List of Greek Phrases / Kappa

Καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν

Hans Memling's presentation of the Revelation of John :
Καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν ·
"And I saw a new heaven and a new earth."

Καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν: Kai eidon ouranon kainon kai gēn kainēn.; "And I saw a new heaven and a new earth."

This is a well-known passage from the 21st chapter of the Revelation of John :

“ ¹ And I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and the sea is no more. For behold, I want to create a new heaven and a new earth, so that the former will no longer be remembered or taken to heart; But we are waiting for a new heaven and a new earth according to his promise, in which righteousness dwells. ² And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as an adorned bride for her husband. But you came to mount Zion, and to the city of the living God, the heavenly Jerusalem, and to a multitude of many thousands of angels. But the Jerusalem that is above is free; she is the mother of all of us. Let us be happy and happy and do him the honor! for the marriage of the Lamb has come, and his wife has prepared herself. ³ And I heard a great voice from the throne saying, Behold, the tent of God with the people! and he will dwell with them, and they will be his people, and he himself, God with them, will be their God; And I will make a covenant of peace with them, that will be an everlasting covenant with them; and I will preserve and increase them, and my sanctuary shall be among them forever. "

The New Jerusalem arises from this vision, according to which at the end of the Apocalypse a new city, a new Jerusalem will arise on earth.

Καὶ ἐκ δευτέρου ἀλέκτωρ ἐφώνησεν.

Καὶ ἐκ δευτέρου ἀλέκτωρ ἐφώνησεν.: Kai ek deuterou alektōr ephonēsen.; "And again the cock crowed."

This is a passage from the Gospel of Mark where Peter recalls Jesus' prediction that Simon Peter would betray him twice:

"Truly, I say to you: Today, this night, before the rooster crows twice, you will deny me three times."

See also: Κύριε, ποῦ ὑπάγεις; ( "Lord, where are you going?" )

The cock crowed again is a book by the church critic Karlheinz Deschner that alludes to this passage from the Bible. The main focus is on the development of the ancient church. This is supplemented by critical considerations on the role of the Catholic Church in particular in the Middle Ages and in modern times.

Καὶ σὺ τέκνον;

Vincenzo Camuccini : Caesar's Death

Καὶ σὺ τέκνον;: Kai sy teknon?; "You too, (my) child?"

According to Suetonius , Julius Caesar is said to have exclaimed this in Greek when he noticed his friend Brutus among his murderers. Brutus, along with his friend and brother-in-law Gaius Cassius Longinus, is considered the head of the conspiracy against Caesar; he disapproved of his efforts to unite power in his hand after Caesar had already appointed himself dictator for life. On the Ides of March (March 15) 44 BC A group of senators murdered Caesar, including Brutus.

Brutus' father was a military tribune ; his mother Servilia Caepionis was the half-sister of Cato the Younger and a lover of Caesar. According to some sources, Caesar is believed to have been the father of Brutus.

It is questionable whether Caesar was even able to speak with so many engravings.

Immediately after the murder, the Senate granted Caesar's amnesty to the murderers. But before long public opinion in Rome turned against the conspirators when Mark Antony , the leader of the Caesarian party, announced Caesar's will in his famous funeral oration , according to which every inhabitant of Rome received a certain sum of money. To avoid charge, Brutus fled to Athens . There he prepared for the impending battle against Caesar's political heirs, Antonius and Octavian . The decision was made in October 42 BC. hr. in two battles at Philippi . Earlier, the spirit of Caesar allegedly appeared to him and threatened him:

" Ὄψει δέ με περὶ Φιλίππους. "

"You will see me again at Philippi."

The exclamation of Caesar is often quoted in Latin, the words come from Shakespeare's drama Julius Caesar . Shakespeare has it said in Latin ( “ Et tu, Brute? ” - “You too, Brutus?” ).

Καὶ τὸ ζῷον τὸ πρῶτον ὅμοιον λέοντι ...

Evangelist symbols on an ivory box ( Musée de Cluny )

Καὶ τὸ ζῷον τὸ πρῶτον ὅμοιον λέοντι, καὶ τὸ δεύτερον ζῷον ὅμοιον μόσχῳ καὶ τὸ τρίτον ζῷον ἔχον τὸ πρόσωπον ὡς ἀνθρώπου, καὶ τὸ τέταρτον ζῷον ὅμοιον ἀετῷ πετομένῳ ·: Kai to zōon to prōton homoion leonti, kai to deuteron zōon homoion moschō kai to triton zōon echon to prosōpon hōs anthrōpou, kai to tetarton zōon homoion aetō petomenō;; "And the first animal was like a lion, and the other animal was like a calf, the third had a face like a human, and the fourth animal was like a flying eagle."

Description of the later evangelist symbols in the Revelation of John . Their origins, however, go back a long way to four astral gods of Babylonian mythology designed in the same way .

The evangelist's connection with their attributes goes back to a passage in the book of the prophet Ezekiel , in which the cherubim are described:

“I looked and behold: a storm wind came from the north, a great cloud and a fire that kept on fire, surrounded by a bright glow. And from its midst, from the middle of the fire, it shone like shiny metal. From its center a figure of four living beings appeared. And this was their appearance: they were human-shaped. ... But the shape of their faces was: a human face, a lion face on all four to the right, a bull face on all four to the left and an eagle face on all four. "

These symbols, which until the 13th century were also combined into a single structure, which bears the name Tetramorph , which was taken over from the Greek , which means four figures or four animals , can also be found as attributes in figurative representations of the evangelists. The interpretation used today goes back to the doctor of the church Hieronymus :

