέων chamailéōn , German 'earth lion' ) were also considered a symbol of instability in ancient Greece. The proverbial chameleon is a term for people who know how to adapt to any environment.
The color change is not primarily used for camouflage, but primarily for communication with other species. The willingness to courtship is z. B. often accompanied by more striking colors and patterns. The color also depends on external factors such as the time of day or temperature. To change color, the animals use the smallest muscles that can expose or cover the color pigments underneath.
Χεῖρ χεῖρα νίπτει.
- Χεῖρ χεῖρα νίπτει.
- Cheir cheira niptei.
- "One hand washes the other."
One wrongdoer takes the other under protection. In Menander , 832.
Also in Epicharmus , Fragm. 30 .: Ἁ δὲ χεῖρ τὰν χεῖρα νίζει. Hā de cheir tān cheira nizei.
The Latin saying is “ Manus manum lavat ” .
In the extension Χεὶρ χεῖρα νίπτει, δάκτυλοι δὲ δακτύλους (Cheir cheira niptei, daktyloi de daktylous) the fingers are also included:
- "One hand washes the other, the fingers wash fingers ."
- Latin: “ Digitum lavat digitus et manum manus. " (Here the fingers are mentioned first.)
χθόνιοι θεοί
- χθόνιοι θεοί
- chthonoi theoi
- "Chthonic gods"
Chthonic gods are earthly deities ( χθών chthōn : "earth, earth"), who have a lower rank than the twelve Olympian gods .
The classical philologist Ulrich von Wilamowitz-Moellendorff writes in his treatise The First Speech of the Antiphon :
“But the Erinyes are the executors of the will of the χθόνιοι , as far as they rule, and their naming is more significant to us. We know that the Erinyes did not intervene against the murderess of the husband, Klytaimnestra, but that the Erinyes of the father hunted Orestes for revenge, as did those of the mother after a deed. "
χίασμα ὀπτικόν
- χίασμα ὀπτικόν
- chíasma optikon
- "Optical crossing"
The Latinized name Chiasma opticum , which is based on the shape of the Greek letter Chi , describes the junction of the optic nerves of the right and left eye.
In the optic chiasm , the nerve fibers cross each of the retinal sensory cells to the opposite cerebral hemisphere. As a result, the right half of the brain only gets visual impressions of the left half of the field of vision for processing and vice versa.
Χίλια ἔτη ἐν ὡς ἡ ἡμέρα.
- Χίλια ἔτη ἐν ὡς ἡ ἡμέρα.
- Chilia etē en hōs hē hēmera.
- "A thousand years are like one day"
Quote from Psalm 90 according to the Greek Septuagint translation.
- " Ὅτι χίλια ἔτη ἐν ὀφθαλμοῖς σου ὡς ἡ ἡμέρα ἡ ἐχθές ἥτις διῆλθεν καὶ φυλακὴ ἐν νυκτί. "
- "Because in your eyes a thousand years are like yesterday's day, when it has passed, and like a watch in the night."
In the second letter of Peter , reference is made to it when it says:
- "One thing, however, do not behave yourselves, dear ones, that a day is like a thousand years before the Lord, and a thousand years like one day."
Chiliasm describes the belief in the second coming of Jesus Christ and the establishment of his thousand year kingdom, sometimes with Israel as a world power. The term is also used to denote belief in the near end of the world. When Christ did not appear in AD 1000, it became necessary to interpret the duration of the thousand years allegorically.
χλαῖναι καὶ χιτῶνες
- χλαῖναι καὶ χιτῶνες
- chlainai te chitōnes
- "Coats and skirts"
A phrase that Homer often uses - also in the form " χλαῖναι τε χιτῶνες " - when he describes the clothing of the Greek soldiers before Troy :
- The χλαῖνα chlaina corresponds to the Roman toga .
- The χιτῶν chitōn corresponds to the Roman tunic .
