I ane. SYNONYMS OF THE NEW TESTAMENT. SYNONYMS OF THE NEW TESTAMENT BT RICHARD CHENEVIX TRENCH, D.D. ARCHBISHOP OF DUBLIN. EIGHTH EDITION, REVISED. MACMILLAN AND CO. 1876. Alt rights reserved. LOXDOS : PRINTED BY 8PCTTI8WOODB AND CO., SEW-STBEET SQCAUK AXD PARLIAMENT STEEBT 31 S 7. nt, PREFACE TO THE EIGHTH EDITION. THIS VOLUME, not any longer a little one, has grown out of a course of lectures on the Synonyms of the New Testament, which, in the fulfilment of my duties as Professor of Divinity at King's College, London, I more than once addressed to the theological students there. The long, patient, and exact studies in language of our great Schools and Universities, which form so invaluable a portion of their mental, and of their montl discipline as well, could find no place during the two years or two years and a half of the theological course at King's College. The time itself was too short to allow this, and it was in great part claimed by more pressing studies. Yet, feeling the immense value of these studies, and how unwise it would be, because we could not have all which we would desire, to forego what was possible and within our reach, I two or three times dedicated a course of lectures to the comparative value of words in the New Testament and these lectures, with many subsequent additions and some defalcations,- have supplied the materials of the present volume. I have never doubted that vi PREFACE TO THE (setting aside those higher and more solemn lessons, which in a great measure are out of our reach to impart, being taught rather by God than men), there are few things which a theological teacher should have more at heart than to awaken in his scholars an enthusiasm for the grammar and the lexicon. We shall have done much for those who come to us for theological training and generally for mental guidance, if we can persuade them to have these continually in their hands ; if we can make them believe that with these, and out of these, they may be learning more, obtaining more real and lasting acquisitions, such as will stay by them, and form a part of the texture of their own minds for ever, that they shall from these be more effectually accomplishing themselves for their future work, than from many a volume of divinity, studied before its time, even if it were worth studying at all, crudely digested, and therefore turning to no true nourishment of the intellect or the spirit. Claiming for these lectures a wider audience than at first they had, I cannot forbear to add a few obser- vations on the value of the study of synonyms, not any longer having in my eye the peculiar needs of any special body of students, but generally ; and on that of the Synonyms of the New Testament in particular ; as also on the helps to the study of these which are at present in existence ; with a few further remarks which my own experience has suggested. The value of this study as a discipline for training the mind into close and accurate habits of thought, the amount of instruction which may be drawn from it, EIGHTH EDITION. vii the increase of intellectual wealth which it may yield, all this has been implicitly recognized by well-nigh all great writers for well nigh all from time to time have paused, themselves to play the dividers and discerners of words explicitly by not a few, who have proclaimed the value which this study had in their eyes. And instructive as in any language it must be, it must be eminently so in the Greek a language spoken by a people of the subtlest intellect ; who saw distinctions, where others saw none ; who divided out to different words what others often were content to huddle confusedly under a common term ; who were them- selves singularly alive to its value, diligently cultivating the art of synonymous distinction (the oi/o/Aara Siaipsiv, Plato, Laches, 197 d] ; and this sometimes even to an extravagant excess (Id. Protag. 377 a b c)\ who have bequeathed a multitude of fine and delicate observa- tions on the right discrimination of their own words to the after-world. 1 And while thus the characteristic excellences of the Greek language especially invite us to the investi- gation of the likenesses and differences between words, to the study of the words of the New Testament there are reasons additional inviting us. If by such investi- gations as these we become aware of delicate variations in an author's meaning, which otherwise we might have missed, where is it so desirable that we should miss nothing, that we should lose no finer intention of the writer, as in those words which are the vehicles of the very mind of God Himself? If thus the intel- 1 On Prodicus and Protagoras see Grote, History of Greece, vol. vi. p. 67 ; and Sir A. Grant, Ethics of Aristotle, 3rd edit. vol. i. p. 123. viii PREFACE TO THE lectual riches of the student are increased, can this anywhere be of so great importance as there, where the intellectual may, if rightly used, prove spiritual riches as well ? If it encourage thoughtful meditation on the exact forces of words, both as they are in themselves, and in their relation to other words, or in any way unveil to us their marvel and ^heir mystery, this can nowhere else have a worth in the least ap- proaching that which it acquires when the words with which we have to do are, to those who receive them aright, words of eternal life ; while in the dead car- cases of the same, if men suffer the spirit of life to depart from them, all manner of corruptions and heresies may be, as they have been, bred. The words of the New Testament are eminently the o-TOj^sTa of Christian theology, and he Avho will not begin with a patient study of those, shall never make any considerable, least of all any secure, advances in this : for here, as everywhere else, sure disappointment awaits him who thinks to possess the whole without first possessing the parts of which that whole is com- posed. The rhyming couplet of the Middle Ages con- tains a profound truth : ' Qui nesclt partes in vanum tendit ad artes ; Artes per partes, non partes disce per artes.' Now it is the very nature and necessity of the dis- crimination of synonyms to compel such patient inves- tigation of the force of words, such accurate weighing of their precise value, absolute and relative, and in this its chief merits as a mental discipline consist. Yet when we look around us for assistance herein, EIGHTH EDITION. ix neither in respect of Greek synonyms in general, nor specially in respect of those of the New Testament, can it be affirmed that we are even tolerably furnished with books. Whatever there may be to provoke dis- sent in Doderlein's Lateinische Synonyms und Etymolo- gieen, there is no book on Greek synonyms which for compass and completeness can bear comparison with it; and almost all the more important modern languages of Europe have better books devoted to their synonyms than any which has been devoted to the Greek. The works of the early grammarians, as of Ammonius and others, supply a certain amount of valuable material, but cannot be said even remotely to meet the needs of the student at the present day. Vomel's Synony- misches Worterbuch, Frankfurt, 1822, an admirable little volume as far as it goes, but at the same time a school-book and no more, and Pillon's Synonymes Grecs, of which a translation into English was edited by the late T. K. Arnold, London, 1850, are the only modern attempts to supply the deficiency ; at least I am not aware of any other. But neither of these writers has allowed himself space to enter on his subject with any fulness and completeness : while references to the synonyms of the New Testament are exceedingly rare in Vomel; and, though somewhat more frequent in Pillon's work, are capricious and uncertain there, and in general of a meagre and unsatisfactory description. The only book dedicated expressly and exclusively to these is one written in Latin by J. A. H. Tittmann, De Synonymisin Novo Testamento, Leipsic, 1829, 1832. It would ill become me, and I have certainly no X PREFACE TO THE intention, to speak slightingly of the work of a most estimable man, and a good scholar above all, when that work is one from which I have occasionally derived assistance, such as I most willingly acknowledge. Yet the fact that we are offering a book on the same sub- ject as a preceding author; and may thus lie under, or seem to others to lie under, the temptation of unduly claiming for the ground which we would occupy, that it is not occupied already ; this must not wholly shut our mouths from speaking of what may appear to us deficiencies or shortcomings on his part. And this work of Tittmann's seems to me still to leave room for another, even on the very subject to which it is specially devoted. It sometimes travels very slowly over its ground ; the synonyms which he selects for discrimination are not always the most interesting ; nor are they always felicitously grouped for investigation ; he often fails to bring out in sharp and clear antithesis the differences between them ; while here and there the investigations of later scholars have quite broken down the distinctions which he has sought to establish ; as for instance that between 8iaXXaopd, Ovo-ia 8a>pov Trapoipia, Trapa@o\r) vios Geov, irals Geov Sixain p.a, biKaioxris, 8iKaiocrvvT) firirpcmos , oiKovopos f\iris, dnoKapaSoKia fvraXpa, 8i8acrKaXia X a P&i dyaXXiacris, fvxppocrvvri KOTTOS, p-o^dos, novas 86a, riprj, tTraivos Sdpos, (popriov dpvos, dpviov 8r)piovpyos, Tf^virrjs, (pydiys y\S>(T(ra, 8idX(icros vt(pos, ve(f>f\T) Trroj/crt?, Odpftos, fKv, Sat- P.OVIOV a8r]s, ytfvva Xoyoy, prjfM dcrdeveia, vocros, p.a\aKia, fidtrri^ \vrprf]s, (TtoTTjp (v&vp.T)oris, fvvoia, SiaXoyia-fios trri'y/ia, /xwXwv/^, ir\T)yr) oXedpos, aTrwXeia ewoXjy, 86ypa, TrapayyeXt'a /Spe^oj, TTCU&IOV ayvoia, dyvcucria cnrupis, Ko^tivos avoia, d(ppopia dvanava-is, Kardiravo-is dyiatrp-os, dyionjs, dyioxrvvrj KO\OS , dyados a/xco/xor, dfiaipjfTos, apfinrros, dv(yK\Tfros, dveTri\r]TrTos KOIVOS, f3(f3rj\os, aKadapros npcaroroKos, p.ovoyevr]s aiStoj, aluvios fjptp.os, f]a~(>x LOS fvos, rrdpoiKos, 7rapfTri8r]fj.os (r/coXtor, 8wos OTret^ijr, mrurros , fj.epip.vda> Trepvca, OTrooTeXXa) Kpdfa, Kpavydfa, fiodu, dvafiodai rpcoyw, (pdyopal, fcrtiico crvpiradta), fjLfrpiOTradfto KaXea>, ovop.da> , rruairdat njpfo), (pvXdcrcrto, (ppovpeo) TrXai/aco, aTTOTaa) 6paa>, /3Xro), dedopai, 6(u>p(u>, OTrropai yivaxrKO), oiSo, tiricrrafwi eiXoyew, ev^aptcrreca Idopat, Ofpairfvco /SovXo/iat, 6e\u> Karaprtfco, reXetda) KarayivoxrKta, Karaicpiva Tapdo-, rvpftdfa tp xii PREFACE TO THE into closer and more accurate investigation of Uis word, in Whom, and therefore in whose words, ' all riches of wisdom and knowledge are contained.' I might here conclude, but having bestowed a certain amount of attention on this subject, I am tempted, before so doing, to offer a few hints on the rules and principles which must guide a labourer in this field, if the work is at all to prosper in his hands. They shall bear mainly on the proper selection of the passages by which he shall confirm and make good, in his own sight and in the sight of others, the con- clusions at which he has arrived ; for it is indeed on the skill with which this selection is made that his success or failure will almost altogether depend. It is plain that when we affirm two or more words to be synonyms, that is alike, but also different, with resem- blance in the main, but also with partial difference, we by no means deny that there may be a hundred pas- sages where it would be quite as possible to use the one as the other. All which we assert is that, granting this, there is a hundred and first, where one would be appropriate and the other not, or where, at all events, one would be more appropriate than the other. To detect and cite this passage, to disengage it from the multitude of other passages, which would help little or nothing here, this is a chief business, we may say that it is the chief business, of one who, undertaking the task of the discrimination of words, would fain not have laboured in vain. It is true that a word can hardly anywhere be used by a good author, by one who is at all a master, either conscious or unconscious, EIGHTH EDITION. xiii of language, but that his employment of it shall as- sist in fixing, if there be any doubt on the matter, the exact bounds and limitations of its meaning, in drawing an accurate line of demarcation between it and such other words as border upon it, and thus in defining the territory which it occupies as its own. Still it would plainly be an endless and impossible labour to quote or even refer to all, or a thousandth part of all, the places in which any much used word occurs ; while, even supposing these all brought together, their very multitude would defeat the pur- pose for which they were assembled ; nor would the induction from them be a whit more satisfactory and conclusive than that from select examples, got together with judgment and from sufficiently wide a field. He who would undertake this work must be able to recognize what these passages are, which, carrying conviction to his own mind, he may trust will carry it also to those of others. A certain innate tact, a genius for the seizing of subtler and finer distinctions, will here be of more profit than all rules which can before- hand be laid down ; at least, no rules will compensate for the absence of this ; and when all has been said, much must be left to this tact. At the same time a few hints here need not be altogether unprofitable, seeing that there is no such help to finding as to know beforehand exactly what we should seek, and where we should seek it. It is hardly necessary to observe that the student in this field of labour will bestow especial attention on the bringing together, so far as they bear upon his subject, of those passages in good authors in which his work is, xiv PREFACE TO THE so to speak, done to his hand, and some writer of authority avowedly undertakes to draw out the dis- tinction between certain words, either in a single phrase, or in a somewhat longer discussion, or in a complete treatise. To these he will pay diligent heed, even while he will claim the right of reconsidering, and it may be declining to accept, the distinctions drawn by the very chiefest among them. The dis- tinguishing of synonyms comes so naturally to great writers, who are also of necessity more or less accurate thinkers, and who love to make sure of the materials with which they are building, of the weapons which they are wielding, that of these distinctions traced by writers who are only word-dividers accidentally and by the way, an immense multitude exists, a multitude far beyond the hope of any single student to bring together, scattered up and down as they are in volumes innu- merable. I will enumerate a very few, but only as specimens of the wide range of authors from whom they may be gathered. Thus they abound in Plato and avf)psio$, Protag. 349 e ; 0cbo-o and , Ib. 351 b\ l>? and 0-u/tt$tArif, Metaph. iv. 4 ; fypwyfftg and ij lies in the two noble chapters with which the Gorgias of Plato concludes, while yet he was certainly very far from designing any such lesson. So, too, few would hesitate to acknowledge that Cicero is often far more instructive here, and far more to be relied on as a guide and authority in this his passionate shifting and changing of words than when in colder blood he proceeds to distinguish one from another. So much we may affirm without in the least denying the weight which adjudgments of his on his own language must possess. Once more, the habitual associations of a word will claim the special attention of one who is seeking to mark out the exact domain of meaning which it occu- pies. Eemembering the proverb, 'Noscitur a sociis,' he will note accurately the company which it uses to keep ; above all, he will note if there be any one other word with which it stands in ever-recurring alliance. He will draw from this association two important conclu- sions : first, that it has not exactly the same meaning as these words with which it is thus constantly associated ; else one or the other, and not both, save only in a few exceptional cases of rhetorical accumulation, would be employed : the second, that it has a meaning nearly bordering upon theirs, else it would not be found in such frequent combination with them. Pape's Greek Lexicon is good, and Eost and Palm's is better still, for the attention bestowed upon this point, which was only very partially attended to by Passow. The helps are immense which may here be found for the exact fixing of the meaning of a word. Thus a careful reader of a 2 XX PREFACE TO THE our old authors can scarcely fail to have been per- plexed by the senses in which he finds the word * peevish ' employed so different from our modern, so difficult to reduce to any common point of departure, which yet all the different meanings that a word in time conies to obtain must have once possessed. Let him weigh however its use in two or three such passages as the following, and the companionship in which he finds it will greatly help him to grasp the precise sense in which two hundred years since it was employed. The first is from Burton (Anatomy of Melancholy, part iii. I : ' We provoke, rail, scoff, caluminate, hate, abuse (hard-hearted, implacable, malicious, peevish, inexorable as we are) to satisfy our lust or private spleen.' The second from Shakespeare (Two Gentlemen of Verona, Act III. Sc. i) : Valentine. ' Cannot your Grace win her to fancy him ? ' Duke. ( No, trust me, she is peevish, sullen, froward, Proud, disobedient, stubborn, lacking duty.' Surely in these quotations and in others similar which could easily be adduced, there are assistances at once safe and effectual for arriving at a right appreciation of the force of * peevish.' Again, one who is considering and seeking to arrive at the exact value, both positive and relative, of words will diligently study the equivalents in other tongues which masters of language have put forward ; especially where it is plain they have made the selection of the very fittest equivalent a matter of earnest consideration. I spoke just now of 4 peevish.' Another passage from Burton ' Pertinax hominum genus, a peevish genera- tion of men ' is itself sufficient to confirm the notion, EIGHTH EDITION. XXI made probable by induction from passages cited already, that self-willedness (auSa'os4>poo-oi/>j, for which he found no one word that was its adequate representa- tive in Latin. Each of these will probably tell us some part of that which we desire to learn. But then further, in seeking to form an exact estimate of ethical terms and their relation to, and their distinction from, one another, it will profit much to observe by what other names virtues and vices have been called, with what titles of dishonour virtues have been miscalled by those who wished to present them in an odious or a ridiculous light ; with what titles of honour vices have been adorned by those who would fain make the worse appear the better, who would put darkness for light and light for darkness ; since, un- just as in every case these words must be, they must yet have retained some show and remote semblance of justice, else they would scarcely have imposed on the simplest and the most unwary ; and from their very lie a truth may be extorted by him who knows how to question them aright. Thus when Plato (Rep. 560 e) characterizes some as t>/3pC| Otiferqc, vTrriptrijc . . 