The four evangelist symbols
symbol	evangelist	Remarks
	Matthew	Since the Gospel of Matthew begins with the family tree of Jesus, the evangelist Matthew is assigned the symbol man. Βίβλος γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαυὶδ υἱοῦ Ἀβραάμ. Man also points to the incarnation of Jesus. The Gospel of Matthew was written around the year 80, as the second recognized Gospel, and is aimed at Jewish Christians. Jerome writes "Matthew, who is also Levi and who went from a tax collector to an apostle, as the first of all evangelists, wrote a gospel of Christ in Judea in the Hebrew language ..." and equates Matthew with the apostle Levi.
	Markus	Because the Gospel of Mark begins with the caller in the desert, the lion of Mark is his mark. φωνὴ βοῶντος ἐν τῇ ἐρήμῳ The lion is also said to point to the resurrection of Jesus. The Gospel of Mark originated around the year 70 AD and is therefore the oldest gospel. It is primarily aimed at Gentile Christians who had nothing to do with the Jewish tradition. His mother's house was the center of the early Jerusalem church . It is reported that he was Peter's translator and wrote down his teachings. The Coptic Church sees him as their first Pope .
	Luke	Since the Gospel of Luke begins with the promise of the angel Gabriel to Zacharias in the sacrificial service, Luke was assigned the winged bull. Ἰωάννης ἐστὶ τὸ ὄνομα αὐτοῦ · The bull also points to the sacrificial death of Jesus on the cross. The Gospel of Luke was written around the same time as the Gospel of Matthew and, like this, also uses the Gospel of Mark as a template. The author of this gospel also wrote the Acts of the Apostles and has the best Greek of all four evangelists. He is also particularly aimed at Hellenistic readers. According to tradition, he was a collaborator with Paul , who called him a doctor and dear friend, and was partly present on Paul's journeys reported in the book of Acts.
	John	Since the Gospel of John from him the spirit on high speaks most powerfully, John was awarded the eagle. Ἐν ἀρχῇ ἦν ὁ λόγος. The eagle is supposed to indicate the ascension of Jesus. The Gospel of John was only written at the beginning of the 2nd century and its content differs greatly from the other three, the so-called Synoptic Gospels . Tradition equates John with the apostle John as Jesus' favorite disciple and sees in him the author of the letters of John and of Revelation .

Καινὴ Διαθήκη

Novum Testamentum Graece

Καινὴ Διαθήκη: Kainē Diathēkē; "New covenant"

This Christian term was translated into Latin as " Novum Testamentum " ( New Testament ; testamentum = "covenant"). Jesus used this expression at the Last Supper , probably in conscious reference to the word of the prophet Jeremiah :

"See, the time comes, says the Eternal, when I will make a new covenant with the house of Israel and the house of Judah ." ( Jer 31:31 EU )

The Old Testament is called in Greek Παλαιὰ Διαθήκη (Palaia Diathēkē) . Both together are also referred to by the term Holy Scripture , Ἁγία Γραφή (Hagia Graphē) . The New Testament was recorded in the so-called Koine Greek (" Novum Testamentum Graece "). The Septuagint is the Greek translation of the Hebrew Tanach or Old Testament and the oldest continuous translation of the Bible . It is the work of Hellenistic Jews from Alexandria .

Καίσαρα φέρεις καὶ τὴν Καίσαρος Τύχην συμπλέουσαν.

"You carry Caesar and his happiness." (Comic History of Rome)

Καίσαρα φέρεις καὶ τὴν Καίσαρος Τύχην συμπλέουσαν.: Kaisara phereis kai tēn Kaisaros Tychēn sympleousan.; "Caesar you and Caesar's accompanying happiness transport."

When Gaius Julius Caesar wanted to go back to Italy from Epirus on a winter night in 48, despite the storm, to pull the missing legions against Gnaeus Pompeius Magnus , the skipper hesitated to risk the crossing in this rough sea. But Caesar called out this sentence to him.

This anecdote is handed down in Greek by the Greek writer Plutarch ; in Latin this statement is translated with the words “ Caesarem vehis eiusque fortunam. “ (“ Caesar are you and his luck driving ”) or “ Quid times? Caesarem vehis. " (" What do you fear? You are driving Caesar. ") Quoted.

Κακοῦ γὰρ ἀνδρὸς δῶρ΄ ὄνησιν οὐκ ἔχει.

Henri Klagmann: Medea

Κακοῦ γὰρ ἀνδρὸς δῶρ΄ ὄνησιν οὐκ ἔχει.: Kakou gar andros dōr΄ onēsin ouk echei; "A bad man's gifts bring no blessing."

With these words, Medea rejects the offer of her husband Jason in the tragedy of the same name by the playwright Euripides to provide her and their children with a rich maintenance:

But if you
want to take support from my money for the children and your own escape ,
say so! I want to donate with a rich hand ...

Medea reacts dismissively to this offer and says:

I don't need any hospitable help from your friends.
I don't want to receive either, so don't give us anything!
Bad man's gifts do not bring blessings.

Medea then takes revenge on her unfaithful husband by murdering their children together, saying:

“I see the horrific thing I mean to do. But my anger is stronger than my reasonable thoughts, which are to blame for the greatest evil for mortals. "

Κακοῦ κόρακος κακὸν ᾠόν.

Κακοῦ κόρακος κακὸν ᾠόν.: Kakou korakos kakon ōon.; "A bad crow's bad egg"

Corresponds to the German proverb "Like father, like son."

In the Greek world of legends, the raven was always associated with Apollo . According to a legend, Apollo sent the raven to fetch fresh water. Instead the raven ate figs with relish and forgot his job. Then he lied that a water snake had prevented him. Apollo condemned the raven to eternal thirst, which explains the croaking cries of the ravens.

In another legend it is said that a raven brought the news to Apollo that his lover was unfaithful to him and that he was blackened with anger by Apollo.

Κακὸς ἀνὴρ μακρόβιος.

Κακὸς ἀνὴρ μακρόβιος.: Kakos anēr macrobios.; "A bad man lives long."

This ancient Greek proverb corresponds to the German "Weeds don't go away."

There is also another proverb with a similar meaning:

" Κακὸν ἄγγος οὐ κλᾶται. "

Kakon angos ou klatai.

"A bad pot won't break."

Latin “ Malum vas non frangitur. "

In modern Greek, a person or a pot becomes a dog:

" Κακό σκυλί, ψόφο δεν έχει. "

"A bad dog doesn't die."

The humanist Erasmus von Rotterdam writes on this subject in his collection of proverbs Adagia :

"The inferior is often more durable and less threatened in dangers."