Both together are the background for the German saying “The shirt is closer to me than the skirt.” The Latin equivalent for this is: “ Tunica pallio propior est. "
The humanist Erasmus von Rotterdam explains in his collection of proverbs Adagia :
“With Plautus in the Trinummus there is the proverbial metaphor: The tunica is closer to me than the pallium. This means that we are more indebted to some of our friends and less to others and that not all have the same right to our help. "
Erasmus goes on to explain the ancient hierarchy of obligations as listed by Gellius :
- parents
- ward
- Clients
- Hospitality friends
- Blood and relatives
ΧΡ
The Christ monogram ΧΡ or Constantine Cross is after the cross and the fish ἰχθΧΡς ichthys the most frequently used symbol for Jesus Christ , especially in late antiquity.
The Christ monogram became a Christian symbol because the ligature ΧΡ connects the first two letters of the word Χρ ιστός ("Christ"). The sounds “Ch” and “R” are represented in Greek by the letters Χ (Chi) and Ρ (Rho), which are optically identical to the Latin letters X and P.
Χρὴ τὸ λέγειν τε νοεῖν τ 'ἐὸν ἔμμεναι.
- Χρὴ τὸ λέγειν τε νοεῖν τ 'ἐὸν ἔμμεναι.
- Chrē to legein te noein t 'eon emmenai.
- "You have to say and think that something is."
Quote from the fragments of the philosopher Parmenides by Elea .
- " Χρὴ τὸ λέγειν τε νοεῖν τ 'ἐὸν ἔμμεναι: ἔστι γὰρ εἶναι, μηδὲν δ' οὐκ ἔστιν. "
- Chrē to legein te noein t 'eon emmenai: esti gar einai, mēden d' ouk estin.
- "You have to say and think that something is: because being exists, but not non-being."
The only work by Parmenides is a didactic poem, which became known under the title On Being , but which has only survived in a few fragments. According to the current interpretation, Parmenides wanted to uncover the everyday perception of the world as a pseudo-truth.
The being is the main concept of Parmenidean philosophy. Theophrastus summarized this as follows:
- “What is different from being is not a being; what is not a being is nothing; thus being is one. "
The being must therefore be eternal, because the being cannot have arisen from the non-being.
Χριστός ανέστη.
- Χριστός ανέστη.
- Polytonic : Χριστὸς ἀνέστη.
- Christós anésti.
- "Christ is risen!"
In Greece, the usual Easter greeting, which is located in the Easter Vigil and on Easter Sunday calls out. The answer to that is:
- Ἀληθώς ἀνέστη.
- Polytonic: Ἀληθῶς ἀνέστη.
- Alithós anésti.
- "He is truly risen!"
The priest tries to sing the crucial sentence " Christós anésti " punctually at midnight, and is often interrupted by firecrackers.
Martin Pristl describes the Easter Vigil in the instructions for use for Greece as follows:
“The cantors rarely finish the liturgy exactly at midnight, look at the clock (11.45 p.m., still on Saturday), squint at the priest, who also looks at the clock, then shrugs his shoulders and gives the clerk the agreed sign whereupon the latter gradually unscrews the electrical fuses. After a few seconds of darkness - now there is really silence - a lighter clicks and the priest lights the Easter candle: Christós anésti! it resounds from the altar, Christ is risen! The church bells begin to ring, the candles are gradually lit. You hug each other, kiss each other, repeat Christós anésti and immediately answer Alithós anésti - Truly, he is risen. "
Easter is the main festival in the Orthodox Church and is usually called Pasha ( Πάσχα ) after the Jewish model . Because the festivals are celebrated according to the old Julian calendar , it only coincides with Easter in the west every few years; it is usually celebrated one to five weeks later.
Χρόνια πολλά!
- Χρόνια πολλά!
- Chronia polla!
- "Many years!"
This modern Greek greeting is wished for every festivity, be it New Year, Easter or a birthday:
- " Χρόνια πολλά και καλή χρονιά! "( " Happy New Year! " )
- " Χρόνια πολλά σε όλους. Χριστός Ανέστη! "( " Happy Easter! " )
- " Χρόνια πολλά, καλά κι ευτυχισμένα! "( " Congratulations! Many happy years! " )
- " Χρόνια Πολλά για τα γενέθλιά σου! "( " Happy birthday! " )
Χρόνος δ 'ἀμαυροῖ πάντα κεἰς λήθην ἄγει.