29 x. ^t\ta, oftof, evXafieia . . . . . -33 xi. raoa, caro?/0ta . . . . . . 36 xii. ayairaw, ;Xoc, Q6vo . xxvii. w/;, filoQ ..... xxviii. nipioc, S'oc 7 i/3pi, iitatVw .... xxxii. gr o\t'0w) . xxxix. 'E/3pa7oc, 'lou^aToc, 'I:ta .... xliv. K'X7rrjc XIJOT^C .... xlv. TrXucw, riiTTU), Xovw xlvi. 0aic, ^i'yyoc, ^.tn-i/p, Xvx^e* Xaf"^ xlvii. j^npif, eXfoc ..... xlviii. 0o var l0 ', xt'-wJ', f/iarw/ioc, X Xa /C> <"" li. i/v'/, Trpo'i . liv. ffrpjjvtaw, rpu^xiw, <77raraXa> . Ivi. an-Xouc, aKfpaiof, a^ Ivii. xpoi'oc, Kaipuf . Iviii. ^f'p'i aloXnr . PAGE 81 83 88 92 95 IOI 106 107 HO 123 125 129 132 138 140 142 148 151 154 X 57 160 165 1 73 177 186 188 193 195 197 202 205 CONTENTS. xxv FAOX lix. k'off/AOQ, cuwr ....... . 206 Ix. veot, Kaivoi ....... . 211 Ixi. fJ-tOr), Troroe, olvotftXvyia, Kil'pog, KpauraXri . 217 Ixii. KaTTTjXeuw, SoXo'w ...... . 220 Ixiii. ayadtiMivvT], \pr)aTUTt) ..... 223 Ixiv. 2/CTVOV, (\fJUf>ip\r)ffTp(>v, trayi'ii'i) . 227 Ixv. XuTrto^ai, TTti'fle'w, 6pr)vlrui,i'nit'ij>Tr]/j.(i,~ti())i, urOjiua, 7raptu'oyuta,7r (HI- /3a<7tc, TrapaTTTWfjia, ayrdij^a, ijTrrjpa . . 231 Ixvii. ap-^aloc, TraXatoc ...... . 24O Ixviii. a6a.proe, d^apaiTOf, ap.upai'rivoi; . 244 Ixix. /jLirarotuj, yuera^e'Xoyuai ..... . 246 Ixx. /joppr/, p6l'T)(TLf, yVUHTlQ, tniy 1 bSffli, . . 270 Ixxvi. XaXt'w, Xe'yw (XaXtu, Xoyoc) .... ' 275 Ixxvii. aTToXurpwfftf, icuraXXayjj, fXaaii>o[*ai ... . . 293 Ixxxi. ^tDov, Orjpiov ....... . 296 Ixxxii. i/Trtp, avrt ....... . 299 Ixxxiii. (f>oi-VQ, avdpuiroKTovoc, ffikaptuf . 301 Ixxxiv. KCIKOG, Troujpof, 0avXof ..... 303 Ixxxv. ttXtcptr^c, Afo0apdc ..... 306 Ixxxvi. Tro'Xt^uof, pit\i1 ...... 3^ Ixxxvii. TraOoc, IwiOvfjiia, opyu??, opic .... 3H Ixxxviii. ', I 227 xxviii CONTENTS. xcii. KOff^Of, /irdc, <'p07rp70/c ' . . 332 xciii. av0d5jc l\a.vroc . . 335 xciv. a7ro.tdXi;4/JC, 7r/^drta, ^ai''pwrc . 339 XCV. aXXoc, tripos .... 343 xcvi. iroiita, TTpaotrii) .... 347 xcvii. /3omdf, BverintTTTipiov . . 350 xcviii. Xao'c, 0voc, Sij^ioc, G)(\OC 352 xcix. ftaiTTifffjiof, pcnrTtfffia . . 355 C. I. eXir/c, TTt'ortc .... 358 2. 7rpr/3urj;c, yf'pwv 358 3. oof uo, TTijyt} .... - 358 4. tr^ifTfta, aiptffiQ 359 5. :oXdc, a/paloc .... 359 6. /xaK-poflu/i/a, irpadriji- . 359 7. dvd/i VJ/fftf, t/TTO/XVTJfflC . 360 8. ^^poc, rf'Xoc .... . 360 9. rvTroc, dXXijyopoV^o" . 360 IO. Xoitopf'w, p\afrijn]fiiii} . 360 1 1 0ft\l ?t 1 2. Trpavc, ii;rdc, vcKpdc .... 3 61 15. E'XEOC, otcrtpyuo'c . . . . 361 1 6. ^/i0uptor}c, caraXdXoc . . . -361 17. fixP 1 ?^ ^ XI"c . 362 1 8. vofjuKOf, vofjLodiSuffKaXoc, ypafiparfo c . . .362 INDEX OF SYNONYMS - 363 INDEX OF OTHER WORDS .... 367 SYNONYMS OF THE NEW TESTAMENT. i. 'E*/c\77<7ia, ffwayoyyij, fravr/yvpif. THERE are words whose history it is peculiarly interesting to watch, as they obtain a deeper meaning, and receive a new consecration, in the Christian Church ; words which the Church did not invent, but has assumed into its ser- vice, and employed in a far loftier sense than any to which the world had ever put them before. The very word by which the Church is named is itself an example a more illustrious one could scarcely be found of this progressive ennobling of a word. 1 For we have sKKXijo-ia in three dis- tinct stages of meaning the heathen, the Jewish, and the Christian. In respect of the first, 77 sKK\7]aia ( = s/cK\rjTot, Euripides, Orestes, 939) was the lawful assembly in a free Greek city of all those possessed of the rights of citizen- 1 Zezschwitz, in his very interesting Lecture, Profangracitat und Biblischer Sprachgeist, Leipzig, 1859, p. 5, has said excellently well, 'Das Christenthum ware nicht als was es siegend iiber Griechenthum und Rb'merthuni sich ausgewiesen, hatte es zu reden vermocht, oder zu reden sich zwingen lassen miissen, nach den Grundbegriften griechischen Geisteslebens, griechischer Weltanschauung. Nur sprachumbildend, atis- stossend was entweiht war, hervorziehend was griechische Geistesrichtung ungebiihrlich zuriickgestellt hatte, verklarend endlich woniit das acht- menschliche, von Anfang an so sittlich gerichtete Griechenthum die Vorstufen der gottlichen Wahrheit erreicht hatte : nur so ein in seinen GruudbegrifFen christianisirtes Griechisch sich anbildend konnten die Apostel Christi der Welt, die damals der allgemeinen Bildung nach eine griechische war, die Sprache des Geistes, der durch sie zeugte, venuitteln.' 2 SYNONYMS OF THE NEW TESTAMENT. i. ship, for the transaction of public affairs. That they were summoned is expressed in the latter part of the word ; that they were summoned out of the whole population, a select portion of it, including neither the populace, nor strangers, nor yet those who had forfeited their civic rights, this is expressed in the first. Both the calling (the /cX}np uni- versam alicujus populi multitudinem, vinculis societatis unitam et rempublicam sive civitatem quandam consti- tuentem, cum vocabulurn my ex indole et vi significationis suee tantuni dicat quemcunque hominum ccetum et con- ventum, sive minorem sive majorem' (p. 80). And again : ' 2wo7, ut et my, semper significat coatum conjunctum et congregatum, etiamsi nullo forte vinculo ligatum, sed 77 sK/c\rj(ria [ = ^>np] designat multitudinem aliquam, quse populum constituit, per leges et vincula inter se junctam, etsi ssepe fiat non sit coacta vel cogi possit' (p. 88). Accepting this as a true distinction, we shall see that it was not without due reason that our Lord (Matt. xvi. 1 8 ; xviii. 1 7) and his Apostles claimed this, as the nobler B 2 4 STNONYHfS OF THE NEW TESTAMENT. i. word, to designate the new society of which He was the Founder, being as it was a society knit together by the closest spiritual bonds, and altogether independent of space. Yet for all this we do not find the title eKK\r) (Matt. xxiv. i). But vaos ( = ' sedes'), from valo), ' habito,' as the proper habitation of God (Acts vii. 48 ; xvii. 24 ; I Cor. vi. 19) ; the ot/tos TOV eoO (Matt. xii. 4; cf. Exod. xxiii. 19), the German * duom ' or ' domus,' is the temple itself, that by especial right so called, being the heart and centre of the whole; the Holy, and the Holy of Holies, called often a^iaapu (i Mace. i. 37; iii. 45). This dis- tinction, one that existed and was acknowledged in profane Greek and with reference to heathen temples, quite as much as in sacred Greek and with relation to the temple of the true God (see Herodotus, i. 181, 183; Thucydides, iv. 9O \jdpOV fJ,SV KVK\W TTSpl TO ISpOV KOI TOV V(OV SCTKaTTTOl'] ; v. 1 8 ; Acts xxix. 24, 27), is, I believe, always assumed in all passages relating to the temple at Jerusalem, alike by Josephus, by Philo, by the Septuagint translators, and in the N. T. Often indeed it is explicitly recognized, as by Josephus (Antt. viii. 3. 9), who, having described the build- ing of the vaos by Solomon, goes on to say : vaoii 8' ej-atdsv ispov a>Ko&6jjiT]o~v sv TTpaq> O"^/JUITI. In another pas- sage (Antt. xi. 4. 3), he describes the Samaritans as seek- ing permission of the Jews to be allowed to share in the rebuilding of God's house ((rvyKaTaaKSvdcrat TOV vaov). This is refused them (cf. Ezra iv. 2); but, according to his account, it was permitted to them aiKvov/j,svois els TO in. SYNONYMS Of THE NEW TESTAMENT. n Ispov crefisiv TOV &ov a privilege denied to mere Gentiles, who might not, under penalty of death, pass beyond their own exterior court (Acts xxi. 29, 30 ; Philo, Leg. ad Cai. 31). The distinction may be brought to bear with advantage on several passages in the N. T. When Zacharias entered into '' the temple of the Lord " to burn incense, the people who waited his return, and who are described as standing " without" (Luke i. 10), were in one sense in the temple too, that is, in the ispov, while he alone entered into the iaosf, the ' temple ' in its more limited and auguster sense. We read continually of Christ teaching " in the temple " (Matt. xxvi. 55 ; Luke xxi. 37 ; John viii. 20) ; and we are at a loss to understand how long conversations could there have been maintained, without interrupting the service of God. But this ' temple ' is ever the lepov, the porches and porticoes of which were excellently adapted to such purposes, as they were intended for them. Into the vaos the Lord never entered during his ministry on earth ; nor indeed, being made under the law, could He have so done, the right of such entry being reserved for the priests alone. It need hardly be said that the money-changers, the buyers and sellers, with the sheep and oxen, whom the Lord drives out, He repels from the ispov, and not from the vaos. Irreverent as was their intrusion, they yet had not dared to establish themselves in the temple properly so called (Matt. xxi. 12; John ii. 14). On the other hand, when we read of another Zacharias slain " between the temple and the altar" (Matt, xxiii. 35), we have only to remember that ' temple ' is vaos here, at once to get rid of a difficulty, which may perhaps have presented itself to many this namely, Was not the altar in the temple ? how then could any locality be described as between these two ? In the Ispov, doubtless, was the brazen altar to which allusion is here made, but not in the vaos : " in the court of the house of the Lord " (cf. Josephus, Antt. viii. 4. i), where the 12 SYNONYMS OF THE NEW TESTAMENT. 1V - sacred historian (2 Chron. xxiv. 21) lays the scene of this murder, but not in the vaos itself. Again, how vividly does it set forth to us the despair and defiance of Judas, that he presses even into the vaos itself (Matt, xxvii. 5), into the ' adyturn * which was set apart for the priests alone, and there casts down before them the accursed price of blood ! Those expositors who affirm that here vaos stands for ispov, should adduce some other passage in which the one is put for the other. iv. eTTLTtfidfo, eXeyxto. (atria, ONE may * rebuke ' another without bringing the rebuked to a conviction of any fault on his part ; and this, either because there was no fault, and the rebuke was therefore unneeded or unjust ; or else because, though there was such fault, the rebuke was ineffectual to bring the offender to own it ; and in this possibility of ' rebuking ' for sin, without * convincing ' of sin, lies the distinction between these two words. In smn/j,dv lies simply the notion of rebuking ; which word can therefore be used of one un- justly checking or blaming another; in this sense Peter ' began to rebuke ' Jesus (r/p^aro sircn/Aav, Matt. xvi. 22 ; cf. xix. 1 3 ; Luke xviii. 39) : or ineffectually, and without any profit to the person rebuked, who is not thereby brought to see his sin ; as when the penitent thief ' re- buked' (sTTfTt/ia) his fellow malefactor (Luke xxiii. 40 ; cf. Mark ix. 25). But s\sjx eiv * s a much more pregnant word; it is so to rebuke another, with such effectual wielding of the victorious arms of the truth, as to bring him, if not always to a confession, yet at least to a con- viction, of his sin (Job v. 17; Prov. xix. 25), just as in juristic Greek, e\eyx etv ' ls n t merely to reply to, but to refute, an opponent. When we keep this distinction well in mind, what a light does it throw on a multitude of passages in the N. T. ; and how much deeper a meaning does it give them. Thus iv. SYNONYMS OF THE NEW TESTAMENT. - 13 our Lord could demand, " Which of you convinceth (e\syxei) Me of sin ? " (John viii. 46). Many 'rebuked' Him ; many laid sin to his charge (Matt. ix. 3 ; John ix. 1 6) ; but none brought sin home to his conscience. Other passages also will gain from realizing the fulness of the meaning of gXry^ctr, as John iii. 20 ; viii. 9 ; I Cor. xiv. 24, 25 ; but above all, the great passage, John xvi. 8 ; ' When He [the Comforter] is come, He will reprove the world of sin, and of righteousness, and of judgment :" for so we have rendered the words, following in our ' reprove ' the Latin * arguet ;' although few, I think, that have in any degree sought to sound the depth of our Lord's words, but will admit that ' convince,' which unfortunately our Translators have relegated to the margin, would have been the preferable rendering, giving a depth and fulness of meaning to this work of the Holy Ghost, which ' reprove ' in some part fails to express. 1 "He who shall come in my room, shall so bring home to the world its own ' sin,' my perfect ' righteousness,' God's coming 'judgment,' shall so f convince ' it of these, that it shall be obliged itself to acknowledge them ; and in this acknowledgment may find, shall be in the right way to find, its own blessedness and salvation." See more on s\sy%siv in Pott's Wurzel Worter- buch, vol. iii. p. 720. Between al-ria and eX^os, which last in the N. T. is found only at Heb. xi. I and 2 Tim. iii 16, a difference of a similar character exists. Ama is an accusation, but whether false or true the word does not attempt to anticipate; and thus it could be applied, indeed it was applied, to the accusation made against the Lord of Glory Himself (Matt, xxvii. 37) ; but sXsy-^os implies not merely 1 Lampe gives excellently well the force of this Arye t : ' Opus Doc- toris, qui veritatem quje hactenus non est agnita ita ad conscientiam etiam renitentis demonstrat, ut victas dare manus cogatur.' See an admirable discussion on the word, especially as here used, in Archdeacon Hare's Mission of the Comforter, 1st edit. pp. 528-544. 14 -SYNONYMS OF THE NEW TESTAMENT. v. the charge, but the truth of the charge, and further the ma- nifestation of the truth of the charge ; nay more than all this, very often also the acknowledgment, if not outward, yet inward, of its truth on the part of the accused ; it being the glorious prerogative of the truth in its highest opera- tion not merely to assert itself, and to silence the adversary, but to silence him by convincing him of his error. Thus Job can say of God, d\rj6eia ical KXry^os Trap' avrov (xxiii. 7); l and Demosthenes (Con. Androt. p. 600) : TIa/i7ro\u \oi.8opia re ical atria Ke^wpia fievov sarlv s\ey)^ov' atria /JLSV yap e fj,rj Trapaff^rai TTICTTIV, wv \ejst ' sXsy^os 85, orav wv av slrry TI? /cat raXr/Oss Ofiov Ssi^rj. Of. Aristotle (Rhet. ad Alex. 13): v E\eyxos e dvddr^pu ovo/jM^srat, teal TO TOVTOV aXX,6- Tpiov Tr)v avTijv s\si Trpoarjyopiav), are quite unable to trace a common bond of meaning between it and avdOrj^a, which last is plainly separation to God ; or to show the point at which they diverge from one another ; while there is no difficulty of the kind when it is seen that separation to God is in both cases implied. 1 1 Flacius Illyricus ((.lavi* Script, s. v. Anathema) excellently explains v. SYNONYMS OF THE NEW TESTAMENT. 17 Already in the Septuagint and in the Apocryphal books we find avdOrjua and dvddefjia beginning to dis- engage themselves from one another, and from a confused and promiscuous use. How far, indeed, the distinction is observed there, and whether universally, it is hard to determine, from the variety of readings in various editions ; but in one of the later critical editions (that of Tischen- dorf, 1850), many passages (such for instance as Judith xvi. 19; Lev. xxvii. 28, 29; 2 Mace. ii. 13) ; which appear in some earlier editions negligent of the distinction, are found observant of it. In the N. T. the distinction that is used to express the l sacrum ' in a better sense, in a worse, is invariably maintained. It must be allowed, indeed, that the passages there are not numerous enough to convince a gainsayer; he may attribute to hazard the fact that they fall in with this distinction ; (ivd6r)fj,a occurring only once : " Some spake of the temple, how it was adorned with goodly stones and gifts " (avaQr\- fj,a o> vTrsp Xpurrov : where the context plainly shows the meaning to be, " we have become a costly offering to the manner in which the two apparently opposed meanings unfold them- selves from a single root : ' Anathema igitur est res aut persona Deo obli- gata aut addicta ; sive quia Ei ab hominibus est pietatis causa oblata : sive quia justitia Dei tales, ob singularia aliqua piacula veluti in suos carceres poenasque abripuit, coraprobante et declarants id etiam hominum sententia. . . . Duplici enim de causa Deus vult aliquid habgre ; vel tan- quam gratuvn acceptumque ac sibi oblatum ; vel tanquani sibi exosum. suaeque irae ac castigationi subjectum ac debitum.' C 1 8 SYNONYMS OF THE NEW TESTAMENT. vi. God ") ; but explicitly recognizing the distinction, and tracing it with accuracy and precision ; see, for instance, Chrysostom, Horn. xvi. in Rom., as quoted by Suicer (Thes. 8. v. dvdOsfid). And thus, putting all which has been urged together, the anterior probability, drawn from the existence of similar phenomena in all languages, that the two forms of a word would gradually have two different meanings attached to them ; the wondrous way in which the two aspects of dedication to God, for good and for evil, are thus set out by slightly different forms of the same word ; the fact that every passage in the N. T., where the words occur, falls in with this scheme ; the usage, though not perfectly consistent, of later ecclesiastical books, I cannot but conclude that dvdOrjpa and dvdds/j-a are employed not accidentally by the sacred writers of the New Covenant in different senses ; but that St. Luke uses dvdOrj/^a (xxi. 5), because he intends to express that which is dedicated to God for its own honour as well as for God's glory ; St. Paul uses dvdOsfjua because he intends that which is devoted to God, but devoted, as were the Canaanites of old, to his honour indeed, but its own utter loss ; even as in the end every intelligent being, capable of knowing and loving God, and called to this knowledge, must be either dvddrj/j,a or dvdQspa to Him (see Witsius, Misc. Sac. vol. ii. p. 54, sqq. ; Deyling, Obss. Sac. vol. ii. p. 495, sqq. ; Fritzsche on Rom. ix. 3 ; Hengstenberg, Christologie, 2nd ed. vol. iii. p. 655; Cremer, Biblisch-theologisches Wb'rterbuch, 2nd ed. P- 550). v. Hpo(f>r)Tv(o is a word of constant occurrence in the N. T. ; fjuivrsvofAcii occurs but once, namely at Acts xvi. 16 ; where, of the girl possessed with the " spirit of divination," or '' spirit of Apollo," it is said that she " brought her masters much gain by soothsaying " (p-avrsvo^vrf). The abstinence vi. SYNONYMS OF THE NEW TESTAMENT. 19 from the use of this word on all other occasions, and the use of it on this one, is very observable, furnishing a notable example of that instinctive wisdom wherewith the inspired writers abstain from words, whose employ- ment would have tended to break down the distinction between heathenism and revealed religion. Thus sv&ai- fjbovla, although from a heathen point of view a religious word, for it ascribes happiness to the favour of the deity, is yet never employed to express Christian blessedness ; nor could it fitly have been thus employed, Salfjuov, which supplies its base, involving polytheistic error. In like manner dpsrrj, the standing word in heathen ethics for ' virtue,' is of very rarest occurrence in the N. T. ; it is found but once in all the writings of St. Paul (Phil. iv. 8) ; and where else (which is only in the Epistles of St. Peter), it is in quite different uses from those in which Aristotle employs it. 1 In the same way ijOrj, which gives us ' ethics,' occurs only on a single occasion, and, which indicates that its absence elsewhere is not accidental, this once is in a. quotation from a heathen poet (i Cor. xv. 33). In conformity with this same law of moral fitness in the selection and exclusion of words, we meet with 7rpor)- rsvsiv as the constant word in the N. T. to express the prophesying by the Spirit of God : while directly a sacred writer has need to make mention of the lying art of heathen divination, he employs this word no longer, but pavTsvsa-dai in preference (cf. i Sam. xxviii. 8 ; Deut. xviii. 10). What the essential difference between the two things, * prophesying ' and * soothsaying,' * weissagen ' (from ' wizan' = ( wissen') and 'wahrsagen,' is, and why it was necessary to keep them distinct and apart by different terms used to designate the one and the other, we shall best understand when we have considered the etymology of one, at least, of the words. But first, it is almost need- 1 'Verbum nimium humile,' as Beza, accounting for its absence, says, ' si cum donis Spiritus Sancti comparatur.' c 2 20 SYNONYMS OF THE NEW TESTAMENT. vi. less at tliis day to warn against what was once a very common error, one in which many of the Fathers shared (see Suicer, s. v. Trpo^iJTTjs}, namely a taking of the Trpo in 7rpo<})T)Tueiv and TrporJTTjs as temporal, which it is not any more than in trpofaais, and finding as the primary mean- ing of the word, he who declares things before they come to pass. This /oretelling or/oreannouncing may be, and often is, of the office of the prophet, but is not of the essence of that office ; and this as little in sacred as in classical Greek. The irpo^iJTrjs is the iJTr]s alike of the Old Testament and of the New we may with the same confidence affirm that he is not primarily, but only accidentally, one who foretells things future ; being rather one who, having been taught of God, speaks out his will (Deut. xviii. 18 ; Isai. i. ; Jer. i. ; Ezek. ii. ; i Cor. xiv. 3). vi. SYNONYMS OF THE NEW TESTAMENT. 21 In pavrsvofiat we are introduced into quite a different sphere of things. The word, connected with fidvrts, is through it connected, as Plato has taught us, with p.ai>La and paivo/jiai. It will follow from this, that it contains a reference to the tumult of the mind, the fury, the temporary madness, under which those were, who were supposed to be possessed by the god, during the time that they delivered their oracles ; this mantic fury of theirs displaying itself in the eyes rolling, the lips foaming, the hair flying, as in other tokens of a more than natural agitation. 1 It is quite possible that these symptoms were sometimes produced, as no doubt they were often aggra- vated, in the seers, Pythonesses, Sibyls, and the like, by the inhalation of earth-vapours, or by other artificial excite- ments (Plutarch, De Def. Orac. 48). Yet no one who believes that real spiritual forces underlie all forms of idolatry, but will acknowledge that there was often much more in these manifestations than mere trickeries and frauds ; no one with any insight into the awful mystery of the false religions of the world, but will see in these symptoms the result of an actual relation in which these persons stood to a spiritual world a spiritual world, it is true, which was not above them, but beneath. Revelation, on the other hand, knows nothing of this mantic fury, except to condemn it. " The spirits of the prophets are subject to the prophets" (i Cor. xiv. 32 ; cf. Chrysostom, In Ep. I ad Cor. Horn. 29, ad init.). The true prophet, indeed, speaks not of himself; Trpo^ijrrjs yap Ui ovBsv a7ro<#sp6fj,evos (2 Pet. i. 21), which is much more than * moved by the Holy Ghost,' as we have rendered it ; rather ' getrieben,' as De Wette (cf. Knapp, Script. Var. Argum. p. 33) ; he is 6s6Xr)TTTos (Cyril of Alexandria) ; and we must not go so far in our opposition to heathen and Montanist error as to deny this, which some, above all those engaged in controversy with the Montanists, St. Jerome for example, have done (see the masterly discussion on this subject in Hengstenberg's Christologie, 2nd ed., vol. iii. part 2, pp. 158-188). But then he is lifted above, not set beside, his every-day self. It is not discord and disorder, but a higher harmony and a diviner order, which are introduced into his soul ; so that he is not as one overborne in the region of his lower life by forces stronger than his own, by an insurrection from beneath: but his spirit is lifted out of that region into a clearer atmosphere, a diviner day, than any in which at other times it is permitted him to breathe. All that he before had still remains his, only purged, exalted, quickened by a power higher than his own, but yet not alien to his own ; for man is most truly man when he is most filled with the fulness of God. 1 Even within the sphere of heathenism itself, the superior dignity of the Trpo^ijrTjs to the fjMvris was recognized ; and recognized on these very grounds. Thus there is a well-known passage in the Timceus of Plato (71 e, 72 a, 6), where exactly for this reason, that the /j,dvri.s is one in whom all discourse of reason is suspended, who, as the word itself implies, more or less rages, the line is drawn broadly and distinctly between him and the 7rpot]Tijs, the former being subordinated to the latter, and his utterances only 1 See John Smith, the Cambridge Platonist, On Prophecy : ch. 4, The Difference of the true prophetical Spirit from all Enthusiastical Imposture vii. SYNONYMS OF THE NEW TESTAMENT. 23 allowed to pass after they have received the seal and approbation of the other. Often as it has been cited, it may be yet worth while to cite it, at least in part, once more : TO r&v irpo^Ttav yevos STTI rots svdsots fjiavrsiais Kpnas s7rtxa9iTis STrovo^d^pval, TLVSS, TO irciv rfyvorj/coTss OTI Trjs St' aiviyfttav OVTOL rJTai 8s T;, and ovpos, opdca, the guardianship or protectorate of honour ; ' Ehrenstrafe ' it has been rendered in German, or better, ' Ehrenrettung, die der Ehre der verletzten Ordnung geleistete Genugthuung' (Delitzsch). In 6\a6s : but very different attributes are ascribed to Him by the one epithet, and by the other. He is d\r)8ris, (John iii. 33; Rom. iii. 4; = ' verax '), inasmuch as He cannot lie, as He is dilrev&js (Tit. i. 2), the truth-speaking, and the truth-loving God (cf. Euripides, Ion, 1554). But He is d\i)6w6s (i Thess. i. 9; John xvii. 3 ; Isai. Ixv. 16 ; = ' verus '), very God, as distinguished from idols and all other false gods, the dreams of the diseased fancy of man, with no substantial existence in the world of realities (cf. Athenseus, vi. 62, where one records how the Athenians received Demetrius with divine honours : fas sirj JJLOVOS Beos d\r)6iids, oi 8' a\\ot Kudsv^ovcriv, rj dTroSrjfAovcriv, f) ovtc sun). *' The adjectives in -L-VOS express the material out of which anything is made, or rather they imply a mixed relation, of quality and origin, to the object denoted by the substan- tive from which they are derived. Thus %v\-i-vos means ' of wood,' * wooden ; ' [oarpdic-i-vos, l of earth,' ' earthen ; ' vd\-i-vos, * of glass,' ' glassen ;'] and d\ir)6-t,-vbs signifies ' genuine,' made up of that which is true [that which, in chemical language, has truth for its stuff and base] . This last adjective is particularly applied to express that which is all that it pretends to be ; for instance, pure gold as opposed to adulterated metal " (Donaldson, New Cratylus, p. 426). It will be seen from this last remark that it does not of necessity follow, that whatever may be contrasted with the dXrjdivos must thereby be concluded to have no substantial existence, to be altogether false and fraudulent. Inferior and subordinate realizations, partial and imperfect antici- pations, of the truth, may be set over against the truth in its highest form, in its ripest and completest development ; and then to this last alone the title d\r)0tv6s will be vouch- safed. Kahnis has said well (Abendmahl, p. 119) : * 'AX?;- Brjs schliesst das Unwahre und Unwirkliche, a\r)6ii>6s das seiner Idee nicht Entsprechende auf. Das Mass des VIH. SYNONYMS OF THE NEW TESTAMENT. 27 1st die Wirklichkeit, das des d\r)6iv6s die Idee. Bei d\r)6/js entspricht die Idee der Sache, bei d\i)0w6s die -Sache der Idee.' Thus Xenophon affirms of Cyrus (Anab. i. 9. 17), that he commanded d\tj6ii'ov a-rpursv^jui, an army indeed, an army deserving the name ; but he would not have altogether refused this name of * army ' to inferior hosts; and Plato (Tim. 25 a), calling the sea beyond ihe Straits of Hercules, trstevyos OVTWS, d\y6ivbs TTOVTOS, would say that it alone realized to the full the idea of the great ocean deep; cf. Rep. i. 347 d: 6 ra> ovn dXrjdivos a^toi/; and again vi. 499 c : a\rj6ivi]s (f)i\.ods spws. We should frequently miss the exact force of the word, we might find ourselves entangled in serious embarrassments, if we understood dXydwos as necessarily the true opposed to the false. Rather it is very often the substantial as opposed to the shadowy and outlinear ; as Origen (in Joan. torn. ii. 4) has well expressed it : dXrjOivos, irpos dv-n- Siaij into which our great High Priest entered; which, of course, does not imply that the tabernacle in the wilderness was not also most truly pitched at God's bidding, and according to the pattern which He had shown (Exod. xxv.) ; but only that it, and all things in it, were weak earthly copies of heavenly realities (dvTirmra TWV dXtidw&v) ; the passing of the Jewish High Priest into the Holy of Holies, with all else pertain- ing to the worldly sanctuary, being but the ff/cia row //,e\- XoWwj/ dyadcav, while the av illis re- spoudens, quae veritas alio modo etiam o-w^a vocatur a Spiritu S. opposita rfj (ma.' Cf. Deyling, Obss. Sac. vol. iii. p. 317 ; vol. iv. pp. 548, 627 ; and Delitzsch : ' Es ist Beinanie dessen was seinem Namen und Begrifte iin vollsten, tiefsten, uueingeschranktesten Sinne entspricht, dessen was das 28 SYNONYMS OF THE NEW TESTAMENT. vin." So, too, -when the Baptist announces, " The law was given by Moses, but grace and truth came by Jesus Christ " (John i. 17), the antithesis cannot lie between the false and the true, but only between the imperfect and the perfect, the shadowy and the substantial. In like manner, the Eternal Word is declared to be TO * TO a\rj6iv6v (John i. 9), not denying thereby that the Baptist was also " a burning and a shining light" (John v. 35), or that the faithful are "lights in the world" (Phil. ii. 15 ; Matt. v. 14), but only claiming for a greater than all to be " the Light which lighteth every man that cometh into the world." * Christ proclaims Himself 6 ap-ros o a\rj0iv6s (John vi. 32), not implying that the bread which Moses gave was not also "bread of heaven " (Ps. cv. 40), but only that it was such in a secondary inferior degree; it was not food in the highest sense, inasmuch as it did not nourish up unto eternal life those that ate it (John vi. 49). He is 17 a/m-eXoy f) a\T}Bivf\ (John xv. i.), not thereby denying that Israel also was God's vine (Ps. Ixxx. 8 ; Jer. ii. 21), but affirming that none except Himself realized this name, and all which this name implied, to the full (Hos. x. i ; Deut. xxxii. 32). 2 It would be easy to follow this up further; but these examples, which the thoughtful student will observe are drawn chiefly from St. John, may suffice. The fact tlmt was es heisst nicht bios relativ ist, sondern absolut ; nicht bios materiell, sondern geistig und geistlich ; nicht bios zeitlich, sondern ewig ; nicht bios bildlich, d. h. vorbildlich, abbildlich, nachbildlich, sondern gegenbild- lich und urbildlich.' 1 Lampe (in /oc.): 'Innuitur ergo hie oppositio turn luniinarium naturalium, qualia fuere lux creationis, lux Israelitarum in ^Egypto, lux columnse in deserto, lux gemmarum in pectorali, quse non nisi umbrae fuere hujus verse lucis ; turn eoruni, qui falso se esse lumen horuinum gloriantur, quales sigillatim fuere Sol et Luna Ecclesise Judaicae, qui cum ortu hujus Lucis obscurandi, Joel ii. 31 ; turn denique verorum quoque luniinarium, sed in minore gradu, quaeque omne suum lumen ab hoc Lumine mutuantur, qualia sunt omnes Sancti, Doctores, Angeli lucis, ipse denique Joannes Baptista.' 2 Lampe : ' Christus est Yitis vera, . . . et qua, talis praponi, quin et opponi, potest omnibus aliis qui etiam sub hoc sjiubolo in scriptis pro- pheticis pinguntur.' ix. SYNONYMS OF THE NEW TESTAMENT. 29 in the writings of this Evangelist a\rj6if6s is used two and twenty times as against five times in all the rest of the N. T., he will scarcely esteem accidental. To sum up then, as briefly as possible, the differences between these two words, we may affirm of the aXrjdijs, that he fulfils the promise of his lips, but the aXyOwos the wider promise of his name. Whatever that name imports, taken in its highest, deepest, widest sense, whatever according to that he ought to be, that he is to the full. This, let me further add, holds good of things no less than of persons. ix. Oepdirwv, SovXos, Sid/covos, olicsTijs, VTrrjpsrijf. THE only passage in the N. T. in which Oepdircav occurs is Heb. iii. 5: "And Moses verily was faithful in all his house, as a servant" (ODS depaTrwv). The allusion here to Num. xii. 7 is manifest, where the Septuagint has given dspd-now as its rendering of 13J? ; it has done the same elsewhere (Exod. iv. 10 ; Deut. iii. 24; Josh. i. 2), yet has not made this its constant rule, frequently rendering it not by OepaTTw, but by SovXof, out of which latter rendering, no doubt, we have at Eev. xv. 3, the phrase, Mwvarjso Bov\os TOV eov. It will not follow that there is no difference between &ov\os and Ospdjrwv ; nor yet that there may not be occasions when the one word would be far more fitly employed than the other ; but only that there are frequent occasions which do not require the bringing out into prominence of that which constitutes the difference be- tween them. And such real difference there is. The &ov\os, opposed to s\sv6spos (i Cor. xii. 13 ; Eev. xiii. 16; xix. 18; Plato, Gorg. 502 d), having Ssa-TroTijs (Tit. ii. 9), or in the N. T. more commonly tcvpios (Luke xii. 46), as its antithesis, is properly the * frond-man,' from Ssa>, ' ligo,' one that is in a permanent relation of servitude to another, his will altogether swallowed up in the will of the other ; Xenophon (Cyrop. viii. I. 4) : ol /JLSV bovXoi UKOVTSS rots 30 SYNONYMS OF THE NEW TESTAMENT. ix. &siXoi), of Ammonius (ol VTTO- i\cov ol SpacrTi- In the verb dspairsvsiv ( = ' curare'), as distin- guished from Sov\.vetv, and connected with ' faveo,' ' foveo,' 6d\7ra), the nobler and tenderer character of the service comes still more strongly out. It may be used of the physician's watchful tendance of the sick, man's service of God, and is beautifully applied by Xenophon (Mem. iv. 3. 9) to the care which the gods have of men. It will follow that the author of the Epistle to the Hebrews, calling Moses a Oepdirwv in the house of God (iii. 5), implies that he occupied a more confidential posi- tion, that a freer service, a higher dignity was his, than that merely of a SoOXos, approaching more closely to that of an oiKovofjios in God's house ; and, referring to Num. xii. 6-8, we find, confirming this view, that an exceptional dignity is there ascribed to Moses, lifting him above other 8ov\ot of God ; ' egregius domesticus fidei tuse ' Augustine ix. SYNONY2WS OF THE NEW TESTAMENT. 31 (Conf. xii. 23) calls him; cf. Deut. xxiv. 5, where he is OIKSTIJ? Kvpiov. In agreement with this we find the title BspaTTcav icvpt'ov given to Moses (Wisd. x. 16), but to no other of the worthies of the old Covenant mentioned in the chapter ; to Aaron indeed at xviii. 21. It would have been well if our Translators had seen some way to indicate the exceptional and more honourable title here given to him who " was faithful in all God's house." The Vulgate, which has ' famulus,' has at least made the attempt (so Cicero, 'famulce Idsese matris ') ; Tyndal, too, and Cranmer, who have ' minister/ perhaps as adequate a word as the language affords. Neither ought the distinction between Stdtcovos and SovXo? to be suffered to escape in an English Version of the N. T. There is no difficulty in preserving it. kiaicovos, not from Bid and KOVIS, one who in his haste runs through the dust a mere fanciful derivation, and forbidden by the quantity of the antepemiltima in Sia/covos is probably from the same root as has given us &u*&>, ' to hasten after/ or * pursue/ and thus indeed means * a runner ' still (so Buttmann, Lexil. i. 219; but see Doderlein, Lat. Syn. vol. v. p. 135). The difference between Siaxovos on one side, and &ov\os and dspa-TTwv on the other, is this that SIUKOVOS represents the servant in his activity for the work (Siaicovsiv n, Eph. iii. 7 : Sidicovos rov evayys\iov y Col. i. 23 ; 2 Cor. iii. 6) ; not in his relation, either servile, as that of the SoCXor, or more volun- tary, as in the case of the OspaTrmv, to a person. The attend- ants at a feast, and this with no respect to their condition as free or servile, are BiaKovot (John ii. 5 ; Matt. xxii. 13; cf. John xii. 2). The importance of preserving the distinction between SovXos and Sidtcovos may be illustrated from the parable of the Marriage Supper (Matt. xxii. 2-14). In our Version the king's " servants " bring in the invited guests (ver. 3,4, 8, 10), and his "servants" are bidden to cast out that guest who was without a wedding garment (ver. 1 3) ; but in the Greek, those, the bringers-in of the 32 SYNONYMS OF THE NEW TESTAMENT. ix. guests, are SovXoi : these, the fulfillers of the king's sen- tence, are &IUKOVOI this distinction being a most real one, and belonging to the essentials of the parable ; the 8o)X.oi being men, the ambassadors of Christ, who invite their fellow-men into his kingdom now, the SiaKovot angels, who in all the judgment acts at the end of the world evermore appear as the executors of the Lord's will. The parable, it is true, does not turn on this distinction, yet these ought not any more be confounded than the SovXoi and depitnai of Matt. xiii. 27, 30; cf. Luke xix. 24. OIKSTTJS is often used as equivalent to SouXos. It cer- tainly is so at I Pet. ii. 1 8 ; and hardly otherwise on the three remaining occasions on which it occurs in the N. T. (Luke xvi. 1 3 ; Acts x. 7 ; Kom. xiv. 4) ; nor does the Septu- agint (Exod. xxi. 27 ; Prov. xvii. 2) appear to recognize any distinction between them ; the Apocrypha as little (Ecclus. x. 25). At the same time oUsTr)s ( = ' domesticus ') does not bring out and emphasize the servile relation so strongly as SouXos does ; rather contemplates that relation from a point of view calculated to mitigate, and which actually did tend very much to mitigate, its extreme severity. He is one of the household, of the ' family,' in the older sense of this word ; not indeed necessarily one born in the house ; oifcr.ysvijs is the word for this in the Septuagint (Gen. xiv. 14; Eccles. ii. 7); ' verna,' identical with the Gothic ' bairn,' in the Latin ; compare ' criado ' in the Spanish ; but one, as I have said, of the family ; oUsrrjs sarlv 6 Kara rrjv olxiav StaTpLficov, KCLV sXsvdspos y, KOIVOV (Athenseus, vi. 93) ; the word being used in the best times of the language with so wide a reach as to include wife and children ; so in Herodotus (viii. 106, and often) ; while in Sophocles (Track. 894) by the OIKSTCU the children of Deianira can alone be intended. On the different names given to slaves and servants of various classes and degrees see Athenseus, as quoted above. x. SYNONYMS OF THE NEW TESTAMENT. which only remains to be considered, is a word drawn originally from military matters; he is the rower (from tyeo-a-a,*' remigo '), as distinguished from the soldier, on board a war- galley ; then the performer of any strong and hard labour ; then the subordinate official who waits to accomplish the behests of his superior, as the orderly that attends a commander in war (Xenophon, Cyr. vi. 2, 13) ; the herald who carries solemn messages (Euri- pides, Hec. 503). In this sense, as a minister to perform certain defined functions for Paul and Barnabas, Mark was their vTrrjpeTrjs (Acts xiii. 5) ; and in this official sense of lictor, apparitor, and the like, we find the word constantly, indeed predominantly used in the N. T. (Matt. v. 25 ; Luke iv. 20 ; John vii. 32 ; xviii. 