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The eudaemon, eudaimon, or eudemon (Ancient Greek: εὐδαίμων) in Greek mythology was a type of daemon or genius (deity), which in turn was a kind of spirit. [1] A eudaemon was regarded as a good spirit or angel , and the evil cacodaemon was its opposing spirit.
In terms of its etymology, eudaimonia is an abstract noun derived from the words eû (good, well) and daímōn (spirit or deity). [2]Semantically speaking, the word δαίμων (daímōn) derives from the same root of the Ancient Greek verb δαίομαι (daíomai, "to divide") allowing the concept of eudaimonia to be thought of as an "activity linked with dividing or dispensing, in a good way".
Eudaimonia (εὐδαιμονία) came to mean "well-being" or "happiness". The comparable Roman concept is the genius who accompanies and protects a person or presides over a place (see genius loci ).
A tutelary (/ ˈ tj uː t ə l ɛ r i /; also tutelar) is a deity or a spirit who is a guardian, patron, or protector of a particular place, geographic feature, person, lineage, nation, culture, or occupation.
A Hebrew and English Lexicon of the Old Testament, more commonly known as Brown–Driver–Briggs or BDB (from the name of its three authors) is a standard reference for Biblical Hebrew and Biblical Aramaic, [1] first published in 1906. It is organized by (Hebrew) alphabetical order of three letter roots.
It is considered a Sacred Name Bible rendering the name of God using the Hebrew characters יהוה (commonly pronounced Yahweh), and that of Jesus in Hebrew as ישוע (commonly Yeshua). It was created by a team of volunteers across the United States with additional proofing and editing assistance by individuals in Poland and Taiwan .
In the 1st century BC, the Arabian city of Eudaemon (usually identified with the port of Aden, and meaning "good spirit" in the sense of angelic beings), [9] in Arabia Felix, was a transshipping port in the Red Sea trade. It was described in the Periplus of the Erythraean Sea (probably 1st century AD) as if it had fallen on hard times.
Kaplan had the following goals for his translation, which were arguably absent from previous English translations: Make it clear and readable; Keep it close to the basic meaning (peshat) of the text in many places, but in other places translated it to be in accord with post-biblical rabbinic commentary and Jewish codes of law.