Synonyms of the New Testament
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fore § LIX. SYNONYMS OF THE NEW TESTAMENT. 213 et forei?n dicimur ea quae nobiscum circumferimus, quibus amicti indutique sumus, ut i[ma forei?n, turn quae ad habitum corporis pertinent.’ He proceeds, however, to acknowledge that this distinction is by no means constantly observed even by the best Greek authors. It is, therefore, the more noticeable, as an ex- ample of that accuracy which so often takes us by surprise in the use of words by the writers of the N. T., that they are always true to this rule. On the six occasions upon which forei?n occurs (Matt. xi. 8; John xix. 5; Rom. xiii. 4; 1 Cor. xv. 49, bis; Jam. ii. 3), it invariably expresses, not an accidental and temporary, but an habitual and continuous, bearing. ‘Sic enim differt forei?n a fe hoc sit ferre, illud ferre solere’ (Fritzsche, on Matt. xi. 8). A sentence in Plutarch (Apoph. Reg.), in which both words occur, illustrates very well their different uses. Of Xerxes he tells us: o]rgisqei>j de> Babulwni therefore fe fore this is in the second clause exchanged for forei?n.
instance but one (I Pet. iii. 3); ai]w means invariably so; for (not to speal of ei]j ai]w?na) see Ephes. ii. 2, 7; Col. i. 26. It may be question whether we might not have made more use of ‘age' in our Version: we have employed it but rarely,—only, ndeed, in the two places which I have cited last. ‘Age’ may sound to us inadequate now; but it is quite possible that, so used, it would little by little have expanded and adapted itself to the larger meaning of the Greek word for which it stood. One must regret that, by this or some other like device, 214 SYNONYMS OF THE NEW TESTAMENT. § LIX. our Translator did not mark the difference between ko of space, and ai]w under aspects of time; for the Latin, no less than the Greek, has two words, where we have, or have acted as though we had, but one. In all those passages (such as Matt. xiii. 39; 1 Cor. x. 11) which speak of the end or consummation of the ai]w the end of the ko wisdom of this world" (1 Cor. ii. 6), "the god of this-
xvi. 8), it must be admitted that we are losers by the course which w have adopted.
has a history of much interest in more respects than one. Suidas traces for successive significations through which it passed: shmai fying ‘ornament’ and obtaining this meaning once in the N. T. (I Pet. iii. 3), where we render it ‘adorning,’ and hardly obtaining any other in the Old (thus the stars are o[ ko 18; Jer. iv. 30; Ezek. vii. 20; Ecclus. xliii. 9); from this it passed to that of order, or arrangement (‘lucidus ordo’), or beauty as springing out of these; eu]pre and ta as Suidas gives it above, or kallwpismo kata as the first who transferred ko material universe (for a history of this transfer see a note in Humboldt's Cosmos, 1846, Engl. edit. p. 371), desiring thereby to express his sense of the beauty and order which are everywhere be traced therein: so Plutarch (De Plac. Phil. i. 5) tells us; while others report that he called by this name not the whole material universe, but only the heaven; claiming for it this name on the same ground, namely, on that of the well-ordered arrangement which was § LIX. SYNONYMS OF THE NEW TESTAMENT. 215
find the word so used; as by Xenophon, Mem. i. I. II; by Isocrates, i. 179; by Plato (Tim. 28 b) who yet employs it also in the larger and what we might call more ideal sense, as embracing and including within itself, and in the bonds of one communion and fellowship heaven and earth and gods and men (Georg. 508 a); by Aristotle (De Mund. 2; and see Bentley, Works, vol. i. p. 39; vol. ii. p. 117). 'Mundus' in Latin,---'digestio et ordinatio singularum quarumque rerum formatarum et distinctarum,' as Augus- tine (De Gen. ad Lit. c. 3) calls it,—followed in nearly the same track as the Greek ko profound plays of words, such as '0 munde immunde,' in which the same illustrious Church-teacher delights. Thus Pliny (H. N. ii. 3): 'Quem ko hac varietate distinctum bene Graeci ko mundum nominamus;' cf. De Nat. Deor. ii. 22 ; but on the inferiority as a philosophical expres ion of ' mundus ' to ko p. 98.