18 ; Acts v. 22). The mention of both SovXoi and vTrypsrai together (John xviii. 1 8) would be alone sufficient to indicate that a difference is there observed between them ; and from this difference it will follow that he who struck the Lord on the face (John xviii. 22) could not be, as some have supposed, the same whose ear the Lord had just healed (Luke xxii. 51), seeing that this was a '8ov\os, that profane and petulant striker a vTrvpsnis, of the High Priest. The meanings of Sidicovos and vTrrjpsTtjs are much more nearly allied ; they do. in fact continually run into one another, and there are innumerable occasions on which the words might be indif- ferently used ; the more official character and functions of the inrrjpeTrjs is the point in which the distinction between them resides. See the Dictionary of the Bible, s. v. Minister. x. 8si\ta, 6/3o$, OF these three words the first is used always in a bad sense ; the second is a middle term, capable of a good interpretation, capable of an evil, and lying pretty evenly between the two ; the third is quite predominantly used in a good sense, though it too has not altogether escaped being employed in an evil. D 34 S7NO??YMS OF THE NEW TESTAMENT. x. /a, equivalent to the Latin 'timer,' and having or 'foolhardiness ' for a contrary extreme (Plato, Tim. 87 a), is our ' cowardice.' It occurs only once in the N. T., 2 Tim. i. 7 ; where Bengel says, exactly on what authority I know not, ' Est timor cujus causse potius in animo sunt quam foris ;' but &ei\ida> at John xiv. 27 ; and S\6y at Matt. viii. 26 ; Mark iv. 40 ; Rev. xxi. 8 : the SsiXot in this last passage being those who in time of persecution have, out of fear of what they should suffer, denied the faith ; cf. Eusebius, Hist. Eccl. viii. 3. It is joined to avavBpsia (Plato, Phcedr. 254 c; Legg. ii. 659 a), to Xsnroragia (Lysias, Orat. in Alcib. p. 140), to ^v^po-r'qs (Plutarch, Fab. Max. 17), to eK\vo'/8oy, very often united with rpopos (as at Gen. ix. 2 ; Deut. xi. 25 ; Exod. xv. 6; I Cor. ii. 3 ; Phil. ii. 12), and answering to the Latin ' metus,' is, as has been said, a middle term, and as such used in the N. T. sometimes in a bad sense, but oftener in a good. Thus in a bad sense, Rom. viii. 15; I John iv. 1 8 ; cf. Wisd. xvii. 1 1 ; but in a good, Acts ix. 31 ; Rom. iii. 18; Eph. vi. 5 ; Phil. ii. 12 ; i Pet. i. 17. Being this pea-ov, Plato, in the Protagoras as referred to above, adds alc^pos to it, as often as he would indicate the timidity which misbecomes a man. 1 ' And call that providence, which we call Jliyht.'' DRTDEX. x. SYNONYMS OF THE NEW TESTAMENT. 35 On the distinction between ' timor,' ' metus/ and ' formido ' see Donaldson, Complete Latin Grammar, p. 489. EyX/3eta only occurs twice in the N. T. (Heb. v. 7 [where see Bleek] ; and xii. 28), and on each occasion signifies piety contemplated on the side in which it is a fear of God. The image on which the word rests is that of the careful taking hold and cautious handling, the sv \a/j.j3dvjs, where his enemies charged him with being Bsi\6s and dro\jj-os : while in Plutarch (Fab. 17) sv\a@)J9 and SVO-SXTTMTTOS are joined together. It is not wonderful then that fear should have come to be regarded as an essential element of svXdftsia, though for the most part no dishonorable fear, but such as a wise and good man might not be ashamed to entertain. Cicero (Tusc. iv. 6) : * Declinatio [a malis] si cum ratione fiet, cautio appelletur, eaque intelligatur in solo esse sapiente ; quse autem sine ratione et cum exanimatione humili atque fracta, nominetur metus.' He has probably the definition of the Stoics in his eyes. These, while they disallowed 6/3oy as a 7ra0oy, admitted fyXa/3eta, which they defined as sWAtcns avv \6j $6/3(0, ovcrav sij\oyov eKttkicriv ' f^sv yap TOV (roop,arofjM^ot, as a Peripatetic adversary lays to their charge. See on this matter the full discussion in Clement of Alexandria, Strom, ii. 7-9; and compare Augustine, De Civ: Dei, ix. 4. On the more distinctly religious aspect of svXdftsta there will be opportunity to speak here- after ( 48). xi. tcaKia, /caKo^dsta. IT would be a mistake to regard Kcmla in the N. T. as embracing the whole complex of moral evil. In this latitude no doubt it is often used ; thus apsrij and ica/cia are virtue and vice (Plato, Rep. 444 d) ; aps-ral xal /caKiai virtues and vices (Aristotle, Rhet. ii. 12; Ethic. Nic. vii. I ; Plutarch, Conj. Prcec. 25, and often) ; while Cicero (Tusc. iv. 15) refuses to translate tcaieia by * malitia,' choosing rather to coin 'vitiositas' for his need, and giving this as his reason : ' Nam malitia certi cujusdain vitii nomen est, vitiositas omnium ; ' showing plainly hereby that in his eye /ea/a'o was the name, not of one vice, but of the viciousness which includes all vices. In the N. T., however, KaKia is not so much viciousness as a special form of vice. Were it viciousness, other evil habits of the mind would be subordinated to it, as to a larger term covering the lesser; whereas in fact they are coordinated xi. SYNONYMS OF THE NEW TESTAMENT. 37 with it (Rom. i. 29; Col. iii. 8; I Pet. ii. i). We must therefore seek for it a more special meaning; and, com- paring it with Trovrjpia, we shall not err in saying that xaKia is more the evil habit of mind, the ( malitia,' by which Cicero declined to render it, or, as he elsewhere explains it, ' versuta et fallax nocendi ratio ' (Nat. Deor. iii. 30 ; De Fin. iii. 1 1 in fine) ; while Trovrjpta is the active outcoming of the same. Thus Calvin says of KXKIO, (Eph. iv. 31) : * Significat hoc verbo [Apostolus] animi pravitatem quse humanitati et eequitati est opposita, et nialignitas vulgo nuncupatur,' or as Cicero defines ' malevolentia ' (Tusc. Qucest. iv. 9) : 'voluptas ex malo alterius sine eniolumento suo.' Our English Translators, rendering /caxia so often by ' malice ' (Eph. iv. 31 ; i Cor. v. 8 ; xiv. 20 ; I Pet. ii. i), show that they regarded it very much in this light. With this agrees the explanation of it by Theodoret on Rom. i. : Kcuclav Ka\ei rrfv ^rv^rjs STTC fa %tpT(f} KaKOTjBsia TO teaXbv aTrutadfJiSvoi, BIIJVSKCOS 8s sis TO (j>av\ov eKvevovTss, when, I say, its meaning is so far en- larged, it is very difficult to assign to it any domain of meaning which will not have been already preoccupied either by xaxia or irovrjpia. I prefer therefore to under- stand KaKorfdeia here in the more restricted meaning which it sometimes possesses. The Geneva Version has so done, rendering it by a periphrasis, " taking all things in the evil part ; " which is exactly Aristotle's definition, to whose ethical terminology the word belongs (Rhet. ii. 13): ei,\ea). WE have made no attempt to discriminate between these words in our English Version. And yet there is often a difference between them, well worthy to have been noted and reproduced, if this had lain within the compass of our language ; being very nearly equivalent to that between ' diligo ' and ' amo ' in the Latin. To understand the exact distinction between these, will help us to understand that between those other which are the more immediate 40 STffONYMS OF THE NEW TESTAMENT. xn. object of our inquiry. For this \ve possess abundant material in Cicero, who often sets the words in instructive antithesis to one another. Thus, writing to one friend of the affection in which he holds another (Ep. Fam. xiii. 47) : 'Ut scires ilium a ine non diligi solum, verum etiam amari;' and again (Ad Brut, i) : ' L. Clodius valde me diligit, vel, ut s^anKUiTspov dicam, valde me a mat.' From these and other like passages (there is an ample collection of them in Doderlein's Latein. Synon. vol. iv. pp. 98 seq.) , we might conclude that ' amare,' which answers to t\cla6ai. The first expresses a more reasoning attachment, of choice and selection (' diligere ' = 'deli gere'), from a seeing in the object upon whom it is bestowed that which is worthy of regard ; or else from a sense that such is due toward the person so regarded, as being a benefactor, or the like ; while the second, without being necessarily an unreasoning attach- ment, does yet give less account of itself to itself ; is more instinctive, is more of the feelings or natural affections, implies more passion ; thus Antonius, in the funeral dis- course addressed to the Roman people over the body of Csesar : e t\ij(rar e avrov cas Trarepa, teal ^jairija-are CDS KvspyeTTjv (Dion Cassius, xliv. 48). And see in Xenophon (Mem. ii. 7. 9. 12) two passages throwing much light on the xii. SYNONYMS OF THE NEW TESTAMENT. 41 relation between the words, and showing how the notions of respect and reverence are continually implied in the dycnrav, which, though not excluded by, are still not in- volved in, the i\slv. Thus in the second of these, al psv o>y KT)8sfji6va ss &>y co<^s\i^ovs r/yaTra. Out of this it may be explained, that while men are continually bidden dycnrdv TOV sov (Matt. xxii. 37 ; Luke x. 27 ; I Cor. viii. 3), and good men declared so to do (Rom. viii. 28 ; i Pet. i. 8 ; i John iv. 21), the i\slv rov sov is commanded to them never. The Father, indeed, both dya-rra rov Tiov (John iii. 35), and also (friXsi TOV Tiov (John v. 20) ; with the first of which statements such passages as Matt. iii. 17, with the second such as John i. 18 ; Prov. viii. 22, 30, may be brought into connection. In almost all these passages of the N. T., the Vulgate, by the help of ' diligo ' and ' amo,' has preserved a dis- tinction which we have let go. This is especially to be regretted at John xxi. 15-17 ; for the passing there of the original from one word to the other is singularly instruc- tive, and should by no means escape us unnoticed. In that threefold " Lovest thou Me ?" which the risen Lord addresses to Peter, He asks him first, dycnras p,e ; At this moment, when all the pulses in the heart of the now peni- tent Apostle are beating with a passionate affection toward his Lord, this word on that Lord's lips sounds far too cold ; to very imperfectly express the warmth of his affection toward Him. The question in any form would have been grievous enough (ver. 1 7) ; the language in which it is clothed makes it more grievous still. 1 He therefore in his answer substitutes for the dycnras of Christ the word of a more personal love, $tXw crs (ver. 15). And this he does not on the first occasion only, but again upon a second. And now at length he has triumphed ; for when his Lord 1 Bengel generally lias the honour ' rem acu tetigisse ; ' here he has singularly missed the point and is wholly astray : ' dyairav, aniare, est necessitudinis et affectus ; cfriXdv, diligere, judicii.' 42 SYNONYMS OF THE NEW TESTAMENT. xu. puts the question to him a third time, it is not dyairas any more, but i\sis. All this subtle and delicate play of feeling disappears perforce, in a translation which either does not care, or is not able, to reproduce the variation in the words as it exists in the original. I observe in conclusion that spots, epav, spaartjs, never occur in the N. T., but the two latter occasionally in the Septuagint; thus spav, Esth. ii. 17; Prov. iv. 6; epacrnjs generally in a dishonourable sense as ' paramour ' (Ezek. xvi. 33 ; Hos. ii. 5} ; yet once or twice (as Wisd. viii. 2) more honorably, not as = 'amasius,' but ' auiator.' Their absence is significant. It is in part no doubt to be ex- plained from the fact that, by the corrupt use of the world, they had become so steeped in sensual passion, carried such an atmosphere of unholiness about them (see Origen, Prol. in Cant. Opp. torn. iii. pp. 28-30), that the truth of God abstained from the defiling contact with them ; yea, devised a new word rather than betake itself to one of these. For it should not be forgotten that d-ydirr) is a word born within the bosom of revealed religion : it occurs in the Septuagint (2 Sam. xiii. 15 ; Cant. ii. 4 ; Jer. ii. 2), and in the Apocrypha (Wisd. iii. 9) ; but there is no trace of it in any heathen writer whatever, and as little in Philo or Josephus ; the utmost they attain to here is (f)i\avOpw7ria and <}>iXa?)e\ia, and the last never in any sense but as the love between brethren in blood. But the reason may lie deeper still. "Eptos might have fared as so many other words have fared, might have been consecrated anew, des- pite of the deep degradation of its past history j 1 and there were tendencies already working for this in the Platonist 1 On the attempt which some Christian writers had made to distinguish between ' amor ' and ' dilectio ' or ' caritas,' see Augustine, De Civ. Dei, xiv. 7 : ' Xonnulli arbitrantur aliud esse dilectiouem sive caritatein, aliud auioreiu. Dicunt enim dilectionem accipiendam esse in bono, amorem in malo.' lie shows, by many examples of ' dilectio ' and ' diligo ' used in an ill sense in the Latin Scriptures, of ' amor ' and ' amo ' in a good, the impossibility of maintaining any such distinction. xni. SYNONYMS OF THE NEW TESTAMENT. 43 use of it, namely, as the longing and yearning desire after that unseen but eternal Beauty, the faint vestiges of which may here be everywhere traced ; l ovpdvws epws, Philo in this sense has called it (De Vit. Cont. 2; De Vit. Mos. i). But in the very fact that spas ( 6 Sstvos i'ftspos, Sophocles, Track. 476), did express this yearning desire (Euripides, Ion, 67), this longing after the unpossessed (in Plato's ex- quisite niythus, Symp. 203 5, "Epcos is the offspring of lima), lay its deeper unfitness to set forth that Christian love, which is not merely the sense of need, of emptiness, of poverty, with the longing after fulness, not the yearn- ing after an unattained and here unattainable Beauty; but a love to God and to man, which is the consequence of God's love already shed abroad in the hearts of his people. The mere longing and yearning, and spcas at the best is no more, has given place, since the Incarnation, to the love which is not in desire only, but also in possession. That epo)5 is no more is well expressed in the lines of Gregory Nazianzene (Carm. ii. 34. 150, 151): II 6 6 o s 8' ops % is f) Ka\wv rj JAT) K.a\s eVraupcorai. It is far more consistent with the genius of these Ignatian Epistles to take epus sul>- jectioely here, ' My love of the world is crucified/ i. e. with Christ; rather than objectively, ' Christ, the object of my love, is crucified.' 44 SYNONYMS OF THE NEW TESTAMENT. xnr. water, the * altum mare,' l as distinguished from those portions of it broken by islands, shut in by coasts and headlands (Plutarch, Timol. 8). 2 Breadth, and not depth, except as an accessory notion, and as that which will probably find place in this open sea, lies in the word ; thus Sophocles ((Ed. Col. 659) : paicpov TO Sevpo rrrsXayos, ovSs 7r\(offifiov : so too the murmuring Israelites (Philo, Vit. Has. 35) liken to a irska^os the illimitable sand-flats of the desert ; and in Herodotus (ii. 92) the Nile overflow- ing Egypt is said TrsXayi&iv ra TrsSia, which yet it only covers to the depth of a few feet. A passage in the Timceus of Plato (25, a, 6) illustrates well the distinction between the words, where the title of -rrskayos is refused to the Mediterranean Sea : which is but a harbour, with the narrow entrance between the Pillars of Hercules for its mouth ; while only the great Atlantic Ocean beyond can be acknowledged as d\t)6iv6s TTOVTOS, 775X0705 OVTO)S. Com- pare Aristotle, De Mun. 3 ; Meteorol. ii. I : psovcra 8' fj 6d\arra fyaivnai KCLTO, rds a-revoTrjTas [the Straits of Gib- raltar], eiTTOv 8ia TTSpie-^ova'av yrjv sis /j,iKpbv sic /j,syd\ou avvd- ysrat, IT s \ a 7 o s. It might seem as if this distinction did not hold good on one of the two occasions upon which jrsXayos occurs in the N. T., namely Matt, xviii. 6 : "It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea" (xal KaraTrovTi^dfj ev TO; 7rs\dyi rfjs 6a\da-<7ijs) . But the sense of depth, which undoubtedly the passage requires, is here to be looked for in the Ka-raTTomiadf) : TTOVTOS (not in the N. T.), being 1 It need not be observed that, adopted into Latin, it has the same meaning : ' Ut pelagus tenuere rates, nee jam amplius ulla Occurrit tellua, maria undique et undique cselum.' Virgil, sEn. \. 8, 9. 2 Hippias, in the Protagoras of Plato (338 o), charges the eloquent sophist with a (frtvyfiv fls irt\ayos rSav \6ya>v, dTroKpv^avra yrjv. This last idiom reappears in the French ' noyer la terre,' applied to a ship sailing out of sight of land ; as indeed in Virgil's ' Phseacum abscondimus arces.' xiv. SYNONYMS OF THE NEW TESTAMENT. 45 connected with fiddos, fivdos (Exod. xv. 5), ftevdos, perhaps the same word as this last, and implying the sea in its perpendicular depth, as TreXayos ( = 'sequor maris'), the same in its horizontal dimensions and extent. Compare Doderlein, Lat. Syn. vol. iv. p. 75. xiv. fJLiJTe dVTOVS 7Tp09 TjBoVTJV 6fJit\SlV, JJ,r)TS Trap' a\\wv TO, Trpos rjBovrjv frpocrBe^ea-dai : cf. Plutarch, Prcec. Conj. 27. In Latin, ' austerus ' is predominantly an 1 In Plutarch this word is used in an ill sense, as self-willed, ' eigen- ;nnnig ; ' being one of the many which, in all languages, beginning with a good sense (Aristotle, Ethic. Nic. iv. 7), ended with a bad. xv. SYNONYMS OF THE NEW TESTAMENT. 47 epithet of honour (Doderlein, Lai. Synon. vol. iii. p. 232); lie to whom it is applied is earnest and severe, opposed to all levity ; needing, it may very well be, to watch against harshness, rigour, or moroseness, into which he might easily lapse ('non austeritas ejus tristis, non dissoluta sit comitas,' Quintilian, ii. 2. 5) but as yet not chargeable with these. We may distinguish, then, between them thus : er/cXiipos conveys always a reproach and a severe one, indicates a character harsh, inhuman, and (in the earlier use of that word) uncivil ; in the words of Hesiod, aSdpavTos sx cav K P a ~ TspoQpova dvfwv. It is not so with avcn^pos. This epithet does not of necessity convey a reproach at all, any more than the German * streng/ which is very different from ' hart ; ' and even where it does, yet one of far less oppro- brious a kind; rather the degeneracy of a virtue, or a virtue pushed too far, than an absolute vice. XV. SlKOiVy /JLOUlMTlS, /J,OUl)fJ,a. THERE is a twofold theological interest attending the distinction between slxtov and the two words which are here brought into comparison with it ; the first belonging to the Arian controversy, and turning on the fitness or unfitness of the words before us to set forth the relation of the Son to the Father ; while the other is an interest that, seeming at first sight remote from any controversy, has yet contrived to insinuate itself into more than one, namely , whether there be a distinction, and if so, what it is, between the ' image ' (slucav) of God, in which, and the ' likeness ' (opolwo-is) of God, after which, man was created at the beginning (Gen. i. 26). And first, for the distinction drawn between the words daring the course of the long Arian debate. It is evident that siKcov (from eitcw, SOIKO) and 6/M>i(0/J,a might often be used as equivalent, and in many positions it would be in- different whether one or the other were employed. Thus 48 SYNONYMS OF THE NEW TESTAMENT. xv. they are convertibly used by Plato (Phcedr. 