£\htT)OX ; AUTHOR OF "the STUDY OF WORDS," " THE LESSONS IN PROVERBS," ETC., EIC. REDFIELD, 110 AND 112 NASSAU STREET, NEW YOEK. 185 4. PREFACE. This little volume lias grown out of a short course of lectures on the synonyms of the Xew Testament, which, in the fulfilment of my duties as Professor of Divinity at King's College, I have more than once addressed to the theological students there. It seemed to me that lectures on such a subject might help, in however partial a measure, to supply a want, of which many of the students themselves are probably conscious, of which those who have to do with their training cannot help being aware. The long, patient and exact studies in philology of our great schools and universities, which form so invaluable a portion of their mental, and, I will add, of their moral discipline also, can find no place during the two years or two years and a half of the theological course at King's College. The time itself is too short to allow this, and it is 6 PEEFACE. in great part claimed by other and more pressing studies. Some, indeed, ^Ye rejoice to find, come to ns possessing this knowledge in a very respectable degree already ; while of others much more than this can be said. Yet where it does not already exist, it is qnite impossible that it can be more than in part supplied. At the same time we feel the loss and the deficiency ; we are sometimes conscious of it even in those who go forth from ns with general theological acquirements, which would bear a fa- vourable comparison with the acquirements of those trained in older institutions. It is a matter of re- gret, when in papers admirable in all other respects, errors of inexact scholarship are to be found, which seem quite out of keeping with the amount of in- telligence, and the standard of knowledge, whicli every where else they display. Feeling the immense value of these studies, and how unwise it would be, because we cannot liave all which we would desire, to forego what is possi- ble and within our reach, I have two or tliree times dedicated a brief course of lectures to the compara- tive value of words in the Kew Testament — and these, with some subsequent additions and some defalcations, have supplied the materials of the present volume. I have never doubted that, set- ting aside those higher and more solemn lessons, which in a great measure are out of our reach to PKEFACE. 7 impart, being to be tauglit rather by God than men, there are few things which we should have more at heart than to awaken in om' scholars an enthusiasm for the grammar and the lexicon. We shall have done much, very 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, such as will 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 be- fore its time, even if it were worth studying at all, crudely digested, and therefore turning to no true nourishment of the inner man. But having now ventured to challenge for these lectures a somewhat wider audience than at first they had, it may be permitted to me to add here a very few observations on the value of the study of synonyms, not any longer considered in reference to our peculiar needs, but generally ; and on that of the synonyms of the Xew Testament in particu- lar ; as also on the helps to this study which are at present in existence. The value of tliis study as a discipline for 8 PHEFACE. training the mind into close and accurate habits of thought, the amount of instruction which may be drawn from it, the increase of intellectual wealth wliich 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 — ex- plicitly by not a few who have proclaimed the value which this study had in their eyes. And in- structive as in any language it must be, it must be eminently so in the Greek — a language spoken by a people of the finest and subtlest intellect ; who saw distinctions where others saw none ; who di- vided out to difierent words what others often Avere content to huddle under a common term ; who were themselves singularly alive to its value, diligently cultivating the art of synonymous distinction,* and sometimes even to an extravagant excess ; * who have bequeathed a multitude of fine and delicate observations on the right distiuguishing of their own words to the after world. And while thus, with reference to all Greek, the investigation of the likenesses and differences of words appears especially invited by the charac- teristic excellences of the language, in respect to * The ov6ixaTa tiaipeiv, Plato, Laches, 197 d. "^ Id. Protag. oil a b c. PEEFACE. 9 the Greek of the ISTew Testament, plainly there are reasons additional inviting ns to this study. If by it we become aware of delicate variations in an autJior's meaning, which otherwise w^e might have missed, where is it so desirable that we should not miss anything, that we should lose no finer inten- tion of the writer, than in those words which are the vehicles of the very mind of God ? If it in- creases the intellectual riches of the student, can this anywhere be of so great importance as there, where the intellectual may, if rightly used, j^rove 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 their mystery, this can nowhere else have a worth in the least approaching 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 out of the dead carcases of the same, if men suffer the spirit of life to depart from tliem, all manner of corruptions and heresies may be, as they have been, bred. The words of the Kew Testament are eminently the aroL')(eia of Christian theology, and he who will lot begin with a patient study of these, shall never make any considerable, least of all any secure, ad- vances in this : for here, as everywhere else, disap 1* 10 PREFACE. poiiitmeiit awaits him who thinks to possess the whole without first possessing the parts, of which that whole is composed. l^o\v it is the very nature and necessity of the investigation of synonyms to compel such patient investigation of the forces of words, such accurate weighing of their precise value, absolute and relative, and in this its merits as a mental discipline, consist. Yet neither in respect of Greek synonyms in general, nor specially in respect of those of the New Testament, can it be afiirmed that we are even tolerably furnished with books. Whatever there may be to provoke occasional dissent in Doderlein's Lateinische Synonyme und Etymologieen^ yet 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 syno- nyms 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 important material, but cannot be said even remote- ly to meet the needs of the student at the present day. Yomel's Synonymisches Worterluch^ Frank- furt, 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 rin':FACK. 11 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 wri- ters has allowed himself space to enter on his sub- ject w^th any fulness and completeness ; while the references to the synonyms of the I^ew Testament are exceedingly rare in Ycimel ; and though some- what more frequent in Pillon's work, are capricious and accidental there, and in general of a meagre and unsatisfactory description. The only book dedicated expressly and exclu- sively to these is one written in Latin by J. A. H. Tittman, De Synonymis in Novo Testamento^ Leip- sic, 1829, 1832. It would ill become me, and I have certainly no intention to speak slightingly of the work of a most estimable man, and of 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 oflering a book on the same subject 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 in respect of what appear to us deficiencies or shortcomings on his ]3art. And this work of Tittmann's seems to me still to leave room for another on the subject of the synonyms of the 12 PREFACE. New Testament. It sometimes travels very slowly over its ground ; the synonyms which he selects for discrimination cannot be esteemed always the most interesting, nor, which is one of the most im]3ortant things of all, are they always felicitously grouped for investigation ; he often fails to bring out in sharp and clear antithesis the differences between them ; while now and then the investigations of later scholars have quite broken down the distinctions which he has sought. to establish. Indeed the fact that this book of Tittmann's, despite the interest of its subject, and its standing alone upon it, not to speak of its republication in England and in English,' has never obtained any considerable cir- culation among students of theology here, is itself an evidence that it has not been felt to meet our wants on the matter. The work which is now offered, is, I am perfect- ly aware, but a slight contribution to the subject — small in respect of the number of synonyms con- sidered,'^ which might easily have been doubled or * Biblical Cabinet, vols. iii. xxxvii. Edinburgh, 1833, 1837. It must at the same time be owned that Tittmann has hardly had a fair chance. Nothing can well be imagined more incorrect and more slovenly than this translation. It is often unintelligible, where the original is perfectly clear. ^ I have not thought it worth while to dispose these synou3-m3 in alplial)otical order. The fact that onl}'^ one in each pair or group, PEEFACE. 13 trebled ; many of the most interesting having re- mained untouched by me ; and also, as I am pain- fully aware, with manifold deficiencies, most proba- bly with some mistakes, even in the treatment of these. The conclusions at which I have arrived may rest sometimes on too narrow an induction : it is possible that a larger knowledge would have com- pelled me to modify or forego them altogether. I can only say that I have not consciously passed over any passages which would have made against my distinction ; and that on this and any other sub- ject in the volume I shall most gladly receive in- struction and correction ; while yet, in conclusion, I will not fear to add that, with all this, the book is the result of enough of honest labour, of notices not to be found ready to hand in Wetstein, or Gro- tius, or Suicer, in German commentaries, or in lexi- cons (though I have availed myself of all these), but gathered one by one during many years, to make me feel confident that any who shall hereafter give a better and completer book on the subject, will yet acknowledge a certain amount of assistance derived from these preparatory labours. Let me only add how deeply thankful I shall can be arranged according to such law, renders the disposition nearly, if not altogether, useless. On the other hand, I have sought, by sufficient indexes, to assist the reader's references to the book. 14r PREFACE. be to Him who can alone prosper the work of our hands, if my book, notwithstanding its deficiencies and imperfections, shall be of any service to any in leading them into a closer and more accurate inves- tigation of Plis "Word, and of the riches of wisdom and knowledge which are therein contained. Itchenstoke, May, 1854:. CONTENTS, § i. — ^EiiK\7]ala, a-vvaycayr}, Travqyvpis ii. — 0e/oT7js, 6€6tt}s iii. — Upov, vaos .... iv. — iTriTifj.da), i\iyx<» {alria, eAeyxos) V. — a.m67]iJ.a, avaQ^jxa vi. — Trpo(pr]T^vo}, fj.avTivo/xai vli. — Tijxwpia, K6\a(ris riii. — aKrjOrjs, uXtjOlvos . ix. — depdirwv, SovAos, Biolkovos, yTTTjperrjs X. — SeiXla, (po^os, evXd^eia xi. — KaKia, TTovripla, KaKor}deia xii. — a7a7ra«, (piXew xiii. — OdXaa-aa, ireKayos xiv. — (TKXripos, aucTT-qpos -<' XV. — ciKwy, dixoiwcris, ofxoiw^ia . xvi. — acrwrla, dtreAyeta x\di. — diyydvw, airrofj-ai, ^r)\a xviii. — TraXiyyeuea-'ia, avaKaipwcris xix. — al^xvi^Vi otScoy XX. — atScor, (TctKppoffvvr) xxi. — (Tvpw, IA-kuw . — xxii. — o\6K\r}pos, reKeios . xxiii. — crrecpavos, didSrjfia xxiv. — Tr\eov£^ia, (piXapyvpia . XXV. fi6(TKW, TTOllXaivd) xxvi. — C^Xo^, (pQovos PAGB 17 24 28 31 35 40 46 48 53 58 60 65 72 74 77 \ 83 89 92. 98 102 105 108 112 117 120 124 16 CONTENTS. § xxvii, — (u3V, $ios .... xxviii. — Kvpioi, SecTfft^TTjs . xxix, — a.\a(u)u, viri(n\ei, vii. 1) : Hanc divinitatem^ vel ut sic dixerim deitatem / nam et hoc verbo uti jam nostros non piget, ut de Grseco expressius transferant id quod illi detjTTjra appellant, &c. C£ x. 1, 2. But not to urge this nor yet the several etymologies of the words, which so clearly point to this difference in their meanings, examples, so far as they extend, go to support the same. Both Oeorr}^ and deioTr}^^ as in general the abstract words in every language, are of late formation ; and one of them, deorr]^ is ex- tremely rare ; indeed only a single example of it from classical Greek has yet been brought forward (Lucian, Icarom. 9) ; where, however, it expresses, in agreement with the view hero affirmed^ Godhead in the absolute sense, or at least in as absolute a sense as the heathen could conceive it. ©etor?;? is a very much commoner word ; and all the instances of its employment with which I am acquainted also bear out the distinction which has been here drawn. There is ever a manifestation of the divine, there 28 SYNu:s^YMS OF THE are divine attributes, in that to which OecorTj^; is at- tributed, but never absolute personal Deity. Thus Lucian, {De Caliim. 17), attributes Oeiorr)^ to He- ph^stion, when after his death Alexander would have raised him to the rank of a god ; and Plutarch speaks of the decorrj^; r?)