Side by Side analysis of the TDNT and the TDNTA for the exact same item (To Pour Out)

Side by Side analysis of the TDNT and the TDNTA for the exact same item (To Pour Out)

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TDNTA

ekchéō [to pour out], ekchýn(n)ō [to pour out] Both ekchéō and ekchýn(n)ō mean “to pour out,” a. of fluids (also cultically), with blood “to kill,” also “to lavish”; b. of gifts “to lavish.” 1. In the NT “to shed blood” is used for the violent slaying of OT or NT martyrs (cf. Mt. 23:35; Rom. 3:15; Acts 22:20; Rev. 16:6). It is also used for the death of Jesus (Mk. 14:24; Mt. 26:28). In the saying about the cup this violent death takes place to save us and to inaugurate the new divine order (cf. Ex. 24:8, though there is no detailed correspondence). Jesus voluntarily accepts this violent death in an act of supreme self-sacrifice. 2. Lavishing divine gifts or powers in fulfilment of Joel 3:1–2 is the point in Acts 2:16ff. As in the OT the outpouring of the Spirit means both ecstatic inspiration and inner renewal (cf. Ezek. 39:29), so the same word occurs both for the giving of tongues (Acts 10:45) and the granting of the Spirit in baptism (Tit. 3:5). In Rom. 5:5–6 the overflowing love of God shown in Christ’s death brings us constant assurance by the Holy Spirit. [J. Behm, II, 467–69] ekpsýchō → psychḗ

Gerhard Kittel, Gerhard Friedrich, and Geoffrey William Bromiley, Theological Dictionary of the New Testament, Abridged in One Volume (Grand Rapids, MI: W.B. Eerdmans, 1985), 220.

