ékstasis [ecstasy, distraction], exístēmi [to be astounded]
ékstasis. a. Literally “change of place,” then figuratively b. “renunciation of goods,” c. “degeneration,” “confusion of spirit,” “alienation” (often as “convulsive excitement”), and d. “ecstasy.” In the OT we find sense c., especially as “illusion” or “terror”; the word is also used for the deep sleep that God sent on Adam in Gen. 2:21 and on Abraham in Gen. 15:12. The NT has c. (“astonishment,” “terror”) in Lk. 5:26; Mk. 16:8; Acts 3:10, and d. in Acts 10:10; 11:5 (Peter) and 22:17 (Paul).
A. Ecstasy outside the NT.
1. Foundations and Methodical Production of Ecstasy. Exceptional states of soul, whether due to supernatural power or neurotic disturbance, are widespread in antiquity. In detail experiences vary, and there is a fluid line between ecstasy and illusion and ecstasy and possession. In the narrower sense ecstasy denotes beneficial infilling by a substance or person, either by entry or by breathing. Early attempts are made to induce it by narcotics, music, dancing, rhythmic cries, and self-mutilation. In mysticism the goal is an absorption associated with visions and auditions.
2. Ecstasy in the Greek and Hellenistic World. Ecstatic phenomena are found early in the Greek world, as is shown by the Dionysus cult and the related but contrasting cult of Apollo. Dionysus is a union of both the hidden god and the manifested god who shares with his worshippers in a combination of creative desire and destructive frenzy. Wine and dancing and Bacchic cries express this, but also become a means to induce it. The dancing women show vividly how the world is bewitched for ecstatics. Since ecstasy brings vision, a prophetic element is involved which is most clearly reflected in the Delphic cult. A more masculine version may be seen in the Roman Bacchanalian rite in which men engage in prophecy accompanied by wild convulsions. Similar ecstasies occur in the Attis and Isis cults. We also find individual ecstatics both male and female (Bacchants and Sibyls). Ecstasy soon secures a firm place in philosophy. Thus Plato borrows from mystical ecstasy in his description of poetic inspiration. God is in man, or man in God, and there is a separation of body and soul; the soul, like the body, may be a hindrance to ecstasy, but may also be its organ. In Mithraism various ideas are present, e.g., rapture and vision in the body when it is divested of the weight of earth; God’s power as our true being or as inbreathed spirit. Philo seems to be the first to use ecstasy in a technical sense. He views rational and mystical-ecstatic knowledge as complementary, but stresses the latter, which carries with it the dawning of divine light. The ecstatic theology of revelation reaches a climax in Neo-Platonism, for which the ecstatic is an organ of deity.
3. The Significance of Ecstasy for OT Religion. Analogous phenomena may be found in the OT sphere, but with important differences. The unusual aspect forms the starting point (cf. Num. 24:15ff.; Ezek. 3:25–26). The root nbʾ means “to speak with frenzy” and prophets are often called mad (2 Kgs. 9:11; Jer. 29:26). At first we find men of God with supernatural powers, seers with supernatural knowledge who can pass on their gifts, and true ecstatics like Deborah (Judg. 4:4) who give oracles for everyday occasions (1 Sam. 9:6ff.) or on political issues (2 Sam. 24:11). In so doing these declare the will of God and enforce his ethical demands. They include both great figures like Samuel and Nathan and many lesser figures (1 Sam. 2:27). Ecstatic groups also develop and wander about to the sound of music, intimating the future and catching up others in their enthusiasm (1 Sam. 10:5ff.). We cannot dismiss these groups as a Canaanite intrusion, for the cultic dance leaves room for them, and they p 218 represent the ethical majesty of God (1 Kgs. 18; 21:17ff.), have a strong sense of God’s historical direction of his people, show some feeling for eschatology, and claim to work by God’s Spirit rather than his direct presence. If classical prophecy holds aloof from the institutionalized neḇîʾîm, there are points of connection. Amos is not one of them (7:14), but sees that they are from God (2:11). Other prophets accept the term nābîʾ (Is. 8:3) and find a place for ecstatic experiences (cf. Is. 6). Yet the role of ecstasy is reduced, and no effort is made to induce it. Visions may be deceptive; what counts is the moral will of God, and the word is the indispensable means to proclaim this. In such later prophets as Ezekiel, Zechariah, and Daniel visions may seem to resume their importance, but they do so only as literary devices.
