Idioma; or, Idiom
Idioma; or, Idiom
The peculiar usage of Words and Phrases
Id-i–ma. Greek, , a peculiarity, from (idios), ones own,* [Note: Hence (iditees), our English idiot: i.e., a private person, as opposite to one, engaged in public affairs. Hence, a civilian as opposed to a military man; a layman, as opposed to a cleric or lawyer; an amateur, as opposed to a professional; a prose-writer, as opposed to a poet; an ignorant person, as opposed to a learned person. Hence, again, anyone unskilled or unpractised in any particular art or science; the opposite of expert. Thus, as knowledge and learning became more common, the term idiot came to be limited to one who is ignorant and unable to understand much.] and (id-i-o-tis-mos), the common manner of speaking. Whence the Latin name for the figure IDIOTISMUS. The English name for it is IDIOM.
The word is used in three significations:
(1) The language peculiar to the vulgar, as opposed to what is classical.
(2) The language peculiar to one nation or tribe, as opposed to other languages or dialects.
(3) The language peculiar to any particular author or speaker.
It is in the second of these senses that it becomes important as a figure of speech.
The fact must ever be remembered that, while the language of the New Testament is Greek, the agents and instruments employed by the Holy Spirit were Hebrews. God spake by the mouth of his holy prophets. Hence, while the mouth and the throat and vocal-chords and breath were human, the words were Divine.
No one is able to understand the phenomenon; or explain how it comes to pass: for Inspiration is a fact to be believed and received, and not a matter to be reasoned about.
While therefore, the words are Greek, the thoughts and idioms are Hebrew.
Some, on this account, have condemned the Greek of the New Testament, because it is not classical; while others, in their anxiety to defend it, have endeavoured to find parallel usages in classical Greek authors.
Both might have spared their pains by recognising that the New Testament Greek abounds with Hebraisms: i.e., expressions conveying Hebrew usages and thoughts in Greek words.
It will be seen at once that this is a subject which has a large and important bearing on the interpretation and clear understanding of many passages in the New Testament.
Much is said in favour of a literal translation. But in many cases this makes no sense whatever, and would sometimes make nonsense. What is wanted is an idiomatic version: i.e., the exact reproduction, not of the words, but of the thought and meaning of the phrase. It is in this that the difference is seen between the Authorized Version and the Revised. The former is a Version, while the latter is a translation. Hence the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] is English, while the RV; often is not.
This refers to words as well as to phrases. To bring the matter home, imagine an Englishman and an American translating from the French:-Gare, the one would render Station, and the other Dept: Wagon de marchandises would be in English Goods-Truck; and in America, Freight Car: Bureau (de billets) would be Booking Office and Ticket Office respectively; En Voiture would be, in English, Take your seats: and in America, All abroad.
Fancy rendering Mont de pit, literally mountain of piety, instead of pawn-shop! or Commissionaire de pit, literally Commissionaire of Piety, instead of Pawnbroker! or Faire des chateux en Espagne, literally to make castles in Spain instead of to build castles in the air!
Or Tomber dans leau, literally to fall into the water, instead of to fall to the ground, or more colloquially to fall through!
On the other hand, what would a Frenchman understand if How do you do? were rendered literally, instead of idiomatically: How do you carry yourself,* [Note: Or the German: How goes it? wie gehts?] or the water of life, Eau de vie! instead of Eau vive.
All this makes it perfectly clear that, unless the translation be idiomatic, there must be grave mistakes made; and that, if a translation be absolutely literal, it will be a fruitful source of errors.
The importance of this fact can hardly be over-rated; and, considering the way in which many talk of, and insist on, a literal translation, it is necessary to press the point and enforce it by examples from the Scriptures.
Idiom, however, is not generally classed among Figures in the technical sense of the word. But, as the words do not mean literally what they say, and are not used or combined according to their literal signification, they are really Figures; and we have, therefore, included them here.
We will consider them under the following divisions: giving only a few examples under each by way of illustration:-
I.Idiomatic usage of Verbs.
II.Special idiomatic usages of Nouns and Verbs.
III.Idiomatic Degrees of Comparison.
IV.Idiomatic use of Prepositions.
V.Idiomatic use of Numerals.
VI.Idiomatic forms of Quotation.
VII.Idiomatic forms of Question.
VIII.Idiomatic Phrases.
IX.Idioms arising from other Figures of Speech.
X.Changes in usage of Words in the Greek language.
XI.Changes in usage of Words in the English language.
I. Verbs in General
i. Idiomatic usages of Verbs
1. The Hebrews used active verbs to express the agents design or attempt to do anything, even though the thing was not actually done
Exo 8:18 (14).-And the magicians did so (i.e., attempted to do so) with their enchantments, to bring forth lice, but they could not.
Deu 28:68.-Ye shall be sold (i.e., put up for sale) unto your enemies and no man shall buy you.
Eze 24:13.-Because I have purged thee (i.e., used the means to purge, by instructions, reproofs and ordinances, etc.), and thou wast not purged.
We have the same usage in the New Testament.
Mat 17:11.-Elijah truly cometh first, and restoreth all things: i.e., shall begin to restore or design or attempt to do so, for Christ will be the real Restorer of all things. The contrast here, however, is between Elijah and John, as brought out by the and the . Elijah, indeed (, in one respect) cometh, and will restore all things, but (, in another respect) I say unto you that Elijah is come already, etc.
Gal 5:4.-Whosoever of you are justified (i.e., seek to be justified) by the law; ye are fallen from grace: for chap. 3:11 distinctly declares that no man is justified by the law in the sight of God.
Php 3:15.-As many as be (i.e., would be, or try to be) perfect.
1Jn 1:10.-We make him (i.e., we attempt so far as in us lies to make him) a liar. (See also chapter 5:10).
1Jn 2:26.-These things have I written unto you concerning them that seduce (or deceive) you: i.e., that would, or that try to, deceive you.
2. Active Verbs are sometimes used to denote the effect of the action expressed
Isa 65:1.-I am sought of them that asked not for me: i.e., I am found of them that sought me not, as in Rom 10:20.
Joh 16:5.-None of you asketh me whither goest thou: i.e., none of you knoweth or hath discovered; for Peter had asked that question in 13:36. Lit., None is enquiring.
3. Active Verbs are used to declare that the thing has been or shall be done, and not the actual doing of the thing said to be done
The Priest is said to cleanse or pollute according as he declares that the thing is clean or polluted. See Lev 13:6; Lev 13:8; Lev 13:11; Lev 13:13; Lev 13:17; Lev 13:20, etc., where it is actually translated pronounce. See under Metonymy (of the subject) and Synecdoche.
Act 10:15.-What God hath cleansed (i.e., declared to be clean) do not thou pollute (i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] call common).
Isa 6:10.-Make the heart of this people fat, and make their ears heavy, i.e., declare, or foretell that the heart of this people will be fat, etc. (See Metonymy). In Mat 13:15, this idiomatic use of the verb is not literally translated, but is idiomatically rendered the heart of this people is waxed gross. So in Act 28:27. While, in Joh 12:40, it is rendered literally according to the Hebrew idiom: He hath blinded, etc.; but who hath done so is not said.
Jer 1:10.-I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, etc.: i.e., to declare or prophesy concerning the nations that they shall be rooted out, etc.
The Anglo-Israelites, wrongly taking this literally, declare that Great Britain is now literally fulfilling this prophecy!
Eze 43:3.-According to the vision that I saw when I came to destroy the city, etc.: i.e., when I came to prophesy or declare that it should be destroyed.
Eze 22:2.-Son of man, wilt thou judge, wilt thou judge the city of bloods (i.e., of great bloodshedding)? This is explained in the words that follow: Yea, thou shalt shew her (Heb., make her know) all her abominations. See under Heterosis.
4. Active verbs were used by the Hebrews to express, not the doing of the thing, but the permission of the thing which the agent is said to do. Thus:
Gen 31:7.-Jacob says to Laban: God did not give him to do me evil: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , God suffered him not, etc.
Exo 4:21.-I will harden his heart (i.e., I will permit or suffer his heart to be hardened), that he shall not let the people go. So in all the passages which speak of the hardening of Pharaohs heart. As is clear from the common use of the same Idiom in the following passages.
Exo 5:22.-Lord, wherefore hast thou so evil entreated this people? i.e., suffered them to be so evil entreated.
Psa 16:10.-Thou wilt not give thine Holy One (i.e., suffer Him) to see corruption. So the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
Jer 4:10.-Lord God, surely thou hast greatly deceived this people: i.e., thou hast suffered this People to be greatly deceived, by the false prophets, saying: Ye shall have peace, etc.
Eze 14:9.-If the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet: i.e., I have permitted him to deceive himself.
Eze 20:25.-Wherefore I gave them also statutes that were not good: i.e., I permitted them to follow the wicked statutes of the surrounding nations, mentioned and forbidden in Lev 18:3.
Mat 6:13.-Lead us not (i.e., suffer us not to be led) into temptation.
Mat 11:25.-I thank thee, O Father because thou hast hid (i.e., not revealed) these things, etc.
Mat 13:11.-It is given to know unto you, etc. (i.e., ye are permitted to know but they are not permitted to know them.
Act 13:29.-When they (i.e., the rulers, verse 27) had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre: i.e., they permitted Joseph of Arimathea and Nicodemus to do so.
Rom 9:18.-Whom he will he hardeneth: i.e., he suffereth to be hardened. Not that this in any way weakens the absolute sovereignty of God.
Rom 11:7.-The rest were hardened: i.e., were suffered to become blind (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] marg. [Note: arg. Margin.] ).
Rom 11:8.-God hath given them the spirit of slumber: i.e., hath suffered them to fall asleep.
2Th 2:11.-For this cause God shall send them strong delusion, that they should believe a lie: i.e., God will leave them and suffer them to be deceived by the great Lie which will come on all the world.
5. Active verbs are used to express, not the doing of a thing, but the occasion of a things being done
Gen 42:38.-If mischief befall him by the way then shall ye bring down (i.e., ye shall be the occasion of bringing down) my gray hairs, etc.