? yjrvxv'i {^^ Plac. Phil, v. 1 ; cf De Isid. et Osir. 2 ; Sull. 6), with various other passages to the like effect. In conclusion, it may be observed, that whether tins distinction was intended, as I am fully persuaded it was, by St. Paul or not, it established itself firmly in the later theological language of the Church — the Greek Fathers using never ^etor???, but always OeoTrj?, as alone adequately expressing the essential Godhead of each of the Three Persons in the Trinity. § iii. — lepov, va6<;. "We have only in our Yersion the one word ^ temple,' with which we render both of these ; nor is it very easy to perceive in what manner we could have indicated the distinction between them ; whicli is yet a very real one, and one the marking of which would often add much to the clearness and preci- sion of the sacred narrative. 'lepSv is the whole compass of the sacred enclosure, the re/^ei/o?, in- NEW TESTAMENT. 29 eluding the outer courts, the porches, porticoes, and other buildings subordinated to the temple itself. Na6<>, on the other hand, from valco, ' habito,' the proper habitation of God, is the temple itself, that properly and by especial right so called, being the kernel and centre of the whole ; the Holy and the Holy of Holies. This distinction, one that existed and was recognized in profane Greek and with reference to heathen temples, quite as much as in sacred Greek and with relation to tlie temple of the true God (see Herodotus, i. 181, 183), is one, I be- lieve, always assumed in all passages relating to tlie temple at Jerusalem, alike by Josej^hus, by Philo, by the Septuagint translators, and in the ISTew Testament. Often indeed it is explicitly recognized, as by Josephus, {Antt. viii. 3. 9), who, having described the building of the va6 '^(^prjad- /jL€vo<; Xoyay firj 7rapda')(7]TaL iridTiv^ wv Xeyer eXey^j^o? Si, orav cjv av eXiry Ti9, ical TdXr}6er)T€V(o, /jLavreuofiat. n po(f}r}T6va) is a word of constant occurrence in the jSTew Testament ; pLavrevofiai occurs but once, namely at Acts xvi. 16 ; where of the girl possessed with the " spirit of divination," or sj^irit of Apollo, it is said that she " brought her masters much gain hy soothsaying'^^ {ixavTevofxivrj). Tlie abstinence from the nse of this word on all other occasions, and the use of it on this one, is very observable, furnishing as it does a very notable example of that instinctive NEW TESTAMENT. 41 wisdom wlierewith the inspired writers keep aloof from all words, tlie employment of which would have tended to break down the distinction between lieathenism and revealed religion. Thus evhaifMovla^ 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 so, Bal/icov, which supplies its base, involving polytheistic error. In like manner aperrj, the standing word in heathen ethics for ' virtue,' is of very rarest occurrence in the JSTew Testament ; 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), in quite difierent uses from those in which Aristotle employs it.' In the same way rjdr], which gives us ' ethics,' occurs only on a single occasion, and, which indi- cates that its absence elsewhere is not accidental, this once is in a quotation from a heathen poet (1 Cor. XV. 33). The same precision in maintaining these lines of demarcation is again strikingly mani- fested in the fact of the constant use of OvaiaaTTjpiov for the altar of the true God, occurring as it does more tlian twenty times in the books of the l^ew Covenant, while on the one occasion when an hea- ' Veibura nimium liumile, — as Beza, accounting for its absence, says, — si cum donis S. S. eomparetar. 42 SYNONYMS OF THE then altar has need to be named, the word is changed, and instead of OvaiaarijpLov (' altare ' ), Bcofio^ ('ara') is nsed (Acts xvii. 23); the feeliDg which dictated the exchision of ficofio^ long survi- ving in the Church, so that, as altogether profane, it was quite shut out from Christian terminology (August! , Handbucli der Christlicher Archdologie^ vol. i. p. 412). In conformity with this same law of moral fit- ness in the selection of words, we meet with irpo- (j)r}Tev6tv as the constant word in the JJsTew Testament 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 fiavreveaOat in j)reference (cf. 1 Sam. xxviii. 8 ; Deut. xviii. 10). What the essential difference between the two things, prophesying and soothsaying, the ' weissa- gen ' and the ^ wahrsagen 'is, and wliy it was ne- cessary to kee^) them distinct and apart by different terms used to designate the one and the other, we shall best perceive and understand, when we have considered the etymology of one, at least, of the words. Mavrevo/xai being from /xai^rt?, is through it connected, as Plato has taught us, with fj,avla and fiaivofjiai. It will follow from this, that the word has reference to the tumult of the mind, the fur}^, the temporary madness under which those were, NEW TE^iJMENT. 43 who were supposed to be j^ossessed by tlie god, during the time that they delivered their oracles ; this niantic fury of theirs displaying itself in the eyes rolling, the lips foaming, the hair flying, with all other tokens of a more than natural agitation.^ It is quite possible that these symptoms were some- times produced, as no doubt they were often height- ened, in the seers. Pythonesses, Sibyls and the like, by the use of drugs, or by other artificial means. Yet no one who believes that real spiritual forces underlie all forms of idolatry, but will also believe that there was often much more in these manifesta- tions than mere trickery of this kind ; no one with any insight into the awful mystery of the false wor- ships of the world, but will believe that these symp- toms were the evidence and expression of an actual connexion in which these persons stood to a spirit- ual world — a spiritual world, indeed, which was not above them, but beneath. ' Cicero, who loves to bring out, where he can, superiorities of the Latin language over the Greek, claims, and I think with rea- son, such a superiority here, in that the Latin has * divinatio,' a word embodying the divine character of prophecy, and the fact that it was a gift of the gods, where the Greek had only /xavTiKv, which, seizing not the thing itself at any central point, did no more than set forth one of the external signs which accompanied its giving. {Be Divin. i. 1) : Ut alia nos melius raulta quam Gvaeci, sic huic praestantissimaj rei nomen nostri a divis ; Grseci, ut Plato interpretatur, a furore duxorunt. 44 SYNONYMS OF THE Eevelatioii, on the other hand, knows nothing of this mantic fmy, except to condemn it. '^ The spirits of the prophets are subject to the prophets " (1 Cor. xiv. 32). The true prophet is, indeed, rapt out of himself; he is " in the Spirit" (Rev. i. 10) ; he is " in an ecstasy " (Acts xi. 5) ; he is viro TLvev- /jLaTo<; 'AjLov (})€ p ofievo^; (2 Pet. i. 21), which is very much more than ' moved,' as we have rendered it ; rather ' getrieben,' as De AVette ; and we must not go so far in our opposition to heathen and Mon- tanist error as to deny this, which some, especially of those engaged in controversy with the Montanists, have done. But then he is not lesicle himself; he is lifted cibove^ not thus set heside^ his every-day self. It is not discord and disorder, but a higher harmo- ny, a diviner order, that is introduced into his soul ; so that he is not as one overborne in the region of his lower life by forces stronger than his ovrn, by an insurrection from beneath ; but his spirit is lift- ed 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.' Even witliin ' See John Smith, the Cambridge Platonist, On Prophecy : ch. 4. NEW TESTAMENT. .45 the sphere of heathenism itself, the superior digni- ty of the 7rpo(j)T]T7]<; to the fidvTt<; was recognised ; and recognised on these very grounds. Thus there is a well known and often cited passage in the Ti- mceus of Plato (71 e, 72 a, h), where exactly for this reason, that the fiavri^ is one in whom the powers of the understanding are suspended, who, according to the derivation of the word, more or less rages, the line is drawn broadly and distinctly between him and the Trpocpijrr]^, the former is subordinated to the latter, and his utterances only allowed to pass after they have received the seal and approbation of the other. The truth which the best heatlien philosophy had a glimpse of here, was permanently embodied in the Christian Church in the fact that, while it assumed the TrpocprjTeveiv to itself, it ascribed the /jLavreuea-dao to that heathenism which it was about to displace and overthrow. TTic difference of the true prophetical Spirit from an enthusiastical Imvosture. 46 SYNONYMS OF THE § vii. — TLficopia^ KoXacrt^. Of these words the former occurs but once in the New Testament (Heb. x. 29), and the latter only twice (Matt. xxv. 46 ; 1 John iv. 18). In TLficopia, according to its classical use, the vindicative charac- ter of the punishment is the predominant thought : it is the Latin ' ultio ; ' punishment as satisfying the inflicter's sense of outraged justice, as defending his own honour, or that of the violated laAV ; herein its meaning agrees with its etymology, being from rifjLi], and ovpo<;, opdco, the guardianship or protectorate of honour. In KoXaai^^ on the other hand, is more the notion of punishment as it has reference to the cor- rection and bettering of him that endures it ; it is ' castigatio,' and has naturally for the most part a milder use than rt/ncopLa. Thus we find Plato {Protag. 323 6), joining Ko\aau% and vovdeTr]aei^ together : and the whole passage to the end of the chapter is eminently instructive as to the distinction between the words : ovBeU KoXd^ec rov^ dhiKOvvTa^; on rjSl/CTjaep^ oaTi<; /I't] Mairep Orfplov dXoylarcD<; rt- fjLO) pelraij . . . ciXXa rov fxeXXovTO<; %«pij/, Iva jjli] avOa dhiKrjar} : the same change of the words which he emj)loys, occurring again twice or thrice in the sentence. Compare an instructive chapter in Cle- NEW TESTAMENT. 47 mens of Alexandria, Strom, iv. 24. And tins is Aristotle's distinction {Rhet. i. 10) : hia(f)epei he rt- ficopla KoX KoKa(7i9 Oepd-rrcov). The alhision here to JSTumb. xii. 7 is manifest ; at which j)lace the Septuagint has given Oepdirwv as its rendering of 'la:? ; which yet is not its constant rule ; for it has very frequently render- ed it not by depdircov, but by SoOXo?. Out of this latter rendering, no doubt, we have, at Eev. xv. 3, the phrase, Mcovarj^; 6 Bov\o<; rod ©eov. From the fact that the Septuagint translates the same Hebrew word, now by SoOXo^, now by depdircov, it will not follow that there is no diflerence between the words ; nor yet that there may not be occasions when the one would be far more appropriately employed than the other ; but only that there are other occasions which do not require the bringing out into promi- nence of that which constitutes the difference be- tween them. And such real difference there is. The So{}\o9 (opposed to eXevOepo?, Rev. xiii. 16 ; xix. 18 ; Plato, Gorg. 502 d) is one in a permanent rela- tion of servitude to another, and that, altogether apart from any ministration to that other at the present moment rendered ; but the depdircov is the 54: SYNONYMS OF THE performer of present services without respect to the fact whether as a freeman or a slave he renders them ; and thus, as will naturally follow, there goes constantly with the word the sense of one whose services are tenderer, nobler, freer than those of the SouXo? evepyirrjv. From this last fact it fol- lows, that when the (piXelv is attributed to a person of one sex in regard to one of another, it generally implies the passion of love, and is seldom employed, but rather dyaTrav, where such is not intended. Take as an example of this the use of the two words in John xi. The sisters of Bethany send to Jesus to announce that His friend Lazarus is sick (ver. 3) : no misunderstanding is here possible, and the words therefore run thus: ov (pcXec^; aaOevel: cf ver. 36. But where the Saviour's affection to the sisters themselves is recorded, St. John at once changes the word, which, to unchaste ears at least, might not have sounded so well, and instead of fjirjre avrovs 7rpo<; rjSoviji' ofiikelVj fjL7]T6 Trap' aXKdov rd tt/oo? rjBovrjv 7rpoaSe')(^6a6at. In Latin 'austerus' is predominantly an epithet of 1 In Plutarch this word is used in an ill sense, as self-willed, 'eigensinnig;' being one of the niau}', in all languages, which, be- ginning with a good sense (Aristotle, Eihlc. Nic. iv. 7), ended with a bad. NEW TESTAMENT. 77 honour (Doderlein, Lat. Synon. vol. iii. p. 232). Tlie ' austerus ' is one of an earnest, severe charac- ter, opposed to all levity ; needing, it may very well be, to watch against harshness, rigour, or morose- ness, into which his character might easily degene- rate (non austeritas ejus tristis, non dissoluta sit comitas, Quintilian, ii. 2. 5), but as yet not charged with these. We may distmguish, then, between aKkripo^ and avyevvav and kti^€lv, did in this same con- troversy cause the Church to allow the one, and to condemn the other. The second interest in the discrimination of these words lies in the question which has often been dis- cussed, whether in that great iiat announcing man's original constitution, "Let us make man in our NEW TESTAMENT. 81 image (eUdiv LXX., obs Heb.), after our likeness " {6fjLoi(ocrL<; LXX., r.