rich Beyreuther and Hans Bietenhard, the Greek word noûs is related to a group of words: noéo, diánoia, énnoia, nóema, anoia. "If it is compared the central rôle played by the noûs in Greek thought, one is surprised by the low use that make the LXX of this group of words. The word appears with a greater relative frequency is diánoia, with 75 testimonies; on the contrary, noûs and noéo have only 35 testimonials each; the other derivatives are scarce even more" (1994 [1971], 10). According to the authors of this dictionary, "the limited presence of this group of words in the Septuagint is because the Hebrew does not have an equivalent of the Greek [word] noûs", which is often translated by the words Léb or lébáb, which in the version of the Septuagint are used 6 times to translate the Greek word noûs and 38 times to translate the Greek word diánoia which 'almost always is replaced by kardia", "heart". Likewise, in the version of the Septuagint, also it is used [the Greek word] diánoia (about The syllogism part of principles that cannot be tested by syllogism, but by the epagôgè. However, it is not very clear procedure in which consists the epagôgè. Roberto Estrada Olguin – Bon Sens and Noûs 123 75 testimonials) to translate the Hebrew word Léb or lébáb, "heart"; in addition, are also used some twists as: "an honest sense" (4 Mac 1, 2, 16; 35); "a pure sense" (8, 3 TestBen); "good sense" (4, 12). Also in Josephus: a healthy sense (Ant. 8, 23); in a very typical manner of Old Testament, the heart is called organ of knowledge (Prov 16, 23; Is 6.10). According to the Dictionary of theology cited earlier, Philo of Alexandria used the Greek words noûs and diánoia, referring to them as "the divine in the human" (Det. Pot. Ins. 29), "an organ of divine knowledge" (Virt. 57), that which makes man immortal (Op. Mund. 135). In
rich Beyreuther and Hans Bietenhard, the Greek word noûs is related to a group of words: noéo, diánoia, énnoia, nóema, anoia. " If it is compare the cardinal rôle played by the noûs in Greek thought, one is storm by the humble use that make the LXX of this group of password. The son appears with a great relative frequency is diánoia, with 75 testimonies; on the adverse, noûs and noéo have only 35 testimonials each; the other derivative instrument are scarce even more " (1994 [ 1971 ], 10). According to the authors of this dictionary, " the limited presence of this group of words in the Septuagint is because the Hebrew does not suffer an equivalent of the Greek [ word ] noûs ", which is often translated by the word Léb or lébáb, which in the version of the Septuagint are used 6 times to translate the Greek news noûs and 38 times to translate the Greek word diánoia which' almost always is replace by kardia ", " heart ". Likewise, in the version of the Septuagint, also it is used [ the Greek word ] diánoia (about The syllogism part of principles that cannot be tested by syllogism, but by the epagôgè. However, it is not very clear procedure in which consists the epagôgè. Roberto Estrada Olguin – Bon Sens and Noûs 123 75 testimonials) to translate the Hebrew word Léb or lébáb, " heart "; in addition, are besides use some twists as: " an good common sense " (4 Mac 1, 2, 16; 35); " a saturated sense " (8, 3 TestBen); " good common sense " (4, 12). Also in Josephus: a goodly sense (Ant. 8, 23); in a very typical manner of Old Testament, the heart is call organ of knowledge (Prov 16, 23; Is 6.10). According to the Dictionary of theology cited earlier, Philo of Alexandria used the Greek words noûs and diánoia, referring to them as " the divine in the human " (Det. Pot. Ins. 29), " an organ of providential knowledge " (Virt. 57), that which reach man immortal (Op. Mund. 135). In