From this signification of ko verse, which is frequent in Scripture (Matt. xiii. 35; John xvii. 5; xxi. 25; Acts xvii. 4; Rom. i. 20), followed that of ko man lives and moves, which exists for him and of which he constitutes the moral centre (John xvi. 21; I Cor. xiv. 10; I John iii. 17); here very nearly equivalent to oi]koume (Matt. xxiv. 14; Acts xix. 27); and then the men themselves, the sum total of persons living in the world (John i. 29; iv. 42; 2 Cor. v. 19); and then upon this, and ethically, all not of the e]kklhsi terpreted ko (ko 216 SYNONYMS OF THE NEW TESTAMENT. § LIX. by wicked works enemies to Him (1 Cor. 20, 21; 2 Cor. vii. 10; Jam. iv. 4). I need hardly call attention here to the immense part which ko the theology of St. John; both in his record of his Master's sayings, and in his own writings (John i. 10; vii. 7; xii. 31; 1 John ii. 16; v. 4); occurring in his Gospel and Epistles more than a hundred times, most often in this sense. On this last use of ko should have been utterly strange to the entire heathen world, which had no sense of this opposition between God and man, the holy and unholy, and that the same should have been latent and not distinctly called out even in the 0. T., on all this there are some admirable remarks by
24: while on these various meanings of ko serious confusions which, if not carefully watched against, may arise therefrom, Augustine (Con. Jul. Pelag. vi. 3, 4) may be consult ed with advantage. We must reject the etymology of ai]w (De Cael. i. 9) propounds: a]po> tou ? a]ei> ei#nai ei]lhfw>j th>n
to breathe. Like ko and then, superinduced on this, a secondary and ethical, sense. In its primary, it signifies time, short or long, in its unbroken duration; oftentimes in classical Greek the duration of a human life (=bi Xenophon, Cyrop. iii. 3. 24; cf. Plato, Legg. iii. 701 c; Sophocles, Trachin. 2; Elect. 1085: par ei!lou: Pindar, Olymp. ii. 120: a@dakrun ne but essentially time as the condition under which all created things exist, and the measure of their existence; thus Theo- doret: o[ ai]w>n ou]k ou]si sumparomartou?n toi?j gennhth>n e@xousi fu ai]w>n kai> to> a]po> th?j tou? ko telei parezeugme § LIX. SYNONYMS OF THE NEW TESTAMENT 217 presently to signify all which existsiin the world under conditions of time; ‘die Totalitat desjenigen was sich in der Dauer der Zeit ausserlich darstellt, die Welt, sofern sie sich in der Zeit bewegt' (C. L. Grimm; thus see Wisd. xiii. 8; xiv. 6; xviii. 4; Eccles iii. i 11); and then, more ethically, the course and current of this world's affairs. But this course and current being full of sin, it is nothing wonderful that ai]w>n ou$toj, set over against o[ ai]w>n e]kei?noj (Luke xx. 35), o[ ai]w>n e]rxome ai]w>n me an unfavorable meaning. The basilei?ai tou ? ko Matt. iv. 8 are basilei?ai tou ? ai]w?noj tou (2 Cor. iv. 4; cf. Ignatius, Ep. ad Magn. I: o[ a]rxw>n tou? ai]w?noj tou tou sion, as in those preceding, "according to the course of this world." This last is a particularly instructive passage, for in it both words occur together; Bengel excellently remarking: [ai]w quasi informat: ko tilius. Tempus [=ai]w etiam moraliter, connotata qualitate hominum in eo viven- tium; et sic ai]w mala malam aetatem excipit.' Compare Windischmann (on Gal. i. 4): ‘ai]w gefasst werden, sondern begreift alles in der Zeit befan- gene; die Welt und ihre Herrlichkeit, die Menschen und ihr naturliches unerlostes Thun und Treiben in sich, im Contraste zu dem hier nur beginnenden, seiner Sehnsucht und Vollendung nach aber jenseitigen mid ewigen, Reiche des Messias.' We speak of ‘the times,’ attaching to the word an ethical signification; or, still more to the point, ‘the age,’ ‘the spirit or genius of the age,’ ‘der Zeit- geist.’ All that floating mass of thoughts, opinions, 218 SYNONYMS OF THE NEW TESTAMENT. § LIX. maxims, speculations, hopes, impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, but which constitute a most real and effective power, being the moral, or immoral, atmosphere which at every moment of our lives we inhale, again inevitably to exhale,—all this is included in the ai]w forming spirit of the ko living alienate and apart from God. ‘Seculum,’ in Latin, has acquired the same sense, as in the familiar epigram of Tacitus (Germ. 19), ‘Corrumpere et corrumpi seculum vocatur.’ It must be freely admitted that two passages in the Epistle to the Hebrews will not range themselves accord- ing to the distinction here drawn between ai]w namely i. 2 and xi. 3. In both of these ai]w?nej are the worlds contemplated, if not entirely, yet beyond question mainly, under other aspects than those of time. Some indeed, especially modern Socinian expositors, though not without forerunners who had no such motives as theirs, have attempted to explain ai]w?nej at Heb. i. 3, as the suc- cessive dispensations, the xro economy. But however plausible this explanation might have been if this verse had stood alone, xi. 3 is decisive that the ai]w?nej both passages can only be, as we have rendered it, ‘the worlds,’ and not ‘the ages.’ I have called these the only exceptions, for I cannot accept I Tim. i. 17 as a third; where ai]w?nej must denote, not ‘the worlds’ in the usual concrete meaning of the term, but, according to the more usual temporal meaning of ai]w ‘the ages,’ the temporal periods whose sum and aggregate adumbrate the conception of eternity. The basileu>j tw?n ai]w path>r tw?n ai]w and disposer of the ages during which the mystery of God's purpose ith man is unfolding (see Ellicott, in § LX. SYNONYMS OF THE NEW TESTAMENT. 219 loco).1 For the Hebrew equivalents of the words express- ing time and eternity, see Conrad von Orelli, Die Hebrais- chen Synonyma der Zeit and Ewiykeit, Leipzig, 187; and for the Greek and Latin, so far as these seek to express them at all, see Pott, Etym. Forsch. ii. . 444.
