Studies in The Greek New Testament (1895) Smith, Richard M., 1860

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University of Chicago Library

GIVEN BY
Besides the main topic this book also, treats of
Sribject No, On page \

Subject No, On page
<7
STUDIES
IN THE
GREEK NEW TESTAMENT.
'BY RICHARD M." SMITH, 'M.A. (Univ. o Va.), Pn.D. (Leipzig-),
For ten years Professor of Classical and New Testament Greek in Randolph'
Mdcon College, Virginia.
EDITED,' WITH AN INTKODUCTIQN, RY Jjvo.J. TIGEUT, LL.D.
"The letter kiilcth, but the spirit

givetli life? PAUL.
NASHVILLE, TENN.:
PUBLISHING HOUSE METHODIST EPISCOPAL CHURCH, SOUTH.
BARBEE & SMI.JTH.,, AGENTS.
, O
2
TO THE MEMORY
OF
GEORGE E. M.WALTON,
OF HANOVER COUNTY, VA.,
AND TO HIS WIFE,
ANNA LAWSON WALTON,
BY WHOSE LIBERALITY AND SELF-DENIAL WAS FOUNDED THE
GREEK LIBRARY
THAT HAS BEEN OF SUCH ASSISTANCE TO
THE WRITER IN LITERARY WORK AND IN THE INSTRUC-
TION OF HIS CLASSES,
THIS BOOK IS RESPECTFULLY DEDICATED,
(2)
COPYRIGHT, 1895,
82-778
f PREFACE.
IT is the earnest desire of the writer to do what he can

to stimulate and aid STUDENTS AND TEACHERS OF THE GREEK
LANGUAGE to appreciate and enjoy and communicate the
highest benefit to be obtained from the work in which they
are engaged.
AGAIN, EVERY EARNEST CHRISTIAN, even though never

formally a student of Greek, seeks in the course of his life to
gain, from Sunday-school lessons, sermons, conversations, and

various religious books and periodicals, a knowledge of Greek
words, customs, and history that gives him a better understand-

ing of God's New Covenant not his "Testament" which was
written in Greek and to a world permeated by Greek civiliza-
tion. Much of this information, scattered

perchance through two
or three-score years, could, if gathered .together, be contained
in the conversation of a few hours; and if to those just passed
or just passing through the gate that opens upon life's work a
gleaner should bring these lessons of their future, they could
live to use what otherwise they must live to learn. To be such
a gleaner is the writer's endeavor,
(3)
CONTENTS.
PAGE
INTRODUCTION. <..... 5
CHAPTER I.
The Value of the Ability toRead the Original Text 7
CHAPTER II.
.Facts of General Application:

I. Hebrew 13
II. Greek 15
CHAPTER III.
Individual Words and Passages 28
CHAPTER IV.
Witness f"om Without . 118
CHAPTER V.
Helps '.
.138
APPENDIX.
I. Doctrines of Baptisms and the Spirit of Jesus ....... 153
'
II. The Haio of the Present 161
III. New Testament Events and Dates, .;..... . . . . . i-iv
(4)
INTRODUCTION.
MY friend, Dr. Richard M. Smith, has, in this unpretending

volume, performed a very useful work, for which many will
be prepared to accord him sincere thanks. No translation can
carry over into another tongue many perfectly obvious shades

of meaning, the subtly suggestive elements of word^history, and
those beauties and refinements of expression which the orig-
inal brings to even a beginner in Greek. Yet, by such helps
as Professor Smith has here given, the merely English reader
is put in the way to appreciate much that would otherwise
completely elude him. The commentators do this after a
fashion; but generally with scarce sufficient condescension to

men of low estate. Doctrinal and grammatical construction
too often engages their attention to the exclusion of those
points, simpleand obvious to scholars, upon which beginners

most need and most appreciate light. In this book, Professor
Smith has not taken things for granted.
On a smaller scale, but with no less accuracy and richness
of scholarship, Dr. Smith has done for his readers what Dr.
Marvin R. Vincent, of Union Seminary, has accomplished in
his three large octavo volumes entitled, "Word Studies in the
New Testament." doubt not that Dr. Smith would cordially
I
join me in commending the capital work of Dr. Vincent to those
readers whose sharpened appetites may demand a further pro-

vision of these good things.
Distinctness is a leading characteristic of this little treatise.
Outlines stand out sharp and clear against the horizon of our
common thought, sometimes with a blazing sun behind them.
(5)
6 Studies in the Greek New Testament.
Clearly apprehending the distinctions he has sought to draw,

Professor Smith has clearlj- presented them to his readers with
a rigidly practical purpose to help them to understand and to
use the sacred His success in achieving his deliberately
text.
and wisely chosen ends will be obvious to the scholar no less

than to the learner, and n.eeds not to be further pointed out in
this introduction,
I join the author in his devout wish for extended usefulness

for the following pages. JNO. J. TIGERT.
Nashville, Tenn., September 10, 1895.
STUDIES INTHE GREEK NEW TESTAMENT.
CHAPTER I.
THE VALUE OF THE ABILITY TO READ THE

ORIGINAL TEXT.
THE value of the ability to read the New Cove-

nant in the original Greek may be illustrated by
the examples of Luther, Melanchthon, and Zwin-
gle: all "reformers" and simplifiers of current

religious views, not despite their learning, but by
help of it. Their knowledge it was, offspring of
the special gifts and providence of God and of
their own pious zeal, that enabled them to press
through the tangled jungle of traditional error

back toward the sources of truth.
Helpfulness requires knowledge as well as love.
Luther and Zwingle went back beyond the " au-
thorized version
" of
the Church; Wesley, the be-
liever in " Christianity in earnest," and worker
among the poor and ignorant, was so familiar with

the Greek Testament that he could quote from it
more accurately than from the English translation.
(Tyerman, Life of Wesley, III., p. 656.)
The connecting link between words in different
Independent Translating languages is the idea. He
Compels One to Think, that translates aloud from the
Greek text must think of its meaning before he
(7)
can select the English word by which to translate

it. Therefore, so long as he really translates and
does not merely use the Greek* words as prompt-
ers to remind him of the English words already
memorized, he is compelled to think.
Now we all know, that the greatest danger in
reading the Bible, or any words to which we are
accustomed, is that the words may pass along by
the eye or over the tongue without the mind's rous-
ing even to glance at the passer-by so familiar.
"
For reason exponents of " authority
this in all
departments of thought and action are those most

likely to allow to pass traditional errors; Some
one of " the common people," some novice to
whom they are still unfamiliar, is finally the first to
notice, suspect, and arrest them.

Again, the absence of a fixed translation causes
Independent Translation Se-
the reader to think at dif-
cures Instructive Variety, ferent times of different
renderings of the Greek word, and hence to get

different views of truth. It is not wise to look at
a painting always from the same point of view,

even though it be the best one; all are better than
any one.
The HEARER, also, in religious assemblies, as
elsewhere, if always told the same words in the
same order, tends become wearied and inatten-
to
tive. Often, also, when the mind gets a wrong
idea from an ambiguous or obscure word or
phrase, this misconception, the ambiguous ex-
if
pression remains unchanged, will continue for

Value of Ability to Read the Original Text 9
years, or even for life, however often the words be

read. A
new word or arrangement arrests the at-
tention of the hearer, makes him think; and he
sees his mistake.
Such frequently misunderstood expressions as,,
" Drink
ye all of it" or, "Let him be anathema
Maranatha," would at once become plain when
heard as: "All drink of it;*' "Let him be de-
voted to destruction; the Lord cometh."
Another value in independent translation is that
a reader can do as a speaker, and, withiri proper
bounds, adapt his language to his audience. Many
words that in Greek were plain and iri
everyday
use are, as transferred into learned English, ob-
scure or unusual. Few know or reflect that " to :
" is
take the sacrament "to take the oath of alle-
giance;" that to "join in the communion" is to'
" "
join in fellow'ship, in union;" that "atonement
means " reconciliation; " and that "The Acts of
the Apostles" are the "Deeds of the Missiona-
ries."
The reader should always, if
possible, be able
to vary the not-original English word used in
translating the original Greek word, in order that
he may change it if he knows it % be under-
stood either incorrectly or faintly. Every
religious
teacher does thus paraphrase either in brief by a
;
word, or explanatory comment, or by a sermon.

Since, therefore, all paraphrase, all need to get
the exact thought of the
original by help of com-
mentaries or otherwise. The study of the
original
io Studies in the Greek New Testament.
language is a short method of doing this. As

says one:
*'
What the commentator attempts to
explain in many words and long periphrasis, the
Greek itself often flashes directly and graphically
upon the mind/' Says an honored bishop: "lowe
1
reading of the Greek New Testa-

to the careful
ment more than any or all the commentaries have
been able to furnish me, and I believe that a man
who does his own thinking will always find his
richest suggestions and fullest knowledge in his
own patient and prayerful study of the original."
A knowledge of 'the real, fundamental meaning
of the original word lights up vagueness, corrects
mistaken views, and often gives beautiful pictures
and illustrations. Our Lord said not, "J?<? con-
verted" but "Turn ye." Turn, ye backsliding
children. Turn ye, like the Prodigal, back to
your Father. Turn ye from the broad way that
leadeth unto death. Turn ye; for why will ye
die?
The "remission of sins" is "the sending' away
of sins." "As far as the east is from the west,
so far hath he removed our transgressions from
us."
Each Church knows what it calls
"
"baptism;
over the meaning of the word in the mouth of the
whole body of Christians has to some
apostles, a
degree separated from their brethren and even ;
now the greatest need for light is over the real

meaning of such common words as, "Inspira-
i Dr. M. D. Buell, Boston.
Value of Ability to Read the Original Text. 1 1
tion" "Word of God" "

"Sanctification," Jus-
tification" "jFtrith."
In the days of Luther the requirement of "-pen-
itence" had been corrupted into the requirement
of "penance" andthis confusion of the two ideas
continues in Romanist Church to this day.
the
The second of Luther's famous theses is: "This
word [repent] cannot be understood of the sacra-
ment of penance as administered by the priests;"
and from an "Approved Catholic Bible" which
" the faithful use without fear," issued re-
may
cently with the approval of the Archbishop of
Philadelphia* James F. Wood, I copy the follow-
ing:
"John was in the desert
baptizing and preach-
ing the gospel of penance for the remission of
sins." (Mark i.
4.)
"
Bring worthy of pen-
forth, therefore, fruit
ance." (Matt. iii. 8.)
For us the reformers broke the ecclesiastical
chains put upon the Church by the
teaching that
to satisfy certain men by doing "penance" was
the requirement of our Prince for the
pardon of
offenses.
Moreover, unchanging uniformity almost inevi-
tably inculcates the idea that the "Authorized Ver-
" is " Revised Ver-
sion infallible, and when a
"
finally made by the Church, or a new
sion is
word used by an individual, a shock is felt as if

"the Word of God" were being corrected
by
mortal man, and the " fear of man " and the fear
12 Studies in the Greek JVew Testament.
of this shock to the reverence and piety of others

checks many a word of truth and usefulness.
Yet it must never be forgotten that our Great
w . Teacher spoke not " to the wise and pru-
Warning.
dent, but to babes," not to learned dia-
lecticians or etymologists, but to '-* the common
people," who took words in their simple, every-'

day meaning. -
What to them, however, was a common word"

and a natural sense is to us in a foreign language 1
and strange. Learning is needed to put-tis in the

situation of these simple hearers of nineteen hun-
dred years ago. But, when once there, we. must
be natural, like "little children." Worse than ig-
norance is perverted, distorting ingenuity. Igno- . ..
rance stays at zero; foolish subtlety can :go onto

minus infinity.
"In that hour Jesus rejoiced in the Holy Spirit,
and said: I thank thee, O Father, Lord of heav-.
en and earth, that thou didst hide these things
from the wise and understanding, and didst reveal
them unto babes. Even so, Father, for so it
seemeth good in thy sight." (Luke x. 21.)

^ CHAPTER II.
FACTS OF GENERAL APPLICATION.
7. HEBREW.
EVERYONE when writing in a foreign language
will almost .inevitably leave traces of his own na-
tionality. The habits of a lifetime will show them-

selves. :
For this reason Greek in
we find in the
which the New Covenant was recorded many He-
brew characteristics that had entwined themselves
into the Greek as spoken and written by Jews.
Among these are the following:

In IJebrew both in and by means of were ex-
i. Use of "In" pressed by one preposition. Natural-
.
for "By." ly, therefore, Hebrews when writing
Greek united both ideas in one word, using the
preposition 'en to denote both in and by (means
" slain 'en the sword," and
of}. Thus persons are
"trodden down 'en the feet of men, 55 "led 'en the
Spirit/' and commanded to
" swear neither 'en
heaven nor 'en earth nor 'en their own heads."
.The unbelieving husband maybe sanctified 'en his
wife, and Christians are to greet each other \en a
kiss of love.
:
Gpd does mighty acts 'en his right
.arm, and 'en .the finger of God the Messiah casts
_
out demons. Baptism is 'en the Ghost,

:
given Holy
'en fire, and 'en water.
(13)
Whether, therefore, 'en means

in or by has to
be decided by the connection of ideas.
In Hebrew the genitive case is a common sub-
,, _ ... - stitute for an adjective.
.
Thus
2. The Genitive Case. ,, . ,
our ' '
still waters in the twen-
ty-third Psalm represents " waters of stillness " in

the original Hebrew. The "judge of unrighteous-
ness" means the " unrighteous judge." Water '.*
of life" may sometimes stand for "living," that

"
is, running or spring" -{ing} water.
Among the Hebrews il
living water" meant
running,
& ' leaping,
stirring;,
6> v ?
s-pring-
& '
3. Other Idioms. .
ing water; water 01 spring or well

as opposed to stagnant water or water of cistern.
Thus Genesis xxvi. 19, where in English we
in
read that "Isaac's servants digged in the valley
and found there a well of springing water" the
Hebrew said " of living water."
It was only natural, therefore, .that the Samar-
itan woman, hearing the Jewish stranger at the

wellside speak of giving her "living water,"
thought he spoke of the water of the well, for
which she had come. If we do not think of the
use of the words in Hebrew, we find her answers
incomprehensibly silly.
This and many other idioms, such as the fre-
quent position of subject after verb the combined ;
use of relative and personal pronoun, as in the

words: "Of whom the daughter of her had an un-
clean spirit" (Markvii, 25); the expression, "It
came to pass;" and such phrases as, "With
Facts of General Application. 1
5
"
desire have I desired and the use of " all
not" to mean none, as in the words, "All flesh

would not have been saved," meaning, "No flesh
would have been saved "except the Lord had
shortened the days (Mark xiii. 20); with which
we may compare these words from the Old Cove-
" in none
nant: " God is not in all his thoughts
of his thoughts ; these and other peculiarities
of themselves go to show that the New Covenant
was by Hebrews.
written
In Hebrew there was no "Indirect Discourse,"
4. No Indirect State- no " Oratio Obliqua." There-

ment in Hebrew. fore, every report of what had
been heard had to be given in " Oratio Recta," as
if, as we would say, "giving the exact words of
the speaker." Of course this would be an absurd

claim. Therefore, "Oratio Recta," "Direct Quo-
tation," did not have to a Hebrew the implication
of necessary and absolute verbal accuracy. This
is, I think, a very important fact.
Any reader of the New
Covenant can see how
free in their quotations were its writers ; and our
Lord uses words weak and unworthy vehicles for
his thoughts with a divine boldness that, as I feel,
was intended to free his followers from literalism
by rendering it
impossible.
//. GREEK.
There was in Greek no punctuation and no re-
i. No Punctuation striction of capitals to the beginning
nor Small Letters, of sentences and
proper names ; for
there were no other letters at all. Therefore' all
1 6 Studies in the Greek New Testament.
punctuation is a matter of judgment or of tradition.

In John vii. 22 we may read either, " One work I
did, and ye all marvel. On this account [What
would this mean ?] hath Moses given you circumci-
" One work I
sion," etc. or, ; did, and ye all mar-
vel on account of this. Moses hath given you cir-
cumcision, and on the Sabbath you circum-
. . .
cise a man. If a man receives circumcision on the

Sabbath that the law of Moses be not broken, are
you angry with me because I made an entire man
well on the Sabbath?" That is, I did only one
work on the Sabbath, and that a good work, and
you think it strange and yet you perform countless
;
circumcisions on the Sabbath without scruple.

In John xiv. 31, as now translated and punc-
tuated, we have
an incomplete, ungrammatical
sentence. Without changing the translation, as
might be done, it would be correct if punctuated
thus :
"But, that the world may know that I love the

Father and do thus even as the Father gave me
commandment, arise,, let us go hence [to Gethsem-
ane that drink the cup of suffering].",
I may
There are other passages, such as, "Well do
you set aside the commandment of God to keep
your own tradition," that 'might be better if read
as questions. "Do you well to set aside the com-
mand of God in order to keep your own tradi-
tion?" (Mark vii. 9.)
Similar cases are numerous, but comparatively
unimportant and difficult of decision.
.
The second person plural of the present tense is

the same n the indicative mood
Form of
2 . Identity in |
Commands and State- as in the imperative.

ments in Second Per- We
may, therefore, read that
son Plural.
Qur Lord said unto the Scribes
(Bible students by profession) either, "Search
the Scriptures," or "Ye search the Scriptures, be-
cause you [the pronoun is expressed in the Greek]
think in them you have eternal life, and they are
they which testify of me, and you are not willing
to come to me that ye may have life." (John v.
39' 40
The personal pronouns I, we, you, he, she,
they were rarely expressed
3. Emphasis of Pronouns. / .
unless emphatic. I he orig-
inal Greekwill therefore help us to know when to
put the stress of the voice and thought upon them.

Says the astonished Pilate to the meek-looking
prisoner wh'om his soldiers had been allowed to ar-
rest as a stirrer up of sedition like Barabbas. and
who is now brought before him: "Thou art the
King of the Jews?!"
Says the high priest: '^Thou art the Messiah,
the Son of the Blessed? " !
To
the unclean spirit, who had refused obedi-
ence to the disciples when ordered by them to
come out of the tortured boy, the Master says:
"Thou dumb and deaf spirit, / command thee.
Come out of him, and enter into him no more."
"Tou pray me," says Simon Magus to Simon
for
Peter and the other evangelists, when told
by
1 8 Stzidies in the Greek New Testament.
Peter: "Pray the Lord, perhaps the thought

if
of thy heart may be forgiven thee." (Acts viii.

22-24.)
There are many such instances in which the
knowledge of this fact is a valuable aid to getting
the full force and vividness of the passage.
Again, the pronoun "you" in English leaves us
ignorant whether one or more than one person is
addressed. In consequence we often miss one
portion of the meaning of the words addressed by
our Lord to Simon Peter. The warning we get,
but restrict it too much to Peter; the confidence
shown him and the trust imposed upon him we
correspondingly fail to see. The Lord says:
{{
Si-
mon. Simon, lo Satan hath desired you \_fllzc-ral
you all'} to sift you [all; plural] as wheat, but /
prayed about thee [singular] that thy faith may not
fail, and thou, when thou hast turned, strengthen
thy brethren." (Luke xxii. 31, 32.) Thou, whom

I have specially favored, thou on whom thy breth-
ren have been accustomed to lean, when thou hast
been restored, strengthen thy brethren, for this
shallbe an hour of trial, of " sifting," of you all.
Judas was found to be chaff.
A
well-known and fundamental characteristic of
4.. Continuous and the Greek language is the careful
Single Acts. distinction made in it between, a
single and an unfinished, continued, or customary
act. This distinction is quite carefully observed
in the Greek of the New Covenant, as, for in-
stance, in the following passages:

Fads of General Application. 19
" For if we sin willingly, after we

\_conlinue to]
have received the knowledge of the truth, there re-
maineth no more a sacrifice for sin, but a certain
fearful expectation of (Heb. x. 26.)

judgment."
" If any man
sin [single act], we have an Advo-
cate with the Father." (ijohnii. I.)
" one that abides in Him does not [con-
Every
tinue sin. Every one that sinneth [= lives in
in]
sin] hath not seen
Him nor known Him." (i John
iii. 6. )
" one having put his hand to the plow and
No
continuing to look toward the things behind him is
in the right position [e'u-thetos] for the kingdom
of God." (Luke ix. 62.) Let him look in the di^
rection in which he undertakes to guide the plow.
In the words, "Seek, and ye shall find; knock;
and it shall be opened unto you; ask, and it shall
be given unto you," all the commands are in the
tenses of continuance.
Luke we should read,
In not, "And she had a
sister called Mary, who also sat at the Lord's feet
and heard his word," as if Mary habitually sat
still and left all the work to Martha, but, "And a
certain woman, named Martha, received him into

her house. And she had a sister, called Mary,,
who had taken her scat at the Lord's feet and was
listening to this talk," while Martha was "pilled
to and fro" [peri-e-spato] about much minister-
ing, "worrying" [merimnais], and "bustling"
[thorubazei]. Therefore, when she wished Mary
listening and come and help her to do
to cease
2O Studies in the Greek New Testament.
more and perhaps the fame of her

for his comfort,
housekeeping, our Lord kindly says: "Martha,

Martha, you are worrying and disturbing yourself
for many things [for us] but there is need of few
;
things, or of only one. For Mary chose the good

part, and it shall not be taken away from her."
(Luke x. 38-44.)
" was listen-
Similarly the poor cripple at Lystra
" fas-
ing'to Paul as he was speaking," when Paul,
tening his eyes upon him," noted his earnest at-
tention and faith, and " cried with a loud voice,
Stand upright upon thy feet." (Acts xiv. 8-10.)
"The same heard Paul speaking " gives no idea
of earnestness or continued attention.
In Acts viii. 25 we should read of Peter and
those with him in Samaria, not, "They returned
to Jerusalem," but, " They started on their return
to Jerusalem, and [on the ^vay~\ preached the glad
tidings to many villages of Samaria."

Again, the Greek language, when used with ac-
curacy, distinguishes between the general and the
particular relative. Thus, for example, in such a
sentence as, "Do what I command you," it, if
used correctly, would make plain whether it
means "what-ever I command you," or "this
which I am commanding you." This is of help in
the interpretation of
many passages.
The Greek had no iv or j, and seldom any h.
5.Defects in the Greek It dropped a final consonant

Alphabet and Writing, and 5, unless the
except n, r,
word was thoroughly foreign, and added in most
cases the letter names of men, if ending in a

s to
vowel. Consequently, in the Greek translation of

the Old Covenant and in the New Covenant the
old Hebrew names are greatly changed.
Miriam, for example, undergoes the following
changes:
Miriam Hebrew.
Maria;;* and Maria .... Greek.
Maria Latin.
Marie French.
Mary
a
........ a
English.
Jas\iu , written also Jcshu (Ezra ii. 2, and
elsewhere), with an almost inaudible #, became
Jesu-s. Eli/a/* became Elia-s; //"-anna-// became
Anna.
The changing of these old Hebrew names de-r
prives us of a reminder of our indebtedness to the

Jews, and loses for us in their hearts the quietly-
working friendly influence of acknowledged grat-
itude and common ties.
In reading the original we can get the clear-
6. Clearness,
Emphasis,
ness emphasis, and rhythm
>
and Rhythm of ^the the position and

expressed bv"
Original Text. sound of the Words. When we
translate we must
change the position and sound
of the words and, therefore, lose this
help.
It is much easier for a reader of Greek to
get
the full force of a
passage than it is for the read-
er of any translation. There are little links many
that help to connect the train of
thought, many a
delicate shade of meaning and significant stress
o o
of voice indicated by the position of the word,

that while they supply little, yet supply, some-
times, just the little that is needed to make clear
what would otherwise be obscure, or to give the
vividness or point of a sentence, ""fste de . . .
"esto de," says James. Ye know, my beloved

brethren, but let every man be swift to hear, slow
to speak, slow to wrath." (James i. 19.)
In Acts xxv. 912 we read: " But Festus, wish-
ing to leave a favor (charing with the Jews, said
to Paul, You wish Jerusalem and there be
to go to
judged before me?" Said Paul: "_If I do wrong

and have done anything worthy of death, I do not
pray not to die but, if nothing of what these per-
;
sons accuse me is true, no one can give me.u-p to

them as a favor (c^wzsasthai). Caesar I appeal
to." Replied Festus "C^sarthou hast appealed
:
to; to Cgesar thou shalt go." By changing the

correspondence of char-in and /2tfrzsasthai we
obscure the keen insight and pungency of Paul's
reply. Paul was ever quick and forcible in retort
to injustice.
Onestmus, the name of Philemon's runaway

slave, who now by Paul was
after his conversion
"
returning to his master, meant Helpful." Paul
writes to Philemon: " I beseech you for my child
whom I have begotten in my bonds, Helpful;* *
who was once unserviceable to you, but is now

most serviceable both to you and to me." (Phile-
mon n.)
: Paul's loving heart was quickening him to notice
even things that could minister to the cause

little
of Christian brotherhood, just as he was ever

ready to seize an analogy or make an incisive re-
joinder.
To lose therhythm of a speaker is often to lose
not merely poetic form but also the fire of impas-
sioned emotion. The spirit of poetry and the spirit
of prophecy are akin. The soul of Paul, stirred by
some grand thought, like the soul of Elisha when
roused by the music of the harp, often soared on
the wings of harmony. To lose this rhythm of
emotion is to lose the awe inspired by hearing, as
it were, the very
breathing of a soul under the
power of the Holy Spirit.
"Love suffereth long, is kind;
Love envieth not,
.Isnot vainglorious,
Isnot puffed up.
Not unseemly doth she behave,
Not her own she seeketh,
Not provoked is she to wrath,
Not account taketh she of evil.
Not rejoiceth she in unrighteousness,
But rejoiceth with the truth
All things she beareth,
All things she believeth,
All things she hopeth,
All things she endureth." (i Cor. xiii. 4-7.)
Was psalm? One like those of

this a Christian
which, perhaps, Paul writes in the next chapter

when he says: "What is it, brethren? When you
come together, each one hath a psalm, hath a
teaching, hath a revelation, hath a tongue, hath
an interpretation."
Similar passages are the following from Philip-

pians, Thessalonians, and Romans:
"Finally, brothers,
Whatsoever things are true,
Whatsoever things are venerable,
Whatsoever things are just,
Whatsoever things are pure,
Whatsoever things are lovely,
Whatsoever things are of good report,
On these things reflect." (Phil. 5v. 8.)
"Always rejoice,
Without ceasing pray,
In all things give thanks.
The Spirit quench not,

Prophecies despise not,
All things test,
The good hold fast." (i
Thess. v. 19.)
"Love be without hypocrisy,

Abhor the evil,
Cleave to the good.
In brotherly love toward one another affectionate,
In honor one another preferring,
In zeal not slothful,
In spirit fervent,
The Lord serving.
In hope rejoicing,
In tribulation enduring,
In prayer continuing,
The need of saints sharing,
Hospitality pursuing.
Rejoice with the rejoicing,
Weep with the weeping." (Rom. xii. 9-15.)
Rhythm is natural to religious emotion, to all
elevation of soul. Hence hymns and congrega-

tional song, hence psalms and solemn chanting,
hence scenes of power around the altar of conver-

sion and in the aisles of revival.
Of course regularly composed poetry is lost in
the change of the words into those of a different
language, unless special labor be expended in re-

storing it. In the New Covenant we have three
quotations of poetry. They are all made from
Greek literature by the Apostle to the Gentiles
when writing to those to whom they were fa-
miliar.
1. The Corinthians he reminds of a line of Me-
nander. Learned in their school days, sound mor-
al counsel believed by them even when heathen,
how much more now that they are seeking to live

as followers of the Anointed:
' ' '
I '/ ) r / ',
TIT I/ ci L/U U(J L I/

rf I/ /f /Cv^^ Oitt'/utCCif /QC?wOC6
Good character is lost by converse with the bad;

or, as we read it in our Authorized Version, "Evil
communications corrupt good manners."
2. To the Athenians he
appeals by the belief in
the universal fatherhood of God held
by two of
the Greeks' own religious poets: Aratus of Soli
in Cilicia, his
countryman; and Cleantlies, who,
with Paul's own spirit, toiled as a water carrier at
night that by day he might have leisure to give in-
struction. They had sung,
I I I
"For we are also His offspring.' 5 J
"Toft 2/dp
1
mt |,|--'-"
yevog
are the words of Aratus ;
were the words of Cleanthes.