^ia'n Heb.), anything different was intended by the second than by the first, or whether the second is merely to be regarded as consequent upon the first, " in our image " and therefore " after our likeness." Both are claimed for man in the ISTew Testament : the eUajv, 1 Cor. xi. 7 ; the 6/jLOLcoac<;, Jam. iii. 9. Many of the early Fathers, as also of the Schoolmen, maintained that there was a real dis- tinction. Thus, the Alexandrians taught that the eUayv was somethins; in which men were created, being common to all, and continuing to man after the fall as before (Gen. ix. 6), while the o/j-oicoai^ was something toicard which man was created, that he might strive after and attain it ; Origen, Princ. iii. 6 : Imaginis dignitatem in prima conditione per- cepit, similitudinis vero perfectio in consummatione servata est ; cf. in Joan. tom. xx. 20. It can hardly be doubted that the Platonist studies and predilec- tions of the Christian theologians of Alexandria had some influence upon them here, and on this distinc- tion which they drew. It is well known that Plato presented the 6/ioLova6ao ra> OeS Kara to Svvarov {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 Schoolmen, in like manner, drew a distinction. 82 SYNONYMS OF THE although it was not this one, between '' tnese two divine stamps upon man." Lombard, Sent. ii. dist. 16; H. de S. Yictore, De Animd, ii. 25 ; De Sac. i. 6. 2 : Imago secundum cognitionem veritatis, similitudo secundum amorem virtutis ; the first de- claring the intellectual, as the second the moral pre- eminence, in which man was created. Many, how- ever, have refused to acknowledge these, or anj other distinctions between the two declarations ; as Baxter, for instance, who, in his interesting reply to Elliott's, the Indian Missionary's, inquiries on the subject, rejects them all as groundless conceits, though himself in general only too anxious for dis- tinction and division {Zife, vol. ii. p. 296). It is hard to think that they were justified in this rejection ; for myself I should rather believe that the Alexandrians were very near the truth, if they did not grasj) it altogether. There are emi- nently significant parts of Scripture, where the words of Jerome, originally applied to the Apoca- lypse, ' quot verba tot sacramenta,' can hardly be said to contain an exaggeration. Such a part is the history of man's creation and his fall, in the first three chaj^ters of Genesis. We may expect to find mysteries there ; -prophetic intimations of truths which it might require ages and ages to develop. And, without attempting to draw any very strict line between eiKMv and ofjioma-i^^ or their Hebrew NEW TESTAMENT. " 83 originals, I tliink we may be bold to say that tlie whole history of man, not only in his original crea- tion, but also in his after restoration and reconstitn- tion in the Son, is significantly wrapped up in this double statement; which is double for this Tery cause, that the Divine Mind did not stop at the contemplation of his first creation, but looked on to him as " renewed in knowledge after the image of Him that created him " (Col. iii. 10) ; because it knew that only as partaker of this double benefit would he attain the true end for which he was made. § xvi. — acrcoTia^ daeXyeia. The man who is aawro^^ it is little likely that he will not be dae\yr)<^ also ; and yet doroaria and dorek- yeia are not identical in meaning ; they will express difierent aspects of his sin, or at any rate contem- plate it from difi'erent points of view. And first dawTia^ a word in which heathen ethics said much more than they intended or knew. It occurs thrice in the l^ew Testament (Eph. v. 18 ; Tit. i. 6 ; 1 Pet. iv. 4) ; once only in the Septuagint (Prov. xxviii. Y). Besides this we have the adverb a(7a>Tct)9, Luke xiv. 13 ; and dacoro^ once in the Sep- tuagint, Prov. vii. 11. At Eph. v, 18 we translate 84 * SYNONY^lS OF THE it ' excess ; ' in tlie other two places, ^ not,' as the t,o)v cKTOiTco^, 'in riotous living;' the Yulgate al- ways by ' luxuria ' and ' luxuriose,' words which, it is hardly needful to observe, imply in Latin much more of loose and profligate living than our ' luxu- ry ' and ' luxuriously ' do 7ioio. The word is some- times taken in a passive sense, as though it were aacoa-TO<;, one who cannot be saved, acal^eadai fij] Svvdfievo<;, as Clement of Alexandria (Pcedag. ii. 1) expressly explains it, = ' 23erditus,' ' heillos,' or as we used to say, a ' losel.' 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. '■ This, however, was quite its rarer use ; more commonly the daoiTo<; is not one who cannot be saved, but who cannot him- self save, or spare ; == ' prodigus,' or, again to use a good old English word which we have now let go, a ' scatterling.' Aristotle notes that this, a too great prodigality in the use of money, is the ear- ^ Thus, in the AdelpJd of Terence (iv. 1), one' having spoken of a youth * luxu perdiium,^ proceeds : Ipsa si cupiat Salus, bervare prorsus non potest hanc familiam. K"o doubt in the Greek original from \rliicli Terence translated tliis comedy, there was a play here on the word &(ra}Tos, which the ab- sence of the verb 'salvare' fi'om the Latin language has hindered Terence from preserving. NEW TESTAMEXT. 85 liest meaning of dacoria, giving this as its definition (JEtliic. Nic. iv. 1. 3) ; da wt la iarLv virep^oXr) irepl XPVP'CiTa. The word forms part of his ethical ter- minology; the iXevOepco^, or the truly liberal man, is with him one who keeps the golden mean be- tween the two uKpa, namely, dacorla on one side, and dvekevOepia or stinginess, on the other. And it is in this view of dacorla that Plato {jPoI. viii. 560 e), when he names the various catachrestic terms, ac- cording to which men call their vices by the names of the virtues which they caricature, makes them style these dacorla, fieyaXoirpeireia.^ It is with the word at this stage of its meaning that Plutarch joins iroXvreXeia {De A])otheg. Cat. 1). But it is easy to see, and xYristotle does not fail to note, that one who is aacoro^ in this sense of spending too much, of laying out his expenditure on a more magnificent scheme than his means will warrant, slides too easily under the fatal influence of flatterers, and of all tliose temptations with which he has surrounded himself, into a spending on his own lusts and appetites of that with which he ]3art3 60 easily, laying it out for the gratification of his own sensual desires ; and that thus a new thought finds its way into the word, so that it indicates not only one of a too expensive, but also and chiefly, ' Quintilian {InU. viii. 36) : Pro luxuria liberalitas dicitur. 86 SYNONYMS OF THE of a dissolute, clebauclied, profligate manner of liv- ing ; the German ' liiderlicli.' These are his words {Ethic. Nic, iv. 1. 36) : hCo koli ciKoKaaTOb avrwv \to)v aaonTcdv] elaiv ol iroXkor ev^^epco? jap avciKi- O-K0VT6S zeal et? ra? d/co\aala<; hairavTjpoi elcri, koX Bi.a TO /i7] 7rp6<; TO KoXov ^rjp, Trpo? tcl^ r]hova<^ airoKki- vovaiv. Here he gives the reason of what he has stated before : tov<; aKpaTel^ koI ek aKoXaalav Sa- iravripovwvTe ala'^pa (f>evyovTa<;, Tou? Se acocf) pova<; kol ra iv ru> a(^avel. On nei- ther side is it successful, for as on the one hand the at'Sco? does not shun merely open and manifest base- nesses, however the ala^y^v may do this, so, on the other side, the point of the acocppoavvrj is altogether different from that here made, which, though true, is yet a mere accident of it. The opposite of aKo- \aaia (Thucydides, iii. 37), it is properly the state of an entire command over our passions and desires, so that they receive no further allowance than that which the law and right reason admit and approve ; Plato, Symp. 196 c: elvau yap bpLoXoyelrai aQ)(f)po- avvTj TO Kpareiv rjBovciyv kol iinOvpiLOiv : and in the NEW TEST ANIENT. 103 Cha/ronides he has dedicated a whole dialogue to the investigation of the exact force of the word. Aristotle, Hhet. i. 9 : aperr) St' rjv 7rp6<; ra? rjSova^ rod (Tco/jLaro? ouro)? exovacv, &)? 6 v6iJio<; KeXevet: cf. Plutarch, De Curios. 14 ; De Yirt Mor. 2 ; Gryll. : T) fiev ovv (Tco(j>poa-vv7j IBpa')(yT7)<; Ti<; icrrlv einOv- p,i(x)V Koi raft?, dvaipovaa fxev Tae Merc. Concl. 3), likening a man to a fish already hooked and dragged through the water, describes him as avpo- fjuevov Kol irpo^ avd'yKTjv ayofjievov. JSTot seldom there will lie in avpetv the notion of this dragging being upon the ground, inasmuch as that will trail upon the ground {avpfia^ avphrjv) which is forcibly dragged along with no will of its own. A com- j)arison of the uses of the two words at John xxi. 6, 8, 11, will be found entirely to bear out the dis- tinction which has been here traced. . In the first and last of these verses ekKveiv is used ; for they both express a draiving of the net to a certain ■point / by the disciples to themselves in the ship, by Peter to himself upon the shore. But at ver. 8 avpeiv is emj^loyed ; for nothing is there intended but the drcigging of the net which had been fastened to the ship, after it through the water. Our Yer- poetae dicere licuit, Trahit sua quemque voluptas ; non necessitas, sed voluptas ; non obligatio, sed delectatio; quanto fortius nos dicere debemus, tralii liominem ad Christum, qui delectatur veri tate, delectatur beatitudine, delectatur justitia, delectatur sempi- terna. vit^, quod totum Christus est? 108 SYNOKYMS OF THE sion, it will be seen, has maintained the distinction ; so too the German of De Wette, by aid of ^ ziehen ' (=== iXfcvecv), and ' nachschlej)j)eii ' (= o'vpeiv), but neither the Yulgate, nor Beza, which both have forms of ' traho ' throughout. § xxii. — oXo/cXT^po?, TeX6to9. These words occur together, though their order is reversed, at Jam. i. 4, — "j)erfect and entire;" oXoKXrjpo^; only once besides (1 Thess. v. 23), and the substantive oXoKXrjpia, used however not in an ethical but a physical sense, also once. Acts iii. 16 ; cf. Isa. i. 6. OXoxXTjpo^ signifies first, as its deriva- tion implies, that which retains all which was allot- ted to it at the first, which thus is whole and entire in all its parts, to which nothing necessary for its completeness is wanting. Thus unhewn stones, in- asmuch as they have lost nothing in the process of shaping and polishing, are oXoKXrjpoc (Deut. xxvii. 6 ; 1 Mace. iv. 47) ; so too perfect weeks are e^So/xd- Be<; oXokXtjpoi (Deut. xvi. 9) ; and in Lucian, Philojps. 8, eV 6XoKXr)p(p Bep/ian, ' in a whole skin.' At the next step in the word's use we find it employed to express that integrity of body, with nothing redun- dant, nothing deficient (Lev. xxi. 17 — 23), which r NEW TEST ANIENT. 109 was required of the Levitical priests as a condition of their ministering at the altar, which was needful also in the sacrifices they offered. In both these senses Josephus uses it, Antt. iii. 12. 2 ; as continu- ally Philo, with whom it is 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 okoKkrjpoi Ovatac oXoKkrjpw ©cm : thus De Vict. 2 ; De Yict. Off. 1 ; oXoKkripov koI iravreKw^ fico/icov afieroxov : De Agricid. 29 ; De Cherub. 28 ; cf. Plato, Legg. 759 c. The word in the next step of its his- tory resembles very much the ' integer ' and ' integ- ritas' of the Latins. Like these words, it was transferred from bodily to mental and moral entire- ness. The only approach to this use of 6\6K\r]po^ in the Septuagint is Wisd. xv. 3, oXoKXijpo^ ScKaco- crvvrj ; but in an interesting and important passage in the Dhwdrus of Plato (250 c), it is twice used to express the perfection of man before the fall ; I mean, of course, the fall as Plato contemplated it ; when men were as yet oXoKkrjpoL koX aTraOeh KaKcov, and to whom as such oXoKkrjpa (pdcr/jLaTa were vouchsafed, as contrasted with those weak partial glimpses of the Eternal Beauty, which is all whereof the greater part of men ever now catch sight ; cf. his TimcBus, 44 c. 