1Ki 14:16.-Jeroboam made Israel to sin: i.e., was the cause of Israels sin by setting up the two calves in Bethel and Dan.
Act 1:18.-This man purchased a field (i.e., caused the field to be purchased), as is plain from Mat 27:7.
6. Two imperatives are sometimes united, so that the first expresses a condition or limitation in regard to the second; by which the latter becomes a future
This idiom was also used by the Latins Divide et impera, not divide and govern, but divide and thou wilt govern.
Joh 7:52.-Search and look: i.e., search and thou wilt see.
1Co 15:34.-Awake to righteousness, and sin not: i.e., and then ye will not sin.
1Ti 6:12.-Fight the good fight of faith, lay hold of eternal life: i.e., thou shalt lay hold of, etc.
Sometimes the future is used literally instead of the idiomatic second imperative. See Joh 2:19. Jam 4:7. In Eph 5:14, we have two imperatives and then the future.
ii. Special idiomatic usages of Nouns and Verbs
(1) Noun (in regimen) for Adjective. See under Heterosis.
(2) Noun (a second) for Adjective. See Hendiadys.
(3) Plural Nouns for emphatic singular. See Heterosis.
(4) Certain Adjectives or Nouns used in the New Testament, according to Hebrew idiom, in a sense peculiar to themselves:-
Able, when applied to God or Christ, denotes both willingness and ability. Rom 4:21; Rom 11:23; Rom 14:4; Rom 16:25. Heb 2:18.
All often denotes the greater part. 1Co 8:1, for see verse 17. 1Co 11:2.
All often means the greatest degree or quality of that to which it is applied. 1Co 13:2. 2Ti 1:15. Jam 1:2.
All signifies some of every kind. Mat 4:23. Act 10:12. See further for the usage of the word all, under Metonymy and Synecdoche.
A blessing signifies a gift.
Gen 33:11.-Jacob says to Esau: Take, I pray thee, my blessing (i.e., my gift and present) that is brought to thee; because God hath dealt graciously with me, and because I have enough (Heb., all things). And he urged him, and he took it: i.e., everything.
1Sa 25:27.-This blessing (i.e., gift; margin, present) which thine handmaid hath brought.
Rom 15:29.-I shall come in the fulness of the blessing (i.e., the gift) of the Gospel of Christ.
2Co 9:5.-That they would go before unto you, and make up beforehand your blessing: i.e., your gift to the saints (see A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] marg. [Note: arg. Margin.] ).
Doctrine (, didachee) means the thing taught; but it is used idiomatically and by Metonymy (q.v. [Note: Which see.] ), for the discourse in which it is taught.
This is because it denotes more than (didaskalia), for it has to do with the style of teaching; the manner as well as the thing taught. See, e.g., Mat 7:28-29.
Mar 4:2.-He taught them many things by parables, and said unto them in his doctrine: i.e., his teaching or discourse. So chap. 11:18; 12:38.
Act 2:42.-And they continued stedfastly in the apostles doctrine: i.e., they regularly attended at the teaching of the apostles: i.e., when they taught.
1Co 14:26.-Every one of you hath a psalm, hath a doctrine, etc.: i.e., a discourse to give.
To eat or drink.-As the Hebrews used the nouns meat and drink of knowledge (by Metonymy, q.v. [Note: Which see.] ), so they naturally used the verbs eating and drinking to denote the operation of the mind in receiving, understanding, and applying doctrine or instruction of any kind, as we speak of digesting what is said, or of inwardly digesting it.
It thus marks a very intimate and real partaking of the benefits of that which we receive through our minds.
Jer 15:16.-Thy words were found, and I did eat them. The rest of the verse explains the figure.
Eze 3:1.-Son of man eat this roll, and go speak unto the house of Israel: i.e., consider it, and get the contents of this roll by heart, and then go and speak it to the house of Israel, as is clear from verse 4: Speak with my words unto them.
Joh 6:51.-I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: i.e., just as the body lives temporally by eating bread, so the new life is nourished by feeding upon Christ in our hearts by faith.
So, verse 53: Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you: i.e., except you feed on Christ in your hearts and partake of His life (for the blood is the life), ye have no life in you. That this cannot refer to the Lords supper is clear from the fact that it was not then instituted, and the words could not have been understood (as they were); and, further, that it would shut out all who, from age and infirmity or other cause, had not partaken of that supper.
It cannot refer to the Mass, as there is no drinking at all in the Mass.
By comparing verses 47 and 40 with verses 53 and 54, it will be seen that believing on Christ is exactly the same thing as eating and drinking of His flesh and blood.
1Co 12:13.-And have been all made to drink into one spirit: i.e., receive. Compare Luk 13:15.
Not to be is a Hebraism for to be abject and vile, to be nothing (1Co 1:28); while on the other hand,
To be means to be in high esteem, or of great value (1Co 1:28). God hath chosen things which are not, to bring to nought things that are. So also
2Sa 19:6 (9).-Thou regardest neither princes nor servants. Here, the figure is translated; for the Heb. is (as in the margin: that princes and servants are not to thee.) R.V. [Note: The Revised Version, 1881.] : Are nought unto thee.
To permit. Heb 6:3 : This will we do, if God permit: i.e., if God so orders it, and gives the needed grace and strength.
To seek. Mat 6:32 : After all these things do the Gentiles seek: i.e., they put them in the first place, and are over-anxious, with excessive solicitude. So Luk 12:30.
To salute. Act 18:22 : And when he had gone up, and saluted the church: i.e., and had held familiar intercourse with them. Compare 20:1. See also 21:7, 19; 25:13. This is shown from the opposite; 2Ki 4:29 : Salute him not: i.e., do not stop to talk with him. So Luk 10:4.
To touch for to hurt or to do any harm to. Gen 26:29. Rth 2:9. Job 1:11; Job 2:5; Job 19:21. Psa 105:15. Jer 12:14. Eze 17:10. Zec 2:8. Heb 11:28. 1Jn 5:18.
Also, to touch is used for cohabitation. Gen 20:6. Pro 6:29. 1Co 7:1.
Also, for detention, or for diverting from any purpose. Joh 20:17.
To come: where the simple verb is used for all that pertains to Christs advent. Mat 11:3. 1Jn 4:2-3; 1Jn 5:6.
To see another is used for making war with him, or of meeting him in battle. 2Ki 14:8; 2Ki 14:11; 2Ki 23:29, etc.
To build is used for restore anything to all its former glory. Eze 26:14.
To walk is used for proceeding happily and prosperously. Hos 14:9.
To hear is used of understanding and obeying. Joh 8:47. Luk 8:15.
To confess is used of abiding in the faith, and walking according to truth. 1Jn 4:15. Rom 10:9-10. So also Mat 10:32.
Able to say is used of being able really and truly to affirm from the heart. Pro 20:9.
1Co 12:3.-No man can say that Jesus is the Lord, but by the Holy Ghost. Any one can utter the words; but no one can truly, with the whole heart, own Jesus as his Lord, and take Him for his Master, but by the Holy Ghost.
To eat and drink is a Hebraism used not merely for chewing food or swallowing any liquid, but for good living and drinking wine; Mat 11:18-19 with Luk 7:33-34 and Pro 31:4.
To do for to bring to pass, do a very great deal, do all. So it is translated in Psa 37:5. Dan 9:19.
To do (i.e., commit) sin means to sin wilfully and willingly. 1Jn 3:9. See 1:8, 10; 5:18. Joh 8:34.
To do justice or righteousness is used for willingly, earnestly and joyfully walking and living as one whom God has justified. 1Jn 3:7.
To work is used of seeking to gain salvation by human merit. Rom 4:4-5, as opposed to grace (chap. 11:6).
To give account means not simply to render a mere account, but to suffer all the consequences of unrighteousness. 1Pe 4:5. Mat 12:36.
To will is used for to wish to do anything speedily and spontaneously. 2Co 8:11. The figure is well translated to be forward (verse 10)-as being greater even than the actual doing.
Also for eager desire (Mar 10:35; Mar 12:38), where the figure is well translated which love to go in long clothing, etc. Gal 4:21, where it is well rendered desire. Tell me, ye that desire (love) to be under the law. So it ought to be rendered in 1Ti 6:9 : They that will to be rich: i.e., love to be rich.
To look or to see is often used (a) implying the delight or pleasure felt by the beholder (whether it be sinful or innocent): Psa 22:17 (18); 35:21; 59:10 (11). (b) Sometimes also as implying sorrow and grief: Gen 21:16; Gen 44:34. Joh 19:37 (compare Zec 12:10-14. Rev 1:7). (c) And sometimes implying attention and provision: 2Ki 10:3. Mat 7:5. 1Co 10:12 (where the figure is well translated take heed, as it is also in Col 4:17).
To live is used not merely of being alive, or having life, but of having all that makes life worth living, flourishing and prospering. 1Sa 10:24, where the figure is rendered God save, God save the king. The Heb. is Let the king live. So also 1Ki 1:25. In 1Sa 25:6, it is rendered That liveth in prosperity. Psa 22:26 (27); 69:32 (33). Ecc 6:8. 1Th 3:8. (The opposite of this is 1Sa 25:37 : his heart died within him).
The word life has also the same usage, Psa 34:12 (13). 1Pe 3:10, as it has also in our English idiom.
To hear. The verb (akouein), to hear, is used idiomatically when followed by the accusative case. It then means, not only to hear the voice of the person speaking (which is indicated by the genitive case following), but to understand, to receive, to believe, etc., what is said, having regard, not to the speaker, but to the subject-matter.
The apparent discrepancy between Act 9:7 and Act 22:9 is explained by this idiomatic use of (akouein). In the former passage it is followed by the genitive case, and means that they heard the sound of the voice; while in the latter passage, it is followed by the accusative case, and means that they did not hear the subject-matter: i.e., they heard the sound of the voice, but did not understand what was said.
Joh 8:43.-Why do ye not understand my speech? even because ye cannot hear (i.e., receive) my word.