250 6), o/io/ tcara TO bvvaTov (Thecet. 176 a) as the highest scope of man's life ; and indeed Clement (Strom, ii. 22) brings the great passage of Plato to bear upon this very discussion. The School- men, in like manner, drew a distinction, although it was not this one, between ' these two divine stamps upon man.' Thus Peter Lombard, Sent. ii. dist. 16; H. de S. Yictore, De Animd, ii. 25; De Sac. i. 6. 2: 'Imago secundum xvi. SYNONYMS OF THE NEW TESTAMENT. 5 r cognitionem veritatis, similitude secundum amorem vir- tutis : ' the first declaring the intellectual, as the second the moral, preeminence in which man was created. Many, however, have refused to acknowledge these, or any other distinctions, between the two declarations ; as Baxter, for instance, who, in his interesting reply to Elliott the Indian Missionary's inquiries on the subject, rejects them all as groundless conceits, though himself in general only too anxious for distinction and division (Life and Times, by 8ylvester,vol.ii. p. 296). They were scarcely justified in this rejection. The Alexandrians, I believe, were very near the truth, if they did not grasp it altogether. There are portions of Scripture, in respect of which the words of Jerome, originally applied to the Apocalypse, i> acrcorws, " in riotous living ;" the Yulgate always by * luxuria' and * luxuriose,' words implying in medieval Latin a loose and profligate habit of living which is strange to our ' luxury' and * luxuriously ' at the present : see my Select Glossary, s. w. in proof. *ATos is sometimes taken in a passive sense, as = aa-&>oTos (Plutarch, Alcib. 3) ; one who cannot be saved, awfyvQai firj BVVO./JLSVOS, as Clement of Alexandria (Pcedag. ii. i) explains it, 'perditus' (Horace, Sat. i. 2. 15), ' heillos/ or as we used to say, a ' losel,' a ' hopelost ' (the word is in Grimeston's Poly'bms) ; Grotius : ' Genus hominum ita immersorum vitiis, ut eorum salus deplorata sit ; ' the word being, so to speak, prophetic of their doom to whom it was applied. 1 This, however, was quite the rarer use ; more commonly the acrcoros is one who himself cannot save, or spare, =' prodigus ;' or, again to use a good old English word more than once employed by Spenser, but which we have now let go, a * scatterling.* This extravagant squandering of means Aristotle notes as the proper definition of aamia (Ethic. Nic. iv. i. 3): 1 Thus in the Adelpki of Terence (vi. 7), one having spoken of a youth ' luxu perditum,' proceeds : ' ipsa si cupiat Salus, Servare prorsus non potest hanc familiam.' No doubt in the Greek original there was a threefold play here onuo-wror, o-wnjpta, and o-vfav, which the absence of a corresponding group of words in Latin has hindered Terence from preserving. xvi. SYNONYMS OF THE NEW TESTAMENT. 53 da> never expresses the so handling of an object as to exercise a moulding, modifying influence upon it, but at most a feeling of its surface (Luke xxiv. 39 : i John i. i) ; this, it may be, with the intention of learning its compo- sition (Gen. xxvii. 12, 21, 22) ; while not seldom it signifies no more than a feeling for or after an object, without any actual, coming in contact with it at all. It continually expresses a groping in the dark (Job v. 14) ; or of the blind (Isai. lix. 10; Gen. xxvii. 12 ; Deut. xxviii. 29; Judg. xvi. 26) ; tropically sometimes (Acts xvii. 27) ; compare Plato (Ph&d.QC) &) , -^rr/Xa^uvrss wairsp v O-KOTSI', and Philo, Quis Rer. Div. Hcer. 5 1 . Nor does the tyr)\aa>vai' irdma vorjra fcal dopara vvv? The so handling of any object as to exert a modifying influence upon it, the French ( manier,' as distinguished from * toucher,' the German 'betasten,' as distinguished from 'beriihren,' would be either cnrrartfat 1 or Oiyydvsiv. These words may be sometimes exchanged the one for the other, as at Exod. xix. 12 ; for other examples see Light- foot on Col. ii. 21 ; but in the main the first is stronger than the second ; ainsffOai, ( = ' contrectare ') than Qifyd- vetv (Ps. civ. 15; i John v. 18), as appears plainly in a passage of Xenophon (Cyr. i. 3. 5), where the child Cyrus, rebuking his grandfather's delicacies, says: ort v dptv o\cav. Philo also constantly sets forth by aid of Tra\iyysveoria the phoenix-like resurrection of the material world out of fire, which the Stoics taught (De Incorr. Mun. 17, 2 1 ; De Mun. 15) ; while in another place, of Noah and those in the Ark with him, he says (De Vit. Mos. ii. 12) : jra\io7roM7s TraXivtfatav ; see Suicer, s. v.). Doubtless our Lord there implies, or presupposes, the resurrection, but He also includes much more. Beyond the day of resurrection, or, it may be, contemporaneous with it, a day will come when all nature shall put off its soiled work-day garments, and clothe itself in its holy-day attire, " the times of re- stitution of all things" (Acts iii. 21); of what Plutarch, xvin. SYNONYMS OF THE NEW TESTAMENT. 6 1 reaching out after this glorious truth, calls the fisraKoa-- fjLtjais (De Fac. in Orbe Luna, 1 3) ; of * the new heaven and the new earth ' (Rev. xxi. i) ; the day which St. Paul re- gards as one in the labour-pangs of which all creation is groaning and travailing until now (Kom. viii. 2 1-23). l Man is the present subject of the TraXiyysvsaria, and of the wondrous change which it implies ; but in that day it will have included within its limits that whole world of which man is the central figure : and here is the reconciliation of the two passages, in one of which it is regarded as per- taining to the single soul, in the other to the whole re- deemed creation. These refer both to the same event, but at different epochs and stages of its development. ' Palin- genesia,' as Delitzsch says concisely and well (ApologeiiJc., p. 213), 'ist kurzer Ausdruck fur die Wiedergeburt oder Verklarung der menschlichen Leiblichkeit und der ausser- menschlichen Gesammtnatur.' Compare Engelhardt, Weltverklarung und Welterneuerung in the Zeitschrift fur Luther. Theol. 1871, p. 48, sqq. 'A.vasyevvT)yevsov TO. Trdvra (Rev. xxi. 5). In it, not in the prepara- tions for it, but in the act itself, the subject of it is passive, even as the child has nothing to do with its own birth. With the avaKaivoxTLs it is otherwise. This is the gradual conforming of the man more and more to that new spiritual world into which he has been introduced, and in which he now lives and moves ; the restoration of the Divine image; and in all this, so far from being passive, he must be a fellow- worker with God. That was 'regeneratio,' this is 'renovatio ;' which two must not be separated, but as little may be confounded, as Gerhard (Locc. Theoll. xxi. 7. 113) has well declared : e Renovatio, licet a regeneratione proprie et specialiter accepta di- stinguatur, individuo tamen et perpetuo nexu cum ea est conjuncta.' What infinite perplexities, conflicts, scan- dals, obscurations of God's truth on this side and on that, have arisen now from the confusing, and now from the separating, of these two ! O XIX. tttO"VfI/77, diOMf. THERE was a time when alStas occupied that whole domain of meaning afterwards divided between it and 64 SYNONYMS OF THE NEW TESTAMENT. xix. It had then the same duplicity of meaning which is latent in the Latin ' pudor,' in our own * shame ; ' and indeed retained a certain duplicity of meaning till the last (Euripides, Hippol. 387-389). Thus Homer, who does not know alcrxyvrj, sometimes, as at H. v. 787, uses alBaty^ where alo-xyvy would, in later Greek, have certainly been employed ; but elsewhere in that sense which, at a later period, it vindicated as exclusively its own (17. xiii. 122; cf. Hesiod, Op. 202). And even Thucydides, in a difficult and doubtful passage where both words occur (i. 84), is by many considered to have employed them as equipollent and convertible (Donaldson, Cratylus, 3rd ed. p. 545). So too in a passage of Sophocles, where they occur close together,. alSws joined with perfect success. Thus it has been sometimes said that ai&tas is the shame, or sense of honour, which hinders one from doing an unworthy act ; OAayyvr\ is the disgrace, out- ward or inward, which follows on having done it (Luke xiv. 9). This distinction, while it has its truth, yet is not exhaustive; and, if we were thereupon to assume that alayyvT) was thus only retrospective, the conscious result of things unworthily done, it would be an erroneous one : l 1 There is the same onesidedness, though exactly on the other side, in Cicero's definition of ' pudor,' which he makes merely prospective : * Pudor, metus rerum turpium, et ingenua quaedam timiditas, dedecus fugiens, laudemque consectans;' but Ovid writes, ' Irruit, et nostrum vulgat clamore pudorem.' v real Kvpov Gvvr)K.o\ov6r]avTaaia : or as South, * The grief a man conceives from his own imperfections considered with relation to the world taking notice of them ; and in one word may be defined, grief upon the sense of disesteem ; ' thus at Jer. ii. 26 we have ala"xyvrj K\STTTOV orav aXaj. Its seat, therefore, as Aristotle proceeds to show, is not properly in the moral 1 In the Latin of the silver age, ' verecundia ' had acquired a sense of false shame ; thus Quinctilian, xii. 5, 2 : ' Verecundia est timor quidam reducens animum ab eis qu;e facienda suut.' It is the Svo-wn-ta, on the mischiefs of which Plutarch has written such a graceful little essay. 66 SYNONYMS OF THE NEW TESTAMENT. xix. sense of him that entertains it, in his consciousness of a right which has been, or would be, violated by his act, but only in his apprehension of other persons who are, or who might be, privy to its violation. Let this apprehension be removed, and the ala-^vvrj ceases ; while ai'Sto? finds its motive in itself, implies reverence for the good as good (see Aristophanes, Nubes, 994), and not merely as that to which honour and reputation are attached ; on which matter see some admirable remarks in Gladstone's Studies on Homer, vol. ii. p. 431. Thus it is often connected with v\d{3sui (Heb. xii. 28 ; if indeed this reading may stand) ; the reverence before God, before his majesty, his holiness, which will induce a carefulness not to offend, the German ' Scheu ' (Plutarch, Goes. 14 ; Prcec. Conj. 47 ; Philo, Leg. ad Cai. 44) ; often also with Bsos (Plato, Euthyd. 1 26 c) ^ with svKovpia (Xenophon, Cyrop. viii. I. 33) ; with sirra^ia and Koa-fjuorrjs (Plutarch, Goes. 4) ; with O-S/JLVOT^S (Prcec. Gonj. 26). To sum up all, we may say that alScas would always restrain a good man from an unworthy act, while would sometimes restrain a bad one. ?;, occurring only twice in the N. T. (i Cor. vi. 5 ; xv. 34), is elsewhere found in connection now with alcrxyvi], and now with alB(as, with the first, Ps. xxxiv. 26, cf. Ps. Ixix. 3 ; Ezek. xxxv. 32 ; with the second in lam- blichus (quoted by Eost and Palm). It too must be rendered f shame/ but has something in it which neither at&us nor aicr'xyvi] has. Nearly related to ei>TpsTrofj,ai, it conveys at least a hint of that change or turn of conduct, that fjisravoia., which wholesome shame brings with it in him who is the subject of it. This speaks out in such phrases as irai^ia evrpoTrf)s (Job xx. 3) ; and assuredly it is only to such shame that St. Paul seeks to bring his Corinthian converts in the two passages referred to already ; cf. Tit. ii. 8 ; and 2 Thess. iii. 14, tva evrpcurfi, which Grotius paraphrases rightly, ' ut pudore tactus ad mentem meliorem redeat.' xx. SYNONYMS OF THE NEW TESTAMENT, 67 xx. alScof, aci)(f)poa-uvr}. THESE two are named together by St. Paul (i Tiin. ii. 9; cf. Plato, Plicedrus, 253 d) as constituting the truest adorn- ment of a Christian woman ; aw^poavvq occurs only on two other occasions (Acts xxvi. 25 ; i Tim. ii. 15). If the distinction which has been drawn in 19 be correct, then that which Xenophon (Cyrop. viii. i. 31) puts into the mouth of Cyrus cannot st.nid : Stypsi, &e alSo* /cat TJj8c, fawyovTas, TOUS 8s p o v a s KOL TO, sv To3 a^avsi. It is faulty on both sides; on the one hand aiScas does not merely shun open and manifest basenesses, however al- popobucra n}v povjjcretos (Plato, Crat. 411 e; cf. Philo, De Fort. 3), must not be taken as seriously in- tended; Chrysostom has given it rightly: a-uHfrpoavvr} \sysrai airo rov a was ras p s v a s s-^siv. Set over against aKo\aaia (Thucydides, iii. 37 ; Aristotle, Rhet. i. 9; Philo, Mund. Opif. 16 6), and aKpaaia (Xenophon, Mem. iv. 5), the mean between acrom'a and V sgsuv, so lamblichus.' We find it often joined to (Aristophanes, Pint. 563, 564) ; to evra^ia (2 Mace. iv. 37) ; to Kaprspia (Philo, De Agric. 22) ; to dyvsia (Clement of Rome, i Ep. 58). No single Latin word exactly repre- sents it; Cicero, as he avows (Tusc. iii. 8 ; cf. v. 14), ren- dering it now by ' temperantia,' now by * moderatio,' now by ' modestia ; ' and giving this account of it : ' ejus eiiim videtur esse proprium motus animi appetentes regere et sedare, semperque adversantem libidini, moderatam in. omni re servare constantiam.' 'Zaxfrpocrvvr) was a virtue which assumed more marked prominence in heathen ethics than it does in Christian (ScaprjfjM Ka\\icnov 0swv, as Euri- pides, Med. 632, has called it); not because more value was attached to it there than with us ; but partly because there it was one of a much smaller company of virtues, each of which therefore would singly attract more atten- tion ; but also in part because for as many as are " led by the Spirit," this condition of self-command is taken up and transformed into a condition yet higher still, in which a man does not command himself, which is well, but, which is better still, is commanded by God. At i Tim. ii. 9 we shall best distinguish between alScof and ffcixppovvvi], and the distinction will be capable of further application, if we affirm of al8d>s that it is that * shamefastness,' l or pudency, which shrinks from over- 1 It is a pity that ' shamefast ' (Ecclus. xli. 16) and ' shamefastness ' "by which our Translators rendered o-axfrpocrvvr) here, should have been cor- rupted in modern use to ' sh&mefaccd,' and ' sh&mefacedness.' The words are properly of the same formation as ' steadfast,' ' steadfastness,' ' sooth- fast,' ' soothfastness,' and those good old English words, now lost to us, ' rootfast,' and ' rootfastness : ' to which add ' masterfast,' engaged to a master j ' footfast,' captive ; ' bedfast,' bedridden ; ' handfast,' espoused ; xxi. SYNONYMS OF THE NEW TESTAMENT. 69 passing the limits of womanly reserve and modesty, as well as from the dishonour which would justly attach thereto ; of trw^poavvq that it is that habitual inner self- government, with its constant rein on all the passions and desires, which would hinder the temptation to this from arising, or at all events from arising in such strength as should overbear the checks and barriers which opposed to it. xxi. THESE words differ, and the difference between them is not theologically unimportant. We best represent this difference in English, when we render spcov : and it will follow, that where persons, and not merely things, are in question, avpsiv will involve the notion of violence (Acts viii. 3 ; xiv. 19 ; xvii. 6 ; cf. K(nacrvpsiv, Luke xii. 58). But in sXtcvsiv this notion of force or violence does not of necessity lie. It may be there (Acts xvi. 19; xxi. 30; Jam. ii. 6; cf. Homer, II. xi. 258; xxiv. 52,417; Aristophanes, Equit. 710; Euripides, Troad. 70 : Alas siXtce K.aadvSpav /3/a) ; but not of necessity (thus Plato, Rep. vi. 494 e : sav sXKTjrat, irpos i\oa-o(j>iav : cf. vii. 538 d), any more than in our 'draw,' which we use ' weatherfast,' weatherbound. As by ' rootfast ' our fathers understood that which was firm and. fast by its root, so by ' shamefast ' that which was established and made fast by (an honorable) shame. To change this into ' shame/ace^ ' is to allow all the meaning and force of the word to run to the surface, to leave us ethically a far inferior word. It is inexcusable that all modern reprints of the Authorized Version should have given in to this conniption. So long as the spelling does not affect the life of a word, this may very well fall in with modern use ; we do not want ' sonne ' or ' marveile,' when everybody now spells ( son ' and ' marvel.' But where this life is assailed by later alterations in the spelling, and the word in fact changed into another, there the edition of 1611 should have been exactly adhered to, and considered authoritative and exemplary for all that followed. 70 SYNONYMS OF THE NEW TESTAMENT. xxi. of a mental and moral attraction, or in the Latin ' traho ' ( ( trahit sua quenique voluntas ') . Only by keeping in mind the difference which thus exists between these, can we vindicate from erroneous interpretation two doctrinally important passages in the Gospel of St. John. The first is xii. 32 : " I, if I be lifted up from the earth, will draw all men [iram-as s\K.varw~\ unto Me." But how does a crucified, and thus an exalted, Saviour draw all men unto Him ? Not by force, for the will is incapable offeree, but by the divine attractions of His love. Again (vi. 44) : " No man can come to Me, except the Father which hath sent Me draw him " (eXitvcrri avrov) . Now as many as feel bound to deny any such ' gratia irresistibilis ' as turns man into a machine, and by which, willing or unwilling, he is dragged to God, must at once allow, must indeed assert, that this s\Kvar) can mean no more than the potent allurements, the allective force of love,, the attracting of men by the Father to the Son ; compare Jer. xxxi. 3, "With loving- kindness have I drawn thee" (iiKicvffd o-e), and Cant. i. 3, 4. Did we find a-vpsiv on either of these occasions (not that this would be possible), the assertors of a ' gratia irresistibilis ' l might then urge the declarations of our Lord as leaving no room for any other meaning but theirs ; but not as they now stand. In agreement with all this, in S\KVSLV is predominantly 1 The excellent words of Augustine on this last passage, himself some- times adduced as an upholder of this, may be here quoted {In JEv. Joli. Tract, xxvi. 4) : ( Nemo venit ad me, nisi quern Pater adtraxerit. Noli te cogitare invitum trahi ; trahitur animus et amore. Nee timere debemus ne ab hominibus qui verba perpendunt, et a rebus maxime divinis intel- ligendis longe rernoti sunt, in hoc Scripturaruni sanctarum evangelico verbo forsitan reprehendamur, et dicatur nobis, Quomodo voluntate credo, si trahor ? Ego dico : Panun est voluntate, etiani voluptate traheris. Porro si poetse dicere licuit, Trahit sua quemque voluptas ; non necessitas, sed voluptas ; non obligatio, sed delectatio ; quanto fortius nos dicere debemus, trahi hominem ad Christum, qui delectatur veritate, delectatur beatitudine, delectatur justitia, delectatur sempiterna vita, quod totuni Christusest?' xxn. SYNONYMS OF THE NEW TESTAMENT. 