Καλλίστῃ

The Judgment of Paris by Peter Paul Rubens

Καλλίστῃ: Kalliste; "the prettiest"

From the myth of the apple of contention ( μῆλον τῆς Ἔριδος mēlon tēs Eridos "Apple of Eris "), a golden apple with the inscription καλλίστῃ kallistē ("for the most beautiful"). Since Zeus refused to settle the dispute between Hera , Athena and Aphrodite about who was the most beautiful, the judgment of Paris had to decide this.

The writer Gustav Schwab relates this in his sagas of classical antiquity :

“In the meantime, the proudest of the women, who stood out above the other two in stature and sovereignty, spoke to the young man: 'I am Hera, the sister and wife of Zeus. If you award me this golden apple, which Eris, the goddess of discord, threw among the guests at the wedding feast of Thetis and Peleus, with the inscription: "The most beautiful", then you should see whether you are just a shepherd who has been expelled from the royal palace reign over the most beautiful kingdom on earth is not lacking. '

'I am Pallas, the goddess of wisdom,' said the other with the pure, arched forehead, the deep blue eyes and the virginal seriousness in the beautiful face, 'if you award me the victory, you shall submit to the highest glory of wisdom and man's virtue reap the people! '

Then the third, who had previously only spoken with her eyes, looked at the shepherd even more piercingly with a sweet smile and said: 'Paris, you will not let yourself be bewitched by the promise of gifts, both of which are full of danger and uncertain success are! I want to give you a gift that shouldn't cause you any discomfort; I want to give you what you only need to love to be happy with him, I want to take the most beautiful woman on earth into your arms as a wife! I am Aphrodite, the goddess of love! '"

Therefore Paris gave the apple to Aphrodite. But because Helena , the most beautiful woman, was already married, the Trojan War arose from her robbery. Another consequence of the Paris judgment was that Aphrodite sided with the Trojans in the war , while the rejected goddesses Athene and Hera angrily sided with the Greeks .

καλὸν κακόν

Pandora with a box at the Louvre

καλὸν κακόν: kalon kakon; "Beautiful evil"

The poet Hesiod describes Pandora as a beautiful evil , the first woman on earth, who opened the ominous "Pandora's box" out of curiosity. In doing so, it releases the plagues it contains into the world. This ends the golden age in which mankind was spared work, illness and death.

The writer Gustav Schwab relates this in his sagas of classical antiquity :

"So Zeus had created a blinding evil under the shape of a good and called her Pandora, that is, the one who received all presents, because each of the immortals had given the maid some ominous present for the people."

Everyone admired Pandora's beauty, who immediately went to Epimetheus , Prometheus ' more innocent brother , to bring him the gift of Zeus . Prometheus had warned his brother never to accept a gift from Zeus, but Epimetheus only felt the evil when he had it:

“As soon as she reached Epimetheus, she threw back the lid, and immediately a host of evils flew from the vessel and spread over the earth with lightning speed. There was only one good hidden at the bottom of the barrel, hope; but on the advice of the Father of Gods, Pandora threw the lid back on before it could flutter out, and locked it in the vessel forever. "

Καλὸν ταξείδιον.

Good Trip. A trencadís with the Greek inscription in the north station of Valencia

Καλὸν ταξείδιον.: Kalon taxeidion.; "Good Trip."

καλὸς κἀγαθός

καλὸς κἀγαθός: kalos kagathos; "nice and good"

Krasis from καλὸς καὶ ἀγαθός (kalos kai agathos) . The term Kalokagathia describes the physical, moral and spiritual perfection as the ideal of education in ancient Greece and plays a major role in Socrates .

There is also the name for people who conform to this ideal:

Οἱ καλοὶ κἀγαθοί (Hoi kaloi kagathoi)

The poet Friedrich Hölderlin strove for this Kalokagathy both in poetry and in real life. In his epistolary novel Hyperion or The Hermit in Greece , Holderlin tells of the young Greek Hyperion, who took part in the Greek war of liberation against the Turks in 1770, but was repelled by the brutality of the war.

The literary scholar Friedrich Gundolf said in his 1932 speech on the centenary of Goethe's death :

“Goethe did not succumb to pure empiricism, self-sufficient collecting and purposeful finiteness (like the polyhistorians of the Baroque centuries and the specialists and positivists of our century) because, as a poet, he cannot lose the kalokagathia, the beautiful archetype of the People who is the measure and the Lord of things. "

This ideal was also taken up in the 19th century by the Bohemian art historian and co-founder of the Sokol gymnastics movement , Miroslav Tyrš , who combined physical education with the ancient ideal of Kalokagathy and the struggle for the freedom of the Czech people in his ideas.

The historian and politician Christoph Stölzl writes in retrospect of his school days at a Munich school in the weekly magazine Die Zeit :

“Later in the Greek class, the teaching about kalokagathia, which meant that in a beautiful body there is also a beautiful soul. On the way there, I especially remember the smell of sweat in 'boys' changing rooms', the pubescent rage and the furry feeling of magnesium on the hands when doing high-bar gymnastics. "

Καλούμενός τε κἄκλητος θεὸς παρέσται.

Καλούμενός τε κἄκλητος θεὸς παρέσται.: kalumenos te kakletos theos parestai.; "Called and not called, (a) God will be there."

Erasmus passed this sentence on in his collection of proverbs Adagia . It goes back to an oracle from the Temple of Apollo in Delphi . The Latin version of the proverb passed down by Erasmus is " Vocatus et invocatus deus aderit ".

Καλύτερα μιας ώρας ελεύθερη ζωή παρά σαράντα χρόνια σκλαβιά και φυλακή.

Καλύτερα μιας ώρας ελεύθερη ζωή παρά σαράντα χρόνια σκλαβιά και φυλακή.: Kalytera mias oras eleftheri zoi, para saranta chronia slavia ke fylaki.; "Better an hour of free life than forty years of slavery and dungeon."

Today known version of a quote from the Thourios ( Θούριος ) by Rigas Feraios about the Greek independence will against the Ottoman Empire, which culminated in the Greek Revolution of 1821.