Each quotation is the first part of a line of dac-
tylic hexameter :
--- |
-^ ^ |
s^ A .
3. In a private letter to Titus, the young pastor

degraded people, whom
in charge of a notoriously
"
he needed to rebuke sharply," Paul mentions, in
order to strengthen him in his measures of disci-
pline, the true,but coarse, testimony given by
"one of themselves" to their character a line of
dactylic hexameter :
ait Tai mm
i.
(Titus 12.)
CHAPTER III.
INDIVIDUAL WORDS AND PASSAGES.
IN this chapter we arranged in alpha-

shall have,
betical order, a number of words on which the
original text throws light that is of value.
i. Abba.
This Hebrew (Aramaic) word for "fa-
is the
ther." Naturally, it was dear to the Hebrew writ-
ers of the New Covenant. But when they wrote
it
they added the Greek word for "father," that
they who knew only Greek might know its mean-
ing. For us to use both words, and say, "Abba,
Father," is to make an unnatural mixture of lan-
" Pater
guages, and is as if we should say, noster,
our Father;" or " Messiah, Christ;" or " Cephas,
Peter." Our Lord prayed in his native tongue,
and said simply: " Father, all things are possible
to thee; remove this cup from me. But not what
I will, but what thou wilt." Mark, but not Mat-
thew nor Luke, retains the Aramaic "Abba"
adding, however, the translation, "Father."
St. Paul also writes: '* For you did not receive
the spirit of slavery again unto fear, but you re-
ceived the spirit of sonship by which we cry,
(28)
Individual Words and Passages. 29
" Father," or "Abba " ("Father").

'
viii.
(Rom.
I5-)
We remember that the Greeks had no parenthe-
ses or other punctuation marks.
2. Abijah.
The course of Abijah, one of the descendants
of Aaron, is mentioned in I Chronicles xxiv. 10,
as the eighth.
3. Adam.
This is Hebrew word, and means simply
a
"Man." In the Old Covenant, except when used
as the name of the first "Adam," it is used as an
"
ordinary common noun, and translated man."
This is done over four hundred and eighty times.
When there was only one "Adam," it was, of
course, a proper name, "belonging to one person."
If the Bible had been written in Greek, his name
would be "Anthropos;" if in Latin, "Homo;" if
in English, "Man."
4.-Ênon,
where "John was baptizing, because there were
many waters there," is a Hebrew (Aramaic) word
' ' '
meaning Springs.
5. Alabaster-box.
Pliny, the naturalist, who was suffocated while
making observations during the destruction of Her-
culaneum and Pompeii in 79 A. D., writes in his
Natural History (xxxvi. 12): "This stone some
call alabastrites, and hollow it out also for oint-
30 Studies in ike Greek New Testament.
ment boxes, since it is said to preserve ointments

uncorrupted most excellently."
6. Amen.
This is a Hebrew participial adjective meaning
frm, sure, true. In Revelation in. 14., our Lord
is called the "Amen" that is, "the Sure," and
" the and true witness." Paul says the
faithful
promises of the Messiah are not "Yes and no,"

but are " Yes and sure (amen)." The expression
"Verily, verily," is a translation of the Hebrew
"Amen, amen;" and we generally find these He-^
brew words retained in the Greek text. At the
end of a prayer expressing gratitude for mercies
or confession of sin, or promise of obedience, " let
' "
all the people say, True.'
7. Anathema.
This word means an offering, a thing devoted
(to destruction). It is the Greek translation of
"the accursed thing" that Achan stole. It
is
used of the Canaanites that were to be utterly cut

off, destroyed men, women, and children. If a
thing, it was to be consumed with fire.
There is no such expression as "Anathema Ma-
ranatha." The words occur in separate sentences.
Maran atha is a sentence in itself, being two
words meaning, "Our Lord cometh." It is added
to denote the certainty and speediness of venge-
" If
ance. any man love not the Lord, let him
be anathema. Our Lord is coming." (i Cor. xvi.
22.)
8. Andrew.
A Greek name meaning 'Manly. Do not such
'
' '
" Gentile" names indicate sympathy with "the

" in the families of those that bore them?
Gentiles
It must have meant something when a Jew gave
his son a Gentile name.
Is it an accident that the Greeks that desired to
see Jesus spoke not to Simeon, Simon, but to an-
other of the apostles that bore a Greek name,
Philip, and. he to Andrew? Is it an accident
that another Philip was the first evangelist to Sa-
maritan and Ethiopian, or that a Stephen , anoth-
er with a Greek name, was the forerunner of
Paul, who. himself assumed that Roman name at
the beginning of his career as "Apostle [= Mis-
sionary] to the Gentiles?"
1
Or that Nicodemus,,
another called by a Greek name, was one of the
few "rulers" that believed that the "Nazarene"
of " Galilee of the Gentiles" was the Messiah?
9. Angel ("A/7ôg).
Both the Greek and the Hebrew word thus
translated mean a "messenger" any messen-
ger, whether sent by man or by God. It was a
common word in everyday use. In the Scriptures

of the New Covenant it is used of men in the fol-
lowing passages.
Of John the Baptist :
"Behold I send my messenger [d^yp/log] before

thy face." (Mark i.
2.)
1
"Apostle, Missionary," is a similar combination to "Abba,
Father."
32 Sf tidies in the Greek New Testament.
Of others :
"When the messengers

[ocêôt]
of John were
departed." (Luke vii. 24.)

The Lord "sent messengers [cfyye/lot]
before
his'face." (Luke ix.
52.)
"Rahab received the messengers [ccê/lot] of
Joshua." (James ii.. 25.)
Is it, now, used of "angels" or of men in the
?
following places
In Galatians iv. 14., Paul writes that the Gala-
tians, who are now drawing back from him and
doubting his authority, had once received him in
all his weakness "as an angelos of God, as the
Messiah Jesus."
Did that mean as if he had been an "angel"
come from heaven, or that they acknowledged his
authority as a messenger of God, sent out as was
John, yea, even "as Jesus the Messiah;" for "he
"
that receiveth you receiveth me?
In i Corinthians xi. 10, we.read: "For this
cause ought the woman to have [a sign of] author-
ity on her head; because of the angeloi"
Does this mean on account of the angels in
heaven, or was she to keep her head covered as
a sign of respectful subordination to the ^pastors
of the Church, the "messengers" of the "glad
tidings?"
In i Timothy v. 21, do the words, "I charge
thee in the sight of God, and Jesus the Messiah,
and the elect aiigeloi" refer to. the " angels" or to
the preachers of the gospel and the elders who had
Individual Words and Passages* 33
laid their hands upon the head of the young ruler

in the Church?
And, again, in the case of the messages in Rev-
elation sent to the angeloi of the Churches in Asia,
are these angeloi for whom John receives a mes-
sa.go.from heaven already in heaven, or are they

the " pastors," the shepherds, on earth responsi-
"
ble for the care of their " flock?
Let us consider the case.
" To the
angelos of the Church in Ephesus
write." (Rev. ii.
i.)
In the text of Westcott and Hort the words, " in
Ephesus," are shown by the masculine article to

modify angelos. That is, John must write "to the
angelos of the Church who is in Ephesus." If this
text, which is in the foremost rank, is here correct,
that alone would settle the question completely.
Again, the regular word for "gospel" is "eu-

"
ang-el-ion," the "good message ;" for the preach-
'
ers,' "eu-angel-istai
" " =
proclaimers of the good
message," and "keruk-es" =
" heralds." The
"
words for preach "
are di-angel-lo, kat-angel-lo ,
eu - angel- izo and kertisso

,
=
keruk - io ; and the
" Sent Forth."
''Apostles" are the Afio-stol-oi, the
What, therefore, is more natural than that the
pastors, who were regularly called
" Heralds " and
"Messengers of Good," should have also been

called "Messengers," "Angeloi'?"
In conclusion, we may add Revelation xxii. 16:
"
I, Jesus, have sent my angelos to testify unto
you \_plural~\ these things for the Churches."
3
34 Studies in the Greek Neuo Testament.
The "you," being plural, cannot mean John.

Must it not mean the pastors in charge of the
Churches? Was John the "angelos?"
10. Anna = H-anna-h (Hebrew), each h being

dropped by the Greeks.
11. Antioch.
This was the greatest city in Asia, the third city
in the Roman Empire, next in size to Rome and
Alexandria; filled with Jews and with Gentiles,
"heathen," of every race; seat of the first Gen-
tile Church, and center of missionary enterprise,
whence Paul and Barnabas were sent forth with

prayer and fasting and the blessing of the Church
to enter upon the mission " for which God had
called them." "Much people was there added
to the Lord," and "In Antioch were the disci-
i. e.," Followers of
ples first called Christ-ians"
the Messiah," or of " Christ," since the heathen,
that did not know Jewish religion and prophecy,
took the word to be simply a proper name.
12. Apostle ('ATtdcrro/lo^).

" One sent out," an " "
envoy," a miss-ionary,"
an " "
ambassador," a delegate."
The word is not restricted to "the Twelve." It
is used of Paul, of Barnabas, of Epaphroditus (who
was sent to Rome by
the Philippians to minister to
Paul's necessities); and in the " Teaching of the
Twelve Apostles," an early Christian book of dis-
cipline and instruction, it is used of visiting evan-
gelists.
Individzial Words and Passages. 35
Our Lord himself says: "As the Father sent

out [ex-apostel-lo] me, so I send out [ex-apostel-
lo] you."
the first "Apostle," the first "Ambassa-
He was
" from "
dor heaven, the first Missionary."
The "Acts of the Apostles" is not an account
of the acts of the Twelve to whom we general- V
ly restrict the application of the word apostle.

It has really been left with its Latin and Greek
form merely transliterated. Translated, it is the
"Deeds of Those Sent Forth," the "Deeds of
the Missionaries."
The preparation at Pentecost, the first converts,
the preliminary Church organization, the career
of Stephen, the forerunner of Paul; the mission-
ary tours of Peter and of Philip; the great mission-

ary Church at Antioch, and its missionaries Paul,
Barnabas, Silas, John Mark; the settling of the
questions that arise between the home Church at
Jerusalem and the Churches and. leaders and con-
verts in the foreign field: these things form the
contents of the book. Of the Twelve, except as
engaged in mission work, we hear almost nothing.
The names of the apostles we will discuss in
Chapter IV.
13. Arch-angel = Leading angel, from angel
and the Greek word arch, "to rule." Compare
the words,
Arch-bishop, Arch-duke, arch-traitor,
arch-i-tect (tekton == builder).
14. Areo-pagus = Mars' Hill.

This was in classic days the seat of the most
venerable court of Athens, composed of the ex-

magistrates that had performed their duties to the
satisfaction of the people. To it were referred,
among other important matters, such as murder,
trials of cases pertaining to religion. From the
account in Acts one would feel that this court was
then in existence, for Paul was "laid hold of"
(epi-lab-6-menoi) and "led" (eg-ag-on) to the
Areopagus; and we are told that one "Areopagite"
believed in his teachings. If it then Paul
wa,
was to some degree on trial for bringing in " Z.WL-
t&in foreign (xena) divinities."
15. Armor.
In 2 Corinthians the words, " By the arms
vi. 7,
of righteousness, the right and the left," mean,

probably, offensive and defensive arms, the shield
being borne on the left arm, the sword or spear
in the right hand.
16. Asia.
This was the name given by the Romans to their
prosperous coast-province in Asia Minor. What

was perhaps the original little district is mentioned
by Homer (II., "In the Asian mead, around
461) :
the stream of Caystrius." As the name "Indian "

spread from the Indus all over Hindoostan, and
even to the natives of America, so from that little
stream the name "Asia ". has spread over the
whole continent.
17. Atonement (KaraJUoy^) = Reconcilia-

tion.
To this word we have imparted another idea

that it does not contain: the idea of sacrifice.
From other sources we get that idea, but not from
this word, which means only reconciliation; at-
one-ment, in that sense only.
" But all
things are of God, who reconciled us
to himself through Messiah, and gave us the min-
istry of reconciliation to wit, that God was in [or
by] Messiah reconciling the world to himself, not

reckoning to them their transgressions, and having
placed in- us the word of reconciliation. In Mes-
siah's behalf, then, we are ambassadors, as though
God were exhorting through us. beseech you We
in Messiah's behalf, become reconciled to God."
(2 Cor. v. 18-20.)
18.Babbler.
The Greek word for this was spermo-logos
literally, a
"crumb-picker," regularly used of
quacks and impostors. The Athenian philosophers
called Paul a talk-for-his-dinner
parasite, a preten-
tious ignoramus. were "the
They profession;"
he was " a quack."
19. Backbiter (KaraXaôg)=One who

"speaks against," abuses, reviles. The word
contains no limitation to the idea of " behind one's
back." It includes all that use abusive and revil-
ing language.
20. Baptism.
(i) The meaning of the WORD
I, though for
years a student and teacher of Greek, do not know.
38 Stzidies in the Greek New Testament.
(2) For the meaning of the SYMBOL I would
refer you to others, merely stating what seems to

me the
LAW FOR THE CHOICE OF SYMBOLS.
Not symbol is best which, heedless of ac-
that
companying evil, simply displays the most truth,

but that symbol is best which expresses all the
truth that can be expressed without expressing
other things that are distracting or suggestive of
impurity.
The " kiss of love" is not ever the best symbol
of Christian sympathy or affection.
V If it should be granted that John did immerse
men, I should find it hard to believe especially
without any record thereof that, in a land where
association of the sexes was so strictly guarded, a
young man, a half-clad man, a stern seeker after

purity, took scantily clad women in his arms and
immersed them in the river, whence they had to
climb with dripping, clinging garments in the sight
of on-looking sinners, publicans, and soldiers.
^ Infant baptism and immersion can go well to-
gether.
(3) The which we should stand
true attitude in
in regard to is, I trust, seen and
such subjects
shown in the Appendix, under " Doctrines of
Baptisms and the Spirit of Jesus."
21. Bar ( Aramaic ) = Son of. [father.
Bar-abba-s=Son of Abba-s, Son of a, the, or his
-jesu-s
=
Son of Joshua (Acts xiii. 7).
-jonah =
Son of Jonah.
Individtial Words and Passages. 39
Bar-nabas=Son of consolation.
"Joseph, who by the apostles was sur-

named Bar-nabas, having a field sold it and
brought the money and laid it at the apos-
tles' feet."
(Acts iv. 36, 37.)
-saba-s=Son of Saba. [thanael).
-tholomew =
Son of Tholmai (surname of Na-
-timgeus =
" Son of Timoeus "
(Mark x. 46).
22. Beast (Zc5ov)
= Living being.
This word does not necessarily imply the deg-
radation implied by our word beast. It is used of
all that possess life ; even of God.
23. Beth = House of, Place of.

It is the equivalent of our -town, -ton, -burg,
-ville.
Beth-abara = Place of crossing =Fordville.

-any.
-el= House of God.
-esda = Place of mercy: a suitable name for
the place where the sick gathered around
the pool.
-lehem= Place of bread,
-phage.
= Fishing-ton.
-saida
24. Bishop
= Em-(m)7t-og = Over-se(e)-er.
Compare Tele-scop-e = Far-off se(e} er,"and
"
Micro-scop-e = 5'e((?)-er of small things.

)
From the Greek without translation we get

words *' + +
the Epi-scop-al" and Episcop, 'Piscop,
"Bishop,"
40 Stitdies in t/ie Greek JVew Testament.
As "Bishop" has become restricted to a defi-

nite ecclesiastical use, we should not speak of our
"
Lord as " the bishop of our souls (i Peter ii. 25),
but we should read: " But you were going astray
like sheep but you have now returned unto the
;
Shepherd and Guardian of your souls."

"
Another was to take the "epi-skop-en of Judas ;
but we should not transliterate this into " bishop-

" " Bish-
rick any more than we would speak of
"
op Judas. The fact that words retain their old
form is no proof that they have retained their old
" "
meaning. Think of the words pen literally,
"
a feather and "side-board.'''' " Baptism is the
old Greek word: who can use that to prove that
we use it as did John, or he as the classic Greeks?
Similarly, no one can deny that John was a "Bap-
1 ''
tist;' yet no one would assert that "John, the

"
Baptist," is perfectly parallel with Spurgeon, the
Baptist;" nor need we believe that the distinctive
"
glory and comfort of the great and good "Baptist
denomination will ever be their conscientious be-
lief as to how John baptized and how we ought to
baptize.
25. Blasphemy (Bâcrâta)^ Abusive lan-
guage, whether used of our fellow-men or of God.

The Greek word is used in the following places,
among others:
"As we be slanderously reported." (Rorn.
iii.8.)
" Let not
your good be evil spoken of" (Rom.
xiv. 16.)
"Being defamed, we entreat." (i Cor. iv. 13.)

"Why, then, am I evil spoken of?" (i Cor.
x. 30. }
"To speak evil of no man." (Titus iii. 2.)

"Are not afraid to speak evil of dignities." (2
Peter ii.
10.)
Let us beware lest we be what the evangelists
O *
would call "blasphemers." God is no respecter

of persons not even of his own -person. The sin
is inthe hate-filled heart; at whom it happens to
spit forth its venom a secondary matter, an ac-

is
cident as in the snapping of a mad dog.
26. Boldly.
When we read that Joseph of Arimathea "went
in boldly unto Pilate and asked for the
body of Je-
"
sus (Mark xv. 43), we get an idea rather of
boldness of manner than of brave resolve to risk
hatred, arrest, and even death, for the sake of hon-
oring and being true to his condemned and exe-
cuted King. Whatever might come of it though
he should be turned out of the synagogue by his
own people or arrested by the Roman governor as
a sympathizer with the executed insurrectionist
"daring it [Tofyttydotg], he went unto Pilate and

asked for the body of Jesus."
27.
3
=
Bottles ( A<7#of) Skinbags. Therefore,
they could be burst by fermenting wine.
28. Burden.
In the words, " Bear ye one another's burden,
and so fulfill the law of the King," and "Every
one shall bear his own burden" two different

V Greeks are translated by "burden." The first
bare, from barus = heavy
suggests the idea of
heaviness, of being over-burdened; the second
phortion, irompher-0 =
to bear, to carry suggests
the idea of an appointed load, to be borne, to be
carried. Lighten the burden of a loved brother as
we may, he, too, has that assigned him by God
still
of which no one can relieve him.
2Q. Business (27toi>&?)= Zealous-ness, busy-

ness in that sense, not in the sense of " a means of
making money or support." It occurs in the New
Covenant twelve times, and is translated by
"Haste" ....... 2 times,
"Diligence" .5 times,
"Care " and " carefulness " .
3 times,
"Forwardness" . . . . i time,
and once, very faultily, by " business."
St. Paul is not speaking of " business," but of
zeal for God. " In zeal not in hesitating, spirit
fervent, serving the Lord." (Romans xii. n.)
The same word is used in the
following passage
from St. Peter: "Yea, and for this very cause,
adding on your part all diligence^ in your faith
supply virtue, and in your virtue knowledge." (2
Peter i.
5.)
30. By and by.

This expression means to us after awhile, per-
" The Sweet
haps after a long time, as in By and
By." In the New Testament it always means
"immediately." Our readers may feel that it is

very foolish to read out "by and by" when the
"
meaning is immediately." The reason why that
and many more plain and simple changes are not
made the fear of their unjust criticisms. The
is
Revised Version corrects that and many other er-

rors, but most will not use it, and in their hearts
"
condemn it as changing the words of God."
31. Canaanite (Karav-aiog), in the words
"Simon the Canaanite" (Matt. x. 4; Mark iii.
18), is an incorrect translation. The apostle Sim-
eon had been of the party of the Zealots, and
"zealot" is the meaning of the Aramaic word
kanan. St. Luke uses of the same apostle the
Greek word zelot-es (zealot}, both in his Gospel
and in Acts.
32. Csesarea = "Cassar-'s" (city).

There were in Palestine two Caasareas:
(1) Caesarea Philippi
= Caesar's
city built by
Philip, ofwhich Josephus writes: "And Philip
having adorned Paneas, the city at the sources of
the Jordan, gives it the name Caasarea "
(Antiq.,
xviii. 2, i). He
speaks of it in other passages,
calling it once, as did Matthew xvi. 13, by the full
" Csesarea
title, Philippi."
(2) Caesarea on the Mediterranean: the head-
quarters of the Roman governors and their sol-
diery when
not called to Jerusalem by revolt, or the
occurrence of the passover with its thousands of
pilgrims and its time of religious fervor and excite-
ment. There lived the devout centurion Corne-

" the most ex-
lius; there was judgment given by
cellent" Felix, to whom Paul was sent by Lysias,
the general in command of the garrison in Jerusa-
lem. There was the home of "Philip, the Evan-
gelist," and his four daughters that were prophet-
esses. .And there Herod was smitten and died, as
we read in the Acts and in the pages of Josephus.
Thayer informs us that most of the inhabitants
were Greeks. Philip, the name of the first mis-
sionary evangelist, was, as we noticed before, a
Greek name.
33. Catholic (Ka0oXt#dg) = Pertaining to the
whole, universal, general.

"The Catholic letters" were written not to indi-
vidual congregations, but to the Church Universal.
A "catholic-spirited" man has a good designa-
" Catholic Church " a
tion; so has the good and
ancient name. The creed says: " I believe in the
holy, catholic, Church."
34. Ceasing without ceasing (d-fiia-hsLTt'Tug).

A warm heart loves full, overflowing, uncalcu-
lating expression. St. Paul uses this word, a-dia-
leip-tos, in his letters six times. To the Christians

at Rome he writes that cl
without ceasing" he
makes mention of them in his prayers (Rom. i.
9).
Three times he uses it in his letter to the Thessa-
lonians. He, Silvanus (the full name of Silas),
and Timothy always thank God for them all,
" without
ceasing" remembering their work of
" ^v^thout
faith (i Thess. 3); they thank God
i.
"
ceasing that they received the glad tidings as the
word of God (ii. 13); and then, as he concludes
his letter he writes: "Always rejoice, without '
ceasing'' pray, in everything be thankful" (v. 16,

17). He 1 ''
{a-dia-lei-p-tos} sorrow
has "continual'
for his unconverted Jewish brethren (Rom. ix. 2),
"
and to Timothy he writes that he has "'unceasing
(a-dia-leip-tos) remembrance of him in his prayers
(i Tim. i.
3).
To "
pick out and carp at the expression, Pray
without ceasing," is arbitrary and unfair. Such
a mental attitude would paralyze all love and emo-
tion. It is really a verbal quibble. "Continually,"
if literally pressed, means certainly "without ceas-
" Con-
ing;" yet no one would object to saying,
tinually pray," or "I am continually thinking of
you," or "I never will cease to be grateful to
you."
35. Charity (* Ayart'/i)
= Love.
Agape is the only word for the noun "love"
used in the New Covenant; perhaps because it
never means sensual love. Its -only meaning is
lov'e^ and, even in the Old Version, it is so trans-

lated eighty-seven times out of one -hundred and
sixteen. "Charity" is our way of writing the Latin
car-i-tas (French char-i-te, cf. cher=dear), Which
"
meant "dearness and "affection." Since "char-
ity" has now changed its meaning, we must re-
place it by a word that has not so changed: the
word " love." The verb ag-apd-o occurs one hun-
46 Shtdies in the Greek New Testament.
dred and thirty-seven times, and is in every case

" " beloved
translated by "love (or ").
The substitution of " for
Chanty" Love " is <
a stage in the drawing back of the soul from the

perfect requirements of the God of Love. It is a
compromise with the Spirit of Hate. It is an act

of treachery to the spirit of brotherhood, and a
yielding to the spirit of pride and class distinctions,

social and religious. It is welcome to the cold-
hearted and Pharisaic; it is the danger of all, es-

pecially of even the sincere Christian who is not
naturally affectionate, /0z>-ing God-like.
Of all teachers, so far as I know, none, save the
Son of the God of Love, gave as a test of his true
followers the spirit of mutual love. Plato and
Xenophon were said to be unfriendly, but our
Lord said to his followers: "A new commandment
I give unto you: that ye love one another; even as
I have loved you, that ye also love one another.
By this shall all men know that you are my disci-
ples, if
you have love among yourselves." (John
xiii. 35.)
34, This command he repeats three
times on that night of farewell.
36. Chief-Captain (Xtâpôg=Commander

of one thousand men).
This was a regular military title like our "Colo-
"
nel or "General." Whenever the commander
of the Roman garrison in Jerusalem is mentioned
in the gospels, he is always called the "Chiliarch."
He and his troops (John xviii. 12), along with the
" the
temple police, arrested King of the Jews,"
who was charged with stirring up insurrection his ;
band mocked the captive; one of his centurions

was at the crucifixion ; and a band of his soldiers
guarded the tomb of Jesus. He, at a later time,

when he heard " that all Jerusalem was in an up-
roar," ran down with his soldiers, rescued Paul,
and carried him into the fortress. The name of
this chiliarch was Claudius Lysias.
37. Children.
When we read that Herod slew " all the chil-
" in
dren Bethlehem from three-years old and un-
der, we know there was no need of his slaying the
little
girls. The Greek does not say he slew any
female children. Its expression is "<roi>g 7tat$a$,"
MASCULINE (Matt. ii.
16).
38. Christ (Xp(7<rdg)

= Messiah (Hebrew) =
Anointed (English). "Christ" is not a proper
name, but a title. "The King" represents its
meaning perhaps better than any other single
English word.
The Hebrew word Messiah (mashiach) is a pas-
meaning anointed, and is applied to

sive participle
consecrated priests and kings. All the kings of
"
Judah, kings by the grace of God," were the
Lord's Messiahs, " the Lord's Anointed," Saul as
well as David. It was the official title. Even Cy-
rus was the Lord's Messiah (Isa. xlv. i). Christ-os
(XpttfTTog)
is the Greek translation of the Hebrew
word Messiah, as John expressly tells us (i. 42).
It is the passive participle of chri-o

(jpto))
= to
anoint, a verb in common use.
The one original we represent by three words
in three different languages, and make moreover
distinctionsfounded on these differences that we
made ourselves. To us it would sound like blas-
phemy to call Saul or Cyrus the Lord's Christ.
Yet that is just what the Greek Old Testament
does and had to do. It merely shows, not that
our feeling wrong, but that our supposed prem-
is
ises are untrue. Christ is not a name of the Lord.