Joh 9:27.-I have told you already, and ye did not hear (i.e., believe). Why again do ye desire to hear? In the latter clause it is used in its ordinary sense; in the former idiomatically.
1Co 14:2.-He that speaketh in an unknown tongue speaketh not to men, but to God, for no one heareth (i.e., understandeth) him. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] so renders it, and puts heareth in the margin.
Gal 4:21.-Ye, that desire to be under law, do ye not hear (i.e., understand) the Law?
1Co 5:1.-It is commonly heard (i.e., understood) that there is fornication among you. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has reported.
Hearing (akoee) is used, not merely of the act of hearing, but of what is heard: a narration, report, fame. This is a kind of Metonymy (q.v. [Note: Which see.] ).
Mat 14:1.-Herod the tetrarch heard the hearing (i.e., the fame) of Jesus.
Joh 12:38.-Who hath believed our hearing? (i.e., our report).
Called. To be called is used of being acknowledged, accounted, or simply of being.
1Jn 3:1.-That we should be called the sons of God.
Holy means primarily that which is ceremonially clean and free from defilement.
Deu 23:14.-Therefore shall thy camp be holy: that he see no unclean thing.
Hence it means separated from a common to a sacred or special use. For places and inanimate things can clearly be holy only in this special sense, and not as regards intrinsic moral purity.
The word Holy in Hebrew sometimes means bountiful, merciful, beneficent. And so may have the same meaning in some passages of the New Testament. See Tit 1:8. Heb 7:26, etc.
Honour has a wide range of meaning in Hebrew, and is used of nourishment, maintenance.
Mat 15:6.-And shall not honour (i.e., support) his father or his mother.
1Co 12:26.-Or one member be honoured (i.e., nourished) all the members rejoice with it.
1Ti 5:3.-Honour widows that are really widows,: i.e., maintain them out of the funds of the church, as is clear from verse 4.
1Ti 5:17.-Let the elders that rule well be counted worthy of double honour: i.e., of a liberal (see Metonymy) maintenance.
1Pe 3:7.-Giving honour unto the wife as unto the weaker vessel: i.e., nourishing and supporting her, etc.
Hand. For various idiomatic phrases in connection with the word hand, see under Metonymy.
Living was used by the Hebrews to express the excellency of the thing to which it is applied. In some cases the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has lively.
Joh 4:10-11.-Living water.
Act 7:38.-Living oracles.
Heb 10:20.-Living way.
1Pe 2:4-5.-Living stones.
Rev 7:17.-Living fountains.
Riches denotes not merely money, but an abundance of that to which it is applied; as our English word wealth is used of things other than money.
Rom 2:4.-Or despisest thou the riches (i.e., the greatness) of his goodness? i.e., His abounding goodness, or wealth of goodness.
Eph 1:7.-According to the riches (i.e., the great abundance or wealth) of his grace.
Eph 3:8.-The unsearchable (or the untrackable) riches (i.e., wealth or greatness) of Christ. This greatness consisting of all Gods purposes in Christ as set forth in this epistle; which the Old Testament saints could not trace out or understand. See 1Pe 1:10-11.
Col 1:27.-What is the riches (i.e., the great abundance) of the glory of this Mystery.
Col 2:2.-All riches of the full assurance of understanding: i.e., the abundant or fullest assurance of knowledge.
To sanctify often means to make ceremonially clean: i.e., to cleanse a thing from those defilements which made it unfit for sacred uses. Hence, it means simply to set apart, fit, or prepare for a particular purpose.
Jer 12:3.-Sanctify (i.e., prepare) them for the day of slaughter.
1Co 7:14.-For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: each (though one be an unbeliever) is fitted to perform the respective duties as husband and wife. So with the children, now are they holy: i.e., they were to be no longer reckoned as idolators, but were separated from heathen associations, and ceremonially free from such defilement. See under holy above.
How can we sanctify God, as in Isa 8:13. Mat 6:9. 1Pe 3:15, except by setting Him high above and apart from every other object of respect and veneration?
Spirit was used in various combinations by the Hebrews to denote the greatest degree of any mental quality. As we speak of the spirit or essence of any person or thing!
Luk 10:21.-Jesus rejoiced in spirit: i.e., exceedingly.
Act 18:25.-Being fervent in spirit means exceedingly zealous. So Rom 12:11.
Act 19:21.-Paul purposed in spirit: i.e., firmly resolved.
Act 20:22.-Behold, I go bound in the spirit unto Jerusalem: i.e., with a fixed determination and settled purpose.
Rom 1:9.-Whom I serve with my spirit: i.e., with the most fervent zeal.
Walk is used of ones continued course of action and life: i.e., the habitual habit and manner of life.
Gen 5:22; Gen 5:24.-Enoch walked with God.
Rom 8:1.-Who walk not after the flesh, etc.
2Co 5:7.-We walk by faith, not by sight.
Word (, logos) in the New Testament follows the Hebrew idiom; and signifies not merely a word, but speech, which is the outcome of words. Hence, it is used of any matter, thing, or affair of any kind.
Luk 1:2.-Were eye witnesses and ministers of the Word: i.e., the Living Word, the Lord Jesus Christ.
Act 6:2.-It is not reason that we should leave the word of God (i.e., the preaching and ministry of the Gospel), and serve tables.
Act 10:44.-The Holy Ghost fell on them that heard the word: i.e., the Gospel which Peter preached.
Mat 21:24.-I also shall ask you one word: i.e., one thing, or a question as to one matter.
Act 10:29.-I ask therefore for what word (i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , for what intent) ye have sent for me.
Act 19:38.-Have a word. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has a matter; but according to the Heb. idiom, an accusation.
1Co 15:2.-If ye keep in memory by what word I preached unto you: i.e., what was the subject-matter of my preaching.
Thus the word must take its colouring from the context. In Exo 34:28, it means the ten commandments. So in Rom 13:9.
In 1Co 14:19, it means sentences.
The word son was used, not only by Synecdoche (q.v. [Note: Which see.] ), but idiomatically, and not according to Greek usage.
A son of death (1Sa 20:31) means devoted to death, and is rendered in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] : he shall surely die. So Psa 102:20 (21).
This idiom means that the persons thus spoken of belong very emphatically to that which they are thus said to be sons of.
Sons of the bride-chamber. Mat 9:15. Luk 5:34.
A son of hell. Mat 23:15.
Sons of the wicked one. Mat 13:38.
Son of the devil. Act 13:10.
Sons of disobedience. This is very much stronger than the mere tame expression disobedient children. It means that they pertain to and belong to Satan in a special manner; are those in whom he works (Eph 2:2), and on whom the wrath of God comes (Eph 5:6). It does not say that Gods children were such, but only that we had our conversation among them. We were, by nature, sons of wrath (Eph 2:3): i.e., those deserving of Gods wrath; but, through His grace another has borne that wrath, as verses 4-7 goes on to say.
The son of perdition (2Th 2:3. Joh 17:12) is one who is lost in a very emphatic and terrible sense.
See under Synecdoche.
iii. Idiomatic Degrees of Comparison
In the Hebrew there are several idiomatic ways of emphasizing adjectives, and making them superlative.
1. Preposition after Adjective
By the use of the preposition in or among after a simple adjective, as Pro 30:30, a lion, strong among beasts: i.e., the strongest of beasts.
The New Testament has the same Idiom.
Luk 1:42.-Blessed art thou among women: i.e., the most blessed of women.
2. Noun (in regimen) for Adjective
By using a noun (by Enallage) instead of an adjective, and putting it in regimen: as angels of might, which is stronger than simply using the ordinary adjective mighty. Kingdom of Heaven: i.e., Gods kingdom, as greater and better than all kingdoms which are of () this world. See for examples under Enallage.
3. Noun repeated in Genitive Plural
By repeating the same noun in the genitive plural, as Heaven of heavens: i.e., the highest heaven. See under Polyptoton.
4. Of God as Adjective
By using the words of God instead of an adjective, e.g.,
1Sa 14:15.-Tremblings of God: i.e., great or very mighty tremblings, meaning an earthquake.
Psa 36:6 (7)-Mountains of God: i.e., the loftiest or grandest mountains. See under Enallage.
5. Duplication of Noun as Adjective
By the repetition of the same word, as peace, peace: i.e., perfect peace. So
Mat 23:7 : Rabbi, Rabbi: i.e., most excellent Rabbi.
Mat 7:21.-Not every one that saith unto me, Lord, Lord: i.e., most gracious Lord.
Mar 14:45.-Master, master: i.e., most excellent Master. See further under Epizeuxis.
6. Two Nouns conjoined
By using a noun instead of an adjective, not in regimen, but (by Hendiadys) in the same case and number, and joined to the other noun by a conjunction.
2Sa 20:19.-A city and a mother: i.e., a metropolitan city.
Act 14:13.-Oxen and garlands: i.e., oxen-yes, and garlanded oxen too. See under Hendiadys.
7. Plural Noun for Singular Adjective
By using the plural instead of the singular.
Psa 51:17 (19).-The sacrifices of God are a broken spirit, etc.: i.e., the great sacrifice which God requires is a broken spirit and a contrite heart. See under Heterosis.
8. Verb and Cognate Noun
Even a verb can be exalted to a superlative degree, as well as an adjective, by using with it a cognate noun: e.g.,
Luk 22:15.-With desire I have desired: i.e., I have greatly desired.
Act 4:17.-Let us threaten them with a threat: i.e., let us threaten them very severely.
Act 5:28.-Did we not charge you with a charge: i.e., did we not straitly charge you. See under Polyptoton.
9. Verb and its Participle
A verb can also be emphasized superlatively by combining with it its participle: e.g., Seeing I have seen: i.e., I have surely seen. Dying thou wilt die: i.e., thou wilt surely die. See under Polyptoton.
iv. Idiomatic Use of Prepositions
Prepositions are used in the New Testament not according to the Greek idiom, but to the Hebrew. The Greeks had many prepositions, but the Hebrews had very few. Consequently, used according to the Hebrew Idiom, the manifold relations cannot be expressed with great definiteness.
