constitute a type of character. This is an interest" ing anticipation of NT thought. Another point of interest is the analogy between the use of i^n, s word denoting tinie, and the subsequent use of ai'iii'. Another word oViy, to the meaning of which aiijn still more closely approximates, is also translated ' world ' at Ec 3'^ AV and RV (not RVm). In later Hebrew it did bear at times this sense, but it is more than doubtful whether it has it here. (.See esp. the CDmmentaries of Nowack - Hitzig in the Kiirzgef. Com., and E. H. Plumiitie, in loc).
ii. APOCRYrilA. — In the Books of Wisdom and 2 Maccabees we are introduced to the important word k6(t/xos in the sense which it acquired ainoni^ the Greeks through philosophic usage. The LXX of OT has the word, but only in its earlier meaning of 'adornment,' or as a rendering of n;:? ' lio.st (Gn 4', Dt 4" etc.) ; while ["ix and '73B are there translated by yr) and oUovixivT] (f-ix almost always by yfi, and '735 by o'lKoviiivTf ; there are, however, a few cases in which these renderings are inter- changed, all in Isai.ah). But in the Apocryjiha, i.e. in the two books of the Apocrypha above mentioned, it occurs repeatedly as a name for the material universe, which is its most common signitication there. The Most High is ag.ain and ag.ain described by such phrases as ' the Creator of the world,' 'the Ruler of the world.' For the word in this sense comp. Plato, Gorgias, 50S ; Aristotle, de Mund. 2. The thought of order, and of the beauty arising therefrom, which the word by its derivation suggested, is naturally associated with this application of it, and may well have been present to the mind of the author of the Book of Wisdom in his use of it .at 11". Other passages, interesting in connexion with his view of the Koa/ios, are 1" and 7"'-. In 5'-" and 16" refer- ence is made to the co-operation of the world, i.e. the forces of nature, in the work of moral retribu- tion and the defence of the righteous, in full agree- ment with OT thought, though the language is somewhat ditferent. Man's birth is described as an entry into the world, 7^ (some MSS, however, read /Sioi-). The position assigned to him in it is, in accordance with Gn l^-^, Ps 8"-, that he should 'rule the world — diiirri t6v Kbcfxov — in holiness and righteousness' (9^). For this reason, too, it would seem, Adam is soniewliat strangely called ' the first-formed father of the world' (iC). But the world has, through human perversity, become the scene of idolatry and moral corruption, and there- with death has "been admitted into it, though this is attributed to the envy of the devil (14'^-*' 2'-^, cf. Ro 5'=).
There does not seem to be a passage in which K6<Tfio!, either in this book or in 2 Mac, denotes mankind exclusively, for at Wis 6=* where the world is said to be lienelited by the large number of the wise, and at 14" where the ark is spoken of as ' the hope of the world,' the wliole of creation may be thought of as associated with men.
Before passing from the Apocryiilia we may observe that in Wis 13' there is a use of ai'iui' which may help to show how it came to have at times almost the sense of ' world.'
iii. New Tf..stament. — We have noticed one or two pljices in the Book of Wisdom in whic^li (toVyuoi appears to denote simply this earth and its inhabit- ants. Two interesting examples are referred to by Liddell and Scott {sub voce) d the use of the word in much the same way in public inscriptions of the end of the first or beginning of the 2nd cent. A.D. Nerva is called auTrip toO irivTos kIkt/j-ov, and Trajan corrrjp tov Koirfiov. See Boeck, CIG 1306, 334. In NT many more instances of its having this meaning will come before us, as well as of other meanings which arise out of this one. It it necessary to ask at once whether we ought to
^ORLD
WORLD
939
nttempt to carry the original meaning of 'order' tlirouLrh all these applications of the word [West- cott, Coram, on Gosjm according to St. John, Addi- tional Note at end of ch. 1, on /citrMot, tries to do this]. Its sense is not anywhere restricted to denote the earth in classical literature. It is there used sometimes of tlie heavens alone ; and indeed there is reason to think that the Pythagoreans, who are credited with having been the tirst wlio employed it to express a philosophical concei>tion, applied it thus. And we can readilj- understand that the heavenly bodies with their regular motions might impress them with their order and beauty. The earth, too, might well come to be included under the term Kijuos, as forming one member of a great systetn in which there was true relation of parts. But it is not so easy to see how by itself it could have been regarded as ' an ordered whole.' It must bo remembered that the ancient mind was not penetrated aa the modem is with the thouglit of law in nature. On tlie other hand, the possi- bility that the 'cosmopolitanism' of the Cynics and Stoics influenced common speech is not to be overlooked. Yet it should be observed that their phrase kIujhov iroXinjs h.id a ditt'erent force from that which 'citizen of the world' has to our ears. In the mouth of the .Stoic it expressed the convic- tion that the universal system and law, the polity of the great City of Zeus, in which every man had his own place, conditioned his life and determined his obligations. To the Cynic, on the otlier hand, — if we may take the passage in Lucian, Biwi" irpaa-it §§ 7-10, as a correct representation of the teaching of Diogenes and his school, — it meant, indeed, that he was unfettered by ties of country and could make his home anywhere, but the reason for this was that his life was composed of the sim|)lest, most universal elements. The saj-ing attributed to Socrates by Plutarch (lltpi 'i-vyrii, § 4, GOO f.)— that he was himself not Athenian nor Hellene, but citizen of the world (/tiir/tios) — should also be com- pared, where in the context Plutarch quotes tlie saying of Plato that man is oi'pd^'ios. The use of Kua^ios with that particular liniitatiou of its mean- ing which we are considering may have been facilitated in a measure by this language of the schools. To a still greater degree, probably, it was due to the fact that the earth seemed, espe- cially perhaps to the Hebrew mind, to be incom- parably the most important part of the created universe, to which the heaven with its lights, pro- perly sjieaking, belonged, as a canopy over it. But the question for us is, not so much what the history of this usage was, but wliether the notion of order was usually present to the mind of those who employed it as the NT writers do. We can con- ceive that it might have been to that of St. Paul (cf. Ac 17"), but it does not seem probable in the case of others, and indeed the idea is not suggested in connexion with the term icoV^os by any context in which it is used, even in St. Paul's E|)istlcs. And when our world was viewed in its ethical as[)ecta it seemed to Christian apostles to be, not a realm of order but a scene of disorder ; and their teaching substantially is, that it could not be an order while God was left out of account, though there is no evidence that they formulated their thought to themselves exactly in this way.