His name was (Jesus or) Joshua. " The Christ"
was his title. It meant the God-anointed, God-
appointed "King." "Christ" Jesus is not an
unmeaning tautology. It is "King" Jesus Je-
sus, the God-anointed King. Hence it was that
Peter was forbidden to proclaim him as "the
Christ," and that the devils were ordered to be
silent. Hence it was that He was arrested by the
Roman governor. Hence it was that the robber-
"the King
insurrectionists, crucified beside him,
' '
of the Jews, called upon him saying "If thou be ,
:
9 '
the Messiah, save thyself and us. Hence it was
that Paul, the daring herald, the persecuted sub-
" ambassador in bonds," so loved to
ject, the speak
of Jesus as the King, the God-appointed King,
" Messiah
Jesus."
Jesu-s w as
r
a simple, common name, the Greek
a
way of writing Jos(h)u- (=Jes-h-u-
a
,
as we see
from Nehemiah and Ezra). Joseph-us, living in
the days of the apostles, mentions eighteen per-
sons of that name. Proper was the reverence that

made the disciples use the simple name less fre-
" the Lord," or "
quently, and say, King Jesus."
In us, so long as we put a title of respect before
the name of the humblest, and desire ourselves to
be called Master (Mister), or Doctor, or " Rever-
end," and not by our simple Christian names, it
must generally be lacking in consistency, and be
or seem lacking in reverence, to make the name
of our Lord an exception, and call him simply
"Jesus," "Joshua." Yet the early disciples, who
called each other simply, as is becoming in a fam-
ily of brothers and sisters, " Simeon," or " Miri-

am," or by whatever other name each was known,
would also call Him "Joshua." The feeling we
have as we read this will help us to appreciate the
feeling that made the reverential Hebrew feel him-

self unworthy and unwilling to call the Omnipotent
God by His name; that made it too sacred to be
uttered by paltry, sinful man ; the name of the
Father too revered to be called by the child. Hence
it was though that name was written thou-
that,
sands of times in the Old Hebrew Covenant, it was
not spoken by the reader, but he would simply say,
"The LORD;" and that in the Creek translation
of the Old and in the New Covenant it is never
written, but the words "The Lord" are written
in its stead. s
39. Christians = " Followers of Christus " to

the ordinary heathen, to whom " Christus
"
was
the name of some executed " Fol-
merely Jew;
4
50 Studies in the Greek JVeiv Testament.
lower of Messiah" to those that were acquainted

with the hopes of the Jewish religion. The name
originated in Antioch some years alter the death
of the Lord; whether assumed by the brethren, or
given them by the heathen or the Jews, we do not

know. Nor do we know that the Lord Jesus
prefers for his subjects that name rather than
" Children "
[Sons] of the Kingdom as opposed
to the " Children [Sons] of this world," or
" as
it
Children [Sons] of God opposed to the
(t
Children [Sons] of the Evil One." For these,
and like these, are the expressions that He used.
Let us not obscure the name of God in his king-
dom.
40. Cleansing.
This word, in Mark vii. ip, is in the masculine
gender, nominative case, and must, if correct
Greek, refer to our Lord. (This He
said), when
he told how what merely enters into the stomach
cannot defile the soul, "making all foods clean."
Paul's teaching was no advance on that.
41. Cloven.
The words "cloven tongues" Acts shouldin
be translated, "tongues distributing themselves."

The following are the reasons :
(1) The participle \spresent, denoting

an act
going on, incomplete, not a state already reached.

This alone is conclusive.
is used
(2) In the same chapter the same word
when it is said, "And they would sell their pos-
sessions their property and distribute them to

and
all according as anyone has need." (Acts ii. 45.)
This an original, fundamental, and common
is
meaning of the word. It is the word used in John

xxii. 18.
(3) The
sentence begins with the subject in the
plural, "tongues," and ends with a verb in the
singular. The tongues appeared, they distributed
themselves, and one sat (singular) upon each of
them.
"
(4) "A tongue of fire a grand symbol of
is
God-given power of utterance; a "cloven," a
splittongue would seem a poor symbol of elo-
quence.
42. Comforter (ITapa^^rog).
That the original word is difficult to translate is
shown by the fact that it is represented by three
words from three languages:
Para-cle-te, The transliterated /. c , written in
English letters Greek word.
Ad-voc-a-te, The transliterated Latin translation
of it.
Comforter, An English translation of one of its
meanings.
Its full meaning would be given by a combina-
tion of the ideas conveyed by the words: Com-
forter, Encourager, Arouser, Exhorter, Defender.
The root meanings, for there are two, are:
(i) One that is called to us for our aid. This

"
idea represented by the law term
is advocate,"
the one called in to defend the client. From this
52 Siztdies in the Greek New Testament.
"
use comes the use of "Advocate as title of a (re-
ligious) paper.
(2) One that calls to us to aid and encourage us.
43. Communion (Kowavta)
= Part-i-cip-a-
tion, sharing, fellowship, union.
"
"The Communion is a beautiful name for the
sacred meal eaten together by the followers of
Him who on the night before he was going to lay
down his life for others gathered around him those
that most loved him and gave them com- as his
mandment that they should love each other as he
had loved them ; who repeated this command three
times (John xiii. 34, xv. 12, xv. 17), and also said:
"By this shall all know that you are my disciples, if
you have love among yourselves." (John xiii. 35.)
44.Comprehend.
"And the light shinetA in the darkness, and the
darkness * comprehend^ .
(John
VJ
.
J '
( or overcame
The verb used is
%arE?(.a/3ev, which means to
grasp, seize upon, come down upon. Now it may

be used either of mind or might, and hence means
either, to com-prehend, understand; or to ap-pre-
hend, arrest, seize upon, fall upon and overpower.
It is used in the New Covenant in both senses, and
about the same number of times in each. In John

it is used in four other passages, and in all in the
sense of seizing, overpowering, coming down upon .
The passages are: "A woman taken in adultery,"

"This woman was taken in adultery." (John
viii. 3 4-)
Individual Words and Passages.
"And the darkness came upon

them, and Jesus had not yet come to them."
(John vi. 17.)
"Yet a little while is the light among you.
Walk while ye have the light, that the darkness
overtake \_over whelm~\ you not." (John xii. 35.)
The passage of which we are speaking has many
of the same words two passages. It,
as these last
too, speaks of light and darkness.
" But the dark-
ness ovenvhelmed it not." Still " the Light is shin-
ing in the darkness;" shining still, though He

that brought the light is no more seen; shining
still, though sought to be extinguished by blood ;
shining still, though for fifty years the powers of

darkness have gathered against it. Still and the
heart of the aged apostle must have glowed with the
joy of triumph still "the Light is shining in the V
darkness, and the darkness overwhelmed it not."
Darkness cannot bury light, however it be
poured, however it rush down upon it. It can
by its approach but annihilate itself into airy
nothing.
To say, "The light shineth in the darkness, and
the darkness overwhelmed it not," describes a nat-
ural and perfectly connected scene; to
say, "The
light shines [a physical and literal meaning], and
the darkness comprehended [an intellectual and
metaphorical meaning] it not," is a more complex
joining of metaphors.
45 Condemn (KarccxptVw)
. = A judicial word
meaning to pass sentence against.
54 Sttidies in the Greek Neiv Testament.
When the Lord says to the woman taken in

adultery, "Hath no man condemned thee? Nei-
ther do I condemn thee," the word means to pass a
judicial sentence.Of course her accusers had con-

demned her conduct morally, as did the Lord by
" Go and sin no
saying, more;" but he refuses to
execute upon her the penalty of death required by
the law of Moses, which empowered the discover-
er of adultery to stone the offenders.
1
46. Contentment (AiV-apxeia).

As we read this w ord we think of the state of
r
being satisfied. The Greek word means being

self-contained (cf. "content'" and "'contents' 1
'),
sufficient in oneself, not dependent, self-reliant.
It occurs in the following passage:
"
Wranglings
of men who think that godliness is a means of
getting along. Now godliness coupled with self-

reliance is [emphatic] a great means of getting
along." (i Tim. vi. 5, 6.)

In Philippians iv. 11-15, Paul rejoices in their
" not that I am
thoughtful provision for his needs,
speaking in respect of want, for / have learned to
be independent [to take care of myself avvdoxtfcf^
in whatsoever state I am; I know both how to be
abased and how to abound; in everything and in
all things I have learned the secret both to be
filled and to be hungry, both to abound and to be
in want: for all things have I strength [Y. e., I can

bear all things, not " I can do all things"] through
Him that strengthens me. However, you did well
"
in having fellowship in my affliction.
47. Conversation ('Amo-rpo^). TpoTtog

=
character, disposition, is used once; TtoJiiTEVfta
=
citizenship, and the kindred verb, several times.
"Conversation" in the New Covenant never
means "talking," but " life" " walk" The .
word literally means " a turning to and fro."

"You have heard," writes Paul to the Gala-
" of conversation of life] in
tians, my [=manner
time past in the Jews' religion." (Gal. i. 13.)
James (iii. 13) says: "Who is wise and under-
standing among you? Let him show from his
beautiful life ["conversation," Old Version] his
works in the gentleness of wisdom;" and Peter
(I., i) urges Christian wives so to live that
iii.
their husbands, though not believing the word,

" without the word be gained by the life [O.
may
V., "conversation"] of their wives, beholding
your pure life [O. V., "chaste conversation"]
coupled with fear [or "reverence"]."
In Philippians i. 27 and iii. 20, the word used
is
Tto/ltTTeiôc, life as
citizens. Paul exhorts those
that have accepted Jesus as their King to "live
as citizens in a manner worthy of the glad tidings
of the Messiah," " for our citizenship is in heav-
en.". They should be prouder of that than of
their Roman citizenship, of which the " colony"
boasted. The Old Version uses the word " con-
versation." An early Greek writer says of the
Christians,
" On earth they are sojourning, but in
heaven is their citizenship," and the Jew, Philo
" the souls of the
(flourished 40 A.D.), says that
56 Studies in t/ie Greek New Testament.
wise look on heaven as their native country and

hold their citizenship there, but the earth to
which they came to sojourn they regard as a
*
foreign land."
48. Conversion ('ETit-cr-Tpo^)^ Turning

to-
ward.
Elsewhere becoming a Christian is called being
but the word
born again,
O becoming;
' O a new man, ^^
"conversion" contains a different figure. The
"
picture which it suggests is that of one coming
to Christ," the prodigal "returning" to the Fa-
ther. "My brothers," says James (Jacob), "if
one among you -wander from the truth and one
turn him back, know that he that turneth a sinner
from the wandering of his way shall save his soul
from death and hide a multitude of sins." (James
v. 19, 20.)
Paul and Barnabas tell how God has "opened
the door of faith to the Gentiles" (Acts xiv. 27),
and they and other Christians from Antioch ('the
missionary Church) cause great joy to all the
brothers in Phoenicia and Samaria by declaring
" the "
turning of the Gentiles to the kingdom].
(Acts xv. 3.)
49. Corn.
The ancient Greek word can never, of course,
mean our recently discovered "Indian corn."
Yet it is also a matter of course that Americans,
* Taken from Thayer's Lexicon.

Individual Words and Passages. 57-
who do not call wheat " corn," will naturally

think of what they call "corn" when they hear
the word.Certainly every child and most grown
persons think of what we call " an ear of corn,"
and not "a head of wheat," when they read in
" then the
plain English ear, then the full corn in
the ear" (Mark iv. 28); although the "putting in
the sickle' when the harvest is come will, if he
1 ''
thinks of it, help to guide his imagination to the

" ears of corn "
right scene. Similarly, it was not
that the disciples plucked and ate, " rubbing them
in their hands," but heads of wheat. Why not read
itso at once, instead of making a
wrong impres-
sion and then correcting it
by an explanation?
50. Cousin (Zuyyewfe) = Together in birth

or race.
The word gives no clew to the closeness of the
connection. Of Elizabeth we know only that she
was Miriam's (Mary's) relative.
51. Curse and Swear.

We have no right to assume that Peter so lost
not only his confidence in Jesus, but also his re-
ligious habits, as to curse and swear like a pro-

fane, outbreaking sinner in the house of the highest
official of his religion. His terror would not have
caused him to rip out oaths at those around him.
says: "He denied before them all,
Matthew
saying, do not know what you say " (xxvi. 70)
I ;
"And again he denied with an oath, I do not know

"
the person (72); ..." then [an hour later] he
58 Studies in the Greek Neiv Testament.
began use anathemas [xatavaS-efAaTiÊiVj kat-

to
anathematizein~\ and to swear, I do not know the

"
person (74).
Mark mentions the swearing only in the words :
" But he
began to use anathemas [dva^âTtî^]
and swear, I do not know this person whom you
are mentioning."
Luke and John say nothing of swearing.
Now words generally translated "curse"
the
are the same used in Acts xxiii. when we are told
that more than forty Jews came to their chief
" We have bound ourselves under
priests and said:
an oath [a.va&{ia z'i6(,v^ to taste nothing until we
<
have killed Paul." No one can call that or the

**
"swearing" or oaths" of a court common,
profane swearing. Much nearer to that are the
"anathemas" hurled forth in ignorant or hate-
filled blasphemy by those that arrogate, to them-
selves the infallibility but not the love of God.

52. Damn and Damnation.
The words thus translated in the New Covenant
are the following:
Translated
Damn. Otherwise.
Times.
%oi-v&~to judge, decide; cf. "

i * fj *
Individzwl Words and Passages. 59
Of these words, except dbttotea, the strongest is
pi-T'w
to condemn.
In the Latin the word " con-demn"-o was a
stronger word than '*
damn "-o.
by tra-We have
ditional use put into the latter a deeper meaning,
absolutely foreign to both the Greek and the Latin

original. Our meaning of " damn" comes from
other words and passages. for instance, is
Kptwo,
translated in the Authorized Version: go to law,
sue, call in question,
give sentence, conclude, decree,
ordain, determine, condemn, esteem, think, avenge,
twenty-five times; judge (the fundamental mean-
ing), eighty-eight times ; damn, one time.
Kri-sis is the word used in " the day of judg-
ment " and 66 He shall show forth judgment to the
Gentiles."
Kri-ma is the word oftenest translated damna-
tion, and is the word so translated in i Corinthians

xi. " He that eateth and drinketh
29: unworthily,
7
eateth and drinketh damnation to himself.' Yet
it is five down translated " condem-
verses lower
nation:''' "And if any man
hunger, let him eat at
home, that ye come not together unto condemna-
tion.''''
It is the word used also where the repentant mal-

efactor on the cross beside the Lord says to his
railing comrade, "Dost thou not fear God, see-
ing thou art in the same condemnation [%ptâ]f
'
These words should all have been translated by

their simple meanings, "judge" or to "con- V
to
demn." The words damn and damnation, as
used by us, should be stricken out of the Bible.

It is wrong to select fifteen things on which we
decide that "damnation" shall be denounced,

while leaving to "judgment" or "condemna-
"
tion the other one hundred and ninety-six cases
in which the same words are used. Among the
fifteen arbitrarily selected sins are, eating the sac-
rament unworthily, eating unclean food without a
clear conscience, young widows remarrying im-
properly, and resisting the powers that be (Rom.

xiii. 2) a text doubtless often used by the royal-
ist clergy in the days of Cromwell and in the time
of our Revolution.
53. Deacon (Aidxovog=* Attendant).

Dean is only a shortened form of deacon; min~
ister is only the Latin translation of the Greek
word $idxovo$.
54. Desert ("Ep7^0 = Desert-ed, destitute).

At the word desert there comes before our
minds the vision of a "sandy plain without wa-=
ter;" but ?v?'/ds, wildernesses, mountains are often
as truly deserted places as sandy wastes.
From the Greek word we get Erem-ite: one
that lives in loneliness; and this generally appears
in the form Hermit.
:'
John the Baptist was in the cremia (Ip^/oc),

and was, therefore, to some extent the model imi-
tated by the eremites, or h-ermits.
Devil (Aia(3oh-og = Slanderer).

55.
From the Greek form Didbclos come the French
Diable, the English Diabol-ical, and the word

Devil itself.
GodLove; the Devil is Hate. God seeks to

is
spread love, "Peace on earth, good will among

men;" the Devil seeks to promote enmity, dis-
cord, hatred. "Peacemakers" are "sons of
God;" slanderers are the children of their fa-
-
ther, "The Slanderer;" and in the Bible (in
Titus ii. 3, and I Tim. iii.
n) the same word
is used of both.
It
may thrill of horror and awe, but
cause us a
perhaps pierce and cure a foul and ulcerated
heart, if we solemnly reflect how common and
lightly performed is the sin that gives us the name
and essential nature of the great Diabolus, the
great sower of hate and discord;
56. Disciple.
Greek, fiaStyfyig (mathetes)
= learn-er.
Latin, disc-ipulus (disc-o, to learn )=learn-er.
Jesus was "the Teacher;" those that learned
of him were "
his "learn-ers," his disciples," in
the Latin form.
57- Doctor (AiSaffaca/tog

= Teacher).
The Greek, didaskalos (didacko, to teach) =
Latin, doc-tor (doc-eo, to teach) =
Hebrew, Rabbi (John I. 38).
The
youthful Jesus was in the temple among the
Rabbis. Only in this one place is didaskalos trans-
lated doc-tor. It is the word regularly used of Je-
sus and tranclated by " Master" or " teacher."

58. East.
We speak of the "star in the East" that the
wise men (Magi) saw. There is, however, no
more necessity for locating the star in the eastern
part of the sky than for locating there anything
else that a traveler just come from the East says
he " saw in the East." Ordinary stars traverse
the sky from east to west, and unless they appear
only just before sunrise will be seen in the zenith
and in the west as much as in the east.
If, on the other hand, the star was, as the de-
scription would require, a special work, we should

not have expected it to be placed in the eastern
heavens in order to influence persons to go to Ju-
dea to the West. A star in the east would, how-
ever, well typify the rising of a new kingdom.
59. Edi-fy (Qlxo-bofAEG)
= to build up, as an
edifice).
tl "
Knowledge," says Paul, puffs up; but love
builds up." (i Cor. viii. i.)
60. Earnest ('ATtap^??)

= The beginning of,
the from.
first
Paul yet we know he would forbid us to dis-

St.
tinguish him by such a title Paul our brother sev-

eral times uses the expression translated by "the
earnest of the " The earnest " means the
Spirit."
first payment made to show that one is in earnest.
God gives us as the pledge, the first part of our
promised inheritance, the spirit in our hearts (2
Cor. i. 22). We
know that we are heirs of God and
joint heirs with our Elder Brother, and God has giv-
en us as the first bequest the Spirit (2 Cor. v. 5).
We by the Holy Spirit of the promise,
are sealed
"
which is an earnest," a beginning a first install-
ment, as it were of our inheritance (Eph. i. 14).
In Romans viii. 23, we read that not only the
whole creation is groaning and travailing in pain,
but that even we ourselves who have received the
"first fruits'' (aparchen) of the Spirit, even we
ourselves are groaning in ourselves, waiting for
our sonship. the redemption of our body.
61. El (Hebrew)=God.
El-i= My God.
Eli-jah = My God is
J(ehov)ah.
Eli-sha = My God is
Salvation.
Eli-sabeth = My God (my) oath.is
Beth-el = House of God.

"El-i, El-i, lammah sabachtha-ni?" ("My
God, MyGod, why hast thou forsaken me?") is
a quotation. It is the first verse of Psalm xxii.,
many verses of which apply to the scene of the

Lord's crucifixion.
62. Emmanu-el = God is

among us.
The name of the child given as a sign to Ahaz

of the overthrow of Pekah, King of Ephraim, and
of Rezin, King of Syria, who had united and were
marching against him.
" Before the child shall know to refuse evil, and
choose the good, the land thou abhorrest shall be
forsaken of both her kings." (Isa. vii. 16.)
63. Epistle
This was the everyday Greek word for " letter."
With us it is a stilted word. Therefore it is not a
good representative of the Greek word, just as
"yea" and "nay" are not now correct render-
ings of the regular Greek words for "yes" and
"no." Paul did not talk of his "epistles," nor
divide them into chapters and verses. Yet formal
treatises were often put in the form of letters.
64. Evangelist (Ev-ayyeyUffT-jfe) Announ- =

cer of good.
Surely the preacher, which word is always but

a translation of the Greek kerux^ "herald," is an
ev-angel-ist, an announcer of glad tidings of great

joy pardon, reconciliation, love.
65. Faith (Tli.GTi$)

= Belief , trust, obedience,
not knowledge.
fidelity,
Faith, hope, and love are emotions. The Greek
word for faith has in
the elements of trust, trust-
it
worthiness^ and obedience.

TUGf-evcd = to trust.
f
7tiG t-6c, = trust-worthy, " faith-ful."
7tsi$-0(j.ai=to obey (from the same Greek root).

" "
66. Fan (Tivvov) Threshing-shovel.
" Whose is in his hand, and he will thor-
fan
12.
-ptirge his threshing floor."
iii.
oughly (Matt. )
This a very confused picture, and mingling of

is
the metaphorical and literal. clean floors. We

The -ptuon was not a "fan," but a large shovel
Individiial Words and Passages. 65
with which the wheat and chaff were tossed up in

the wind. The wheat would fall in a heap close
by, while the chaff would be blown farther on.
Then the wheat was gathered into the garner,
while the chaff-heap would be treated in the most
natural way burned up; not with ever-
that is,
lasting fire, but unquenchable fire, a fire that no

one could extinguish. We often have such fires.
67. Feeble-minded ('O^d-^ôt).

What, meaning does this word convey to you?
The Greek word means despondent faint-hearted. ',
Paul exhorts the Thessalonians "to comfort" not

the "feeble-minded," but the despondent, the
faint-hearted.
68. Filled
In Luke " "
ii.
40, n\ri pov(ievov, being a present
participle, not a perfect, should of course be trans-
lated "becoming full." The words, "And the
child grew and waxed strong in spirit, becoming
filed with wisdom," say only what we read again
in verse 52: "And Jesus [Joshua] increased in
wisdom and stature, and in favor with God and
men." This is what we should expect in the de-
velopment of Him "that emptied himself, taking
the form of a servant, being made in the likeness
of men." (Phil. ii.
7.)
69. Fool,
This short, harsh word appears in our English
translation oftener than it should. It isused to
5
represent six Greek words. None of these words

are of one syllable, and shortness, bluntness, is
one of the chief elements of contempt and insult.
Of these Greek words sometimes translated "fool"
in the Authorized Version, two are,
without perception,
= unwise ;
" You fool !"

quite different surely from the blunt,
When the Lord joins, as a stranger, the two disci-
ples on their walk to Emmaus, he does not reply
to their words of loving sadness, " O fools'" (O.
"
O you without perception [d-v6-7i~Toi]
V.) but,
and slow of heart to believe in all the things that
"
the prophets have spoken (Luke xxiv. 25). The
same word is used of the Galatians giving up the
" bewitched "
great truths they had once accepted,
into blindness of mind, "without perception" of
what they were doing.
"Senseless," "mindless" (oc-$p6)i>)
are the
Pharisees that cleanse the outside of their cup and
plate, while leaving the inside dirty (Luke xi. 40) ;
"sense-less" (d-^pwv) was the rich man laying

up his stores when on that very night his soul was
to depart on its long journey unprepared. In
these cases the word is used. This
cc-^pG)}'
word
is Old Version once by unwise,
translated in the
and once by fool-ish. It would have been well to
have used some such words in the other nine cases
in which it was rendered "fool." Yet,
" the let-
ter killeth, the spirit giveth life." Not the word
"fool" is the incarnation of sin, but the spirit of
contempt and hate, whether uttered or not ex-

pressed. God is Love and Sympathy; the Devil
is Hate and Contempt.
70. Fulfill (II/bypOG))
= To make full, Jill-full.
It is the word used in the Greek original in the
following places, all quoted from the Old Version:
"Which [the net of fish], when it was full,
they drew to shore" (Matt. xiii. 48); "Fill u$
the measure of your fathers" (Matt, xxiii. 32);
"Fitted" with wisdom" (Luke ii. 40); "Every
"
The house was filed with
valley shall \stfilled;"
the fragrance;" " Filled Jerusalem;" "Filled
thy heart;" and scores of others.
The word means to fill, to make full. Is now
the ful-fillment of prophecy, the ful-fillment of the
law and prophets ere they pass away, the obeying
or the expanding' of them? Did the Messiah, the
Teacher from Heaven, come in order to obey the
law and the prophets or to com-^/e-te (com-ple-o
= to fill out)them? " I came not to tear down,"
says He, "but to make full." "Your
righteous-
ness must exceed that of the Scribes and Pharisees.
Moses said, Kill not; I say, Hate not. Moses
said, Swear not falsely ; I say, Swear not at all."
What is meant by the expression, " This came
to pass that the saying of the prophet might be
made full [fulfilled] ? " What does it claim for
the prophet's knowledge? If the Messiah's "ful-
law was making it
fill-ment," completion , of the
higher and broader, does God's "fulfillment" of
a prophecy not often far surpass and also modify
the God-sent dream of those that saw darkly "in an

enigma" (svaiviyfiart) and prophesied "in part?"
In Hosea (xi. /), God is represented as saying
of the chosen nation of the past: " When Israel
was a child, I loved him, and called my son out of
Egypt." With a_/"//er sense was this^7/ed when
our Lord fled thither for safety. For he in a full-
er sense was God's Son called out of Egypt. Mat-
1
thew (ii. 15) says He "fulfilled" those words.