traced between these words. They de ve a certain plau- sible support for this denial from the f ct that manifestly
often interchangeably used; thus ne 10), and kaino>j a@nqrwpoj (Eph. ii. 15), in both cases "the new man"; ne (Heb. xii. 24) and kainh> diaqh (Heb. ix. 15), both "a new covenant", ne ix. 17) and kaino>j oi#noj (Matt. xxvi. 29), both "new wine." The words, it is contended, are evidently of the same force and significance. This, however, by no means follows, and in fact is not the case. The same covenant may be qualified as ne point of view or another. So too the same man, or the same wine, may be ne a different notion is predominant according as the one epithet is applied or the other. Contemplate the new under aspects of time, as that
posed of two words, ‘wer,’ man, and ‘alt,’ age or generation. The ground-meaning, therefore, of 'weralt' is generation of men (Pott,
unfolds itself that of space, as ai]w (Grimm, Deutsche Myth. p. 752); but in the earliest German records ‘weralt’ is used, first as an expression of time, an only derivatively as one of space (Rudolf von Raumer, Die Einwirkuny es Christenthums auf
vation altogether which Grimm seems disposed to your (Klein. Schrift. vol. i. p. 305), and which comes very much to this, that ‘world’ = whirled. 220 SYNONYMS OF THE NEW TESTAMENT. § LX. which has recently come into existence, and this is ne (see Pott, Etymol. Forschung. vol. i. pp. 290-292). Thus the young are oi[ ne has lately sprung up; so, too, ne of gods, Jupiter, Apollo, and the other Olympians (AEschy- lus, Prom. Vinct. 991, 996), as set over against Saturn, Ops, and the dynasty of elder deities whom they had de- throned. But contemplate the new, not now under aspects of time, but of quality, the new, as set over against that which has seen service, the outworn, the effete or marred through age, and this is kaino trasted with one threadbare and outworn; kainoi> a]skoi<, "new wine-skins" (Matt. ix. 17; Luke v. 38), such as have not lost their strength and elasticity through age and use; and in this sense, kaino>j ou]rano "a new heaven,'' as set over against that which has waxen old, and shows signs of decay and dissolution (Heb. 1, 12). In like manner the phrase kainai> glw?ssai (Mark xvi. 17) does not suggest the recent commencement of this miraculous speaking with tongues, but the unlikeness of these tongues to any that went before; therefore called
and different fro any hitherto known. The sense of the unwonted as lying in kaino passage of Xenphon (Cyrop. iii. 1. 10): kainh?j a]rxome a]rxh?j, h} th?j ei]wqui mnhmei?on, in whi h Joseph of Arimathea laid the body of the Lord (Matt. xxvii. 6o; John xix. 41), was not a tomb recently hewn from the rock, but one which had never yet been hanselled, in which hitherto no dead had lain, making the place ceremonially unclean (Matt. xxiii. 27; Num. xi. 16; Ezek. xxxix. 12, 16). It might have been hewn out a hundred years before, and could not therefore have been called ne § LX. SYNONYMS OF THE NEW TESTAMENT. 221
of that divine decorum which ever attended the Lord in the midst of the humiliations of his earthly life (cf. Luke xix. 30; I Sam. vi. 7; 2 Kin. ii. 20). It will follow from what has been said that kaino often, as a secondary notion, imply praise; for the new is commonly better than the old; thus everything is new in the kingdom of glory, "the new Jerusalem" (Rev. iii. 12; xxi. 2); the "new name" (ii. 17; iii. 12); "a new son;" (v. 9; xiv. 3); "a new heaven and new earth" (xxi. 1; cf. 2 Pet. iii. 13); "all things new" (xxi. 5). But this not of necessity; for it is not always, and in every thing, that the new is better, but sometimes the old; thus the old friend (Ecclus. ix. 10), and the old wine (Luke v. 39), are better than the new. And in many other instances
trasted, and that unfavourably, with the known and the familiar. Thus it was mentioned just now that ne was a title given to the younger generation of gods; but when it was brought as a charge against Socrates that he had sought to introduce kainou>j qeou into Athens (Plato, Apol. 26 b; Euthyphro, 3 b; cf.
this was meant—a novel pantheon, such gods as Athens had not hitherto been accustomed to worship; soo too in Plato (Rep. iii. 405 d): kaina> tau?ta kai> a@topa noshma o]no Christ's teaching, "What new doctrine [kainh> didaxh<] is this?" intended anything but praise (Mark i. 26). The
ence to bear on the interpretation of Acts xvii. 21. St. Luke describes the Athenians there as spending their leisure, and all their life was leisure, ‘vacation,’ to adopt Fuller's pun, ‘being their whole vocation,’ in the market- place, h} le 222 SYNONYMS OF THE NEW TESTAMENT. §LX. have expected beforehand he would have written ti new ron, and this expectation seems the more warranted when we find Demosthenes long before pourtraying these same Athenians as haunting the market-place with this same object and aim he using this latter word, punqano kata> th>n a]gora>n ei@ ti le ever, he changes his word and describes them as St. Luke has done, demanding one of another (Philip. i. 43), le exactly identical. The ne it is ever the latest news which they seek, ‘nova statim sordebant, noviora quaerebantur,’ as Bengel on Acts xvii. 21 has it; the kaino>n of the second implies that it is something not only new, but sufficiently diverse from what had gone before to stimulate a jaded and languid curiosity. If we pursue these words into their derivatives and compounds, the same distinction will come yet more clearly out. Thus neo nisqh vi. 4) is newness or novelty; neoeidh ance; kainoeidh (had such a word existed) would have been, a younger growth of words as distinguished from the old stock of the language, or, as we say, ‘neologies’; kainologi does exist in the later Greek, a novel anomalous invention of words, constructed on different laws from those which the language had recognized hitherto; filo youth (Lucian, Amor. 24); filo (Plutarch, De Mus. 12). There is a s assage in Polybius (v. 75, 4), as there are many elsewhere: (AEschylus, Pers. 665; Euripides, Med. 75, 78; and Clement of Alexandria, Paedag. 