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Ubc TIlni\>ersit£ ot Cbicaao 
 
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 METANOEnANDMETAMEAEI 
 
 IN GREEK LITERATURE UNTIL 100.A.D., INCLUDING 
 
 DISCUSSION OF THEIR COGNATES AND OF 
 
 THEIR HEBREW EQUIVALENTS 
 
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 1908 
 
ZTbe 1Hmx>ersitE of Cbicaao 
 
 FOUNDED BY JOHN D. ROCKEFELLER 
 
 METANOEnANoMETAMEAEI 
 
 IN GREEK LITERATURE UNTIL 100 A.D., INCLUDING 
 
 DISCUSSION OF THEIR COGNATES AND OF 
 
 THEIR HEBREW EQUIVALENTS 
 
 A DISSERTATION 
 
 SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF ARTS 
 
 AND LITERATURE IN CANDIDACY FOR THE DEGREE 
 
 OF DOCTOR OF PHILOSOPHY 
 
 (department of biblical and patristic greek) 
 
 BY 
 
 EFFIE FREEMAN THOMPSON 
 
 CHICAGO 
 
 THE UNIVERSITY OF CHICAGO PRESS 
 
 1908 
 
COPYBIGHT 1908 By 
 
 The TJnivebsity of Chicago 
 
 Published February 1908 
 
 Composed and Printed By 
 
 The University of Chicago Press 
 
 Chicago, Illinois, U. S. A. 
 

 PREFATORY NOTE 
 
 The purpose of this investigation is to determine historically the meaning 
 in the New Testament of Meravoco) and Merafxekei and their cognates. 
 
 The approximate date, ioo A.D., is arbitrarily chosen to mark the 
 limit of the study, which is meant to include all of the New Testament 
 instances although some may be later than ioo A. D., and to exclude all 
 other Christian writings although there are in the latter a few instances 
 which are several years earlier than ioo A. d. 
 
 Diligent search has been made for all the instances of the words under 
 consideration, with a view to including all the works of all the known 
 authors in each period. 
 
 A large number of lexicons and concordances, general and special, have 
 been consulted. But in the case of many authors, as Plutarch, Philo, 
 Josephus, and a considerable number of classical writers, all their extant 
 works have been perused by the writer, either because there were no con- 
 cordances published or because those existing were found on being tested 
 to be incomplete. 
 
 All the passages thus found were translated and studied with enough 
 of the context to determine the meaning of the word, and the results thus 
 reached were compared with a view to determining the range of usage of 
 each word in each period. The meanings thus ascertained are exhibited 
 in the analyses of meanings, a full list of examples being given under each 
 meaning. Spurious passages and meanings based on them are inclosed 
 in brackets. Considerations of expense prevented, what would otherwise 
 have been desirable, the printing in full of all the passages collected. After 
 each group of cognate words in each period, a few examples are printed 
 under the title " Illustrative Examples," each such example being indicated 
 in the analyses by a figure in brackets corresponding to the number which 
 the example bears in the list of Illustrative Examples. 
 
 I am indebted to Dr. Ernest D. Burton for suggesting this subject and 
 for most valuable help in the development of it, and to Mr. Martin 
 Sprengling for suggestions made in his reading of the proof. 
 
 Effie Freeman Thompson 
 Chicago, June, 1907 
 
 353] 
 
 i^a^ns 
 
CONTENTS 
 
 PAGE 
 
 Chapter I. Etymology: Significance of the Roots TNO, MEA, and of 
 
 the Preposition META 9 
 
 Chapter II. Classical Usage of METANOEfi and METAMEAEI and 
 
 Their Cognates 10 
 
 Chapter III. Usage in the Non-Jewish Post-Aristotelian Writers to 
 
 about 100 a. d. 14 
 
 Chapter IV. The Hebrew Verb DnD 18 
 
 Chapter V. Usage in the Canonical Books of the Septuagint ... 19 
 Chapter VI. Usage in the Old Testament Apocrypha and Other Jewish 
 
 Writings to about 100 a. d 20 
 
 Chapter VII New Testament Usage 24 
 
 Chapter VIII. Conclusion 26 
 
 355] 
 
CHAPTER I 
 
 ETYMOLOGY: SIGNIFICANCE OF THE ROOTS TNO, MEA, AND OF 
 THE PREPOSITION META 
 
 The root of voew appears in Sanskrit as gria to know, and in Greek as 
 yvo. yvo appears with e added in stem of Aeolic yvocw and Attic afx<f>i- 
 yvoeo). Later forms drop y of this stem, hence voe. voc'w signifies: (i) 
 To perceive; (2) To think, to consider, to* have an opinion; (3) To plan, 
 to purpose, to decide. 
 
 /Aera appears in Sanskrit as mithas, with, alternately, turn about, fxerd 
 in composition signifies with, after, reversely, differently. 
 
 Hence /neravocw means, (1) To perceive afterward; (2) To think or 
 consider afterward, to think differently, to form a different opinion ; (3) To 
 plan differently, to change one's purpose or decision. 
 
 The root of /xcAw appears in Sanskrit as smar, to think, and in Greek 
 as fi€p or /acA. Greater force is required to produce the sound of than 
 the sound of A. p and A are almost equivalent. ttcAw, Med. ticAotuu, is 
 used in both voices: (1) In a neuter sense, to be an object of thought or 
 care ; (2) In an active sence, to care for, to take an interest in. 
 
 Hence ttcrattcAet signifies: (1) It is an object of thought or care after- 
 ward; (2) It is an object of different thought or care. ticTati€'Ao/xai sig- 
 nifies: I think or feel differently. 
 
 357] 
 
CHAPTER II 
 
 CLASSICAL USAGE OF METANOEG AND METAMEAEI AND THEIR 
 
 COGNATES 
 
 1. Usage oj fieravoeo). — An examination of all the instances in which 
 fjieravoio) occurs shows that fteravoew in the classical period is purely an 
 intellectual term and follows closely its etymological meaning, to think 
 over again, or to think differently. The usage in this period may be tabu- 
 lated as follows : 
 
 i. To think over again, or consider afterward: Epich. 131 [1]; Ant. 
 120. 28; 140. 17; Xen. Hell. 1. 7. 19; Plat. Euthyd. 279 C. 
 
 2. To change one's opinion: Xen. Cyr. 1. 1. 3 [2]. 
 [To change one's decision: Dem. Aristog. II. 805.] 
 
 II. Usage oj fxtrdvoux. — Investigation of the instances of fieravoui 
 shows that it follows closely the thought expressed in fieravoiu) and indi- 
 cates a thinking again or a thinking differently. In the noun, however, 
 while the term itself is primarily intellectual, there is apparently implied 
 in it a change of feeling. These facts lead to the following classification 
 of meaning: 
 
 1. Reconsideration: Ant. 120. 29. 
 
 2. A change of mind, apparently involving change of thought and 
 feeling: [Horn. Batrach. 70]; Thuc. 3.36.4; [Xen. Ep. 1.7]; Soph. Elec. 
 581; Phil. Frag. 105 [3]; Menand. Gnom. Monost. 91. 
 
