φύσις

fuvsi" fuvsi",
fuvsew",
hJ (from
fuvw, which see, as Latin nature from nascor, ingenium from geno, gigno), from Homer, Odyssey 10, 303 down; nature, i. e. a. the nature of things, the force, laws, order, of nature; as opposed to what is monstrous, abnormal, perverse:
oJ,
hJ,
tov
parav
fuvsin, that which is contrary to nature's laws, against nature, (
oiJ
parav
fuvsin
th'/
!Afrodith
crwvmenoi, Athen. 13, p. 605;
oJ
paiderasthv" ...
thvn
parav
fuvsin
hJdonhvn
diwvkei, Philo de spec. legg. i., sec. 7); as opposed to what has been produced by the art of man:
oiJ
katav
fuvsin
klavdoi, the natural branches, i. e. branches by the operation of nature, , (Winer's Grammar, 193 (182)), contrasted with
oiJ
ejgkentrisqente"
parav
fuvsin, contrary to the plan of nature, cf. 24;
hJ
katav
fuvsin
ajgrievlaio", ibid.; as opposed to what is imaginary or fictitious:
oiJ
mhv
fuvsei
o[nte"
qeoiv, who are gods not by nature, but according to the mistaken opinion of the Gentiles (
legovmenoi
qeoiv, ), ; nature, i. e. natural sense, native conviction or knowledge, as opposed to what is learned by instruction and accomplished by training or prescribed by law:
hJ
fuvsi" (i. e. the native sense of propriety)
didavskei
tiv, ;
fuvsei
poiei'n
tav
tou'
namou, natura magistra, guided by their natural sense of what is right and proper, . b. birth, physical origin:
hJmei'"
fuvsei
!Ioudai'oi, we so far as our origin is considered, i. e. by birth, are Jews, (
fuvsei
newvtero", Sophocles O. C. 1295;
tw'/
mevn
fuvsei
patriv",
tovn
dev
novmw/
polivthn
ejpepoihnto, Isocrates Evagr. 21;
fuvsei
bavrbaroi
o[nte",
novmw/
dev
$Ellhne", Plato, Menex., p. 245 d.; cf. Grimm on Sap. );
hJ
ejk
fuvsew"
ajkrobustiva, who by birth is uncircumcised or a Gentile (opposed to one who, although circumcised, has made himself a Gentile by his iniquity and spiritual perversity), . c. a mode of feeling and acting which by long habit has become nature:
h\men
fuvsei
tevkna
ojrgh'", by (our depraved) nature we were exposed to the wrath of God, (this meaning is evident from the preceding context, and stands in contrast with the change of heart and life wrought through Christ by the blessing of divine grace;
fuvsei
prov"
tav"
kolasei"
ejpieikw'"
e[cousin
oiJ
Farisai'oi, Josephus, Antiquities 13, 10, 6. (Others (see Meyer) would lay more stress here upon the constitution in which this `habitual course of evil' has its origin, whether that constitution be regarded (with some) as already developed at birth, or (better) as undeveloped; cf. Aristotle, pol. 1, 2, p. 1252{b}, 32f
oi|on
e{kaston
ejsti
th'"
genevsew"
telesqeish",
tauvthn
famevn
thvn
fuvsin
ei\nai
eJkavstou,
w{sper
ajnqrwvpou, etc.; see the examples in Bonitz's index under the word. Cf. Winer's Grammar, sec. 31, 6a.)). d. the sum of innate properties and powers by which one person differs from others, distinctive native peculiarities, natural characteristics:
fuvsi"
qhrivwn (the natural strength, ferocity and intractability of beasts (A. V. (every) kind of beasts)),
hJ
fuvsi"
hJ
ajnqrwpivnh/ (the ability, art, skill, of men, the qualities which are proper to their nature and necessarily emanate from it), (cf. Winer's Grammar, sec. 31, 10);
qeiva"
koinwnoiv
fuvsew", (the holiness distinctive of the divine nature is specially ref