- Χρόνος δ 'ἀμαυροῖ πάντα κεἰς λήθην ἄγει.
- Chronos d 'amauroi panta keis lēthēn agei.
- "Time darkens everything, surrenders it to oblivion."
Sentence from the Monosticha of the poet Menander .
In Latin the sentence is: “ Diesque celat omnia atque oblitterat. "
χρυσᾶ ὄρη ὑπισχνεῖσθαι
- χρυσᾶ ὄρη ὑπισχνεῖσθαι
- chrysā orē hypischneisthai
- "Golden mountains promise"
Like the Latin equivalent " aureos polliceri montes ", this phrase goes back to gold deposits in the "golden mountains" of ancient Persia . But these were so far away that such a promise could not be kept.
The humanist Erasmus von Rotterdam writes in his collection of proverbs Adagia :
“A proverbial hyperbole for someone to make great promises and hold out the most glorious things in prospect. It derives from the megalomania of the Persians, who boasted of golden mountains because of their gold mines. "
Erasmus also writes:
“Apuleius in the first part of his apology: If someone feels poor only out of greed and can never get enough with all the gains, even golden mountains will not satisfy him. St. Jerome versus Rufinus: You promised golden mountains, and what do you get from your treasures? Not even a brown lighter. "
χρύσεον γένος
- χρύσεον γένος
- chryseon genos
- "Golden age"
- Latin " aurea aetas "
The Golden Age describes an ideal phase in human history. The myth is first mentioned by the poet Hesiod . In Werke und Tage (109ff.), He describes the time of the golden sex of mortals, in which the god Kronos (the father of Zeus ) ruled. Back then people lived in peace, carefree like gods, their bodies did not age, their death was a falling asleep, and they enjoyed their festivities. The main characteristic of this age was that the earth produced all the nourishment it needed in abundance.
An alternative Latin name was " Saturnia regna " , rule of Saturn (who was identified with Kronos).
Χρυσὸν γὰρ διζήμενοι γῆν πολλὴν ὀρύσσουσι καὶ εὑρίσκουσιν ὀλίγον.
- Χρυσὸν γὰρ διζήμενοι γῆν πολλὴν ὀρύσσουσι καὶ εὑρίσκουσιν ὀλίγον.
- Chryson gar dizēmenoi gēn pollēn oryssousi kai heuriskousin oligon.
- "Those looking for gold dig up a lot of earth and find very little."
From the works of the early Christian theologian Clemens von Alexandria .
In this context he quotes the passage from the Gospel according to Luke :
“Ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ καὶ ἡ καρδία ὑμῶν ἔσται.”
" Hopou gar estin ho thesauros hymon, ekei kai he kardia hymon estai. "
"Because where your treasure is, there is your heart too."
Χρυσόν Κέρας
- Χρυσόν Κέρας
- Chryson Keras
- " Golden Horn "
The Golden Horn ( Turkish: Haliç ) is an elongated bay of the Bosporus in Istanbul and, together with the Sea of Marmara, delimits the peninsula to the south of it. During the Byzantine Empire , the Golden Horn was the city's main port. There was a large chain at the entrance to the horn that prevented unwanted ships from entering.
The name has its origins in the pomp with which the rulers of the Roman and later Eastern Roman Empire displayed their power and wealth.
Χρώμεθα γὰρ πολιτείᾳ
- Χρώμεθα γὰρ πολιτείᾳ
- Chrōmetha even politeia
- "Because we make use of a constitution"
Thucydides , History of the Peloponnesian War 2.37. These words from Pericles' speech to the dead in the first year of the war are the beginning of a proud sentence that goes completely as follows:
"Χρώμεθα γὰρ πολιτείᾳ οὐ ζηλουσῃ τοὺς τῶν πέλας νόμους, παράδειγμα δὲ μᾶλλων αὐτοὶ ὄντες τισὶν ἢ μιμούμενοι ἑτέρους, καὶ ὄνομα μὲν διὰ τὸ μὴ ἐς ὀλίγους ἀλλ 'ἐς πλείονας οἰκεῖν δημοκρατία κέκληται."