 ILLUSTRATIVE EXAMPLES 
 
 [1] Epich. 131: The wise man should think beforehand and not afterward 
 (furavoeiv). 
 
 [2] Xen. Cyr. 1. 1. 3: Accordingly, when we thought these things over, we 
 were inclined to come to this opinion about them, that for a mere man it is easier 
 to rule all the other animals than to rule men. But when we reflected that Cyrus 
 had existed, a Persian, who had brought very many men under his sway and 
 very many cities and very many nations, in consequence of this, we were forced 
 to change our mind (fieravoeip), and think that it might not prove to be among 
 the things impossible or difficult to govern men if one should do it skilfully. 
 
 [3] Phil. Frag. 105: He who wills to marry is coming to a change of mind 
 (furdvotap) . 
 
 III. Usage of fi€TafjL€\ei. — In considering the passages in which fiera- 
 fiiXet. occurs it is observed that iitrafiiXti. retains its etymological meaning 
 viz., it is an object oj care afterward, or */ is an object of different thought 
 or care. The verb has the meaning of causing one to regret, which is com- 
 
 10 [358 
 
METANOEQ AND METAMEAEI 11 
 
 mon to all the instances. While this is the prevailing and radical thought 
 contained in the verb, the context often implies a change of purpose and 
 conduct. This implication of the context shows even this early a tendency 
 to creep into the meaning of the verb itself; so that in a few passages, 
 e. g., Thuc. 3. 4. 4, the meaning of regret seems to be shading into change 
 of purpose. 
 
 The feeling rather than the intellect is the potent force and the verb 
 is thus sharply distinguished from /aeravocw, in which the intellect only is 
 operative. Various reasons appear to account for this feeling of regret. 
 The antecedent action is felt to be disadvantageous or morally wrong. 
 Both of these considerations lead to a change of purpose and a correspond- 
 ing change of conduct, but it is not clear that in this period either of these is 
 inherent in the verb itself. The construction and usage may be indicated 
 as follows: 
 
 Mera/jtcAei is used in the following impersonal constructions : 
 
 1. The action regretted is in the nominative and the person is in the 
 dative. 
 
 2. The action regretted is expressed by a participle agreeing with the 
 dative of person. 
 
 3. The action regretted is not expressed, the verb being used absolutely. 
 The person is in the dative. 
 
 4. The action regretted is in the genitive and the person is in the dative 
 (Lys. 186. 12; Xen. Cyr. 5. 1. 22). 
 
 5. The action regretted is expressed by a clause introduced by on 
 and the person is in the dative (Xen. Cyr. 5. 3. 6). 
 
 6. The action regretted is expressed by a neuter participle and the per- 
 son is in the dative (Hdt. 6. 63; 9. 1). 
 
 7. The action regretted is expressed by lv with the dative (Plat. Prot. 
 356 D). 
 
 8. The person is in the dative with eon (Ant. 140. 33). 
 
 The meaning of /ncTa/xc'Aei is: to cause one to regret antecedent action, 
 (a) The context implies that the action was not advantageous. Aesch. 
 Eum. 771; Hdt. 3. 140 [4]; 4. 203; 6. 63; 9. 89; Ar. Nub. 1114; Pax 1315; 
 Xen. Anab. 1. 6. 7; 5. 6. 36; 7. 1. 5; 7. 1. 34; Cyr. 5. 1.22; 5. 3. 6; 
 8. 3. 32; Dere eques. 6. 13; Isocr. 382 C; Plat. Phaedo 113 E; [Ep. II. 
 314 B]; [Demod. 382 D]; Dem. 358. (b) The context implies that the 
 action was regarded as morally wrong. Ant. 140. 18 bis; Ar. Plut. 358; 
 Xen. Hell. 1. 7. 27; Mem. 1. 1. 4; Conv. 4. 48; Anab. 2. 6. 9; Isocr. 383 B. 
 (c) The context implies a change of purpose and conduct (1) because the 
 antecedent action was not advantageous: Hdt. 1. 130; 3. 36; 7. 54; 9. 1; 
 
12 HISTORICAL AND LINGUISTIC STUDIES 
 
 Ant. 140. 33) Thuc. 2. 61. 2 [5]; 3. 4. 4; Lys. 186. 12; Plat. Phaedr. 231 
 A; Pro*. 356 D; Gorg. 471 B; Andoc. Jlfys. 149; [Dem. Aristog. II. 803]. 
 (2) because the past action was morally wrong: Lys. 97. 7; Xen. i?e//. 1. 7. 
 35; Isocr.87A; 314 B; 360 D; 375 A; 375 C; 385 B; Vto.Apol. 38 E. 
 
 IV. Usage of /acTa/Ac'Ao/um. — The instances of fitraixiXo fiat exhibit 
 the same meanings as those found under ftcTa/nc'Aci, the thought being 
 expressed in the former verb by the personal and middle or passive form, 
 and in the latter by the impersonal and active form. The construction 
 and usage may be indicated as follows: 
 
 Mera/txcAo/xai is used in the personal construction as follows: 
 
 1. The person is the subject of the verb and the object is (a) not ex- 
 pressed, the verb being used absolutely; (b) expressed by a participle 
 agreeing with the subject of the verb; (c) expressed by a clause introduced 
 by on. 
 
 2. The verb is used in the participial form agreeing with the noun or 
 pronoun supplied from the context which represents (a) the person; or 
 (b) the object. 
 
 The meaning of /xeTctfieAo/Aai is: to regret antecedent action, (a) 
 The context implies that it was not advantageous: Thuc. 4. 27. 2; Xen. 
 Mem. 2. 6. 23 [6]. (b) The context implies a change of purpose and sub- 
 sequent conduct, (1) because the antecedent action was not advantageous: 
 Hdt. 3. 36. 5; Thuc. 5. 14. 2; 5. 35. 4; 7. 50. 3; 8. 92. 10; Arist. Eth. 
 3. 1. 13; (2) because the antecedent action was regarded as morally wrong: 
 Xen. Cyr. 4. 6. 5. 
 
 V. Usage 0} fxerafiekeia. — In all the instances, fxeraixtXeui has the 
 same underlying idea, viz., the sensibility is affected unpleasantly, sorrow 
 is experienced. This is manifested in two ways: (1) In regret for one's 
 own past action ; (2) In a change of opinion based on either experience of 
 suffering unforeseen, e. g., Eur. Frag. 1065; or on awakening to the injus- 
 tice of the antecedent action, e. g., Thuc. 3. 37. 1. Hence the following 
 analysis of meanings: 
 
 1. Regret for one's own past action: Thuc. 1. 34. 3; Xen. Hipparch. 
 8. 11; Cyr. 5. 3. 7 bis; Plat. Laws 727 C [7]; 866 E; Rep. 577 E; Arist. 
 Eth. 3. 1. 13 bis; 3. 1. 19; Menand. Frag. 153 bis. 
 