The few Hebrew prepositions are used in the Old Testament with various meanings which can be easily gathered from the context. For example, the Hebrew (beth) means primarily in; but it also frequently means by (with reference to the instrument used), or among; or at, or near; also upon, and with. Now the Greeks have, and would have used, a different preposition for each of these.
It is a great mistake, therefore, always to translate (en), in, as is too frequently done in the New Testament. It must be taken with all the shades and breadth of meaning which the Hebrew beth () has. When the Greek of the New Testament is put into Hebrew, this fact is at once clearly seen.
For example:-
Mat 3:11.-John said, I indeed baptize you with water.
Mat 7:2.-With what judgment ye judge with what measure ye meet.
Mat 7:6.-Lest they trample them with (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , under) their feet.
Mar 3:22.-By the prince of the devils.
Luk 11:20.-With the finger of God.
Luk 22:49.-Shall we smite with the sword.
Rev 1:5.-Washed us from our sins by (or through) his own blood, not in, as A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] The R.V. [Note: The Revised Version, 1881.] renders this by, and puts in the margin, Greek, in.
Rev 5:9.-Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it properly by.
v. Idiomatic Use of Numerals
1. According to the Hebrew idiom, the numeral (heis), one, is used instead of the ordinary pronoun
Mat 8:19.-One scribe said to him: i.e., one of the scribes, or a certain particular scribe.
See also 9:18; 16:14; 18:24, 28; 21:19; 26:69. Mar 10:17; Mar 12:42. Luk 5:12; Luk 5:17. Joh 6:9; Joh 7:21; Joh 20:7. Rev 8:13, etc.
2. Sometimes, following the Hebrew idiom, the negative is joined with the verb instead of with the predicate: e.g.
Mat 10:29.-One of them shall not fall. The ordinary Greek idiom would be, not one () of them shall fall. Luk 12:6.
3. The adjective (pas), every or all is frequently so used
The Hebrews would say everything is not, and this is put instead of the ordinary Greek idiom, nothing is.
Psa 103:2.-Forget not all his benefits: i.e., forget not any.
Luk 1:37.-Every thing will not be impossible with God: i.e., nothing is impossible.
So Mat 24:22. Mar 13:20. Joh 3:15-16; Joh 6:39; Joh 12:46. Rom 3:20. 1Co 1:29. Gal 2:16. 1Jn 2:21. Rev 18:22.
4. In Hebrew the numeral is doubled to express distribution
We find this in the New Testament, instead of the Greek idiom which expresses it by the preposition (ana). We find the Hebrew idiom, e.g., in Mar 6:7, He sent them two two (i.e., two and two together): i.e., in pairs. Compare the Greek idiom in Luk 10:1.
This idiom is not confined to numerals, for we find it with other nouns: e.g.,
Mar 6:39, by companies (so Exo 8:14 (10), LXX [Note: XX The Septuagint Version (325 b.c.).] ).
In Mar 6:40, both the Hebrew and Greek idioms are used. Compare Luk 9:14. 2Co 4:16.
vi. Idiomatic forms of Quotations
In quotations the Hebrews generally omitted the word saying, whenever the words of another speaker were quoted. They very frequently stand alone without the verb saying. Hence it is often supplied by italics. See Psa 2:2, but sometimes even italics are omitted, and the passage is most obscure.
Psa 109:1-31 -Saying should be added in italics at the end of verse 5; all the words down to the end of verse 19 being the words of Davids adversaries which they spake against David. See this passage under Ellipsis (page 33).
Psa 144:12 should begin with the word saying; verses 12 to the middle of verse 15 being the vanity and the falsehood which the strange children spake (verses 8, 11).
See this passage also under Ellipsis (page 33).
From this usage another idiom followed, in the asking of a question.
vii. Idiomatic Forms of Question
In Hebrew a question often begins with if: i.e., if this be done means tell me whether this is done. But the Greeks never used the if in this sense in order to ask a question. In Greek it always expresses a condition. Yet, following the Hebrew idiom, we have:
Luk 22:49.-If we shall smite with sword: i.e., shall we smite, etc.
viii. Idiomatic Phrases
1. Answered and said was used by Hebrew idiom of whatever kind of speech is in question
It should therefore not be rendered literally, Answered and said, but translated so as to express whatever may be the particular kind of speech referred to in the verb said; e.g.:
Mat 11:25.-At that time Jesus answered and said, I thank thee, O Father, etc.
This should be, At that time Jesus prayed and said, etc.
Mar 12:25.-At that time Jesus answered and said, while he taught in the temple, How say the scribes that Christ, etc.
Here it should be Asked and said. So Mar 13:2, etc.
Mar 11:14.-And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever.
It is clear that this cannot be literally meant, for the tree had said nothing. It should be Jesus addressed the tree, and said to it.
2. My soul, your soul, their souls, is the Hebrew idiom for myself, yourself, yourselves, etc.
See Num 23:10. Jdg 16:30. Psa 59:3 (4); 35:13; 103:1; 121:7, Jer 18:20 (cf. [Note: f. Compare (for Latin, confer).] 38:16).
Psa 16:10.-Thou wilt not leave my soul (i.e., me) in Sheol (or Hades, the grave). This is explained in the next line as meaning thou wilt not suffer thine Holy One to see corruption.
So Act 2:27; Act 2:31; Act 13:35.
It is resurrection from the grave which is taught and referred to here, as is clear from Psa 49:15 (16), where Sheol is properly translated grave. See under Synecdoche.
3. Out of the Way.
(2Th 2:7) must not be translated literally, arise or become developed out of the midst, as is done by a certain school of prophetic students; because it is a Greek idiom for being out of the way, and always implies decisive action, either of the persons own will or of force on the part of others.
Plutarch (Timol. 238. 3) says: He determined to live by himself, having got himself out of the way (i.e., from the public).
Herodotus (3. 83 and 8. 22). The speaker (in 8. 22) exhorts some, and says: Be on our side, but if this is impossible, then sit down out of the way, or as we should say in our idiom stand aside (not arise out of the midst!)
The same idiom is found in Latin. Terence (Phorm. v. 8. 3) says: She is dead, she is gone from among us (i.e., forced or torn away by the cruel hand of death, e medio abiit).
The opposite expression shows the same thing.
In Xenophon (Cyr. v. 2. 26), some one asks: What stands in the way of your joining us? ( ): i.e., your standing in with us.
The same idiom is found in the Scriptures.
Mat 13:49.-The wicked are severed from among the just: (i.e., taken away by force).
Act 17:33.-Paul departed from among them.
Act 23:10.-Paul was taken by force from among them.
1Co 5:2 is very clear: where the complaint is made that they had not mourned that he that hath done this deed might be taken away from among you.
2Co 6:17.-Wherefore come out from among them, and be ye separate.
Col 2:14.-We read of the handwriting of ordinances which was against us. Christ took it out of the way.
We have the same idiom in the Septuagint.
Isa 52:11.-Depart ye go ye out of the midst of her, and
Isa 57:1 (lxx. 2).-The righteous is taken away from the evil to come.
It is thus perfectly clear that, in 2Th 2:7, where it says that he who now holds fast [to his position] will continue to do so until he is cast out, the he is Satan, who is holding on to his position in the heavenlies, until the great war shall take place (Rev 12:1-17), and he be cast out into the earth.
Then it is that (Rev 13:1) he stands (R.V. [Note: The Revised Version, 1881.] ) on the sand of the sea, and as the result of this the two beasts rise up. They cannot, therefore, arise till Satan is cast out. This is the teaching of 2Th 2:1-17 See further under Ellipsis.
4. Breaking of Bread.
To break bread, (klasai arton), is the literal rendering of the Hebrew idiom (paras lechem), and it means to partake of food, and is used of eating as in a meal.* [Note: Just as among the Arabs to-day, the Idiom, to eat salt, means partaking of a meal.] The figure (or idiom) arose from the fact that among the Hebrews bread was made, not in loaves as with us, but in round cakes about as thick as the thumb. These were always broken, and not cut. Hence the origin of the phrase to break bread. Indeed so close is the connection that we sometimes have the word break without bread. So clear is the meaning that there may be the Ellipsis of the latter word.
See examples of this Hebrew idiom in Jer 16:7 (see A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin) Neither shall men break bread for them, as in Eze 24:17. Hos 9:4. See Deu 26:14, and Job 42:11.
Isa 58:7.-Is it not to break thy bread to the hungry?
Lam 4:4.-The young children ask bread, and no man breaketh it unto them.
Eze 18:7.-Hath broken (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] given) bread to the hungry.
We have the same Hebrew idiom in the Greek words of the New Testament, and the readers could have had no other idea or meaning in their minds (Mat 14:19). He took the five loaves, and blessed, and brake, and gave the loaves to his disciples, etc. This was in connection with ordinary eating. See Mat 15:36; Mar 8:6; Mar 8:19; Mar 14:22.
Luk 24:30.-And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.
In verse 35, they speak of how Christ was known of them in breaking of bread, i.e., as He sat at meat with them.
Act 27:33-36.-This day is the fourteenth day that ye have tarried and continued fasting,* [Note: See under Synecdoche.] having taken nothing. Wherefore I pray you take some meat: for this is for your health: And when he had thus spoken, he took bread, and gave thanks to God in presence of them all; and when he had broken it, he began to eat. Then were they all of good cheer, and they also took some meat.
It is perfectly clear that in all these cases the breaking of bread is the ordinary Hebrew idiom for eating as in a meal. The bread could not be eaten till it was broken, hence the idiom which is used by Hebrews down to the present day.
It is also evident that the Passover was a meal, and it was at this meal, and of it, that the idiom is used in Mat 26:26. Mar 14:22 Luk 22:19. 1Co 11:24.
In Act 2:46, their breaking bread at home (margin) is mentioned to emphasise the fact that they no longer offered sacrifices, and therefore could not eat of them in the Temple. So that though they went to the Temple to worship, they ate their meat at home in their private houses.
