TDNT:
c. In Ep. Ar., 241 an answer is
given to the question of ὠφέλεια συγγενείας. If the misfortune of relatives is
felt as one’s own, then show τὸ συγγενὲς ὅσον ἰσχῦόν ἐστιν. In Intr. 7 the
author describes as follows his brother Philocrates, to whom he dedicates the
work: οὐ μόνον κατὰ τὸ συγγενὲς ἀδελφῷ καθεστῶτι τὸν τρόπον, ἀλλὰ καὶ τῇ πρὸς τὸ
καλὸν ὁρμῇ τὸν αὐτὸν ὄντα ἡμῖν. (Wilhelm Michaelis, “Στῦλος,” in Theological
Dictionary of the New Testament, ed. Gerhard Kittel, Geoffrey W. Bromiley, and
Gerhard Friedrich, 10 vols. [Grand Rapids, Mich: Eerdmans, 1964–], 7:739)
From The Pseudepigrapha (English), translated by Craig E. Evans
(2008)
As you are so eager to acquire the
knowledge of those things that can benefit the mind, I feel it incumbent upon
me to impart to you all the information in my power. I should feel the same
duty towards all who possessed the same disposition but I feel it especially
towards you since you have aspirations which are so noble, and since you are
not only my brother (τὸ συγγενὲς ἀδελφῷ) in character no less than in blood but
are one with me as well in the pursuit of goodness. (Aristeas 1:7)
TLNT
Syngenēs in the words of Jesus is absolutely
conformable to ot usage: “A
prophet is not scorned except in his country and among his kinsmen (en tois syngeneusin autou) and in his
household.” St. Luke links it with neighbors (Luke 1:58, hoi perioikoi), with acquaintances (2:44, tois gnōstois), with brothers (that is, the closest
relatives), and with wealthy neighbors (Luke 14:12, geitonas plousious), with friends (21:16), and with intimate
friends (Acts 10:24, tous anankaious
philous). For St. Paul, the Israelites are his brothers, his kinsmen
according to the flesh (Rom 9:3), that it, they are of the same genos, the same race, sharing with the
apostle the same Jewish descent, blood relatives; but in the greeting in Rom
16:7, 11, 21, it is not clear why St. Paul would describe Christians in terms
of their Jewish origins by calling them his compatriots (syngeneis); he must mean instead that they are related by birth in
a way that is “oriental-style” (i.e., very broad), but that they are
nevertheless related by common origin in the same family. (Ceslas
Spicq and James D. Ernest, Theological Lexicon of the New Testament, 3
vols. [Peabody, Mass.: Hendrickson, 1994], 3:306)
I.—A syngenēs,
in the Hellenistic period, is first of all a member of a family, a blood
relation (Ep. Arist. 7), a nephew
(Josephus, Ant. 1.179, 1.316; cf.
1.252, 1.296), an aunt (Lev 18:14; 20:20), a legitimate wife (Sir 41:22), all
those who are part of a household (Sus 30, 63; T. Abr. B 2; Jos. Asen.
5.3, 10; 7.2; 10.1; 22.2; 24.9), linked with children, brothers and sisters
(Mark 6:4; Luke 14:12; 21:16; 2 Macc 15:18; Philo, Contemp. Life 13; P.Oxy.
3014, 2; TAM, 2, 1, 259: teknois kai engonois kai syngeneisi; C.P.Herm. 31, 17), with neighbors (Luke
1:58, hoi perioikoi; 14:12, geitōn), and with “acquaintances” (Luke
2:44, tois gnōstois), so that it is
not possible to specify how closely related “relations” are. Quite often
“relatives” and “friends” are associated, and sometimes the affection that
binds syngeneis is mentioned. (Ibid.,
3:308-9)
Then, because of their anxious desire for an
immortal and blessed existence, thinking that their mortal life has already
come to an end, they leave their possessions to their sons or daughters, or
perhaps to other relations, giving them up their inheritance with willing
cheerfulness; and those who know no relations give their property to their
companions or friends, for it followed of necessity that those who have acquired
the wealth which sees, as if ready prepared for them, should be willing to
surrender that wealth which is blind to those who themselves also are still
blind in their minds. (Philo, Contemplative
LIfe. 1:13)
Josephus
Antiquates of the Jews 20:36
But when Izates had taken the
kingdom, and was come to Adiabene, and there saw his brothers and other
kinsmen in bonds, he was displeased by it.
καὶ θεασάμενος τούς τε ἀδελφοὺς καὶ
τοὺς ἄλλους συγγενεῖς
Antiquities of the Jews 4:254
If a woman's husband dies, and
leave her without children, let his brother marry her; and let him call the son
that is born to him by his brother's name, and educate him as the heir of his
inheritance; for this procedure will be for the benefit of the public, because
thereby families will not fail, and the estate will continue among the kindred:
and this will be for the solace of wives under their affliction, that they are
to be married to the next relation of their former husbands
Antiquities of the Jews 7:277 (note
that sociological brother = sociological kinsman)
When the rulers of the tribe of
Judah had said this, the rulers of the other tribes were not quiet, but said
further, ``O brethren, we cannot but wonder at you when you call the king your
kinsman alone, whereas he that has received from God the power over all of us
in common, ought to be esteemed a kinsman to us all; for which reason the whole
people have eleven parts in him, and you but one part {b} we are also older
than you; therefore you have not done justly in coming to the king in this
private and concealed manner.''
