(PDF) βουλή, βουλεύω, βουλευτής

137 boylhÂ, The word group boylhÂ, boyleyÂv, boy- leythÂw expresses decision-making. The noun boylhÂ can refer to the capacity to make wise decisions, the activity of deciding, the infor- mation used in making a decision, the result- ing decision, or an official decision-making group. The verb boyleyÂv is derived from boylhÂ (cf. Beekes) and thus can refer to the whole range of meaning described above. The noun boyleythÂw is in turn derived from the verb boyleyÂv and designates a member of a decision-making group. boylhÂ 1. Greek literature. The noun boylhÂ can denote different nuances of decision-making: The act of planning and deciding: The noun boylhÂ frequently refers to the process of deliberation, often by holding a council (He- rodotus, Hist. 3.78; 8.40; Demosthenes, Cor. 192; Polybius, Hist. 14.6.9; Diodorus Siculus, Bibl. 2.25.4). Thus, boylhÂ is the counterpart of fighting, i.e. strategy (Homer, Il. 1.258; 2.202). Information used in planning and decid- ing: In the process of deliberation, boylhÂ may have the meaning “advice” (Demosthenes, 3 Philipp. 46), though this cannot always be clearly distinguished (cf. DGE s.v. I.1). The result of planning and deciding: The noun boylhÂ commonly refers to someone’s plan or resolution, intention or purpose, es- pecially the will or determination of the gods (Homer, Il. 1.5; Hesiod, Theog. 993). Various parts of this plan may be in view: the desired end result; the procedure for achieving that end result (“scheme”, “strategy”, siod, Op. 266); or, the resulting decree of gov- ernment policy (Polybius, Hist. 21.32.3). At other times, boylhÂ is used in a weakened sense to refer to one’s opinion or simply thought (Plato, Crito 49d). 1365 boylhÂ, 3. Septuagint. a) Statistical observations. The noun boylhÂ is attested around 150 times in the LXX. It appears most commonly in the wisdom literature (especially Proverbs and Sirach, with 18 and 19 occurrences respective- ly; Job has 9), and in Isaiah (32 times), but only three times in the Pentateuch. The dis- tribution of boylhÂ in the Historical Books is concentrated in two places: the stories of Ahi- thophel where his advice or strategy was re- jected, and of Rehoboam, where he listened to the advice of his friends rather than that of the wise. The noun appears 16 times in the Psalms. It is relatively common in the deute- rocanonical texts, especially 1 Maccabees, where it is found 7 times. b) Hebrew equivalents. The usual Hebrew root behind boylhÂ is y s. Of the 108 times in which boylhÂ translates˙ a Hebrew word, 84 probably read a word derived from the root y s, normally ēsāh “advice, plan” (e.g. Deut ˙ 32:28; ˙ SirB/D 37:13) or SirB/F 32:19; of Dan 2:14, the Aramaic equivalent ētāh). This includes the misreadings in Isa ˙41:21 asumôtêkæm “your proofs” (?) as ēsôtêkæm ˙ “your counsel”, in Prov 2:16–17 ı̂šāh “strange woman” as ēsāh zārāh “strange counsel” (cf. BibAlex 17, ˙ 172), and in Prov 25:28 ên ma sār “without self-control” as ên ˙ mô ēsāh “without counsel” (cf. BibAlex 17, ˙ 315–316). Other words translated as boylhÂ include mahašābāh “thought, intention” (5 times; 3 of ˙ in Isa 55:7–8; see also Sir 37:16); them “council, assembly, secret” (Gen 49:6; Ps 88 [89]:8; 110[111]:1; Prov 11:13; SirD 37:10), mæ- læk “king” (Eccl 2:12; Prov 31:4[bis]); mezim- māh “prudence”, “plot” (Ps 20[21]:12; Prov 2:11); da at “knowledge” (Isa 44:25), and the words of the root y d: mô ēd “assembly, con- gregation” (Num 16:2) and ēdāh “assembly” (Ps 1:5). c) LXX use. The patterns in use of boylhÂ in the LXX differ somewhat from that of earlier Greek literature and inscriptions, no- tably in two ways: (1) the increased use of boylhÂ for “advice”, and (2) the frequent attes- tation for the capacity to make sound decisi- ons. In the Historical Books, boylhÂ usually 1367 furthermore a boylhÂ can be an authoritative decree (the result of decision-making; 1 Esdr 7:15, by the Assyrian king; Wis 6:4, by God, in parallel with the law). A somewhat more vague result of delibera- tion is expressed by boylhÂ in Ps 12[13]:3; Job 38:2; 42:3, where one’s opinions and thoughts are hidden within oneself. Similarly, Sir 6:2 refers to one’s self-evaluation. A group of people gathered to make deci- sions: Although in the LXX boylhÂ is not often used to refer to a council, a few such instances do occur. A council of the Philistines is men- tioned in 1 Chr 12:20, of the Persians in 1 Esdr 2:13, of the people Sir 38:33, and even of the Israelites (Num 16:2; 2 Esdr [Ezra] 10:8) and Judah and Jerusalem (Jer 19:7). In the Psalms we find a council of the righteous (Ps 1:5); of the holy ones (Ps 88[89]:8); and of the up- right (Ps 110[111]:1). A “great” council is men- tioned in Jer 39:19 (of God) and Isa 9:5 (of the future ruler of Israel). A meeting of such a group is mentioned in Jdt 2:4; 1 Macc 14:22. The faculty of decision-making: Especially in the wisdom literature (Prov 2:11; 8:12, 14; 9:10; 15:22; 19:21; 20:5; 21:30; 22:20; 31:4 [bis]; Eccl 2:12; Job 12:13; Sir 21:13; 22:16; 24:29; 25:4, 5; 32:18; 37:13, 16; 39:7; 40:25; Ps Sol 8:20; 17:37), boylhÂ refers to a faculty or capac- ity that God and wise people have or provide: wisdom, thought, and counsel (Deut 32:28; 1 Macc 2:65; Jer 30:1; Dan 2:14; TobLXX 4:19 [second occurrence]; Isa 11:2; 44:25). 4. Jewish literature in Greek. The noun boylhÂ occurs 42 times in the OT Pseudepigrapha, many of these in the Sibyl- line Oracles. The meaning “wisdom” is appar- ent in T. Levi 4.5 (with syÂnesiw). Jacob’s sons ask him for advice (T. Jud. 9.7), and in Ep. Arist. 270, God gives the king good boylhÂ. In T. Jos. 17.7, the boylhÂ (opinion/counsel/ wish) of Joseph’s brothers was the same as his own. Philo uses boylhÂ 34 times, mainly as inten- tion (Conf. 153, 198), the counterpart to action (Opif. 75; Vit. Mos. 1.242; Post. 175), the elder sister of assent (Ebr. 165, 203), and deliberate resolution (Post. 11, 36). In Vit. Mos. 1.294, 1369 The noun appears twice in Act. Pil. A 15.2, where the rulers of the synagogue and the priests and the Levites admit their “evil plan” against Joseph of Arimathea, which was “scat- tered” by the Lord. According to P.Dura 24.14 (probably a witness of Tatian’s Diatessaron), which is dependent on Luke 23:51 (™ 5.), Jo- seph of Arimathea did not consent with the b[oylhÂ] (“plan” or “purpose”) of those who killed Jesus (on P.Dura 24.7 ™ boyleythÂw 6.). boyleyÂv The noun boylhÂ is the object of the activ- ity represented by boyleyÂv, as shown by such expressions as tiÂw boyleyoÂmenow ayÆthÄw thÄw boylhÄw (Epictetus, Diss. 2.16.15) and hë boylhÁ Axitofel, hÊn ÆeboyleyÂsato (2 Kgdms [2 Sam] 16:23). 1. Greek literature. The verb boyleyÂv is very common since the earliest Greek literature. It refers to choos- ing among options, in contrast to acting on that choice, for example, planning in contrast to fighting (Homer, Od. 14.491; Plato, Resp. 442b). Homer uses it to refer to laying plans, plots, and schemes, often of a military nature (Od. 5.23; Il. 14.464). Two phases of this decision-making can be in view. One is before the decision has been made, and the other after the decision has been made, but before it is put into effect. In other words, the verb can refer to the process (Od. 11.229) or result (Od. 5.179) of delibera- tion. The origins of the technical use of the verb for sitting in an official council may be as early as Herodotus (Hist. 6.57.24; cf. Aristotle, Pol. 1282a30; Lysias, Agorat. 