The original is: Καλλιῶναι μίας ὥρας ἐλεύθερη ζωή, παρὰ σαράντα χρόνοι σκλαβιά, καὶ φυλακή .

Καλωσήρθατε.

Welcome to Mykonos!

Καλωσήρθατε.: Kalosirthate.; "Welcome!"

Κἂν θεραπεύσῃ τὸ ἕλκος ὁ δεδηγμένος, ἡ οὐλὴ μενεῖ τῆς διαβολῆς.

Κἂν θεραπεύσῃ τὸ ἕλκος ὁ δεδηγμένος, ἡ οὐλὴ μενεῖ τῆς διαβολῆς.: Kan therapeusē to helkos ho dedēgmenos, hē oulē menei tēs diabolēs.; "Even if the victim treats the wound, the slander scar remains."

Quotation from the Moralia of the historian Plutarch . The full quote reads:

" Ἐκέλευεν οὖν θαρροῦντας ἅπτεσθαι καὶ δάκνειν ταῖς διαβολαῖς, διδάσκων ὅτι, κἂν θεραπεύσῃ τὸ ἕλκος ὁ δεδηγμένος, ἡ οὐλὴ μενεῖ τῆς διαβολῆς. "

"He instructed his followers to boldly grab and bite with slander, and taught that if the victim treats the wound, the scar remains."

This sentence was the basis of the famous saying of the English philosopher and statesman Francis Bacon about defamation:

“ Audacter calumniare, semper aliquid haeret. "

"Just slander brazenly, something always sticks."

κατ 'ἐξοχήν

κατ 'ἐξοχήν: kat 'exochēn; "preferably"

This phrase (katexochen) is derived from κατά kata ( according to, corresponding ) and ἐξοχή exochē ( sublime, protruding ) and preferably means , absolutely, in the real sense .

Example sentences:

Josef Durm , New Year's greeting 1908 :

“What forces us to do all of this in architecture? But probably only the same power that forces the painter - the "artist" κατ 'ἐξοχήν of our days - and the sculptor to do related activities, only that their sources and models are different. "

Jean Paul , Greenland Trials. Petition from all German satirists (1783):

“With the people κατ 'εξοχην d. H. with the nobles, our complaint must take a different turn. "

Johann Georg Forster : About Proselytenmacherei (1789):

“The reason κατ εξοχήν [kat 'exochên] also only exists for those who believe they can grasp it; Imposed on everyone else, it becomes an idol, the infallibility of which seems to preach either folly or even worse arrogance. "

In the book Der Coup, die Kuh, das Q (subtitle: The most amazing German book of all time ), this term is counted - alongside hysteron proteron ( Ὕστερον πρότερον ) - among the ten ugliest terms in the German language.

κατὰ τὴν χάριν τοῦ Θεοῦ

κατὰ τὴν χάριν τοῦ Θεοῦ: kata tēn charin tou theou; "By God's grace"; Latin " Dei gratia "

This formula comes from Paul's letter to the Romans , where the duties to the state are described:

“ ¹ Everyone is subject to the authorities that have power over him. For there is no government without from God; but where there is authority, it is ordained by God […] ⁷ So now give everyone what you owe: the womb to whom the womb belongs; Duty to which duty is due; Fear to which fear is due; Honor to which honor is due. "

"Κατὰ τὴν χάριν τοῦ Θεοῦ τὴν δοθεῖσάν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα, ἄλλος δὲ ἐποικοδομεῖ · ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ ·"

These words were first used as a devotional formula by Gregory of Nyssa and soon found their way into the bishops' stature. At the beginning of the 6th century this formula also became part of the papal title and in the same century it became part of the title of secular rulers.

The divine right is a justification for monarchical claims to rule and includes the legitimation of the ruler through the will of God. The basis is the idea that all state power is bestowed by God and that resistance to this power represents a violation of God's will.

Κάτθανε, Διαγόρα, οὐ καὶ ἐς Ὂλυμπον ἀναβήσῃ.

Diagoras with his two sons

Κάτθανε, Διαγόρα, οὐ καὶ ἐς Ὂλυμπον ἀναβήσῃ.: Katthane, Diagora, ou kai es Olympon anabēsē.; "Die, Diagoras, for you cannot go up to Olympus too."

According to Cicero, the audience's shouting to Diagoras of Rhodes , a former Olympic champion, who was carried in triumph through the stadium by his two sons, who also won during the 79th Olympiad. According to legend, he bowed his head at this call and died on the shoulders of his sons, since he could no longer achieve anything in life. The way of thinking behind this corresponds to Greek pessimism .

Diagoras was the most famous ancient pugilist and was born in 464 BC. Olympic champion. His sons Akusilaos (fistfight) and Damagetos ( pankration ) were both born on the same day in 448 BC. Olympic champion. Even his grandchildren were still successful athletes.

Κατόπιν τῆς ἑορτῆς ἥκεις.

Κατόπιν τῆς ἑορτῆς ἥκεις.: Katopin tēs heortēs hēkeis.; "You came after the party."; Latin " Post festum venisti. "

The humanist Erasmus von Rotterdam writes in his collection of proverbs Adagia :

"It is said of people who were absent from an important event because they didn't arrive until later, when it was all over."

The phrase comes from Plato's dialogue with Gorgias , in which Socrates states:

"So we are late and so to speak post festum !"

Callicles: "For war and battle, it is said, O Socrates, one likes to be late, but not for the festival."

Socrates: "So we came, what is called, after the festival and too late?"

This idiom also existed in the form: Coming after the Panathenaic Games or after the Pythian Games .

Κεῖται ἢ οὐ κεῖται;

Κεῖται ἢ οὐ κεῖται;: Keitai e ou keitai?; "Is it occupied or is it not occupied?"

Typical question of the Hellenistic scholars who wanted to know whether a quotation really comes from the stated author or whether a word or phrase corresponded to the linguistic usage of the authors considered to be classical. In the Deipnosophistai of Athenaeus it is reported that a speaker Ulpian from Tire had the nickname Κειτούκειτος Keitúkeitos ( "Belegtodernicht" , literally "occupied-not-occupied") because of his mania search for evidence .