It is incredible, therefore, that in Act 20:7, the idiomatic expression can mean in any sense the Lords supper, as is clear also from verse 11.
The one solitary passage left is 1Co 10:16, The bread which we break. This is referred by some to the Lords supper in ignorance of the prevailing custom of the early Christians when meeting together on the first day of the week. Assemblies were few, and the members were scattered. Many came from long distances, and food had to be brought for the days sustenance. The early fathers tell us that the people brought from their own homes hampers filled with cooked fowls, and geese, etc., meat, loaves of bread, with skin-bottles of wine, etc. The rich brought of their abundance, and the poor of their poverty. These Sunday feasts acquired the ecclesiastical name, agapai or love-feasts (from , brotherly love, see Jud 1:12), because the richer brethren made them for the benefit of the poor.
It is easy to see how this would in time become a feast; and how, though all partook of the common food, some would have too much, and some too little; and, as it is written, some would be hungry, and others drunken (1Co 11:21).
This looks as though the feast or meal itself came to be spoken of as the Lords supper, from the fact that each received an equal portion, as on that night when the Lord Himself presided, and received it as from Himself and not merely from one another.
But in process of time, a special ordinance was added at the close of these feasts, at the end of the assembly, and at the end of the day. to which the name, the Lords supper, was afterwards confined, Up to the time of Chrysostom it followed the feast; but, as superstition increased, it preceded the feast; but for 700 years after Christ they accompanied each other: and the Lords supper was unknown as a separate ordinance!
As late as a.d. 692 the close of the Lenten fast was celebrated by an agapee, or feast, as the anniversary of the institution of the Lords supper; and in England the day was called Maunday Thursday, from the maunds, i.e., the baskets or hampers in which the provisions were brought. No one but Royalty now keeps up this ancient custom. It fell into desuetude from the superstition of fasting communion; which had been brought in (though Chrysostom wished himself anathema if he had been guilty of it!).
The breaking of bread therefore was used of the love-feast, and never, until recent years, used of the Lords supper as a separate ordinance.
The error has arisen from the misunderstanding of the Hebrew idiom; and, from translating literally that which is used as a figurative expression.
Rome has done exactly the same, though in another direction. Rome forces the words to break bread, to prove its practice of withholding the cup from the laity, or of communion in one kind! Rome argues that as it only says bread, and wine is not mentioned; therefore the wafer is sufficient!
Had Gentiles been acquainted with the Hebraism, neither malice nor ignorance could have diverted the words from their simple and only meaning.
5. To Take the Sword is used for rashly usurping magisterial power instead of giving obedience and subjection to God
Mat 26:52.
6. To Open the Mouth is a Hebraism, used for speaking at length or with great solemnity, liberty, or freedom
Jdg 11:35-36. Job 3:1; Job 33:2. Psa 78:2. Pro 31:26. Eze 24:27. Dan 10:16. Mat 5:2, with 13:35. Luk 1:64. Act 8:35; Act 10:34. 2Co 6:11. Rev 13:6.
So the opposite, not to open the mouth, is a Hebraism for silence:- Psa 38:13 (14); 39:9 (10). Pro 24:7. Isa 53:7. Act 8:32.
7. To Taste Wine is a Hebraism for drinking with others to indulgence
Dan 5:2.
So also to drink wine. Pro 31:4.
8. What to me and to thee?
(ti emoi kai soi) which is rendered, What have I to do with thee? means what is there between thee and me: i.e., what have we in common.
2Sa 16:10; 2Sa 19:22. 1Ki 17:18. 2Ki 3:13. Mat 8:29. Mar 1:24. Luk 4:34. Joh 2:4.
9. The Son of Man
Under Synecdoche we have considered the ordinary meaning of Son of Man; but, with the definite article, the phrase appears to have a special idiomatic usage of its own. No one was ever so called, but Christ Himself. He first thus calls Himself in Joh 1:51 (52). The reference is to the first occurrence of the phrase in Psa 8:1-9, where the title is seen to involve universal dominion in the earth. Dominion was given to the first man, Adam, and lost. It is to be restored in the Son of man, the second man, the Lord from Heaven.
From Joh 12:34 (cf. [Note: f. Compare (for Latin, confer).] 8:28), the Jews rightly inferred that the title involved His Messiahship.
That the title has to do with dominion in the earth is clear from the fact that it does not occur in the Epistles, and does not, therefore, pertain to Christ in relation to the Church-the Body of which He is the Head, though it occurs constantly in the Gospels, as well as in the Apocalypse (but here only twice: 1:13, and 14:14).* [Note: See The Divine Names and Titles, by the same author and publisher.]
10. Turn to Ashes
Psa 20:3.-This was the Hebrew idiom for Gods acceptance of offerings by fire: i.e., He accepted them by causing fire to fall from heaven and consume the sacrifice. No fire having its origin in this world ever consumed the sacrifices which God accepted.
The sacrifices of the heathen were wholly independent of and apart from God. He neither commanded them, nor accepted them. It is even so with all worship now that is not the fruit of the Holy Spirit (who is symbolized by burning fire). For the flesh to offer worship is the offering of strange fire.
The fire which kindled the incense on the Golden Altar of worship within the Holy Place was the same fire which had consumed the sacrifice on the Brazen Altar. This tells us that there can be no incense of prayer ascending to heaven that is not based on and does not proceed from the blood of atonement.
That this fire from heaven was the essential part of Gods acceptance of the offering may be seen from the fact that the fire of God fell from heaven at the first (Lev 9:24) (at the Tabernacle), and again at the Temple (2Ch 7:1), and that fire was kept continually burning.
Whenever God accepted an offering away from the one place which He had appointed the fire fell especially upon that occasion only. See Gideon, Jdg 6:21; Manoah, Jdg 13:15-23; David, 1Ch 21:26; and Elijah, 1Ki 18:38.
This, therefore, is what is meant in Gen 4:4, when the Lord had respect unto Abel and to his offering, because it was what He had ordered. But to Cain and his offering God had not respect, because it was not what He had appointed. The way of Cain (Jud 1:11) is therefore human inventions in Divine worship!
This is how Abel obtained witness that he was righteous. This is how God testified of his gifts. This is how Abel being dead, yet speaketh (Heb 11:4), but few hear his voice. Few understand the great fact that God left nothing for mans imagination when He made known how He would be approached, and how He would be worshipped. In the last chapter of Exodus (40.), we have fourteen times thou shalt (2-15), in the directions given to Moses; and eight times the significant words that all was done as the Lord commanded Moses. Then Leviticus, the book of worship, opens with the words: And the Lord called unto Moses out of the Tabernacle of the congregation (for Moses was not able to enter in, Exo 40:35), saying If any man of you bring an offering unto the Lord, ye shall bring, etc.
Thus it is the Lord who dictates the particulars as to how He will be approached. And, if He does not accept the sacrifice by turning it to ashes, in vain would they worship Him.
It is the same to-day. The true worshippers, who worship God, do so in spirit, and through that sacrifice which God has accepted, even Christ our substitute, on whom the Divine judgment fell instead of on His People. BY HIM it is that we offer the sacrifice of praise to God continually, that is the fruit of our lips giving thanks to His name (Heb 13:15).
There is no other worship now which He accepts, and no other worshippers whom the Father seeks to worship Him (Joh 4:23).
11. The Sons of God (Sons of Elohim)
This is the Hebrew idiomatic expression for angels. In every place where the expression occurs, angelic beings are to be understood. It occurs in:
Gen 6:2; Gen 6:4. Job 1:6; Job 2:1.-Where it is (benai ha-Elohim), sons of the Elohim.
Job 38:7.-Where it is without the article, Sons of Elohim.
Psa 29:1; Psa 89:6 (7).-Where it is (benai Eyleem), sons of Eyleem.
Dan 3:25.-Where it is singular, A son (Chald., ) of God.
Seven times in all, and in each case it means angels.* [Note: In Hos 1:10 (2:1), it is a different form (Benai El hai), sons of the living God. The context leaves us in no doubt that this is used of men, and not angeles, for it is put in contrast with (ammai), my people.]
It is clear, therefore, that angels are meant in Gen 6:2; Gen 6:4, and their sin is there recorded. How it was committed we are not told. In 2Pe 2:4; 2Pe 2:9 and Jud 1:6, it is further described, and is spoken of in connection with Noah. Is it not strange that in 1Pe 3:18-19, where exactly the same connections occur (i.e., Noah, and chains, and prison), they should be taken for men! Especially when we recall the statement that He maketh His angels spirits (Psa 104:4. Heb 1:7), and that man is never spoken of as a spirit. He is said to have a spirit, but not to be one.
In Gen 6:4, the progeny of these fallen angels is called Nepheleem: i.e., the fallen ones (from , naphal, to fall): and so awful were the consequences that all flesh was corrupt, and Noah was the only one who was not tainted.* [Note: The two words generations are not the same in Gen 6:9. The first is Toledoth, meaning the off spring in succession, while the second is Dorothai, which has respect to breed (Isa 53:8).]
All the race, therefore, had to be destroyed. Noahs sons wives were tainted, and this may be the solution of the Ethnological problem as to the different races. There were Nepheleem in the days of Moses (Num 13:33), because it appears from Gen 6:4 that there was another irruption after that: i.e., after the days of Noah. It was for the extermination of this awful breed of beings that Israel was used: and yet there are Christians with an excess of (false) charity who deplore the slaughter effected by Israel, forgetting the necessity for the destruction.
It was to these fallen angels, reserved and in prison in Tartarus (the utmost bounds of creation) that the triumph of Christ reached and was proclaimed-an encouragement to those who now suffer-bidding them too, to look forward to the glory which shall surely follow. [Note: See The Spirits in Prison, by the same author and publisher.]
12. Three days and three nights
Jon 1:17 (2:1), quoted in Mat 12:40.
The expression, three days and three nights, is an idiom which covers any parts of three days and three nights.
In 1Sa 30:11 (12), it is said that a certain Egyptian had not eaten bread and drunk water for three days and three nights, and yet it was only three days since he fell sick (ver. 13), not four days.