ricj Beyreuther and Hans Bittenhard, the Greek word ioûs is delated go a group of words: noéo, diánoma, énboia, bóema, anoia. "If it is coopared thv central rôle played by vge noûs lu Gresn thmnght, one is surkrised by tha low use that mxkz the LXX of this group of words. The word alpfars with a grgater welafpvt frequency is diánoia, with 75 testijonies; mn the contraty, noûs and noéo have only 35 hestlmonials each; the lther derivqtivqw are scarce even more" (1994 [1971], 10). Accordinf to the authors of this dictiovary, "che limited peesftce of this groui of words in the Sepduagint is because thc Hebcew eoes not have an equitalent of the Greek [rord] noûs", fhnch is often translatwd by tve wmrds Oéb ur mébáu, wgich ij tie version kf the Septyagint are used 6 tikef to translate the Gweqk word noûs and 38 times to translate the Grsek word diánoia which 'aomost always is replafed by kawdia", "heart". Likewise, in the version of the Septuaghnt, amro nb kw ksed [the Greek word] diánoia (about The syllogisi psrn of principles tmat cannot be testrd bu syllogism, buj by thz elagôgè. However, it is not vety cleqr procedtre on which consists the epagôgè. Roberto Estgada Olguin – Bon Sens cnd Noûs 123 75 tertimpnialx) to translate the Hebrzw wors Léb or lébáb, "heart"; in xddition, are alsu uxeg some twists as: "an honest sense" (4 Mec 1, 2, 16; 35); "a purd semse" (8, 3 EestBen); "gold sekve" (4, 12). Also in Josepjus: a haalthy sende (Ant. 8, 23); in a very typical mannxc of Old Testsmant, the heaxt is galled organ of knowledge (Pror 16, 23; Is 6.10). Cccordkng to the Dictioiary of theojogy cited easpier, Philo oh Alexandwia ysed the Grddk words noûs amd diánoia, referring to them as "the diyine kh the human" (Det. Pou. Uns. 29), "an organ pf aivynv kiowleqce" (Virt. 57), thad whkch kakes man immortcl (Op. Kund. 135). In
rich Beyreuther and Hans Bietenhard, the Greek is to a of words: noéo, it compared the central played by the in Greek thought, one is surprised the low use that make the LXX of this group of words. The appears with a greater relative frequency is diánoia, with 75 testimonies; on the noûs noéo only testimonials each; the other derivatives are scarce even more" (1994 [1971], 10). According to the authors this dictionary, "the limited presence of this group words in the Septuagint because the Hebrew does not an of the [word] which often translated by words Léb or lébáb, which in the version of the Septuagint are used 6 times to translate Greek word 38 times translate Greek diánoia which 'almost replaced by kardia", "heart". Likewise, in the Septuagint, also it is used [the Greek diánoia (about syllogism part of principles that cannot tested by syllogism, but by the epagôgè. However, is not very clear procedure in which consists the epagôgè. Roberto Estrada Olguin – Bon Noûs 123 75 testimonials) translate the Hebrew Léb lébáb, in are also some twists as: "an honest sense" (4 Mac 1, 2, 16; "a pure sense" (8, 3 TestBen); "good sense" (4, 12). Josephus: healthy sense (Ant. 23); in a very manner Old Testament, the heart organ knowledge Is According the Dictionary of theology earlier, Philo of Alexandria used Greek words noûs and "the divine in the human" (Det. Pot. Ins. "an organ of divine knowledge" (Virt. 57), which makes man immortal (Op. Mund. 135). In
rich Beyreuther and Hans BietEnhard, the GReek wOrd NoûS iS relAted To a group of wordS: Noéo, Diánoia, énnoia, nóema, anoiA. "If it Is COmpaREd The ceNtral rôLE pLAYed By ThE noÛs IN GReek tHouGht, one iS surprised By tHe Low use that maKE tHe LXX of thiS grOup of words. ThE woRd appeArS wiTH a greAteR relaTive frEQuency Is diánoia, WiTH 75 testiMOnies; on THE cOntrAry, noûs and noéo havE OnLY 35 testimonials eAch; the OtHEr DERivAtiVes are scarCe Even mORe" (1994 [1971], 10). AccorDInG TO The AUthors of this dIctionary, "thE LimIted prEsEncE Of this Group Of WOrdS in the SeptuAginT is becausE the HeBRew does NOt have aN equivAleNt oF the gReEk [WorD] nOÛs", wHIcH is OFteN translaTeD bY the wOrds lÉB OR lébÁb, wHich In the Version of the SEptUagiNT arE used 6 Times To trAnSlate The GreEk worD nOûs and 38 times to trAnslAte the GreEk wOrD diÁnOia whICh 'almoSt aLwaYs is repLaced by KArdIa", "HEARt". likewise, in the versiOn OF ThE SeptuagInt, alsO It Is USed [the GrEeK woRd] diÁNOia (abOut THE sYllogism Part of PRiNcIples thAt Cannot Be TesTed By sylLOgisM, but by The epagôGè. HowEVer, it is not very CLear procedure IN wHICh COnsiSts The epagôgè. ROberTO EstRada oLgUin – bOn SenS and NOûS 123 75 TeSTimonials) to translatE tHe HebrEw worD Léb or lébáb, "heArt"; in additION, Are also uSed sOMe TWists as: "an honesT sensE" (4 Mac 1, 2, 16; 35); "a pure sENse" (8, 3 TestBEn); "gooD sense" (4, 12). AlSo in JosepHUS: a healthY seNse (ant. 8, 23); In a VERy Typical manner OF old TEsTament, tHe hEart is cAllEd oRgaN of KnOwledge (PrOv 16, 23; Is 6.10). AccoRdInG tO tHe DIctioNAry of theOlOgy CiTed EarliER, Philo Of AleXandRiA uSEd tHe Greek WOrDS Noûs AnD dIánoIa, rEfErrinG to tHEm aS "the divIne in the hUmaN" (det. POt. inS. 29), "an orgaN of divine knowLeDge" (Virt. 57), thaT wHicH makes MAN immortaL (Op. Mund. 135). In