19). Socrates was elected to the council (Plato, Gorg. 473e). Ac- cording to Xenophon, one would be a mem- ber of the city council under the councillor’s oath (Mem. 1.1.18). By extension, the verb may mean some- thing as simple as “to think”, as in Homer, Il. 2.379, referring to Agamemnon and Achilles independently having the same mind. 1371 thÄw AiÆgeiÄdow [f]ylhÄw oië ÆepiÁ kalvÄw [k]aiÁ di[ka]iÂvw ÆeboyÂleysan kaiÁ Æepry- taÂneys[a]n thÁn prytaneiÂa[n] “since the coun- cillors of the tribe Aegeis in the archonship of Diotimus deliberated well and justly on the Council and took their turn in the prytany”); IG V,2 434.6 (unknown date, Megalopolis, Arcadia: Íestv toÁ syneÂdrion boyleyoÂmenon “there should be a council that deliberates”). In Athenian inscriptions, the formula hë boylhÁ hë aiÆeiÁ boyleyÂoysa “the Council in office at any time” occurs frequently, e.g. IG II2 77.18 (375 B.C.E); IG II2 195.3 (353/352 B.C.E); IG II2 204.21 (352/351 B.C.E). The genitive partici- ple boyleyoÂntvn followed by various names referring to the councillors in office often concludes decrees, e.g. in an inscription of Delphi (330/329 B.C.E., see BCH 64/65 [1940/1941], 94). 3. Septuagint. a) Statistical observations. The verb boyleyÂv occurs 85 times in the LXX. Of these instances, only two are in the Penta- teuch (both in Gen 50:20). The verb appears most commonly in Isaiah (19 times, mostly in First Isaiah) and 1 Maccabees (14 times), and never in the active voice, the only exception being Isa 23:8 (eÆboyÂleysen), where, however, cod. S attests for the middle voice (eÆboyleyÂ- sato), as it also occurs in the next verse, Isa 23:9. Since the meaning is identical (also in the Hebrew), Walters, The Text of the Sep- tuagint, 109, suggests to adopt the middle voice attested by cod. S as the original read- ing in Isa 23:8. b) Hebrew equivalents. By far, the most common Hebrew equivalents (including SirB/M 44:3) of boyleyÂv are from the root ya as “to advise, to counsel, to decide, to plan”.˙ Of the 85 occurrences of boyleyÂv, around 30 have no Hebrew counterpart, around 40 are translated from the root ya as, and only 10 are from a different Hebrew root. These other Hebrew words are hašab “to consider”, “to think”, “to plan” (twice 50:20 as well as in Sir 12:16; Sir 38:8); A B “to seek” (sc. to obtain something) (Esth 3:6); gāmal “to finish” (Isa 3:9); zāmam “to plan (evil)” (Ps 30[31]:14); hēpæs “delight, pleasure” (Isa 46:10); kûn pol.˙ 1373 Prepositional phrases commonly used with boyleyÂsasuai include periÂ tinow, refer- ring to the person (2 Kgdms [2 Sam] 17:21) or thing (Sir 37:10–11) about which advice is given, and metaÂ tinow, referring to the person advised (Sir 37:10, parallel with kryÂcon boy- lhÂn “hide [your] counsel). Deciding: The verb boyleyÂv is also used to refer to the state in which one has made a choice but has not yet executed it. English words expressing this state include “to in- tend”, “to decide”, “to plan”, be determined”, “to be resolved”, with some meanings overlapping with “to desire”, “to want”, “to decree”, “to think”, the absolute, ÆeboyleyÂsanto refers to having decided or resolved (1 Macc 2:41; 9:58; Isa 14:24). Most commonly, boyleyÂomai is used with an aorist infinitive, referring to the course of action (if they do this action them- selves) or desired result (if someone else does it) that was resolved (2 Chr 30:2; 32:3; 2 Esdr [Ezra] 4:5; Esth A:11 [1:1l]; 3:6; Jdt 9:8; 11:12; 1 Macc 3:31; 5:2; 8:9, 30; 9:69; 12:35; 14:35; 2 Macc 13:13; 15:1; 3 Macc 1:10; Ps 30[31]:14; 61[62]:5; Wis 18:5; Sir 12:16; Isa 23:9; 51:13). When used with an accusative