71 tlie sense of a drawing to a certain point, in avpsiv merely of dragging after one; thus Lucian (De Merc. Cond. 3), likening a man to a fish already hooked and dragged through the water, describes him as o-vpdpsvov /cat Trpos avaryicqv ayopevov. Not seldom there will lie in crvpsiv the notion of this dragging being upon the ground, inasmuch as that will trail upon the ground (cf. avpfta, o-vpSrjv, and Isai. iii. 16), which is forcibly dragged along with no will of its own; as for example, a dead body (Philo, In Flac. 21). We may compare John xxi. 6, i r with ver. 8 of the same chapter, in proof of what has just been affirmed. At ver. 6 and 1 1 sXfcvsiv is used ; for there a drawing of the net to a certain point is intended ; by the disciples to them- selves in the ship, by Peter to himself upon the shore. But at ver. 8 sXicvsiv gives place to crvpsiv : for nothing is there intended but the dragging of the net, which had been fastened to the ship, after it through the water. Our Version has maintained the distinction ; so too the German of De Wette, by aid of 'ziehen' (=s\Kveiv) and * nachschleppen ' (= crvpsiv) ; but neither the Vulgate, nor Beza, both employing ' traho ' throughout. xxii. oXofcXijpos, rsXsios, ciprios. and rsXstos occur together, though their order is reversed, at Jam. i. 4, " perfect and entire " (cf. Philo, De Sac. Ab. et Cain. 33 : sp,ir\sa ical 6\6fc\r)pa /cat Ts\sia: Dio Chrysostom, Orat. 12, p. 203) ; 6\6tc\r)pos only once besides in the N. T. (i Thess. v. 23) ; oXo/eX^/pta also, but in a physical not an ethical sense, once (Acts iii. 16 ; cf. Isai. i. 6). 'O\6K\r]pos signifies first, as its etymology declares, that which retains all which was allotted to it at the first (Ezek. xv. 5), being thus whole and entire in all its parts (o\6K\r)pos Kal travTsXijs, Philo, De Merc. Meret. i) ; with nothing necessary for its completeness wanting. Thus Darius would have been well pleased not to have 72 SYNONYMS OF THE NEW TESTAMENT. xxn. taken Babylon if only Zopyrus. who had maimed himself to carry out the stratagem by which it fell, were oXo/eX^poy still (Plutarch, Reg. et Imper. Apoph.}. Again, unhewn stones, as having lost nothing in the process of shaping and polishing, are 6\6tc\r)poi (Deut. xxvii. 6 ; I Mace. iv. 47) ; perfect weeks are e/SSo/jidSss o\oK\rjpoi, (Lev. xxiii. 15) ; and a man sv oXo/eX^pw BspfuiTi is * in a whole skin ' (Lucian, Philops. 8). We next find o\6ic\7)pos expressing that in- tegrity of body, with nothing redundant, nothing deficient (cf. Lev. xxi. 17-23), which was required of the Levitical priests as a condition of their ministering at the altar, which also might not be wanting in the sacrifices they offered. In both these senses Josephus uses it (Antt. iii. 12. 2) ; as does Philo continually. It is with him the standing word for this integrity of the priests and of the sacrifice, to the necessity of which he often recurs, seeing in it, and rightly, a mystical significance, and that these are oXo/eXj/pot dvaiai 6Xo/eX?7p&> sw (De Viet. 2 ; De Viet. Off. I, 6\oK\r)pov Kal 7ravTs\a)s /wo/zcoy afjisroxov : De Agricul. 29; De Cherub. 28; cf. Plato, Legg. vi. 759 c). TsKeios is used by Homer (II. i. 66) in the same sense. It is not long before oXo/eX^pos and oXo/cX^p/a, like the Latin ' integer ' and c integritas,' are transferred from bodily to mental and moral entireness (Suetonius, Claud. 4). The only approach to this in the Septuagint is Wisd. xv. 3, 6\6/c\r}pos St/caioavvr) : but in an interesting and im- portant passage in the Phcedrus of Plato (250 c ; cf. Tim. 44 c), 6\oK\v)pos expresses the perfection of man before the Fall ; I mean, of course, the Fall as Plato contemplated it ; when to men, as yet oXo/cX^poi KCU aTradsts KCIKUV, were vouchsafed 6\6ic\r)pa (jxia/uiTa, as contrasted with those weak partial glimpses of the Eternal Beauty, which are all that to most men are now vouchsafed. That person then or thing is oXo/cXTjpos, which is ' omnibus numeris absolutus,' or sv ftrjSsvi XeiTroyu-fvoy, as St. James himself (i. 4) explains the word. xxii. SYNONYMS OF THE NEW TESTAMENT. 73 The various applications of vs\sios are all referable to the re\os, which is its ground. In a natural sense the Ts\sioi, are the adult, who, having reached the full limit of stature, strength, and mental power appointed to them, have in these respects attained their TS\OS, as distinguished from the vsoi or TraiSes, young men or boys (Plato, Legg. xi. 929 c ; Xenophon, Gyr. viii. 7. 6 ; Polybius, v. 29. 2) . This image of full completed growth, as contrasted with infancy and childhood, underlies the ethical use of retetoi by St. Paul, he setting these over against the vrj-moi, sv XpicrTO) (i Cor. ii. 6; xiv. 20; Ephes. iv. 13, 14; Phil, iii. 15; Heb. v. 14; cf. Philo, De Agricul. 2); they cor- respond in fact to the Trarepss of I John ii. 13, 14, as distinct from the vsaviarKoi and iraiBia. Nor is this ethical use of TE\SIOS confined to Scripture. The Stoics distinguished the TS\SIOS in philosophy from the TrpoKoin-wv, just as at I Chron. xxv. 8 the TsXetot are set over against the fjMvQdvovTEs. With the heathen, those also were TS\SIOI, who had been initiated into the mysteries ; for just as the Lord's Supper was called rb TS\SIOV (Bingham, Christ. Antiquities, i. 4. 3), because there was nothing beyond it, no privilege into which the Christian had not entered, so these Ts\sioi of heathen initiation obtained their name as having been now introduced into the latest and crowning mysteries of all. It will be seen that there is a certain ambiguity in our word ' perfect,' which, indeed, it shares with reXetos itself; this, namely, that they are both employed now in a rela- tive, now in an absolute sense; for only so could our Lord have said, " Be ye therefore perfect (reXsioi), as your Heavenly Father is perfect " (rg'Xeios), Matt. v. 48 ; cf. xix. 21. The Christian shall be 'perfect,' yet not in the sense in which some of the sects preach the doctrine of perfection, who, so soon as their words are looked into, are found either to mean nothing which they could not have expressed by a word less liable to misunderstanding ; 74 SYNONYMS OF THE NEW TESTAMENT. xxn. or to mean something which 110 man in this life shall attain, and which he who affirms he has attained is deceiving himself, or others, or both. The faithful man shall be ' perfect,' that is, aiming by the grace of God to be fully furnished and firmly established in the knowledge and practice of the things of God (Jam. iii. 2 ; Col. iv. 12: rs'Xsios teal i rr7r\T]po(f>opr]f J Lei>os) ; not a babe in Christ to the end, 'not always employed in the elements, and infant propositions and practices of religion, but doing noble actions, well skilled in the deepest mysteries of faith and holiness.' l In this sense St. Paul claimed to be TfXetop, even while almost in the same breath he disclaimed the being rsrsXeiajf^vos (Phil. iii. 12, 15). The distinction then is plain. The 6\oK\f}pos is one who has preserved, or who, having once lost, has now regained, his completeness : the r\sios is one who has attained his moral end, that for which he was intended, namely, to be a man in Christ ; however it may be true that, having reached this, other and higher ends will open out before him, to have Christ formed in him more and more. 2 In the 6\6tc\r)pos no grace which ought to be in a Christian man is deficient ; in the rsXetos no grace is merely in its weak imperfect beginnings, but all have reached a certain ripeness and maturity. 'OXoreX^s, occurring once in the N. T. (i Thess. v. 23 ; cf. Plutarch, T)e Plac.. Phil v. 21), forms a connecting link between the two, holding on to oXoicXrjpos in its first half, to reXeios in its second. "Aprios, occurring only once in the N. T. (2 Tim. iii. 17), and there presently explained more fully as ifaprurpfoos, approximates in meaning more closely to 6\oK\r)pos, with which we find it joined by Philo (De Plant. 29), than to It is explained by Calvin, ' in quo nihil est mu- 1 On the sense in which ' perfection ' is demanded of the Christian, there is a discussion at large by Jeremy Taylor, Doctrine and Practice of Repentance, i. 3. 40-56, from which this quotation is drawn. 2 Seneca (Ep. 1 20) says of one, ' Habebat perfectum animuni, ad sum- mam sui adductus.' xxui. SYNONYMS OF THE NEW TESTAMENT. 75 tilura,' see farther the quotation from Theodoret in Sui- cer, s. v., and is found opposed to ^wXoy (Chrysostom), to Ko\o/36$ (Olyinpiodorus), to avd-mjpos (Theodoret). Vulcan in Lucian (Sacrif. 6) is OVK apnos rca jroSs. If we ask ourselves under what special aspects completeness is con- templated in aprios, it would be safe to answer that it is not as the presence only of all the parts which are necessary for that completeness, but involves further the adaptation and aptitude of these parts for the ends to which they were designed. The man of God, St. Paul would say (2 Tim. iii. 17), should be furnished and accomplished with all which is necessary for the carrying out of the work to which he is appointed. xxiii. wyu.eVos), this he would have been as Consul, when the offer was made. It is by keeping this distinction in mind that we explain a version in Suetonius (Cces. 79) of the same incident. One places on Caesar's statue ' coronam lauream Candida, fascia prseligatam ' (his statues, Plutarch also informs us, were SiaSij/jiaa-iv avoSeSs/^eVot ftacn\iKols) ; on which the tribunes command to be removed, not the 'corona,' but the ' fascia ; ' this being the diadem, in which alone the traitorous suggestion that he should suffer himself to be proclaimed king was contained. Compare Diodorus Si- culus, xx. 24, where of one he says, BidBrjua fj,ev OVK sxpivev exiv, (f>6psi jap dsl &Te(j)ai'ov. How accurately the words are discriminated in the Septuagint and in the Apocrypha may be seen by com- paring in the First Book of Maccabees the passages in which SidSrjpa is employed (such as i. 9; vi. 15 ; viii. 14; xi. 13, 54; xii. 39; xiii. 32), and those where artyavos ap- XXHI. SYNONYMS OF THE NEW TESTAMENT. 77 pears (iv. 57; x. 29; xi. 35; xiii. 39; cf. 2 Mace. xiv. 4). Compare Isai. Ixii. 3, where of Israel it is said that it shall be are^>avos tcd\\ovs, but, as it is added, SidSij^a {3acri\eias. In the N. T. it is plain that the arsfyavos whereof St. Paul speaks is always the conqueror's, and not the king's ( I Cor. ix. 24-26; 2 Tim. ii. 5) ; it is the same in the Second Epistle of Clement, 7. If St. Peter's allusion (i Pet. v. 4) is not so directly to the Greek games, yet he too is silently con- trasting the wreaths of heaven which never fade, the upapdvTLvos (T-rs^avos Trjs Sogrjs, with the garlands of earth which lose their beauty and freshness so soon. At Jam. i. 12 ; Rev. ii. 10; iii. n ; iv. 4, it is little probable that a reference, either near or remote, is intended to these Greek games ; the alienation from which, as idolatrous and pro- fane, was so deep on the part of the Jews (Josephus, Antt. xv. 8. 1-4), and no doubt also of the Jewish members of the Church, that an image drawn from the rewards of these games would have rather repelled than attracted them. Yet there also the (rrtyavos, or the crrefavos rfjf f?r, is the emblem, not of royalty, but of highest joy and gladness (cf. avos dya\\id[uiTos, Ecclus. vi. 31), of .glory and immortality. We may the more confidently conclude that with St. John it was so, from the fact that on three occasions, where beyond a doubt he does intend kingly crowns, he employs SidSrj/jia (Rev. xii. 3 ; xiii. i [cf. xvii. 9, IO,ais7TTa /ce^aXat . . . /3aa-i\sis STTTO slcriv] ; xix. 12). In this last verse it is sublimely said of Him who is King of kings and Lord of lords, that " on his head were many crowns " (Sta&rjfjuiTa iro\\d} ; an expression, with all its magnificence, difficult to realize, so long as we picture to our mind's eye such crowns as at the present monarchs wear, but intelligible at once, when we contemplate them as ' diadems/ that is, narrow fillets encircling the brow. These " many diadems " will then be the tokens of the 78 SYNONYMS OF THE NEW TESTAMENT. xxiv. many royalties of earth, of heaven, and of hell (Phil. ii. 10) which are his; royalties once usurped or assailed by the Great Eed Dragon, the usurper of Christ's dignities and honours, who has therefore his own seven diadems as well (xiii. i), but now openly and for ever assumed by Him whose rightfully they are ; just as, to compare earthly things with heavenly, when Ptolemy, king of Egypt, entered Antioch in triumph, he set two ' crowns,' or 'diadems' rather (8ta8>?/* aTa )> on his head, the 'diadem' of Asia, and the 'diadem' of Egypt (i Mace. xi. 13) ; or as in Diodorus Siculus (i. 47) we read of one stover av rpsts ftaaiXeias sirl rrj9 Ka\fjs, the context plainly showing that these are three diadems, the symbols of a triple royalty. The only occasion on which a-rtyavos might seem to be used of a kingly crown is Matt, xxvii. 29 ; cf. Mark xv. 17 ; John xix. 2 ; where the weaving of the crown of thorns (o-re^aroy dicdvdivos), and placing it on the Saviour's head, is evidently a part of that blasphemous masquerade of royalty which the Roman soldiers would fain compel Him to enact. But woven of such materials as it was, probably of the juncus marinus, or of the lycium spinosum, it is evident that SidSrjfia could not be applied to it ; and the word, therefore, which was fittest in respect of the material whereof it was composed, takes the place of that which would have been the fittest in respect of the pur- pose for which it was intended. On the whole subject of this see The Dictionary of the Bible, s. vv. Crown and Diadem. xxiv. 7rXeovsta, yvpia. BETWEEN these words the same distinction exists as be- tween our ' covetousness ' and 'avarice,' as between the German ' Habsucht ' and ' Geiz.' TlXeove %la is the more active sin, i\apyvpi'a the more passive : the first, the ' amor sceleratus habendi,' seeks rather to grasp what it xxiv. SYNONYMS OF THE NEW TESTAMENT. 79. has not, and, as its etymology suggests, to have more ; the second, to retain, and, by accumulating, to multiply that which it already has. The first, in its methods of ac- quiring, will be often bold and aggressive ; even as it may, and often will, be as free in scattering and squander- ing, as it was eager and unscrupulous in getting : the TrXsovEKTrjs will be often ( rapti largitor,' as was Catiline; characterizing whom Cicero demands (Pro Ccel. 6) : ' Quis in rapacitate avarior ? quis in largitione effusior ? ' even as the same idea is very boldly conceived in the Sir Giles Overreach of Massinger. Consistently with this, we find joined with apTral; (l Cor. v. 10) ; 7r\eovs^la with (Plutarch, Arist. 3) ; TrXsovsfyai, with K\o7rai (Mark vii. 22) j with aBucicu (Strabo, vii. 4. 6) ; with i\.oviKiai (Plato, Legg. iii. 677 6) ; and the sin defined by Theodoret (in Ep. ad Rom. i. 30) : rj TOV 7r\?.iovos sfacris, KOI rwv ov Trpoa- TjicovTQiv % apTraryr) : with which compare the definition, whosesoever it may be, of ' avaritia ' as ' injuriosa appetitio alienorum' (ad Herenn. 4v. 25); and compare further Bengel's note (on Mark vii. 22) : ' TrXsovffia, comparativum involvens, denotat medium quiddam inter furtum et ra- pinam ; ubi per varias artes id agitur ut alter per se, sed cum laesione sui, inscius vel invitus, offerat, concedat et tribuat, quodindigne accipias.' It is therefore fitly joined with ala-'XjpoicspSsia (Polybius, vi. 46. 3). But, while it is thus with TrXsovsgia, fyiXap^vpla, on the other hand, the miser's sin (it is joined with fj,iKpo\oyta, Plutarch, Quom. Am. ab Adul. 36), will be often cautious and timid, and will not necessarily have cast off the outward shows of A uprightness. The Pharisees, for example, were (f>i\dp) and 'hiiten' (=7roifj,aiviv}, might do it; but De Wette has ' weiden ' throughout. The distinction, notwithstanding, is very far from fanciful. B6 TCO iravrfftudvi, avarlderai,, with the three sections preceding. But it may very naturally be asked, if TroifiaLvsiv be thus so much the more significant and comprehensive word, and if on this account the iroipuivs was added to the POCTKS in the Lord's latest instruction to his Apostle, how account for his going back to /Bocrics again, and concluding thus, not as we should expect with the wider, but with the nar- rower charge, and weaker admonition ? In Dean Stanley's Sermons and Essays on the Apostolical Age, p. 138, the answer is suggested. The lesson, in fact, which we learn from this is a most important one, and one which the Church, and all that bear rule in the Church, have need diligently to lay to heart ; this namely, that whatever else of discipline and rule may be superadded thereto, still, the feeding of the flock, the finding for them of spiritual nourishment, is the first and last ; nothing else will supply the room of this, nor may be allowed to put this out of that foremost place which by right it should occupy. How often, in a false ecclesiastical system, the preaching of the "Word loses its preeminence ; the fioa-icsiv falls into the background, is swallowed up in the Troifiaivstv, which presently becomes no true Troifiaivsiv, because it is not a ffo&KSiv as well, but such a l shepherding ' rather as God's Word by the prophet Ezekiel has denounced (xxxiv. 2, 3, 8, 10; cf. Zech. xi. 15-17; Matt, xxiii.) xxvi. (ftXoy, 06vos. THESE words are often joined together ; they are so by St. Paul (Gal. v. 20, 21) ; by Clement of Eome (1 Ep. 3), o 2 84 SYNONYMS OF THE NEW TESTAMENT. xxvu 4, 5 ; and virtually by Cyprian in his little treatise, De Zelo et Livore : by classical writers as well ; by Plato (Phil. 47 e ; Legg. iii. 679 c ; Menex. 242 a) ; by Plutarch, Coriol. 10; and by others. Still, there are differences between them ; and this first, that %fj\os is a fisa-ov, being used sometimes in a good (as John ii. 17; Koni. x. 2 ; 2 Cor. ix. 2), sometimes, and in Scripture oftener, in an evil sense (as Acts v. 17 ; Rom. xiii. 13 ; Gal. v. 20; Jam. iii. 14, in which last place, to make quite clear what T}\OS is meant, it is qualified by the addition of TriKpos, and is linked with epiOeui) : while (frdovos, incapable of a good, is used always and only in an evil, signification. When ?}\os is taken in good part, it signifies the honorable emulation, 1 with the consequent imitation, of that which presents itself to the mind's eye as excellent : %fj/\o$ TWV apia-rwv (Lucian, Adv. Indoct. 17) ; tfi\os rov /3s\Tiovo$ (Philo, de Proem, et Pcen. 3) ; Tr)s Kal /jLifjMjnjs (vi. 8). It is the Latin 'semulatio,' in which nothing of envy is of necessity included, however such in it, as in our c emulation,' may find place ; the German ' Nacheiferung,' as distinguished from ' Eifer- sucht.' The verb ' semulor,' I need hardly observe, finely expresses the difference between worthy and unworthy emulation, governing an accusative in cases where the first, a dative where the second, is intended. South here, as always, expresses himself well: 'We ought by all means to note the difference between envy and emulation ; which latter is a brave and a noble thing, and quite of another nature, as consisting only in a generous imitation of something excellent; and that such an imitation as 1 "Eptr, which often in the Odyssey, and in the later Greek (not, I believe, in the Iliad), very nearly resembled TJ\OS in this its meaning of emulation, was capable in like manner of a nobler application ; thus Basil the Great defines it (Reg. Brev. Tract. 