 2. Change of opinion and feeling (exceptional usage): Thuc. 3. 37. 1; 
 Eur. Frag. 1065 (48) [8]. 
 
 ILLUSTRATIVE EXAMPLES 
 
 [4] Hdt. 3. 140: In return for these things, I give you gold and silver 
 without measure, that you may never regret (MfraMeXV^) that you have done 
 kindness to Darius, the son of Hystaspes. 
 
 360 
 
METANOEO AND METAMEAEI 
 
 JITY 
 
 OF 
 
 i&LLIFORH^ 
 
 [5] Thuc. 2. 61. 2: And the Mytileneans, after they had obtained a cessation 
 of hostilities, sent to Athens one of the men who had accused them and who now 
 regretted it (AccT^Xev), with others to see if they could by any means persuade 
 them to return their ships. 
 
 Remark. — Mera^X« may mean regret or change of purpose, since the man 
 had changed to the side of the Mytileneans. The general usage favors the 
 former. This passage shows the tendency of fiera^Xei. to include in itself what 
 is commonly in this period clearly an implication of the context, viz., change of 
 purpose. 
 
 [6] Xen. Mem. 2. 6. 23: And they are able not only to settle a dispute harm- 
 lessly, but also to be of advantage to one another and to prevent anger from 
 advancing to that which will be a matter of regret (furafu-Xriadnevov). 
 x/ [7] Plat. Laws 727 C: Whenever he indulges in pleasures contrary to the 
 word and approval of the legislator, in that instance he in no way honors her 
 (the soul), but dishonors her and fills her with evils and regret (fierafu-Xelai). 
 
 [8] Eur. Frag. 1065: Old age, thou holdest forth such hope of pleasure 
 that every man desires to come to thee; but upon making a trial of thee he 
 experiences a change of feeling (/*er a/xAeiai'), on the ground that there is no worse 
 period in mortal life. 
 
 Remark. — Mera/iA«a here indicates a change of feeling, but not regret for 
 past action, which is an exceptional usage. 
 
 361 
 
CHAPTER III 
 
 USAGE IN THE NON-JEWISH POST-ARISTOTELIAN WRITERS TO 
 ABOUT ioo A. D. 
 
 I. Usage oj peravotu). — The passages containing fieravoiu show that 
 ficravoen) does not hold to its classical meaning, to change one's opinion, 
 since there is no instance of such purely intellectual action. The change 
 is that of feeling or will. The instances embrace: (i) Those in which 
 regret seems the fundamental idea. The reason of it is shown to be the 
 disadvantage of the antecedent action; (2) Those in which change of pur- 
 pose seems to be the fundamental idea. The causes bringing about this 
 change are either the disadvantage of the antecedent action or the moral 
 evil of it or of the antecedent purpose. The latter is not inherent in the 
 verb itself, but only implied in the context; (2) sometimes includes (1) 
 and (1) sometimes seems to necessitate (2). Hence the following tabula- 
 tion of construction and usage. The construction of fieravoew is as follows: 
 
 1. The action regretted is expressed by an aorist participle agreeing 
 with the subject: Plut. 748. Phoc. 14. 
 
 2. The action regretted is expressed by a perfect participle, agreeing 
 with the subject: Plut. 549. Crass. 11. 
 
 3. The action regretted is expressed by a genitive, modified by a perfect 
 passive participle: Plut. 583. Eumen. 2. 
 
 4. The action regretted is expressed by a neuter participle in the dative: 
 Plut. 803 a. Agis. iga. 
 
 5. The action regretted is expressed by bri with neuter participle in 
 the dative: Plut. 803 b. Agis igb. 
 
 6. The action regretted is expressed by wept and a neuter participle: 
 Plut. 1055. Gal. 6. 
 
 The following presents the usage in respect to meaning: 
 
 1. To regret an antecedent action. The context implies that such 
 action was not advantageous: Plut. 549. Crass. 11; 583. Eumen. 2 [9]; 
 748. Phoc. 14; 803. Agis 19 bis; 915. Demet. 52; 1023. Artax. 24. Mor. 
 10 F. 
 
 2. To change one's purpose: (a) To change a purpose which has 
 hitherto controlled action. (1) The context implies that the past action 
 was not advantageous: Polyb. 23. 12 (24:8); Dio. Sic. 1. 67. 5 [10]; Plut. 
 1055. Gal. 6; Mor. 37 E; 163 F; 1128 E. (2) The context implies that the 
 past action was morally wrong: Plut. 135. Camill. 12 (also under 2. (1)); 
 
 14 [362 
 
METANOEQ AND METAMEAEI 10 
 
 143. Camill. 29; Mor. 27 A; 74 C; 1128D. (b) To change a purpose 
 which has not been executed. The context implies that the past purpose 
 was morally wrong: Plut. Mor. 26 D [11]. 
 
 II. Usage oj fX€Tavoia. — The meanings of the noun are closely analo- 
 gous with those of the verb and may be represented by the following ana- 
 lysis: 
 
 1. Regret for antecedent action, (a) The context implies that the 
 action was not advantageous: Plut. 157. Per. 10 [12]; 238. Timol. 6; 
 277. Comp. Timol. cum Paul. Em. 2; Mor. 155 C, 961 D, 1092 E. (6) The 
 context implies that the action was morally wrong: Plut. 428. Cai. Mar. 39. 
 
 2. Change of purpose, (a) The context implies that the past action 
 was not advantageous: Plut. 149. Camill. 38; 410. Cai. Mar. 10; 670. 
 Alex. 11; Polyb. 4. 66. 7 [13]; 18. 16. 7. (b) The context implies that the 
 past action was morally wrong: Plut. 926. Ant. 24; Mor. 56 A, 68 F 
 [14], 712 C. 
 
 ILLUSTRATIVE EXAMPLES 
 
 [9] Plut. 583. Eumen. 2: He (Alexander) neither accused Eumenes nor accepted 
 the money; but ordered his servants to make a fire in the tent of Eumenes, for 
 he wished to catch him in his falsehood, when his valuables should be taken 
 out. But before that could be done, the tent was consumed, and Alexander 
 regretted (nerev6r}<T€) the destruction of his papers. 
 
 [10] Dio. Sic. 1. 67. 5: And when they were proceeding along the Nile and 
 were passing by the borders of Egypt, he entreated them to change their purpose 
 (ytieravoifa-cu); and he also reminded them of their temples, their native regions, 
 their wives and children. 
 
 [11] Plut. Mor. 26 D: And since he was more vexed by this, he drew his 
 sword, intending to kill him, which design was not right, either according to 
 that which is morally beautiful or according to that which is expedient. Then 
 afterward changing his purpose {ixerav<yfi<rai) f he put back his sword into the 
 sheath and did not disobey the command of Athena, which was both right and 
 virtuous; because, while he was unable to put an end to his anger altogether, 
 yet under the influence of reason, he reduced it and brought it under control, 
 before it accomplished the fatal deed. 
 
