shippers of the superior powers, so far as their knowledge reached, being εὐσεβεστάτους παντῶν Tŵv 'EXλývwv, as Josephus calls them; but at the same time he does not squander on them the words of very highest honour of all, reserving them for the true worshippers of the true and living God. And as it is thus in the one passage where δεισιδαίμων, so also in the one where δεισιδαιμονία, occurs (Acts xxv. 19). Festus may speak there with a certain covert slight of the decoidaiμovía, or overstrained way of worshipping God ('Gottesverehrung' De Wette translates it), which he conceived to be common to St. Paul and his Jewish accusers, but he would scarcely have called it a 'superstition' in Agrippa's face, for it was the same which Agrippa himself also held (Acts xxvi. 3, 27), whom certainly he was very far from intending to insult,

§ xlix.— κλῆμα, κλάδος.

THESE words are related to one another by descent from a common stock, derived as they both are from kλáw, 'frango;' the fragile character of the branch, the ease with which it may be broken off, to be planted or graffed anew, constituting the basis and leading conception in both words. At the same time there is a distinction between them, this namely, that λñμа (= 'palmes') is especially the branch of the vine ἀμπέλου κλῆμα, Plato, Pol. i. 353 a); while λádos (= 'ramus') is the branch, not the larger arm, of any tree; and this

distinction is always observed in the N. T., where κλñμа only occurs in the allegory of the True Vine (John xv. 2, 4, 5, 6; cf. Num. xiii. 24; Ps. lxxix. 12; Ezek. xvii. 6); while we have mention of the Kλádo of the mustard-tree (Matt. xiii. 32), of the fig-tree (Matt. xxiv. 32), of the olive-tree (Rom. xi. 16), and of trees in general (Matt. xxi. 8 ; cf. Ezek. xxxi. 7; Jer. xi. 16; Dan. iv. 9).

§ 1.

[I have put together, and in a concluding article subjoined, as there are readers to whom they may be welcome, a few passages from different authors, intended to have illustrated some other synonyms of the New Testament, besides those which, after all, I have found room to introduce into this volume.]

α. χρηστότης, ἀγαθωσύνη.—Jerome (Comm. in Ep. ad Gal. v. 22): Benignitas sive suavitas, quia apud Græcos xpησTóτns utrumque sonat, virtus est lenis, blanda, tranquilla, et omnium bonorum apta consortio; invitans ad familiaritatem sui, dulcis alloquio, moribus temperata. Non multum bonitas [ayalwoúvn] a benignitate diversa est; quia et ipsa ad benefaciendum videtur exposita. Sed in eo differt; quia potest bonitas esse tristior, et fronte severis moribus irrugatâ bene quidem facere et præstare quod poscitur; non tamen suavis esse consortio, et suâ cunctos invitare dulcedine.

β. ἐλπις, πίστις.—Augustine (Enchirid. 8): Est itaque fides et malarum rerum et bonarum : quia et bona creduntur et mala; et hoc fide bonâ, non malâ. Est etiam fides et præteritarum rerum, et præsentium, et futurarum. Credimus enim Christum mortuum ; quod jam præteriit: credimus sedere ad dexteram Patris; quod nunc est: credimus venturum ad judicandum; quod futurum est. Item fides et suarum rerum est et alienarum. Nam et se quisque credit aliquando esse cœpisse, nec fuisse utique sempiternum; et alios, atque alia; nec solum de aliis hominibus multa, quæ ad religionem pertinent, verum etiam de angelis credimus. Spes autem non nisi bonarum rerum est, nec nisi futurarum, et ad eum pertinentium qui earum spem gerere perhibetur. Quæ cum ita sint, propter has caussas distinguenda erit fides ab spe, sicut vocabulo, ita et rationabili differentiâ. Nam quod adtinet ad non videre sive quæ creduntur, sive quæ sperantur, fidei speique commune est.

Y. oxioμa, aípeois.-Augustine (Con. Crescon. Don. ii. 7): Schisma est recens congregationis ex aliquâ sententiarum diversitate dissensio; hæresis autem schisma inveteratum.