4. Ecstasy in Judaism. Apocalyptic contains many visions but in fact testifies to the decline of ecstatic experience, for here again the visions are artificial products. Judaism endorses inspiration, but places it in the past and the messianic future. Yet ecstatic experiences still occur. Philo claims to be an ecstatic, and many rabbis refer to visions, auditions, fiery phenomena, and visits to paradise. It should be noted, however, that the visits to paradise are not necessarily ecstatic, that the fiery phenomena are usually symbolical, and that the Bath Kol involves a rational element.
B. Ecstasy in the NT.
1. In both appearance and preaching the Baptist probably has conscious links with the neḇî ʾîm, but he shows no traces of ecstaticism, and while he prays and fasts, does not try to induce it. John is a typical prophet of the word, full of ethical seriousness and eschatological passion, but sober and restrained.
2. Some have tried to portray Jesus as an ecstatic, but while he is unusual, has a developed prayer life, works miracles, and has what might loosely be called ecstatic experiences at his baptism and transfiguration, he is not deranged or possessed (cf. Mk. 3:21–22), avoids sensationalism, puts himself alongside the needy and sinful (cf. Mk. 9:14ff.), and displays a blend of uniqueness and simplicity whose essence lies in his relation to God, his calling, and its fulfilment.
3. Ecstatic features emerge in the primitive church, but the resurrection appearances are not ecstatic experiences, history and eschatology are still dominant at Pentecost, and if the church’s prayer life borders on the ecstatic (Acts 4:24ff.) and an ecstatic element gives it direction and strength in its emergencies (Acts 7:55; 10:10ff.; 11:5ff., etc.), it opposes an ecstaticism that is devoid of moral discipline, integrity, and love (Acts 8:9ff.; 1 Cor. 12–14). Paul has ecstatic experiences (1 Cor. 14:18; 2 Cor. 5:13; 12:1ff.) but attaches no great importance to them (2 Cor. 12:1), sees in them an occasion for modesty, orients his higher knowledge to salvation history (1 Cor. 2:10ff.), and shows by his achievements that he is no psychopath. Similarly the divine of Revelation undergoes ecstatic experiences but is a genuine prophet inasmuch as he uses his visions to stir and strengthen the community at a time of serious threat.
C. The Ecstatic Element in the Early Church. The term does not occur in the apostolic fathers or apologists but we see from the Didache and the Martyrdom of Polycarp that visions do occur. Celsus satirizes Christian ecstatics (Origen Against Celsus 7.9), but his account may be due to misconception or generalization from isolated cases. In the main the church, while not totally excluding the ecstatic element, resists unhealthy features and prefers an orderly ministry.
exístēmi (existánō).
1. Transitive “to remove from its place,” figuratively “to alter,” “to shake,” “to set in terror”; in the NT “to confuse” in Lk. 24:22, “to bewitch” in Acts 8:9.