In Est 4:16, Esther says she and her maidens will fast three days and three nights, and yet it was on the third day that Esther went in to the king; not the fourth day, which it must have been if the expression were literally understood.
It may seem absurd to Gentiles and to Westerns to use words in such a manner, but that does not alter the fact.
Now the New Testament is for the most part Hebrew in idiom, but Greek in language. This is the simple explanation of the difference between it and classical Greek. Moreover, there is reason to believe that the First Gospel, as we have it, is a translation from a Hebrew Original. This is one of the idioms. It is used in Jon 1:17 (2:1), and by our Lord in Mat 12:40. And yet many Scriptures say that He should rise, and did actually rise on the third day. This could not have been if the expression were used in its literal sense. It must have been the fourth day and not the third.
The fact is that the idiom covers any part of three days and three nights. This method of Hebrew reckoning is as distinct from Gentile reckoning, as their commencing the day at sunset and our commencing it at midnight. All these different modes of reckoning are peculiar to the respective peoples and languages and must be duly taken into account.
The Lords words in Mat 12:40 do not disagree with the Scripture assertion that He should rise on the third day.
We have the expression after three days once (Mat 27:63), and in three days once (Joh 2:19). But the common expression is on the third day, and it occurs ten times. But if the expression be literal and not an idiom, all these passages should say the fourth day! Paul preached the resurrection on the third day according to the Scriptures (1Co 15:4), and this is the great Scriptural fact which we cannot get away from.
Neither can we alter the fact that He rose on the first day of the week.
Neither can we alter the history which records His death and burial as taking place the day before the Sabbath. The sabbath drew on (Luk 23:54. Mat 27:62); the day before the sabbath (Mar 15:42); and yet the two disciples going to Emmaus on the first day of the week say, This is the third day (not the fourth) since these things were done (Luk 24:21).
From all this it is perfectly clear that nothing is to be gained by forcing the one passage (Mat 12:40) to have a literal meaning, in the face of all these other passages which distinctly state that the Lord died and was buried the day before the Sabbath and rose the day after it, viz., on the first day of the week. These many statements are literal and are history: but the one passage is an idiom which means any part of three days and three nights. The one complete day and night (24 hours) and the parts of two nights (36 hours in all) fully satisfy both the idiom and the history.
It may be added that we have a similar usage in English. When a person is sentenced to three days imprisonment, it may be late in the evening of the first day when he arrives at the prison, but when the doors open on the morning of the third day (not the fourth) he walks out a free man. In other words, if a person is commited to prison for three days-and he reaches it on Monday night-he leaves it the first thing on Wednesday morning.
See The Coming Prince, by Dr. Robert Anderson, C.B.
On the other hand,
Thou sayest is not, as is generally supposed, an idiomatic expression, conveying merely a simple affirmation or consent.
The fact is that (eipas) already means thou saidst, for the pronoun is included in and forms part of the verb. If therefore the pronoun (su), thou, is used as well, it makes it very emphatic; and indeed it places all the emphasis upon the pronoun (thou) instead of on the verb (sayest) and causes the phrase to mean thou (and not I) hast said it, or It is thou that madest the statement; or Thou hast said it thyself. So clear is this emphasis that the words and not I are often added.* [Note: Euripides and Sophocles both have examples. See Wetstein. And compare Mat 27:11. Mar 15:2. Luk 22:70; Luk 23:3. Joh 18:37; (and Sept. Exo 10:29).] So, too, (su legeis), thou thyself dost allege.
See, e.g., Mat 26:25 : Then Judas, which betrayed him, answered and said., Master, is it I? He said unto him, Thou hast said it thyself, not I. Thou hast taken the fatal word traitor on thine own lips.
So, in Mat 26:63-64, the High Priest (before whom Jesus had held his peace) asked, Tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said it thyself, not I. I neither affirm it nor deny it. Thou hast spoken the word. But then not to leave the matter in further suspense, Jesus says: Only, I tell you, hereafter ye will see the Son of Man sitting on the right hand of Power, and coming upon the clouds of heaven.
It has been suggested that (su eipas), thou saidst, should be read in the text of Mat 16:18, instead of (su ei Petros), thou art Peter.
But this is merely an invention to get out of a supposed difficulty. It is based on the fact that in the most ancient MSS. there were no divisions between the words, and hence it has been suggested that the three words
(su ei Petros)
thou art Petros (i.e., Peter,-or a stone)
might originally have been written as one word,
(sueips),
and could be differently divided into two words, thus:-
(su eips, abbr. of eipas)
thou saidst.
But against this are to be placed the following objections:
1. There are the PalAEographical objections as to the suggested abbreviations (a) of eips for eipes or eipas; (b) of ps for petros. The only known ancient abbreviation of Petros or Peter is in one of the Vienna Papyrus Fragments from Faym, where it is written . (pet.* [Note: See the Supplementum Nov. Test. GrAEci, 1896, p. 67. By Ed. Nestl, of Ulm.] ), i.e., the first three letters instead of the first and the last.
2. There is the objection arising from the absence of definite ms. authority, which makes the evidence conjectural rather than documentary.
3. There is the objection arising from the actual context, which is unquestioned; the two words thou sayest do not follow at all. Try it: And I say to thee, That thou saidst, and upon this rock I shall build My Church. It will be seen at once that the difficulty is increased instead of being removed! Had the words been in the previous verse, the case would be different; but, coming after the declaration in verse 17, and especially after the formula, And I also say to thee, the words thou saidst seem to be quite impossible.
The best exposition of the passage is that which distinguishes between the two words petros, a stone, a rolling stone, a stone for throwing; and petra, a rock, or cliff, which cannot be moved.
Thou art a petros (a vacillating, unstable man, no one can build on thee), but upon this petra (this rock which flesh and blood cannot reveal, but which is revealed only by God Himself, upon Christ as the Son of God), I shall build My Assembly.
And so it came to pass. For in Gal 1:15-16 Paul says, When it pleased God to reveal His Son in me, that I might preach him among the Gentiles; immediately I conferred not with flesh and blood: i.e., I conferred not with those who know not all the truth involved in preaching Christ as the Son of God. For all such are born of blood, or of the will of the flesh, and they learn these truths only by Divine revelation. We have the same word reveal in Mat 16:17 (as we have also flesh and blood) and Gal 1:16, which is most significant. Paul was the wise master-builder. Paul was the first to preach Christ as the Son of God, as declared in Act 9:20. This therefore was the petra-the rock foundation of the Church of the living God; and no mere petros or unstable man. Thus we have the contrast between the two, the petros and the petra, the stone and the ROCK.
ix. Idioms arising from other Figures of Speech
Certain idiomatic phrases arise out of other Figures of Speech, and they will be found, as scattered examples, throughout this work.
For example, Pleonasm gives rise to a few; but the following are important, from Anthropopatheia. They will be found under that figure:
To hide from ones eyes.
To swear by ones soul.
To hide ones face.
To hide ones eyes.
To spare with the eyes.
To stretch forth the hand.
To put forth the hand.
To shake the hand.
To make the hand heavy.
To make the hand light.
To withdraw the hand.
To turn the hand upon.
To lift up the hand.
To spread forth the hand.
To turn the hand back.
To smite or clap the hands.
To open the hand,
etc. etc.
Synecdoche and Metonymy also give rise to the peculiar usage of certain words in certain phrases: and these Figures must be referred to, as it is unnecessary to repeat them here.
x. Changes of Usage of Words, in the Greek Language
These may be added as another class: where the meanings of words change in the course of centuries, even among the same people.
The Greek of the New Testament is, as we have seen, full of the idioms of another language (Hebrew). But there is more than this. Greek is a language which was spoken and used by different races under different conditions at different times and in different countries.
In the interpretation of Scripture, we have to take into account the fact that Greek was a living language, and was consequently marked by constant gradual changes. The New Testament Greek is four centuries later than Attic Greek. It is, therefore, impossible for us to depend solely on Attic Greek for its understanding and meaning.
Examples could be given of these changes:-
(zpoiein) which meant in classical Greek to produce live offspring, had changed to preserve alive or make alive, to quicken.
(paroikos) which meant neighbour, had come to mean sojourner.
(praktr) which meant tax-gather, had come to mean jailor (Mat 5:25. Luk 12:58). We learn this from the use of the word in the recently discovered Papyri.
On the other hand, Modern Greek exhibits similar changes of New Testament Greek: e.g.,
which meant time, is used to-day in Greece of a year.
which meant season, is to-day in Greece used of weather.
It is clear therefore that any correct interpretation of New Testament Greek must take into account, not only particular usages, but also changes of usage. This properly comes under Idiom, and forms one of its most interesting and important branches. Biblical Greek occupies an unique position, and has never yet secured the attention and study which it demands. It is a neglected study, and is destitute alike of Lexicon and Grammar.* [Note: The late Professor Hatch, of Oxford, has shown the importance of this branch of Biblical study, and laid the foundations for it in his Essays in Biblical Greek. Clarendon Press, 1889.]
We can, here, give only a few examples of the idiomatic usage of certain important Greek words in the New Testament, which had been changed from their original classical meaning, and were used in a different Biblical sense. It is clear that many words which had been used by heathens could not possibly be brought into use in the sphere of spiritual and Divine truths without considerable modifications, and, in some cases, important changes.
The same phenomenon is encountered to-day, wherever the attempt is made to translate the Bible into a heathen language.
The knowledge of these changes as they affect the more important theological words is absolutely necessary to the correct interpretation of the New Testament Scriptures.
Dr. Hatch gives (among others) the following instructive examples:-
(angareuein). In classical Greek it was used with strict reference to the Persian system of mounted couriers (Herod. 8. 98. Xen. Cyr. 8. 6, 17).
But the customs of other countries changed the meaning to the forced transport of military baggage (Jos. Ant. 13. 2, 3. Epictetus, Diss. 4. 1, 79).
In the New Testament, therefore, it is used of being compelled to carry the load or baggage of another person. See Mat 5:41; Mat 27:32. Mar 15:31. Compare Luk 3:14.