5, will fur- nish such), in which the words occur together, or in closest sequence; but either in this are they employed as a mere rhetorical accumulation: each has its own special sig- nificance. Relating a stratagem whereby the town of § LX. SYNONYMS OF THE NEW TESTAMENT. 223
marks that, notwithstanding the many cities which have evidently been lost through a similar device, we are, in some way or other, still new and young in regard of such like deceits (kainoi< tinej ai]ei> kai> ne over again. Here kainoi< is an epithet applied to men on the ground of their rawness and inexperience, ne of their youth. It is true that these two, inexperience and youth, go often together; thus ne joined by Plutarch (De Rect. Rat. Aud. 7); but this is not of necessity. An old man may be raw and unpractised in the affairs of the world, therefore kaino many young men, ne skilled and exercised in these. Apply the distinction here drawn, and it will be mani- fest that the same man, the same wine, the same covenant, may have both these epithets applied to them, and yet different meanings may be, and will have been intended to be, conveyed, as the one was used, or the other. Take, for example, the ne a@nqrwpoj of Ephes. ii. 15. Contemplate under aspects of time that mighty transformation which as found and is still finding place in the man who has become obedient to the truth, and you will call him subsequently to this change, ne deserves this name, for it dates as far back as Adam, has died; a new man has been born, who therefore is fitly so called. But contemplate again, and not now under aspects of time, but of quality and condition, the same mighty transformation; behold the man who, through long com- merce with the world, inveterate habits of sinning, had grown outworn and old, casting off the former conversa- tion, as the snake its shrivelled skin, coming forth "a new creature" (kainh> kti hands, with a pneu?ma kaino 224 SYNONYMS OF THE NEW TESTAMENT. § LX. and you have a here the kaino>j a@nqrwpoj, one prepared to walk ‘in newness of life’ (e]n kaino through the a]nakai words of the Epistle of Barnabas, 16, e]geno pa application would be interchangeable, yet this is not always so. When, for example, Clement of Alexandria (Paed. i. 6) says of those that are Christ's, xrh> ga>r ei#nai kainou>j Lo would be to substitute ne verbs a]naneou?n (Ephes. iv. 23), and a]nakainou?n (Col. iii. 10). We all have need a]naneou?sqai, and we have need a]nakai- nou?sqai as well. It is, indeed, the same marvellous and mysterious process, to be brought about by the same almighty Agent; but the same regarded from different points of view a]naneou?sqai, to be made young again; a]na- kainou?sqai, or a]nakainize Chrysostom realized the distinction between the words, and. indeed so realized it that he drew a separate exhortation from each, the following passages, placed side by side, will very remarkable prove. This first (in Ep. ad Ephes. Hom. 13): a]naneou?sqe de<, fhsi<, t&? pneumati tou? noo>j u[mw?n. . . to> de> a]naneou?sqai< e]stin o!tan au]to> to> geghrako>j a]nanew?tai, a@llo e]c a@llou gino ou]k e@xei, o[ ne Hom. 20: o!per e]pi> tw?n oi]kiw?n poiou?men, palaioume a]ei> diorqou?ntej, tou?to kai> e]pi> sautou? poi ron; e]palai pe The same holds good in other instances quoted above. New wine may be characterized as ne different points of view. As ne against the vintage of past years; as kaino sume it austere and strong, in contrast with that which is xrhsto So, too, the Covenant of which Christ is the Mediator is a § LXI. SYNONYMS OF THE NEW TESTAMENT. 225
nearly two thousand years before (Heb. xii. 24); it is a diaqh and with all vigour, energy, and quickening power gone from it (Heb. viii. 13; compare Marriott's Ei]rhnika<, part ii. pp. 110, 170). A Latin grammarian, drawing the distinction between ‘recens’ and ‘novus,’ has said, ‘Recens ad tempus, novum ad rem refertur;’ and compare Doderlein, Lat. Syn. vol. iv. p. 64. Substituting ne ‘ne grasp in a few words, easily remembered, the distinction between them at its central point.1
these; but this with differences, and offering for contem- plation different points of view.
13; Gal. v. 21; and po distinguishable as an abstract and a concrete. Me (stronger, and expressing a worse excess, than oi@nwsij, from which it is distinguished by Plutarch, De Garr. 4;
of Alexandria, a]kra (Joel i. 5; Ezek. xxxix. 19); po cf. Polybius, iv. 4. 6), the drinking bout, the banquet, the symposium, not of necessity excessive (Gen. xix. 3; 2 Sam. iii. 20; Esth. vi. 14), but giving opportunity for excess (I Sam. xxv. 36; Xenophon, Anab. vii. 3, 13: e]pei> prou]xw ‘nouveau’ (=ne paraitre pour la premiere fois: ce qui est neuf vient d'etre fait et n'a pas encore servi. Une invention est nouvelle, une expression neuve.' 226 SYNONYMS OF THE NEW TESTAMENT. § LXI.