p 219 2. Intransitive “to remove oneself,” figuratively “to lose one’s wits,” “go out of one’s mind,” “be terrified out of one’s wits.” The verb occurs in the LXX for many Hebrew words to denote the human reaction to God’s self-revelation (cf. Ex. 18:9; 19:8; Hab 3:2). Philo has the term for self-alienation in divinely caused rapture (On Drunkenness 146). In the NT we find the meaning “to be beside oneself” in Mk. 3:21 and 2 Cor. 5:13, where the reference is probably to a supposedly eccentric apostolic claim rather than to ecstatic experiences. Astonishment is the point in Lk. 2:47; Mt. 12:23; Lk. 8:56; Acts 2:7; 8:13; 9:21; 10:45; 12:16, i.e., at the child Jesus, at the miracles of Jesus, or at the phenomena displayed in the primitive church. [A. OEPKE, II, 449–60]
LXX Septuagint
ἐξίστημι (ἐξιστάνω)
existēmi (existanō), to displace, cause to go out, relinquish, derange; move away, depart; to tremble, be stupefied or flabbergasted, be beside oneself, be out of one’s mind
existēmi (existanō), S 1839; TDNT 2.459–460; EDNT 2.7–8; MM 224; L&N 25.220; BDF §§342(1), 198(6); BAGD 276
The semantic interest of this verb lies in its multiple meanings in various authors, times, and cultural settings—a variety to which the prefix lends itself. Transitive existēmi has the etymological meaning “displace, cause to go out”: “setting aside those acts” (Demosthenes, Embassy 21.72); in style, “facts and persons that are most removed from the common life” (Aristotle, Rh. 3.2.3; cf. 3.8.1, divert the attention). In Euripides, it has a psychological meaning (“First derange his mind with a sudden madness”)1 that is found also in Plutarch: Solon “placed on the same level deception and constraint, pleasure and suffering, as being equally capable of disturbing human reason.”2 When intransitive, the verb means “move away, part from.” “They left the route” (Herodotus 3.76), leave the field free (Xenophon, An. 1.5.14), give place,3 abandon a country (Plutarch, Sull. 22.9; Pomp. 10.2), give up the burdens of empire (Thucydides 2.63.2), but also lose one’s mind (“I feel my reason take flight”).4
V 2, p 25 The LXX, which uses this verb to translate twenty-nine different Hebrew words, gives it the basic meaning “tremble” (Hebrew ḥārad) but with very diverse nuances which can be specified only according to the context and the underlying Hebrew verb. Sometimes it is a simple rustling (Ruth 3:8), as the trees of the forest sway and shake in the wind (Isa 7:2, Hebrew nûʿa); it can denote astonishment (Gen 43:33; Job 26:11, Hebrew tāmah), awe—that of Athenobius before Simon’s opulence (1 Macc 15:32), identical to that of the comedian Philippides (egō men exestēn idōn, frag. 27, ed., J. M. Edmonds, Attic Comedy, vol. 3 A, p. 178)—or wonder, as at the falling of the snow (Sir 43:18), and even the opening up of the heart in joy (Exod 18:9, Hebrew ḥādâh; Isa 60:5, Hebrew rāhaẖ). Trembling is synonymous with stupefaction (Jer 2:12; 4:9; 1 Kgs 9:8; 2 Chr 7:21, Hebrew šāmēm), but usually this “stupor” is agitation resulting from concern, disquiet, and anxiety;5 so the disturbance is profound,6 and existēmi means “tremble with fear” (Gen 27:33) to the point of fainting (Gen 42:28); but here again the nuances are numerous. A person can be simply “alarmed” (1 Sam 13:7) at the news of a catastrophe (Isa 32:11), be horrified (52:14), tremble greatly as at a volcanic eruption (Exod 19:18), be dazed and lose consciousness,7 experience all the varieties of fear: dread (Ezek 2:6; Hebrew yārēʾ), horror (27:35; Hebrew śāʿar), terror (26:16; Hebrew lābaš), panic (Josh 10:10; Hebrew hāmam; Judg 4:15), to the point of fainting (Ezek 31:15; Hebrew ʿulepeh) or being routed.8