κέρας Ἀμαλθείας

cornucopia

κέρας Ἀμαλθείας: keras Amaltheias; "Horn of Amaltheia"; Latin " cornu Copiae "

The broken horn of the goat Amaltheia is considered the symbol of abundance. Amaltheia was feeding the Zeus child in a cave on the Ida Mountains in Crete when Rheia hid it from Kronos .

Nectar and ambrosia flowed from Amaltheia's horns . The nymphs filled a horn broken off a tree with fruit for the child. Thanks to Amalthea's care, Zeus soon grew so strong that he decided to overthrow Kronos from his throne. Then he moved Amaltheia as a sky goat ( Αἲξ οὐρανία ) under the stars. He gave the broken horn to the nymphs and gave them the gift of gushing out whatever they wished. As a cornucopia , it became a symbol of never-ending abundance.

Κι αν ο βασιλικός μαραθεί την μυρουδιά την κρατεί.

blooming basil

Κι αν ο βασιλικός μαραθεί την μυρουδιά την κρατεί.: Ki an o vasilikós marathí tin mirudiá tin kratí; "Even if the basil wilts, it retains its aroma."

This modern Greek proverb says that even as you age you can keep your charm.

The basil ( royal balsam or royal herb ) is a herb that is often used in Mediterranean cuisine. The name means royal because of the spicy, noble scent. The plant probably comes from Africa and possibly came to Macedonia and Greece during the campaigns of Alexander the Great .

The original name is regarded as a foreign word of unknown origin and is associated with ὤκινον ōkinon (a fodder herb , perhaps clover-like ). This is where the scientific name Ocimum basilicum comes from . The home of this spice, which is regarded as Mediterranean, is not known. In post-ancient times it was called a royal remedy ( βασιλικόν φάρμακον basilikon pharmakon , Latin basilicum remedium ).

According to Christian legend, the herb also grew around the site of the crucifixion of Jesus of Nazareth. In Christian worship, the herb is used as a bed for the interpretation of the Holy Cross on the Exaltation of the Cross (September 14th), because the herb is considered the king's plant ( basileus ).

Κοινὰ τὰ τῶν φίλων.

Κοινὰ τὰ τῶν φίλων.: Koina ta tōn philōn.; "Common (good) is the (good) of friends."

This proverb ascribed to the Pythagoreans in late antiquity quotes Plato as the closing words of the dialogue Phaedrus , Aristotle in his Nicomachean Ethics and Menander in his fragment Brothers .

The humanist Erasmus von Rotterdam introduces his collection of proverbs Adagia with this saying :

“Good friends, good together. No proverb is as exhilarating and famous as this one, which is why it should open my adagia collection as a good omen. If people were to carry this word in their hearts as consciously as everyone constantly carries it in their mouths, truly, our lives would be easier for a good part of their worries. "

In the Latin translation of Terenz it says:

“Communia esse amicorum inter se omnia.”

": ... that everything (good) of friends is common (good) among them."

There are also numerous other quotes and allusions to them from Cicero , Seneca , Ambrosius and Hieronymus.

κοινὴ γλῶσσα

Greek dialects

κοινὴ γλῶσσα: koinē glōssa; "General language"

The Koine is the ancient Greek general language from Hellenism to the Roman Empire (around 300 BC to 600 AD). Sometimes the late ancient Greek is no longer counted as a koine. For centuries, Greek was the most important lingua franca in the eastern Mediterranean, and the language was also quite widespread in the Latin west. The scriptures of the New Testament are in the Koine, the common language (spoken by all). The Septuagint is the Koine translation of the Old Testament popular in New Testament times and the source of most Old Testament quotations in the New Testament.

Koine Greek (modern Greek Κοινή Αλεξανδρινή Kiní Alexandriní - "Alexandrian common language" ) was created by mixing the individual Greek dialects during the campaigns of Alexander the Great , whose army was recruited from Macedonians and Greeks from various regions. Due to the importance of Athens , the basis of the Koine was the Attic .

κοινὴ εἰρήνη

κοινὴ εἰρήνη: koinē eirēnē; " General Peace "

The idea of general peace was one of the formative political thoughts in Greece in the 4th century BC. A general peace

had to apply to all Greek poleis ;
had to recognize their basic autonomy and equality
and had to be created without a time limit.

The concept of general peace first appeared in 391 BC. In connection with the failed negotiations between Athens and Sparta to end the Corinthian War . The Athenian politician Andokides advised his fellow citizens in a speech to accept a peace called " koinē koinē eirēne ".

κοινωνία τέλειος

κοινωνία τέλειος: koinonia teleios; "Perfect community"

In Aristotle's political philosophy , the polis, consisting of several villages, was regarded as a perfect community that "has, to a certain extent, complete self-sufficiency". The goal of the polis is the good life, and it exists naturally.

The Latin term societas perfecta is used in political philosophy, Catholic ecclesiology and Catholic canon law to denote a community that is self-sufficient or independent in the sense that it possesses all the means and conditions necessary to achieve its (comprehensive) goal and is not subject to any superordinate community .

κοπίδων ἀρχηγός

Pythagoras of Samos , the "ancestor of the babblers"

κοπίδων ἀρχηγός: kopidōn archēgos; "Ancestor of the babbler"

Assessment of the philosopher Pythagoras by the poet Philodemos of Gadara and the philosopher Heraklit , who accuses Hesiod , Pythagoras, Xenophanes and Hecataeus of having merely "omniscient" ( πολυμαθίη polymathíē ) without actually attaining knowledge. He attributes his contemporary Pythagoras to having carried out more studies than any other person, but this is by no means intended as praise. Rather, he accuses him of "artifice" .