wine," A. V.), occurs in the N. T. only at I Pet. iv. 3; and never in the Septuagint; but oi]noflugei?n, Deut. xxi. 20; Isai. lvi. 22. It marks a step in advance of me Philo (De Ebriet. 8; De Merc. Mer. I) names oi]noflugi among the u[brei?j e@sxatai, and compare Xenophon (OEcon. i. 22): dou?loi lixneiw?n, lagneiw?n, oi]noflugiw?n. In strict definition it is e]piqumi(Andronicus of Rhodes), a]plh calls it; the German ‘Trinksucht.’ Commonly, however, it is used for a debauch; no single word rendering it better than this; being as it is an extravagant indulgence in potations long drawn out (see Basil, Hom. in Ebrios, 7), such as may induce permanent mischiefs on the body (Aristotle, Eth. Nic. 5.; as did, for instance, that fatal debauch to which, adopting one of the reports cur- rent in antiquity, Arrian inclines to ascribe the death of Alexander the Great (vii. 24, 25). Kw?moj, in he N. T. found in the plural only, and ren- dered in our Version once ‘rioting’ (Rom. xiii. 13), and twice ‘revellings’ (Gal. v. 21; i Pet. iv. 3), may be said to unite in itself both those notions, namely, of riot and of revelry. It is the Latin ‘comissatio,’ which, as it hardly needs to observe, is connected with kwma with ‘comedo.' Thus, kw?moj kai> a]swti we have a striking description of the other vices with which me same time kw?moj is often used of the company of revellers themselves; a ways a festal company, but not of necessity riotous and drunken; thus see Euripides, Alces. 816, 959. Still the word generally implies as much, being applied in a special sense to the troop of drunken revellers, ‘comis- santium agmen’ (the troop of Furies in the Agamemnon, 116o, as drunk with blood, obtain this name), who at the § LXI. SYNONYMS OF THE NEW TESTAMENT. 227
torches in their hands,1 with shout and song2 (kw?moj kai> boa<, Plutarch, Alex. 38), pass to the harlots' houses, or otherwise wander through the streets with insult and wanton outrage for every one whom they meet; cf. Meineke, Fragm. Com. Graece. p. 617; and the graphic description of such in Juvenal's third Satire, 278-301; and the indignant words of Milton : ‘when night Darkens the streets, then wander forth the sons Of Belial, flown with insolence and wine.’
drunken march of Alexander and his army through Car- mania, on the return from their Indian expedition. On possible, or rather on impossible etymologies of kw?moj, see Pott. Etym. Forsch. 2. 2. 551.
limited signification (h[ xqesinh> me me ii. 2), is another word whose derivation remains in obscu- rity. We have rendered it ‘surfeiting’ Luke xxi. 34, the one occasion on which it occurs in the N. T. In the Septuagint it is never found, but the verb kraipala thrice (Ps. lxxvii. 65; Isai. xxiv. 20; xxix. 9) ‘Fulsome- ness,’ in the early sense of that word (see my Select Glos-
very well, with only the drawback that by 'fulsomeness' is indicated the disgust and loathing from over-fulness of meat as well as of wine, while kraipa the latter.
Aristophanes, Plut. 1040. 2 Theophylact makes these songs themselves the kw?moi, defining the word thus: ta> meta> me 228 SYNONYMS OF THE NEW TESTAMENT. § LXII.
Paul claims for himself that he is not “as many, which corrupt the word of God” (kaphleu presently again he disclaims being of them who can be accused of "handling deceifully” the same (dolou?ntej iv. 2); neither word appearing again in the N. T. It is evi- dent, not less from the context than from the character of the words the themselves, that the notions which they express must lie very near to one another; oftentimes it is asserted or assumed that they are absolutely identical, as by all translators who have only one rendering for both; by the Vulgate, for instance, which has ‘adulterantes’ in both places; by Chrysostom, who explains kaphleu it will be found that while kaphleu dolou?n does, it also covers something more; and this, whether in the literal sense, or in the transferred and figurative, wherein it is used by St. Paul; even as it is evident that our own Translators, whether with any very clear insight into the distinction between the words or not, did not acquiesce in the obliteration of all distinction between them. The history of kaphleu ka is properly the huckster or petty retail trader, as set over against the e@mporoj or merchant who sells his wares in the gross; the two occurring together, Ecclus. xxvi. 29. But while the word would designate any such pedlar, the is ka
temptations, into which it was easy for such to fall (Ecclus. xxvi. 29), as to mix their wine with water (Isai. i. 22), or otherwise to tamper with it, to sell it in short measure, these men so generally yielded to these temptations, that § LXII. SYNONYMS OF THE NEW TESTAMENT. 229 ka and kaphleu became terms of contempt; kaphleu of any shameful traffic and gain as the ka
(Plato, Rep. vii. 525 d; Protag. 313; Becker, Charikles, 1840, p. 256). But it will at once be evident that the
tampering with or sophisticating the wine by the admix- ture of alien matter, and does not suggest the fact that this is done with the purpose of making a disgraceful gain thereby. Nay, it might be urged that it only ex- presses partially the tampering itself, as the following extract from Lucian (Hermot. 59) would seem to say: oi[
ceitful handling by the ka , of the wares which he sells.