V 2, p 26 If the LXX specifies rather frequently that it is the heart or the spirit that is moved and pants (Isa 42:14) or is overwhelmed,9 it also gives this verb a suggestive religious meaning: when the divine fire consumed the whole burnt offering, the people trembled with dread (Hebrew rānan, cry out with joy), they fell on their faces (Lev 9:24); this is holy dread, where reverential fear reigns. Rahab, having heard what Yahweh has done on Israel’s behalf, confesses “Our hearts have been terrified (niphal of the Hebrew māsas, dissolve, weaken); no one has any more courage before you” (Josh 2:11). When the Israelites shall return to God with respect and joy, “they will reverence the Lord and his benefits” (Hos 3:5; Hebrew pāḥad: shudder, tremble with fear or joy; 11:10; Mic 7:17). After the death of Holophernes, they are stupefied and worship God (Jdt 13:17); “I have reverenced your work, O Yahweh” (Hab 3:2). This psychological and religious meaning is found also in Philo. On Gen 2:21—“God provoked an ecstasy in Adam”—he comments “the intelligence is in ecstasy (a going outside of oneself) when it no longer busies itself with intelligible things … it is in ecstasy when it is diverted by God” (Alleg. Interp. 2.31; cf. Conf. Tongues 142; Heir 251); “the soul filled with grace, transported with enthusiasm, appears to be outside itself.”10
In the papyri, existēmi, attested especially in the first century, almost always has a legal meaning;11 such as the cessio bonorum, i.e., the relinquishment V 2, p 27 of property by a debtor to compensate his creditors in order to avoid execution of debt on his person. In AD 36, a widow of Tebtunis, acting as guardian for her three minor sons: “we relinquish all” (ekstēnai hēmas pantas, P.Mich. 232, 20 = SB 7568); in AD 37: “I acknowledge the relinquishment to my parents, named above, of everything that they have” (homologō existasthai tois progegrammenois mou goneusi … pantōn hōn echousi, 350, 22; cf. line 7); in AD 44, Taorseus acknowledges that she has ceded all the parts of the old house at Tebtunis (351, 8 and 21); in AD 46: “we have ceded to our sister Soeris the whole house, the furnishings, and implements” (352, 3); in AD 58, Ophelous cedes to Antiphanes his share of all the property left by his deceased father Heraclas (P.Oxy. 268, 11). In AD 62, some farmers are forced to give up the farming of their five arourai (P.Oxy. 2873, 12 and 25); in AD 67, Thommous cedes to his brother Sambas all future rights in succession of their father, who is still living (P.Tebt. 380, 19). In 82, the use of a weaving shop is ceded by debtors in lieu of an interest payment (P.Oxy. 2773, 10). In AD 87, an act of donation between two citizens of Europus: “to cede to him according to the deed.”12
The NT uses existēmi (and existanō) in the strong sense of “be stupefied,” but there are many shades of meaning, first of all on the secular level: Simon Magus, seeing the great wonders worked by Philip, “was flabbergasted” (existato, Acts 8:13); he himself had “astounded the people of Samaria” (existanōn to ethnos) through his magic (8:9). With almost the same meaning, when the child Jesus heard and answered the doctors of the law in the temple, they “were stupefied (and admiring) at his intelligence and his answers” (Luke 2:47—existanto pantes; cf. 2:48, his parents were disconcerted, stunned, exeplagēsan). The astonishment arises from an inability to understand or justify something that is abnormal. At the end of Peter’s Pentecost speech, the Jerusalemites “were stupefied and astonished (existanto) and said, ‘Are not all those who speak Galileans? How is it that we all hear them in our own languages?’ ” (Acts 2:7). And again: “Then they were stupefied and were at a loss (existanto de pantes kai diēporounto), saying to each other, ‘What can this V 2, p 28 mean?’ ” (2:12). Similarly, when St. Paul, right after his conversion, proclaimed at Damascus that Jesus was Son of God, “All those who heard were stupefied and said, ‘Is this not the person who was persecuting at Jerusalem those who called upon his name?’ ” (Acts 9:21). A person is troubled, even disturbed, absolutely disconcerted; such as “the believers of the circumcision” at Caesarea who witnessed the conversion of the centurion Cornelius: “they were stupefied to see that the gift of the Holy Spirit was also poured out on the Gentiles” (10:45); but here already there is a certain religious fear provoked by the manifestation of the divine. The “stupor” is not simply surprise, but incomprehension in the face of mystery, a sort of daze that engulfs the mind and leaves it stunned before the facts.