'OXoKXrjpo^, then, is an epithet applied to a person or a thing that is ' omnibus nu- 110 SYNONYIMS OF THE meris absolutns;' and the iv ixT^hevl XeiTro/ievot, which at Jam. i. 4 follows it, must be taken as the epexegesis of the word. TeXeto9 is a word of various applications, but all of them referable to the reXo?, which is its ground. They in a natural sense are reXetot, who are adult, having reached the full limit of stature, strength, and mental power appointed to them, who have in these resjDCcts attained their reXo?, as dis- tinguished from the veoc or TratSe?, young men or boys ; so Plato, Zegg. 929 c. St. Paul, when he employs the word in an ethical sense, does it con- tinually with this image of full completed growth, as contrasted with infancy and childhood, underlying his use, the riXecoc being by him set over against the v7]7noL iv Xpi.aro) (1 Cor. ii. 6 ; xiv. 20 ; Eph. iv. 13, 11: ; Phil. iii. 15 ; Heb. v. 14), being in fact the Trarepe? of 1 John ii. 13, 14, as distinct from the vea- ina/coo and iraihia. ISTor is this application of the word to mark the religious growth and progress of men, confined to the Scripture. The Stoics opposed the reXeco? in philosophy to the TrpoKOTrrcov, with which we may compare 1 Chron. xxv. 8, where the reXeioL are set over against the fiavddvovre^. With the heathen, those also were called TeXeuoL who had been initiated into the mysteries ; the same thought being at work here as in the giving of the title to reXetov to the Lord's Supper. This was so called, NEW TESTAMENT. Ill because in it was the fulness of Christian privilege, because there was nothing beyond it ; and the reXetoi, of heathen initiation had their name in like manner, because those mysteries into whicli they were now introduced were 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 reXeto? itself; this, namely, that they are both em- ployed now in a relative, now in an absolute sense ; for only out of this ambiguity could our Lord have said, "Be ye therefore perfect (reXetot), as your Heavenly Father is perfect (reXeco^), 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, preaching it, either mean nothing which they could not have expressed by a word less liable to misunderstanding ; or mean something which no man in this life shall attain, and which he who affirms he has attained is deceiv- ing himself, or others, or both. He shall be 'per- fect,' that is, seeking by the grace of God to be fully furnished and firmly established in the knowdedge and practice of the things of God (Jam. iii. 2) ; not a babe in Christ to the end, " not always employed in the elements, and infant propositions and prac- tices of religion, but doing noble actions, well skilled in the deepest mysteries of faith and holi- 112 SYNONYMS OF THE ness." ^ 111 this sense Paul claimed to be reXeto?, even while almost in the same breath he disclaimed the being TereXeLco/juivo^ (Phil. iii. 12, 15). The distinction then is j)lain ; the reXew? has reached his moral ejid, that for which he was intend- ed ; namely, to be a man in Christ ; (it is true indeed that, having reached this, other and higher ends open out before him, to have Christ formed in him more and more;) the 6x6a:X?;/909 has preserved, or, having lost, has regained, his comj^leteness. In the oXo/cXrjpo^; no grace wliicli ought to be in a Christian man is wanting ; in the r6X6Lo<; no grace is merely in its weak imperfect beginnings, but all have reached a certain ripeness and maturity. 'OXoTeX?7?, which occurs once in the Kew Testament (1 Thess. v. 23 ; cf Plutarch, jPlac. Phil. v. 21), forms a certain con- necting link between the two, holding on to oXokXt]- po9 by its first half, to reXeto? by its second. § xxiii. — aT6(f>avo<;, hioBrj^ia. The fact that our English word ^ crown ' covers the meanings of both these words, must not lead us ^ On the sense in which 'perfection' is demanded of the Chris- tian, there is a discussion at large by J. Taylor, Doctrine and Prac- tice of Repentance, i. 3. 40 — 56, from which these words in inverted commas are drawn. NEW TESTAMENT. 113 to confound tliem. In German the first would often be translated ' Kranz,' and only tlie second ' Krone.' I indeed very mnch doubt whether anywhere in classical literature arecjiavo^ is nsed of the kingly, or imperial crown. It is the crown of victory in the games, of civic worth, of military valour, of nuptial joy, of festal gladness — woven of oak, of ivy, of parsley, of myrtle, of olive, — or imitating in gold these leaves or others — of flowers, as of violets or roses (see Athenseus, xv. 9 — 33), but never, any more than ' corona ' in Latin, the emblem and sign of royalty. The BlaBrj/xa was this (Xenophon, Cyrqp. viii. 3. 13 ; Plutarch, Be Frat. Am. 18), being pro- perly a linen band or fillet, 'taenia' or 'fascia' (Curtius, iii. 3), encircling the brow ; so that no lan- guage is more common than TrepcTcOevai hidhrjfia to signify the assumption of royal dignity (Polybius, V. 57. 4 ; Josephus, A7itt xii. 10. 1), even as in Latin in like manner the ' diadema ' is alone the ' insigne regium ' (Tacitus, Aoinal. xv. 29). A passage bringing out very clearly the distinc- tion between the two words occurs in Plutarch, Ccbs. 61. It is the well known occasion on which Anto- nius ofi'ers Caesar the kingly crown, which is de- scribed as hidhr^ixa GTe<\>dv(p hdcfiVT)^ Treptfre'TrXeyiMevov : here the oTe(l>avo<; is only the garland or laureate Avreath, with which the true diadem was enwoven. Indeed, according to Cicero {Phil. ii. 34), Caesar 114 SYNONYMS OF THE was already ' coronatiis ' == iaT€cl)avci)fi6vo<; (this lie would have been as consul), when the offer was made. Plutarch at the same place describes the statues of Csesar to have been, by those who would have suggested his assumption of royalty, hiahrjiia- cnv avaSeSe/jiivoL ^aa lKlicoIs . And it is out of the observance of this distinction that the passage in Suetonius {Goes. 79), containing another version of the same incident, is to be explained. One places on his statue ' coronam lauream Candida fascia prse- ligatam ; ' on which the tribunes of the people com- mand to be removed, not the ' corona,' but the ' fas- cia ; ' this being the diadem, and that in which alone the traitorous suggestion that he should be pro- claimed king, was contained. How accurately the words are discriminated in the Septuagint may be seen by comparing in the First Book of Maccabees, in which only hidhr^fia occurs with any frequency, the passages in which this word is employed (such as i. 9 ; vi. 16 ; viii. 14; xi. 13, 54; xii. 39; xiii. 32), and those where crTe^avo<; aj)pears (iv. 5T ; x. 29 ; xi. 35 ; xiii. 39 : cf. 2 Mace. xiv. 4). In respect of the New Testament, there can be, of course, no doubt that whenever St. Paul speaks of crowning, and of the crown, it is always the crown of the conqueror, and not of the king, which he has in his eye. The two passages, 1 Cor. ix. 24 — NEW TESTA^IENT. 115 2G ; 2 Tim. ii. 5, place tins beyond question ; wliile the epithet d/jLapdpTLPoaXal . . . ^aaiXels eirrd elatv'] ; xix. 12). In this last verse it is fitly said of Him who is King of kings and Lord of lords, that " on His head were many crowns " 116 SYNONYMS OF THE {SiaSrifiara ttoWo) ; an expression wMch, witS sill its grandeur, we find it hard to realize, so long as we picture to our mind's eye sucli crowns as at the present monarchs wear, but intelligible at once when we contemplate them as diadems, that is, nar- row fillets bound about the brow, such as hiahrjiMara will imply. These " many diadems " will then be the tokens of the many royalties — of earth, of hea- ven, and of hell (Phil. ii. 10) — which are his ; roy- alties once usurped or assailed by the Great Hed Dragon, the usurper of Christ's dignity and honour, described therefore with his seven diadems as well (xiii. 1), but now openly and for ever assumed by Him to whom they rightfully belong ; just as, to compare earthly things with heavenly, we are told that when Ptolemy, king of Egypt, entered Antioch in triumph, he set two crowns {hiahrjiJiaTa) on his head, the crown of Asia, and the crown of Egypt (1 Mace. xi. 13). The only place where crre^ai^o? might seem to be used of a kingly crown is Matt, xxvii. 29, with its parallels in the other Gospels, where the weaving of the crown of thorns {arecpavo^ aKdv6ivo<^)^ and placing it on the Saviour's head, is evidently a part of that blasphemous caricature of royalty which the Poman soldiers enact. But woven of such materials as it was, probably of the juncus Qnarinus. or of the lycium spinosimi, it is evident NEW TESTAMENT. 117 that hidhrjfjia could not be applied to it; and tlie word, therefore, which was fittest in respect of the material whereof it was composed, takes place of that which would have been the fittest in respect of the purj)ose for which it was intended. § xxiv. — TrXeove^la. cpcXapyvpla. Between these two words the same distinction exists as between our ^ covetousness ' and * avarice,' or as between the German ' Habsucht ' and ' Geiz.' TLXeove^ia is the more active sin, (pcXapyvpla the more passive : the first seeks rather to grasp what it has not, and in this way to have more/ the second, to retain, and, by accumulating, to multiply that which it already has. The first, in its methods of acquiring, will be often bold and aggressive ; even as it may, and often will be as free in scattering and squandering, as it was eager and unscrupulous in getting ; ' rapti largitor,' as is well imagined in the Sir Giles Overreach of Massinger. Consistently with this we find TrXeoveKTrj^ joined with apira^ (1 Cor. V. 10) ; irXeove^ia with jBapvTT)^ (Plutarch, Arist. 3) ; and in the plural, with KXoirai (Mark vii. 22) ; with aSiKLac (Strabo, vii. 4. 6) ; with cf)LXovecKiac (Plato, Zegg. iii. GTT I) ; and the sin defined by 118 SYNONYMS OF THE Tlieocloret : 7; rod irXelovos €(f)€cr(,6»logy,' for animals have the vital prin- ciple ; they live, as well as men ; and they arc capable of being classed and described in relation to the different workings of this natural life of theirs ; but, on the other hand, we speak of * lio- graphy ; ' for men not merely live, but they lead lives, lives in which there is that moral distinction between one and another which may make them well worthy to be recorded. Out of this it will fol- ^ See on this point, and generally on these two synon^'iiis, Vo- mel, Synon. Worterhuch, p. 168 sq. KEW TESTA^IEXT. 131 low, tliat, wliile Odvaro^ and fo)?) constitute, as was observed above, the true antithesis, vet tliej do so only so long as both are jphysicaUy contemplated. So soon as a moral idea is introduced, the antithesis is not between Odvaro^ and fo)?/, but Odvarofi and /S/09 : thus Xenophon {Resjj. Laced. 9. 1) : rov Ka- Xbv Odvarov dvrl rod ala')(^pov ^iov. The two great chapters with which the Gorgias of Plato concludes (82, S3), are alone sufficient to bring plainly before tlie consciousness the full distinction between the words themselves, as also between those derived from them. But this being the case, (3m. and not fo)?;, being thus shown to be the ethical word in classical anti- quity, a thoughtful reader of Scripture might very well inquire with something of ^^erplexity, how it is to be explained that there all is reversed — fwr; being certainly in it the nobler word, belonging to the innermost circle of those terms whereby are expressed the highest gifts of God to his creatures ; so that, while /5/c9 has there no such noble use, but rather the contrary — for we find it in such associa- tions as these, i)hovoX rod (Biov (Luke viii. 14), irpay- fjLarelai rov ^lov (2 Tim. ii. 4), dXa^ovela rov ^iov (1 John ii. 16) — fo)?}, on the other hand, is continu- ally used in the very noblest connexion ; aT£(f)avo<; rri^ fo)?;? (Eev. ii. 10), I3l/3\o<; t/}? fo)?;? (iii. 5), fo)^ Kol eva-ejSeia (2 Pet. 1. 3), ^coy koi cKpOapcria (2 Tim. 132 SYNOXYMS OF THE i. 10), ^0)7} Tov Qeov (Epli. iv. 18), fo)?) alcopio^ (Matt. xix. 16) ; ' or it may be simply fo)?} (Matt. vii. li, and often), to express the highest blessedness of the creature. A little reflection will siij^ply the answer. Re- vealed religion, and it alone, puts death and sin iii closest connexion, declares them the necessary cor- relatives one of the other (Gen. i. — iii. ; Rom. v. 12), and, as an involved consequence, in like manner, life and holiness. It alone j^roclaims that, wherever there is death, it is there because sin was there first ; wherever there is no death, that is, life, it is there because sin has never been there, or, having been once, is now cast out and expelled. 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, has been expelled from it. So soon as ever this is felt and understood, ^cotj at once as- sumes the profoundest moral significance ; it be- comes the fittest expression for the very highest blessedness. Of that whereof you predicate abso- lute fa)?7, you predicate of the same absolute holi- ness. Christ afiirming of Himself, iyco elfic r) ^mtj, ^ Zo))) aidn/ios occurs once in the Septuagint (Dan. xii. 2 ; cf. ^w^ aiuvaos, 2 Mace. vii. 36), and in Plutarch, Be Jsid. et Os. X. NEW TESTAilEXT. 133 implicitly affirmed of Himself tliat He was absolute lioliness ; and in the creatm-e, in like manner, that only lives, or triumphs over death, death at once physical and spiritual, which has first triumphed over sin. Xo wonder, then, that Scripture should know of no higher word than fwrj to set forth either the blessedness of God, or the blessedness of the creature in communion with God. From what has been said it will at once be per- ceived how erroneous is that exposition of Eph. iv. 18, which understands a7n)XKoTpi(oixevoL t?)? fo)?}? rov 0eo£), a& " alienated from a divine life," or, from a life lived according to the will and commandments of God (remoti a vita ilia qu83 secundum Deum est: Grotius), f&}7; having never, certainly never with St. Paul, this signification. The fact of such aliena- tion was only too true ; but it is not what the Apos- tle is affirming. Rather he is there describing the miserable condition of the heathen, as of men es- tranged from God, the one fountain of life {jrapa Sol TTTjyr) fo)?}?, Ps. XXXV. 10) ; as not having life, because separated from Him who alone absolutely lives (John v. 26), and in connexion with whom alone any creature has life. Gal. v. 22 is another passage, which we shall never rightly understand, which will always seem to contain a tautology, imtil we give to ^coyj (and to the verb ^rjv as well), the force which has been claimed for it here. 134: SYNONYMS OF THE § xxviii. — Kvpio<;, SeaTrorr)^. The distinction which the later Greek gram- marians sought to trace between these words was this ; a man would be BeaTrorrj^;, as resj)ects his slaves (Plato, Leggf. 