But whether this be worth urging or not, it is quite certain that, while in dolou?n there is no more than the simple falsifying, there is in kaphleu with the intention of making an unworthy gain thereby. Surely here is a moment in the sin of the false teachers, which St. Paul, in disclaiming the kaphleu disclaim for himself. He does in as (many words most earnestly disclaim it in this same Epistle (xii. 14; cf. Acts xx. 33), and this the more earnestly, seeing that it is continually noted in Scripture as a mark of false prophets and false apostles (for so does the meanest cleave to the highest, and untruthfulness in highest things expose to lowest temptations), that they, through covetousness, make merchandise of souls; thus by St. Paul himself, Tit. i. 11; Phil. iii. 19; cf. 2 Pet. ii. 3, 14, 15; Jude 11, 16; Ezek. xiii. 19; and see Ignatius (the longer recension), where, no doubt with a reference to this passage, and showing how the writer understood it, the false teachers are de- nounced as xrhmatolailapej, as xriste 230 SYNONYMS OF THE NEW TESTAMENT. § LXII. pwlou?ntej, kai> kaphleu Surely we have here a difference which it is well worth our while not to pass by unobserved. The Galatian false teachers might undoubtedly have been charged as dolou?ntej to>n lo with the pure word of the Gospel: building in hay, straw, and stubble with its silver, gold, and precious stones; but there is nothing which would lead us to charge them as kaphleu which they did work for filthy lucre's sake (see Deyling, Obss. Sac. vol. i . p. 636). Bentley, in his Sermon on Popery (Works, vol. iii. p. 242), strongly maintains the distinction which I have endeavoured to trace. 'Our English Translators,’ he says, have not been very happy in their version of this passage [2 Cor. 17]. We are not, says the Apostle, kaphleu to>n lo "we do not corrupt," or (as in the margin) "deal deceit- fully with," "the word of God." They were led to this by the parallel place, c. iv. of this Epistle, ver. 2, "not walk- ing in craftines,” mhde> dolou?ntej to>n lo handling the ward of God deceitfully;" they took kaph- leu vulgar Latin had done before them, which expresses both by the same word, adulterantes verbum Dei; and so, like- wise, Hesychius makes them synonyms, e]kkaphlleu Dolou?n, indeed, is fitly rendered "adulterare"; so dolou?n to>n xruso worse ingredients is with the metal or liquor. And our Translators had done well if they had rendered the latter passage, not adulterating, not sophisticating the word. But kaphleu wider signification; kaphleu but dolou?n never extends to kaphleu sense of adulterating, has an additional notion of unjust lucre, gain, profit, advantage. This is plain from the § LXIII. SYNONYMS OF THE NEW TESTAMENT. 231 word ka , a calling always infamous for avarice and knavery: "perfidus hic caupo," says the poet, as a general character. Thence kaphleu metaphor, was diverted to other expressions where cheating and lucre were signified: kaphleu Apostle here, and the ancient Greeks, kaphleu th>n ei]rh justice, to barter a negociation of peace, to prostitute learning and philosophy for gain. Cheating, we see, and adulterating is part of the notion of kaphleu essential of it is sordid lucre. So "cauponari" in the well- known passage of Ennius, where Pyrrhus refuses to treat for the ransom for his captives, and restores them gratis:
Non cauponanti bellum, sed belligeranti." And so the Fathers expound this place . . . . So that, in short, what St. Paul says, kaphleu be expressed in one classic word—loge part of the signification. Wherefore, to do justice to our text, we must not stop lamely with our Translators, "cor- rupters of the word of God;" but add to it as its plenary notion," corrupters of the word of God for filthy lucre."' If what has been just said is correct, it will follow that ‘deceitfully handling’ would be a more accurate, though itself not a perfectly adequate, rendering of kaphleu and ‘who corrupt’ of dolou?ntej, than the converse of this which our Version actually offers. § lxiii. a]gaqwsu ]Agaqwsu religion has enriched the later language of Greece. It occurs nowhere else but in the Greek translations of the
232 SYNONYMS OF THE NEW TESTAMENT. § LXIII. 0. T. (2 Chron. xxiv. 16; Nehem. ix. 25; Eccles. ix. 18), in the N. T., and in writings directly dependent upon these. The grammarians, indeed, at no time acknow- ledged, or gave to it or to a]gaqo ance, demanding that xrhsto not absolutely identical with it, should be always employed in its stead (Lobeck, Pathol. Serm. Graec. p. 237). In the N. T. we meet with a]gaqwsu writings of St. Paul (Rom. xv. 14; Gal. v. 22; Ephes. v. 9; 2 Thess. i. 11); being invariably rendered ‘goodness’ in our Version. We sometimes feel the want of some word more special an definite, as at Gal. v. 22, where a]gaqwsu makes one of a 1ong list of Christian virtues or graces, and must mean some single and separate grace, while ‘good- ness’ seems to embrace all. To explain it there, as does Phavorinus, h[ a]phrtisme however true it may be that it is sometimes, as at Ps. lii. 5, set over against kaki With all this it is hard to suggest any other rendering; even as, no doubt, it is harder to seize the central force of a]gaqwsu from the fact that we have no helping passages in the classical literature of Greece; for, however these can never be admitted to give the absolute law to the meaning of words in Scripture, we at once feel a loss, when such are wanting altogether. It will be well, therefore, to consider xrhsto ing is occupied by it, we may then better judge what re- mains for a]gaqwsu a beautiful grace (cf. xrhstoh a]gaqwsu St. Paul, being bay him joined to filanqrwpi cf. Lucian, Timon, 8; Plutarch, Demet. 50); to ma-
(Rom. xi. 22). The A. V. renders it ‘good’ (Rom. iii. § LXIIII. SYNONYMS OF THE NEW TESTAMENT. 233
Tit. iii. 4); ‘gentleness’ (Gal. v. 22). The Rheims, which has for it ‘benignity,’ a great improvement on ‘gentle- ness’ (Gal. v. 22), ‘sweetness’ (2 Cor. vi. 6), has seized more successfully the central notion of the word. It is explained in the Definitions which go under Plato's name (412 e), h@qouj a]plasti: by Phavorinus,
with e@leoj (1 Ep. 9); by Plutarch with eu]me ex Inim. Util. 9); with glukuzumi with a[plo with oi#koj (Timon, 8); as xrhsto (Plutarch, Symp. I. I. 4). It is grouped by Philo with eu]qumi speaking of the xrhsto plays a fine insight into the ethical Character of the patriarch; see Gen. xxvi. 20-22. Calvin has quite too superficial a view of xrhsto when, commenting on Col. iii. 12, he writes: ‘Comitatem —sic enim vertere libuit xrhsto amabiles. Mansuetudo [prau~thj], quae sequitur, latius patet quam comitas, nam illa praecipue est in vultu ac sermone, haec etiam in affectu interior.' So far from being this mere grace of word and countenance, it is one pervading and penetrating the whole nature, mellowing there all which would have been harsh and austere; thus wine is xrhsto v. 39); Christ's yoke is xrhsto or galling about it (Matt. xi. 30). On the distinction between it and a]gaqwsu Tit. iii. 4, where xrhsto quo exemplo patet per hanc vocem significari quandam liberalitatem et studium benefaciendi. Per alteram autem [a]gaqwsu morum, concinnitatem, gravitatem morum, et omnem 234 SYNONYMS OF THE NEW TESTAMENT. § LXIII.