object, the verb refers to the events that are intended (Jdt 9:6, 13; 12:4; Isa 3:9; 7:5; 8:10; 14:26, 27; 16:3; 19:12, 17; 23:8; 31:6; 32:7; 46:10; Jer 27:45; 30:14, 25; Ezek 11:2; Hab 2:10). Prepositional phrases used with boyleyÂomai include metaÂ tinow, indicating the people with whom one consults in making the decision (2 Chr 32:3), kataÂ tinow (Gen 50:20; 1 Macc 16:13; Ps 82 [83]:4; Mic 6:5; Isa 3:9) and ÆepiÂ tinow (Jer 27:45; 30:14, 25), referring to the person plot- ted against, periÂ tinow, denoting the person benefitting from the plan (Gen 50:20; Wis 4:17), eiÆw ti, expressing the intention (Gen 50:20). Sitting in council: In one case (1 Macc 8:15), boyleyÂomai (present tense) is used in the technical sense, referring to the 320 Ro- man senators sitting in council to make de- cisions. 4. Jewish literature in Greek. In the OT Pseudepigrapha, the two attested meanings are the process of deliberation (Ep. Arist. 195, 1375 eous things (Herm. Vis. 1.1.8), and he speaks of entertaining certain ideas (Herm. Sim. 9.28.5). The only other instance in the Apos- tolic Fathers is Barn. 6.7, quoting Isa 3:9–10. In Protev. Jac. 24.4 [48 de Strycker], the deliberation of a question is in view when the priests assemble to figure out who should oc- cupy the vacated position. Ev. Inf. Thom. A 14.1 records a resolution: Joseph resolves that the boy (Jesus) should not be uneducated. In the phrase ÆeboyleyÂsanto poiÂvì uanaÂtìv aÆpok- teiÂnvsin ayÆtoÂn in Act. Pil. A 12.2, the whole decision-making process is in view: they took counsel, gave counsel, deliberated, and decid- ed how to kill him (i.e. Joseph of Arimathea). boyleythÂw 1. Greek literature. In Classical Greek, boyleythÂw refers almost exclusively to an of- ficial, a member of the boylhÂ (e.g. Herodotus, Hist. 9.5; Plato, Apol. 25a; Andocides, Myst. 43. Homer uses boyleythÂw only once (Il. 6.114), in apposition with geÂrontew, which is Homer’s more common term for a councillor (along with dhmogeÂrontew for the Trojans). Also a Roman senator was called in Greek boyleythÂw (Dionysius of Halicarnassus, Ant. Rom. 2.12.1–2; Plutarch, Rom. 13.2–3). 2. Papyri and inscriptions. The noun boyleythÂw is very common in the papyri, and refers to a city official. Aurelius Dioscorus is addressed as boyleythÂw of Arsinoe (Stud.Pal. 20.13.v.10–12, 2nd cent. C.E., Arsinoites), and two councillors of Oxyrhynchus are ad- dressed in P.Oxy. 7.1031.3 (228 C.E., Oxyrhyn- chus) as aÆmfoteÂroiw boyleytaiÄw thÄw ÆOjyryg- xeitvÄn poÂl[ev]w. The bilingual P.Oxy. 8.1114.11/12 (237 C.E., Oxyrhynchus) gives the Latin equivalent of xrhmatiÂzei gymnasiarxhÂ- santow boyleytoyÄ thÄw ÆOjyrinxeitvÄn poÂlevw (lines 26–27) as facti gymnasiarchi decurionis civitatis Oxyrinchitarum. In the inscriptions, the meaning of boy- leythÂw is the same as in papyri. In fact, the noun designates city officials (IG II2 656.4, 11, 288/287 B.C.E., Attica: oië boyleytaiÁ thÄw AiÆg- eiÄdow [f]ylhÄw “the councillors of the tribe 1377 cil, the Sanhedrin (see Schürer, History, 2, 199–226, esp. 206). 6. Early Christian literature. The noun boyleythÂw does not occur in the Apostolic Fathers, but it appears in Act. Pil. P.Dura 24.7 (probably a witness of Tatian’s Diatessaron). Both occurrences are derived from the New Testament (™ 5.) and thus re- fer to Joseph of Arimathea; both follow Lu- ke’s wording (cf. Luke 23:50). Bibliography G. Schrenk, “boylhÂ”, TDNT 1 (1964), J. Cook, “Hellenistic Influence agint Book of Proverbs”, VII Congress national Organization for Septuagint Studies, ed. C. E. Cox (SBLSCS 31), Atlanta: Scholars Press, 1991, 341–353. ♦ The Septuagint Version of Isaiah and Cognate Studies, ed. R. Hanhart, H. Spieckermann (FAT 40), Tübingen: Mohr Siebeck, 2004. Ken 1364 boyleyÂv, boyleythÂw A group gathered to make decisions: Very frequently, boylhÂ refers to an official council, usually of a city (esp. of Athens, e.g. Hero- dotus, Hist. 9.5; Aristophanes, Vesp. 590; Di- odorus Siculus, Bibl. 13.2.4). The capacity to make good decisions: As early as Homer, we see boylhÂ as a skill, as in Od. 12.211 (aÆllaÁ kaiÁ Íenuen ÆemìhÄ aÆretìhÄ boylìhÄ te noÂvì ÆekfyÂgomen “yet even thence we made our escape through my valor and counsel and wit”. Aristotle describes prudence as the rightness of discernment (oÆruoÂthw tiÂw Æestin hë eyÆboyliÂa boylhÄw, Eth. Nic. 1142b16). The term boylhÂ also plays an important role for the Stoa in the context of its doctrine of the ten- sion between fate and free will; although the more common terms are boyÂlhsiw and pro- aiÂresiw, SVF 1, 107, attests a work PeriÁ boy- lhÄw. 2. Papyri and inscriptions. The meaning “advice” may be attested in IG XII,5 301.3 (unknown date, Paros: Æen boylaiÄw meÁn aÍriston “the best in giving advice”) and in IG IX,1 658.3 (2nd cent. B.C.E., Ithaca: praÄtow … kaiÁ boylìaÄ kaiÁ xersiÂn “the first … with advice and deed”). However, much more commonly in the papyri and inscriptions, the word boylhÂ refers to a city council, such as in Hermopolis Chrest.Wilck. 425.1 (3rd cent. C.E., Hermopo- lis); Chios SEG 16.485.14 (6th cent. B.C.E., Argos); Seleucia of Cilicia MAMA 3.104.1 (3rd cent. C.E., Olba); Termessus TAM III,1 3.A.11 (2nd cent. C.E, Termessus); Rome IGRR III 209.9 (2nd cent. C.E., Ancyra). In Chrest.Mitt. “plot”; He- 291.1 (1st cent. C.E., Theadelphia), the term boylhÂ refers to the council of the Ptolemies. Moreover, the phrase ëekaÂsthw boylhÄw aiëre- uhÄnai poihÂshte “on the responsibility of the senate concerned” refers to local councils in P.Oxy. 1.58.13–14 (3rd cent. C.E., Oxyrhyn- chus). boyleyÂv, boyleythÂw 1366 means “advice”. In the Prophets, it usually refers to plans or schemes. In the wisdom literature, boylhÂ is commonly something the wise have or provide. The process of decision-making: As in Classical Greek, boylhÂ is seldom used for de- liberation. Isa 47:13 speaks of wearying on- eself in deliberations (cf. the worry in Sir 30:21), and in Isa 41:21 boylhÂ (LXX.D: “Rat- schlüsse”) is parallel with kriÂsiw “judgment”. Information used in decision-making: The noun boylhÂ refers to the advice Rehoboam considered (3 Kgdms [1 Kgs] 12:8, 13, 24r; 2 Chr 10:8, 13, 14; Sir 47:23), and to the advice of Ahithophel (2 Kgdms [2 Sam] 15–17). The plural is used in 2 Chr 22:5. The Psalms attest several instances of this usage (Ps 1:1; 13 [14]:6; 72[73]:24; 105[106]:13; 106[107]:11), as does the wisdom literature (Prov 2:17; 3:21; 11:14; 25:28; Eccl 2:12; Job 10:3; 29:21; Sir 32:19; 37:7, 10), where advice in the form of in the case reproofs appears in Prov 1:25, 30. In the Prophets, boylhÂ is infrequently used to si- gnify advice (Isa 19:11; 44:26; Jer 18:18; Ezek 7:26; DanTh 4:27). ˙ zārāh The product of planning and resolving: Often boylhÂ signifies the result of delibera- tion, the object of one’s will, or what one tries to cause, especially in the deuterocanonical literature (e.g. Jdt 2:2; 8:16; TobS 4:19). Such plans are the common meaning in Isaiah (e.g. Isa 46:10; 55:8) and the other prophets (e.g. Jer 19:7: Mic 4:12), but only rarely in the sôd Psalms and wisdom literature. This meaning appears occasionally in later narratives (e.g. 3 Macc 3:11). Commonly, such plans, if made by humans, are said to be “scattered”, e.g. Isa 7:7; Ps 32[33]:12. Frequently, boylhÂ means the procedure for accomplishing the plan, like the English “scheme”, “strategy”, or “plot”. The advice of Ahithophel (see above) might fall under