The publicist Udo Marquardt writes about this assessment:

“He [Heraclitus] was convinced that most people are no good. First of all other philosophers. 'Knowledge does not give understanding,' he grumbled, 'otherwise it would have given Hesiod and Pythagoras such, and also Xenophanes and Hecateus.' He insulted Pythagoras, who was already famous and admired at the time, as the 'ancestor of swindles'. Pythagoras even made his own science out of his books and research, namely deception.
That sat. And the counterattack followed quickly. Socrates attested to Heraclitus: 'What I have understood about it shows a high spirit; and, I believe, also what I did not understand; all that is needed is a Delian diver. ' In other words, only divers accustomed to particularly great depths can use it. Otherwise nobody gets it. "

κοσμοπολίτης

κοσμοπολίτης: cosmopolitan; "Citizen of the World"

When asked where he comes from, Diogenes of Sinope replied, according to Diogenes Laertius : "[I am] a citizen of the world."

The word cosmopolitan is derived from this saying . It describes a person who connects his identity more strongly with his belonging to humanity than with his nationality. Diogenes from the city of Sinope on the Black Sea, a long way from Athens, taught to question local customs and traditions and to think more 'globally'.

The Swiss classical philologist Kurt Steinmann writes under the heading Counterfeiters or Umpräger? Diogenes, the philosophical clown :

“Diogenes would have been particularly fond of the flower children of the hippie era. Linked in the anarchic basic consensus, they rejected the prevailing sexual morality with family and children, lived the sexual libertinage and defended the freely lived homosexuality. Both their fatherland was the world - 'I am a cosmopolitan', Diogenes replied to the question about his hometown - and their medium of expression was the sometimes cheerful, often shameless provocation. And both credo was: 'Back to nature!' There alone can man find his true happiness and true freedom. "

κρατίστῳ

Alexander on his deathbed - in the middle Perdiccas

Diadochin rich

τῷ κρατίστῳ

tō kratistō

"The strongest"

Alexander the Great's last words to his officers, who asked whom he would leave his empire to after, no longer hoping for recovery and with death in sight, he had given his signet ring to Perdiccas, who had been his closest confidante since Hephaestion's death.

Alexander is then only supposed to have added that his most important friends would organize a big competition for his funeral service ( Diodor , 17, 117, 4). Since he had not appointed a successor, his generals divided the empire among themselves as so-called Diadochi ( διάδοχοι 'successors' ).

The saying is also reminiscent of the apple of contention and the Paris judgment: Καλλίστῃ ("the most beautiful").

Κρῆτες ἀεὶ ψεῦσται.

Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργοί ·: Toads aei pseustai, kaka theria, gasteres argoi;; "The Cretans are always liars, bad animals and lazy bellies;"

With this verse, the apostle Paul quotes the paradox of Epimenides , one of the first formulations of the liar's paradox in his letter to Titus :

“It was said by one of them, their own prophet. 'The Cretans are always liars, bad animals and lazy bellies'. This testimony is true. "

Paul quotes the sentence of Epimenides , who was himself a Cretan , as a true proverb. But the nature of a paradox is that it is insoluble. If Epimenides claims that all Cretans are liars, then he - there Cretans - either lies himself, or he tells the truth, and then all Cretans are liars again.

The sentence Κρῆτες ἀεὶ ψεῦσται ( The Cretans are always liars ) became proverbial; he meets z. B. also in the Zeus hymn of Callimachus (verse 8), where it is cited as proof that the Cretans even invented a tomb of Zeus (literally: "hatched"), although he was immortal. Paul took up this idea six centuries later, and with the rise of Christianity, the logical methods of Greek philosophy were largely forgotten. The Paul's pupil Titus is said to have worked as a missionary in Crete and, according to tradition, was the first bishop of the Cretan city of Gortyn . There was a strong Jewish community in Crete that often confused newly converted Christians. In this context Paul quotes the well-known paradox.

κτῆμα ἐς ἀεί

κτῆμα ἐς ἀεί: Ktēma es aei; "Possession for all time"

The historian Thucydides saw his story of the Peloponnesian War with didactic intent as a "possession for all time", which should expose the cynicism of the actors. He writes in his work:

“And perhaps the sobriety of my work should be less pleasant to hear. But for those who want to keep the reliability of what happened and what will happen again in the future according to human nature, if they consider my work useful, it should be enough for me. Because it is more as a possession for all time, less as a feast for the ears for the moment. "

The Eichstätter ancient historian Jürgen Malitz writes:

“If a final word had been received, it would be easier to guess what the meaning of his laborious, uninterrupted life work was. Although he calls his work a 'ktema es aei' right from the start, it is by no means clear what exactly he meant by it. Did he just want his readers to know about their past, or did he also want to provide them with additional help in dealing with their respective future? "

κύκνειον ᾆσμα

Kyknos (right) after his transformation

κύκνειον ᾆσμα: kykneion āsma; " Swan song "; Latin: " Cygnea cantilena "

Swan song is the last work by a musician or a poet. The expression goes back to a myth that says that swans sing one last song in a beautiful voice before they die.

In one version of the myth mourned Kyknos the death of his friend Phaeton , who had crashed in a sky car. The gods took pity on Cyknos and turned him into the constellation Swan .

The humanist Erasmus von Rotterdam writes in his collection of proverbs Adagia :

“It is applicable to people who know how to speak masterfully at the end of their life or who write a more pleasant style in old age. It is usually the case with writers that their late works in particular are free of half-baked harshness and full of harmonious sweetness, because the style matures over the years.
The fact that swans sing beautiful melodies immediately before they die is a topos that occurs again and again in literature, although no one has ever experienced or believed it. "

Erasmus also writes:

"There is also no shortage of scholars who even try to give an explanation for this phenomenon and claim that it is due to the fact that the swans can only force their breath through their slender and narrow neck with great difficulty."

κυριακὴ ἡμέρα

κυριακὴ ἡμέρα: kyriakē hēmera; "Day of the lord"

The day of the Lord in Christianity means on the one hand Sunday and on the other hand (as in Judaism) the time of divine intervention mentioned in biblical prophecy.

In early church times, the “day of the Lord” more and more referred to Sunday as the day of the resurrection of Christ. The word lives on in Romance languages as the name of the day of the week (Italian Domenica from Latin “ (dies) Dominica ”, Spanish Domingo from Latin “ (dies) dominicus ”, French Dimanche from Latin “ di (es do) minicus ”), also im Modern Greek where it is called Κυριακή Kiriaki .