 [12] Plut. 157. Per. 10: And there fell all the friends of Cimon without dis- 
 tinction who were accused by Pericles of being in the Lacedaemonian interest; 
 and a strong regret (fierdvota) and longing for Cimon took possession of the 
 Athenians. 
 
 [13] Polyb. 4. 66. 7: When the Dardanians heard from someThracian deserters 
 of the approach of Philip, they were terrified and instantly dismissed the army. 
 .... When Philip learned of the change of purpose (fierdvoiav) on the part 
 of the Dardanians, he sent home all the Macedonians. 
 
 [14] Plut. Mor. 68 F: But when misfortune overthrows and takes away their 
 
 363 
 
16 HISTORICAL AND LINGUISTIC STUDIES 
 
 arrogance, there is present in these acts that which admonishes and causes a 
 change of purpose (fierdvoiav). 
 
 III. Usage of fierafjitXei. — From a consideration of the passages in 
 which this verb occurs, it is evident that /MerafxeXei holds strictly to its 
 etymological and common classical meaning as follows: To cause one to 
 regret a past action, (i) The context implies that the action was not 
 advantageous: Plut. 320. Arts. 4; Mor. 125 D bis [15]. (2) The context 
 implies that the action was morally wrong: Plut. 1020. Artax. 18. 
 
 IV. Usage of /Aera/tcAo/Aou. — In considering the passages under this 
 verb it is evident that ticTatic'AoAicu in many instances retains its classical 
 meaning, viz., to regret. This regret is either of one's own action or of 
 that of another. The context often implies a change of purpose. There is 
 a marked tendency in this period for this contextual implication to be 
 incorporated into the verb itself, giving rise to three classes of passages: 
 (1) those in which only regret is expressed by the verb; (2) those in which 
 it is difficult to determine whether regret or change of purpose is the domi- 
 nant force of the verb; (3) those in which change of purpose seems the 
 prevailing idea. Several passages show that there is a distinct moral 
 implication in the context but that it is not inherent in the verb itself. The 
 usage is further exhibited in the following analysis: 
 
 1. To regret one's own past action, (a) The context implies that the 
 action was not advantageous: Dio. Sic. 15. 9. 4; 17. 42. 6; Plut. 219. 
 Coriol. 13; 223. Coriol. 20; 341. Cato Maj. 9 [16]; 527. Nic. 7; 880. Cic. 
 38 ; Mor. 178 E ; 549 C. (b) The context implies that the action was morally 
 wrong: Plut. 681. Alex. 30; Mor. 5 A, 1101 D. 
 
 2. To change one's purpose, (a) The context implies that the past 
 action was not advantageous: Polyb. 4. 50. 6 [17]; 24. 9 (25.5) [18]; 
 Dio. Sic. 19. 75; Plut. 238. Timol. 6; 762. Cato Min. 7 [19]; Mor. 196 C. 
 (b) The context implies that the past action was morally wrong: Plut. 234. 
 Comp. Alcib. cum Coriol. 2; 235. Comp. Alcib. cum Coriol. 4; Plut. Mor. 
 
 55 c 
 
 3. To regret another's action, (a) The context implies that the action 
 was not advantageous: Dio. Sic. 19. 102; Plut. 855. Dem. 21 [20]; (b) the 
 context implies that the action was morally wrong: Plut. 1019. Artax. 17. 
 
 V. Usage of /neTatic'Aeia. — The instances of ticTatie'Aeia in this period 
 show that while the etymological and classical meaning appears in some 
 cases, this distinctive meaning is not uniformly retained, but change of 
 purpose and even one instance of change of opinion appear. Hence the 
 following analysis : 
 
 1. Regret of past action, (a) The context implies that the action was 
 
 3G4 
 
METANOEO AND METAMEAEI 17 
 
 not advantageous: Plut. 341. Cato Ma]. 9; (b) the context implies that the 
 action was morally wrong: Plut. 489. Cim. 17. 
 
 2. Change of opinion: Plut. M or. 77 D [21]. 
 
 3. Change of purpose, (a) The context implies that the past action 
 was not advantageous: Polyb. 1. 39. 14; 2. 53. 6 [22]; (b) the context 
 
 implies that the past action was morally wrong: Plut. Mor. 592 B. 
 
 ILLUSTRATIVE EXAMPLES 
 
 [15] Plut. Mor. 125 D bis: Just as Simonides said that he never regretted 
 (/AerafxeXrjrai) that he had kept silent but very often that he had spoken, so we 
 have not regretted (nerefxtXriiTep) that we refused a rich dish or that we drank 
 water instead of Falernian. 
 
 [16] Plut. 341. Cato Maj. 9: And he himself regretted (/ierayweX^^mi) three 
 occasions of regret during his life. One was his having intrusted a secret to a 
 woman; another was his having sailed where it was possible to go by land; and 
 a third was his remaining one day without making his will. 
 
 [17] Polyb. 4. 50. 6: The commander tried the Byzantines whether they 
 might possibly change their purpose (fierafxiXoivro) when they were terrified in 
 war. (The context shows that he wanted to frighten the Byzantines into stopping 
 the war.) 
 
 [18] Polyb. 24. 9: Those from Pharnaces are at variance in every respect, 
 and are not holding to the agreements but are always seeking something addi- 
 tional and are changing their minds (nerafxeKofitvwp). 
 
 [19] Plut. 762. Cato Min. 7: When he thought it was time for him to 
 marry, .... he became engaged to Lepida, who before had been espoused to 
 Scipio Metellus; but Scipio had afterward given her up and the engagement having 
 been broken, she was free. But Scipio having changed his mind (fierafieXrjdels) 
 again before the marriage, and having made every arrangement, took the maiden 
 in marriage. 
 
 [20] Plut. 855. Dem. 21: On the contrary, by conferring especial respect and 
 honor upon their counselor, they showed that they did not regret (MeTa/*A«r0cu) 
 what had been planned by him. 
 
 [21] Plut. Mor. 77 D: Which gives light to philosophy and clearness from 
 difficulty and error and change of views (fxerafxeKeiCov) which those who attempt 
 to philosophize at first encounter. 
 
 [22] Polyb. 2. 53. 6: And since the Argives zealously warded him off in 
 accordance with their change of purpose (neraneXeLas), .... he returned to 
 Sparta. 
 
 365 
 
CHAPTER IV 
 
 THE HEBREW VERB DnD 
 
 The Niphal of D1T3 is the only verb-stem which is translated by the 
 Septuagint fieravoiu) and fiera/AeAo/nai. The verb 2!V2 , which is frequently 
 used to denote change of purpose, or the turning away of the heart from 
 evil to good, is not translated by either of the Greek verbs under considera- 
 tion, and hence is not included in this discussion. 
 
 The etymological meaning of DHD, viz., to sigh, appears with greater or 
 less distinctness in all the instances of the Niphal in the Old Testament. 
 