This psychology is that of witnesses to a miracle: after the healing of a blind and dumb demoniac, “the multitudes were stupefied (existanto) and said, ‘Could this be the son of David?’ ” (Matt 12:23). This astonishment before this manifestation of the Messiah is admiring and religious. Likewise after the healing of Jairus’s daughter: “immediately they were taken by a great stupor” (Mark 5:42); the parents’ terror was such that it did not even occur to them to give the daughter something to eat (Luke 8:56). God has intervened; fear does not rule out joy and gratitude. After the healing of the paralytic, “all were stupefied (existasthai) and gave glory to God” (Mark 2:12); the enthusiasm was general.
In cases where the disciples notice the power or the transcendence of Jesus, existēmi is no longer simply religious terror, but retains its classical meaning: “to be beside oneself.” When Jesus walks on the water to rejoin his apostles, “they were beside themselves” (ek perissou en heautois existanto, Mark 6:51), just as on Easter morning, after hearing the holy women tell that the tomb was empty, that angels had appeared, etc. (Luke 24:22); and when Peter, miraculously delivered from prison, shows up at the home of Mary, John Mark’s mother: existēsan (Acts 12:16).
The verb is pejorative in Mark 3:21, where “his own”—probably meaning his relatives—at Capernaum13 wish “to seize him, because they (probably meaning the crowd) said, ‘He is beside himself’ ”; exestē could be translated, “he has gone mad, he has lost his mind,” but even better, “he is a fanatic, he has lost his grasp on himself and concrete reality.”14 In V 2, p 29 something of the same meaning, there is the Pauline hapax: “If we are out of our minds,15 it is for God; if we are reasonable (sōphronoumen, composed, sober), it is for you” (2 Cor 5:13). Divine love is “ecstatic”; the lover no longer lives his own life but is beside himself, living the life of his Beloved (5:14). But with regard to the believers, Paul restrains himself and acts with prudence. He is of sound mind and adapts himself to the needs and circumstances of each one.
S J. Strong. Strong’s Exhaustive Concordance of the Bible. Reprint. Peabody, n.d.
TDNT G. Kittel and G. Friedrich, eds. Theological Dictionary of the New Testament. Trans. G. W. Bromiley. 10 vols. Grand Rapids, 1964–1976.
EDNT H. Balz and G. Schneider, eds. Exegetical Dictionary of the New Testament. Grand Rapids, 1990–1993.
MM J. H. Moulton and G. Milligan. The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-literary Sources. 2 vols. London, 1914–30. Reprint. Grand Rapids, 1985.
L&N J. P. Louw and E. A. Nida, eds. Greek-English Lexicon of the New Testament: Based on Semantic Domains. 2 d ed. New York, 1989.
BDF F. Blass and A. Debrunner. A Greek Grammar of the New Testament and Other Early Christian Literature. Trans. and rev. of the 9 th–10th German edition incorporating supplementary notes of A. Debrunner by R. W. Funk. Chicago, 1961.
BAGD W. Bauer. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 2 d ed. Trans. W. F. Arndt and F. W. Gingrich. Revised and edited F. W. Danker. Chicago, 1979.
Embassy On the False Embassy
Rh. Rhetorica
1 Euripides, Bacch. 850: ἔκστησον φρενῶν; cf. idem, οἶνος ἐξέστησέ με, in Stobaeus, Ecl. 18.19 (vol. 3, p. 517, 15).
2 Plutarch, Sol. 21.4: ἐκστῆσαι λογισμῶν ἀνθρώπου; cf. Crass. 23.9: “hearing is of all the senses the one that most puts the mind outside of itself” (ἐξίστησι τὴν διάνοιαν). Also in Plutarch: abandon a tactic (Fab. 5.4), unsettle the commonwealth (Cic. 10.5). Cf. T. Benj. 3.3: ἐὰν τὰ πνεύματα τοῦ Βελίαρ εἰς πᾶσαν πονηρίαν θλίψεως ἐκστήσωσι ὑμᾶς.
An. Anab.