neither does this seem to me to have exactly hit the mark. If the words are at all set over against one another, the ‘suavitas’ belongs to the xrhsto a]gaqwsu has said. Indeed I know nothing so well said elsewhere (in Ep. ad Gal. v. 22): ‘Benignitas sive suavitas, quia apud Graecos xrhsto tranquilla, et omnium bonorum apta consortio; invitans ad familiaritate sui, dulcis alloquio, moribus temperata. Denique et hanc Stoici ita definiunt Benignitas est virtus sponte ad bene aciendum exposita. Non multum bonitas [a]gaqwsu faciendum videtur exposita. Sed in eo differt; quia potest bonitas esse tristior, et fronte severis moribus irrugata, bene quidem facere et praestare quod poscitur; non tamen suavis esse consortio, et sua cunctos invitare dulcedine. Hanc quoque sectatores Zenonis ita definiunt: Bonitas est virtus quae prodest, sive, virtus ex qua oritur utilitas; aut, virtus proper semetipsam; aut, affectus qui fons sit utilitatum.' With this agrees in the main the distinction which St. Basil draws ( Reg. Brev. Tract. 214): platute oi#mai ei#nai th>n xrhsto e]pideome kai> toi?j th?j dikaiosu me the a]gaqwsu guished from one another as the h#qoj from the e]ne A man might display his a]gaqwsu ness and truth, in rebuking, correcting, chastising. Christ was not working otherwise than in the spirit of this grace when He drove the buyers and sellers out of the temple (Matt. xxi. 13) or when He uttered all those terrible words against the Scribes and Pharisees (Matt. xxiii.); but § LXIV. SYNONYMS OF THE NEW TESTAMENT. 235 we could not say that his xrhsto acts of a righteous indignation. This was rather displayed in his reception of the penitent woman (Luke vii. 37-50 cf. Ps. xxiv. 7, 8); as in all other his gracious dealings with the children of men. Thus we might speak,—the
ministry, that it is nothing wonderful to learn from Ter- tullian (Apol. 3), how ‘Christus’ became ‘Chrestus,’ and ‘Christiani’ ‘Chrestiani’ on the lips of the heathen—with that undertone, it is true, of contempt,1 which the world feels, and soon learns to express in words, for a goodness which to it seems to have only the harmlessness of the dove, and nothing of the wisdom of the serpent. Such a contempt, indeed, it is justified in entertaining, for a goodness which has no edge, no sharpness in it, no righteous indignation against sin, nor willingness to punish it. That what was called xrhsto this honourable name, did sometimes degenerate into this, and end with being no goodness at all, we have evidence in a striking fragment of Menander (Meineke, Fragm. Com.
these three, which yet are capable of a more accurate dis- crimination one from the other.
which appears again di 1 The xrhsto those who would fain take every thing by its wrong handle (Rhet. 9. 3 cf. Eusebius, Praep. Evang. v. 5. 5). 236 SYNONYMS OF THE NEW TESTAMENT. § LXIV. name for all nets, and would include the hunting net; and the net with which birds are taken (Prov. i. 17), as well as the fishing, although used only of the latter in the N. T. (Matt. iv. 20; John xxi. 6). It is often in the Septuagint employed in that figurative sense in which St. Paul uses
with it (Job x 8; Prov. xxix. 5). ]Amfi they are named together, Hab. 15; and in Plutarch (De Sol. Anim. 26), who joins gri?poj with sagh a]mfi at Matt. iv. 18; Mark i. 16; cf. Eccl. ix. 12; Ps. cxl. 10 (a]mfibolh<, Oppian)—is the casting net, ‘jaculum,’ i.e. ‘rete jaculum.’ (Ovid, Art. Am. i. 763), or ‘funda’ (Virgil, Georg. i. 141), which, when skilfully cast from over the shoulder by one standing on the shore or in a boat, spreads out into a circle (a]mfiba and then sinking swiftly by the weight of the leads attached to it, encloses whatever is below it. Its circular, bell- like shape adapted it to the office of a mosquito net, to which, as Herodotus (ii. 95) tells us, the Egyptian fisher-. men turned it; but see Blakesley, Herodotus in loc. The garment in whose deadly folds Clytemnestra entangles Agamemnon is called a]mfi 1353; Choeph. 90; cf. Euripides, Helen. 1088); so, too, the fetter with which Prometheus is fastened to his rock (AEschylus, Prom. Vinci. 81); and the envenomed gar- ment which Deianira gives to Hercules (Sophocles, Trach. 1052).