 While the meaning of the Hebrew i verb DfiD corresponds to that of 
 /Aera/xcAo/Mu and not etymologically to that of /utcravoeo), we find that it is 
 more often translated by the latter than by the former. 
 
 The meanings of DHD may be tabulated as follows : 
 
 i. To comfort oneself or to be comforted: Gen. 24:67; 38:12; 
 II Sam. 13:39; Jer. 31:14; Ezek. 14:22; 31:16; 32:31; Ps. 77:2 [23]. 
 
 2. To avenge oneself : Isa. 1:24 [24]; 57:6. 
 
 3. To regret a past action, (a) because the past action was not advan- 
 tageous: Gen. 6:6; 6:7; Ex. 13:17; I Sam. 15:11 [25]; 15:35; (b) 
 because of compassion : Judg. 21:6; 21:15; H Sam. 24 : 16 ; I Chron. 21 : 
 15; Jer. 42:10; Ps. 90:13; 106:45; (c) because the past action is viewed 
 as morally wrong: Jer. 8:6; 31:18; Job 42:6. 
 
 4. To change a purpose not yet executed, (a) from worse to better 
 because of compassion : Ex. 32 : 12, 14; Judg. 2 : 18; I Sam. 15 : 29 bis [26]; 
 Joel 2:13, 14; Amos 7:3, 6; Jer. 4:28; 15:6; 18:8; 20:16; 26:3, 13, 
 19; Ezek.24:i4; Ps. 110:4; Jonah 3:9, 10; 4:2; Zech. 8:14; (b) from 
 better to worse: Jer. 18:10 [27]. 
 
 ILLUSTRATIVE EXAMPLES 
 
 [23] Ps. 77:2: My soul refused to be comforted. 
 
 [24] Isa. 1 :24: I will avenge myself of my enemies. 
 
 [25] I Sam. 15:11: I regret that I have appointed Saul king. 
 
 [26] I Sam. 15:29 bis: The Confidence of Israel will not lie neither will he 
 change his purpose, for he is not a man to change his purpose. 
 
 [27] Jer. 18: 10: Then I will change my purpose in regard to the good with 
 which I said that I would benefit it. 
 
 18 [366 
 
CHAPTER V 
 USAGE IN THE CANONICAL BOOKS OF THE SEPTUAGINT 
 
 1. Meravoe'a) and fierdvota in Septuagint Greek hold to their etymo- 
 logical and classical meaning, to think over again, or to change one's purpose. 
 Only in one instance does the verb mean to regret, and here the meaning 
 may possibly be to change one's purpose. The noun occurs but once. 
 The usage, as shown by instances, is as follows: 
 
 i. To reconsider: Prov. 24:47 [28] or under 3. 
 
 2. To change a purpose not yet executed: I Kings 15:29 bis; Joel 2: 
 13, 14; Amos 7:3, 6; Jer. 4:28 [29]; 18:8; Prov. 20:19; 24:24; Jonah 3: 
 9, 10; 4:2; Zech. 8:14. From better to worse: Jer. 18:10. 
 
 3. To change a purpose hitherto controlling action: Tsa 46:8; Prov. 
 24:47 or under 1; Jer. 8:6; 38:19 [30] or possibly under 4. 
 
 4. To regret: a possible meaning in Jer. 38:19. 
 
 II. Mcravota signifies reconsideration : Prov. 14:15 [31]. 
 
 ILLUSTRATIVE EXAMPLES 
 
 [28] Prov. 24:47: Afterward I changed my mind or reconsidered (/xcrci^o-a); 
 I gave heed to receive instruction. 
 
 [29] Jer. 4:28: Because I have spoken and I will not change my purpose 
 (/j£ravo^<T(a) ) I have sworn and I will not turn from it. 
 
 [30] Jer. 38:19: Because after my captivity, I changed my purpose (/*ctcv6ij- 
 o-a), and after I understood, I sighed deeply on account of the day of shame. 
 
 [31] Prov. 14: 15: The simple belie veth every word, but the wise cometh to 
 a reconsideration or different opinion (fxerdvoiav). 
 
 III. In the greater number of instances, possibly in all, furafieXofuu 
 holds to its common classical meaning, to regret. The one instance of the 
 noun also shows the meaning of regret. Hence the following exhibit of 
 meanings: To regret past action: I Kings 15:35; Jer. 20:16; Prov. 5:11; 
 25:8 [32]; I Chron. 21:15; Ezek. 14:22; Zech. 11:5. The following pas- 
 sages mean to regret, or possibly to change one's purpose. It is impossible to 
 determine which meaning was intended by the translators, as they may 
 have interpreted all to mean to regret: Ex. 13:17; I Chron. 21:15; 
 Ps. 105:45; 109:4. 
 
 IV. MeraficXeuL means regret: Hos. 11:8. 
 
 ILLUSTRATIVE EXAMPLE 
 
 [32] Prov. 25:8: Do not hastily go to battle, in order that you may not 
 regret it (f*Tafie\ridrjs) at the last when your friend puts you to shame. 
 367] 19 
 
CHAPTER VI 
 
 USAGE IN THE OLD TESTAMENT APOCRYPHA AND OTHER 
 JEWISH WRITINGS TO ABOUT 100 A. D. 
 
 I. Alexandrian usage, including Philo and Wisdom, of /ACTavoew and 
 fierdvoia. — There are a few instances in Philo and Wisdom in which 
 fxeravoeo) and fxerdvoia indicate change of opinion; there are also in the verb 
 a number of instances in which the meaning is to regret. 
 
 In the large majority of instances, however, both the verb and the 
 noun have incorporated in them that ethical idea which in previous periods 
 and in some contemporary and subsequent writers is often implied in the 
 context. The change of purpose which is clearly the meaning in these 
 instances is shown to be: (i) moral; (2) from worse to better; (3) not 
 merely external; (4) conduct is included, but the emphasis is on the inter- 
 nal change. Hence the following analyses. Meravoioy signifies: 
 
 1. To change the evil purpose which has previously controlled one's 
 conduct, involving a corresponding change of conduct: Philo I. 77; 129; 
 
 !39; 274 [33]; 561; s 6 9*«[34]; 614; n. 5; 54; 160; 247; 248; 250 
 
 bis; 405 bis; 406; 436. Philo I. 283 and Wisdom 5:3 may possibly 
 mean, to change one's opinion. 
 
 2. To regret: Philo II. 107; 441; 590; 595. 42 [35]; 595. 43. 
 Merdvoia signifies change of evil purpose hitherto governing conduct, 
 
 involving a corresponding change of conduct: Philo I. 80; 108; 129; 189; 
 277; 569 ter; 597; 614; EL 3; 5 [3 6]; 228; 247; 405; 406 [37]; 410; 
 411; 500; 672; 676; Wisdom 11. 23; 12. 10; 12. 19. In Philo I. 260, the 
 noun signifies change oj opinion, but of an opinion that controls moral 
 action. 
 