TDNT

  ἐκχέω, ἐκχύν(ν)ω “To pour out,” a. of fluids, also cultically, e.g., Hom. Il., 3, 295 f.: οἶνον … ἔκχεον; 1 Βασ‌. 7:6: ἐξέχεαν ὕδωρ ἐνώπιον κυρίου ἐπὶ τὴν γῆν (drink-offerings for Yahweh, cf. 2 Βασ‌. 23:16; Nu. 28 f.); Is. 57:6: κἀκείνοις ἐξέχεας σπονδάς (drink-offerings for false gods, cf. Jer. 7:18; 19:13); Sir. 50:15: ἔσπεισεν ἐξ αἵματος σταφυλῆς· ἐξέχεεν εἰς θεμέλια θυσιαστηρίου (the libation of wine, Jos. Ant., 3, 234); Sukka, 4, 9: נִיסּוּךְ הַמַּיִם, cf. b. Sukka, 48b; Nu. 19:17; Ex. 30:18 (rites of purification); Did., 7, 3: ἔκχεον εἰς τὴν κεφαλὴν τρὶς ὕδωρ (baptism by aspersion). αἷμα ἐκχεῖν (ἐκχύννειν), like שָׁפַךְ דָּם, means “to shed blood,” “to kill,” “to murder,” → I, 173 f. With other objects it can means “to lavish,” Ez. 16:36; Tob. 4:17: ἔκχεον τοὺς ἄρτους σου ἐπὶ τὸν τάφον τῶν δικαίων; Sir. 30:18: ἀγαθὰ ἐκκεχυμένα ἐπὶ στόματι κεκλεισμένῳ; Philo Abr., 157: ἀπʼ ἀενάων πηγῶν ἑκάστου τῶν ἀστέρων αὐγὰς ἐκχέοντος, “to pour out,” Hom. Od., 22, 3 f.: ταχέας δʼ ἐκχεύατʼ ὀϊστοὺς αὐτοῦ πρόσθε ποδῶν, Jn. 2:15; 2 Βασ‌. 20:10; Ac. 1:18. b. It is also used figur. of spiritual gifts, both helpful and harmful, esp. those which come down lavishly from above, from divine beings: Plat. Epigr., 6 (I, 88 Diehl): σοὶ … δαίμονες εὐρείας ἐλπίδας ἐξέχεαν, Hos. 5:10: ἐπʼ αὐτοὺς ἐκχεῶ ὡς ὕδωρ τὸ ὅρμημά μου; Ez. 9:8: ἐν τῷ ἐκχέαι σε τὸν θυμόν σου (cf. Is. 42:25); Lam. 2:4: ἐξέχεεν ὡς πῦρ τὸν θυμὸν αὐτοῦ (cf. 4:11); Sir. 16:11: ἐκχέων ὀργήν; 18:11: κύριος … ἐξέχεεν ἐπʼ αὐτοὺς τὸ ἔλεος αὐτοῦ; 1:9 (wisdom); Phil. Abr., 76: τὰς ἀπὸ τοῦ ὄντος ἐκχεομένας αὐγάς. The following uses are of theological importance in the NT. 1. The expression αἷμα ἐκχύννειν or ἐκχεῖν is used of the violent slaying of OT and NT martyrs in Mt. 23:35 par.; R. 3:15 (== Is. 59:7); Ac. 22:20; Rev. 16:6. It is also referred specifically to the death of Jesus in the saying at the Last Supper in Mk. 14:24; Mt. 26:28; Lk. 22:20 HK. In the saying regarding the cup (Mk.: → τοῦτό ἐστιν το͂ → αἷμά μου τῆς → διαθήκης τὸ ἐκχυννόμενον → ὑπὲρ → πολλῶν [Mt.: τὸ → περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν]; Lk.: → τοῦτο τὸ → ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον), His violent death takes place for the salvation of man and for the achievement of the new divine order (Jer. 31:31 ff.). But the antitypical relationship of the saying to Ex. 24:8, the story of the solemn sealing of the old διαθήκη by blood at Sinai, does not of itself lead either to the thought of propitiation, which is not present in the OT passage, or to any correspondence between the shedding of the blood of Jesus and the cultic pouring and sprinkling of blood in Ex. 24:6, 8 (→ αἱματεκχυσία, I, 176f.). The violent death foreseen by Jesus is consciously accepted and thus becomes an act of supreme self-sacrifice superior to all other offerings (→ I, 175). 2. The idea of outpouring, of the streaming down from above of a power hitherto withheld, is also used to describe the impartation of divine gifts or powers in which God imparts Himself. The eschatological prophecy of Jl. 3:1 f., according to which God will pour out the miraculous power of His Spirit like fructifying rain on Israel (cf. 2:23f.; Is. 32:15), is fulfilled on the early community in the miracle of Pentecost (Ac. 2:16 ff.). The exalted Jesus has fulfilled the will of the Father, ἐξέχεεν τοῦτο ὃ ὑμεῖς καὶ βλέπετε καὶ ἀκούετε (v. 33). In OT prophecy, however, the picture of an outpouring of the Spirit is used not merely for ecstatic inspiration, but also for inner renewal by the Spirit (Ez. 39:29; Zech. 12:10; cf. Is. 44:3 ff.; Ez. 36:26 f.). Similarly, the early Church uses the same picture both for a fresh outbreak of tongues (Ac. 10:45 → I, 722 ff.) and also for the reception of the Spirit by the Christian in baptism (Tt. 3:5 f.: → πνεύματος ἁγίου, οὗ ἐξέχεεν ἐφʼ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ); cf. Barn., 1, 3: ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πληγῆς κυρίου πνεῦμα ἐφʼ ὑμᾶς; 1 Cl., 46, 6; 2, 2. In indication of the elemental force of this breaking of all previous barriers, Rom. 5:5: ἡ → ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς → καρδίαις ἡμῶν διὰ → πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν, shows that in the death of Christ (v. 6ff.) there is demonstration of the overflowing wealth of the love of God for sinners giving constant assurance to Christians by the Holy Spirit. Behm

Johannes Behm, “Ἐκχέω, Ἐκχύν(ν)ω,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 467–469.

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