In Exodus (xii. 46), and Numbers (ix. 2), it is
said of the paschal lamb, " not a bone of it shall
be broken." In the Psalms (xxxiv. 19, 20), it is
said of the good man: " Many are the afflictions
of the righteous but the Lord delivereth him out
;
of them all. He keepeth all his bones not one of

;
them is broken." How fully was that command

observed, and that -promise fulfilled-, when of that
"
greater Lamb, that Righteous One," no bone
was broken?
John (xix. 36) says: "For these things came
to pass, that the Scripture might be fulfilled, A
bone of it [or, him, if Psalm xxxiv. 19, 20 be al-
luded to] shall not be broken."
Isaiah gives Ahaz a sign that God will deliver
the land from the oppression of Syria and Ephra-
im. Some one writes of it thus: "And it came to
pass in the days of Ahaz the son of Jotham, the
son of Uzziah, king of Judah, that Rezin the king
of Syria, and Pekah the son of Remaliah, king of
Israel, went up Jerusalem to war against it. ...
to
Then said the Lord unto Isaiah, Go forth now to
meet Ahaz, them, and Shear-jashub [="A remnant

shall return
"] thy son; and say to him, Take
. . .
heed, and be quiet; fear not, neither let thy heart

be faint. Thus saith the Lord God, It shall
. . .
not stand, neither shall it come to pass. For the

head of Syria is Damascus, and the head of Da-
mascus is Rezin and within threescore and five
;
years shall Ephraim be broken in pieces, that it

shall not be a people. And the head of Ephraim
is Samaria, and the head of Samaria is Remaliah's
son. If ye will not believe, surely ye shall not be
established. And the Lord spoke again to Ahaz,

saying, Ask thee
a sign of the Lord thy God ; ask
it either in the
depth, or in the height above. But
Ahaz said, 1 will not ask, neither will I tempt the
Lord. And he said, Hear ye now, O house of
David: a small thing for you to weary men,
Is it
that ye will weary my God also? Therefore the

Lord himself will give you a sign: Behold, a vir-
gin \_i. young woman who has not yet mar-
e., a
ried: the margin has, " Or maiden," R. V.] shall
conceive, and bear a son, and shall call his name
Immanuel [Margin: That is, " God is with us"].
Butter and honey shall he eat, when [R. V.] he
knoweth to refuse the evil, and choose the good.
[That is, by the time he is weaned the prosperity
of our country will be restored so that we shall
again feed on "milk and honey."] For before the
child shall know to refuse the evil, and choose the
good, the land whose two kings thou abhorrest

shall be forsaken." (R. V., Isa. vii. 1-17.)
In a fuller sense was a heaven-born child to be

a sign of the deliverance of the whole world, and
of God's abiding presence with the faithful of ev-
ery nation.
Rachel, who died and was buried near Bethle-
hem, is represented by Jeremiah as weeping over
her sons and daughters, the children of Benjamin,
" the son of her slain or carried into cap-
sorrow,"
tivity by the cruelhand of the Babylonians.
" Thus saith the Lord: A voice is heard in Ra-
mah [a fortified post five miles north of Jeru-
salem], lamentation, and bitter weeping, Rachel
weeping for her children she refuseth to be com-
;
forted for her children, because they are not.

Thus saith the Lord :Refrain thy voice from
weeping, and thine eyes from tears; for thy w ork
r
shall be rewarded, saith the Lord; and they shall

come again from the land of the enemy" (Jer.
xxxi. 1517.)
Once more was there cruel murder near the
grave of Rachel, when in Bethlehem not fighting
men, but innocent babes were slaughtered.
"Then," says Matthew, "was fulfilled that
which was spoken through Jeremiah the prophet:
A voice was heard in Ramah, lamentation, and
bitter weeping, Rachel weeping for her children;
and she refused to be comforted, because they
were not." (Matt. ii. 17, 18.)
Now in what sense did the evangelists wish us
.to take the word
" fulfilled? " All these facts were
before them and before those for whom they wrote.
"No prophecy of Scripture," says Peter, "is

of private [margin: special] solution" (2 Peter i.
20). Weever apply to ourselves the promises
and consolations of Scripture to whomsoever ad-
" The Lord is
dressed. my shepherd; /shall not
want," has consoled many a heart besides the
heart of him that first wrote it of himself Without .
this principle that isannounced by Peter, the prom-

ises of Scripture would have little value to us.
Yet to ful-Jill often means merely to -perform.
A threat,until accomplished, is an empty boast; a
" "
hope, a vain hope (Latin, vanus empty). So
=
to makey#// a promise or an obligation is to per-
form it, ac-com-plish it.
The question is: Was ONE definite "making
"
full that is, -performance, execution of the pre-
diction always had in view by him that uttered it
or the God who moved him, or was the " ful-
fillment" often merely another illustration of its
truthfulness ? Or is sometimes the one and some-
times the other the correct view? All the facts
should be weighed in all their counterbalancing
relations.
71. Gallic.
"And Gallio cared for none of those things"
(Acts xviii. 17) when Paul was accused before
"
him, then "proconsul of Achaia (xviii. 12).
This Gallio was a brother of Seneca, the great
moralist and statesman. Seneca was the tutor of
Nero, by whom he himself, as afterwards Paul,
was ordered to be put to death.
72 vt
Studies in the Greek New Testament.
. . . . _ _ _ ., , -----.
v
72. Gentiles ( E0j>>7)=Nations.
"
The Hebrew " Goy-itn meant nations. It is
translated Greek; gent-iles (gens

by sQvy] in a =
race), in Latin; "nations," and also "heathen,"
in English, inasmuch as all "the nations" were
heathen. "(The heathen), shall be the Gentiles ',
turned into hell," would be quoted by the unloving

Jew; "it is a sin to go in unto them and associate
with them." Not such was the thought of the
unchanging God who, from his unchanging na-

ture, ever seems to change as we change.
the changing, the revolution^ of the moon
It is
that keeps the face toward us always the same.
73. Geth-semane ( Hebrew ) = Oil Press.

An press was to be expected at the Moun-
oil
tain of Olive Trees. Religion hallows places;

they do not hallow religion.
74. Glass ("E(707t<rp02;)= Mirror.

" Now we see through a glass, darkly " (i Cor.
xiii. 12). These words naturally cause us to
think of looking through a glass and of physical
darkness. The real meaning is: "Now by means
of a mirror a reflected image] we see in an
[*'. e.,
"
enigma [octVtôcT't], but then face to face.
75. God forbid (M^ yevoito) = May it not

happen !
The name of God is not used in the Greek of

which " God forbid "'is the translation.
76. Grace.
"Fallen from grace," as used by Paul to the
Galatians, does not mean, *' Having given up try-
ing to be good," but is an equivalent of "return-
ing to works of the law." He says: "Ye have
been severed from the Messiah, ye that seek to
be made good by the Law ; from Grace you have
fallen away." (Gal. v. 4.)
77. Hallelu-jah (Hebrew) = Praise ye

J(ehov)ah.
As we sing these words let us remember their
meaning, that we may sing not only with the spir-
it, but with the understanding also.
78. Hell (FESVVO) = Valley of Hinnom, or of

(the sons of) lamentation. Used twelve times.
Gehenna was the valley overlooked by the Holy
City. In it Moloch had been worshiped, and chil-
dren burned in the heated arms of his statue. Its
pleasant places had been destroyed, its idol broken,

its priests slain, and the valley defiled with their car-
casses. It had been the seat of revolt and sin ; it be-

came the place of retribution and pollution. Into it
were cast dead bodies of criminals and of animals.
There the worm ever feasted, and the purifying
fireswent not out. If Jerusalem is the type of
heaven, what more natural than that the Valley of
Hinnom should be the type of hell? This word
" the
means, however, only Valley of Hinnom,"
by the walls of Jerusalem.
The only other word translated hell is q

In the Greek it means the abode of the dead. Its
divisions included the good and the bad. It is
translated in the O grave, "

"grave" words,
where is
thy victory?" (i Cor. xv. 55.)
It is used of David and our Lord in Acts ii.
27-31: "Thou wilt not leave my soul in hell;"
" His soul was not left in hell." It is also the
word used in the parable of the rich man and
Lazarus: " In hell he lifted up his eyes" (Luke
xvi. 23); and in seven other places in the Old
Version.
79. Heresy and Sect both represent the same

Greek word (alpsOLg). Paul is told by the Jews
whom on his arrival at Rome he invited to meet
him, that against him they knew nothing, but

as to the Christian aiostfig it was everywhere
spoken against. (Acts xxviii. 22.) AlpsGLg
=
Hairesis (Greek) = Haeresi-s (Latin) = Heresy
(English).
80. Honest
(KaXog =
Noble, beautiful).
The word "honest" in the New Covenant nev-
er means "not thievish." "We
are to provide
things honorable [" honest," O. V.] in the sight of
all men" (Rom. xii. 17). "For we take thought
for things [beautiful] honorable, not only in the
sight of the Lord, but also in the sight of men"

(2 Cor. viii. 21).
Jndividztal Words and Passages. 75
81. Hour
The following figure will enable us easily to
compare Roman time with our own.

NOON
The householder who had already hired some

of his laborers went out and hired others at about
nine o'clock, at noon, at about three o'clock, and
finally found other poor men who had patiently
stood almost' all day long waiting for some one to
hire them; and them he in his kindness hires at
."the eleventh hour," just before the sun set, and
*'
paid them a full day's wages. Beginning with
the last" Doesthis parable and that of the prod-
both the goodness of God and the
igal illustrate
displeasure of the Jews, that they who had long
borne " the burden and heat of the day," and had
suffered much for their religion, should see the
Gentiles, "who had stood all the day idle,'
?
or
" who had wasted their [spiritual] substance in
riotous living," welcomed like a returning son,
and given all the privileges of the family? The
Elder Son "would not go in." The laborers
latest called were the first to receive their reward ;
tlie. Gentiles were the first to enter the kingdom.

82. Hypocrite
('TTto-zpi-nfc
=
Answerer).
The kypo-kri-tes was the actor (the Greeks said
answerer) in the theater. Scribes and Pharisees,
exhibitors of assumed
feelings and pretended char-
acters, were " singe-actors." " Scribes and Phar-
isees, stage-actors !"
83. "Infidel" CA-rtLorog) = Un-believer i.
e., not a Christian.
There no idea of atheism in the word as

is
used New Testament passage: " If any

in the
[Christian believer] provides not for his own, and

especially his own household, he has denied the
faith, and is worse than an unbeliever \_i. e., a
heathen or unbelieving Jew]." (i Tim. v. 8.)
84. Inspiration.
The word "inspiration," or "inspired," occurs
in the New Testament only in the translation of
the Greek word Oso-Tivsvorog =
Breathed in by
God, or, as the Latin word would be, in-spira-
lt
"
ta (= (s m-spt-red") of God. The fundamental
idea is, being filled or moved by God's Spirit. As
to how this zVz-spiration ex-presses itself, the word
says nothing.
85. Is-cariot (Hebrew) =

Man of Kerioth.
Is(h) =
Man (Hebrew).
Kerioth was a town of Judah, mentioned in
Joshua xv. 25. As we have Miriam (Maiy) of
Magdala (Magdalene) with the name of her town
added to distinguish her rom the other Miriams,
so Judah of Kerioth was so called to distinguish

him from the other Judah, " not Iscariot." His
father was Sim(e)on Is-kariot= of Kerioth ac- ,
cording to John vi. 71. (R. V.)

86.James ('Icbto/3-og = Jacob).
Few words have been more mutilated than this
one, which both the Old Testament and in
in
the Greek original of the New Testament, and in
German, is always written Jacob, or 'Icbo/3-0
=
Jacob-us (cf. the Jacobites as the name for the ad-
herents of James II.). The "St. Jacob's Oil" of
which we used to hear was not named after the
Old Testament Jacob, but after the New Testa-
ment saint that wrote: "Is any among you sick?
Let him call for the elders of the church; and let
them pray over him, anointing him with oil in the
name of the Lord: and the prayer of faith shall
save the sick." (James [Jacob] v. 14, 15.)
87. Jesu-S = Jes-h-u = Jos-h-u = Salvation

a a
of Jehovah.
Hebrew vowels were very variable. The Greeks
never wrote H except at the beginning of a word.
The a in Joshua was in the Hebrew almost inau-
dible, not being a full vowel. In the Greek trans-
Old Covenant, Joshua is always writ-
lation of the
ten Jesus. This name was very common. Jo-
seph-us, who wrote in Greek and in the days of
the apostles, mentions in his writings eighteen
persons of the name Jesus. The high priest in
the days of Ezra is called, in our English Bible,
sometimes Joshua and sometimes Joshua. In the

New Covenant, Jesus is used of others than Jesus
"of Nazareth," in Acts vii. 45; Hebrews iv. 8;
Luke 29; Colossians iv.
iii. u.
Reverence makes us use it
only of the Lord.
In Revelation (iii. 12). we read of his having a
new name.
88. Juda-S ( Greek) =Juda-h (Hebrew) =
Jude.
The name meant " He shall be praised."
once,
=== A man of
89. Jew ('loi;$a-to-g Judah).
Now, and often in the days of the Apostles, re-
stricted to no tribe, but used of any descendant of
Jacob.
.
go. Jusli-fic-atio-n (verb &mi06>)
= Making
just, making righteous.
Latin Justus = ' c
just," and fic-atio from fac-e.ro.
= a "making."
QI. Latch-et (t^dg^Strap, thong).
The strap with which the sandals were fastened
was the " shoe-latchet'." Compare the latch of a
door.
92. Lawyer Student of the Law (of Moses).

*
A better translation would be "student or ad-
herent of the Law," such a common
as la-wyer is
word and one always used by us in an entirely

different sense. Jewish theological students and
professors would be our equivalent of the New
Testament idea of " lawyers."
93. Lazar-us.
From the diseased Lazarus at the rich man's
gate we get the words Lazar-house and Lazar-etto.
94. Lettest.
Lettest, in the words, "Lord, now lettest thou
thy servant depart in peace," is, as we must know
if we notice the word, not in the imperative, but
in the indicative mood. It is a statement, not
an entreaty. "
Now, Master, thou art letting thy
servant depart in peace according to thy word ; for
mine eyes have seen thy salvation." ("I could
not die happy, leaving all dark and hopeless for
my people; but now I die in peace.' )
9
95. Levi: The other name of Matthew. (Matt,

ix. ; Markii.; Luke v.)
96. Lord (K?;pco$, generally).
K?;pog ? the equivalent of our word lord, is used :
Of Jehovah LORD,
1. =
2. Of our Master =
the Lord, or the Master.
3. Of anyone =
Sir, as in our
"
My Lord!
"
The Jews were so careful in their fear of " tak-
ing the name of Jehovah in vain," that they re-
frained from using it at all. Though in the Hebrew
Old Testament it is written many times on almost
every page, it was never read aloud. Instead of
" the
uttering Name," the reader would reverent-
the " LORD." When the Hebrew
ly say, Scrip-
tures were translated Greek, into the sacred
name, "Jehovah," was not even written, to be de-
So Studies in the Greek New Testament.
filed by heathen tongues, but the word

" the Lord," was written in its stead. The
Eng-
lish translators followed the same custom, and
thence it is that the word Jehovah is so seldom
found in our Bibles. The word Jehovah could
not have been easily written in Greek, had that
even been desired, since the Greek had no h, ex-
cept at the beginning of a word, and no v.
Of course this threefold use of the word lord
sometimes occasions confusion. Only the con-
text makes plain the thought.
uses it to the Lord,
" him to be
Mary supposing
the gardener" (John xx. 15). The woman of
Samaria uses it to him, not knowing who he was.
The Greeks use it in addressing Philip. It is
still the
regular Greek word used as the equivalent
of our "Mr." or "Sir." When used in address-
ing the Master, only the mental attitude of those
that use it can enable us to know whether they
are merely giving him the ordinary polite greeting
or speaking as his followers. We
should deem
very stupid the action of anyone that supposed
we recognized as our Master or Mistress everyone
whom we addressed as Mr. or Mrs. We must
common judgment.
use our
In the words, " The LORD
said unto my lord,
Sit thou at my right hand, until I make thine
enemies the footstool of thy feet" (Mark xii.
36), the first LORD stands for Jehovah, which
iswritten in the Hebrew (Ps. ex. i); the second
refers to the master ',
" the lord " of the writer of
the psalm, and is in the Hebrew psalm a differ-:
ent word.
In our hymns and prayers we often do not think
ourselves of whom the word "Lord" is used:
God or Jesus.
97. Madness ("A-VO-LOL).

In the passage, "And they were filled with mad-
ness,and communed one with another what they
might do with Jesus" (Luke vi. n), the word
used does not mean anger, though of course they
were angry also, but means insanity, sense-less-
ness, almost frenzy. They are, as it were, be-
side themselves, unable to think or reply to Him,
though, before healing the man with the withered

Hand, he had said to them pointedly in the pres-
ence of the whole assembly in the synagogue: "I
ask you: Is it lawful to do good on the Sabbath
or to do harm, to save life or to destroy it?"
98. Magdal-ene
=
From Magdala, a town on
the sea of Galilee: added to distinguish Miriam
of Magdala from the other Miriams. From the
belief that she had been reclaimed from a life of
shame, a house for the help of our fallen sisters is
'*
still called a Magdalen home."
99. Mark =Marc-us, a great and common
Roman name, like that of Paul, Paul-us.
100.Mars' Hill Areo-pagus.

=
Ares=Mars; pagos=a hill (Greek)'.
101. Martyr (MdpTvp-og: genitive) =A tes-
tijicr.
G
EachChristian that died for the truth, "wit-

nessing [= giving] a good testimony," was an-
other of the great "cloud of witnesses," sealing
his testimony with his blood. He became " a
martyr," "a witness." .
102. Mary = Miriam.

The word "Mary" is found only in English.
Of course our Lord's mother did not bear an Eng-
lish name. Her name was that of the sister of
"
Moses, "Miriam, the prophetess.
Hebrew Miriam= .
( TVTo t-io m (A s n
i "ûfce x. 39, and elsewhere: and
Grcck Old Testament generally).
in the
)
^ Man a /
Latin = Maria.
French = Marie.
English = Mary.
103. Master(AiSdaxohog, nearly always) =

Hebrew Rabbi. Greek Didaskalos
, Teacher. =
John tells us that the Hebrew Rabbi when trans-
lated becomes <5i<5d(7%cc/log.38.) (John i.
We create a false impression by our constant

translation of &$dcrm/log by
" Master."
John
says represents the Hebrew Rabbi.
it The most
that Scribe and Pharisee, who hated Jesus and
did not believe in him, would do in recognition of
his teaching was to call him a rabbi. Even this
must have grated on their feelings.

Judas is not recorded as using any other mode
of address to Jesus than " Rabbi." This address
of his is recorded four times. It was often used
Individtial Words and Passages. 83
by the other apostles, and often appears in the

Hebrew form Rabbi, though generally, as was
to be expected in a Greek book, changed to the
Greek translation Diddskalos.
In Matthew xxiii. 8-10, " But be ye not called
Rabbi, for one is your Master; even Christ; and
allye are brethren. .Neither be ye called
. .
masters: for one is your Master., even Christ," the

"
English word master," in addition to its ordi-
nary ambiguity as used in the Old Version of the
New Covenant, represents in the different clauses
different ideas. One might think the word master
referred to slave-owners it more
naturally refers
;
to the Romish pope and other spiritual guides. A

literal translation is: "But as for you, do not you
be called 'Rabbi' [= " Teacher"] ; for one is
your Teacher [= Rabbi: âtfrn/log], and you

are all brethren. . . And do not be called
.
'Guides' [xaOviyyifai], because your 'Guide' is

one, the Messiah."
104. Matthew = Levi.

Matthew = Ma<r0aiog = Matthews, was one of
the original apostles: (MocT'Otocg) MatthzVzs was the
one chosen to supply the place of Judas.
105. Meat (Bpwcrfg

= Food).
Nowhere in the New Covenant does "meat"
mean merely flesh.
106. Meek (ITpdog
= Gentle).
We limit the word meek to gentleness under re-
proof and oppression. To the Greek word there

is no such limit. It means gentle without restric-

tion to persons or to occasions. It is used of a
gentle horse, a kindly man, a gracious ruler. In
the New Covenant we read that " the king comes
not to terrify, but gentle and lowly, riding not the
steed of war, but the gentle ass, emblem of peace.
The wise man must show his works from his
beautiful life with the gentleness of wisdom. The
Christian is always to be ready to give the reason
for the hope that is in him, yet with gentleness and
fear, and the Lord's servant must with gentleness
correct those that oppose, if haply they may re-
pent; and Christians are to show all gentleness to
all men." Paul asks the Corinthians whether he
is to come to them with a rod or in love and a
spirit of gentleness^ and entreats them by the gen-

tleness and kindliness of Christ.
In these days in which Christianity is trium-
phant it is the more necessary for us to remember
that Christians, the followers of Jesus, must be
gentle when in power as truly as when oppressed.

He who " meek,"
is gentle, only when oppressed
by one more powerful, is a coward, not a Chris-
tian.
"Blessed are the meek: for they shall inherit
the earth." True; but true is it also that the gen-
tle, the kindly are blessed, and live in favor with
God and man, inheriting the earth (,or the land):
the sweet, gentle, little child; the gentle, kindly
boy; the sweet little girl, the gentle woman, the

gentle man.
107. Meso-potam-ia (Mecro-Ttora^-ta). Me-

g
= Middle; Ttorctôg' (cf. hippo-potamus) =
river: = Mid-river-land. Hebrew, Padan-aram.
The land between the Tigris and the Euphrates.
1 08. Messiah Messia-s = Christ- (os) =
Anointed.
A Hebrew passive participle. See Christ.
109. Minister (Latin) = Aidxovog = Attend-

ant =Deacon.
The attendant, the servant, he who ministers to
the people, such is the "minister." From other
points of view he is the "Shepherd" (Pastor,
Latin) of the "flock," and the "herald of the
"
glad tidings (= "Preacher of the gospel").
Doubtless the and deacons, which
ministers
words are merely the original Greek and its Lat-
in translation, were not always, if at first even
often, -preachers, but simply managers and attend-

ants who attended to the service.
Pliny (in a letter to Trajan, 107 A.D.) tells of
torturing "servant girls who were called

two
ministry" (the feminine of minister) to dis-
cover the character of the meetings held by the
Christians.
110. Nathana-el, the other name of Bar-thol-

omew, Son of T(h)olmai.
in. Nay.
The Greek word so translatedwas the regular
everyday word for no. So with the word "yea."
86 Studies in the Greek Neiv Testament.
No frank, manly young man feels like saying yea

and nay, but it will appeal to his instincts of man-
liness and honor to be told that he should let his
statements be yes and 110, and that shows little

it
manly dignity and respect for his word to add as-

surances that he is
telling the truth.
112. Nico-demus : A Greek name.
Does not this fact prepare us to expect in Nico-
demus less bigotry than in most of the " Rulers
of the Jews?"
113. Offend (2mi>$a>U-G), generally).

In the New Covenant to offend never means to
make angry. It means to sin, to lead into sin, or
to "cause to stumble."
The eye may entice us to sin; many that are
" season- Christians " are
immediately made to
stumble if any trouble or persecution arises. The
crucifixion of the Messiah was to the Tews a stum-
i -+f
bling-block; so was it at first to the

very apostles.
The Lord's disregard of Jewish church rules was
a constant "stumbling-block:" as his healing on
the Sabbath and telling the man healed to take his
bed home, or his saying that it made no difference
spiritually what a man ate.
We are apt to think more about the strong whom
we "offend," as we use the word, who condemn
what we do, than of the weak) who, by approving
our conduct, are led into sin.
114. Olivet Place of Olive Trees, Olive

Grove
115. O-mega = Long (great) O.

last letter in the Greek alphabet.
This was the
Alpha (A) was the first.
"I am the Alpha and the Omega, the first and

the last, the beginning- and the end" (Rev.
xxii. 13.)
116. Own,
The word own is in different genders in John i.
ii :
" He came into his own [possessions, neuter~],
and his own [subjects, masculine~\ received him
not."
117. Palsy ("Sick of the palsy

T
')
= Ilapcc-
-d$ Para-ly-tic.
118. Para-ble (Tlapa-(3o^ =A placing be-

side.
"Para-ble" not a translation, but a mere

is
writing of the Greek word with English letters:

a trans -It'tersL-tion. It means a -putting beside,
alongside, side by side, -parallel [7tap(a)-d^fa-OLV

= beside one another~\ The implied purpose is
.
comparison.
A"parallel" is the best translation; a "com-
"
parison is a
good one. The Teacher illustrated
the mysterious spiritual truth by a similar truth
taken from the world of bodily eyes and ears, by
a parallel case. How does the religious life de-
velop ? Here
are parallels in the physical world :
the growth of wheat, the permeating power of
yeast, the growth of a mustard seed. One must

not carry a parable too far that is, after it ceases

to be a parallel.
The "
"parallel
The truth .
Iig, Pass-over Haa^cc, Pass-over, from

Hebrew pasach, to pass over, to omit. Cf. the
"pascha-1 lamb."
120. Pastor (Latin)
= Hoiftyv ( Greek ) =
Shepherd ( English ) .
Used once in the New Covenant as designation

of the spiritual guide of a body of Christians,
while these are called " the flock."
"And He himself gave some as apostles, and
some as prophets, and some as evangelists, and
some as shepherds [TtOLftEV-ag =
pastor-es] and
teachers." (Eph. iv. n.)
"
Shepherd [Ttotâ^-oc're] the flock of God, . . .
become examples to the flock, and, when

. . .
the Chief Shepherd shall be manifested, you shall

receive the crown of glory that fadeth not away."
(i Peter v. 2-4.)
" The Pastor "= The Shepherd.
Paul = Paul-us (Latin).
121.
An honorable Roman name used by "Saul"
after he began his travels as a missionary and
needed the protection afforded him by his Roman
citizenship. We first read of it at the conversion
of Sergius Paulus, the proconsul of Cyprus, who
was won to the faith by the preaching of Saul
and the power of Jesus working through him.

(Acts xiii.
712.)
122. Penny = Denarius (A/âptog*),
a Roman v
coin worth about 16^ cents= an American shil-
ling.
denarii ("pennies," so translated) one
For two
could in Plato's time (350 B.C.) travel by boat
from the Black Sea or Alexandria to Athens.
(Plato, Gorgias, 511, E.)
"Two hundred ^pennyworth of bread" would
have fed in the days of the Lord "about five
thousand men, besides women and children."
"
Therefore two * '
penny^vorth would have fed
fifty, or one penny2vortk would have given food
(bread) for one man three times a day for over
eight days.
The laborers that grumbled when "they re-
ceived every man his penny" had no excuse for
it in the scantiness of their pay, as we are apt to
feel in our hearts when we think of working all
"
day for a penny."
The ointment which the love of the gentle
Mary poured upon the head of her Master so
often shown not even common courtesy: her
King rejected and soon to be murdered was
worth " more than three hundred pence," more
than a whole year's wages of a laboring man, a
year of the life of a strong, healthy man.
"Penny" is a very poor translation of a coin
that by weight was worth 16^ cents, and in prac-
tical value worth about as much as a dollar is
worth among us now.
123. Pente-ccst (Tlsvvyi-xoarj = The Fifti-

eth day after the Pass-over).
124. Pharisees (Hebrew = Those who sep-

)
arate themselves : = The Separatists, in a sense=

"The Puritans."
Josephus speaks much of them, and his testi-

mony is in full accord with the account of them
given in the Gospels.
They were only about six thousand in number,
but had great influence with the people. They
were opposed to foreign influences, were believers
In the Messiah, the hereafter, the whole Old Tes-
tament, and in addition held the traditions of the
elders. They had once even had a war with the
Sadducees, the party of foreign alliances and tem-
poral power.
125. Phil-adelph~Ia = Ciry of Brother-

love.
A sweet odor of affection from a heathen home.
One of many cities so named by
a king in Asia
Minor (Attalus II., Philadelphia) in honor of his
brother ? whom he so tenderly loved that he was
cs
called the Brother-lover" (Phil-adelph-us),
126. Philip: A Greek name'.