κυριακὴ οἰκία

κυριακὴ οἰκία: kyriakē oikia; "House of the Lord"

Early Christian name for the assembly of believers, from which the following German terms are derived:

Church ( ἐκκλησία κυριακή = assembly of the Lord) for the community of believers,
Church for the organization (e.g .: Roman Catholic Church)
and
Church for the building (structure used by a Christian religious community).

Pierer's Universal Lexicon from 1857 explains the term church as follows:

"I. Regarding the worshipers of Christ as a religious society, which, although through different areas and Countries, but through shared belief in the gospel and the like are thought to be united by certain essential customs (sacraments) into a body subordinate to an invisible chief, especially according to the view of the Roman Catholics, the totality of all believers under the rule of their legitimate chief shepherd, etc. Representative of Christ, the Pope in Rome, or according to the symbolic books of the Lutheran K. the community of the pious, wherever they may be, but among whom the pure doctrine of the Gospel is preached, etc. the Sacraments are rightly administered. [...]

II. The building dedicated to Christian worship. At first the Christians had no knots of their own; the first traces of Kn can be found in the 2nd century during the period of rest, so the Kn to Edessa, Nicomedien, etc. a. mentioned. Their number increased greatly with the spread of Christianity, u. in the 3rd century there were already 40 large knots in Rome. But the real time of Kn begins with Constantine the Great; the latter gave the Christians basilicas (sd.) for their services, hence the larger knots were given the name basilica, u. the shape u. Establishment of the same passed to the Kn. Since Theodosius the previously destroyed pagan temples have often been consecrated to Christian names with the necessary changes, which had an essential influence on their architectural style. "

Κύριε ἐλέησον.

Kýrie eléison

Κύριε ἐλέησον.: Kyrie eléēson.; "Lord, have mercy!"

In pre-Christian times, Kýrie eléison was a common call of homage for gods and rulers. The Jews of the Greek-speaking diaspora had related the Kyrios title to the God of Israel (as a translation for Adonai , אֲדֹנָי), and in early Christianity it became the emblem of Jesus .

With the words “ Κύριε ἐλέησον, Χριστὲ ἐλέησον, Κύριε ἐλέησον. " (" Kyrie eleison; Christe eleison; Kyrie eleison. ") Christians have welcomed Jesus since the dawn of Christianity.

From the word κύριος kyrios ("Lord") the German word church is derived from κυριακή kyriakē ("belonging to the Lord") (more precisely under κυριακὴ οἰκία ) and Κυριακή Kiriaki ( day of the Lord ) is the word for Sunday in modern Greek .

Κύριε, ποῦ ὑπάγεις;

Annibale Carracci : Domine, quo vadis? (1601 or 1602)

Κύριε, ποῦ ὑπάγεις;: Kyrie pou hypageis?; "Lord, where are you going?"

This saying goes back to a legend according to which Peter fled Rome during the persecution of Christians in AD 67 or 68 and met Christ in front of the city. Peter asks: “Lord, where are you going?” (Latin “Domine, quo vadis? ” ). When Christ replied that he was going to be crucified again, Peter said, ashamed, “Lord, I will return and follow you.” So Peter repented and was then arrested and crucified.

The Gospel of John deals with the announcement of denial by Peter:

“ ³⁶ Simon Peter said to him, Lord, where are you going? Jesus answered him: Where I am going you cannot follow me now; but you will follow me later. Verily, verily, I say to you, when you were younger you girded yourself and walked wherever you wanted; but when you are old you will stretch out your hands and someone else will strap you and take you where you do not want to go. ³⁷ Peter said to him, Lord, why can't I follow you now? I want to leave my life for you.
³⁸ Jesus answers: Do you want to leave your life for me? Verily, verily, I tell you, the rooster will not crow until you have denied me three times. "

See also: Καὶ ἐκ δευτέρου ἀλέκτωρ ἐφώνησεν. ( "And again the cock crowed." )

Individual evidence

↑ Bibel-Online.net - Revelation 21 (Luther 1912)
↑ Rev 4.7 EU
↑ Ez 1.4–5 EU , 1.10 EU
^ Translation of Georg Lange, quoted from Hans Poeschel: The Greek Language. dtv, Munich 1975, p. 327.
↑ Euripides : Medea , 1078-1080; quoted from reformiert-online.net .
↑ Michael Apostolios , 9:36
↑ ^a ^b ^c ^d Erasmus of Rotterdam : Selected writings . Volume 7. Scientific Book Society. 1972
↑ ^a ^b ^c Gustav Schwab: The most beautiful sagas of classical antiquity
^ Friedrich Gundolf: Speech on the hundredth anniversary of Goethe's death
↑ Christoph Stölzl: Sport: The world's best time for the year. In: Zeit Online, December 1, 2013, accessed October 8, 2019.
^ Thucydides , The Peloponnesian War 1.118.3
↑ Plutarch : Moralia, About the flatterer and the friend ( Πῶς ἄν τις διακρίνειε τὸν κόλακα τοῦ φίλου. - How to distinguish the flatterer from the friend), chap. 24, via Medios.
↑ New Years Greetings 1908 - Wikisource .
^ Petition of all German satirists - Bibliotheca Augustana
^ About Proselytenmacherei (1789), by Johann Georg Forster
↑ CUS : Der Coup, die Kuh, das Q. The most amazing German book of all time . Eichborn, Frankfurt / M. 2007, ISBN 978-3-8218-6015-2 .
↑ Bibel-Online.net - Romans 13 (Luther 1912)
↑ Paul's Letter to the Romans , 13th
^ Plato : Gorgias
↑ Quoted from GORGIAS (De Rhetorica). Based on the translation by Friedrich ED Schleiermacher ( Memento from April 14, 2015 in the Internet Archive ). In: opera-platonis.de, accessed on October 8, 2019.
↑ Johannes Kramer : From Papyrology to Romance Studies (= Jean-Luc Fournet, Bärbel Kramer , Wolfgang Luppe , Herwig Maehler , Brian McGing, Günter Poethke , Fabian Reiter , Sebastian Richter [Hrsg.]: Archive for Papyrus Research [supplement] . Volume 30 ). De Gruyter, Berlin / New York, NY 2011, ISBN 978-3-11-024702-2 , pp. 371 ( scan in Google book search - see also note 10 there).
^ Simon Goldhill : The Anecdote: Exploring the Boundaries between Oral and Literate Performance in the Second Sophistic . In: William A. Johnson, Holt N. Parker (Eds.): Ancient Literacies. The Culture of Reading in Greece and Rome . Oxford University Press, New York 2009, ISBN 978-0-19-988766-8 (English, scan in Google book search).
↑ Plato : Phaidros 279 C, further Politeia 4,424 A.
↑ Nicomachean Ethics 8, 1159 b 31; 9, 8. 1168 b 7 f.
^ Menander : Brothers, fragment 10.
^ Terence : Brothers 804.
↑ Aristotle, Politics 1252b 27–30.
↑ DK 22 B 40
^ Udo Marquardt: Walks with Socrates. CH Beck, Munich 2000, ISBN 3-406-42163-6 .
↑ Counterfeiter or remaster? Diogenes, the philosophical clown ( Memento from February 28, 2009 in the Internet Archive )
↑ perseus.tufts.edu.
↑ Titus 1.12 ( biblehub.com ).
↑ ἐτεκτήναντο (verse 9).
↑ Thucydides, Hist. 1.22.4. Quoted from Klaus Rosen: Greek story told. Wissenschaftliche Buchgesellschaft, Darmstadt 2000, ISBN 3-89678-168-5 , p. 155 f.
↑ Jürgen Malitz: Thucydides' way to write history. In: Historia . 31 (1982), pp. 257-289 ( gnomon.ku-eichstaett.de ).
↑ Church . In: Heinrich August Pierer , Julius Löbe (Hrsg.): Universal Lexicon of the Present and the Past . 4th edition. tape 9 . Altenburg 1860, p. 499-502 ( zeno.org ).
↑ Bibel-Online.net - John 13 (Luther 1912)