66) : (pis ptv eVrtv, orav TIS, v TOV fif) (\drra>v avrivai TWOS, , dXA,' avXov, Kal fyavKwv. The Church Fathers follow in his footsteps. Jerome (Exp, in Gal. v. 20) : ' T}\OS et in bonam partem accipi potest, quum quis nititur ea quse bona sunt semulari. Invidia vero aliena felicitate torquetur ; ' and again (in Gal. iv. 17) : e JEmulantur bene, qui cum videant in aliquibus esse gratias, dona, virtutes, ipsi tales esse desiderant.' (Ecu- menius : sari %fj\os xtyijtrts tyvxfjs sv6ovcruor]s STTL rt, fisTa TWOS d(f>o[Aoioi)crQ)s rov Tr/ooff o TI (nrovSr) sa-ri : cf. Plutarch, Pericles, 2. Compare the words of our English poet : ' Envy, to which the ignoble mind's a slave, Is emulation in the learned and brave.' But it is only too easy for this zeal and honorable rivalry to degenerate into a meaner passion; the Latin 86 SYNONYMS OF THE NEW TESTAMENT. xxvu ' simultas,' connected (see Doderlein, Lat. Synon. vol. iii. p. 72), not with * simulare/ but with i simul,' attests the fact : those who together aim at the same object, who are thus competitors, being in danger of being enemies as well ; just as apiXka (which, however, has kept its more honorable use, see Plutarch, Anim. an Corp. App. Pej. 3) is connected with a/ta. These degeneracies which wait so near upon emulation, and which sometimes cause the word itself to be used for that into which it degenerates ('pale and bloodless emulation,' Shakespeare), may assume two shapes : either that of a desire to make war upon the good which it beholds in another, and thus to trouble that good, and make it less ; therefore we find T}\OS and spis continually joined together (Rom. xiii. 1352 Cor. xii. 20 ; Gal. v. 20 ; Clement of Rome, i Ep. 3, 36) : ij\os and t\oviKia (Plutarch, De Cap. Inim. Util. i) : or, where there is not vigour and energy enough to attempt the making of it less, there may be at least the wishing of it less. And here in this last fact is the point of contact which %fj\os has with fyQovos (thus Plato, Menex. 242 a : irpwTov jjisv $\os, CLTTO fyj\ov $e fyOovos : and JEschylus, Agamem. 939 : o 8' a(f>d6vr)Tos OVK siri^\os irsXsi) ; the latter being essentially passive, as the former is active and energic. We do not find fydovos in the comprehensive cata- logue of sins at Mark vii. 21, 22 ; but this, crrj^slov fyvasws iravra-jrafft Trovrjpas, as Demosthenes (499, 2i) has styled it, TTCKTWI/ //.7/crT77 TWV sv avBpcoTTois voffost, as Euripides has done, and of which Herodotus (iii. 80) has said, ap^dsv Efj,veTai dvOpwTTw, could not, in one shape or other, be ab- sent ; its place is supplied by a circumlocution, cxfrOaX/Abs TTovrjpos (cf. Ecclus. xiv. 8, 10), but one putting it in con- nexion with the Latin 'invidia,' which is derived, as Cicero observes (Tusc. iii. 9), ' a nimis intuendo fortuna'm alterius ; ' cf. Matt. xx. 1 5 ; and i Sam. xviii. 9 : " Saul eyed," i. e. envied, " David." The ' urentes oculi ' of Persius (Sat. ii. 34), the ' mal' occhio ' of the Italians, xxvi. SYNONYMS OF THE NEW TESTAMENT. 87 must receive the same explanation. 3?66vos is the meaner sin, and therefore the beautiful Greek proverb, 6 fydovos sgco TOU Bsiov p^o/aou, being merely displeasure at another's good ; * \v7rt) STT a\\orpiois cvyadols, as the Stoics defined it (Diogenes Laertius, vii. 63, in), \VTTI] Trjs rov irK^a-lov sinrpayuif, as Basil (Horn, de Invid.), ' aegritudo suscepta propter alterius res secundas, qusB nihil noceant invidenti,' as Cicero (Tusc. iv. 8 ; cf. Xenophon, Mem. iii. 9. 8), ' odium felicitatis aliense,' as Augustine (De Gen. ad Lit. n-14), 2 with the desire that this good or this felicity may be less : and this, quite apart from any hope that thereby its own will be more (Aristotle, Rhet. ii. 10). He that is conscious of it is conscious of no impulse or longing to raise himself to the level of him whom he envies, but only to depress the envied to his own. When the 'victories of Miltiades would not suffer the youthful Themistocles to sleep (Plutarch, Them. 3), here was t.ijXos in its nobler form, an emulation which would not let him rest, till he had set a Salamis of his own against the Marathon of his great predecessor. But it was 66vos which made that Athenian citizen to be weary of hearing Aristides evermore styled ' The Just ' (Plutarch, Arist. 7) ; an envy which contained no impulses moving him to strive for himself after the justice which he envied in another. See on this subject further the beautiful remarks of Plutarch, De Prof. Virt. 14 ; and on the likenesses and differences between (Mffos and dovo$, his graceful essay, full of subtle analysis of the human heart, De Invidid et Odio. Baa-Kavia, a word frequent enough in later Greek in this sense of envy, nowhere occurs in the N. T. ; fiacrfcaivsiv only once (Gal. iii. i). 1 Augustine's definition of 66vos (JBxp. in Gal. \. 21) is not quite satisfactory : ' Invidia vero dolor animi est, cum indiynus videtur aliquis assequi etiam quod non appetebas.' This would rather be ve/xecris and vf[j.((ra.i> in the ethical terminology of Aristotle (Ethic. Nic. ii. 7, 15; Rhet. ii. 9). 2 ' Sick of a strange disease, another's health. 1 Phineas Fletcher. 88 SYNONYMS OF THE NEW TESTAMENT. xxvn. xxvii. &)77, fiios. THE Latin language and the English not less are poorer than the Greek, in having but one word, the Latin ' vita,' the English 'life,' where the Greek has two. There would, indeed, be no comparative poverty here, if 0)77 and j3ios were merely duplicates. But, contemplating life as these do from very different points of view, it is inevitable that we, with our one word for both, must use this one in very diverse senses ; and may possibly, through this equi- vocation, conceal real and important differences from our- selves or from others ; as nothing is so effectual for this as the employment of equivocal words. The true antithesis of 0)77 is ddvaros (Rom. viii. 38; 2 Cor. v. 4 ; Jer. viii. 3 ; Ecclus. xxx. 1 7 ; Plato, Legg. xii. 944 c), as of %fjv, aTrodvijaKSiv (Luke xx. 38 ; I Tim. v. 6; Rev. i. 1 8 ; cf. H. xxiii. 70 ; Herodotus, i. 3 1 ; Plato, Phcedo, 7 1 d ; OVK svamiov tfiv TO rs6vdvai slvcu ;) ; (0/7, as some would have it, being nearly connected with atu, ayfju, to breathe the breath of life, which is the neces- sary condition of living, and, as such, is involved in like manner in TTVSVIW, and V^A! 7 ?? i n ' spiritus ' and ' anima.' But, while 0)77 is thus life intensive ('vita qua vivimus'), Bios is life extensive (' vita quam vivimus '), the period or duration of life ; and then, in a secondary sense, the means by which that life is sustained ; and thirdly, the manner in which that life is spent ; the ( line of life,' ' profession,' career. Examples of ftios in all these senses the N. T. sup- plies. Thus it is used as a. The period or duration of life ; thus, ^povos TOV fiiov (i Pet. iv. 3) : cf. fiios TOV ^ovov (Job x. 20) : (ifjtcos /3tou Kal err] 0)775 (Prov. iii. 2) : Plutarch (De Lib. Ed. 17), a-Tvy/jLT) %povov iras 6 fiios BGTI : and fiios TTJS 0)77$- (Cons, ad Apoll. 25). /3. The means of life, or ' living,' E. V. ; Mark xii. 44 ; Luke viii. 43 ; xv. 12 ; I John iii. 17, TOV ftiov TOV xxvn. SYNONYMS OF THE NEW TESTAMENT. 89 cf. Plato, Gorg. 486 d; Legg. xi. 936 c; Aristotle, Hist. An. ix. 23. 2; aud often, but not always, these means of life, with an under sense of largeness and abundance. 7. The manner of life ; I Tim. ii. 2 ; so Plato (Rep. i. 344 e), fiiov Siaycayrj : Plutarch, Biana ical ftios (De Virt. et Vit. 2) : and very nobly (De Is. et Os. i), rov &s ytvcaa-tcsiv TO. ovra teal fypovzlv atyaipsdevros, ov filov a\\a %povov [olfjLai] slvat Trjv aOavaviav : and De Lib. Ed. /, rsray/jisvos ft LOS : Josephus, Antt. v. 10. i ; with which compare Augus- tine (De Trin. xii. u): ' Cujus vitce sit quisque ; id est, quomodo agat hcec temporalia, quam vitam Grseci non ^torjv sed fttov vocant.' From this last use of /3tby, as manner of life, there is often an ethical sense inhering in it, which, in classical Greek at least, &>?; does not possess. Thus in Aristotle's Politics, i. 13. 13, it is said that the slave is KOIVUVOS %o>i}s, he lives with the family, but not KOIVMVOS ftiov, he does not share in the career of his master ; cf. Ethic. Nic. x. 6. 8 ; and he draws, according to Ammonius, the following dis- tinction : /3ios ta-rl \oyitcrj &>?; : Ammonius himself affirm- ing ftios to be never, except incorrectly, applied to the existence of plants or animals, but only to the lives of men. 1 I know not how he reconciled this statement with such passages as these from Aristotle, Hist. Anim. i. i . 1 5 ; ix. 8.1; unless, indeed, he included him in his censure. Still, the distinction which he somewhat too absolutely asserts (see Stallbaum's note on the Timceus of Plato, 44 d), is a real one : it displays itself with singular clearness in our words ' zoology ' and ' biography,' We speak, on the one hand, of ' zoology,' for animals (r)Tr]S ^wrjs sis addvcnov /9toi/. From all this it will follow, that, while ddvaros and 0577 constitute, as observed already, the true antithesis, yet they Ho this only so long as life is physically contemplated 5 thus the Son of Sirach (xxx. 17) : Kpsicrcrcov ddvaros v-rrsp tfarjv iriicpav rj dppcao-Tijf^a s^ovov. But so soon as a moral element is introduced, and ' life ' is regarded as the oppor- tunity for living nobly or the contrary, the antithesis is not between ddva-ros and fay, but Bdvaros and ftios : thus compare Xenophon (De Rep. Lac. ix. i) : alpsrwrspov slvat, TOV KaXbv ddvarov dvn TOV ala-^pov /3iou, with Plato (Leyg* xii. 944 fy w ~h v ala^pav apvvpsvos fjisra rd^ovSy fj,a\\ov rj /ier' dvSpsias tcdbJov /cat i>8ai/j,ova 6 dv ar ov. A reference to the two passages will show that in the latter it is the present boon of shameful life, (therefore tw??) which the craven soldier prefers to a happy death; while in the former, Lycurgus teaches that an honorable death is to be chosen rather than a long and shameful existence, a fiios aftios (Empedocles, 326) ; a /3i'oy dfiicoTos (Xenophon, Mem. iv. 8. 8 ; cf. Meineke, Fragm. Com. Groec. 142) ; a fiios ov PHOTOS (Plato, Apol. 38 a) ; a ' vita non vitalis ; ' from which all the ornament of life has departed. The two great chapters with which the Gorgias of Plato concludes (82, 83) constitute a fine exercise in the distinction be- tween the words themselves, as between their derivatives no less ; and Herodotus, vii. 46, the same. But all this being so, and /Si'os, not fyorj, the ethical word of classical Greek, a thoughtful reader of Scripture might not unnaturally be perplexed with the fact that all is there reversed ; for no one will deny that 0077' is there the nobler word, expressing as it continually does all of highest and xxvii. SYNONYMS OF THE NEW TESTAMENT. 91 best which, the saints possess in God ; thus arsfavos rifc eo?}y (Rev. ii. IO), %v\ov Trjs ^wrjs (ii. 7), /3i/3\os rrjs o)?}y (iii. 5), v8(i)p fafjs (xxi. 6), far) ical svaefisia (2 Pet. i. 3), 0)77. Kal a^Qapala (2 Tim. i. 10), &T] TOV eov (Ephes. iv. 1 8), ?7 with no further addition (Matt. vii. 14; Rom. v. 17, and often) ; all these setting forth, each from its own point of view, the highest blessedness of the creature. Contrast with them the following uses of /3/os, rj^oval TOV (3iov (Luke viii. 14), irpayfjiaTSiat, TOV jBtov (2 Tim. ii. 4), aXatpvsia TOV- jSiov (i John ii. i6),/3iW TOV Koapov (iii. 17), fj,pi/j,vat /9itu- Tt/cai (Luke xxi. 34). How shall we explain this ? A little reflection will supply the answer. Revealed religion, and it alone, puts death and sin in closest con- nexion, declares them the necessary correlatives one of the other (Gen. i. iii. ; Rom. v. 12); and, as an involved consequence, in like manner, life and holiness. It is God's word alone which proclaims that, wherever there is death, it is there because sin was there first ; wherever there is no death, that is, life, this is there, because sin has never been there, or having once been, is now cast out and ex- pelled. In revealed religion, which thus makes death to have come into the world through sin, and only through sin, life is the correlative of holiness. Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled. So soon as ever this is felt and understood, / at once assumes the profoundest moral significance ; it becomes the fittest expression for the very highest blessedness. Of that whereof we predicate absolute 0)?;,. we predicate absolute holiness of the same. Christ affirm- ing of Himself, sjca el pi rj Zpj) (John xiv. 6; cf. I John i. 2 ; Ignatius, ad Smyrn. 4 : Xptcrros TO a\i)0ivbv 1 Za>fj alotvios occurs once in the Septuagint (Dan. xii. 2 ; cf. 2 Mace. vii. 36), and in Plutarch, De Is. et Os. I. 92 SYNONYMS OF THE NEW TESTAMENT. xxvm. yv), implicitly affirmed of Himself that He was absolutely holy ; and in the creature, in like manner, that alone truly lives, or triumphs over death, death at once physical and spiritual, which has first triumphed over sin. No wonder, then, that Scripture should know of no higher word than &>?; to set forth the blessedness of God, and the blessedness of the creature in communion with God. It follows that those expositors of Ephes. iv. 18 are in error, who there take dTri)\\oTpia)fjvot Trjs ^(afjs TOV (Deov, as 1 alienated from a divine life,' that is, 'from a life lived ac- cording to the will and commandments of God ' (' remoti a vita ilia quse secundum Deum est : ' as Grotius has it), &>?; never signifying this. The fact of such alienation was only too true ; but the Apostle is not affirming it here, but rather the miserable condition of the heathen, as men estranged from the one fountain of life (irapa 2ot 7^777 &rjs, Ps. xxxv. 10) ; as not having life, because separated from Him who only absolutely lives (John v. 26), the living God (Matt. xvi. 16; i Tim. iii. 15), in fellowship with whom alone any creature has life. Another passage, namely Gal. v. 25, will always seem to contain a tautology, until we give to &rj (and to the verb tyv as well) the force which has been claimed for it here. xxviii. icvptos, A MAN, according to the later Greek grammarians, was Sso-iroTrjs in respect of his slaves (Plato, Legg. vi. 756 e), therefore olico&EcrTroTrjs, but xvpios in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour ; "as Sara obeyed Abraham, calling him lord " (icvptov avrov /caXoOcra, I Pet. iii. 6 ; cf. i Sam. i. 8 ; cf. Plutarch, De Virt. Mul. s. vv. MIKKO. KOI Msyia-To)) . There is a certain truth in this distinction. Undoubtedly there lies in icvpios the sense of an authority owning limitations moral limitations it may be ; it is xxvni. SYNONYMS OF THE NEW TESTAMENT. 93 implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised ; while the SSO-TTOT^S exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as Bsa-TTora, puts an emphasis of submission into his speech, which Kvpie would not have possessed ; therefore it was that the Greeks, not yet grown slavish, refused this title of SsffTTOTrjs to any but the gods (Euripides, Hippol. 88: aval;, 0sovsyap Bsa-Troras /ca\siv xpscov) ; while our own use of ( despot,' ' despotic,' ' despotism,' as set over against that of 'lord,' 'lordship,' and the like, attests that these words are coloured for us, as they were for those from whom we have derived them. Still, there were influences at work tending to break down this distinction. Slavery, however legalized, is so abhorrent to men's innate sense of right, that they seek to mitigate, in word at least, if not in fact, its atrocity ; and thus, as no southern Planter in America willingly spoke of his ' slaves,' but preferred some other term, so in antiquity, wherever any gentler or more humane view of slavery obtained, the antithesis of SSO-TTOTTJS and Bov\os would continually give place to that of icvpios and SovXoy. The harsher antithesis might still survive, but the milder would prevail side by side with it. We need not look further than to the writings of St. Paul, to see how little, in popular speech, the distinction of the grammarians was observed. Masters are now Kvpioi (Ephes. vi. 9 ; Col. iv. i), and now SSO-TTOTCU (i Tim. vi. I, 2 ; Tit. ii. 9; cf. I Pet. ii. 1 8), with him; and compare Philo, Quod Omn. Prob. Lib. 6. But, while all experience shows how little sinful man can be trusted with unrestricted power over his fellow, how certainly he will abuse it a moral fact attested in our use of ' despot ' as equivalent with ' tyrant,' as well as in the history of the word ' tyrant ' itself it can only be 94 SYNONYMS OF THE NEW TESTAMENT. xxvm. a blessedness for man to regard God as the absolute Lord, Ruler, and Disposer of Iris life ; since with Him power is never disconnected from wisdom and from love : and, as we saw that the Greeks, not without a certain sense of this, were well pleased to style the gods Sfo-TroTeu, however they might refuse this title to any other; so, within the limits of Revelation, Seo-Tro'TT;?, no less than /cvpios, is ap- plied to the true God. Thus in the Septuagint, at Josh, v. 14; Prov. xxix. 25; Jer. iv. 10; 2 Mace. v. 17, and elsewhere ; while in the N. T. on these occasions : Luke ii. 29 ; Acts iv. 24; Rev. vi. IO; 2 Pet. ii. I ; Jude 4. In the last two it is to Christ, but to Christ as God, that the title is ascribed. Erasmus, indeed, out of that latent Ariauism, of which, perhaps, he was scarcely conscious to himself, denies that, at Jude 4, SsaTroTrjs is to be referred to Christ ; giving only icvpios to Him, and Sso-TroTr)? to the Father. The fact that in the Greek text, as he read it, sov followed and was joined to SsarTroTijv, no doubt really lay at the root of his reluctance to ascribe the title of Sea-jTOTrjs to Christ. It was for him not a philological, but a theological difficulty, however he may have sought to persuade himself otherwise. This Bsa-jrorrjs did no doubt express on the lips of the faithful who used it, their sense of God's absolute disposal of his creatures, of his autocratic power, who " doeth ac- cording to his will in the army of heaven and among the inhabitants of the earth" (Dan. iv. 35), more strongly than icvptos would have done. So much is plain from some words of Philo (Quis Rer. Div. Hcer. 35), who finds evidence of Abraham's evXdfisia, of his tempering, on one signal occasion, boldness with reverence and godly fear, in the fact that, addressing God, he forsakes the more usual icvpis, and substitutes &a7rora in its room ; for SSO-TTOTTJS, as Philo proceeds to say, is not icvpioy, but oftpof icvpios, and implies, on his part who uses it, a more entire pros- tration of self before the might and majesty of God than /cvpios would have done. xxix. SYNONYMS OF THE NEW TESTAMENT. 95 xxix. THESE words occur all of them together at Horn. i. 30, though in an order exactly the reverse from that in which I have found it convenient to take them. They constitute an interesting subject for synonymous discrimination. 'AXao>i> is found once besides (2 Tim. iii. 2), and a\a- tyvslci twice (Jain. iv. 16 ; I John ii. 16). Derived from a\?7, * a wandering about,' it designated first the vagabond mountebanks (' marktschreyers ') , conjurors, quacksalvers, or exorcists (Acts xix. 13; I Tim. v. 13); being joined with 709$ (Lucian, Rcvivisc. 29) ; with (psvat; (Aristo- phanes) ; with KSVOS (Plutarch, Quom. in Virt. Prof. 10); full of empty and boastful professions of cures and other feats which they could accomplish; such as Volpone in The Fox of Ben Jonson, Act ii. Sc. i . It was from them transferred to any braggart or boaster (aA,a&>j/ Kal vjrspav- 2oy, Philo, Cong. Emd. Grat. 8 ; while for other in- different company which the word keeps, see Aristophanes, Nub. 445-452) ; vaunting himself in the possession of skill, or knowledge, or courage, or virtue, or riches, or whatever else it might be, which were not truly his (Plutarch, Qua quis Rat. Laud. 4). He is thus the exact antithesis of the iipwv, who makes less of himself and his belongings than the reality would warrant, in the same way as the a\atfav makes more (Aristotle, Ethic. Nic. ii. 7. 12). In the Definitions which pass under Plato's name, is defined as ety Trpoa-Troi'rjTtKrj ayaOwv /ir) inrap- . while Xenophoii (Cyr. ii. 2. 