Was it an accident that the Greeks at the Pass-
over that desired to see Jesus went not to one of
Individual Words and Passages. <_j
oI
*/
the leading Three Peter, James, John but to

Philip^ and that he conferred with Andrew (an-
other with a Greek name), and that they together
bear the request to Jesus? Do not their Greek
names indicate probably Greek connections and
sympathies? The fact that even they seem to
have deliberated about the matter will help us to
realize the feelings cf the Jews toward the Gen-
tile world.
127. Phylac-tery
box).
The phylacteries were little cases which the
Jews used to keep tied to their foreheads and left
arms near the heart, and in which they placed
some of the most important statements of the
Scriptures. Among them was Deuteronomy vi.
4-9, which our Lord quoted as the greatest of the
commandments: " Hear, O Israel: The Lord
[Jehovah] our God is one Lord [Jehovah] [or :
Jehovah is our God. Jehovah is one] ; and thou

shalt love the Lord [Jehovah] thy God with all
thine heart, and with all thy soul, and with all thy
might."
128. Plough.
The words, "No man fatting his hand to the
plough, and looking- back,. is fit for the kingdom cf

God," are often misunderstood, and cause sadnecs
to those whom the Lord did not make sad. The
words underscored are in different tenses, the ac-
tions they represent are at different times. The
f)2 Studies in the Greek Neiv Testament,
correct translation is: "No man who has

fia'/t&V) Aorisf\ put his hand on the plough, and
continues jj3/l7t(jz>, Present^
to look behind him
(or, -while looking behind), is in the right position

[eij-ê-rog] (or fit) for the kingdom of God."
(Luke ix. Let him turn his face in the
62.)
direction in which he has undertaken to plow.
The words were spoken to one who offered to
follow Jesus and in the same breath made a re-
quest to go back to say farewell to those that were
probably enemies of his new Teacher. The Lord
knew the danger of those home influences and at-
tractions.
129. Preacher (K?7puJ= Herald).

Kerux is the only word translated " preacher."
"The -preacher of the gospel" is "the herald'''
of " the He " "
glad tidings.''' is to proclaim the
" the
will of his King, the laws of kingdom of
heaven." By blunting the force of such words
as this, and of Christ and other similar words, we
make indistinct the royal character of the Lord
and of his gospel.
130. Psalm (^Pa/l^dg

= A plucking of strings,
a playing on the harp or other stringed instru-
ment).
The music is a fundamental idea in a " psalm."
-Many Psalms gain greatly in effect if we

of the
think of them as grand religious anthems. Espe-
cially do those gain that have a regular refrain.
What would be useless repetition to the mere
-
Indlvidti-al Words and Passages. 93
reader would be full of impressiveness when sung

by the entire congregation or all the body of sing-
ers. Such is the refrain in Psalm cvii., " Oh that
men would praise the Lord for his goodness, and
"
for his wonderful works to the children of men !
which bursts out ever and anon at the recital of

God's goodness. Similar is the refrain, " For
his mercy endureth forever." which ends every
verse of Psalm cxxxvi.
131. Publican (T!eM>wig

= Tax-gatherer.
Is/log tax. )
Detested by all the Jews as a man that sided with
foreigners, and heathen foreigners at that, against

his own people (for the sake of money and of-
fice); detested by many still more, for many

Jews thought the paying of tribute not only a
burden but a sin* as thereby they were unfaithful
to their King, Jehovah, in acknowledging some
other sovereign than his representative, his Anoint-
ed One: the "tax-gatherer" ( =
-pul>Ucan-us, a
Latin word) became to the Jew the incarnation
of baseness and godlessness. Our Lord once
says: "If he hear not the church also, let him
be as the heathen and the -publican" (Matt,
xviii. 17.)
132. Rabbi ( Hebrew ) = At&xffmJlos (Greek).

According to St. John the Hebrew "Rabbi"
was represented by the Greek word Didaskalos,
Teacher. Judas's for Jesus is four times re-
title
corded, and is in each case the simple Hebrew

V Rabbi untranslated into Geek. Except in eight

cases out of forty-two, the word " Master" as an
address of Jesus is the Greek Aiftdaxa/ôc,, which
John tells us (i. 38; also xx. 16) represents the
Hebrew word "Rabbi." As Jews were address-
ing him, we should think of them as using the He-
brew word "Rabbi." The translation, "Mas-
ter," is in many cases veiy misleading. The
most a Pharisee or one not a follower of the Lord
would do, would be to acknowledge him as, or
call him, a "Rabbi."
133. Refresh.
When Acts xxvii. j we read that Paul was
in
" refresh
permitted to land at Tyre and himself,"
the Greek implies that he was sick. It says " re-
ceive attention" (sTtifLE^'siag Wfcelv). kindred A

form is used of the attention shown by the Good
Samaritan to the w ounded and
r
half -dead Jew
134. Rhoda, from 'Pdôv, a rose Rose.

The damsel named Rhoda that ran to the door
when Peter knocked would in English have been
called Rose.
135. Robe.
The "best robe" (atoTJi) which the loving
father ordered to be brought out to be put upon
the returning prodigal was in itself a token to the
son of the happy feast the father would make iri
his honor. The oro/l)?, " stole," was a long robe
worn on occasions of festivity or by persons of

rank and dignity.
The "purple robe" with which the Roman
soldiers in mockery dressed "the King of the
"
Jews was an entirely different garment. It was
a purple or scarlet military zloak (^Xaî;g) worn
by generals or kings at the head of their armies.
(Matt, xxvii. 28.)
Jesus stripped and in mockery clad in royal uni-
form " Father! All
!
things are possible to thee.
Remove this cup from me. But not what I will,
but what thou." (Mark xiv. 36. )
136. Saba-oth. (Hebrew) = Hosts.

"The Lord of Saba-oth " = The Lord of
"
Hosts.
137. Sabbath (Hebrew) = Rest.
Sabbath was in Hebrew a word in common use
meaning rest. The " Sabbath " was to the He-
brew no foreign word, but its
meaning was as
plain to the most illiterate as is to us its equivalent,
"Rest."
We have changed the day and modified its
sig-
nificance.
138. Sadducees.
Look under "Pharisee" and under ltJosepJm~"
in "Witness from Without."
139. Saint (*Aytog) Holy, Sacred. =
The word translated Saint is the regular word
for holy, sacred ',
and is translated holy one hun-
dred and sixty-six times in the Scriptures of the
96 Stzidies in the Greek Neiv Testament.
New Covenant. All true Christians are called

44
saints," "holy ones." The same word is
used in the phrase, "The Holy Scriptures."
(Rom. i. course, the phrase, "The Holy
2.) Of
Bible/' never occurs in the Bible, as the word
Bible does not occur there. In another place
the Scriptures (Latin, scrifoura writing) are
=
called the "Sacred (Priestly) Writings" (tepd
2/pdâra ; priest,
ispV<;
=
ispov a>temple). =
The apostles never limited the use of the word
"Saint" to themselves or to a superior class of
Christians. They w ould surely forbid us to dis-
T
tinguish them as "Saint Peter" or "Saint "John."

Nowhere in the New Covenant does such a dis-
tinctive title occur. In the Greek the "gospels"
are simply headed "According to Matthew
"
(Kara MarQalov), "According to John." Paul's

Epistles are simply Letters of Paul.
140. Satan (Hebrew) = Adversary.

God "
Love; the Devil,
is Slanderer," is the
spreader of Ifate. Jesus is the Advocate; Satan,
" the
Adversary," is "the Accuser of our Breth-
ren; who accuseth them before our God day and
night." (Rev. xii. 10.) Similar is the Satan of
the book of Job.
The word satan was Hebrew
the regular
in
word for hinderer, adversary, -and was not limited
in its use to the Great Adversary. It was used, for
instance, of the angel that is described as hinder-
ing Balaam on his way to Balaak.
The rebuke Lord "

of the to Peter may be Get
thee behind me, hinderer, adversary, for thou art
a stumbling-block unto me,'" rather than " Get
thee behind me, Satan
"
" Get thee behind
/. .,
me, Hinderer, Adversary." In English, Satan and

hinderer are utterly different words; in Hebrew
the words are identical, for Hebrew and Greek
had no letters except capitals.
141. Saved.
The words, "And the Lord added daily such as
should be saved" are in the Greek and in the Re-
vised Version, simply, "And the Lord added to
them day by day those that were being saved (rot>$
ii.
crô^/ez'Cfg)." (Acts 47.)
142. Schoolmaster.
The word TtGu&xyoôg, translated schoolmaster
in Galatians iii.
24, meant boy-leader guardian. ',
The -pczdagogtis was a regular feature of ancient

Greek and Roman life. He was the slave that
took the boy to school or gymnasium, to the
teacher. For instance, in the Lysis of Plato,
Socrates, after teasing the young boy about being
under so much constraint, says finally: "'But
does anyone rule over youf 'This man here,'
said he,
'
my
pgedagogus.' 'And that, too,
though a slave?' 'Of course; he is our slave/
'
Truly,' said I, 'it ishard that you, though free-

born, are governed by a slave. But in what does
6
this -p&dagogus, in his turn, rule over you?' In
7
Stttdics in the Greek New Testament.
taking me, of course, to the schoolmaster's,' said

he." (Plato, Lysis, 208, C.)
V " The Law is be-
Similarly, as says St. Paul,
come our -p&dagogus to Christ." (Gal. iii. 24.)
Not the " schoolmaster," as the Old Version has
" schoolmaster; "
it, but the one that led us to the
for Christ is the Great Teacher. "Now

that faith
"
is come, we are no longer under a pgedagogus
(Gal. iii. 25). Foolish is it to remain without the

school listening to the servants, instead of enter-
ing and being taught by the Teacher.
143. Science (I>c5o'ig

= Knowledge).
This the regular word for knowledge, and it
is
is so translated in twenty-eight out of twenty-nine
places in which it occurs. It is not fair to use the
words of Paul, " O Timothy, guard that which is

committed unto thee, turning away from profane
'
babblings and oppositions of science falsely so-

'
called" (i Tim. vi. 21 ), as aimed at teachers of

"Natural Science" i. e., "Knowledge of na-
ture." So far as the overthrow of idolatry and
polytheism is concerned, religion could find no
" science " as we use the word.
ally so valuable as
How it would have destroyed the Greek worship
of sun, and moon, and gods of Earth and Ocean !
How Paul would have welcomed true science, if

prepared for it! Science is the ally of religion.
God is the Truth; true " science " is knowledge.
144. Seed (^Ttepôc, Sferma).
I believe the common translation of Galatians
1 6 is
iii.
entirely wrong. ,
Certainly unworthy ex-
planations are given of the words of Paul accord-
ing to that translation, and that saint of God is
made to base his whole argument upon a foolish
and unfair assertion namely, the assertion that
the word " seed
"
being singular must refer not to
a number of persons, but to one individual; and
that, too, despite the fact that the word
" seed " in
the Bible nearly always, if not always, refers to a
whole tribe or nation, and that St. Paul in the
very same chapter, in summing up this very same
argument, uses it to refer to all Christians.
The words wrongly translated are "of" (srti) v
"and " ""
which'.'' We should not translate the
Greek passage thus,
" He saith not, . . . And
to seeds, asof many; but as of one, And to thy
seed\ which is Christ;" but,
" Now to Abraham
were the promises given and to his seed. He
saith not, 'And to his seeds' as through many
[different lines], but as through one \who is
Christ], 'And to thy seed.' Therefore^ if ...
you are of Christ^ you are Abraham's seed, heirs
according to the -promised (Gal. iii.
16-29.)
(1) The
translation of fTKt'(epi) by of is almost
absolutely unheard of. On the other hand epi is

.
used of the person after whom one is named.

(2) The word "'which" is mascu 7
translated
line (og), while the word " seed" to. which it is
made refer is neuter.
Following the same'line of argument which we

have seen above, Paul says in his letter to the Ro-
loo Sttidies in the Greek Neiv Testament.
mans: "Not the children of the flesh, these are

not the children of God, but the children of the
-promise are counted for a seed." (Rom. ix. 8.)
145. Servant.
This word in the New Covenant generally the
is
translation of the Greek word doulos, a slave, a

servant that belongs to him whom he serves.
Paul never himself the voluntary servant
calls
that has his rights and can leave his employment
when he wishes, but he calls himself the doulos of
King Jesus, one who belongs to him and his serv-
ice. A
different word is used for the voluntary
service of one who " ministers" to the wants of a
friend and equal.
146. Serve.
"No man can serve two masters" means "No
: ~n can be the slave of two masters." We may
help, minister to, work for many men and causes,
but every man must keep himself ABSOLUTELY
free for his Master's service. No servant owned
servant, "bond servant"
(doulos} has a of God
right to bind himself to anyone or anything else,
to " belong
"
to any human organization. But of
many he may be a useful member.
147. Shew-bread (='Artoi tes protheseos =

The loaves of the setting forth The bread set=
out, shown in the temple.
148. Sila-s = Sil-vanus.

We find the form Sthanus in. "Silvanus and
"
Timothy in the
beginning of the first letter to
the Thessalonians, and elsewhere also, while in
Acts we read that Silas and Timothy were Paul's
companions in Thessalonica.
149. Simon ( Hebrew) =Simeon (Symeon).

Simon is the slightly shortened form of Simeon.
Sometimes the longer form is found in the Greek,
as in the Simeon, the aged priest, who
name of
took the child Jesus in his arms, and also when
James (Jacob) says after Peter's speech, "Sym-
eon hath rehearsed,'' etc.
150. "Single" in ordinary English refers to v

unity, and would be contrasted with double. It is
therefore not a good contrast with " bad." In the

expression, a "single eye," the Greek word trans-
lated "single" is aTtJiOvg (haplous). This word
means of a single fold, sim-ple, uncomplicated,
unmixed, uncorrupted, unclouded. A " single
eye" suggests no expectation of a body "full of
light," but an unclouded ',
or a "sim-ple" eye as
opposed to a corrupt (Vtoz^pog evil, base) does,

=
and makes the proper contrast with an evil, cor-
rupt, diseased eye.
" Sit down to meat."
151. v
The word here translated to sit down always
means to recline. Nowhere in the New Cove-
nant is it said that anyone sat down to meat.
Those spoken of always reclined on couches
around the table. Had the Lord been sitting at
io2 Studies in the Greek New Testament,
a table, a woman could not have come up behind

him and bathed his feet with her tears, and wiped
them with the hair of her head while unobserved
by him. At the Lord's Supper as John reclined
next to the Lord, he could lean back upon his
bosom.
152. Soul and Spirit ($1^/7 and Tlvsv(ia)

are several times contrasted in the New Covenant.
All sentient beings have a 4/u / J7 (psuche}. It is
used in the Greek translation of Genesis and else-

where and beasts, as
of the life of fishes, birds
well as men. But only super-human beings and
regenerated men are in the New Covenant spoken
of as having ^.pneuma (spirit).
God's word can pierce to the dividing asun-
der of the very joints and marrow, of the soul
(the natural life, psuche) and the spirit (pneu-
ma). (Heb. iv.
12.)
Men of this world are psuch-ikoi, not having the
spirit (pneumci}. (Jude 19.)

The first man, Adam, became a living psuche
the last Adam a life-producing (spirit) pneuma.
"(i Cor. xv. 45.)

Our body is sown a -psuchikon body, it is raised
a spiritual (pneumatikoii) body. (-1
Cor. xv. 44.)
153. Speech.
When Paul writes (2 Cor. x. 10) that his
St.
enemies say his speech is contemptible, the word
he uses does not refer to physical speech. It is
logos, which refers especially to logic and orator-
ical and training. Paul spoke "not with

skill
words of man's-wisdom."
Apollos, on the contrary, was a logics man, an
"
eloquent man," as the Old Version has it, or, as
the Revised Version prefers, a "learned man."
(Acts xviii. 24.)
154. Strain at.

The words " gnat and swallow a
strain at a
camel" should be translated "strain out the gnat
and drink down the camel." Certain strict Jews
were so particular in their fear lest they might
"kill" or defile themselves by unclean food that
they used filters when they drank or kept them
fastened before their mouths.
" Ye blind guides, who strain out [^fD/lt^G)] the
gnat and drink down the camel." (Matt, xxiii.
24.)
155. Strait
= Narrow (%<?&>$).
As the word strai-gh-t is so much more common
than strait, the mind is apt to think of that when
we hear the words, "For strait is the gate," etc.
(O. V., Matt. yii. 14.)
156. Strange.
The "strange gods" which Paul accused
is
of introducing into Athens should be translated

"foreign divinities." Hôg (xenos) is the word
used. (Acts xvii. 18.)
157. Superstitious.
Of course the Athenians were much more than
104 Studies in the Greek Netv Testament.
" somewhat
superstitious," but St. Paul's words to
them need not allude to that fact and do it so mild-
ly,so inadequately. They may with fully as much
correctness be translated, "Ye men of Athens!
In all
respects I observe you as being tmusually
reverential to deity. For as I came along and
looked upon the objects of your worship, I found
even an altar on which was inscribed, To God *
Unkno'i.un.'
1
What therefore un-kno2i>-\ng you

worship, this / [emphatic] proclaim to } ou." r
(Acts xvii. 23.)

We should not expect St. Paul to dishonor the
very feeling to which he makes his appeal.
158. Suffer (nacr^w, Pascho).

This Greek word, like the Latin pascor, passus,
is used of all things in w hich the subject is pass-
r
ive, is a recipient, whether of good or ill. From

it is derived the name of the whole
passive voice
of the verb, of the verb to bless as well of the word
to injure. Probably Paul refers not to ^persecu-
tions endured b}^ the Galatians, but to the
spirit-
ual gifts they had received by the spirit, and up-
braids them because " having
begun in the spirit
they are seeking to perfect themselves by the
" So
flesh," adding, many things did ye experi-
ence in vain?
"
(Gal. iii. 4.)
159. Tabernacles (2*371/37, Skene).

The word skene was used of all kinds of
tempo-
rary shelters: tents, brush huts, cottages. Peter
Individual Words and Passages, 105
wished to make
three, naturally of brush, on the
Mount of Transfiguration for the three teachers
whom he wished to honor, and by whom he
wished to be instructed. He was told to listen
" Feast of
to Jesus and to obey him. During the
Tabernacles," in memory of their wilderness life,
the people used to build shelters with the branch-
es of trees and live in them seven days. (Lev.
xxm. \)
3
160. Temperance ( E^z oaT'eca 7 Egkrateia)

= Self-control, self-mastery. )
"Temperance" in the New Covenant is never

limited to self-control in regard to drinking intox-
icating liquors. The Greek word so translated,

as well as the Latin word used to translate it,
tefw^r-antia, means self-control. It is this vir-
tue of which Socrates says, "Self-mastery is the

foundation [of excellence] of virtue." (Memo-
rab., I. 5, 4.)
As before Felix and the beautiful Jewess, Dru-
silla, who, persuaded by the Roman Governor, had
deserted her husband and married him, Paul rea-
soned about " righteousness, and self-control, and
" Felix was
the judgment to come; and
terrified,
" Go for this time; and when
answered, thy way
I have a convenient season I will call for thee."
(Acts xxiv. 25.)

To and virtue and knowledge the Chris-
trust
tian, says St. Peter, must add self-control, endur-

ance, piety, love of his fellow-Christians, and
finally, love (unlimited).
io6 Studies in the Greek JVetv Testament.
161. Tempt and Temptation
Both the Greek words and the Latin

original
translation of them, from which by translitera-
tion we get the English words tempt and tempta-
tion, meant to try, at-tempt test and trial, testing.
The context sometimes shows that the motive of
the one that tries another wicked and brings in
is
our idea of teinptativu. Only the connection can

show whether try and trial or tempt and tempta-
tion should be preferred. Try and trial are the
original. When the motive is evil, we use the
words tempt and temptation, generally.
Should we pray our father not "to lead us into
' '
temptation or trial f
Did Jesus say, "Yeare they who have been
"
with me in my temptations," or "in my trials?
"Blessed," says St. James, "is the man that
endureth trial." Our Lord "was in all points
tested as we are." Whenever the words tempt or
temptation are not so good as test, or try and trial,
testing, the latter words may be used, as tempt
and temptation always stand for the Greek words
(e^Ttapa^co, and Ttsipafffiog,
whose fundamental
meaning is to try, to test.
162. Testament (Aux,6q-xri, Dia-the-ke)

=
Arrangement, Covenant.
The writings of the Christian dispensation form
the "New Covenant" as opposed to the "Old
oCovenant," that on Mt. .Sinai. New Testament
and Old Testament are not good translations.

Even they of the Old Covenant looked forward
to a new and better one.
" Be-
.Says Jeremiah:
hold the days come, saith the Lord, that I will
make a New Covenant with the house of Israel
" Not
and with the house of Judah (xxxi. 31).
like that on Sinai, he adds, but written on their
hearts.
163. Thaddeus and Lebbaeus.

The other names of the apostle "Juda-s, not
Is-cariot."
164. Theo-philllS Friend of God.

'
Name of an ideal reader, addressed by Luke?

Some unknown humble Christian? Some Chris-
tian of rank?
A Theophilus, son of the high priest Annas, was
deposed, according to Josephus, who does not
state the cause, by Herod Agrippa, the king who
ordered James, the son of Zebedee, to be slain
and Peter to be cast into prison, and who is rep-
resented by Josephus as being very careful in see-
ing that the religious rites of the Jews were ob-
served. Now. we know that John was known to
the high priest "Annas" (John xviii. 13), and
hisword had weight with the "damsel that kept
the door" (16). Did he have none over any
one of the members of the family? This Herod
Agrippa is he who is described in Acts and in Jo-
sephus also as being suddenly smitten of God on
account of the blasphemous adulations of the mul-
titude.
loo Studies in the Greek JVew Testament.
" Most excellent" was the address

(%pdTtc7-Tf)
of persons of rank (of Felix, Acts xxiii. 26);
and Luke writes, "Most excellent rt(7<rc] [%pd
!
Theophilus."
165.Thieves.
The English word when used two of the
"thieves" crucified on either side of the Messiah
represents the regular Greek word for highway-
man, robber. The Greek word is the same that
is used when it is said, "Now Bar-abbas was a
robber [X^cr-T^g]." These highwaymen were oft-
en, as Josephus intensely bigoted and pa-
tells us,
triotic Jews, who deemed it a sin to pay tribute,

and were willing to die for their country and their
God one instance slaying themselves, men,
in
women, and children, rather than surrender. In

the Gospels we are told expressly that Bar-abba-s
and his companions were insurrectionists (Mark
xv. 7), and that Bar-abba-s was a "famous pris-
oner" (Matt, xxvii. 16). Common thieves could
not have said, "Art not thou the Messiah [the
King] ? Save thyself, and us." By kings thieves
are punished, not delivered.
The people then, as now, preferred the man
that would fight to the man that would suffer.
Most would still choose Bar-abba-s. He was
doubtless brave, perhaps full of a fierce, bigoted
religiousness, and ma}r have had many noble qual-
ities. We do not need him and his compan-
to pull
ions down in order to keep the Lord above them.
166. Thomas ( Hebrew) = Didymus (Greek;

= Twin (English).
167.Time.
"Time shall be no more." This sublime-
sounding sentence should probably be translated
as is done by the American committee of the re-
visers: " There shall be no more delay but in the r
days of the voice of the seventh angel, when he is

about to sound, then is completed the mystery of
God according to the good tidings which he de-
clared to his servants the prophets." (Rev. x. 7.)
168. Tithe (Asafrn? = Literally, "A tenth").

The "tithe" was not only a tenth in fact, but
the word meant " a tenth."
169. Touch (''ATtTOjUcu).

M>7 pov anvovl "Touch me not!" For the
belief that this is not the correct translation of the
words of Jesus to Mary of Magdala, but rather,
" me
Cling to not," there are the following rea-
sons :
i. The primary meaning of obtTo//at (see the
dictionary) isto cling to, take hold of\ fasten upon.

Thus we read in Homer: "As when a dog fastens
himself u-pon [GCTI/TO^GU] a boar from behind."
(Odys., IV. 1. 60.)
"Having fastened [ctTfroôu] the noose from the
lofty beam." (Odys., XL
278.) 1.
In Acts xxviii. the writer describing the viper

3,
uses a com-
fastening itself upon the hand of Paul
pound of the same verb
no Studies in the Greek New Testament.
The verb is in the tense of continuance

2. , the
present. The aorist sh(5uld have been used if the
meaning were, Touch me not.

Note the contrast: " Cling not to me, but go
3.
unto my brethren and say to them," etc. (John
xx. 17.)
4. The other women were allowed to take hold
of his feet. (Matt, xxviii. 19.)
5. Though cbr-Toôu in the Gospels
may gener-
ally mean to touch,- yet
have, we
for instance, de-
scriptions in which while one writer uses a7tfofiai ?
another uses which can only mean to take
%pa<reG),
hold of. Matthew says "of the- healing of the
mother of Peter's wife:" " He cbt-roât her hand,
and the fever left her" (viii. 15). Mark says:
"And coming to her he raised her, taking hold of
her hand; and the fever left her" (i. 31).
[^pocrew]
170. Troubled. .,
The English word suggests the idea of grief in

many places where the original Greek has no such
idea. The Greek~word" generally thus translated
is
TUpafftfco;)
and this contains the idea not of grief,
but of excitement, confusion, tumult. It is used

both in a physical sense of the "troubled waters
"
of the sea, and in an emotional sense of an ex-
cited individual or a surging multitude.
When the news began to spread that the long-
looked-for Messiah had been born, "all Jerusa-
lem ^vas in excitement." Zachariah was not sad
when he saw the angel, but excited with hope and
Individual Words and Passages. 1 1 1
fear; nor was Mary "greatly troubled" (Luke i.