[1] Bibel-Online.net - Revelation 21 (Luther 1912)

[2] Rev 4.7 EU

[3] Ez 1.4–5 EU , 1.10 EU

[4] Translation of Georg Lange, quoted from Hans Poeschel: The Greek Language. dtv, Munich 1975, p. 327.

[5] Euripides : Medea , 1078-1080; quoted from reformiert-online.net .

[6] Michael Apostolios , 9:36

[wissenschaftliche1972-7] Erasmus of Rotterdam : Selected writings . Volume 7. Scientific Book Society. 1972

[autogenerated1-8] Gustav Schwab: The most beautiful sagas of classical antiquity

[9] Friedrich Gundolf: Speech on the hundredth anniversary of Goethe's death

[10] Christoph Stölzl: Sport: The world's best time for the year. In: Zeit Online, December 1, 2013, accessed October 8, 2019.

[11] Thucydides , The Peloponnesian War 1.118.3

[12] Plutarch : Moralia, About the flatterer and the friend ( Πῶς ἄν τις διακρίνειε τὸν κόλακα τοῦ φίλου. - How to distinguish the flatterer from the friend), chap. 24, via Medios.

[13] New Years Greetings 1908 - Wikisource .

[14] Petition of all German satirists - Bibliotheca Augustana

[15] About Proselytenmacherei (1789), by Johann Georg Forster

[16] CUS : Der Coup, die Kuh, das Q. The most amazing German book of all time . Eichborn, Frankfurt / M. 2007, ISBN 978-3-8218-6015-2 .

[17] Bibel-Online.net - Romans 13 (Luther 1912)

[18] Paul's Letter to the Romans , 13th

[19] Plato : Gorgias

[20] Quoted from GORGIAS (De Rhetorica). Based on the translation by Friedrich ED Schleiermacher ( Memento from April 14, 2015 in the Internet Archive ). In: opera-platonis.de, accessed on October 8, 2019.

[21] Johannes Kramer : From Papyrology to Romance Studies (= Jean-Luc Fournet, Bärbel Kramer , Wolfgang Luppe , Herwig Maehler , Brian McGing, Günter Poethke , Fabian Reiter , Sebastian Richter [Hrsg.]: Archive for Papyrus Research [supplement] . Volume 30 ). De Gruyter, Berlin / New York, NY 2011, ISBN 978-3-11-024702-2 , pp. 371 ( scan in Google book search - see also note 10 there).

[22] Simon Goldhill : The Anecdote: Exploring the Boundaries between Oral and Literate Performance in the Second Sophistic . In: William A. Johnson, Holt N. Parker (Eds.): Ancient Literacies. The Culture of Reading in Greece and Rome . Oxford University Press, New York 2009, ISBN 978-0-19-988766-8 (English, scan in Google book search).

[23] Plato : Phaidros 279 C, further Politeia 4,424 A.

[24] Nicomachean Ethics 8, 1159 b 31; 9, 8. 1168 b 7 f.

[25] Menander : Brothers, fragment 10.

[26] Terence : Brothers 804.

[27] Aristotle, Politics 1252b 27–30.

[28] DK 22 B 40

[29] Udo Marquardt: Walks with Socrates. CH Beck, Munich 2000, ISBN 3-406-42163-6 .

[30] Counterfeiter or remaster? Diogenes, the philosophical clown ( Memento from February 28, 2009 in the Internet Archive )

[31] rseus.tufts.edu.

[32] Titus 1.12 ( biblehub.com ).

[33] ἐτεκτήναντο (verse 9).

[34] Thucydides, Hist. 1.22.4. Quoted from Klaus Rosen: Greek story told. Wissenschaftliche Buchgesellschaft, Darmstadt 2000, ISBN 3-89678-168-5 , p. 155 f.

[35] Jürgen Malitz: Thucydides' way to write history. In: Historia . 31 (1982), pp. 257-289 ( gnomon.ku-eichstaett.de ).

[36] Church . In: Heinrich August Pierer , Julius Löbe (Hrsg.): Universal Lexicon of the Present and the Past . 4th edition. tape 9 . Altenburg 1860, p. 499-502 ( zeno.org ).

[37] Bibel-Online.net - John 13 (Luther 1912)