this category. The strategy can be good (1 Macc 8:4) or wicked schemes (Esth C:22 [4:17q]; Ps 105[106]:43; Hos 10:6; Jer 18:23). Also to be categorized as a product of plan- ning are resolutions (3 Macc 7:17, 1 Macc 4:45, and possibly Job 22:18). Zech 6:13 uses boylhÂ to refer to an agreement (cf. Isa 30:1); boylhÂ, boyleyÂv, boyleythÂw 1368 boylhÂ signifies advice, as the object of sym- boyleyÂv. In Det. 134, it refers to the council or assembly. Following LXX usage, boylhÂ occa- sionally also refers to the capacity of the wise (Migr. 201–202; Plant. 168). Josephus uses boylhÂ 97 times, conforming to Classical Greek usage, usually referring to an official decision-making body. Councils of various cities are mentioned: of Tiberias (Vita, passim), Rome (Ant. 13.164–165; 18.1; Bell. 1.284–285; 2.209), Samaria (Ant. 11.117); Claudius even addresses a boylhÂ in Jerusalem (Ant. 20.11). In Ant. 19.314 a decision is in view (the king’s own choice). In Ant. 2.23, boylhÂ is a scheme. In Ant. 7.44 it is strategy or advice. Seeking advice is called boylhÁn aÍgein in Ant. 14.361 and poieiÄsuai in Ant. 15.98. 5. New Testament. The noun boylhÂ never refers to a council in the NT. Instead, it always refers to the re- sult of decision making, especially the decid- ed purpose or the means to achieve that pur- pose. Luke-Acts is the primary locus for boylhÂ, with 9 of 12 instances. The divine plan or purpose is in view in Luke 7:30; Acts 2:23; 4:28; 5:38 (even though the origin of the boylhÂ is there being questi- oned); 13:36; 20:27; Eph 1:11; Heb 6:17. How- ever, the boylhÂ of 1 Cor 4:5 is “of the hearts”, recalling the thoughts and opinions men- tioned in Ps 12[13]:3 and Job 38:2. In Acts 27:42, boylhÂ refers to the “plan” of the soldiers. In Luke 23:51, the pair of inten- tion and action found in Classical Greek and Philo (™ 1., 4.) are again evident in the “plan and deed” (boylhÂ and praÄjiw) of those who schemed against Jesus, with whom Joseph of Arimathea did not consent. 6. Early Christian literature. Of the 19 instances in the Apostolic Fat- hers, the only time boylhÂ might mean “coun- cil” is in a quotation of Ps 1:1 in Barn. 10.10. Otherwise we find the meanings “counsel”, “thought” (e.g. Herm. Vis. 1.2.4; Herm. Sim. 9.28.4–5, 8), and “plan” or “purpose” (e.g. 1 Clem. 2.3; 61.2). In Irenaeus, Haer. 5.5.2 (ed. Harvey), boylhÁ toyÄ ueoyÄ refers to God’s plan or inten- tion. boyleyÂv 1370 The deliberation can be alone (Homer, Od. 9.420; 12.58) or in groups (likeminded in Homer, Od. 16.234; opponents in Thucydi- des, Hist. 3.28). The subject of the verb need not be the person making the decision, he could be the one giving advice (Homer, Od. 14.296; 23.217; Aeschylus, Prom. 206; Plato, Leg. 694b). In the middle voice (attested from Ae- schylus onward), there is no apparent differ- ence of meaning. The active is frequent in poetry but rare in Attic (cf. Walters, The Text of the Septuagint, 109) and perhaps be- came obsolete in Hellenistic Greek (cf. MM). 2. Papyri and inscriptions. The verb is not very frequent in the extant papyri of the Hellenistic period. The earliest papyrus reference is from 311 B.C.E, a mar- riage contract (P.Eleph. 