29) when the angel saluted her with the words:
" The Lord is
Hail, thou that art highly favored !
"
with thee (Luke
i.
28).
So, also, at the last supper with his chosen fol-
" as
lowers, they were eating," "Jesus was stirred,
moved in spirit," as he broke in upon their quiet
meal with the announcement: "Verily, verily I
say to you that one of you will betray me, the one
that is eating with me."
171. Verily=Amen ( Hebrew ) = 'A^&og
(Greek).
"Verily, verily," represents the Hebrew "Amen,
Amen," Amen being Hebrew, as has been said
in
before, a participial adjective meaning sure, true.
172. Weep.
There are two words used in the New Testa-
ment thus translated. The one, dakruo, means to
shed tears, and is used. only once, where John
speaks of Jesus as weeping at the tomb of Laz-
arus: "Jesus wept [J-^d^pfCTf^]." (John xi. 35.)
The other, klaio, means to express grief by the
voice, to wail, to lament.
At the tomb of Lazarus, when Mary and Mar-
tha and their friends were crying out and
all
groaning and wailing, the eyes of our Lord filled

with tears. "Jesus wept [l-M^pucrez']. And the
how he loved him
"
Jews said, Behold, !
The other word (#/Uxi6)) is used of the wailing

of Mary and Martha over their brother. It is
used of them that wailed and lamented over the

little
girl, the only daughter, just
dead in the house
of Jairus of the widowed mother at Nain follow-
;
ing to the grave her only son ; of the disciples

"grieving and lamenting" their crucified Master
(Mark xvi. 10); of the poor woman "that was a
sinner," as at the feet of the kind Rabbi, standing
behind him as he reclined on the dining couch,
her heart broke in sobs of contrition over her life of
shame. It is used of Peter as he sobbed in agony
and remorse over his unfaithfulness to his Master
in the hour of trial.
173. Willing.
The word "willing" in the New Testament,
whenever it translates the Greek word 7tp66v[iog,
means far more than merely -willing: it means
eager, zealous.
Our Lord says to Peter, asleep after all his prot-
estations of devotion, asleep when his sad and tried
Master had asked him to stay awake with him
" one hour:" "The [your] spirit truly is zealous,
but the [your] flesh weak." Says Paul, the
is
great-souled, great-minded Ambassador to the

Gentiles, not, "I am willing" but, "As much as
in me is:am zealous to proclaim the glad tidings
I
to you who are in Rome." (Rom. i. 15.)

also
Not merely a complacently "willing mind" is
needed to sanctify the Christian's scanty gift, but
"If eagerness v^-ia] is there, it is accepted
[71^06
according as a man hath, not according as he hath
not." (2 Cor. viii. 12.)
174. Witness-es
The Greek word Martur-es means not mere
on-lookers, but testifiers. In Hebrews xi., the
power of God to aid those that have faith, trust,
in him is illustrated by the cases of Abraham,
Isaac, Jacob, Joseph, Moses, Gideon, David, and
others, "whom," says Paul, "the time to men-
tion would fail me:" "Therefore," continues the
writer,
" let us [emphatic] also, seeing that we have ./
[%ov-reg] such a cloud of witnesses [TO God's

faithfulness'] surrounding us, lay aside eveiy
weight, . . . and let us run with patience the race
[literally, the contest; dy6v] set before us." (Heb.
xii. i.)
As the
witnesses, the testifiers, are gathered, as
itwere, in a "cloud surrounding us," they be-
come witnesses (= spectators} of our race as at
the great games (dy6v), in addition to being testi-
Jiers to what God wrought in them.
Every martyr was another witness, " sealing his
testimony with his blood."
175- Woman (Fuw?).

The Greek word translated woman embraced in
one our words woman, It was so
wife, lady.
courteous that it could be used a
by messenger in
addressing a queen. (Sophocles, CEdipus Tyran-
nus, 1.
934. ) It was as polite as our word "lady"
without its
necessary formality. The ancients
were less formal, more as members of a family,
than we. Equals called each other bv ' "
J their
'
first
8 .'
names they often had no other. The Lord says

"
"Mary," "Martha;" Simon," even to the Phar-
isee, and he himself even by his disciples is called
"Joshua (Jesus)."
When the Lord is represented as saying to his
mother,
" Woman, what have I to do with thee?"
the words to us must sound rude and unkind. Now
we have seen nothing of harshness in the
there is
Greek word translated " woman." What have '
"
I to do with thee? could, so far as the Greek is
concerned, be translated,
" What is it and
to thee
to me" What is it to us- though the wine do
run short?
The Greek words are: " Tt {iol xcd dot, yvvar"
= " What to me and to thee, gunai?" Note the
reason that follows: "Mine hour is not yet
come."
The Hebrew idiom, however, may be sufficient
reason for preferring the translation, " What have
I to do with thee?" as this idiom frequently occurs
in the New Covenant.

In the description of the conversation at Jacob's
well there is no definite article before the word
woman. "
They marveled because he was speak-
"
ing with a woman (John 27) out there alone.
iv.
To do good is even better than to avoid the ao-

pearance of evil.
176. Worship.
If we
really think a moment, no one of us ex-
pects the narrative of the Lord's life to contain
accounts of his being frequently -prayed to and
worship^ on the public streets and in the pres-

ence of bitter enemies, by whom he was regarded
as a mere heretical man, -while they did nothing
to -prevent it, and
took no notice of it, although
often attempting to stone him for much less cause,

and eagerly seeking ground for a charge of blas-
phemy against him. Nowhere is a remark made
by them upon the subject. We have no author-
itygiven by the writers of the Bible for saying he
was ever thus worshiped in the presence of the
Jews.
1. Of the Greek words
translated worship, one,
TtpoGxvvsQ (-pros-kuneo), is almost the only

one
used in the New
Testament, and it is the only one
used in reference to our Lord Jesus. It is used
of him in the Gospels :
By Matthew n times.
By Mark 2 times.
B}' Luke i time.
By John i time.
2. Where Matthew uses ^pros-ku-ne-o, the other
evangelists, if they mention the circumstance, hap-
pen invariably to use some other expression that
is never translated worship; generally the simple
"
"fell at his feet," or fell before him"
3. A. Jew, living in the days of the apostles, uses
it of the reverence shown the
high -priest: "And
those who a little before were clothed in the sa- v
cred vestments and leaders of the established wor-
ship, and pros-fomou-menoi [present passive par-
ticiple of pros-kune-o] by those that came into the
ii 6 Studies in 'the Greek New Testament.
city from the inhabited world were seen cast out

naked, food for dogs and wild beasts." (Jo-:
sephus, Jewish Wars, IV. v. 2.)
4. Herodotus (History, speaking of the
I. 34),
Persians, says: "When they meet one another in

the roads, one could recognize by the following
sign whether they that met are equals for instead ;
of addressing one another, they kiss each other

with their mouths. But if one of the two be slight-
ly inferior, they kiss the cheeks; and if one be
much the inferior in birth, he falls before the other
and pros-ku-nei [7tpocr-%i;i't,
third person, indica-
tive, singular, of -pros-ku-ne~o~\ him."

5. In the Greek Old Cove-
translation of the
nant, the
**
Septuagint," from which the writers in
the New Covenant generally quote, it is frequently
used of men: of Joseph's brethren falling before
him (Gen. xlii. 6) of Abraham's obeisance to the
;
sons of Hcth (Gen. xxiii. 8), and in many other
places.
6. The .American committee of the revisers
place on record: "The Greek word denotes an

act of reverence, whether paid to man or God.
(Westcott and Hort's New Testament, page ciii.)

This is all the word means: to do homage, to
do obeisance, to fall before, fall at the feet of. It,
like the word "kneel," can be used with rever-

ence God or man.
to either
The wisemen (Magi) who asked for the " King
of the Jews" naturally came to do him homage.
We know. that much, and that is all the evangelis,t
tells us. More than that is our own addition.

Similarly, we have no authority for claiming that
the rich young ruler worshiped Jesus, which of
'
course means "that he recognized His divinity, and

then turned away and left him; or that Cornelius,
the pious centurion, was so benighted as to " wor-
"
ship (Acts x. 25) Peter, whom he certainly knew
to be a mere man, the "certain Simon who is sur-
named Peter,'' for whom he had been told to send.
Yet here, same word proskuneo is used.
too, the
Nor have we any right to believe that the ene-
mies of the church in Philadelphia should come
and "worship" before her feet. Yet the same
word is used. All these things are perfectly plain >
and yet the mistranslation has been left uncorrect-

" The fear of man
ed. bringeth a snare." Yet
the light put under the bushel will poison itself to
death. Those who from cowardice or from lack
.of faith in the God of the good and true hide the
knowledge with which the God of truth intrusted

them will lose it.
There is sadness in the thought, "The Light
that failed."
177. Yea (Nat)

= Yes.
Nai was a regular everyday word, yes. There-
fore yea is not a. good The Lord does
translation.
not wish men to say "Yea" and "Nay," but
"Yes" and "No."
178. Zebedee (Ze/ât-og-) is merely the Eng-
lish-Greek form of the Hebrew Zab-di. ( i Chron.
xxvii. 27.)
CHAPTER IV.
WITNESS FROM WITHOUT.
IN this give gleanings that have hap-

chapter I
pened to lie along the course of my limited read-

or in Latin and Greek literature.
in o I shall be ex-
cused, I am sure, if to the passages mentioning

events or facts given in the New Covenant I add
two or three connected with the Old Covenant.
I. HERODOTUS (443 B.C.)
1. In Exodus (xxiii. 28), Deuteronomy (vii. 20),
and Joshua (xxiv. 12), we are told that the Lord
sent hornets before the Israelites to drive out the
Canaanites from before them.
Herodotus about Thrace, says:
(v. 10), writing
" But that, as the Thracians say, bees hold pos-
session of the parts beyond the Ister, and on ac-
count of these it is not possible to penetrate far-
ther." Canaan was a "land flowing with milk
and honey "
2. we read that Sennacherib (San-
In the Bible
herib, Heb.), who was at Lachish and Libnah,
expecting to enter and devastate Egypt (2 Kings
xix. 24), had his
army destroyed during the night
by an angel of the Lord.
In Herodotus we read the following: "But they
say that after this one the -priest of Vulcan became
king, .whose name was Sethon. That he disre-
garded and held in light esteem the Egyptian war-
(118)
Witness from Withotit. up
riors, in the belief that he would have no need of
them. But that afterwards SANACHARIB, king of
the Arabians and ASSYRIANS, marched a great
army against Egypt. That, therefore, the war-
riors of the Egyptians were not willing to render
assistance, but that the priest, driven into perplex-,

ity, entered into the sanctuary to bewail to the im-r
age what he was in danger of suffering; and that

while he was lamenting sleep came upon him, and
the GOD appeared to him in his vision to take his
stand by him and encourage him with the assur-
ance that he would not suffer aught unpleasant
while opposing the host of the Arabians for that :
he himself would send him helpers. That he now,

encouraged by this vision, took those of the Egyp-
tians that were willing to follow him and encamped
at Pelusium ; for here are the entrances [to Egypt],
and that there followed him none of the warriors,
but hucksters and mechanics and market people.
That coming there, field mice poured by NIGHT
upon their enemies and devoured their quivers and
bows, and also the handles of their shields, so that
on the next day, as they fled without arms, many
of them fell. And now the king carved in stone
stands in the temple of Vulcan, having a mouse
upon his hand, and saying by the inscription,
LOOKING UPON ME, LET ONE BE PIOUS."
3. In Daniel we read of the feast made by Bel-
shazzar on the flight in which Babylon was taken.
Herodotus whites " But that on
[I. 191] :
they say
account of the greatness of the city, as it is told by
I2O Studies in the Greek New Testament.
those that dwell there, when those about the limits

of the city had been taken those of the Bab}doni-
ans dwelling in the center did not learn that they
had been captured, but [for they happened to be
having & fcstival~\ were dancing during this time
and in the midst of enjoyment."
//. STRABO (Born 61 B.C.)
(viii. 27) we read that Philip on the
1. In Acts
desert road joined himself to " a man of Ethiopia,

a eunuch of great authority under Candace, queen
of the Ethiopians, who was over all her treasure."
Strabo writes in his account of Ethiopia [Geog,
XVII. 54]: "Among these [fugitives] were the
i,
generals of the queen Candace who ruled the ,
Ethiopians in our time, a masculine woman, blind

in one eye." Certain names are apt to be common
in a family. It is said that there were many Can-
daces amongthe queens of Ethiopia (Thayer).
2. Paul, as we know, was freeborn, and was
proud of his birthplace, Tarsus. (Acts xxii.)

Of Tarsus, Strabo writes as follows :
" The river
Cydnus flows through its center by the gymna-

sium for young men. [Did Paul draw his figures
of " races" and " contests" and "prizes" partly
from memories of his youth in Tarsus?] ... So
great zeal for philosophy and the rest of encyclical
education has entered the people there that they
have excelled Athens and Alexandria and any oth-
er place one can mention in which are schools and
resorts of philosophers." (Geog. XIV. 5-13.)
Was it an accident that a native of this great
'
Witness from Without. 121
heathen center of learning and of commercial in-

tercourse of nations should be " the chosen ves-
sel," the Jew best fitted to become the "Ambas-
sador to the Gentiles?"
A leap into the clear, cold waters of the Cyd-
nus, so familiar to Paul's youth, nearly ended the
life and prevented the fame and conquests of the
youthful Alexander. Did, perchance, his brilliant

career of victory and his wide-spreading empire
suggest some thoughts and visions to him that
fought and died to spread the triumphal power of
the Messiah of Israel, the kingdom of the Son of
God? .
:
JOSEPH-US (Born 36 A.D.)

Joseph-us, the Jewish historian, wrote the his-
tory of his people clown to the fall of Jerusalem in
70 A.D., and many pages' he devoted to the very
times in which Jesus and his .apostles lived and
taught. Agrippa, Drusilla, Felix, Festus, Ber-
nice, Pilate, Herod, Heroclias, Annas, Caiaphas,
John the Baptist, Jesus, James, "the brother of
the Lord;" the hatred between Jews and Samari-
tans; the doctrines of theSadducees and the Phar-
isees ; murder of the Galileans by Herod Cana,
the ;
Csesarea, Tiberias, the Sea of Galilee these and

scores of other New Testament
topics are .de-
scribed or mentioned by. him. The Galileans he
represents as living in a beautiful and populous
country, surrounded by foreign tribes, as given to
war from childhood, and as never seized by fear
or cowardice. (Jewish Wars, III. iii. i.)
The same among those to

spirit that existed
whom our Lord was speaking when he said, "Or
those ten upon whom the tower in Siloam fell and
killed them, do you think they were sinners above
all the people dwelling in Jerusalem?'* is illus-
trated by the following extract from a speech of
Herod the Great when Judea had been shaken by
a great earthquake, in which thirty thousand had
perished by the falling of houses: "Nor does, as
some think, this that has happened show the anger
of God. . . . No
one of those with the army
suffered anything. God showing that you would
have gained freedom from suffering any irremedi-
able disaster if you had all gone into the army."
(Ant. J., XV. v. 3.)
We read that " Pilate, after a ru*e of ten years,
is accused and afterwards banished in conse-
quence of his slaughter of the SAMARITANS when
gathered on Mt. Gerizim,' which is considered
*
by them their most holy mountain" (Ant. J.,

XVIII. iv. 2.)
Says the Samaritan woman, near Sychar, or at
its foot, only a few years before that assembling
and slaughter: (t Our fathers worshiped in this
mountain, and ye say that in Jerusalem is the place
where men ought to worship." (John iv. 20.)
Writes Paul to Timothy: "At my first defense
no one stood with me, but the Lord stood . . .
by me, . . . and I was delivered out of the mouth

of the LION [=Nero ( ?)]." (2 Tim. iv. 17.)
Cf. " The Beast" in Revelation.
In Josephus we read that when on the death of

Tiberius Nero all were afraid to announce the
glad news, lest after all it should prove to be false,
some one Agrippa the glad tid-
secretly brought to
ings (eiwyyeMZu), saying, [Leo] is "The LION
dead." (A. J., XVIII. vi. 10.) Note the sounds
Nero and Leo.
The Chiliarch of Felix, Claudius Lysias, says
to Paul at Jerusalem : "You know Greek? You
Egyptian who
are not then the before these days
stirredup and led into the wilderness the four
"
thousand men
the Assassins?
of xxi. (Acts 38.)
Josephus writes: "But about the same time a
certain man comes from Egypt to Jerusalem, say-
ing that he is a prophet, and advising the mass of
the people to come with him to the mount called
the Mount of Olives. But Felix attacks the
. . .
Egyptian and his followers and slew four hun-

dred and took two hundred alive. But the Egyp-
tian himself escaped from the battle and disap-
peared." (A. J., XX. viii. 6.)
According account given by Josephus
to the
in his Jewish Wars, this "Egyptian false prophet
. . collects thirty thousand deluded men, and
.
leading them from the wilderness to the Mount of

, Olives, expected to ... conquer the Roman
. . .
garrison and become lord over the people." (J.

Wars, II. xiii. 5.)
Paul was wrecked when sailing for Italy, after
"
being driven to and fro in the Adriatic" When
the winter is over he sets sail again, and after
124 St tidies in the Greek JVeiv Testament.
landing in Italy and "finding brethren" at "Pu-

teoli^ reaches Rome. (Acts xxvii. and xxviii.)
Josephus (Life, 3) had a similar experience:
"After my twenty-sixth year, when Felix . . .
was governor of Juclea, our ship having been . . .
sunk [?] [,(ôc7C-riJ(j] in the. middle of the Adriatic,

. . . we being about six hundred in number, floated,
during the whole night, and about daybreak, by

God's providence, a ship of Cyrene having ap-
peared to us, about eighty of us were taken
. . .
up into the ship, and being saved and carried

. . .
to Dikaiarcheia, which the Italians call Puteoli.

. . . . He there makes a friend, who introduces
him to the Empress Poppaea, the wife of Nero, in
Rome."
In Acts z>.
TJ we read: " They were all of one
accord in Solomon' s Porch." Josephus also men-
tions a " Porch, ... the work of Solomon, the
king." (A. J., XX. ix. 7.)

In Acts (viii. 9) we read of " a certain man,
Simon name," who lived in " be-
by Samaria,-
inga mag-us** (mageu-on) [" who used sorcery:"
O. and R. V.], and " to whom they all gave heed
from the least even to the greatest, saying, This
man is the Power of God which is called Great,
. because he had amazed them of long time/
. .
with his arts as a. mag-us [mag-iais]

"
("sor-
ceries," O. and R. V.). He, though still "in the
gall of bitterness and the bond of iniquity," be-
came a professed follower of Jesus.
Years later Paul meets in " a certain
Cyprus
"
Witness from Without. 12 5
man, a magus, a false prophet, a Jew, whose

[sur-] name was Bar-Jesus.". As he is seeking to
prevent the \^Roman~\ Proconsul from accepting
Paul's doctrine, Paul, "fastening his eyes upon
him," said: " O thou full of all craft and all vil-
lainy,Bar-Diabolus [we remember Paul's quick-
ness and boldness], enemy of all righteousness,
wiltthou not cease -perverting the ways of the
"
Lord, which are straight? (Acts xiii. 7-10.)
Josephus tells us that, later still, the Roman
Governor, Felix, 'sends "a. man named Simon,
one of his friends, a Je?u, a Cyprian by birth j
who professed to be a magus" to persuade the

beautiful Drusilla to forsake her husband and ber
come his wife. (Antiq., XX. viii. 2.)
Are all these scenes from the same wicked life ?
"The Pharisees," he says, "live avoiding all

luxury, believe that all things are done by fate,
leaving to man, however, free will, and believe in
immortality and future rewards and punishments.
. The Sadducees," he says, "believe that
.
the soul is destroyed with the body." (Jew.

Antiq., XVIII. i. 3.)
Josephus himself became a Pharisee after try-
ing all three chief Jewish' sects-*r-the Pharisees, the

Sadducees, and the Essenes. Besides this, he
adds: " Having learned that a certain man, Ba-
nus by name, was living in the wilderness, using
clothing made from the trees and the food that,
grew of own accord, and bathing his body in
its
cold water many times by day and by night, for

T 26 Studies in the Greek JVeiv Testament.
the sake of chastity, I became an earnest follower

of him and continued with him three years."
(Life, 2.) Cf. John the Baptist.
With the hatred between. Jews and Samaritans
we and we remember the wish of
are familiar,
James and John, the Galileans, to consume with
fire from heaven the village of the Samaritans that
refused to receive their Master on his way to Je-

rusalem.
In Josephus we read of a case quite similar.
" was," writes he, " the custom of the Galile-
It
ans, when going to the Sacred City at the feasts,

to travel through the country of the Samaritans.
And time some people of the village called
at that
Ginaaa, lying on the roadside, joined fight with

them and slew many." Then he adds that the
Galileans, calling. to their aid Eleazar (the famous
bandit and patriot), "burn and plunder some vil-
lages of the Samaritans." (Antiq., XX. vi. i.)
In Luke (xx. 22) we read that the scribes and
chief priests, in their desire to deliver him up to the
rule and the authority of the governor, ask Jesus,
'
"Is it lawful to pay tribute to Cassar, or is it not?
and to Pilate " We found this man
they say, per-
verting our nation and forbidding to give tribute
"
to Cassar (Luke xxiii. 2). In Acts v. 37 Gama-
liel is represented as saying: "After this man rose
up Judas of Galilee, in the days of the enrollment,

and drew away some of the people after him."
we read: " Under his rule a man of
Injosep/ms
Galilee, Judas by name, led the people of the
Witness fro?n Without. 127
country to revolt, calling them base, if

they bear
to pay tribute to the Romans and will endure
mortal lords after God." (Jewish Wars, II.
\
vm. I.)
And (Jewish Wars, VII. viii.) he writes that the
Roman governor " seeing all the rest of the coun-
try reduced by war, but one fortress alone still in
revolt, marched against this. In command of the

robbers, who had seized upon was Eleazar, a
it,
man of power, a descendant of Judas, who had

persuaded not a few of the Jews, as we have
shown before, not to make the enrollment, when
Cyrenws had been sent as census-taker into Ju-
dea." Rather than surrender to the Romans,
Eleazar and his followers, men, women, and chil-
dren, fired the fortress, and then slew themselves.
Eleazar 's long address to his followers begins
thus: "Since long ago we made up our minds,
brave men, not to serve the Romans, nor anyone
else save God, for he alone is the true and just
Lord of men, now has come the time that bids us
show the reality of our purpose by deeds." (Jew-
ish Wars, VII. viii. 6. )
Like those famous robbers were, probably, Ba-
rabbas, the "noted prisoner," and the two cruci-
fied insurrectionist robbers. We do not have to
degrade Barabbas order to exalt the Lord above
in
him. One of the chosen Twelve, Simon "the
Zealot," may have once belonged to the uncom-
promising party that contained men like Barabbas.
One of the two "robbers" was accepted by the
128 Stit-dics in the Greek Ne-w Testament.
Lord. He was,- doubtless.,. a noble man. in many

'
ways. .
,
Gamaliel mentions also the insurrection of Theu-

das who " rose up before these days saying that
he was somebody. To whom a number of men,
about four hundred, joined themselves. Who was
taken and all that obeyed him were dispersed."
(Acts y. 36.) .,.'
Josephus writes of him thus " Now when Fadus
:
was procurator of Judea, a certain impostor, Then-.

das by name, persuades the greatest multitude to
take up. their possessions and follow him to the
river Jordan. For. he said that he was a prophet,
and said that.by parting the river; by his command
he would furnish them an easy passage over it.
And saying this he deceived many. But Fadus
did not permit them to enjoy their folly, but sent
put a band of .horsemen against them, which, fall-?
ing upon them unexpectedly, slew many and took
many alive, and capturing Theuclas, they cut off
his head and carry it to Jerusalem." (Antiq. of
the Jews, XX. v. i.) .
The death of Herod (Agrippa) is thus described

in Acts (xii. 2123): "And upon a certain day
Herod arrayed himself in royal apparel and sat on
the judgment seat and made an oration unto them.
And the people shouted. The voice of a god and
not of a man. And immediately an angel [or
messenger for the Greek is angelos^ the same word
)
used of Paul's affliction which is called a

that, is
"messenger (or angel') of .Satan," 2 Cor. xii .

1
:
7] of the Lord smote him because he gave not

God the glory. And he was eaten of worms, and
gave up the ghost."
This happened in Csssarea (Acts xii. 19).
Josephus describes the event thus: "And the
third year had passed of his rule over the whole
of Judea, and he came to the chy Ccesarea,
which before was called Strato's Tower. And
there he was completing spectacles in honor of
Csesar, as he understood that this was a festival in
honor of his safety. And at this festival was as-
sembled a multitude of those of authority in the
province and advanced in dignity. AnS on the
second day of the spectacles, clothed in a robe
made of silver so as to be wondrous in texture,
he went forward into the theater at the beginning
of day. Then by the first rays of the sun that fell
upon him the was made dazzling, and shone

silver
wondrously, glittering fearfully, and in a manner

to strike with awe those gazing upon him. And
straightway flatterers began to shout out from all
sides, .
calling him a god, and saying,
. .
4
Mayest thou be propitious to us Though until !
now we find thee as a man, yet henceforth we

confess thee to be too great for a mortal nature.'
The king did not rebuke these nor reject the im-
pious flattery. And after a little, looking up, he
beheld the horned owl seated above his head upon
a small rope, and at once he perceived that this
was a messenger [angel-os] of evils, just as it had
once been of good fortune, and he was seized by
9
intense grief. And pains in the abdomen all at

once fastened upon him, intense from the first.
Leaping up, therefore, he says

'
to his friends: I,
that god of yours, am already being commanded

to end my Fate having immediately confuted
life,
the expressions used falsely of me, and I, who
was by you immortal, am now led away to
called
die. But must be accepted as God has willed.
fate
For indeed we have lived by no means miserably, but
in the splendor that is deemed
happy/ As he said
this he was overcome by the increasing intensity
of the pain. He was, therefore, hastily conveyed
into the "palace ; and having been continu-
. .' .
ously harassed for five days by the suffering in his

abdomen, he ended life." (A. J., XIX. viii. 2.)
Josephus also tells us that among the sufferings of
his ancestor, Herod the Great, was the misery of
seeing his body consumed of worms.