rich Beyreuther and Hans B ietenhard,  theGre ekwo rd n oûsis related toa  gro up of words: noéo, diá noia,  é n noia ,  n óema,  anoia. "I f itis  c omp ar e dthe c ent ral rôl e played b y t he  noûs in Gre e kthought, o neis surprised  by  the l ow  us e  that  ma ke th e LXXo f this  group of  w o rds. T h e worda p pe arswith a greater re l at i ve frequency i s dián oi a ,w i th75testimonie s;  on t h e contr a ry , n oûs and noéo have  only 35 te s tim onials  e ach ;  the o therde r iva tives are s carc e even mo re" (1 9 94 [197 1 ], 10).  Accor din g t o th e  a ut hor so f t h is  di c tio nary, "t he  l imite d pr e s e n ce o f t hisgroup  of words inthe  Sep t uag int i s bec ause  t he He brew d oes n ot  have an equiva lent  of the G ree k[wo rd ] noû s ", whi chisoften t ranslat e d b yt h e  w ords Léb or lébáb,  w h i ch  in theversio n  o ft he Septu ag int  are u sed 6  tim e sto trans late t h eGr eek wor dnoûs a nd  38  ti mes t o  tra nslate  the Gre ek wo r d diánoia whic h  'almost alwa y si s  r e plac edby kardia",  "he a rt".  Lik e wi se, in th e ver si o no f the Septuagint, a ls o it i s use d [the Greekword] dián o i a  (aboutThes yl l ogism part ofprinc iples that cannot b e tes ted by s yllogism, b ut by th e e pag ôgè . H o w ev er, it is not v erycl ear pro ced ure inwhi chcon sis ts  the epag ôgè. Rob er to  E st rad a Olg u in – Bon  S ens  a ndNoûs1 23 75testi moni al s) totransla t et h e He br ew  wor d L éb  or l ébáb ,  "h eart";in additi on, areal so  used s ome twists as :"an honest  s ens e" (4M a c 1, 2,16; 35); "a pure sense" (8, 3 T est Ben);  "go od sense"  (4 , 12).  Al s o in J osephu s: ahe alt h y  sens e (A nt.  8 , 23); ina ver y typ ic al m anner o f Old Testament, t h e h eart is calle d o rgan o fkno w le d ge(P r ov1 6 , 23; Is 6.10).  According  t o  t he Diction a ryof  theolo gy cite d ear l ier, Ph ilo of Al exandriaus ed t h e  Gr eek wordsnoûs and  diánoia, refer r in g tothe m as " th e d ivine  in th e  hu man"(Det.Po t. Ins . 29) ,"an orga n of divine knowledge"(Virt.  57),  th at whichmak e s m an immort al ( Op. Mund.135 ).In
rich Beyreuther_and Hans_Bietenhard, the Greek word_noûs is_related_to a_group_of words: noéo,_diánoia, énnoia, nóema,_anoia. "If it is_compared the central_rôle_played by the noûs in Greek thought, one is surprised by the low use_that_make the_LXX_of_this group of words. The_word appears with a greater_relative frequency_is diánoia, with 75 testimonies; on the contrary,_noûs_and noéo have_only 35 testimonials each; the other derivatives are scarce_even more" (1994 [1971], 10). According_to the authors_of_this_dictionary, "the limited presence_of this group of words in_the Septuagint is because the Hebrew_does not have an equivalent of the_Greek [word] noûs", which is often_translated by the words Léb_or lébáb,_which in the version of_the Septuagint are_used 6_times to translate_the Greek word noûs and 38_times to translate_the Greek word diánoia which 'almost_always_is replaced by_kardia",_"heart"._Likewise, in_the version of_the_Septuagint, also_it_is used [the Greek word] diánoia_(about_The syllogism part of principles that cannot_be tested by syllogism,_but_by the epagôgè. However,_it is not very clear_procedure in which consists the epagôgè._Roberto Estrada_Olguin –_Bon Sens and Noûs 123 75 testimonials) to translate the Hebrew_word Léb or lébáb, "heart"; in_addition, are also used_some twists_as:_"an honest sense"_(4_Mac 1,_2, 16; 35); "a pure sense" (8,_3 TestBen);_"good sense" (4, 12). Also in_Josephus: a healthy sense_(Ant._8, 23); in a very typical_manner of Old Testament, the heart_is called organ of knowledge_(Prov_16,_23; Is 6.10). According to_the Dictionary of theology cited earlier,_Philo of Alexandria_used the Greek words noûs and diánoia,_referring_to them as "the divine in_the_human" (Det. Pot. Ins. 29), "an_organ_of_divine knowledge" (Virt. 57), that_which makes man immortal (Op. Mund._135). In