(anaginskein) meant originally to persuade; then, to know well, to gather exact knowledge of, hence to read.
But later usage extended the reading to reading aloud with comments so as to persuade others. (See Epictetus, Diss. 3. 23, 20 and 1. 10, 8).
So in the New Testament (Mat 24:15. Mar 13:14), Let him that readeth means let him who reads and comments on these words in the assembly take care to understand them.
It explains also 1Ti 4:13.
(apostomatizein). Its classical use was to dictate to a pupil what he was to learn by heart and afterwards recite.
But its later use was widened to the examination by questioning as to what had been already taught (Pollux 2. 102).
Hence in Luk 11:53, where it is rendered provoke him to speak, it means they began to put questions to Him as if they were questioning a pupil.
(aretee) in classical Greek meant excellence of any kind, especially of manly qualities. Hence, Latin, vir-tus, manhood, valour, prowess, skill.
In the LXX [Note: XX The Septuagint Version (325 b.c.).] it is used for the translation of (hd), glory. Hab 3:3. Zec 6:13.
Also of (thillah), praise. Isa 42:8; Isa 42:12; Isa 43:21; Isa 63:7.
In the New Testament, therefore, it must have one of these two senses. See Php 4:8 (virtue). 1Pe 2:9 (praises). 2Pe 1:3 (virtue); 1:5 (virtue).
(glssokomon) was the case in which the tongues () of musical instruments were kept (tongue-case).
All trace of this vanishes in later Greek, and it was used of any chest, especially of what we should call the strong-box, or coffer.
In the LXX [Note: XX The Septuagint Version (325 b.c.).] it is used in 2Ch 24:8; 2Ch 24:10-11. See 2Ki 12:9, etc., where we have (kibtos), of what we should call the money-box.
Hence its meaning and use in Joh 12:6; Joh 13:29.
(deisidaimn) and (deisidaimonia) were used of religion or religiousness in a good sense.
But in later Greek they were used in a bad sense; and this is the sense in Act 17:22; Act 25:19.
(diabolos) was used of slanderous or malicious accusation.
In the LXX [Note: XX The Septuagint Version (325 b.c.).] it is used with or without the article of a single person, like the Heb. , Satan; and , Tsar. See 1Ch 21:1. Est 7:4; Est 8:1. Psa 109:6 (LXX [Note: XX The Septuagint Version (325 b.c.).] , 109:6). (See Num 22:22, where opposition is the meaning without implying accusation of any kind.)
In the New Testament it is used as a proper name, except in 1Ti 3:11. 2Ti 3:3. Tit 2:3, where it is used as an adjective, and in its ordinary sense of malicious accuser.
(diatheekee). In classical Greek it had two meanings: (1) a last will or testament, and (2) very rarely, of a covenant.
In the LXX [Note: XX The Septuagint Version (325 b.c.).] it is used 280 times, and always of a covenant. This is its only use in the New Testament, and though it is translated testament several times, it should always be covenant. For Heb 9:16-17, see under Ellipsis.
Dr. Hatch observes that the attempt to give it in certain passages its classical meaning of testament is not only at variance with its use in Hellenistic Greek, but is probably also the survival of a mistake: in ignorance of the philology of later and vulgar Latin, it was formerly supposed that testamentum, by which the word is rendered in the early Latin versions as well as in the Vulgate, meant testament or will, whereas in fact it meant also, if not exclusively, covenant.
(threeskeia) was used (in the pl. [Note: l. The Plural Number.] ) by Herodotus (2. 37) of external ceremonies of the Egyptian priests.
In Biblical Greek it is not used of these, but is transferred to any similar ceremonial observances and to these only: not of Christianity, but of that which has its origin in feelings or experiences, or of piety. This is its meaning in Act 26:5 (religion). Col 2:18 (worshipping). Jam 1:26-27 (religion).
(musteerion) always rendered or rather transliterated mystery; but meaning a secret. See a pamphlet on The Mystery, by the same author and publisher.
was used of managing a household, hence manager.
But in later Greek it was specially used of a slave who gave the other slaves their rations. So Luk 12:42. Gal 4:2. Also of a land-steward, or as we should say an agent. Luk 16:1; Luk 16:3; Luk 16:8. Rom 16:23.
(peirazein) usually translated to tempt: and (peirasmos), temptation.
The classical use of the verb was to make proof or trial of (Homer, Od. 16. 319; 23. 114; 9. 281). To make an attempt (Polyb. Fr. hist. 60).
In the LXX [Note: XX The Septuagint Version (325 b.c.).] the meaning was extended to the mode of trial: viz., by affliction or disaster. Hence trial came to mean trouble: as being that which most effectually tries anyone.
In the New Testament there are several passages where this sense of tribulation, trouble, and even chastisement and persecution are the more suitable renderings:-
Luk 8:13 (Mat 13:21. Mar 4:17).
Mat 6:13 (Luk 11:4) Bring us not into trial, but deliver us from him, or that, which does the mischief.
Mat 4:1 (Mar 1:13. Luk 4:2) to be tried or afflicted by the devil (hence Heb 4:15).
Act 20:19 -Perils: i.e., hardships through the plots and conspiracies of the Jews (2Co 11:24; 2Co 11:26). Heb 2:18. 1Pe 1:6; 1Pe 4:12. Rev 3:10.
(poneeros) is defined by Aristotle as being only weak, having a good-will, and therefore only half-wicked, because what is done is not done from malice.
On the contrary in the LXX [Note: XX The Septuagint Version (325 b.c.).] , the meaning seems to point to the activity of mischief: of wild beasts (Gen 37:20. Eze 14:15): of the plagues of Egypt (Deu 7:15): of blood-shedding (Isa 59:7): of violence and mischief (Isa 35:9; Isa 10:1).
So in the New Testament, active harmfulness and mischievousness are the prevailing meaning. Mat 5:11; Mat 5:39; Mat 6:13; Mat 22:18 (Mar 12:15. Luk 20:23). Mat 12:45 (Luk 11:26).
In some of the apocryphal books, the sense seems to be that of grudging (Sir 14:4-5; Sir 31:23). See Pro 23:6. Deu 28:56. In the New Testament this seems to be the sense in Mat 6:19-24; Mat 7:11 (Luk 11:13); Mat 20:15.
(parakleetos) meant in classical Greek merely called to ones aid, assisting, especially in a court of justice. Hence a legal adviser or helper.
But this falls short of the meaning it afterwards obtained: viz., not only of helping another to do a thing, but to help him by doing it for him. It is used only in John of the Holy Spirits help (by Christ) in 14:16, 26; 15:26; 16:7. And of Christs help (by the Holy Spirit) in 1Jn 2:1.
(pistis), faith. In classical Greek, it meant, psychologically, conviction: rhetorically, proof which brings about the conviction; and morally, good-faith or mutual trust.
In Biblical Greek, there is added a fourth usage, which is, theologically, an ideal virtue: viz., a full assurance (Rom 4:20-21). And, since it believes that, what God has said He will surely bring to pass, therefore, its objects are also objects of hope as well as faith (Heb 11:1).
(sukophantein). This word meant originally an informer, and was used of one who gave information against persons who exported figs from Attica. Literally, a fig-shewer. Hence a common informer; especially with the view of extorting money, a black-mailer (Xenophon, Mem. 2. 9, 4-6).
Hence in Biblical Greek it comes to have a wider range of meaning, and is used for Hebrew words which mean to oppress; and thus passed from black-mailing the rich, to the oppression of the poor to extort money, etc.
So Gen 43:18. (See Gen 26:20. Lev 6:2. Deu 24:14. Job 10:3; Job 35:9. Psa 72:4; Psa 119:122; Psa 119:134. Pro 14:31; Pro 22:16; Pro 28:3; Pro 28:16. Ecc 4:1; Ecc 5:7; Ecc 7:8. Eze 22:12; Eze 22:29. Jer 6:6.)
In the New Testament it is used only in Luk 3:14; Luk 19:8.
The distinction between the following words in classical and Septuagint and New Testament Greek is not observed in the Translations:-
(penees) is poor, as opposed to rich: one who has to work for his living.
(ptchos) is destitute, and in want: a pauper, or beggar.
(praus) is easy-tempered, as opposed to (orgilos), passionate; and (pikros), bitter or sour.
(tapeinos) is dejected as well as lowly.
In the LXX [Note: XX The Septuagint Version (325 b.c.).] these words are used interchangeably to represent the same Hebrew words, and do not denote inferiority in morals, but only in outward condition: viz., the peasantry (fellahin), who lived quiet, peaceful lives, and were the victims of lawless and powerful oppressors, who plundered and ill-treated them.
See Psa 10:9; Psa 12:5 (6); 34:6; 35:10; 37:14; 40:17 (18); 72:4, 13; 76:9 (10); 147:6.
This is the sense underlying these words in the New Testament.
Professor Deissmann* [Note: Bibelstudien, Marburg, 1895, and Neue Bibelstudieu, 1897.] has recently illustrated many New Testament idiomatic usages and expressions from the collections of papyri at Berlin and Vienna. They were recently discovered in Egypt, and are of the age of the Ptolemies. They consist of petitions, letters, receipts, accounts, divorces, bribes, etc. His contention is that these contain marks, not of what is called New Testament Greek, but of the vernacular usage of words at that time: e.g., he shows that (neophytos) novice (1Ti 3:6) is used in the papyri of newly planted palm trees.
(atheteesis), disanulling (Heb 7:18; Heb 9:26) is used as a technical legal expression, and is often found with (akursis) a depriving of authority, and in Antithesis to (bebaisis), a confirming, or establishing.
(anapemp), to send up (Luk 23:7; Luk 23:11; Luk 23:15. Act 25:21) is used of sending up to a superior authority.
(apech), to have in full (Mat 6:2; Mat 6:5; Mat 6:16. Luk 6:24) is used in two Faym receipts dated respectively: Dec. 29th, 44 a.d., and Sept. [Note: ept. The Septuagint Version.] 6th, 57 a.d., of giving a discharge for an account. This gives an ironical turn to these passages. See also Php 4:18.