In Acts xxi. 27-31 we
read that all Jerusalem
was in uproar, and that Paul was seized and
dragged out of the temple to be killed because
the people thought "he brought Greeks into the
temple, and hath defiled this holy place."
One of the columns which, according to Jose-:
phus (A. V. lii.), were placed by Herod at reg-r

J.,
ular intervals around the temple, with inscriptions
written in Greek and Latin, has been discovered.
The inscription reads: "No foreigner shall enter
within the balustrade and inclosure around the
temple, and whoever is caught will have himself
to blame for death's ensuing."
John the Baptist he mentions in his Antiquities

of the Jews, XVIII. v. 2, in his account of the
destruction of an army sent by Herod against the
father of the wife divorced that he might marry
Herodias: " But to some of the Jews, it seemed
that Herod's army had been destroyed by God,
who very justly took vengeance on account of the
penalty inflicted on John, the one called the Bap-
tist. For Herod killed him, a good man, one who
was bidding the Jews, practicing virtue and right-
eousness toward one another and piety toward
God, to unite in baptism. For that thus would
baptism seem acceptable to Him, if they employed
itnot for the deprecation of certain sins, but the
sanctity of the body, inasmuch as the soul had al-
ready been purified by righteousness. And when
the others were gathering around him (for indeed,
they were to the highest degree aroused by hear-
ing his words) Herod, fearing lest his great power
of persuading men might lead to some revolt (for
itlooked as if they would do anything at his coun-
sel), thinks it much better to anticipate and make
way with him before any insurrection is caused
by him, or before he himself gets into trouble
and regrets from the arising of a revolt. And .he
issent on suspicion to Machasrus, the above-men-
tioned fortress, and there he is slain."
God's just and wise rule, which makes sin its
own punisher, is strongly impressed upon us when
we learn that this same envious, discontented am-
bition of Herodias, which Herod the Tetrarch used
132 Stitdies in the Greek New Testament.
towin her from her husband, his own half-brother

and his host, caused her at a later time to impor-
tune Herod himself to seek to be made a king like
her brother Agrippa, until at last yielding to her
he went to the Emperor at Rome, where he is ac-
cused, deprived of his kingdom, and sent into ban-
ishment.
Another lesson is taught us, that the people of
that day were of like nature with ourselves the
bad not incarnated demons, but human beings with
something of good in even the worst. For, when
Augustus offered Herodias her own private re-
sources and her brother's protection, she replied:
"You, O Emperor, speak magnanimously and as
becomes your dignity, but I am hindered from
making use of the grace of your gift by my affec-
tion for him that has married me, whom it is not
right for me to abandon in misfortune after having

7 '
been a sharer of his prosperity. (A. J., XVIII.
vii. i, 2.)
He moreover mentions the execution of James
"the brother of the Lord." " But the younger
Anan-us [ Ann-as], who received the office of
High Priest, was headstrong in character and rash
and cruel, and he followed the sect of the Saddu-
ceeSj who are cruel above all the Jews in their sen-
tences, as we have already shown. Inasmuch as he
was such a person, Anan-us, thinking that he had
a suitable time because Festus was dead and Albi-
nus was yet on the way, convokes an assembly of
judges, and bringing forward
into it the brother of
Jesus, the one called was his

Christ-us (James
name), and some others, he accused them of break-

ing the Law and handed them over to be stoned.
But as many as seemed to be best among the peo-
ple of the city and exact about the laws were dis-
pleased on account of it." (Antiq. Jud., XX.
ix. i.)
The Lord he mentions in the following famous

passage: "And there arises during this time, Je-
sus, a wise man, if indeed it is right to call him a
man. For he was a doer of wondrous deeds, a
.
teacher of men that receive the truth with pleas-
ure. And many Jews and many also of the Greek
world he drew to himself. He was Christus' [or '
the Messiah], and, when on the accusation of

the first men among us, Pilate had sentenced
him, those at least thathad loved him at first did
not cease. For he appeared to them on the third
day alive again, the divine prophets having spo-
ken both these and thousands of other wondrous
things about him. And still th'e body of Chris-
tians named from him has not failed." (Antiq.
Jud., XVIII. 'm. 3.)
IV. TA CITUS
(Born about 61 A.D.).
This stern, highborn Roman evidently had never
condescended to associate or converse with the
humble and despised Christians, to whom, in his
description of the great fire at Rome in the .days
of Nero, he alludes with such ignorant aristocratic
bitterness. Speaking of the cause of the fire, he
" But not
writes :
by human aid, not by the bounty
of the Prince nor atonements to the gods would

the ill report depart, so as for it not to be believed
that the fire had been ordered. Therefore, for
the purpose of stopping the rumor, Nero brought
forward as culprits and punished with the most ex-
quisite penalties those, who, hated on account of
their vices, were called by the common people
'
Christians.' The originator of this name, Christ-
us, was, while Tiberius was Emperor,' punished by
the Procurator Pontius Pilate and the pestilent su-
;
perstition, though repressed for the moment, kept

breaking out not only through Judea, the source
of that evil, but also through the city [Rome]
whither flow and crowd together from all quarters
all things that are atrocious or shameful. At first,
then, those were seized who confessed, then on
their information a huge multitude was convicted
not so much on the charge of the fire as from
hatred of the human race. And were add-
sports
ed as they perished, so that they were covered
with the hides of wild beasts and perished by the
bites of dogs, or fixed to crosses, or, fixed to be
set on fire, [and] when the day was gone, were
burned to serve as a light for the night. Nero
had offered his gardens for that show and gave
the sports of the circus, mingling with the com-
mons in the dress of a charioteer or
standing in
his chariot. And for this reason commiseration
although toward people who were guilty and

arose",
deserving unheard-of penalties, from the feeling

that they were being destroyed not for the sake of
Witness from Withotit.
the public good, but to satisfy the cruelty of an

individual." (Tacitus, Annals, XV. 44.)
I shall conclude this
fragmentary presentation of
the witness from without by a famous letter, about
the early Christians, written by a prominent hea-
then writer and official.
Plin-i-us ( Pliny) , noted for his culture and refine-
ment, and famed for his polished letters, was made
Governor of Bithynia, a province of Asia Minor,
about the year 107 A.D. While there he -wrote to
the Emperor, Trajan, asking for advice in regard
to dealing with the Christians who were scattered
through his province in great numbers :
PLINY'S LETTER TO TRAJAN (107 A.D.).

Gains Plinius to Trajanus, the Emperor :
It is my custom, you all things about
my Lord, to refer to
which I am in doubt. For who can better either guide mj
my ignorance? Investigations about the
hesitation or instruct
Christians I have never attended; and, consequently, I am ig-
norant for what and to what extent it is customary to either
punish or to hold investigation. And not slightly have I hesi-
tated whether there should be some discrimination of age, or
whether persons however young should differ naught from
those more robust; whether pardon should be granted to peni-
tence, or whether, if one has been a Christian at all, it should
be of no avail to have ceased to be one; whether the name it-
self, if it should be unconnected with vices, or the vices that
cohere with the name should be punished.
Meanwhile, in the case of those that were brought to me as
Christians, I have followed this method. I asked them them-
selves, whether or not they were Christians. If they acknowl-
edged that they were, I asked them a second and a third time,
threatening punishment. If they persevered, I ordered them
to be led off to execution. For I felt no doubt, whatever it
was that they professed, that their pertinacity, at least, and
their inflexible obstinacy ["If they called the master of the
house Beelzebub, how much more those of His household"]

ought to be punished. There were others of like madnetf,
whom, because they were Roman citizens, I made note of, to
send them to the city. ["Csesar thou hast appealed to; to
Csesar thou shalt go." Festits to Paitl.~\
Soon by the very handling of the case, as is customary, the
accusations spread and several varieties came up. A
little
pamphlet was brought forward, anonymous, containing the

names of many. Those that denied that they were or had
been Christians, I thought should be dismissed, after, as I
passed by, they had called on the gods and with incense and
wine supplicated your image (which, for the purpose, I had or-
dered to be brought forward along with the likenesses of the
divinities), and after they had, moreover, cursed Christus; none
of which things, it is said, can those be compelled to do who
are in reality Christians.
Others, named by an informer, said that they were Chris-
tians,and soon denied it; they said they had been but had
ceased; some several years ago, some even more than twenty.
All both venerated your image and the likenesses of the gods,
and cursed Christus. They affirmed, however, that this had
been the sum of their fault or error; that the} had been accus-
r
tomed on a stated day to meet before light and recite among

themselves in turn a hymn to Christus as God [or a god], and
to bind themselves by an oath, not to any crime, but not to
commit thefts, robberies, or adulteries; not to break their word,
not to deny knowledge of anything deposited in their care,
when called upon for it; and that, when these things were fin-
ished, had been their habit to separate, and again to meet to
it
partake of food, common food, however, and harmless, but that

they had ceased to do even this after mj' edict by which, in ac-
cordance with your commands, I had forbidden the existence
of societies.
For this reason I deemed it the more necessary to find out
what truth there was, even by means of torture, from two serv-
ant girls, who were called ministrce \==attendants or
deaconess-es~\.
Nothing did I find other than a superstition, senseless and im-
moderate.
Putting off, therefore, the decision, I have come to consult
you. For the matter seemed worthy of a consultation, espe-
Witness from With out. 137
cially on account of the number of those in peril. For many,

of every age, of every rank, of either sex even, are being called,
and will be called into danger. And not only into the ciues
but even into the villages and the country has wandered the
contagion of that contemptible superstition.
But it seems it can be stopped and corrected. At least it is
quite settled that the temples, already almost desolate, have be-
gun to be crowded, and the customary f-acred rites, after long
intermission, to be returned to, and food for victims to be sold,

of which up to this time a purchaser was rarely found.
.
From this it is
easy to think what a crowd of people may be
corrected if there be room for repentance.
TRAJAN TO PLINIUS.
You have followed, my Secundus, the course you should,
in investigating the cases of those who had been reported to
you as Christians. For nothing can be decided upon for all

cases that will have, asit were,
any definite shape. They are
not to be sought out. If they should be reported and con-
victed, they must be punished; with the condition, however,
that whoever denies he is a Christian and makes it evident by
deeds that is, by supplicating our gods shall, although under
suspicion for the past, obtain pardon on account of his peni-
tence. Pamphlets brought forward anonymously should have
a place in no accusation. For that is. a thing that will set a
very b'ad precedent and' something not in accord with our age.
CHAPTER V.
HELPS.
WE conclude these studies by giving the

will
names and advantages of some of the most impor-
tant helps which have been used in preparing
them.
I. WESTCOTT AND HORT'S REVISED GREEK-
ENGLISH NEW TESTAMENT. (Harper Brothers,
New York.)
This has the following advantages: It contains
Dr. Schaff's excellent introduction to the Ameri-
can edition of the Revised New Testament. It
contains side by side the Revised English Version
and the Greek Text of Westcott and Hort, which
ranks second to none. It also gives the few vari-
ations between the text of Westcott and Horf and
the Greek translated by the revisers. It is printed
on hard paper, with wide margin, suitable for the
taking of notes with ink. Such a Testament
marked (with red ink) on the Greek or English
side, according as a thought is suggested by the
Greek or English text, becomes every year more
valuable. also gives all quotations from the Old
It
Testament in a special type, thus rendering plain

to the eyes of all knowledge acquired by much
care and labor, a knowledge that is very helpful
and that places in a clearer light the unity of the
(138)
Helps. 139
two Covenants. Judging by my own ignorance,

many Christians remain long ignorant that the
Lord was quoting when .he stated the two great
commandments: to love God supremely and one's
neighbor as oneself. Yet both are found in the
Old Testament one in Deuteronomy vi. 4; the
other in Leviticus xix. 18.
" O
Hear, Israel, [the Lord] Jehovah our God,
[the Lord] Jehovah is one, and thou shalt love
[the Lord] Jehovah thy God with all thine heart,
and with all thy soul, and with all thy might."
(Deut. vi. 4.)
61
Thou shalt not hate thy brother in thy heart;
thou shalt surely rebuke thy neighbor, and not
bear sin because of him. Thou shalt not take
vengeance nor bear any grudge against the chil-
dren of thy people, but thou shalt love thy neighbor
as thyself'." (Levit. xix. 17, 18.)
We do not generally know these are -popular
studies that as our Lord is hanging on the cross,
mocked and suffering, it is the first verse of a He-
brew psalm (xxii.) that he is quoting when he
"
says,
"
My God, my God, why hast thou forsaken
me ? How truly were many of its verses fulfilled
in him or applicable to him then But I am a
!
worm and no man, a reproach of men and de-

spised of the people. ...
All they that see me
laugh me to scorn: they shoot out the lip, they
shake the head, saying, He trusted in the Lord
that he woulddeliver him. Let him deliver him,
seeing he delighted in him." (Verses 6-8.)
" I am poured
out like water, and all my bones
are out of joint, my tongue, cleaveth to my
. . .
jaws, .the assembly of the wicked have in-

. .
closed me; they pierced my hands and my feet.

[The Hebrew text varies in regard to the word
pierced.~\ I may tell all my bones. They look
and stare upon me.
part my garments They
among them, and cast lots upon my vesture."
(Verses 14-18.)
Mary's song of thanksgiving is filled with the
imagery of pious Hannah's thanksgiving for Sam-
uel; the Old Testament hopes thrill through the
jov of Zachariah. The New Testament writers
are more plainly shown as men of piety and reli-
gious training, fed on the thoughts of the saints

of the past.
It is a great advantage to have the Greek and
English texts combined. Few would venture to
take to pulpit or Sunday-school class the Greek
alone. To have it to consult and refer to is very
helpful.
II. ROBINSON'S GREEK HARMONY. (Houghton,

Mifflin & Co., Boston.)
No one who washed to obtain a complete picture
of an event described by four" witnesses would fail
to listen toeach and unite and compare their state-
ments. To
clo otherwise would be inexcusable.
By such combination we not only obtain a com-

plete picture of any scerie, but also learn the pur-
pose and characteristics of each narrator. From
the earliest days the value of a combined narra-
Ifelps. 141
tive of the Gospels has been recognized, and we

have recently discovered an excellent one com-
piled about 775 after the birth of the Lord. It is
t
* i
Tatian s Diatessaron" This and a recent one
by James P. Cadman have
the great merit of
weaving into one continuous whole the narrative

of the life of the Lord, omitting repetitions, but
making no additions.
Cadman' s excellent book also gives in footnotes
all the passages of the Old Testament quoted or
referred to. It is published by the American Pub-

lication Society, Chicago.
But even more important for the student is Rob-
1
inson' s Greek Harmony of the Gospels, which
places the original Greek of the different writers

side by side so that we can compare their language
and use of words, as well as fill out the picture of
any event which they describe. No method of
study is more helpful for learning the exact mean-
ing of the words, or how far we should lay stress
on the use of a particular word or phrase, or insist
on verbal accuracy in the Gospel narrative. To
have the exact accounts side by side before you
how helpful that must be !
We will now have some examples of the help to

be gotten by a combination and comparison of the
different Gospels.
i. The Syro-phcenician Woman. regard If in
to themeeting with the Syro-phoenician the ques-
tion were asked, Where did it take place? most
would answer, " On the street." By reading all
142 Studies in the Greek New 2êstament.
the narratives (in the Greek) we see that it be-
gan in a house and ended in the street. It is de-

scribed by Matthew (xv. 21-28) and Mark (vii.
24-30).
Jesus, wishing to escape from the thronging
multitudes, left Galilee and entered a house (Mark
vii.
24), "desiring that no one should know z't."
Doubtless, therefore, he and the apostles, thirteen
strangers, did not in a body enter the town and
go into a house, but they probably separated. We
may suppose the Lord tokeep with him Peter,
from whom it is said that Mark derived the facts
he records in his gospel, James and John, while
the other apostles, including Matthew, enter other
houses. But he could not escape notice, but a
woman heard about him and entered the house and
fell before him, begging him to heal her daughter.
He answers her, saying: "Let the children first
be fed." She continued asking
(^poSra, Imperfect
tense of fpwTdo), verse 26), and the Lord continues
his reply
(sheysv. Imperfect tense of /le^w) that
the children must be fed, until, doubtless, a
first
crowd begins to gather in the room, and the Lord

is forced to leave the house to seek elsewhere the
quiet of which the importunate mother had de-

prived him. Here begins the account given by
Matthew. The woman (" a woman of those bor-
"
ders") comes out" (of the house, not" of those
borders") and follows him down the street, crying
aloud after him: "Pity me, Lord, Son of David,
*'
my daughter is
evilly tormented with a demon!
Helps. 143
Naturally now " he answered her not a word."

The disciples come to him
(jtpoti-s/idovrES, Matt.,
verse 23) and begin to beg him to send her away
" because she is " He an-
crying out after them.
swers: " I was not sent save to the lost sheep of
the house of Israel." Then, while they are thus
talking together, thewoman, overtaking them,
came (25) and fell at his feet, saying: "Lord,
help me." Now he replied to her, saying, "It is
not right to take the bread of the children and to
cast it to the dogs," using a diminutive word for
dogs. She makes her reply, full of the ready

quickness of love to meet and answer objections:
"Yes, Lord, for even the little dogs eat of the
crumbs, those that fall from the table of their mas-
ters." Then Jesus cried: " O woman, is
great
thy faith! For this saying go thy way. Be it
done for thee as thou dost desire. The demon is
gone out of thy daughter." (Matthew and Mark

combined.)
2. Of connected with the
the circumstances
feeding of the multitude near Bethsaida we miss

very much unless we carefully combine what we
learn from the different evangelists: Matthew
(xiv. 13-26), Mark (vi. 32-48), Luke (ix. 10-14),
John (vi. 1-18).
It was a
turning point, a crisis, in the life of Jesus.
He and his disciples cross the Sea of Galilee and
retire to Bethsaida, " the of Andrew and
city
Philip." The multitudes collect and follow him to
a desert place close at hand. It being near Philips
home, Jesus naturally asks him whence food can

be obtained for the great throng. When the peo-
ple are fed they are filled with enthusiasm for such
"
a King. " Plenty of Bread Plenty of Meat!
! is
the exulting cry of their unspiritual hearts. The

very apostles are carried away by the great oppor-
tunity which the Lord has to start his kingdom.
" He
compelled the disciples to embark into the
boat and to go ahead of him to the other side [of an
'
inlet, not the whole lake] to Bethsaida until he
'
:
dismisses the multitudes." At Bethsaida (Julias)

they are to wait for him. But the multitude, wdld
with enthusiasm, will not be dismissed, and Jesus,
as John tells us, " recognizing that they are about
to come and seize him, in order that they may
make him King, Jlees again into the mountain,

" "
himself alone to pray," adds Matthew.
The It becomes dark, and Je-
disciples wait.
sus has " not yet come unto them." At last they
embark a second time and start homeward, to
Capernaum. Then in the stormy night they see
the Lord walking near them upon the raging
waters.
3. The Transfiguration, we see, occurred prob-
ably at night.
The were " weighed down by sleep."
disciples
Jesus was praying (as he so often did at night,
spending the night in prayer to God;). The
next
day they descend the mountain and find the people

waiting for them.
By night the dazzling whiteness of his robes
Helps. 145
would gleam in more striking splendor. (Matt,

xvii. 1-13; 2-13; Luke ix. 28-36.)
Mark ix.
4. The Last Supper

rises more vividly before us.
It is evening. They take their places upon the
couches around the table. Peter is near John.
John reclines beside the Lord. On the other side
Judas has pressed himself, perhaps to divert sus-

picion. The feet are left unwashed. Jesus rises
and washes them himself, even the feet of Judas.
As the meal progresses the spirit of the Master is
deeply agitated (John xiii. 21, fPrapoÔ??). He
announces that one of them will betray him. They
< "
all begin to say: Lord, it is not I, is it? [M>7 in
questions expects the answer no]. Peter beckons
to John and says: " Tell us who it is of whom he
is speaking." ]o\\n falls back upan the bosom of
Jesus and says to him in a whisper: "Lord, who
is it?" Jesus, likewise in a whisper, replies to
him: "It is that one for whom I dip the
sop and
give it to him." Of course the choice of such a
method of privately indicating Judas to be the
traitorshows that Judas was in reach of the Lord.
Jesus dips the sop and gives it to Judas. Then,
or before, Judas says in a low voice: "It is not I,
" " Thou hast said."
is it, Rabbi? Jesus replies:
Satan enters into Judas. The Lord says to him
alo.ud: "What thou doest, do quickly." The
apostles do not know why he says this. Some, as
John tells us, thinking perhaps that the giving of
the sop is a mark of confidence intended to allay
their suspicions of Judas, think he wishes Judas
10
146 Studies in the Greek Nc%v Testament.
to buy what was needed for the feast or to give

to the poor. " and it
something Judas departs,
was night."
5. The Arrest of the Lord becomes
plainer.
Judas approaches, guiding the band that is com-
ing to arrest the pretended stirrer up of sedition.

Besides the Jewish officials and their, armed at-
tendants came the Roman cohort (dTtetpoc) and the

commander in chief of the garrison, the chiliarch
(î/lt-ocp^-o$'
=
commander of a thousand} Doubt- .
less he expected to find a second Judas of Galilee,

or Theudas, or Eleazar, or Bar-abbas. For was
it not said that this man, too, forbiddeth to
pay
tribute to Cassar, and did not he too, as did
Judas
and Eleazar, come of turbulent Galilee ?
6. Peter's Kail is placed in clearer and more
instructive light.
He whoclaimed to be the Messiah has surren-
dered without a blow; the Messiah whose reign
the prophets said should be so glorious, and who
should dash the heathen in pieces and break them
like a potter's vessel His brave forerunner he
!
had left unaided to be imprisoned and slain. Far,

as Peter thought, should such yielding have been
from their King, yet he had harshly Peter may
then have felt rebuked him when he had reproved
him for his lack of the spirit of resistance. What
hopes had burned through him as he had drawn
his sword and struck For had it not been writ-
!
" One of shall chase a thousand?

" Now
ten, you
his confidence in Jesus is shaken almost gone.
Helps, 147
Stillhe will follow on in the darkness to see what

will be done. Separately, or together, he and
John, the beloved disciple, they alone of all, cross
the dark valley, enter the city, and make their way
down the narrow streets to the arched doorway
of the house of the High Priest. John is known
to the High Priest, and is treated with respect
even then by the domestics. He enters along
with Jesus. Peter, however, had no such friendly
courtesy to expect. Had he the attractive youth
and lovableness of John? Was he not unknown
save as a native of turbulent Galilee? Yea, had
he not attempted to kill one of this very house-
hold? He remains, therefore, without at the door.
John comes thither, speaks to the girl that kept
the door, arid she allows Peter to enter. Chilled
with the cold, he goes to warm himself by the fire
blazing in the center of the paved courtyard.
The girl that kept the door, she who had let
him in, comes herself to the fire. She notices Pe-
" You, too, are not one of the disci-
ter, and says:
ples of this man?" Peter replies, speaking, per-

haps, his real feelings, real in that hour of disap-
pointment and fear: "I am not." He is uneas}^
there in the crowd and firelight, and he goes back
to the door. There another girl points him out to
those around, and says: "This man was with Jesus
from Nazareth." A man reiterates the charge,
and the crowd around begin to ask him whether
it is true. Peter swears that it is not.
About an hour later a servant of the High Priest
i/j.8
Studies in the Greek New Testament.
comes up, a him whose ear Peter had

relative of
cut off. He says confidently, " This man also was
with him," and to Peter he says, " Did I not see
you with him in the garden?" Peter makes his
denial at greater length. His talking makes plain
his Galilean peculiarities of speech. The crowd
begins to close up around him, saying:
'
Truly
you are one of them, for you are a Galilean. Your
speech betrays you." Then Peter, feeling doubt-
less that his last hour is come, now that the test is
in reality made whether he is "willing togo with

his Master to prison and to death," does what
everyone would do who is not willing to die rath-
er than do wrong: he disowns his friend and
master more and more determinedly. " Then
he begins to curse and to swear, I do not know
'
"
this person of whom you are speaking.' (Mark
xiv. 71.)
Again the cock crows for the morning. The

Lord turns and looks upon Peter. As by a flash
was again revealed to him how much better Jesus
knew his heart than he did himself, how kind and
true had been his warning, and how weak and
base had been his own conduct. His Master's
superiority and love regained his heart, and he
went out and wept with bitter sobbing (e-xkoiiev).
Wonderful accuracy is made manifest, but abso-
lute verbal literalism is shown not to have been
sought after by the evangelists. For instance, of
275 quotations from the Old Covenant, 63 are like
the Hebrew, 37 like the Septuagint translation, and
Helps. 149
175 not exactly like either. (I get these figures

from D. C. Turpie through Canon Farrar.) Even
in giving thewords of the Lord Jesus, while giving
the same idea and even using words often the same
and often wonderfully alike, yet they do not al-
ways use the same words. We remember how this
is shown in the case of the "Lord's Prayer."
Take as another instance, the beginning of the

Parable of the Sower:
Matt. xiii. 3, 4. Mark iv. 3, 4. Luke viii. 5.
Lo! Out went the sow- Lo! Out went the sow- Out went the sower for
er/0>' to sow. And in his er to sow. And it came to to sow his seed. And in
sowing some fell. pass in the sowing some his sowing; some fell.
fell.
Of God is the wonderful harmony, the sweet

unity of the Messiah's humble evangelists. No
bickerings, no contradictions in any teaching of
the four Gospels. Verbal agreement, except when
they are recording the words of Jesus, only weak-

ens the wonder produced by harmony, by the this
evidence it gives of common sources and mutual
aid and comparison. This may detract from the
wonder but it bears witness to the spirit of truth
',
and the spirit of Christian harmony and helpful-

ness and unity. Sweet " Glad Tidings! " Dear
brethren that wrote them for us! "
Hereby shall
all know that you are my disciples, if you have
loveamong yourselves."
The same spirit of seeking the principle rather
than the words is shown also by the way in which
the prophecies of the Old Covenant are quoted and
applied. Was it the giving of this spirit when

" He opened their mind to understand the Scrip-

tures?" (Luke xxiv. 45.)
The names of the twelve apostles we learn more
fully by the use of a harmony. By comparing
passages we find, what seems quite natural to us
who generally have three names, that the apostles,
too, generally had more than one*
-
Matt, ix and x. Mark ii. and iii. Luke v. and
; ;
vi. ;John i. 45, and xxi. 2; Acts i. 13.

1. Simon, Simeon, Cephas, Peter Bar-jonah.
2. James Boanerges Son of Zebedee.
3. John Boanerges Son of Zebedee.
4. Matthew, Levi, the Publican ("Tax gather-
er") Son of Alphasus.
5. James Son of Alpheeus.

" Of
6. Judas, Thaddasus, Lebbasus James."
7. Judas, lscariot=Man of Kerioth Son of
Simon.
8. Simon, "the Zealot."
9. Nathanael Bar-tholomew.
10. Thomas Didymus=Twin.
ii and 12. Philip and Andrew, distinguished
by their Greek names.
Weare impressed by the fact that the chosen
Twelve were men that came from pious families,
or were men that could influence their brothers.
1. Andrew finds his brother Simon.
2. James and John were brothers.
"
3. Judas of James" may have been another of
that remarkable family; or he may have been the
brother of James, the brother of the Lord; or he
Helps. 151
may have been a brother of James, the son of Al-
pha3us, and so, perhaps, brother of Matthew also.
4. Matthew=Levi, the "son

of Alphagus," may
have been the brother of James, the son of Alphagus.
"
5. Later on, one of the pillars" of the Church
was "James, the brother of the Lord."
The influence of noble elder brothers, the effect
of a common home-training, and the development
of endowments common to those of the same
blood, make us expect in Christianity, the religion
of love, such blessed family union.
'
*/
THAYER'S GREEK-ENGLISH LEXICON OF THE

III.
NEW TESTAMENT. (Harper Brothers, New York. )

To the author of this standard work I grate-
fully acknowledge my obligations. From him I
have derived many suggestions, and from him taken
many references of which, after verification, I have:
made use.
IV. THE ENGLISHMAN'S GREEK CONCORDANCE
(Harper Brothers, New
York), without which
much of this work would have been almost impos-
sible, has the following most valuable features:
i. It gives in alphabetical order every English
word that occurs in the New Testament, and every
Greek word which ever there represents. This
it
feature can be supplied by a standard concordance.