Isai. xix. 8; Ezek. xxvi. 8 (from sa —is the long-drawn net, or sweep-net (‘vasta sagena’ Manilius calls it), the ends of which being carried out in boats so as to include a large extent of open sea, are then drawn together, and all which they contain enclosed and taken. It is rendered ‘sagena’ in the Vulgate, whence § LXV. SYNONYMS OF THE NEW TESTAMENT. 237 ‘seine,’ or ‘sean,’ the name of this net in Cornwall, on whose coasts it is much in use. In classical Latin it is called ‘everriculum’ (Cicero, playing upon Verres' name, calls him, ‘everriculum in provincia'), from its sweeping the bottom of the sea. From the fact that it was thus a
the name of saghneu were reported to have cleared a conquered island of its inhabitants (Herodotus, iii. 149; vi. 3; Plato, Legg. iii. 698 d); curiously enough, the same device being actually tried, but with very indifferent success, in Tasmania not many years ago; see Bonwick's Last the Tasmanians. Virgil in two lines describes the fishing by the aid first of the a]mfi Alta petens, pelagoque alius trahi humida lina.' It will be seen that an evident fitness suggested the use of sagh Lord is setting forth the wide reach, and all-embracing character, of his future kingdom. Neither a]mfi nor yet di ance of grief; but the sense of grief in different degrees of intensity, the utterance of it in different forms of mani- festation. Lupei?sqai, (Matt. xiv. 9; Ephes. iv. 3; I Pet. i. 6) is not a special but a most general wore, embracing the most various forms of grief, being opposed to xai (Aristotle, Rhet. i. 2; Sophocles, Ajax. 55); as lu to xara< (John xvi. 20; Xenophon, Hell. vi. I. 22); or to h]donh< (Plato, Legg. 733). This lu , unlike the grief 238 SYNONYMS OF THE NEW TESTAMENT. § LXV. which the three following words express, a man may so entertain in the deep of his heart, that there shall be no outward manifestation of it, unless he himself be pleased to reveal it (Rom. ix. 2). Not so the penqei?n, which is stronger, being not merely ‘dolere' or ‘angi,’ but ‘lugere,’ and like this last, properly and primarily (Cicero, Tusc. 13; iv. 8: ‘luctus, aegri- tudo ex ejus, qui carus fuerit, interitu acerbo') to lament for the dead; penqei?n ne passionate lamenting (Sophocles, OEd. Rex. 1296; Gen. xxxvii. 34); pe tarch, Cons. al Apoll. 22); to grieve with a grief which so takes possession of the whole being that it cannot be hid; cf. Spanheim (Dub. Evang. 81): [penqei?n enim apud Hellenistas respondit verbis hkb klai intus, sed et expressum foris.’ According to Chrysostom (in loco) the penqou?ntej of Matt. v. 4 are of oi[ met ] e]pita itself externally. Thus we find penqei?n often joined with klai xviiii. 15); so penqw?n kai> skuqrwpa Gregory of Nyssa (Suicer, Thes. s. v. pe generally, pe sterh distinguishing synonyms, and not therefore careful to draw out finer distinctions.
bewail, to make a qrh?noj, a ‘nenia’ or dirge over the dead, which may be mere wailing or lamentation (qrh?noj
words, the Irish wake is such a qrh?noj, or it may take the more elaborate form of a poem. That beautiful lamenta- tion which David composed over Saul and Jonathan is § LXVI. SYNONYMS OF THE NEW TESTAMENT. 239
lime dirge over Tyre is called a qrh?noj (Ezek. xxvi 17; cf. Rev. xviii. 11; 2 Chron. xxxv. 25; Amos viii. 10). We have finally to deal with ko (Matt. xxiv. 30; Luke xxiii. 27; Rev. i. 7). This, being first to strike, is then that act which most commonly went along with the
ward sign of inward grief (Nah. ii. 7; Luke xviii. 13); so kopeto chius), and, as is the case with penqei?n, oftenest in token of grief for the dead (Gen. xxiii. 2; 2 Kin. iii. 31). It is the Latin ‘plangere’ (‘laniataque pectora plangens:’ Ovid, Metam. vi. 248; cf. Sophocles, Ajax, 615-617), which is connected with ‘plaga’ and plh Ux. 4) joins o]lofu kopetoi> gunaikei?oi) as two of the more violent manifesta- tions of grief, condemning both as faul in their excess. § lxvi. a[marti para it would be only too easy to make large still. Nor is it hard to see why. For sin, which we may define in the
language of Augustine, as ‘factum vel dictum vel concu- pitum aliquid contra aeternam legem’ (Con. Faust. xxii.
27; cf. the Stoic definition, a]ma Plutarch, De Rep. Stoic. 11); or again, voluntas admit-
tendi vel retinendi quod justitia vetat, et unde liberum est abstinere' (Con. Jul. i. 47), may be regarded under an
infinite number of aspects, and in all languages has been so regarded; and as the diagnosis of it belongs most of
all to the Scriptures, nowhere else are we likely to find it contemplated on so many sides, set forth under such various
images. It may be regarded as the missing of a mark or 240 SYNONYMS OF THE NEW TESTAMENT. § LXVI.
transgressing of a line; it is then para obedience to a voice; in which case it is parkoh<: the
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