δ. μακροθυμία, πραότης.—Theophylact (In Gal. ν. 22): μακροθυμία πραότητος ἐν τούτῳ δοκεῖ παρὰ τῇ γραφῇ διαφέρειν, τῷ τὸν μὲν μακρόθυμον πολὺν ὄντα ἐν φρονήσει, μὴ ὀξέως ἀλλὰ σχολῇ ἐπιτιθέναι τὴν προσήκουσαν δίκην τῷ πταίοντι· τὸν δὲ πρᾶον ἀφιέναι παντάπασιν.

ε. λοιδορέω, βλασφημέω.-Calvin (Comm. in N. T.; 1 Cor. iv. 12): Notandum est discrimen inter hæc duo participia, λοιδορούμενοι καὶ βλασ. φημούμενοι. Quoniam λοιδορία est asperior dicacitas, quæ non tantum perstringit hominem, sed acriter etiam mordet, famamque apertâ contumeliâ sugillat, non dubium est quin λoidopeîv sit maledicto tanquam aculeo vulnerare hominem; proinde reddidi maledictis lacessiti. Bλaopnuía est apertius probrum, quum quispiam graviter et atrociter proscinditur.

ζ. ψυχικός, σαρκικός.—Grotius (Annott. in N. T.; 1 Cor. ii. 14): Non idem est vxixòs åvθρωπος et σαρκικός. Ψυχικός est qui humanæ tantum rationis luce ducitur, σapkɩkós qui corporis affectibus gubernatur: sed plerunque vxikol aliquâ in parte sunt σаprikol, ut Græcorum philosophi scortatores, puerorum corruptores, gloriæ aucupes, maledici, invidi. Verum hic (1 Cor. ii. 14) nihil aliud designatur quam homo humanâ tantum ratione nitens, quales erant Judæorum plerique et philosophi Græcorum.

η. μετανοέω, μεταμέλομαι.—Bengel (Gnomon N. T.; 2 Cor. vii. 10): Vi etymi μeτávoιa proprie est mentis, peraμéλela voluntatis; quod illa sententiam, hæc solicitudinem vel potius studium mutatum dicat.... Utrumque ergo dicitur de eo, quem facti consiliive pœnitet, sive pœnitentia bona sit sive mala, sive malæ rei sive bonæ, sive cum mutatione actionum in posterum, sive citra eam.

Veruntamen si usum spectes, peraμéλeia plerunque est μéσov vocabulum, et refertur potissimum ad actiones singulares: μerávoia vero, in N. T. præsertim, in bonam partem sumitur, quo notatur pœnitentia totius vitæ ipsorumque nostri quodammodo: sive tota illa beata mentis post errorem et peccata reminiscentia, cum omnibus affectibus eam ingredientibus, quam fructus digni sequuntur. Hinc fit ut peravoeîv sæpe in imperativo ponatur, μeтаμeλεîolaι nunquam: ceteris autem locis, ubicunque μετάνοια legitur, μεταμέλειαν possis substituere sed non contra.

θ. αἰών, κόσμος.Bengel (Ib. Eph. ii. 2); αιών et koopos differunt, 1 Cor. ii. 6, 12; iii. 18. Ille hunc regit, et quasi informat: xóoμos est quiddam exterius; alov subtilius. And again (Eph. vi. 12): Kóσμos mundus, in suâ extensione: alov seculum, præsens mundus in suâ indole, cursu et censu.

ι. πραΰς, ἡσύχιος.—Bengel (Ib. 1 Pet. iii. 4) : Mansuetus [πpaïs], qui non turbat: tranquillus [noúxios], qui turbas aliorum, superiorum, inferiorum, æqualium, fert placide... Adde, mansuetus in affectibus: tranquillus in verbis, vultu,

actu.

K. OvηTÓS, VEKρós.-Olshausen (Opusc. Theoll. p. 195) Néxpos vocatur subjectum, in quo sejunctio corporis et animæ facta est: Ovýros, in quo fieri potest.

λ. ἔλεος, οἰκτιρμός.-Fritzsche (Ad Rom. vol. ii. p. 315) Plus significari vocabulis ó oikтipμós et

:

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