 ILLUSTRATIVE EXAMPLES 
 
 [33] Philo I. 274: For we, taking care to have a grateful and reverent attitude 
 toward him, should purify ourselves from evil acts, washing away from our life 
 those [sins] that defile it in words, in appearances, and in deeds. For it is foolish 
 [to say] that it is not lawful to enter into the temple unless one has previously 
 cleansed his body by washing, but that it is lawful for one to attempt to pray 
 
 and to offer sacrifices with his thought still polluted and denied Shall 
 
 anyone endure to come near to God, the most pure, when he himself is impure 
 in soul and without the intention to change his purpose (neravofaciv) in regard 
 to these impurities ? 
 
 20 [368 
 
METANOEO AND METAMEAEI 21 
 
 [34] Philo I. 569 bis: And the person who is a lover of virtue seeks a goat 
 with reference to his sins, but he does not find it, for as the oracle points out, it 
 has already been burnt. But what is expressed figuratively must be examined. 
 Not to sin at all is characteristic of God, while to repent or to change one's pur- 
 pose from evil to good (ixsravoeiv) is characteristic of a wise man And the 
 
 man has lost his reason who, by speaking falsely of the truth, says that he has 
 changed his purpose (neravevoTjictvcu) when he is still doing wrong. 
 
 [35] Philo II. 595: Moreover, Caius was untrustworthy in his character in 
 other respects also; so that if he rendered any service, he at once regretted it 
 (neravoeiv), and in such a way sought to make it of no avail as to add greater 
 misery and loss. 
 
 [36] Philo II. 5: One ought not to be ignorant of the fact that change of 
 purpose (fierdpoia) holds the second place to perfection, just as a change from 
 illness to health is second to a body always free from disease. Therefore the 
 continuous and perfect in virtue stands nearest to divine power; while improve- 
 ment after some time is a characteristic good of a naturally excellent soul which 
 does not continue in childish things but by thoughts more mature and really 
 manly, it seeks a peaceful stability of soul and strives for it with a vision of the 
 things that are excellent. 
 
 Remark. — The change of purpose here is (a) moral; (b) from worse to better; 
 (c) not merely external; (d) conduct may be included but the emphasis is on 
 the internal change. 
 
 [37] Philo II. 406: And he has prepared also very excellent directions for 
 change oj purpose (nerdvoiap) by which we are taught to alter our way of living, 
 from discord to a change for the better. For he says that this work is not exces- 
 sively great nor far out of reach, being neither in the highest air nor in the lowest 
 parts of the great sea, thereby making it impossible to attain it; but it is the nearest 
 possible, being in the three members which dwell within us, viz., in the mouth, 
 in the heart, and in the hands by symbols, that is, in words and purposes and 
 deeds; the mouth being the symbol of speech, the heart of purpose, and the 
 hands of deeds in which happiness is possible. For when the mind accords with 
 the words and the actions with the purposes, then life is praiseworthy and perfect. 
 But when these are at variance with one another, life is imperfect and blamable. 
 .... For which reason this oracle was given with great propriety and in per- 
 fect accordance with what has been said above. "Thou hast this day chosen the 
 Lord to be thy God and the Lord has this day chosen thee to be his people." 
 It is a very beautiful exchange and recompense for this choice on the part of man, 
 thus displaying anxiety to serve God, when God thus without delay takes the 
 suppliant to himself as his own, and goes forth to meet the intentions of the 
 man who in a genuine and sincere spirit of piety and truth hastens to do him 
 service. 
 
 Remark. — Mer&voia means change of purpose. The context shows that this 
 change is (a) moral; (b) from worse to better; (c) internal; (d) necessarily 
 
 .'569 
 
22 HISTORICAL AND LINGUISTIC STUDIES 
 
 accompanied by change of conduct, for ' the conduct follows the giving due honor 
 to God as a shadow follows a body in the sun/ and the genuine spirit of piety 
 expresses itself in service to God. 
 
 II. Palestinian usage oj ficravotv and fierdvoia. — In the Palestinian 
 instances, /Aeravo€<i> and furdvoui do not follow the classical usage, but 
 are used to indicate regret and change of purpose. Hence the following 
 analyses. McTavocw signifies: 
 
 i. To change one's purpose, (a) The context implies that past action 
 was not advantageous: Jos. Ant. 2. 15. 3 bis; 6. 7. 4; 12. 6. 2; Lije 4. 
 (b) The context implies that past action was regarded as morally wrong: 
 Jos. Ant. 2. 14. 5; 4. 6. 10; 5. 1. 26; 5. 2. 9; 7. 7. 3; 7. 13. 1; 9. 8. 3; 
 10. 4. 2; 10. 7. 5; Lije 22; War 4. 3. 14; Sir. 17. 24; 48. 15 [38]. 
 
 2. To regret antecedent action, (a) The context implies that it was 
 regarded as morally wrong. Jos. Ant. 2. 15. 1; 4. 8. 3; 5. 7. 3; 7. n. 2; 
 8. 12. 3; 8. 13. 8; 10. 7. 5 or under 1; (b) the context implies that it was 
 not regarded as advantageous. Jos. Ant. 6. 13. 6 [39]; n. 8. 3; Life 23. 
 
 Meravoia signifies: 
 
 1. Change of purpose: Jos. War 5. 9. 2; Vs. Ap. 1. 29; Lije 66; 
 Ant. 2. 3. 1; 3. 1. 5 [40]; 4. 6. 10; 9. 8. 5; n. 5. 5; Sir. 44. 16. 
 
 2. Regret for antecedent action, because it was considered morally 
 wrong: Jos. Ant. 2. 6. 4; 2. 6. 9; 4. 8. 2; 5. 2. 12 [41]; 7. 2. 2. 
 
 ILLUSTRATIVE EXAMPLES 
 
 [38] Sir. 48. 15: During all these events, the people did not change their 
 purpose (nerevtni<re) } and did not withdraw from their sins. 
 
 [39] Jos. Ant. 6. 13. 6: And he will not regret (fj^ravo^ffei) that he has given to 
 David. 
 
 [40] Jos. Ant. 3. 1. 5: He calmed them and restrained them from their inten- 
 tion to stone him and turned them to a change oj purpose (fier&votav) in regard 
 to the things they were about to do. 
 
 [41] Jos. Ant. 5. 2. 12: And regret (fjxr&vota) took possession of them for the 
 misfortune of the Benjaminites. 
 
 III. Alexandrian and Palestinian usage oj /Acra/xcAa, fieraptkofiou. 
 and /AtTafitXtuL. — McTa/AcAct occurs only in Jos. War 1. 15. 1 [42], and 
 signifies regret. 
 
 The instances of /xcTa/xcAo/xot exhibit the following meanings: 
 
 To regret past action. The context implies that it was not regarded as 
 
 advantageous. Sir. 30. 28; 35. 19 [43]; / Mace. 11:10. In Jos. Ant. 6. 
 