756 e), and therefore oUoBeairo- T77?5 but Kvpio^ in respect of his wife and children, who, in speaking either to him or of him, would use this title of honour ; " as Sara obeyed Abraham, calling him lord'''' (icvpiov avrov KoXovaa, 1 Pet. iii. 6 ; cf. 1 Sam. i. 8 ; and Plutarch, De Virt. Mill. s. vv. MifCKa KoX MeyicTTco). There is a certain truth in this distinction. Undoubtedly there does lie in KvpLo^ the sense of an authority owning limitations, — moral limitations it may be — and the w^ord im- plies that the user will not exclude, in its use, their good over whom it is exercised ; while in Seo-TroT?;? is implied a more unrestricted power and absolute domination, confessing no such limitations or re- straints. He who addresses another as SeaTrora, puts a far greater emphasis of submission into his speech than if he had addressed him as Kvpce. It was out of a feeling of this that the free Greeks refused this title of S€a7r6T7]<; to any but the gods (Euripides, JTippol. 88 : ava^, deov^ jap S6a7T6Ta<; KoXetv ^(^peotiv) ; and the sense of this distinction of theirs we have NEW testa:m:e:nt. 135 retained in our nse of ' desjDOt,' ' despotic,' ' despot- ism,' as set over against our use of 'lord,' ' lordship,' and the like ; the ' despot ' is one who exercises not only dominion, but domination. Still, there were influences at work, whose ten- dency was to break down any such distinction as this. Slavery, however legalized, is so abhorrent to men's inborn sense of right, that they seek to miti- gate, in word at least, if not in fact, the atrocity of it ; and thus, as no southern Planter at the present day willingly speaks of his " slaves," but prefers some other term, so in antiquity, as far as any gen- tler or more humane view of slavery obtained, and it was not merely contemplated in the aspect of one man's imlimited power over another, the antithesis of heaiTOTT]^ and hovXo^ would continually give place to that of KvpLo^ and BovXo^. The harsher antago- nism would still survive, but the milder would j^re- vail side by side with it. So practically we find it ; one language is used as freely as the other ; and often in the same sentence both terms are em^^loyed (Philo, Quod Omn. Froh. Lih. 6). We need not look further than to the writings of St. Paul, to see how little, in popular speech, the distinction of the Greek synonymists was observed, blasters are now KvpLOi (Eph. vi. 9 ; Col. iv. 1), and now Beairorai, (1 Tim. vi. 1, 2 ; Tit. ii. 9 ; cf. 1 Pet. ii. IS), with him. 136 SYNONYMS OF THE But, while all experience shows how little sinful man can be trusted with absolute unrestricted power over his fellow, how certain he is to abuse it — a moral fact attested in our use of ' despot ' as equiv- alent with ' tyrant,' as well as in the history of the word 'tyrant' itself — it can only be a blessedness for man to think of God as the absolute Lord, Ruler, and Disposer of his life ; since with Him power is never disconnected from wisdom and from love: and, as w^e saw that the Greeks, not without a cer- tain sense of this, were well pleased to style the gods heairorai, however they might refuse this title to any other ; so, within the limits of Revelation, we find Seo-TTOT?;?, no less than Kvpco^, aj^plied to the true God. In the OM Testament, ' Adonai ' is occa- sionall}^ rendered by the two words joined together; as at Gen. xv. 2, 8 ; Jer. i. 6 ; iv. 10. l^o doubt BeaTTorr}^ realized to their minds who used it, even more than Kvptoi;, the sense of God's absolute dis- posal of His creatures. His autocratic power ; and that wdien He worked, none could let Him. That it did so present itself to Greek ears is plain from a passage in Philo {Qids Rer. Div. Hoer. 6), where he finds an evidence of Abraham's evXa/Seia, of his tempering, on one great occasion, boldness with reverence and godly fear, in the fact that in his ap- proaches to God he leaves the more usual Kvpte, and instead of it adopts the SeaTrora, in which there was NEW TESTAMENT. 137 implied a more entire prostration of self, an ampler recognition of the omnipotence of God. The pas- sages in the Isew Testament where God is styled SeaTTOTTj^ are these which follow : Luke ii. 29 ; Acts iv. 24:; Eev. vi. 10; 2 Pet. ii. 1; Jude 5. In the two last it is to Christ, but to Christ as God, that the title is ascribed. Erasmus, indeed, with that latent Arianism, of which, perhaps, he was scarcely conscious to himself, denies that in the words of Jude heairoTrjv is to be referred to Christ ; giving only Kvpiov to Him, and BeaTrori^v to the Father. The fact that in the Greek text, as he read it, ©eov followed and was joined to SeaTrorrjv, no doubt really lay at the root of his reluctance to ascribe the title of SeaTTorrj^ to Christ. It was with him not a philo- logical, but a theological difficulty, however he may have sought to persuade himself otherwise. § xxix. — aXa^coVj vTrepijcpavo^y v/SpLart]'^. These words, which occur all three of them to- gether at Eom. i. 30, and the first two at 2 Tim. iii. 2, offer an interesting subject for synonymous dis- crimination. We shall find them, I think, not to speak of other differences, constituting a regular sequence in this respect, that the aXa^cov is boastful 138 STNOXYMS OF THE in words^ the v7Tepi](^avo<; proud in thoughts^ the v/SpLo-TT]^ insolent and injurious in acts. And first, as respects aXa^cov. This word occurs in the ISTew Testament only at the two places al- ready referred to ; dXa^oveia also twice, Jam. iv. 16 ; 1 John ii. 16. Derived from dXr], ' a wandering about,' it was applied first to vagabond mounte- banks, conjurers, and exorcists (Acts xix. 13 ; 1 Tim. V. 13), who were full of empty and boastful profes- sions of feats which they could accomplish ; being from them transferred to any braggart or boaster, vaunting himself to be in possession of skill, or knowledge, or courage, or virtue, or riches, or what- ever else it might be, which had no existence in fact. Thus Plato defines aXa^oveia to be eft? irpoa- iroirjTLfcr) aya6a)v firj v'7Tap')(ovT(ov : and Xenoplion {Cyrojy. ii. 2. 12) describes the dXa^cov thus : 6 fiev rydp uXa^cbv e/zotye S^o/cel ovofia Keiadai eVl roL<; irpoa- 7roLov/uievot<; Kal irXoucncorepoL'; elvai ij eiac, Kai dvSp6LOT6poL<;, Kol TTOLijcreLV, a fir) iKavol elat^ vttlo-- ')(vovfjLevoL<; * /cal ravra, (^avepol^ yiyvopukvoi^^ on rov Xa^elv Ti €v€Ka Kal Kephdvat iroLovatv : and Aris- totle {Ethic. JS'ic. iv. Y. 2) : hoKet Sr) 6 /mev dXa^cov iTpoaTroi'r)TiKO : "Some took this for a glorious brag; others thought he [Alcibiades] was like enough to have done it." And Milton {The Reasoii of Church Governmeyit, i. 5): "He [Ansclm] little dreamt then that the weeding hook of Reformation would, after two ages, pluck up his glorious poppy [prelacy] from insult- ing over the good corn [presbytery]." NEW TESTAIMENT. 141 to meet vTT€pi](l)avo<=; joined with dXa^cov. This word occurs three times, besides the two occasions noted already ; at Luke i. 51 ; Jam. iv. 6 ; 1 Pet. v. 5 ; vTreprjcpavia once, Mark vii. 22. A picturesque image serves for its basis, being, of course, derived from virep, and (paLvojuac, one who shoivs 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.' Deyling, Ohss. Sac. vol. v. p. 219 : Qu^ vox proj^rie notat hominem capite su- per alios eminentem, ita ut quemadmodum Saul, prie ceteris, sit conspicuus, 1 Sam. ix. 2. Figurate est is qui ubique eminere, et aliis pr?eferri cupit. A man can be actually dXa^cov only when he is in company with his fellow men ; but the seat of the vTreprj^avla is the mind. He that is sick of this sin, compares himself secretly toith others, and lifts himself ahove others, in honour preferring himself. His sin, as Theophrastus {Cliaract. 31) describes it, is the KaTacf)p6v7)aL<; ti<; ttXi]!/ avrov tmv aWwv. His conduct to others is not of the essence of his sin, it is only the consequence. His ' arrogance,' as we say, his claiming to himself of honour and observance, his indignation, and, it may be, his cruelty and re- venge, if these are withheld, are only the result of this false estimate of himself. In this way virept)- (bai'OL KoX ^apeh (Plutarch, Qu. Rom. 63) are joined 142 SYNONYMS OF THE together. In the viTepri^avo<; we have tne perversion of a much nobler character than in the aXa^cov, the melancholic, as the aXa^cov is the sanguine, the v/Spiari]^ the choleric, temperament ; but because nobler, therefore one which, if it falls, falls more deeply, sins more fearfully. He is one, in the striking language of Scripture, " whose heart is lift- ed np," vyjr7]\o/cdpSi,o<; (Pro v. xvi. 5) ; he is one of those ra vy^rrfka (ppovovvre^ (Rom. xii. 16), as opposed to the raireivol rf] KapSta ; and this lifting up of his heart may be not merely against man, but against God ; he may assail the very prerogatives of Deity itself (1 Mace. i. 21, 21 ; Wisd. xiv. 6 : vTreprjcpavoc yiydvT6^). Therefore are we thrice told, in the very same words, that " God resisteth the proud " {vTrepr}- (pdvoL^ avTcrdaa-eTat : Jam. iv. 6 ; 1 Pet. v. 5 ; Prov. iii. 34) ; sets Himself in battle array against them, as they against Him. 'We have now to sj^eak of vfipLaTt]TL')(^ptaTO<;, '\}r€vS6')(pLaT0(;. The word dvTLXpi'O-T0<; is peculiar to the Epistles of St. Jolm, occuiTiiig five times in them ; 1 Ep. ii. 18, bis ; ii. 22 ; iv. 3 ; 2 Ep. 7 ; and no where be- sides. But, although St. John only has the word, St. Paul has, in common with him, a designation of the person of this great adversary, and of the marks by which he shall be recognized ; for there can be no doubt that the avOpcoiro^ tt;? d/jiapria^, the u/o? T7)9 dircoXela'i, the avofjio^ of 2 Thess. ii. 3, 8, are all of them other designations of the same person (see Augustine, De Civ. J)ei, xx. 19. 2) ; and, indeed, to St. Paul and to that j^assage in his wri- tings we are indebted for our fullest instruction concerning this great enemy of Christ and of God. Passing by, as not relevant to our purpose, many of the discussions to which the mysterious announce- ment of such a coming foe has naturally given rise, as, for instance, whether we are to understand by the Antichrist a single person or a line of persons, a person or a system, there is only one of these questions which has a right to occupy us here ; namely, what the force is of clvtl in this composi- tion ; docs dvTLXpi'0-'^o<; imply one who sets himself up against Christ, or one who sets himself up in the t lAC} SYNONYMS OF THE stead of Christ ? Is he an open foe, who seeks vio- lently to nsurp his seat ; or a false friend, that pro- fesses to hold it in his name ? There is no settling this matter off-hand, as some are in so great a hurry to do ; seeing that avrl, in composition, has both these forces. It is used often in the sense of substitution ^' thus, avTLJSaaCkev^^ he who is instead of the king, ' prorex,' ' viceroy ; ' avOviraro^^ he who is instead of the consul, ' procon- sul ; ' avTiheL7rvo<;^ he who fills the place at a feast of an absent guest ; dvriXvrpov, the ransom paid in- stead of a person. Then, secondly, there is in avrl often the sense of oj)j)Osition, as in dvTLOeat<;, clvti- \oyia, dvTLKeifjbevo^ : and still more to the point, more exact parallels to dvri'^piaTo?, as expressing not merely the fact of opposition, but, in the latter half of the word, the very object against which the opposition is directed, avjivofjuia (see Suicer, Thes. s. v.), opposition to law ; dvTL')(6Lp, the thumb, as set over against the hand ; dvTrjXio^^ Ijing over against, and so exposed to, the sun ; ^AvrLKdrcov, the title which Csesar gave to a book which he wrote against Cato ; ai/r/^eo?,— not indeed in Homer, where it is applied to Polyphemus {Od. i. YO), and to the suit- ors (xiv. 18), and must mean ' godlike,' that is, in strength and power; — but yet, in later use, as in Pliilo ; with whom dvTiOeo^ z/oO? {De Conf. Ling. 19) can be no other than the ^ ad versa Deo mens ;' liEVV TESTAiI£:NT. 147 and so in the Christian Fathers. And the jests about an 'Antipater' who sought to murder his father, to the effect that he was (j)€p(Dvvfio^^ would be utterly pointless, if avrl in composition did not bear this meaning. I will not cite 'Avrepw^^ where the force of avri is more questionable ; and exam- ples in sufficient number have been quoted already to prove that in words compounded with avri, some imply substitution, some opposition ; which being so, they have equally erred, who, holding one view of Antichrist or the other, have affirmed that the word itself decided the matter in their favour. It does not so ; but leaves the question to be settled by other considerations. (See on this word avrl- Xpto-ro^; a masterly discussion by Liicke, Coram, iib. die Brlefe des Johannes^ pp. 190 — 194.) For myself, St. John's words seem to me deci- sive on the matter, that resistance to, and defiance of, Christ, not the false assumption of his character and offices, is the essential mark of Antichrist ; that which, therefore, we should expect to find embodied in his name ; thus see 1 John ii. 22 ; 2 John 7; and in the parallel passage, 2 Thess. ii. 4, he is 6 avriKei- Ijuevos^ where none will deny that the force of avn is that of opposition : and in this sense, if not all, yet many of the Fathers have understood the word. Thus Tertullian {De Ptcbsc. Hoer. 4) : Qui Anti- christi, nisi Christi rebelles ? He is, in Theophy- 148 SYNONYMS OF THE lact's language, ivavTio<; tm XptarSy * TF^'^^cTclirist,' as tlie Gemans 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 wor- ship, because it is worship at all, hating much more the Church's worshij) in sj)irit and in truth ; who, on the destruction of every religion, every acknow- ledgment that man is submitted to higher powers than himself, shall seek to establish his own throne ; and, for God's great truth, ' God is man,' to substi- tute his own lie, ' Man is God.' The term •v/reuS6;^/Dt(7To?, w^ith which we proceed to compare it, occurs only twice in the E^ew Testa- ment ; or, if we count, not how often it has been written, but how often it was spoken, only once ; for the two passages (Matt. xxiv. 24 ; Mark xiii. 22) are records of the same discourse. In form the Avord resembles so many others which appear to have been combined of -v^eOSo? and almost any other sub- stantive at will. Thns, ylrevBaTroaroXo^, ■xjrevSdSeXcjiO';, '^IrevBoBLhda/caXo'^^ ■\lr€vSo7rpo(f)7JT7]<^j -xlrevBo/jidpTvp, all in the ITew Testament ; the last also in Plato. So, too, in ecclesiastical Greek, '\lr6vSo7roL/j,7]v, -yjrevBoXa- Tpluy and in classical, yjrevSdjyeXog (Homer), 'xjrevSo- fjiavTi^ (Herodotus), and a hundred more. The ^freu- S6xpi'O-T0<; is not one who denies the being of a Christ ; on the contrary, he builds on the world's NEW TESTAMENT. 