It enables one to make such statements as: The
word " offend " in the New Testament never means
to make angry. For by this order we can see ev-
ery Greek word that is ever so translated in the
New Testament, and by help of a dictionary we
can see if those words ever mean to make angry.
2. But under every Greek word used in the

New Testament it gives every English word by
which it is ever there translated.
This second feature enables us, in case of a
Greek word of whose meaning there is doubt,, to
find every passage in the New Testament where it
occurs, and to note all the different translations of

it. We cannot get this help from concordances,
for they do not group the words of the original.
This is, for the earnest student, almost indispensa-
ble. To collect the information for oneself would
be to write the book at the cost of months or years
of labor.
For general information about the circumstances
amid which the Lord lived and spoke and the
circumstances the great context we should
make
study such books as Farrar's, Hanna's, or Eder-
sheim's "Life of Christ;" "In the Time of Je-
sus," Seidel; "Sketches of Jewish Social Life,"
Edersheim (the latter two are recommended by the
American Institute of Sacred Literature, as is also
Hanna's " Life of Christ"); and such histories as
" The
Jews under Roman Rule," by Morrison.
All these can be gotten through B. Westermann
y
& Co., New York. Hanna, Seidel, and Edersheim
more cheaply perhaps from the American Institute
of Sacred Literature, addressed at Chicago, 111.
APPENDIX.
I. DOCTRINES OF BAPTISMS AND THE SPIRIT OF

JESUS.
THIS show why I was not willing to
article will
argue about the meaning of the obscure Greek

word baptizo. Its meaning I do not know. If I
could prove it meant to "immerse" or anything
else, Ishould be glad to do so, that thus false
issues might be forever settled and the thoughts
of all Christians forced to seek a higher plane of
truth the great principles of the religion of our
Lord. To me there is a direct opposition between
doctrines of baptisms and the spirit of Jesus. Let
us try to learn his attitude toward such subjects.
Only four times is he mentioned as coming into
any connection with baptisms, except those pas-
sages ^vhere he denounces the idea of their pu-
rifying power or of their necessity.
) For let us
remember that the Greek words baptizo and bap-
tism-os are used in such passages as the following:
"A Pharisee asks him to dine with him; and en-
tering in, he reclined at the table. And the Phar-
isee seeing it, wondered that he had not first
been baptized [baptizo] before the meal." (Luke
xi. 38.)
"And on coming from the market unless they
(153)
154 Studies m the Greek Ne-w Testament.
baptize [Revisers: or "sprinkle" Westcott and

Hort, and Tischendorf] themselves they do not
eat." (Mark vii.
4.)
The fact that the best authorities differ here,
as to whether baptisontai or" rhantisontai (=to
sprinkle) is the correct text, is in itself very sug-
gestive.
Let us now look in detail at the four occasions
to which I have alluded.
i. He honored his forerunner noble, faithful
John by a public acceptance of him and his work,
not allowing John's manly humility to deprive
him of this one public honor from his Prince,
this one sweet memory of his short, brave life.
Everyone who is good and kind and wise encour-

ages faithful workers by submitting to much and
joining in methods that he does not thereby pro-
claim to be essential or necessarily the most ideal-
ly perfect. Those that do thus are the good,
helpful, useful people in a Church or a communi-
ty. Jesus accepted many tokens of love and many
acts of service and other actions, not in order to
make them essential, but because they were good
and the best there were. He did not make non-
essentials essentials by prohibiting them any more
than by commanding them. None of us knows
exactly what our Lord meant to teach by being-
li
baptized with "John's baptism," which was unto
the remission of sins" He may not have meant
to teach us anything, any more than he did by his
circumcision.
Appendix. 155
2. We are told that his disciples baptized,

" added [why added?]
though Jesus himself," it is
"
baptized not." Well, that proves that he allozued
them, many of whom had been John's disciples,
to baptize; nothing more. Our Lord allowed
much personal liberty of conscience and action.
He accepted one whom the apostles endeavored to
" He followeth not
stop, because, as they said,
"
with us." Peter never ate anything common or
" "
unclean." Only some of his disciples '* washed
not their hands before they ate." John lived as
a hermit, and differed from our Lord in many
practices, baptism being among them. Jesus was
never called "Jesus the Baptist," nor were his
followers ever known as " His disci-
Baptizers."
ples and the people w ere used to John's ceremony
r
"
of " unto the remission of sins
baptism unto (not
the death of Jesus. Did John know of that death ?)
It was a beautiful symbol. should the Lord
Why
forbid it? But any reader of the Gospels can see
how small a part it
plays in the teaching of the
" Teacher." He never preached a sermon on
baptism. means " dipping," and imagine
Say it
"Jesus on the necessity of dipping," if you dare.

He never, so far as is recorded, mentioned it in a
single public discourse, and when he would win a

soul by some miracle of mercy we never read of
him as ever hinting any need of baptism but, ;
though he might never see the man again, he

would bid him " depart in peace." Yet the disci-
ples iv ere, or had been, already baptizing-.
156 Stzidies in the Greek New Testament.
3. In his talk with Nicodemus he says: "Ex-

cept a man be born
again [or from above], he
cannot see the kingdom of God. Verily, . . .
verily, I say unto thee, Except a man be born of

water and the Spirit, he cannot enter into the
kingdom of God. That which is born of the flesh
is flesh ; which
born of the Spirit is spirit.
that is
. .So is everyone that is born of the Spirit."

.
Whatever this means, it does not mean that water

is a source of spiritual life or anything else that
contradicts the whole life and teaching of Jesus.
He sternly denounces and reasons against such
doctrines of baptisms. "Foolish ones! Did not
he that made the outside make also the inside?
However, give as alms the things within, and all
things are pure to you." What a sarcastic answer
would have been made by the Pharisees if told,
" You must be
dipped; you must be baptized. I
deem it of importance" what a sarcastic answer
would have been made by them to him who had
ever rebuked their stress on such rites by appeals
to common sense and natural reason! "And he
yays to them, Are you also so without comprehen-
sion? Do you not perceive that everything from
without proceeding into the man cannot defile him,
because it goeth not into his heart, but into the
stomach, and is cast out into the draught?"
4. Besides the conversation with Nicodemus, in
"the Great Commission" alone do his recorded
words embrace the subject of baptism and even ;
then the words pertaining to that rite are recorded

Appendix. 157
only by one evangelist, Matthew, certainly; for

the account in Mark is not contained at all in the
two oldest manuscripts. Only in Matthew, then,
isthe subject of baptism there mentioned, and by
him in a subordinate clause surrounded by three
vital words to which be
their attention needed to
called. "All authority," says Jesus, "has been
given me in heaven and upon earth. Go, there-
fore, disciple all nations, baptizingthem [not, as
did John, " unto repentance," but] in the name of
the Father, and of the Son, and of the Holy
Spirit, teaching them to observe all the things
which I commanded you."
Does anyone dare assert, and on pain of exclu-
sion from Christian communion demand that ev-
eryone else believe, that he who never, in his own

teaching of the multitudes, even mentioned the
subject of baptism, except suc/i as he condemned;
who gave reasons for its not being needful that
would apply equally to his own beautiful symbol
if it ever were taught to be necessary ; who would
send away to distant homes those who, like the

Syro-phcenician woman, would never probably see
him more, without one word on the subject; who
ever taught that the Spirit quickeneth, the flesh
profiteth nothing dares anyone assert that he
wishes his followers to have a different Spirit, and
contend about -washings and on his authority? O
brethren ! I is grieved and wounded
believe he ;
" "
grieved at our hardness of heart; grieved that
we, "having ears, hear not, and having eyes, see
158 St-udies in the Greek Neiu Testament.
not;" grieved that we, like his disciples of old,

are so slow of heart to see and understand; grieved
at the waste of time and labor that belong to more
serious things; grieved at the most fundamental
principles of his religion obscured, or caricatured,

yea, unwittingly blasphemed.
There was a reason for specially mentioning
baptism. had been adopted by John, and its
It
beautiful symbolism was liked by a symbol-trained

nation and by the apostles. The Lord saw no
reason to forbid it, but he did see a reason for
teaching what it was to signify. "John's bap-
tism
'"'
was to pass away. The apostles were not
"
to preach a mere gospel of repentance," but one
of divine power, and the kingdom of the Father',
of the Son^ and of the Holy Spirit.
This instruc-
tion was necessary, for we read that later Paul
" found certain
disciples '[disciples even though
wrongly taught and baptized] and said unto them,
Did you receive the Holy Spirit when you be-
lieved? And
they said unto him, But we did not
even hear whether there is a Holy Spirit. And
he said unto them, Into what, then, were you bap-
tized ? And they said, Unto John's baptism. And,
when they heard this, they were baptized into the
name of the Lord Jesus. And, when Paul had
laid hands upon them, the Holy Spirit came on
them." (Acts xix. 1-6.)
This same Paul, he who was sent by the King
clothed with the highest authority to be his "Am-
bassador to the Gentiles," he who says that, when
1
Appendix. 59
Peter and James and John"" saw that /.had been

intrusted with the gospel of the uncircumcision
even as Peter with the gospel of the circumcis-
ion," they gave me and Barnabas the right hands
of fellowship that we should go to the Gentiles and
they unto the circumcision" he says to the Co-
rinthians: "As to the rest, I do not know whether I
baptized another, for Messiah sent me not to bap-

tizfe, but to preach the gospel." (i Cor. \. 17.)
Then begin to worry about baptize, when
will I
I seek to know how
the Pharisees and Sadducees
made that yeast of which the Lord told his disci-
ples to beware ; when I anoint tny head with olive
oil before I dare- to fast; when I enter my store-
room and lock the door before I dare to pray. No
more foolish are such fancies than are doctrines
of water baptisms. Yet such slavishness never
pleased Jesus. He
never said about such things,
" But it is better to be on the safe side. 1 * He did
not desire to be regarded a3 an arbitrary despot.
No; he said (Matt, xvi., Mark viii.): "Why are
you reasoning because you have not loaves? Do
you not yet perceive or understand? Have you
your heart callous? Having eyes, do you not see,
and having ears, do you not hear? How do you
not perceive that I did not speak to you about
loaves? But beware of the yeast of the Pharisees
and Sadducees." Even then he would not yield
to their literalism. Yet,
" Then understoodthey
that he did not bid them beware of the veast of ^
the Pharisees and Sadducees, but of the

teaching
"
of the Pharisees and 'Sadducees "The letter
killeth, the spirit giveth life."

But itnot merely against doctrines of bap-
is
tisms in themselves that we would speak; we seek

to see the spirit from which, as from a root, grow
such travesties of spiritual religion. That spirit
is ignorance of our Father's nature, and the spirit
of crouching slavishness, not of trusting sonship.
From that root, the same root whence grows a'nx-
iety about the application of water, grew among
the Jews the traditions of the elders, the washing
of hands, the straining out the gnats, the many
burdens imposed upon men "too grievous to be
borne," as Jesus himself said and the very lock-
ing up of the kingdom of heaven and, among the
;
followers of the King, the fears that trouble seekers

of the truth, baptismal regeneration, eternal dam-
nation by the Father of all mercies and God of jus-
tice ofunconscious infants because unbaptized by
somebody else, foot washings, ritualism and reli-
gious fear and dread and petty anxieties of all kinds.
Let the brave soldier of Christ not think merely
of himself and some imagined arbitrary despot
"
when he seeks to get on the safe side." Let
him think of which is the safe side for the king-
dom of Christ, and endeavor to realize the spirit
of his Lord. " God is love." " Perfect love cast-
eth out fear" fears within that trouble seekers
>
after truth. " He that feareth is not yet made

in love." " For
perfect you received not a spirit
of slavishness again unto fear, but you received a
Appendix. 161
spirit of adoption as sons, by which we cry, Abba,

Father."
II. THE HALO OF THE PRESENT.
One of the chief objects aimed at in these stud-
ies of the New
Covenant, most nearly orig-
in the
inal form accessible to us, has been to enable us
better to pierce through the halo of the present
glory of Christianity and to see more clearly what

itmeant, and therefore what it means, to become
a " follower of Jesus."
The name we have already studied, and have
seen that it was nothing except the familiar name
Joshua no more Jew day than are to
to the of his
us the names John or Samuel or Alfred or Luther.
In our English Bible he is everywhere, by friend
and foe alike, called "the Master;" but to those
of his day that title was the common address of
every teacher of religion, nothing but the Hebrew
" "
Rabbi; not so much as our word Reverend
awful word if assumed as a personal ornament and
merit.
For us the words Mary, " St." John, "St."
Peter, Mount of Olives, Gethsemane, Calvary, the
Cross, have a sacredness unfelt by those who, ere
he had gilded them with glory, saw them in the
light of a hot and dusty everyday life. To them
they were but Miriam, the carpenter's widow;
John and Simeon, the fishermen of half-heathen
Galilee; Olive-tree mountain, and the to-be-ex-
pected oil press at its foot; Skullhill, and worse
than gallows on its summit.
11
1 62 Studies in the Greek New Testament.
On our ears but lightly the words: "

fall He has
a demon and is crazy; why do you listen to him?"
"You are that fellow's disciple; we are Moses's
disciples. We know God to
Moses, but,
spoke
"
as for this man, we don't know whence he is;
" This
people that does not know the Law [=the
" "
Bible] is cursed Have any of the rulers [ the
;
higher clergy] believed on him?" "Are you, too,

of Galilee? Search the Scriptures, and see that
out of Galilee arises no prophet;" "No, but he
deceives the people;" "If anyone confesses him
to be the Messiah, he shall be turned out the syn-
agogue [=the church]."

Lightly these words may impress us, but a real
and terrible meaning did they have to the hearers
of Him who was in the eyes of the leaders of reli-
gion and "a

the great in power: carpenter," a
" Galilean," " a friend of wicked men and aban-
doned women," " a winebibber," " a glutton,"
" a Sabbath breaker," '
a deceiver," " a Samar-
itan and possessed of a demon," "crazy," "ig-
"
norant," blasphemous," opposed to the Bible,
a breaker of the rules of the Church: who was
denqunced by the highest Church authorities,
mocked by the worldly, deemed a raiser of mobs,
an impostor: hated by the upper classes and those
in power, arrested, stripped, flogged, spit upon,
mocked, cursed, stripped again, hung on worse
than the gallows and who yet, thank God, was
Conqueror over them all.
Well might John say: " This is the victory that
Appendix. .
.
163
is victor over the world even our faith. Who is
he that victor over the world except he that be-

is
"
lieves that Jesus is the Son of God?
Ah, brothers! not if we say, "Lord, Lord,"
now ; but if then we would have chosen him, loved
him, died for him, are we his disciples. Have we
that spirit ? his spirit ? To ' ' despise dis-
Have we
grace," to love our enemies, to live for others, to
live to do not ours but our Father's will?
" If a man have not the
spirit of Christ, he is
none of his."
Oh, may He who is able to stablish us grant us
his grace !
III. NEW TESTAMENT EVENTS AND DATES SOLELY ACCOR
JOSEPHUS.
Years
;ifter Emperftr. Ruler of Judrcu. I-Iiarh Priest. Other Matters of Special Interest.
Actium-
Herod, who had been appointed king by the Ro
Senate, after three years gets possession of J
salem in the
HEROD .
i85th OLYMPIAD .
(34 jears.) 1. Ananel-us .
2. Aristobulus A handsome youth of sixteen, descendant of

royalAsmoneans, and brother of the beaut
Mariamne, Herod's wife. At the end of a
drowned by Herod's orders on account of
favor with the people
*
3. Ananel-us . Restored
AUGUSTUS .
7th YEAR of Herod BATTLE of ACTIUM iSyth Olympiad in
K years.) 4. Jesus, son of seventh year of Herod
Phabet . .
i3th year . . .
5. Simeon, son of
Boethus . . Great famine .'
iyth year . . .
Augustus visits Asia and honors Herod
ii 1 8th rear . . . Herod BEGINS to build the TEMPLE in the ei
eenth year of his reign, using many GREAT wl
STONES, about 40 ft. xi2x8, and employing
thousand skilled workmen
Agrippa, the second man in the Roman Emp
visits Herod and offers great sacrifices to C
21 6. Matthias, son of in the Temple
Theophilus .
7. Joazar . . .
Suspicions, misery, and cruelty of Herod's last de
Portions of his body rotting and consumed
Avorms. ALL THE LEADING JEWS SUMMONED
GETHER to Jericho. In his suffering he trie:
kill himself. His last act was to kill anothei
his heirs (having already put to death a beaut
wife and her two talented sons) and provide fc
great mourning at his death by ordering the e
cution of all the leading Jews whom he had sv
moned and already shut up in the hippodrome
Jericho
Iiot'.vcen
DEATH OF HEROD. Thirty-four years after he had gotten possess
of Jerusalem (same number is given in "WAR
I. xxxiii. 8}
ARCHELAUS . Disorders among the people. Cruelty of Archt
(Between 8 and us. He goes to Rome to receive his kingdc
10 years.) Great disorders in his absence, and many j.
tended kings. Archelaus is made ruler of JUD.
and Samaria, (HEROD) Antipas made TETRAR
of PER/EA and GALILEE, and PHILIP made 1
TRARCH of BATANEA, TRACHONITIS, and Aura
8. Eleazar, son of tis (also WARS, II. vi. 3, and Antiq. XVIII. ii.
Boethus . . .
9. Jesus, son of Sie.

37-36 ARCHELAUS . Banished to Gaul in the loth (Wars, II. vii. 3: '
the 9///") year of his rule

ACCORDING TO JOSEPHUS AND THE NEW TESTAMENT.
NEW TESTAMENT.
References to
Years
Interest. after Facts Important for Chronology or Comparison. Reference.
"Antiquities." Christ.
cing by the Roman

possession of Jeru XIV. xiv. 4
xv. 14
xvi. 4
XV. ii.
4
descendant of the
:r of the beautifu
the end of a year
on account of hi
in. i-'.
Olympiad in the
V. I, 2
ix. 3
;Herod . . . x -
3
/EPLEinthe eight- xi. i
nany GREAT white "

nd employing ten 3 Cf. "Rabbi, see what manner of stones and what
2 manner of buildings!" Mark xiii. i.
3 Roman Empire
sacrifices to God
XVI. 11. I
XVII. iv. 2
fHerod's last days Decree from Csesar Augustus that all the tvorld
and consumed by A.D. should be enrolled" "in those days" [="the days
WS SUMMONED TO- of Herod," Luke i. 5] Luke ii. i.
iffering he tries to BIRTH of the LORD ... "in the days of HEROD
to kill another oi the king." [Herod is at last about to die. Who
o death a beautiful is to succeed him ? He has slain or disgraced his
)
and provide for a natural heirs. Is this of God? Is the Messiah
ordering the exe- about to come to take his kingdom ?] "Where is
vhom he had sum- he that is born King of the Jews? for we are . . .
the hippodrome at come to do him homage." Herod collects "all

VI. the chief priests and scribes of the people." . Matt. ii.
1-4
He slays all the male children in Bethlehem "from
gotten possession two years old and under.' 1 ''
16
given in "WARS," Between
vin. i 2
+ and 'When HEROD had died, . . take the little child" 19
'rnelty of Archela-
;ive his kingdom. ix. 10
:e, and many pre-
de ruler of JUDAEA
.
made TETRARCH RETURN from Egypt.
PHILIP made TE- 'But having heard that ARCHELAUS is king in JU-
JITIS, and Aurani- DAEA in the place of his father Herod, he ivas
ntiq. XVIII. ii. i). xi. 4 ajraid to go thither."
xiii. i
'ars, II. vii. 3: "in

NEW TESTAMENT EVENTS AND DATES SOLELY ACCORDING TO
JOSEPHUS.
Years
after Ruler of Judaea. High Priest. Other Jv'Iatters of Special Interest.
Emperor.
Act him.
Vitellius )
16. Jonathan, son of Annas.
and Mn charge. 17. THEOPHILUS son of ANNAS, appointed by Vitellius four daj
Marcellus ) fore the news is brought of the death of Tib<
= 66 DEATH of T BERIUS . . . Tiberius dies after a reign of 22 years, 5 me
and 3 days .
CAIUS . . Marullus
(= Caligula.) BIRTH JOSEPHUS in
of the first year of C
(3 years, i
(Life, i).
months.) AGRIPPA made a king of the Tetrarchi'

PHILIP and LYSANIAS .........
Herod and Herodias banished ......
Agrippa by interceding with Cal
risks his life
in behalf of the Jewish religion to preven
desecration of the Temple by the erection
of a statue of the Emperor ,
Great numbers of Jews are living in Babylon

Mesopotamia
DEATH of CA IUS After a reign of 3 years and 8 months . .
CLAUDIUS .
AGRIPPA, grand-
(13 years, 8 son of Herod the
months.) Great .... Agrippa made king
also Q^Judcza and Samari
(3 years.) 18. Simon . .
Agrippa, very careful to observe and foster a
.
rites of the Jewish religion, at once rerr

19. Matthias, son of THEOPHILUS and appoints Simon, son of Boe
ANNAS . . .
r- A
2
3d year and DEATH of AGRIPPA .
Agrippa in the theater at CÊSAREA, on accou
theBLASPHEMOUS ADULATIONS of the peop
SMITTEN OF GOD and dies after 5 days of at
having reigned 3 years
)uspius Fadus .
20. Joseph . . .
(Son of Camei.) Dispute about the necessity of circumcision i:
case of a certain royal proselyte

Insurrection of THEUDAS, "professing to
Alexan- " Fadus
Tiberius prophet" . .
being Procurato
.
der It happened that THE GREAT FAMINE occi

throughout Judtea, ." and "the sons of]
. .
THE GALILEAN" Avere crucified. (More abov

famine, XX. ii. 6)
77 Sth vear of
fc/
21. ANANIAS . .
Claudius /umanus HEROD, brother of AGRIPPA the Great, dies ii
Sth year of Claudius, and his government is

to Agrippa the Younger
'ELIX . Is made governor of Judrea (and Galilee, Sarr
and Penea, "Wars," II. xii. 8)
By the aid of SIMON the MAGUS of Cyprus, a
he persuades the beautiful DRUSILLA, sist
Agrippa, to leave her husband and becom<
wife. BERNICE, sister and companion of
brother AGRIPPA
33 K DEATH of CL AUDIUS . . . After a reign of 13 YEARS and 8 months.
RDING TO JOSEPHUS AND THE NEW TESTAMENT (CONTINUED). in
NEW TESTAMENT.
Reference s to
.1 Interest. A.D. Facts Important for Chronology or Comparison. Reference.
"Antiquities."
Cf. " Most MIGHTY, or EXCELLENT [Cf. Your Ex-

tellius 'four-days be- cellency],THEOPHILUS." Luke & Acts
tedeath of Tiberius. XVIII. v. 3 So the Church in all Judsea and Galilee and Sa-
22 years, 5 months, Between maria had peace, being built up ... and in-
vi. 10 41-38 creased" (?)
Acts ix. 31
10 Saul preaches in Damascus " many days " (Acts ix.

first year of CAIUS 23), then
in Jerusalem (28, 29). Then he is sent
to Tarsus (30). From thence Barnabas brings
the Tetrarehies of him to Antioch, where he preaches a YEAR. and
10 the name CHRISTIAN comes into use . . . xi. 26
vii. i, 2 In those days" (xi. 27) Agabus comes down from
eding with Caligula Jerusalem and PROPHESIES a great FAMINE,
jion to prevent the "which came to pass in the days of CLAUDIUS". 28
y the erection in it Cf. "She [=the church] that is in Babylon sa- . . .
vin. 7 lutes you," in the ist Letter (v. 13) of Peter, the
ing in Babylon and apostle of the circumcision, who, with James and
ix. i
John, had given Paul and Barnabas the right
nonths .... XIX. ii. 5 hand of fellowship, " that we should go to the
Gentiles and they to the circumcision" ....
Gal. ii. 8, 9
"About that time [the time when on account of the
famine " relief was sent to the brethren that dwelt
ceo. and Samaria . v. i in Judzea," Acts xi. 29] HEROD [Agrippa] the king
re and foster all the put forth his hand to afflict some of the church,
i, at once removes and he slew JAMES the brother of JOHN [who had
non, son of Boethus. vi. 1-3 converted (?) "THEOPHILUS the son of ANNAS,"
4 in whose family he was so "well known"] with
on account of
,
the sword. And seeing that it was pleasing to
ST S of the people, is tr. e
Jews, he proceeded to arrest Peter also. Acts xii. 2, 3
"
:er 5 days of agony, Having gone down to Ccesarca" 20
vm. 1-3 47S-44I His death 20-23
IX. 2
XX. i-
3 Cf. Paul and " they of the circumcision."
circumcision in the
" Before these days arose
yte ii- 5 f. Gamaliel's speech :
irofessing to be a THEUDAS, saying that he was somebody." . . v. 36

"
;ing Procurator . v. i
? FAMINE occurred 3f. "After him arose up Judas of Galilee" [named
" the sons after his great father (?)]
of JUDAS 36
:d. (More about the
'
FAMINE . . which TOOK PLACE under CLAUDIUS." xi. 28
e Great, dies in the

;overnmentis given
523-48!
id Galilee, Samaria,
Vll. I Df. "After some days FELIX with DRUSILLA his
JSof Cyprus, a JC~LV, wife, being s.Jczvess." xxiv. 24
" SIMON MAGUS" (Acts and the JetvisJi
DRUSILLA, sister of Df. viii. 9)
id and become his Magus of Cyprus who opposed Paul and Bar-
companion of her nabas o xiii. 8
2 ,3 AGRIPPA and BERNICE." xxv. 13
5 months. viii. i 58^-55:1
5, -551
<j
7
0*-0; .
Vvv
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University of Chicago Library

Besides the main topic this book also, treats of

Sribject No, On page \

GREEK NEW TESTAMENT.

'BY RICHARD M." SMITH, 'M.A. (Univ. o Va.), Pn.D. (Leipzig-),

EDITED,' WITH AN INTKODUCTIQN, RY Jjvo.J. TIGEUT, LL.D.

"The letter kiilcth, but the spirit

IT is the earnest desire of the writer to do what he can

AGAIN, EVERY EARNEST CHRISTIAN, even though never

gain, from Sunday-school lessons, sermons, conversations, and

words, customs, and history that gives him a better understand-

tion. Much of this information, scattered

.Facts of General Application:

Individual Words and Passages 28

II. The Haio of the Present 161

III. New Testament Events and Dates, .;..... . . . . . i-iv

MY friend, Dr. Richard M. Smith, has, in this unpretending

carry over into another tongue many perfectly obvious shades

completely elude him. The commentators do this after a

fashion; but generally with scarce sufficient condescension to

points, simpleand obvious to scholars, upon which beginners

join me in commending the capital work of Dr. Vincent to those

readers whose sharpened appetites may demand a further pro-

Clearly apprehending the distinctions he has sought to draw,

and wisely chosen ends will be obvious to the scholar no less

I join the author in his devout wish for extended usefulness

THE VALUE OF THE ABILITY TO READ THE

THE value of the ability to read the New Cove-

gle: all "reformers" and simplifiers of current

through the tangled jungle of traditional error

among the poor and ignorant, was so familiar with

can select the English word by which to translate

departments of thought and action are those most

notice, suspect, and arrest them.

renderings of the Greek word, and hence to get

a painting always from the same point of view,

pression remains unchanged, will continue for

years, or even for life, however often the words be

word, or explanatory comment, or by a sermon.

language is a short method of doing this. As

reading of the Greek New Testa-

now the greatest need for light is over the real

tion" "Word of God" "

word used by an individual, a shock is felt as if

of this shock to the reverence and piety of others

people," who took words in their simple, every-'

What to them, however, was a common word"

and strange. Learning is needed to put-tis in the

rance stays at zero; foolish subtlety can :go onto

seemeth good in thy sight." (Luke x. 21.)

FACTS OF GENERAL APPLICATION.

tionality. The habits of a lifetime will show them-

Among these are the following:

out demons. Baptism is 'en the Ghost,

Whether, therefore, 'en means

ty-third Psalm represents " waters of stillness " in

of life" may sometimes stand for "living," that

ing water; water 01 spring or well