1.5; Elephantine): eiËnai deÁ hëmaÁw kata taytoÁ oÏpoy aÃn dokhÄi aÍris- ton eiËnai boyleyomeÂnoiw koinhÄi boylhÄi LeptiÂ- nhi kaiÁ ëHrakleiÂdhi “and we shall live togeth- er wherever it seems best to Leptines and Heracleides consulting in common”. More- over, the verb occurs in a decision concerning a memorandum in P.Tebt. 1.58.28 (111 B.C.E., Alexandria): beboyleyÂmeua ÆekspaÂsai toÁ Æepi- dedomeÂnon yëpoÂmnh(ma) “we have determina- ted to abstract the submitted memorandum”, and again in a decision in P.Fay. 116.9 (104 C.E., Fayum): boyleyÂvmai [eiÁw p]oÂlin aÆpeluiÄn “I am intending to go to the city”. Elsewhere the verb means “to deliberate”, e.g. before contracting an agreement (PSI 5.502.20, 257 B.C.E., Philadelphia), or “to think about something”, e.g. before answering a letter (P.Oxy. 41.2979, 3 B.C.E., Oxyrhynchus: boy- leysaÂmenow oyËn periÁ toyÂtoy thÁn taxiÂsthn aÆn- tifvÂnhsoÂm moi “Hence, after thinking about this matter, answer me as quickly as pos- sible”). In inscriptions, the verb often refers to de- bates on political questions, e.g. IPessinus 7.5–6 (158–156 B.C.E., Pessinus): protiueÂntow periÁ vÎn Æen ÆApameiÂai ÆeboyleyoÂmeua “when I [i.e. King Attalus II] presented them what we discussed in Apamea”, to deliberations or de- cisions of a council, e.g. Agora XV 69.6 (284/283 B.C.E., Athens: ÆepeidhÁ oië boyleytaiÁ boyleyÂv 1372 DiotiÂmoy aÍrxontow doing something” (Isa 51:13) ; mālak II. ni. “to consult with oneself” (2 Esdr 15[Neh 5]:7); ûs “to form a plan” (Isa 8:10); sārāh ˙ “disobedience, apostasy” (Isa 31:6). Half of these exceptions to the pattern are from Isaiah, who often appears to have resorted to forms of the stem boyl- when he could not understand the Hebrew (cf. Seeligmann, The Septuagint Version of Isaiah, 205 [57]). The normal rendering of the verb ya as is with a form of the stem boyl-, except ˙for some cases (3 Kgdms [1 Kgs] 12:6a; 1 Chr 26:14; Ps 15[16]:7; 31[32]:8; Prov 13:10; Isa 41:28; 45:21; Nah 1:11). c) LXX use. The categories of meaning of boyleyÂv are the same as for Greek literature generally: deliberating, advising, deciding, and sitting in council. Deliberating: The verb boyleyÂv is used in the absolute (Prov 15:22; Sir 44:3; Isa 28:29; 45:20) to deliberate about a course of action, what we might call “strategize” (2 Chr 25:17; 2 Esdr 15[Neh 5]:7; and possibly 3 Kgdms [1 Kgs] 12:28). Prepositional phrases com- monly used include periÂ tinow, referring to the topic of deliberation (1 Macc 4:44), ÆepiÁ toÁ ayÆtoÂ (come to an agreement together, 2 Esdr 16[Neh 6]:7; or plot together, Ps 70[71]:10; 82[83]:6), and proÂw tina referring to the peo- ple with whom one consults (Ep Jer 48). The phrase boyleyÂsasuai tiÂ poihÂsvsin means “to decide what they should do” (1 Macc 5:16). Advising: Seeking and giving advice are both expressed by boyleyÂomai. Seeking advice is expressed without an object in 3 Kgdms [1 Kgs] 12:28). The person from whom advice was sought is specified either by proÂw tina (4 Kgdms [2 Kgs] 6:8) or by metaÂ tinow (1 Chr 13:1; 2 Chr 20:21; Sir 37:10). Giving ad- vice is commonly boyleyÂsasuai boylhÂn (Isa 3:9; 7:5; 8:10; cf. 2 Kgdms [2 Sam] 16:23; ˙ 17:7). The question “how do you advise?” is asked, pvÄw yëmeiÄw boyleyÂesue; (3 Kgdms ˙ in Gen [1 Kgs] 12:6; 2 Chr 10:6; cf. v. 9: tiÂ yëmeiÄw boy- biqqēš leyÂesue; “what do you advise?”). With the reflexive dative, ëeaytìvÄ boyleyÂsasuai means “to advise for one’s own advantage” (Sir 37:8). “to ˙be bent on boyleyÂv 1374 199 [bis], 243, 255; Sib. 8.177) and the resulting decision (Sib. 1.313; 3.571), specifically plots to do evil (T. Jos. 15.4; T. Benj. 4.3; Jos. Asen. 28.13). Philo uses the verb 51 times. In some sec- tions he deals with the topic extensively, often contrasting plans with actions. In Det. 96–97, he contrasts Cain’s decision to murder Abel with the actual act of murder. Similarly, in Conf. 158–161 he distinguishes conceiving the plan from executing it, but claims the inten- “to scheme”, “to tion to kill is as bad as the killing itself. Yet in Mut. 238, he claims that of the three stages: planning, speaking, and doing (mind, speech, “to believe.” In action), planning is the least evil. According to Vit. Mos. 1.305, Balak “planned” and did evil. In Flacc. 