149 expectations of sncli a person ; only he appropriates these to himself, blasphemously affirms that he is the Foretold One, in whom God's promises and men's expectations are fulfilled. Thus Barchochab, or " the son of the Star," — as claimiog the prophecy at Xumb. xxiy. 17 he called himself, — who, in Adrian's reign, stirred up again the smouldering embers of Jewish insurrection into a flame so fierce that it consumed himself with more than a million of his fellow-countrymen, — he was a 'yjr€vS6xpt'O-T0<^ : and such haye been that long series of blasphemous pretenders and impostors, the false Messiahs, who, since the rejection of the true, haye, in almost eyery age, flattered and betrayed the expectation of the Jews. The distinction, then, is plain. The aj/r/p^picTTo? denies that there is a Christ ; the -yjrevSoxpi'O-ro^ af- firms himself to be the Christ. Both alike make war against the Christ of God, and would set them- selyes, though under dififerent pretences, on the throne of his glory. And yet, while the words haye this broad distinction between them, while they represent two diflerent manifestations of the king- dom of wickedness, we ought not to forget that there is a sense in which the final Antichrist will be a Pseudochrist as well ; eyen as it will be the yery character of that last reyelation of hell to absorb iuto itself, and to reconcile for one last assault 150 SYXOXYZilS OF Tirc against tlie truth, all anterior and subordinate forms of evil. He will not, it is true, call himself Clirist, for he will be filled with deadliest hate both against the name and oflices, as against the whole spirit and temper, of Jesus of Xazareth, now the exalted King of Glory. But, inasmuch as no one can resist the truth by a mere negation, he must ofter and oj^pose something positive in the room of that faith which he will assail and endeavour utterly to abolish. And thus we may certainly conclude, that the final Antichrist will present himself to the world as, in a sense, its Messiah ; not, indeed, as the Messiah of prophecy, the Messiah of God, but still as the world's saviour ; as one, who, if men will follow him, will make their blessedness, giving to them the full enjoyment of a present material earth, instead of a distant and shadowy heaven ; abolishing those troublesome distinctions, now the fruitful sources of so much disquietude and pain ; those, namely, be- tween the Church and the world, between the spirit and the flesh, between holiness and sin, between good and evil. It will follow, therefore, that how- ever he will not assume the name of Christ, and so will not, in the letter, be a yp-evSoxpio-ro^;, yet, usurping to himself Christ's ofiices, presenting him- self to the world as the true centre of its hopes, as the satisfier of its needs and healer of its hurts, he will in fact take up into himself all names and XEW TESTAMENT. 151 forms of blaspliemj, ^ill be the -^evho-^picrTo^ and the dvTLXpi'CrTo^ at once. § xxxi. — fioXvvQjj /JLiaivci), We have translated both these words, as often as they occur (the first, at 1 Cor. yiii. T ; Eev. iii. 4 ; xiv. 4: ; the second, at John xviii. 2S ; Tit. i. 15 ; Ileb. xii. 15 ; Jude 8), invariably bv the one English word, ^ defile,' a word which doubtless covers them both. At the same time there exists a certain dif- ference between them, or at least between the images on which they rej^ose — this namely, that fjioXvv€Lv is properly ' to besmear ' or ' besmirch,' as with mud or filth, 'todefoul;' which, indeed, is only another form of the word ' defile ; ' thus Aris- totle {Hist A?i. vi. IT. 1) speaks of swine, tw TryXS (jLo\vvovT€^ kavTov^ : cf. Plato, Pol. vii. 535 e j Cant. V. .3 ; while fiLaiveiv, in its primary sense and usage, is not ' to smear,' as with matter, but ' to stain,' as with colour. The first corresponds with the Latin * inquinare ' (Horace, Sat i. 8. 37), ' spurcare,' (itself probably from ' porcus '), and is thus exactly equiv- alent to the German ' besudeln ; ' the second with the Latin ' maculare,' and the German ' beflecken.' It will follow from what has been said, that while. 152 SYNONY]\IS OF THE in a secondary and ethical sense, both words have an equally dishonorable signification, the /uLo\va/xo<: aapKo^ (2 Cor. vii. 1) being no other than the /juda- jiara rod KoafMov (2 Pet. ii. 20), this will only hold good so long as the words are figuratively and ethi- cally taken ; so taken, ixiaiveiv is the standing word in classical Greek to express the profaning or un- hallowing of aught (Plato, Legg. ix. 868 <^/ Tim. 69 d ; Sophocles, Antig. 1031). In a literal sense, on the contrary, fiLaivecv may be used in good part, just as, in English, we speak of the staini^lg of glass, the stai?iing of ivory (see an example of this, Jl. iv. 141), and as, in Latin, the ' macula ' need not of necessity be also a ' labes ; ' /jLoXvpeiVy on the other hand, admitting of such better use as little in a literal as in a figurative sense. § xxxii. — irauhe'ia, vovOeala. The chief inducement to attempt a discrimina- tion of these synonyms lies in the fact of their oc- curring together at Eph. vi. 4, and being often there not distinguished at all, or erroneously distin- guished. UaiheLa is one of those many words, into which the more earnest spirit of revealed religion has put NEW TESTAMENT. 153 a deeper meaning than it knew of, till tliat took possession of it ; the nev\^ wine by a wondrous pro- cess making new even the old vessel into which it was i30ured. For the Greeks, TratBela was simply ' education ; ' nor, in all the many definitions of TratSeia, which are to be found in Plato, is there so much as the slightest prophetic anticipation of the new force which the word should obtain. But the deeper apprehension of those who had learned that " foolishness is bound in the heart " alike " of a child" and of a man, while yet "the rod of correc- tion may drive it for from him " (Pro v. xxii. 15), led them, in assuming the word, to bring into it a fur- ther thought ; they felt and understood that all ef- fectual instruction for the sinful children of men, includes and implies chastening, or, as we are ac- customed to say, out of a sense of the same truth, * correction.' ^ Two definitions of TratSela, — the one by a great heathen philosopher, the other by a great Christian theologian, — may be fruitfully compared. This is Plato's definition {Legg. 659 <:Z) : irathda ^lev iaO' 77 TralScov oXk)] t6 koL aycoyr) tt/do? tov vtto tov vofiov \6yov opOov elprj/Liivov : and this is that of Basil the Great {Tii Prov. 1) : eaTiv ?5 irai^eia aywyq rt? ox^e- ^ The Greek, indeed, acknowledged, to a certain extent, the same, in his secondary use of aKoXaaros, which, in its primary, meant simply 'the tiiichastised.' 7* 154: SYNONYMS OF THE KTJkihwv avTrjv eKKaOaipovaa. For those who felt and acknowledged that which is asserted in the second clause of this last definition, the word came to sig- nify, not simply ' ernditio,' but, as Augustine ex- presses it, who has noticed the change {Enarr. in Ps. cxviii. QQ>\ ''per molestias eruditio.' And this is quite the predominant use of TratSela and iraiBevecv both in the Sej)tuagint and in the E"ew Testament (Lev. xxvi. 18 ; Ps. vi. 1 ; Isa. liii. 5 ; Sirac. xxii. 6 ; fjudaTiyes fcal TratSela : Luke xxiii. 16 ; Heb. xii. 5, 7, 8 ; Rev. iii. 19, and often). The only occasion in the ISTew Testament upon which iraiheveLv occurs in the old Greek sense, is Acts vii. 22. Instead of " nurture " at Eph. vi. 4, which is hardly strong enough a word, ' discipline,' I am persuaded, would have been preferable — the laws and ordinances of the Christian household, the transgression of which will induce correction, being indicated by iraiheia. NovOeaia, for which the more Attic Greek would have had vovOeTia or vovOejrjcns (Lobeck, Pliryni- chioSj pp. 513, 520), is more successfully rendered, ' admonition ; ' which, however, as we must not for- get, has been defined by Cicero thus : Admonitio est quasi lenior objurgatio. Exactly so much is in- tended by vovOeaia here ; the training by word — by the word of encouragement, when no more than this is wanted, but also by the word of remonstrance, NEW TESTA^IENT. 155 of reproof, of blame, where these may be required ; as set over against the training by act and by dis- cij^line, which is Traidela. It seems to me, therefore, that Bengel, who so seldom misses, has yet missed here the distinction, who, on the words, iv iraihela Kal vovdeala, has this note : Iiarum altera occurrit ruditati ; altera oblivioni et levitati. Utraque et sermonem et reliqnam disciplinam inclndit. In support of that which has been urged above, and in evidence that vovdeala is the training by word of mouth, such combinations as the following, jrapat- veaeL^ Kal vovOedlai (Plutarch, De Coh. Trd, 2) ; vov- OeTLKol Xoyoo (Xenophon, Mem. i. 2. 21) ; ScSaxv Kal vov6eTT}aL^ (Plato, Pol. 399 h) ; vovOerdv Kal SiSdcr- K6LV {Prot. 323 d\ may be adduced. Relatively, then, 'and as by comparison with TratSeta, vovQeiia is the milder term ; while yet its mention, associated with that other, teaches us that this too is a most needful element of Christian edu- cation; that the iraiZda without it would be very incomplete ; even as, when years advance, and there is no longer a child to deal with, it must give place to, or rather be swallowed up in, the vovOeala alto- gether. And yet the vovOeaia itself, where need is, may be earnest and severe enough. The Avord in- dicates much more than a mere Eli-remonstrance : " iSTay, my sons, for it is no good report that I hear " (1 Sam. ii. 2-1) ; indeed, of Eli it is expressly re- 156 SYNONYMS OF THE corded, in respect of those sons: ovic ivovOerec avTov? (iii. 12). In Plutarch alone we find the word nnited with /jL€fM-\jn^ {Conj. Prcec. 13) ; with -yjroyo^ {De Adul. et A^n. 17) ; and vovderelv to have con- tinually, if not always, the sense of admonishing with Uame {It. 37 ; De Prof, in Virt. 11 ; Conj. Prcec. 22). Jerome, then, is only i^artially in the right, when he desires to get rid, at Eph. vi. 4, of * correptione,' which he found in the Yulgate, and which still keeps its place there. This he did, on the ground that in vovOeala no rebuke nor austerity is implied, as in ' correptio ' there certainly is : Quam corre])tionem nos legimus, melius in Grseco dicitur vovOeala^ quae adinonitionem magis et eriidt' tionem quam aiisteritatem sonat. Undoubtedly, in vovOeaia such is not of necessity implied, and there- fore ' correptio ' is not its happiest rendering ; but the word does not exclude, nay implies this, when- ever it may be required ; the derivation, from vov^ and TiOrj/jLL, involves as much ; whatever is needed to cause the monition to be taken home, is implied in the word. In claiming for vovOeaia, as compared with and discriminated from TratSela, that it is predominantly the admonition hy word, which is also plainly the view that our translators have taken of it, I would not at all deny that both it and the verb vovderelv are used to express correction ly deed, but only af- NEW TESTAMENT. 157 firm of tlie other — the appeal to the reasonable faculties — that it is the prevailing use of both ; so that in such phrases as these of Plato : pdfioov vov- 6eT7)(ri<; {^Legg. TOO c) ; ifK/qr^al^ vovOerelv {Legg. ST9 cZ), the word is used in a secondary and im2rro2)ei\ and therefore more emphatic, sense. Such passages are exactly parallel to that in Judges, where it is said of Gideon, that " he took thorns of the wilder- ness and briers, and with them he taytgld the men of Succoth " (Judg. viii. 16) ; on the strength of which language, or of any number of similar uses, no one would seek to deprive the verb ' to teach ' of having, as its j^rimary meaning, to communicate orally knowledge from one to another. § xxxiii. — a(j)ecri<;, Trapeat?. "A(j)eaL<; is the usual word by which forgiveness, or remission of sins, is expressed in the 'New Testa- ment. Derived from dcplijfjLi,, the image which un- derlies it is, of course, that of a releasing or letting go ; probably the year of jubilee, called constantly €To^j or ivLavTo^^ ri)^ deai<; (Lev. XXV. 31, 40 ; xxvii. 