 7. 4. and Wis. 19. 2, the verb may indicate either to regret or to change 
 
 one's purpose. 
 
 370 
 
METANOEO AND METAMEAEI 23 
 
 A consideration of the passages containing /aera/neAda shows that it 
 signifies regret: Philo II. 66 [44]; 248; Ps. of Sol. 9. 15; Jos. War 4. 
 3. 14. Exceptional usage: In Philo II. 669 bis, the noun clearly means 
 change of purpose. 
 
 ILLUSTRATIVE EXAMPLES 
 
 [42] Jos. War 1. 15. 1: Because he had heard that Malchus regretted (/*era- 
 n£\eiv) his offenses against Herod. 
 
 [43] Sir. 35. 19: Do nothing without advice, and when you have done it, 
 do not regret it (/*era/^Xot>). 
 
 [44] Philo II. 66: And the eldest of the brothers who even at the first had 
 opposed the plot of those who were devising it said, " Regrets (/iera/^Xeiai) 
 are useless in reference to the deeds which have been done." 
 
 371 
 
CHAPTER VII 
 
 NEW TESTAMENT USAGE 
 
 I. McTavocw. — An examination of the instances of /Acravocw shows that 
 (i) the verb is always used of a change of purpose which the context clearly 
 indicates to be moral; (2) this change is from evil to good purpose; (3) it 
 is never identified with, and sometimes clearly distinguished from sorrow 
 or regret; (4) it is never used when the reference is to change of opinion 
 merely; (5) it is always internal, and while it results in external conduct it 
 is sometimes distinguished from the latter and its internal nature empha- 
 sized; (6) in some instances, it is a change of the purpose which has hitherto 
 controlled all thoughts, desires, volitions, and actions, in short, the life 
 itself and all its expressions, and so may be called a change of fundamental 
 purpose or primary choice; (7) in some instances, the change is not one 
 which relates to the life as a whole, but to special expressions of it; it is a 
 change of purpose in regard to special sins or deficiencies, or an atomistic 
 change. 
 
 The usage may be represented by the following analysis: 
 
 1. To change one's fundamental purpose, involving as a necessary con- 
 sequent a change in one's life: Matt. 3:2; 4:17(45]; 11:20; 11:21; 12: 
 41; Mark 1:15; 6:12; Luke 10:13; 11:32; 13:3, 5; 15:7 [46], 10; 
 16:30; Acts 2:38; 3:19; 17:30; 26:20; Rev. 2:5 bis. 
 
 2. To change one's purpose in regard to special sins or deficiencies: 
 Luke 17:3; 17:4; Acts 8:22 [47]; II Cor. 12:21; Rev. 2:16; 2:21. bis; 
 2:22; 3:3; 3:19; 9:20; 9:21; 16:9; 16:11. 
 
 II. Meravoia. — The instances of /xcravoia reveal a meaning analogous 
 to that of the verb, and may be expressed by the following analysis: 
 
 1. Change of primary choice, involving, as a consequence, a change in 
 life: Matt. 3:8; 3:11; Mark 1:4; Luke 3:3; 3:8 [48]; 5:32; 15:7; 
 24:47; Acts 5:31; 11:18; 13:24; 19:4; 20:21; 26:20; Rom. 2*4; II Cor. 
 7:10 [49]; Heb. 6:1; 6:6; 12:17; II Pet. 3:9; II Tim. 2:25. 
 
 2. Change of purpose toward special sins, i. e., volitional abandonment 
 of them: II Cor. 7:9. 
 
 ILLUSTRATIVE EXAMPLES 
 
 [45] Matt. 4:17: Repent, change your fundamental purpose (neravoeiTc), for 
 the kingdom of heaven is here. 
 
 [46] Luke 15:7: I say unto you that thus there will be joy in heaven over 
 one sinner who repents, i. e., changes his primary choice (neravoovm). 
 
 24 372 
 
METANOEO AND METAMEAEI 25 
 
 [47] Acts 8:22: Therefore repent of, i. e., turn thy will away (f^rav&t)<rov) 
 from this thy wickedness, and pray the Lord if perhaps the thought of thy heart 
 may be forgiven thee. 
 
 Remark. — The use of fj&ravoiw with dir6 indicates a change of purpose 
 hitherto controlling action. 
 
 [48] Luke 3:8: Produce, therefore, fruits appropriate to repentance, i.e., a 
 change of fundamental purpose (jterawfas). 
 
 Remark. — This example indicates that ner&voia does not strictly include 
 outward conduct or reform of life, since this is here referred to as the product 
 of fxerdvoia. 
 
 [49] II Cor. 7:10: For sorrow which is acceptable to God produces repent- 
 ance, i. e., a change of primary choice (fwrdvotav) not to be regretted which results 
 in salvation. 
 
 Remark. — This passage, including vs. 9, shows that *fay is not inherent in 
 nerdvoia, but that it produces the latter. It also illustrates that fundamental 
 fierdvoia, when it becomes executive, results in crwrrjpla. 
 
 III. MeraftcAo/Mat. — The instances of this verb show that it retains its 
 etymological and classical meaning, viz., to regret. Its occurrences are as 
 follows: Matt. 21:30, 32; 27:3; II Cor. 7:8 bis [50]; Heb. 7:21; and 
 the form a^raiiiX-qrov in Rom. n : 29; II Cor. 7 : 10. In Matt. 21 :3o and 
 32, it is quite possible that the verb has the exceptional meaning to change 
 one's purpose. 
 
 ILLUSTRATIVE EXAMPLE 
 
 [50] II Cor. 7:8 bis: Even if I caused you sadness by my letter, I do not 
 regret it (Aiera^\o/*ai), and if I was on the point of regretting it (fi£reix\6mv) f 
 I now rejoice. 
 
 373 
 
CHAPTER VIII 
 
 CONCLUSION 
 
 I. Extent to which the distinction of the two verbs is maintained in 
 different periods. — The investigation of the usage of /xcTavocw and (xera- 
 fxckei has shown that the distinction between these two verbs with their 
 cognates, as shown by their etymology, is maintained to the following 
 extent: 
 
 The authors in the classical period make a uniform and definite dis- 
 tinction, using ixeravoto) to mean, to think afterward, or to think differently, 
 and (jLerafxikei, to cause regret. 
 
 In the non-Jewish post- Aristotelian writers, this distinction is not 
 always maintained. Mcravocw and fierdvoui are used to indicate change 
 of purpose and also regret. Mera/AcXei holds to its etymological and clas- 
 sical meaning. Mera/uiAo/uuH in the majority of cases indicates regret, 
 but in a number of instances expresses change of purpose. It should be 
 noted, however, that of the latter, only two instances are antecedent to the 
 greater part of the New Testament writings. Mcra/xcAcia indicates regret, 
 change oj purpose, and in one case change oj opinion. In the canonical 
 books of the Septuagint, both fieravoeu) and /xeravota follow the classical 
 usage; likewise fierafitkofiai and /utera/AcAcia. 
 