“Because we have a constitution that is not based on the laws of our neighbors; we are more the role model for others than that we follow others; and because rule is not based on a few, but on the majority, it is called democracy. "
The French politician Valéry Giscard d'Estaing wanted to put this speech as a preamble to the planned European constitution . According to Giscard d'Estaing's will, every schoolchild should one day be able to declaim this preamble. But the lack of reference to God aroused opposition among the Catholic countries Ireland, Portugal and Poland.
Joachim Fritz-Vannahme wrote in the weekly newspaper Die Zeit on June 17, 2004 about the constitutional dispute :
“Giscard's pompous first section fell completely victim to the Irish scissors, and with it the controversial passage from Thucydides' story of the Peloponnesian War: 'The constitution we have… is called democracy…' [ sic !] Of all things, Pericles quoted there was less interested in democracy than in his role as the first and only one in the polis. "
χώρα του φωτός
- χώρα του φωτός
- chora tou photos
- "Land of Light"
With 300 days of sunshine and around 3,000 hours of sunshine a year, Greece describes itself as the land of light. Ελλάδα, χώρα του φωτός Ellada, chora tou fotos ("Greece, Land of Light") was also the title with which the Greek singer Keti Garbi competed in the 1993 Eurovision Song Contest .
Χωρὶς γυναικὸς ἀνδρὶ κακὸν οὐ γίγνεται.
- Χωρὶς γυναικὸς ἀνδρὶ κακὸν οὐ γίγνεται.
- Chōris gynaikos andri kakon ou gignetai.
- "Nothing bad happens to a man who remains single."
- Latin: “ Non ullum sine muliere fit malum viro. "
It is one of many misogynous sentences from the Monosticha of the comedy poet Menander , for whom marriage was a necessary evil ( ἀναγκαῖον κακόν anangkaion kakon ). The latter term was adopted in Latin as “ malum necessarium ” .
Individual evidence
- ↑ Luke 1.28 EU
- ↑ 1 Thess 5.16 EU
- ↑ http://www.bibel-online.net/buch/52.1-thessalonicher/5.html#16
- ↑ Diogenes Laertios 10, 16th anth. Pal. 7, 106.
- ↑ Epicurus: Proverbs in: Letters, Proverbs, Work Fragments
- ↑ Epicurus: main doctrines (Κύριαι Δόξαι), 2 and letter to Menoikeus, 125
- ↑ Epicurus: Letter to Menoikeus , 125
- ↑ Politeia , 4, 435
- ↑ Plutarch: Education , chap. 9
- ↑ Erasmus of Rotterdam: Adagiorum chiliades , 2.1.12
- ↑ Plato: Protagoras (344a), quoted from Plato: Complete Works. Volume 1, Berlin [1940], pp. 55-129. ( Online version at Zeno.org )
- ↑ Homer: Iliad VI. 230-236; Translation by Johann Heinrich Voss
- ↑ The First Speech of the Antiphon (Wikisource)
- ↑ 2 Peter 3.8 EU
- ↑ a b Erasmus of Rotterdam: Selected writings . Volume 7. Scientific Book Society. 1972
- ^ Aulus Gellius, 5th book, chap. 13
- ↑ Parmenides: Fragment B 6
- ↑ PARMENIDES: "About nature" ( Memento from August 5, 2007 in the Internet Archive ) (PDF, 29 KB; typo in the original: "vom Seineden")
- ↑ Martin Pristl: Instructions for use for Greece . Munich, Zurich: Piper-Verlag, 1996. ISBN 3-492-04985-0
- ↑ Erasmus of Rotterdam, Adag. 1, 9, 15
- ^ Clement of Alexandria, Strom. IV 4, 2
- ↑ Luke 12.34 EU
- ↑ Thucydides: The Peloponnesian War, 2, 35-46
- ↑ Joachim Fritz-Vannahme: Europe's added value . In: The time . No. 26/2004 ( online version ).