12) describes the thus : 6 fj,sv i/, that in his boastings he overpasses the limits of the truth (Wisd. ii. 1 6, 17) ; thus Aristotle sees in him not merely one making unseemly display of things which he actually possesses, but vaunting himself in those which he does not possess ; and set over against him the aXr/Oevrircbs KOL TO> yS/6) KOL TO) \oyo> : cf. Rhet. ii. 6 : TO TO. aXXorpia avrov (fxia-rcsiv, aXatpvsias (njf^elov : and Xenophon, Mem. i. 7 ; while Plato (Rep. viii. 56 c) joins tysvSsls with a\a%6vs? \vyot : and Plutarch (PyrrJi. 19) aXa^tyvwith KO^ITTOS. We have in the same sense a lively description of the aka&v in the Characters (23) of Theophrastus ; and, still better, of the shifts and evasions to which he has recourse, in the treatise, Ad Herenn. iv. 50, 51. While, therefore, * brag- gart ' or ' boaster ' fairly represents aXa^tav (Jebb suggests 'swaggerer,' Characters of Theophrastus, p. 193), 'ostenta- tion ' does not well give back aXa^ovsia, seeing that a man can only be ostentatious in that which he really has to show. No word of ours, and certainly not 'pride* (i John ii. 16, E. V.), renders it at all so adequately as the German ' Prah- lerei.' For the thing, Falstaff and Parolles are both ex- cellent, though marvellously diverse, examples; so too Bessus in Beaumont and Fletcher's King and no King ; while, on the other hand, Marlowe's Tamburlaine, despite of all his big vaunting words, is no a\a%(ov, inasmuch as there are fearful realities of power with which these his lipydXys 7X0)0-0-77$ tcofjiTroi are sustained and borne out. This dealing in braggadocio is a vice sometimes ascribed to xxix. SYNONYMS OF THE NEW TESTAMENT. 97 whole nations ; tlius an spfyvros a\a%ovsia to the JEtolians {Polybius, iv. 3; cf. Livy, xxxiii. n); and, in modern times, to the Gascons ; out of which they have given us * gasconade.' The Vulgate, translating aXatpves, ' elati ' (in the Bheurish, ' haughty '), has not seized the central meaning as successfully as Beza, who has rendered it * gloriosi.' 1 A distinction has been sometimes drawn between the aXafov and the irspTrspos [vj ajd-rrrj ov TrspTrepevsrai, I Cor. xiii. 4], that the first vaunts of things which he has not, the second of things which, however little this his boasting and bravery about them may become him, he actually has. The distinction, however, cannot be main- tained (see Polybius, xxxii. 6. 5 : xl. 6. 2) ; both are liars alike. But this habitual boasting of one's own will hardly fail to be accompanied with a contempt for that of others. If it did not find, it would rapidly generate, such a tendency ; and thus the dXaet>i/ is often av6d8rjs as well (Prov. xxi. 24) ; uXa^ovsia is nearly allied to v-rrspy^ria : they are used as almost convertible terms (Philo, De Carit. 22-24). But from vTTSpo-^rta to vKsprffyavia there is but a single step ; we need not then wonder to meet virsprjfyavos joined with aXatjav. cf. Clement of Rome, i Ep. 16. The places where it occurs, besides those noted already, are Luke i. 5 1 ; Jam. iv. 6 ; I Pet. v. 5 ; V7rspr)(pavia at Mark vii. 22. A picturesque image serves for its basis ; the vrreprjcfHivos, from vTrsp and aivofj,ai, being one who shows himself above his fellows, exactly as the Latin ' superbus ' is from ' super ; ' as our ' stilts ' is connected with ' Stolz,' and with ' stout ' in its earlier sense of ' proud,' or ' lifted up.' 1 We formerly used ' glorious ' in this sense. Thus, in North's Plu- tarch, p. 183: 'Some took this for a ylorious brag; others thought he [Alcibiades] was like enough to have done it.' And Milton (The Reason of Church Government, i. 5) : ' He [Anselm] little dreamt then that the weeding hook of Reformation would, after two ages, plxick up his glorious poppy [prelacy] from insulting over the good corn [presbytery].' H 98 SYNONYMS OF THE NEW TESTAMENT. xxix. Deyling (Obss. Sac. vol. v. p. 219): 'Vox proprie notat hominem capite super alios emine,ntem, ita ut, quemad- modum Saul, prse ceteris sit conspicuus, I Sam. ix. 2.' Compare Horace (Carm. i. 18. 15): 'Et tollens vacuum plus nimio Gloria verticem.' A man can show himself a\.a(i>v only when in company with his fellow-men ; but the proper seat of the virsp^avia^ the German * hochmuth,' is within. He that is sick of this sin compares himself secretly ivitk others, and lifts himself above others, in honour preferring himself; his sin being, as Theophrastus (Charact. 34) describes it, Karafypovrjcrls rtf "7r\r)v avrov TWJ/ a\\wv : joined therefore with vTrspo^ia (De- mosthenes, Orat. xxi. 247); with sjfovSevcacris (Ps. xxx. 19) ; inrepri^avos with avOdfys (Plutarch, Alcib. c. Cor. 4). The bearing of the virsprj^avos toward others is not of the essence, is only the consequence, of his sin. His ( arro- gance,' as we say, his claiming to himself of honour and observance (v7rspr)avos we may have the perversion of a nobler cha- racter than in the akaQav, the melancholic, as the akat/uv is the sanguine, the vftpia-rijs the choleric, temperament ; but because nobler, therefore one which, if it falls, falls more deeply, sins more fearfully. He is one whose " heart is lifted up " (v^rjXoKapSiof, Prov. xvi. 5) ; one of those TCL ir^T}\a ^povovvres (Rom. xii. 1 6), as opposed to the Ty KapSIa : he is Tvfywdsls ( I Tim. iii. 6) or Teri (2 Tim. iii. 4), besotted with pride, and far from all true wisdom (Ecclus. xv. 8) ; and this lifting up of his heart may be not merely against man, but against God ; he may xxix. SYNONYHfS OF THE NEW TESTAMENT. 99 assail the very prerogatives of Deity itself (i Mace. i. 21, 24; Ecclus. x. 12, 13 ; Wisd. xiv. 6: vrrepityavot, yisydvrss). Theophylact therefore does not go too far, when he calls this sin dxporroXtf KCLKWV : nor need we wonder to be thrice reminded, in the very same words, that " God resisteth the proud" (vrrsp^dvois avrirdcrasrai: Jam. iv. 6; I Pet. v. 5 ; Prov. iii. 34) ; sets Himself in battle array against them, as they against Him. It remains to speak of vftpia-TTJs* which, by its deriva- tion from vftpts, which is, again, from virsp (so at least Schneider and Pott; but Curtius, Grundzuge, 2nd edit, p. 473, has doubts), and as we should say, ' uppishness,' stands in a certain etymological relation with vrrsprjfyavo? (see Donaldson, New Cratylus, 3rd ed. p. 552). "Tfipis is insolent wrongdoing to others, not out of revenge, or any other motive except the mere pleasure which the infliction of the wrong imparts. So Aristotle (RJiet. ii. 2) : sari yap {5/3/349, ro ftXarrrsiv KOI \VTTs2v, s(f) ols ala")(yvTf] sari ru> rrdcr- %oiT4, fir] 'iva ri yevqrat avra> aXXo, ?; on sysvero, dXX' orrws r)&0]j * ot yap dvrnroiovvrss ovj^ v{3piovcnv, d\\a n^wpovvrai. "T/Bptarrfs occurs only twice in the N. T. ; Rom. i. 30 ('despiteful,' E. V.), and i Tim. i. 13 ('injurious,' E. V.; a word seldom now applied except to things ; but which seems preferable to 'insolent,' which has recently been proposed) ; in the Septuagint often ; being at Job xl. 6, 7 ; Isai. ii. 12, associated with vrrsp-fyavos (cf. Prov. viii. 13) ; as the two, in like manner, are connected by Aristotle (Rhet. ii. 16). Other words whose company it keeps are aypios (Homer, Od. vi. 120) ; drdcr0a\os (Ib. xxiv. 282) ; aida>v (Sophocles, Ajax, 1061) ; avopos (Id. Trachin. 1076); fiicuos (Demosthenes, Orat. xxiv. 169) ; aSiicos (Plato, Legg. i. 630 fc) ; dic6\aaros (Apol. Socr. 26 e) ; atypwv (Phil. 45 e) ; vTrepoTrrrjs (Aristotle, Ethic. Nic. iv. 3. 21); Opaavs (Cle- ment of Alexandria, Strom, ii. 5) ; (f>t\oys\a)s (Plutarch, Symp. 8. 5 ; but here in a far milder sense). In his Lu- cullus, 34, Plutarch speaks of one as dvrjp vfipta-rijs, teal x2 100 SYNONYMS OF THE NEW TESTAMENT. xxix. /JUSCTTOS oXiywpias aTrdcrrjs Kai OpacrvTijTos. Its exact anti- thesis is (TaKfrpwv (Xenophon, Apol. Soc. 19; Ages. x. 2 ; cf. TrpavBvpos, Prov. xvi. 19). The v/3pia-Ttjs is contume- lious ; his insolence and contempt of others break forth in acts of wantonness and outrage. Menelaus is v/Spta-r^y when he would fain withhold the rites of burial from the dead body of Ajax (Sophocles, Ajax, 1065). So, too, when Hanun, king of Ammon, cut short the garments of king David's ambassadors, and shaved off half their beards, and so sent them back to their master (2 Sam. x.), this was vftpis. St. Paul, when he persecuted the Church, was v/Spumjs (i Tim. i. 13; cf. Acts viii. 3), but himself vfipi- odsis (i Thess. ii. 2) at Philippi (see Acts xvi. 22, 23). Our blessed Lord, prophesying the order of his Passion, de- clares that the Son of Man v^pia-d^a-srai (Luke xviii. 32) ; the whole blasphemous masquerade of royalty, in which it was sought that He should sustain the principal part (Matt, xxvii. 27-30), constituting the fulfilment of this prophecy. * Pereuntibus addita ludibria ' are the words of Tacitus (Annal. xv. 44), describing the deaths of the Christians in Nero's persecution ; they died, he would say, /j,ed' v/3p(os. The same may be said of Tork, when, in Shakespeare's Henry VL, the paper crown is set upon his head, in mockery of his kingly pretensions, before Mar- garet and Clifford stab him ; and, alas ! all human history is full of examples of the same. Cruelty and lust are the two main shapes in which vftpis will display itself ; or rather they are not two ; for, as the hideous records of human wickedness have too often attested, as, for example, the trial of Gilles de Retz, Marshal of France, in the fifteenth century, they are one and the same sin; and Milton, when he wrote, "lust hard by hate," saying much, yet did not say all; but the two revelations of one and the same sin. Out of a sense that the latter belongs to it quite as much as the former, Josephus (Antt. i. 11. i) characterizes the men of xxx. SYNONYMS OF THE NEW TESTAMENT. ioi Sodom as vftpia-rai to men (cf. Gen. xix. 5), no less than aaefisis to God. He uses the same language (J&. v. 10. i) about the sons of Eli (cf. I Sam. ii. 22) ; on each occasion showing that by the vfipis which he ascribed to those and these, he intended an assault on the chastity of others. Critias (quoted by JElian, F. H. x. 13) calls Archilochus \dyvos KOL v^pia-rrjs : and Plutarch, comparing Demetrius Poliorcetes and Antony, gives this title to them both (Com. Dem. cum Anton. 3 ; cf. Demet. 24 ; Lucian, Dial. Deor. vi. I ; and the article "Tfipscas Siicr) in Pauly's Encydopadie). The three words, then, are clearly distinguishable, occupying three different provinces of meaning : they pre- sent to us an ascending scale of guilt; and, as has been observed already, they severally designate the boastful in words, the proud in thoughts, the insolent and injurious in acts. xxx. avri^picfTOs, THE word avTixpurros is peculiar to the Epistles of St. John, occurring five times in them ( I Ep. ii. 1 8, bis ; ii. 22 ; iv. 3 ; 2 Ep. 7) ; and nowhere else in the N. T. But if he alone has the word, St. Paul, in common with him, designates the person of this great adversary, and the marks by which he shall be recognized ; for all expositors of weight, Grotius alone excepted, are agreed that St. Paul's avOpwjros TIJS a^aprias, his vios rfjs cnraiKsias, his avopos (2 Thess. ii. 3, 8), is identical with St. John's avri- Xpiaros (see Augustine, De Civ. Dei, xx. 19. 2); and, indeed, to St. Paul we are indebted for our fullest instruc- tion concerning this arch-enemy of Christ and of God. Passing by, as not relevant to our purpose, many discas- sions to which the mysterious announcement of such a coming foe has given rise, whether, for example, the Anti- christ is a single person or a succession of persons, a person or a system, we occupy ourselves here with one question only ; namely, what the force is of avri in this composi- 102 SYNONYMS OF THE NEW TESTAMENT. xxx. tion. Is it such as to difference avTi'xpia-ros from TJrevSo- Xpio-Tos ? does avTi^f>ti\6cro Xpto-rw, or in Origen's (Con. Gels. vi. 45), Xpia-ro) Kara SidpeTpov svavrios, ' Wider- christ,' as the Germans have rightly rendered it ; one who shall not pay so much homage to God's word as to assert its fulfilment in himself, for he shall deny that word altogether ; hating even erroneous worship, because it is worship at all, and everything that is called 'God* (2 Thess. ii. 4), but hating most of all the Church's worship in spirit and in truth (Dan. viii. 1 1) ; who, on the destruc- tion of every religion, every acknowledgment that man is 1 Liicke (Comm. iiber die Brief e des Johannes, pp. 190-194) excellently discusses the word. On the whole subject of Antichrist see Schnecken- burger, Jahrbuch fiir Deutsche Theologie, vol. iv. p. 405 sqq. 104 SYNONYMS OF THE NEW TESTAMENT. xxx. submitted to higher powers than his own, shall seek to establish his throne ; and, for God's great truth that in Christ God is man, to substitute his own lie, that in him man is God. The term -fyevSoxptffros, with which we proceed to com- pare it, appears only twice in the N. T. ; or, if we count, not how often it has been written, but how often it was spoken, only once ; for the two passages in which it occurs (Matt. xxiv. 24; Mark xiii. 22) are records of the same discourse. In form it resembles many others in which tysvSos is combined with almost any other nouns at will. Thus fysvSaTToaToX.os (2 Cor. xi. 13), tyevSdBsXtfios (2 Cor. xi. 26), tysvSoSi&da-KdXos (2 Pet. ii. l), Tfrsv&oTrpfHfnJTrjs (Matt. vii. 13 ; cf. Jer. xxxiii. 7), tysvSofutprvp (Matt. xxvi. 60; cf. Plato). So, too, in ecclesiastical Greek, ^v8o7roi/j,tjv,-^rv8o- \arpsia; and in classical, ^vBd fjioXvvovres eavrovs, that is, as the context shows, crusting themselves over with mud (cf. Plato, Rep. vii. 535 e; Cant. v. 3 ; Ecclus. xiii. i) : while ptaiveiv, in its primary usage, is not ' to smear ' as with matter, but ' to stain ' as with colour. The first corresponds to the Latin c inquinare ' (Horace, Sat. i.8. 37), ' spurcare ' (itself probably connected with 'porcus'), the German 'besudeln;' the second to the Latin ' maculare,' and the German * beflecken.' It will follow, that while in a secondary and ethical sense both words have an equally dishonorable signifi- cation, the fj,o\v(7fio5 ffaxpos (2 Cor. vii. i) being no other than the fjuda-fiara TOV Koa-fiov (2 Pet. ii. 20), both being also used of the defiling of women (cf. Gen. xxxiv. 5 ; Zech. xiv. 2), this will only hold good so long as they are figuratively and ethically taken. So taken indeed, fiiai- vsiv is in classical Greek the standing word to express the profaning or unhallowing of aught (Plato, Legg. ix. 868 a ; Tim. 69 d; Sophocles, Antig. 1031; cf. Lev. v. 3; John xviii. 28). In a literal sense, on the contrary, fiiaivsiv may be used in good part, just as, in English, we speak of the staining of glass, the staining of ivory (II. iv. 141), or as, in Latin, the ' macula ' need not of necessity be also a ' labes ; ' nor yet in English the ' spot ' be always a ' blot.' MoXwety, on the other hand, admits of such nobler employ- ment as little in a literal as in a figurative sense. xxxi i. SYNONYMS OF THE NEW TESTAMENT. 107 xxxii. TraiSsia, vovde(ri9_ is remission^ < Loslas- sung,' Trapsa-is, from irapfi]^^ will be naturally ' prceter- mission,' ' Vorbeilassuug,' the Trdpeats dfjiaprrj/^drfav., the prcetermission or passing by of sins for the present, leaving it open in the future either entirely to remit, or else adequately to punish them, as may seein good to Him who has the power and right to do the one or the other. Thus Fritzsche (Ad Rom. vol. i. p. 199) : ' Conveniunt in hoc [afao-ts et Trdpsats] quod sive ilia, sive haec tibi obti- gerit, nulla peccatorum tuorum ratio habetur ; discrepant eo, quod, hac data, facinorum tuorum poenas nunquam pendes; ilia concessa, non diutius nullas peccatorum tuorum poanas lues, quam ei in iis connivere placuerit, cui in delicta tua animadvertendi jus sit.' And the classical usage both of Trapisvai -and of irdpsats bears out this dis- tinction. Thus Xenophon (Hipp. 7, 10) : d^apr^ara ov %pr) Trapisvai a.K.o\afj, but only asks that he may not be without a wholesome chastisement following close on his transgressions. On the other side, and in proof that 7rdpsa-i$ = a<"* ' so that the finding of av&xn here is a strong confirmation of that view of the word which has been just maintained. But this position in regard of sin could, in the very nature of things, be only transient and provisional. With a man, the prsetermission of offences, or ' praeterition,' as Hammond would render it (deducing the word, but wrongly, from Trdpsijj,^ ' prsetereo '), will often be identical with the remission, the Trdpsais will be one with the afaais. Man forgets ; he has not power to bring the long past into judgment, even if he would ; or he has not righteous energy enough to will it. But with an absolutely righteous God, thejirdpsa-is can only be temporary, and must always find place with a looking on to a final settlement ; forbearance ia no acquittance ; every sin must at last either be absolutely forgiven, or adequately avenged. In the meanwhile the vrdpeais itself might seem to call in question the absolute righteousness of Him who was thus content to pass by and to connive. God held his peace, and it was only too near to the evil thought of men to think wickedly that He was such a one as themselves, morally indifferent to good and to evil. That such with too many was the consequence of the avoxh TOW @oi), the Psalmist himself declares (Ps. 1. 2 1 ; cf. Job xxii. 13 ; Mai. ii. 17 ; Ps. Ixxiii. il). But now (ev TW vvv Kaipq>} God, by the sacrifice of his Son, had ren- dered such a perverse misunderstanding of his meaning in the past dissimulation of sin for ever impossible. Bengel : 4 Objectum prsetermissionis [Trapeo-sws] , peccata ; tolerantieB [avo%^y], peccatores, contra quos non est persecutus Deus jus suum. Et hsec et ilia quamdiu fuit, non ita apparuit justitia Dei : non enim tarn vehementer visus est irasci peccato, sed peccatorem sibi relinquere, ap,e\iv, negligere, Heb. viii. 9. At in sanguine Christi et morte propitiatoria ostensa est Dei jnstitia, cum vindicta adversus peccatum ipsum, ut esset ipse Justus, et cum zelo pro peccatoris liberatione, nt esset ipse justificans.' Compare Hammond xxxiv. SYNONYMS OF THE NEW TESTAMENT. 1 1 5 (in loc.), who has seized excellently well the true distinc- tion between the words. He, then, that is partaker of the afaa-is, has_ his sins forgiven, so that, unless he bring them back upon himself by new and further disobedience (Matt, xviii. 32, 34; 2 Pet. i. 9; ii. 20), they shall not bo imputed to him, or mentioned against him any more. The jrdpsa-ts, differing from this, is a benefit, but a very subordinate one ; it is the present passing by of sin, the suspension of its punish- ment, the not shutting up of all ways of mercy against the sinner, the giving to him of space and helps for repentance, as it is said at Wisd. xi. 24 : irapopas a/j,apTij/j,ara avdpwircov sis jj,T(ivoiav : cf.^Eom. ii. 3-6. If such repentance follow, then the irdpsa-w will lose itself in the afaats, but if not, then the punishment, suspended, but not averted, in due time will arrive (Luke xiii. 9). xxxiv. fttopoX-oyia, alcr^pokoyia, svTpairsXia. ALL these designate sins of the tongue, but with a differ- ence. MopoXo7ta, employed by Aristotle (Hist. Anim. i. n), but of rare use till the later Greek, is rendered well in the Vulgate, on the one occasion of its occurrence (Ephes. v. 4), by t stultiloquium,' a word which Plautus may have coined (Mil. Glor. ii. 3. 25) ; although one which did not find more favour and currency in the after language of Rome, than did the ' stultiloquy ' which Jeremy Taylor sought to introduce among ourselves. Not merely the irav pr)jj,a ap^ov of our Lord (Matt. xii. 36), but in good part also the iras ~\6yos