(episcopoi), overseers (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , bishops), is used of civil functionaries in Rhodes, in the first centuries, both b.c. and a.d.; and also of an official in the temple of Apollo.
(presbyteroi), elders, is used of civil functionaries in Egypt, and also of temple officials, in the Faym papyri.
(sphragiz), to seal, is used of certifying as correct. This may explain Rom 15:28. Joh 3:33. 2Co 1:22. Eph 1:13; Eph 4:30.
(ametanoeetos), impenitent (Rom 2:5) occurs in a papyrus record of a sale, denoting that there was to be no change in it.
(biazomai), suffer violence (Mat 11:12), is usually taken as passive, but a Lycian inscription uses it as a deponent: i.e., the kingdom of God presses itself on the notice of men.
(dokimion), the trying (1Pe 1:7). This usage would render Jam 1:3, What is genuine in your faith.
(aretee), 1Pe 2:9, That ye should show forth the praises of him who hath called you. And 2Pe 1:3, Him that hath called us to glory and virtue.
Inscriptions are quoted from the Egyptian papyri, which show that was used at that time in the sense of a display of power. And this is exactly what it means in the above passages; for Gods wondrous power is displayed and manifested forth in His calling of His People. See Eph 1:18-19. (See above, page 851).
xi. Changes of Usage of Words in the English Language
It is most important that these should be carefully noticed: otherwise many words and expressions in the English of the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] cannot be understood.
It is most instructive to observe the evidence afforded by many of these changes as to the constant effect of fallen human nature; which, in its use of words, is constantly lowering and degrading their meaning:
All to brake (Jdg 9:53). This is an old Anglo-Saxon word tobrecan, from which the prefix to has got separated. It means altogether or completely smashed. (See Spensers Faerie Queene: 4. 7. 66; Miltons Comus 379, all to ruffld. So that all to meant altogether).
And if (Mat 24:48. 1Co 7:11). But and if: i.e., but even if.
A work (2Ch 2:18).
A fishing (Joh 21:3). The a is a softening down of the Anglo-Saxon on: on sleep (Act 13:36).
Away with (Isa 1:13) meant to tolerate.
By and by (Luk 21:19) meant immediately.
Come at (Num 6:6) meant to come near, as in R.V. [Note: The Revised Version, 1881.]
Company with (1Co 5:9. Compare v. 11) meant to have company with, as in R.V. [Note: The Revised Version, 1881.] : i.e., to associate with.
Do to wit (2Co 8:1) meant make to know (see Wit below): to certify.
Fetched a compass (2Ki 3:9) meant to make a circuit, or round-about course (as in R.V. [Note: The Revised Version, 1881.] ). So Act 28:13.
For to do (Deu 4:1) Here, the for was used in the sense of in order that: i.e., that ye may do.
Full well (Mar 7:9): i.e., with full knowledge.
Go to (Jam 4:13) meant come now.
On sleep (Act 13:36). The on has now become softened in modern usage to a-asleep.
Presently (1Sa 2:16. Pro 12:16. Mat 21:19; Mat 26:53. Php 2:23) meant immediately.
Prevent (Psa 59:10 (11); Psa 79:8; Psa 88:13 (14); Psa 119:148. 1Th 4:15) meant to go or come before, precede. See under Ellipsis, Psa 12:6 (7).
Strike hands (Job 17:3) meant to conclude a bargain by shaking hands.
Trow (Luk 17:9) meant to suppose or imagine (A.S., treowian, to believe).
Wit or to wit (Gen 24:21. Exo 2:4) meant to know. Hence it came to mean any special cleverness (as a noun), and then humour. So wot meant to know (Act 3:17. Rom 11:2, etc.), and witty (Pro 8:12) meant simply skilful or clever, and wittingly (Gen 48:14) knowingly, skilfully.
Wist (Mar 14:40) is the past tense of wit, knew. Unwittingly (Jos 20:3) meant unknowingly. R.V. [Note: The Revised Version, 1881.] margin, through error.
Whit (1Sa 3:18. 2Co 11:5). This is the Anglo-Saxon, wiht, a person or thing; hence not a whit meant not at all.
Very (Gen 27:21. Pro 17:9. Joh 7:26; Joh 8:4) meant true, real.
So there are certain words which have changed their meaning in the course of years:-
Advisement (1Ch 12:19) meant deliberation: from the Latin ad, to, and visum, seemed good).
Adventure (Deu 28:56. Act 19:31) meant to venture to go.
Artillery (1Sa 20:40). This meant (from the Low Latin artillaria, any warlike weapons, hence) bows and arrows. To-day we confine the word to quite another class of weapon.
Assay (Job 4:2) meant to attempt, to try.
Beeves (Num 31:33, etc.) was the plural of beef: the Norman-French for ox.
Bonnet (Exo 28:40) was at one time used of a mans headdress: and is still so used in Scotland.
Brigandine (Jer 46:4; Jer 51:3) was a coat of mail. Now we use the word brigand in a special sense.
Carriages (Act 21:15). From the three voices of the Greek Verb we have Carriage (passive: i.e., that which I carry): Carry (middle: i.e., how I carry myself); Carriage (active: i.e., that which carries me). The former of these uses of the word (from the Passive) is now obsolete.
Clouted (Jos 9:5) meant patched. And Clouts (Jer 38:11-12).
To ear (1Sa 8:12. Isa 30:24) meant to plough (from Anglo-Saxon erian, to plough). So the R.V. [Note: The Revised Version, 1881.] now renders it; in 1Sa 8:12, spelling it plow, but in Isa 30:24, till. Compare Gen 45:6, Neither earing nor harvest. Exo 34:21. Deu 21:4.
Earing (Gen 45:6. Exo 34:21) meant, as in R.V. [Note: The Revised Version, 1881.] , plowing.
Eared (Deu 21:4) meant ploughed.
Earnest (2Co 1:22. Eph 1:14) meant a pledge; but differing from an ordinary pledge in this, that while a pledge might be of a different kind, the earnest was a pledge of the same kind.
Fast (Rth 2:8) was used in the sense of close, near.
Fat (Joe 2:24. Mar 12:1) was used for a Vat, from Anglo-Saxon faet, which was pronounced vat.
Goodman (Mat 20:11) meant householder (as in R.V. [Note: The Revised Version, 1881.] ).
Libertines (Act 6:9), a class of freedmen amonst the Romans.
Lusty (Jdg 3:29) meant merely vigorous; and Lust meant simply pleasure or desire generally, as Exo 15:9. Deu 12:15, etc. 2Ti 4:3 : Joh 8:44. 1Jn 2:16. Now we use it of one special form of desire.
Mote (Mat 7:3) is the Anglo-Saxon mot, i.e., a particle of dust.
Naughty (Pro 6:12; Pro 17:4. Jer 24:2) meant worth naught, worthless. Now we use it of any evil, and sometimes of some special form.
Nephew (Jdg 12:14. Job 18:19) meant a grandson. See Isa 14:22. 1Ti 5:4 from the Latin nepos.
Occupy (Luk 19:13) meant to carry on business, to trade, from the Latin occupare, to lay hold of. Hence our word occupation.
Outgoings, Jos 17:9. Psa 65:8 (9), meant utmost limits.
Penny (Mat 20:2) was used of any piece of money. Even silver money used to be so called. Hence the phrase: to turn a penny. In Icelandic, peningr means cattle, as well as money. Now it is limited to a particular coin, which we represent by d (the initial of denarius). A penny a day was the idiom for the ordinary wage for such labour. In Luk 10:35, the two pence equalled two days wages or double pay.
Publican (Mat 9:10, etc., etc.) was the Latin Publicanus, a tax-collector. Now the usage is changed to a Vintner.
Quick (Lev 13:10; Lev 13:24. Num 16:30. Psa 55:15; Psa 124:3. Isa 11:3. Act 10:42. 2Ti 4:1. Heb 4:12. 1Pe 4:5) is the Anglo-Saxon cwic, alive, as opposite to dead. Now we use it in the sense of lively as opposite to sluggish. So
Quicken means to make alive (Psa 71:20; Psa 80:18; Psa 119:25; Psa 119:37; Psa 119:40; Psa 119:88; Psa 119:107; Psa 119:149; Psa 119:154; Psa 119:156; Psa 119:159; Psa 143:11. Rom 13:11).
Quickened, made alive (Psa 119:50; Psa 119:93. 1Co 15:36. Eph 2:1; Eph 2:5. 1Pe 3:18.
Quickeneth, maketh alive (Joh 5:21; Joh 6:63. Rom 4:17. 2Co 3:6 (marg. [Note: arg. Margin.] ). 1Ti 6:13.
Quickening, making alive (1Co 15:45).
Silly (Job 5:2. Hos 7:11. 2Ti 3:6) meant, originally, as Anglo-Saxon, saelig, timely, then, happy, and innocent. But now, because a person who acts thus is supposed by the world to be foolish, so it has come to be used. The same is the case with the word
Simple, which meant, originally, without guile, open, artless. But now, because a person who acts thus, is considered devoid of all sense, it has come to mean foolish. In the Bible the word is used in its original sense, as the usage had not then changed. See Psa 19:7 (8); 119:6; 119:130. Pro 1:4; Pro 1:22; Pro 1:32; Pro 7:7; Pro 8:5; Pro 9:4; Pro 9:13; Pro 14:15; Pro 14:18; Pro 21:11; Pro 22:3. Eze 45:20. Rom 16:18-19.
Simplicity is used in the corresponding sense: 2Sa 15:1. Pro 1:22. Rom 12:8. 2Co 1:12; 2Co 11:3.
Sottish (Jer 4:22) meant stupid, dull, heavy. Now, because a person is made so by drink, its use is limited to stupidity thus induced.
Vagabond (Gen 4:12; Gen 4:14. Act 19:13. Psa 109:10) meant originally, a wanderer, from Latin vagari, to wander. But, because those who thus wander, are generally compelled to do so on account of their worthless character, so the word came to be limited to this special sense.