3 Sophocles, Phil. Phil. 1053; Aristophanes, Ran. 354; Aristotle, Pol. 5.6.18: “democracies and oligarchies sometimes give place to variations of their genre”; HA 1.1.488b: “to be pure-bred means not to be degenerate” (τὸ μὴ ἐξιστάμενος). Cf. transplanted ivy (Plutarch, Quaest. conv. 3.2.649d); “Many lose the memory of their old lessons” (Xenophon, Cyr. 3.3.54).
Sull. Pro Sulla
Pomp. Epistula ad Pompeium
4 Euripides, Or. 1021: ἐξέστην φρενῶν; Sophocles, Phil. Aj. 82: “If he were of sound mind I would not avoid him”; Aristotle, Gen. Cor. 1.8.325a: “No demented person has lost his reason (οὐδένα τῶν μαινομένων ἐξεστάναι) to the extent that fire and ice seem to him to be one and the same thing”; HA 6.22.577a: “the mare is beside herself and maddened (ἐξίσταται καὶ μαίνεται) by this scent”; Josephus, Ant. 10.114: Jeremiah is thought to be mad in the judgment of the leaders and the wicked (ὡς ἐξεστηκότα τῶν φρενῶν); 20.83; cf. leave to others (3.68), cede property (3.284), power (20.59; War 1.121); evacuate fortresses (War 1.137; cf. 6.104); avoid open battle (Ant. 15.120); stop thinking of oneself (18.256), renounce (11.176; cf. War 3.74). The three occurrences in T. Job mean “lose one’s mind” (35.4; 36.6; 39.13).
5 1 Sam 4:13; 16:4—When Samuel arrives at Bethlehem “the elders of the city came trembling to meet him”; 21:2; 2 Kgs 4:13; Jer 18:16—“whoever passes near the desolate country is amazed and shakes his head”; 49:23—Hamath and Arpad “are disturbed” (Hebrew mûg); after his visions, Nebuchadnezzar’s spirit was troubled (Hebrew pāʿam) and sleep forsook him.
6 2 Chr 15:6—“God will trouble them (Hebrew hāmam) with all sorts of calamities”; Exod 23:27; 2 Sam 22:15; Jdt 11:16; 15:1; 1 Macc 16:22—“John Hyrcanus was beside himself at the death of his father and his mother” (ἐξέστη σφόδρα); cf. 1 Kgs 1:49—“All Adonijah’s guests panicked, arose, and scattered.”
7 Judg 4:21; 2 Sam 17:2 (Hebrew rādam). Hence Job 5:13—“the plans of the wily become confused” (niphal of the Hebrew māhar, act rashly); 12:17—“He makes the judges mad” (poel of hālal, be confused, deluded); Isa 13:8—“Everyone will remain dumbfounded before his neighbor (Hebrew tāmâh)”; 28:17—“priest and prophet ramble under the effect of the intoxicating drink” (Hebrew šāgâh, stray, stagger); 29:9.
8 Judg 8:12. Hence flight, Isa 10:31 (Hebrew nādad); 16:3; 33:3; 41:2 (Hebrew rādah); Jer 9:10. The most emphatic text is 1 Sam 14:15—“terror (ἔκστασις) spread in the camp.… The garrison and the raiders were terrified (ἐξέστησεν) as well. The earth shook, and there was a terror of God”; cf. 17:11—ἐξέστησαν καὶ ἐφοβήθησαν σφόδρα; 28:5; Wis 5:2.