20–21, Philo describes those who devised, then executed their plans. The verb appears five times in Ebr. 165–169, where he describes twin daughters: boylhÂ (the pro- cess of deliberating) and synaiÂnesiw (assent), which comes only after deliberation. Josephus uses boyleyÂv 83 times, for delib- erating (Ant. 6.203; 8.214), resolving (Ant. 12.358; 13.178), seeking advice (Ant. 12.149; 16.191; 17.209). The deliberation can take place in a group (Ant. 13.265, 428) or alone (Ant. 14.346). 5. New Testament. The verb boyleyÂv ap- pears six times in the New Testament, with two more if textual variants for boyÂlomai are counted (Acts 5:33; 15:37). Deliberation is in view in Luke 14:31, where the king tries to figure out whether he has enough resources to proceed. In Acts 27:39, the imperfect tense is used, so probably the sailors “deliberated whether” rather than “planned, if” they could run the ship aground. Resolving is in view in John 11:53: 12:10, where the leaders resolve to kill Jesus and Lazarus, respectively. Paul’s use in 2 Cor 1:17 is ambiguous; it lacks sufficient context to determine whether he is pondering or resolving. 6. Early Christian literature. In the Apos- tolic Fathers, all instances that are not quo- tations occur in the Shepherd of Hermas in the simple sense of “to think”. The phrase, “that is all I thought” appears in Herm. Vis. 1.1.2); a righteous man “thinks” (or “intends”) right- boyleythÂw 1376 Aegeis”; IEph 243.8, 213/214 C.E., Ephesus: Æej yëposxeÂsevw … UyateirhnvÄn boyleytvÄn “ac- cording to engagement of …, councillors of Thyatira”; see also IG II3,1 320.11–12 [cf. 18], 337/336 B.C.E., Agora of Athens: tvÄn boyley- tvÄn tvÄn thÄw boylhÄw thÄw Æej ÆAreiÂoy paÂgoy “of the councillors of the Council of the Areo- pagus”), but also officials of religious affairs (OGIS 56.B.30, 230 B.C.E., Momemphis, oië boyleytaiÁ ëiereiÄw “the councillor priests”). Oc- casionally, the noun is qualified by adjectives (eyÆsebeiÄw kaiÁ filoseÂbastoi boyleytaiÂ “coun- cillors who are pious and loyal to the Emper- or”, IEph 1035.6–7, 140 C.E., Ephesus). In the Roman period, the office is sometimes linked to a performance of a liturgy (IEph 946, Im- perial period, Ephesus). 3. Septuagint. The noun boyleythÂw oc- curs only in Job 3:14; 12:17, both times in the plural. In both cases, boyleythÂw translates yô ēs, a Hebrew word most commonly ren- dered ˙ syÂmboylow (e.g. 2 Kgdms [2 Sam] 15:12), but never so in Job. In Job 3:14, boy- leythÂw appears in apposition with kings; in Job 12:17, it is in parallel with judges. These are all positions of authority; in Job, the boy- leytaiÂ are the decision-makers of the world. 4. Jewish literature in Greek. The noun boyleythÂw does not occur in the OT Pseud- epigrapha. Philo (5 occurrences) and Josephus (8 oc- currences) always use boyleythÂw in the plural, usually to refer to officials (except perhaps in Philo’s poetic “Come, therefore, all you reas- onings of counsellors” in Conf. 86). In three of Philo’s five uses, boyleytaiÂ appears in parallel with dikastaiÂ “judges” (Spec. leg. 1.55, 121; Jos. 63). For Josephus, the officials are usually Ro- man, but in the case of Bell. 2.405 the phrase oië aÍrxontew kaiÁ boyleytaiÂ refers to authorities involved in the rebuilding of the cloisters un- der Agrippa, indicating they were members of the Sanhedrin. 5. New Testament. The two New Testa- ment instances are in synoptic material shared by Mark and Luke (Mark 15:43 par. Luke 23:50). Both are singular, referring to Joseph of Arimathea. The implication is that Joseph was a member of the Jerusalem coun- A 11.3 and in 633–636. in the Septu- of the Inter- and Cognate I. L. Seeligmann, M. Penner