24), and in which all debts were to be forgiven, suggested the higher application of the word. It occurs with considerable frequency, 158 SYNONYMS OF THE tliougli oftener in St. Luke than in all tlie other books of the l^ew Covenant put together. On a single occasion, however, the term irdpeai'^ tooi/ a/jLapTrjfMciTcov occurs (Itom. iii. 25). Our translators have not noticed, or at least have not marked in their Version, the variation in the Apostle's phrase, but render irdpeo-ts here as they have rendered a^e- ecr€cos, Oj:)j). vol. ix. p. 121. Those who at that time opposed the Cocceian scheme, denied that there was any distinction between afj, but only asks that he may not be without a wholesome chastisement following close on his transgressions. So, too, on the contrary, when in proof that Trapecrt? is equivalent to a(/)eo-t?, the fol- lowing passage, from Dionysius of Halicarnassus {Antt. Rom. vii. 37) is adduced : t7]v yikv oXoayepr) TTupeaiV ou^ evpovro, Trjv he eh ')(^p6vov oaov rj^iovv dva(3o\i^v eXa^ov, it is not 7rdpeaL<;, but 6\oa')(epr)<; TTupecn^, which is equal to acpeat^, and no doubt the historian added the epithet out of a feeling that irdpeai^ would have insufficiently expressed his meaning without it. Having seen, then, that there is a great jprimd facie probability, that St. Paul intends something different by the Trdpeai^ dfjLapTrjixaTwv^ in the only place where he thinks good to use this phrase, from NEW TESTAIVIENT. ,161 that wliicli lie intends in the many where he em- ploys a^€a-fc9, that passage itself, namely Eom. iii. 25, may now be considered more closely. It appears in our Version : " Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the reinission of sins that are past, through the forbearance of God." I would venture to render it thus : " "Whom God hath set forth to be a propitiation through faith in his blood, for a manifestation of his righteousness, hecaiise of the ]}rc^ter mission \hicL ryv Trdpecrtv, not Bid t?}9 Tra- /oecreo)?], in the forbearance of God, of the sins that went before;" and the exact meaning which I should attach to the words is this — " There needed," St. Paul would say, " a signal manifestation of the righteousness of God, on account of the long prse- termission or passing over of sins, in his infinite forbearance, without any adequate expression of his wrath against them, during all those long years which preceded the coming of Christ ; which mani- festation of God's righteousness found place, when He set forth no other and no less than his own Son to be the propitiatory sacrifice for sin." There had been a long period during which God's extreme in- dignation against sin and sinners was not pro- nounced ; the time, that is, j)revious to the Incarna- tion. Of course, this connivance of God, this his holding his peace, was only partial ; for St. Paul has 162 SYNONYMS OF THE himself just before declared, that the wrath of God was revealed from heaven against all -unrighteous- ness of men (Rom. i. IS) ; and has traced in a few fearful lines some of the ways in which this revela- tion of his wrath displayed itself (i. 24 — 32). Yet still, it was the time during which He sufiered tlie nations to walk in their own ways (Acts xiv. 16) ; they were the times of ignorance which God winked at (Acts xvii. 30), in other w^ords, of the avo'^r} tov ©eov. But this position in regard of sin could, in the very nature of things, be only transient and provisional. With a . man, the prcetermission, or ' prssterition,' as Hammond would render it, of sins will very often be identical with the remission, the 'TtdpeaL^ will be one with the a(f}eaL<;. He forgets ; he has not power to bring the long past into judg- ment, even if he would ; or he has not righteous energy enough to will it. But with an absolutely righteous God, the irdpeat^ can only be temporary, and must always find place with a looking on to a final decision ; every sin must at last either be ab- solutely forgiven, or adequately avenged. In the meanwhile, the very Trapecrt? 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 man to think wickedly that He was such an one as himself, morally indifi'erent to good and NEW TESTAMENT. 163 to evil ; but now (eV rw vvv /cacpw) God, by the sacrifice of his Son, lias rendered such a perverse misunderstanding of his meaning in the j^ast dis- simulation of sin for ever impossible. Bengel ex- presses Avell this same view, whicli I cannot doubt is the correct one, of the passage : Objectum praster- missionis [Tra/jeo-eo)?], peccata; tolerantise [avoxrji\, peccatores, contra quos non est persecutus Dens jus suum. Et liiBC et ilia quam diu fuit, non ita appa- ruit justi'tia Dei : non enim tarn vehementer visus est irasci peccato, sed peccatorem sibi relinquere, d/iekelv, negligere. Ileb. viii. 0. At in sanguine Christi et morte propitiatoria ostensa est Dei jas- titia, cum vindicta adversus peccatum ipsum, ut esset ipse Justus, et cum zelo pro peccatoris libera- tione, ut esset ipse justificans. Compare Hammond {in loc), who has seized excellently well the true distinction between the two words. He, then, that is partaker of the a(^ecn<;^ 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 be imputed to him, or mentioned agaiost him any more ; while the irdpeai^ is indeed a benefit, but a very subordinate one ; it is the present passing by of sin, the suspension of its punishment, the not shutting up of all ways of mercy against the sinner, the giving to him of space and helps for repentance, 164 SYNONYMS OF THE as it is said at AYiscl. xi. 24 : Trapopa^ afxapTt'i^iara avOpcoTTwv eh pberdvoiav. If this repentance follow, then the irdpeai'^ will be swallowed up in the d(pe(Ti<;, but if not, then the punishment, suspended but not averted, in its due time will arrive (Luke xiii. 9). § xxxiv. — fiwpoXoyia, ala')(po\oyla, evrpaireXia. McopoXoyla, a word employed by Aristotle, but not of frequent use till the later Greek, is rendered well in the Yulgate, on the one occasion of its oc- currence in Scripture, Eph. iv. 5, by ' stultiloquium,' a comj)Ound word, it may be first coined by Plautus {Jlil. GloT. ii. 3. 25) ; although one which did not find more favour and currency in the after language of Eome, than the ' stultiloquy ' with which Jeremy Taylor sought to reproduce it, with us. It will in- clude not merely the irav prujua dpybv of our Lord, (Matt. xii. 36), but in good part also the Tra? \oyo<; aairpo^ of his Apostle (Eph. iv. 29) ; discourse, as everything else about the Christian, needing to be seasoned with the salt of grace, and being in danger of growing first insipid, and then corrupt, without it. It seems to me, that those who stop short with the dpya ptj/jbara, as if those alone were included in NEW TESTAMENT. 165 the word, fail to exhaust the fulness of its meaning. Thus Calvin too weakly : Sermones inepti ac inanes, nulliusque frngis ; and even Jeremy Taylor, in his sermons On the Good and Evil Tongue (Serm. xxxii. j)t. 2), hardly comes up to the full force of the^'ord. The remarkable passage in which he unfolds the meaning of the fxapoXoyla begins thus : '• That which is here meant by stultiloquy or foolish speak- ing is the ' lubricum verbi,' as St. Ambrose calls it, the ' slipping with the tongue ' which prating peo- ple often suffer, whose discourses betray the vanity of their spirit, and discover ' the hidden man of the heart.' " In heathen writings, /xcopoXoyia may very well be used as little more than equivalent to a8o- \ea-)(^La^ ' random talk,' and ficopoXoyetv as equivalent to \rjpelv (Plutarch, De Garr, 4) ; but words obtain a new earnestness when they are assumed into the ethical terminology of Christ's school. JSJ'or in seek- ing to enter fully into this word's meaning, ought vs'e to leave out of sight the greater emphasis which the words ' fool,' ' foolish,' ' folly,' obtain in the lan- guage of Scripture, than elsewhere they have, or can have. There is the positive of folly as well as the negative to be taken account of, when we are weighing the force of ixwpoXoyia : it is that ' talk of fools,' which is folly and sin togetlier. Ala-^pokoyla also occurs only once in the Xew Testament (CoL iii. bi, and is not to be cunfounded IGG - SYKONYMS OF THE with ala^porris^ Epli. Y. 4. By it the Greek Fathers (see Suicer, Thes. s. y.), and most expositors after them, haYC understood, obscene discourse, ' tnrpilo- qiiinm,' snch communication as ministers to Y\'an- tonness, 6')(rjfia iropvela^, as Chrjsostom calls it. Thus Clemens of Alexandria has a chapter in his Pcedagogus (ii. 6), UepX ala^poXo^la^^ in which he recognises no other meaning but this. Xor is it otherwise with our oy'u Yersion, which has rendered the word by ' filthy communication.' JSTow, beyond a doubt, alcrxpoXoyLa has sometimes this sense pre- dominantly, or cYcn exclusiYely ; thus Xenophon, De Lac. Rep. v. 6 ; Aristotle, De Rep. Yii. 15 ; EjdIc- tetus, Man. xxxiii. 16 ; and see Becker's Charikles^ 1st ed. Yol. ii. p. 264. But Yery often, indeed more generally, by alaxpoXoyia is indicated all foul- mouthed abusiYeness of CYcry kind, not excluding this, one of the most obYious kinds, most ready to hand, and most offensiYe, but still not intending by the alaxpd of the word, to point at such alone. Thus Polybius, Yiii. 13. 8 ; xxxi. 10. 4 : alaxpoXoyla KOL XotSopia Kara tgv (SaaiXeco'^ : and compare the phrase ala^poXoyia icj)' lepoh. Plutarch also {De Lib. Educ. 14), denouncing all alaxpokoyia as un- becoming to youth ingenuously brought up, includes in it evei'y license of the ungoYerned tongue, em- ploying itself in the abuse of others; and I am persuaded that St. Paul, usiug the word, is forbid- NEW TESTAilENT. 107 cling the same. The context or company in which the word is found goes far to prove this ; for all the other things which he is here prohibiting, are the outbreaks of a loveless spirit toward our neighbour ; and so, I cannot but believe, is this. But by far the most interesting word in this group remains still to be considered. EvTpaireXLa, a finely selected word of the world's use, which however St. Paul uses not in the world's sense, like its synonyms just considered, is only met with once in the JSTew Testament (Eph. v. 4). Derived from 6v and TpeireaOai^ that which easily turns, and in this way adapts itself to the shifting circumstances of the moment, to the moods and conditions of those with whom at the moment it may deal ; ' it has not of necessity, nor indeed had it more than slightly and occasionally in classical use, that evil signification which, in the use of St. Paul, and of the ethical writers of the Church, it exclusively ac- quired. On the contrary, Thucydides, in that pane- gyric of the Athenians which he puts into the mouth of Pericles, employs evrpaTreXco^ (ii. 41) as = €vjavi]Tm, to characterize the versatility, the ' versatile ingenium,' of his countrymen. Aristotle also, as is well kno^vn, gives praise to the evrpdire- ^ That St. Paul himself could be eiirpaTreAos in this, the better sense of the word, he has given the most illustrious proofs, Acts XX si. 29. 108 SYNONYMS OF THE iVo? or e'mhe^ioicf] Xenov pyrjaovaLv 'Ay la. "They that sei've her, shall 'minister to the Holy One." ^ In later ecclesiastical use there has been sometimes the at- tempt to push the special application of Kenovpyia still further, and to limit its use to those prayers and offices which stand in more immediate relation to the Holy Eucharist. NEW TEST ANIENT. J < O § xxxvi. — TrivT]';, 'TrT(0')(6 oljiau /jlt) licava e')(QVTa<=; eh cl Be? reXelv, irivrjra^; • tou9 5e TrXelco TOiV Uavcov irXovalov'^. nevr);)^09 is ^mendicus;' he is the 'beggar,' and lives not by his own labour or industry, but on other men's alms (Luke xvi. 20, 21) ; one therefore whom Plato would not endure in his ideal State {Legg. xi. 936 c). NEW testa:mext. 177 If indeed we fall back on etymologies, 7rpoaaLT7j<; (a word which ought to be replaced in the text at John ix. 8), or iTTaLTr}^;^ would be the more exactly equivalent to our ' beggar.' Tertullian long ago noted the distinction between irrcoxo'i and Trevrj^; {Adv. Marc. iv. 14), for having to do with our Lord's words, (jLaKaptoL ol TrTco-^ol (Luke vi. 20), he changes the ' ^eati pauperes,^ which still retains its place in the Yulgate, into ^ Beati mendici,^ and jus- tifies the change, observing, Sic enim exigit inter- pretatio vocabuli quod in Graeco est. The words then are markedly distinct ; the TreV?;? is so poor that he earns his bread by daily labour, the irrwyo^ is so poor that he only obtains his living by begging. The 7rTaj;^6? has nothing, the irkvy]^ has nothing superfluous. (See Doderlein, Lat. Synon. vol. iii. p. 117.) The two, rrevia (= paupertas) and TTTwx^i-a (= egestas), may be sisters, as one in Aris- tophanes will have them {Plut. 549) ; but if such, yet the latter very far more destitute of the world's goods than the former, and indeed Uevia in that passage seems inclined to disallow wholly any such near relationship as this. The words of Aristopha- nes, in which he plays the synonymist between them, have been often quoted : TTTa'XoC [xkv yap Plos, tv fxev fxvpov i^e\a(rev, cos rov iXaiov (pOopav koX oAedpov. NEW TESTAMENT. 183 language before the necessity of differencing words would be felt. Thus in the Greek itself fivpov is not found earlier than Archilochus, who was the first to emj^loy it (Athenseus, xv. 37). Doubtless there were ointments in Homer's time ; he is satis- fied however with ' sweet-smelling oil,' ' roseate oil ' (euwSe? eXai.ov, Od. ii. 339 ; poSoev eXacov, II. xxiii. 