 The Alexandrian usage, including Philo and Wisdom, does not main- 
 tain the distinction steadfastly. Though generally using fieTavoi<o and 
 fxerdvoLa to indicate change of opinion and change oj purpose, and /xcTa- 
 fickofjuii and /acra/AcA-eia to indicate regret, these writers sometimes employ 
 fX€Tavo€o> to mean regret and in a few cases use fj^ra^iXtia to indicate 
 change of purpose. 
 
 The Palestinian writers disregard the distinction in the use of /leravoew 
 and its cognates, but preserve it in /tcTaftcXci and its cognates. 
 
 The New Testament writers maintain the distinction in that they use 
 /xeravoco) and fierdvoia to indicate change oj purpose and /xerafjiiXofuit to 
 express regret. In two passages, the exceptional meaning of fAeTan&o/xau 
 to change one's purpose is possible. 
 
 II. Transition under /xcTavo«o jrom intellectual to volitional and from 
 specific to generic choice. — There is a development in the meaning of 
 /xcravoea) and ficrdvoui in two directions: 
 
 i. Transition from the intellectual to the volitional sense. 
 In the classical writers, the verb fieravoio) means to consider afterward, 
 
 26 [374 
 
METANOEO AND METAMEAEI 27 
 
 or to change one's opinion and is purely intellectual in its content. In 
 the noun fierdvoui we have two meanings: (i) reconsideration, which 
 is purely intellectual, and (2) a change oj mind which involves a change of 
 thought and feeling. Here the facts as they are held in the attention for 
 longer consideration make their impress on the sensibility, but the emphasis 
 is on the intellectual action. 
 
 In the non-Jewish post-Aristotelian writers, the emphasis has passed 
 from the intellectual to the emotional and volitional. The past action 
 having been thought of again and thought of differently appears disad- 
 vantageous or morally wrong and produces either regret or change of 
 purpose. The intellectual action psychologically antecedent is passed over 
 and the resultant feeling or willing is the point emphasized in this period. 
 
 In the canonical books of the Septuagint, there are cases in which the 
 content shows that the verb is purely intellectual; but in the majority of 
 cases, the content shows it to be volitional. 
 
 In Alexandrian writers, there are a very few instances in which the term 
 is intellectual in its content; but there are a number in which the action 
 of the feelings is emphasized, and by far the greatest number of instances 
 refer to the action of the will. 
 
 In Palestinian writers, there is no instance of the intellectual simply; 
 but there are abundant instances of both the emotional and volitional action. 
 
 The New Testament writers in no instance employ the term to express 
 the action solely of either the intellect or of the sensibility, but use it exclu- 
 sively to indicate the action of the will. 
 
 2. Transition from specific to generic choice. 
 
 As stated in the preceding topic fieravotu) becomes a volitional term in 
 non- Jewish post-Aristotelian Greek. The purpose which has hitherto con- 
 trolled action is changed or the purpose which has not yet been executed is 
 changed. The action from which the will has turned consists of specific 
 deeds, or the will addresses itself to inhibiting certain impulses. Life is 
 thought of as made up of impulses and acts, and fieravota) is used in 
 reference to both. The term is not used to express a change of choice 
 which is so radical in its nature as to affect all the purposes, impulses, and 
 acts during the whole life. 
 
 In the canonical books of the Septuagint, the term is used of specific 
 acts or courses of action. 
 
 The Palestinian writers use /Acravoew in reference to specific acts. 
 
 The Alexandrian writers differ in their use. In Wisdom, //.eravoea) 
 refers to specific acts. In Philo, fieravoeu) refers to change of primary 
 choice. The motive power of life and all its expressions are changed. 
 
 375 
 
28 HISTOKIOAL AND LINGUISTIC STUDIES 
 
 The New Testament writers use fieravoco) with reference both to 
 specific and generic choice, but prevailingly with reference to the latter. 
 
 III. The incoming oj moral sense. — The earliest intimation of the moral 
 element is found in the classical period in the case of fierdvoia, where the 
 change of mind follows the discovery that the antecedent action was morally 
 wrong (Thuc. 3. 36. 4). This is, however, a moral implication of the 
 context and is not inherent in the term itself, which throughout the classical 
 writers is not volitional. So, too, in the case of /nera/jicAci, the context 
 implies a change of purpose and conduct due to the fact that the ante- 
 cedent action was morally wrong. 
 
 In non-Jewish post-Aristotelian Greek, in both fieravoew and ftero- 
 fxiXofxai, the change of purpose is sometimes shown by the context to be 
 due to the realization that the antecedent action was morally wrong. The 
 verbs are both used also without any moral suggestion. 
 
 The writers of the canonical books of the Septuagint use a modifying 
 phrase to indicate that from which the will has turned. The term has no 
 moral significance; the action mentioned is not always wrong. 
 
 Josephus and Sirach often employ fieravo^oi where the context imparts 
 to it moral significance. The term without modifying phrase indicates a 
 change of evil purpose which has hitherto controlled action. Josephus, 
 however, does not use the term exclusively in this sense. He often employs 
 it with modifying phrase where the context indicates that expediency rather 
 than moral considerations occasioned the change of purpose. 
 
 In Philo and Wisdom, ftcravoeto and fitravova. are used without modify- 
 ing phrase to mean a change of evil purpose which has hitherto controlled 
 action, the term itself conveying moral significance. Meravoc'w, however, 
 is often used to signify regret. 
 
 In the New Testament, (xeTavotw and /aeravoia are used always with 
 moral signification, sometimes of specific but more often of generic choice. 
 
 IV. Specific character oj New Testament usage. — The use of fieravotu) 
 and fxerdvova in the New Testament exhibits characteristics peculiar to 
 these writings. First, these words are never used to indicate merely 
 intellectual action. Second, they are never used to indicate emotional 
 action. There is no evidence in the use of the verb that sorrow is even 
 the antecedent of the change of purpose, still less that it is an element of 
 the act or expressed by the verb as a part of its meaning. The use of the 
 noun, however, shows that sorrow for past sin is involved as antecedent to, 
 but not an element of the act of repentance itself. Third, they are always 
 used to express volitional action. Fourth, they are always moral. Fifth, 
 the change of purpose is always from evil to good. Sixth, they always 
 
 376 
 
METANOEO AND METAMEAEI 29 
 
 express internal change. Seventh, they require change in the outward 
 expressions of life as a necessary consequent: but such outward change is 
 not expressed in the term itself. Eighth, they are both specific and generic, 
 the fullest content being found in the generic use, which expresses that 
 radical change in the primary choice by which the whole soul is turned 
 away from evil to good. Ninth, /xeravoea) is distinguished from /Acra- 
 /uAo/ncu which denotes regret. Or if the meaning of change of purpose 
 is accepted for /xcra/xeAo/Aat in the exceptional cases mentioned, such 
 change refers to specific and not to generic choice. 
 
 377 
 
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