9 Jdt 12:16—“The heart of Holophernes was overwhelmed with ardent desire for Judith.”
Alleg. Interp. Allegorical Interpretation (Legum Allegoriae)
Conf. Tongues On the Confusion of Tongues (De Confusione Linguarum)
Heir Who Is the Heir (Quis Rerum Divinarum Heres)
10 Drunkennes 146; cf. Dreams 2.89: “the sons of Heth, whose name means ‘outside of’ (ἐξιστάντες)”; cf. Plutarch, De def. or. 40: “There came about an ecstasy (ἐξίσταται) … that we call enthusiasm.” Hence the classical meanings: leave, abandon, go apart (Philo, Heir 69; Dreams 1.132; Spec. Laws 1.248; 2.37; 3.28; Contemp. Life 18; Flacc. 148; To Gaius 232), resign from a brilliant situation (To Gaius 327); spend money (Dreams 2.90); “We stand aside (ἐξίστασται) for rulers and for beasts of burden” (2.91) out of respect for the former and fear of the latter; Spec. Laws 2.238: cede the place of honor; the right of the elder (Sobr. 26; Moses 1.242; Virtues 208).
11 In AD 68, Tiberius Julius Alexander proclaims respect for final verdicts for matters submitted to the prefect: “Many people have preferred to abandon their own property (πολλοὶ γοῦν ἐξίωσας ἐκστῆναι μᾶλλον) because they have spent more than its value due to the fact that at each conventus the same matters are brought back to court” in hopes of obtaining a judgment contrary to the one given before (Dittenberger, Or. 669, 37 = SB 8444, 37; cf. G. Chalon, T. Julius Alexander, p. 185). Cf. the commonplace meaning in a the minutes of hearings: ἐξέστη οὗτος ὁ πρύτανις = the prytane went out (T. C. Skeat, E. P. Wegener, “A Trial before the Prefect of Egypt Appius Sabinus,” in JEA, 1935, pp. 224–247; cf. SB 7696, 77); but BGU 530, 13, a father to his negligent son: “I am at risk of losing the building site that I now possess.”
P.Mich. Michigan Papyri. 15 vols. 1931–1982.
SB Sammelbuch griechischer Urkunden aus Aegypten. 14 vols. 1915–1983.
P.Oxy. The Oxyrhynchus Papyri. 51 vols. London, 1898–1984.
P.Oxy. The Oxyrhynchus Papyri. 51 vols. London, 1898–1984.
P.Tebt. The Tebtunis Papyri. 4 vols. London, 1902–1976.
P.Oxy. The Oxyrhynchus Papyri. 51 vols. London, 1898–1984.
12 Ἐκστῆναι εἰς αὐτὸν κατὰ χρηματισμόν, P.Dura XVIII, 2, 4, 15, 19; cf. P.Fam.Tebt. XVII, 11: “I cede the half that is due me of the whole of the inheritance from my father.” A veteran cedes half of an olive grove and half of a house (P.Mich. 427, 5, 8, 23, 29; PSI 822, 14; 1019, 5; P.Ross.Georg. II, 30, 10; P.Ryl. 75, 6, 10, 16); 117, 22: Aurelia Tinoutis, having abandoned the inheritance of her brother, who died intestate and childless, cannot be responsible for his debts; 653, 18: “we are ready to cede to them.” People abandon rights (P.Oxy. 3105, 20), a field (UPZ 162, col. IV, 10; cf. VI, 9), pay back money (UPZ 200, 11 and 15); “I will not have the right to abandon my lease during the course of the year” (P.Thead. 6, 11; cf. 8, 20).
13 Cf. G. Hartmann, “Mk III, 20f.,” in BZ, 1913, pp. 249–279; J. E. Steinmueller, “Jesus and the οἱ παρʼ αὐτοῦ,” in CBQ, 1942, pp. 355–359; H. Wansbrough, “Was Jesus out of his Mind?” in NTS, vol. 18, 1972, pp. 233–235; D. Wenham, “The Meaning of Mark III, 21,” NTS, vol. 21, 1975, pp. 295–300; E. Best, Mark III, 20, 21, 31–35, NTS, vol. 22, 1976, pp. 309–319.
14 Ἐξέστη here is synonymous with ἀνόητος (Luke 24:25; Gal 3:1), εἰς μανίαν περιτρέπει (Acts 26:24); cf. μωρός (1 Cor 3:18; 4:10).
15 Ἐξέστημεν, out of the control of reason: conversion, visions, ecstasies, charismatic gifts.
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