186), wherewith to express them. But that in later times there was a clear distinc- tion between the two, and a distinction which ut- tered itself in language, is abundantly evident. I would only refer in proof to a passage in Xenophon {Conv. ii. 3, 4), which turns altogether on the greater suitableness of eXacov for men ; and f^vpov for wo- men ; these last consequently being better pleased that the men should savour of the manly oil than of the effeminate ointment {iXaiov Be rod iv jvpiva- aLOL'^ ocTfjir) KOL Trapovcra rjSlcov rj fivpov yvvai^\ koI airovaa TToOeivorepa). And in like manner our Lord's rebuke to the discourteous Pharisee, " My head with oil thou didst not anoint, but this woman hath anointed my feet with ointment " (Luke vii. 46), would lose all or nearly all its point on any other supposition: "Thou withheldest from me," He would say, " cheap and ordinary civilities ; while she bestowed upon me costly and rare homages ; " where Grotius remarks well : Est enim perpetua avTiGToiyia. Mulier ilia lacrimas impendit pedibus 184 synony:ms of the Christi proluenclis : Simon ne aquam quidem. Ilia assidna est in pedibiis Cliristi osculandis : Simon ne nno quidem oris osculo Cliristum accepit. Ilia pretioso unguento non caput tantum sed et pedes perfundit : ille ne caput quidem mero oleo : quod pei'functorise amicitia3 fuerat. Some have drawn a distinction between tlie verbs aXeLcpecv and xp/etz/, which, as they make it dependent on this between /ivpov and eXaiov, may deserve to be mentioned here. The akd(f>€LVy they say, is commonly the luxurious, or at any rate, the superfluous, anointing with ointment, %pfeiy the sanitary anointing with oil. Thus Casaubon {ad Athenceum^ xv. 18) : aXelcfyeaOai dicebantur potissi- mum homines voluptatibus dediti^ qui pretiosis iinguentis caput et manus illinebant ; '^^pUaOai de hominibus ponebatur oleo corpus, sanitatis caussd, inunguentibus. 'No traces of the observation of any such distinction appear in the I^ew Testament ; thus compare Mark vi. 13 ; Jam. v. 4, with Mark xvi. 1 ; John xi. 2. A distinction between the words is maintained there, but it is wholly difl^erent from this ; namely, that a\€i(f>ecv is the common and mundane, xp/eti^ the sacred and heavenly, word : aXei^eiv is used in- NEW TESTAMENT. 185 discriminately of all actual anointings, wlietlier with oil or ointment ; while %/3/eiz/, no doubt in its con- nexion with ^/9^v, dWd KOL evBla ' ovSe ivepyol irpd^ei^;^ dXkd Kal eopral. .... KaOoXov he aco^erat^ aco/jia fiev, ii'Seia kol TrXrjpcoaec • yjrvxv he, dveaet koI ttovg). The opposition between dveac<; and cTrovhrj which occurs in this quotation, is found also in Plato {Legg. iv. 724 a) ; while elsewhere in Plutarch {Symp. V. 6), dveav^ is set over against aT€vo')(^copia, as a dwelling at large, instead of in a narrow and strait room. When thus we present to ourselves the precise significance of dv€ai,<;, we cannot fail to note how excellently chosen the word is at Acts xxiv. 23 ; 200 SYNONYMS OF THE where e')(^6Lv re dveaiv, we translate, "and let him have liberty.'''' It would be difficult to find a better word, yet ^liberty' does not exactly express St. Luke's intention : Felix, taking now a more favour- able view of Paul's case, commands the centurion who had him in charge, as the context abundantly shows, to relax for the future the strictness of his imprisonment, and it is this exactly which aveai^ implies. The distinction, then, between it and avdiravai^ is obvious. When our Lord promises dvuTravat^ to as many as labour and are heavy laden, if only they will come to Him (Matt. xi. 28, 29), the prom- ise is, that they shall cease from their toils ; that they shall no longer weary themselves for very vanity ; when his Apostle expresses his confidence that the Thessalonians, troubled now, should yet find dveaL? in the day of Christ (2 Thess. i. 7), that which he anticipates for them is not so much rest from labour, as a relaxing of the strings of endur- ance, now so tightly drawn, and, as it were, strained to the uttermost. It is true that this promise and that are not at their centre two, but one ; yet for all this they present the blessedness which Christ will impart to his own under diiferent aspects, and by help of difierent images ; and each word has its own peculiar fitness in the place where it is employed. NEW TESTAMENT. 201 § xlii. — Ta7r€Lvo(f>poavv7]. irpaoTT}'^. The very work for wliich Christ's Gospel came into the world was no other than to cast down the mighty from their seat, and to exalt the hnmble and meek ; it was then only in accordance with this its task and mission that it should dethrone the hea- then virtue /xeyaXoyjrvxla, and set up the despised raTrecvocppoo-vvr] in its room, stripping that of the honour which hitherto it had unjustly assumed, de- livering this from the dishonour which as unjustly had hitherto been its portion. Indeed the very word Ta7r€Lvocf)poavv7j is, I believe, itself a birth of the Gospel ; I am not aware of any Greek writer who employed it before the Christian sera, or, apart from the influence of Christian writings, after. Plu- tarch has got as far as ra'Treiv6po(Tvvr/, had they thought it good to allow the word. For indeed the instances in which ra- TTecvo^ is used in any other than an evil sense, and to signify aught else than that which is low, slavish, and mean-spirited, are few and altogetlier excep- 202 SYNONYMS OF THE tional. Thus it is joined with av€\ev6epoeyjo<; is the word employed (Matt. xxiv. 29 ; Mark xiii. 24 ; cf. Joel ii. 10; iii. 15), as (j)m where that of the sun (Kev. xxii. 5). Prom what has been said it will follow that coaTr]p€? here are undoubtedly the heavenly bodies, (' luminaria,' as the Yulgate has it well, ' Himmelslichter,' as De Wette), and mainly the sun and moon, the 'lights,' or 'great lights' (= ' luces,' Cicero, poet.), of which Moses speaks. Gen. i. 11, 16 ; at which place the Septuagint has (f>coarrjp€^ for the Hebrew ni^5<'3. Cf. Ecclus. xliii. 7, where the moon is called (pcoanjp : and Wisd. xiii. 2, where (^cc>aTrjpe<; ovpavov is exactly equiva- lent to (j)coaTrjpe<; ev Kocr^w at Phil. ii. 15; which last is to be taken as one j^hrase, the K6cr/jLo<; being the material world, the arepeofxa or firmament, not the ethical world, which has been already expressed by the yevea aKoXta kol SLearpa/jL/jbevT]. So also, on the second occasion of the word's appearing, Eev. xxi. 11, where we have translated, " Jler light [6 (pcoarrjp avrrjs;^ was like unto a stone 222 SYNONYMS OF THE most precious," it would not be easy to propose anything better; and the authors of our version certainly did well in going back to this, Wiclif s translation, and in displacing "Aer shining^'^ which has found place in the intermediate versions, and which onust have conveyed a wrong impression to the English reader. Still, "her liglit" is not quite satisfactory, being not wholly unambiguous. It, too, onay present itself to the English reader as, the ligiit which the Heavenly City diffused ; when, in- deed, (f)W(jT->]p means, that which diffused light to the Heavenly City, its luminary, or light-giver. What this light-giver was, we learn from ver. 23 : "the Lamb is the light thereof;" 6 Xvx^o^ avrrj^ there being = 6 (fxoarrjp avTrj<; here. In res^^ect of Xv^^o^ and Xa/jLird^, it may very well be a question whether the actual disposition made by our translators of the words which they had at their command was the best which could have been adopted. If instead of translating XafiTrd^ ' torch ' on a single occasion (John xviii. 3), they had always done so, this would have left 'lamj3,' now aj)propriated by Xafiird^, disengaged. Alto- gether dismissing ' candle,' they might have ren- dered Xv)(yo<; by 'lamp,' in all, or certainly very nearly all, the passages where it occurs. At i^resent there are so many occasions where ' candle ' would manifestly be ina23propriate, and where, therefore. NEW testa:ment. 223 tliey are obliged to fall back on ' ligbt,' tliat the distinction between 6(o<; and \v')(yo7}iuLovfjLe- voL. Qnoniam Xoihopla est asperior dicacitas, qw2d non tantum perstringit hominem, sed acriter etiam mordet, famamqne aperta contumelia sugillat, non dubium est qnin XoiSopelv sit maledicto tanquam aculeo vuLnerare liominem ; proinde reddidi male- dictis lacessiti. B\aa(f)7jfila est apertius probrum, qiium quispiam graviter et atrociter proscinditur. f- '^vxi'Koi;, aapKLKo^. — Grotiiis {Annott. in N. T. ; 1 Cot. ii. 14) : Non idem est -v/ru^t/cs? avQpw- iTo^ et aapKLK6<;. Wv^lko^; est qui bumange tantmn rationis luce ducitur, crapKLKOf; qui corporis afiecti- bus gubernatur ; sed plerunque 'yjrvxifcoL aliqua in parte sunt o-ap/ccKol, ut Gr^ecorum 25biloso2)bi scorta- tores, puerorum corruptores, glorise aucupes, male- NEW TESTAMENT. 24:1 dici, invidi. Yernm liic (1 Cor. ii. 14) nihil aliud designatur qiiam liomo liuniana tantum ratioue ni- tens, quales erant Judseorum plerique et pliilosophi Grsscorum. rj. fjLeravoico, /xeTa/ieXo/jLat. — ^engel (^G7i07no7i JV. T. j 2 Cor. vii. 10) : Yi etjmi f^erdvoca proprie est mentis, fjuerafieXeia voluntatis ; qnod ilia sententiam, lisec solicitudinem vel potins studium mutatnm di- cat. . . . Utrumqne ergo dicitur de eo, quern facti consiliive poenitet, sive poenitentia bona sit sive mala, sive malse rei sive bonce, sive cum mutatione actionum in posterum, sive citra earn. Yerunta- men si usum spectes, /nera/ieXeta plerunque est /jl6(7gv vocabulum, et refertur potissimum ad actiones sin- gulares : fierdvoia vero, in !N. T. prsesertim, in bo- nani partem sumitur, quo notatur poenitentia totius vitse ipsorumque nostri quodammodo : sive tota ilia beata mentis post errorem et peccata reminiscentia, cum omnibus affectibus eam ingredientibus, quam fructus digni sequuntur. Hinc fit ut /jberavoetv sagpe in imperativo ponatur, fiera/jieXetaOaL nunquam : ceteris autem locis, ubicunque fxerdvoLa legitur, fiera/ieXeLav possis substituere ; sed non contra. 6. alcoVj Koa-fio^. — Bengel {Ih. Epli. ii. 2): al(£>v et Koaiio<^ differunt, 1 Cor. ii. 6, 12 ; iii. 18. Ille liunc regit, et quasi informat : Koap.o^ est quiddam 11 24:2 SYNONYMS OF THE exterius ; alcov subtiliiis. And again (Epli. vi. 12) : Koafio^ mundus, in sna extensione : alwv secnlum, prsesens mundus in sua indole, cursu et censu. L, iTpav^, rjcrvxco^- — Bengel {Ih. 1 Pet. iii. 4): Mansuetus \TTpav<;'\j qui non turbat : tranquillus \j]crvyio^^ qui turbas aliorum, superiorum, inferi- orum, iequalium, fert placide . . . Adde, mansuetus in affectibus : tranquillus in verbis, vultu, actu. K. Qv7]t6^^ veKpo^. — Olsliausen {Opusc. Theoll. p. 195): NeKpo<; vocatur subjectum, in quo sejunctio corporis et animse facta est : 6v7]to<;, in quo fieri potest. \. /c6ha(Ti9, TL/jLopia (see p. 4T). — Aulus Gellius, vi. 14 : Puniendis peccatis tres esse debere causas existimatum est. Una est quae vovOeaia, vel KoXa- aL<;, vel irapalvecn^ dicitur ; cum poena adhibetur castigandi atque emendandi gratia ; ut is qui for- tuito deliquit, attentior fiat, correctiorque. Altera est quam ii, qui vocabula ista curiosius diviserunt, rcfJLcopLav appellant. Ea causa animadvertendi est, cum dignitas auctoritasque ejus, in quem est pec- catum, tuenda est, ne prsetermissa animadversio contemtum ejus pariat, et bonorem levet: idcirco- que id ei vocabulum a conservatione lionoris fac- tum putant. NEW TESTAMENT. 243 fi. a<^ecrt?, Trdpeai^; (see J). 163). — Fritzsche {Ad Horn. vol. i. p. 199) : Conveniunt in hoc [ac^eo-t? et Trdpeai^l quodsive ilia, sive liaec tibi obtigerit, nulla peccatorum tuorum ratio habetiir ; discre- pant eo, quod, liac data, facinorum tuorum poenas nunquam pendes ; ilia concessa, non diutius nullas peccatorum tuorum poenas lues, quam ei in iis con- nivere placuerit, cui in delicta tua animadvertendi jus sit. INDEX. PAGE ayada^a-vurj . 238 fiios . ayairdw . 65 fiXa(T(p7iueci} alB^s . 98, 102 fioCKW aipearis . 239 altrxpoKoyia . 164 SeiXia . alax^VT] 98 SeKTidaluwv alreci) . 194 SeO-TTOTTJS alria 31 SidBrjixa oLuav . . 241 SidKOVOS a\aCa>v . 137 5ov\os a\ei(pa) . 182 aX-ndrjs . 48 'Efipa7os aKriQivos . . 48 cIkuv . audOefia 35 iKKXT]cria avddrjfxa . 35 tkaiov auaKaivcca-LS . 92 e\eyxos apdiravcris . . 198 i\4yxc} &ue(ris . 198 fcAeos . avTLXpio'Tos . 145 kXKVOO aiTTo/xai 89 i\iris . a(r4\yeia . . 83 iiridKeia . dtrcoTia . 83 iTnTifida} ava-T-qpos . . 74 ipWTaca drpicris . 157, 243 evXd^eia PAGE 128 240 120 58 227 134 112 58 53 185 77 17 182 31 31 225 105 239 207 31 194 58 ^ 246 INDEX. PAGE PAGE eiiKafi-fiS . 227 /LiaKpodv/xia . 240 fva-efi-fjs 227 IJ.avTeuoiJ.ai 40 ei/TpaireXia . 164 IJ.eTafxeXofJ.ai . 241 fieTauoeot 241 CvKos . 124 fiiaivo} . 151 Cu)7i . . 128 fioXvvo} . 151 fjLvpou . 182 ■)](TVXlOi . 242 fJccpoXoyia 164 OdXaffcra . 72 vaos . . 28 6ei6rT]s . 24 veKpos . 242 Oeoae^ri^ . . 227 J/lTTTftJ . 215 OeSrris . 24 vovOeala 152 GepaTTcau . 53 Biyyduoi) 89 oXoKXripos . . 108 OUTJTOS . 242 SfioioDfia . . 77 6prj(TKOs . 227 dfioiuais . . 77 dvfios . 178 opy-h . 178 Upou . . 28 TraiSeia . 152 lovBa7os 185 iraXiyyeveaia . 92 'lapar]\LT7)s . 185 Trau-nyvpis 17 irdpeais . 157, 243 kukIu 60 Trapopyia-fiSs . 178 KUKO^Oeia . . 60 ireXayos . 72 kXclSos . 237 Tvevris 175 KA-eTTTTyS . . 211 TTtO-TiS . 239 K\rina . 237 irXeove^ia 117 KSXaffis 46, 242 irXvpa . 215 KOfffJLOS . 241 TTOlfialvM 120 KVpiOS . 134 TTovripia . 00 TrpacJxTj? 201, 207, 240 XafiTrds . 219 Trpai/s . 242 XaTpevw . 171 irpo^7]T€vco 40 \€iTovpye(a 171 TTTUXOS . 175 Xri(TTT]S . 211 XoiSop4w 240 (XapKlKOS 240 Xovoi} . . 215 (TKXrjpoi . 74 Xvxvos . 219 (TTecpavos 112 IXDEX. PAGE avvaycayy] . . 11 (pdovos (Tvpu 105 (piXapyvpla (rxi