* A full discussion of the classical usage would require an essay. The critical student is referred to the article BovacoSa in Schmidt’s Synonymik der Griechischen Sprache, vol. iii., p. 602. See, also, the art, Sér, in Grimm's Clavis Nov. Test. His classification of meanings, however, needs careful re- vision.
14 WORD STUDIES IN THE NEW TESTAMENT. [Cu. I.
and, having thought (évIvun3ér70s), his mind znclined (ten- dency), he was minded (€BovdjIn) to put her away secretly.
Some instances of the interchanged use of the two words are the following: Mark xv. 15, “Pilate willing” (Bovdcpevos) ; compare Luke xxiii. 20, “Pilate willing” (Sédov). Acts xxvii. 48, “The centurion willing ” (Govdopevos) ; Matt. xxvii. 17, “Whom will ye that I release” (9édere) ; so ver. 21. John xix. 89, “ Wall ye that I release” (BovrAcoSe) ; Matt. xiv. 5, “When he would have put him to death” (9érv). Mark vi. 48, “Tle wouwld have passed by them” (#9ere) ; Acts xix. 30, “Paul would have entered” (GovAopuévov). Acts xviii. 27, “ Te was disposed to pass” (Bovropévov). ‘Tit. iii. 8, “1 wll that thou affirm ” (GotAopav). Mark vi. 25, “I will that thou give me” (Jérw), etc., ete.
In the New Testament 9€Aw occurs in the following senses:
1. A decree or determination of the will. (a) Of God (Matt. xi. 453 om.ix. 16, 18 cActs xvii 215 1 Gor ay 10s xv. 88). (6) Of Christ (Matt. viii. 3; John xvii. 24; v. 21; xxi. 22). (ce) Of men (Acts xxv. 9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “ Wzl¢ thow go up to Jerusalem ?” John vi. 67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “W7d2 ye also go away?” Is that your determination ? Jolin vii. 17, If any man sets his will, is determined to do God’s will. John viii. 44, The lusts of your father your will 7s set to do. Acts xxiv. 6.
2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish ; nota- bly Mark xiv. 86, of Christ in Gethsemane. Our Lord would hardly have used what thow wilt in so feeble a sense as that of a desire or wish on God’s part. Mark x. 43, “ Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matt. xxvii. 15, It was given to the Jews to decide what prisoner should be released. Luke i. 62, The name of the infant John was referred to Zacharias’ decision. John xvii. 64, Surely Christ does more than desire that those whom the Father has given him shall be with him.
Gz. 1.4 MATTHEW. 14s)
Luke ix. 54, It is for Jesus to command fire upon the Samaritan villagesif he so wills. (See, also, John xiv. 7; 1 Cor. iv. 21; Math: xvi. 25; xix. 17; John xxi. 22; Matt. xili. 28; xvii. 12.) In the sense of wish or desire may fairly be cited 2 Cor. xi. 12; Matt. xii. 88; Luke viii. 20; xxiii. 8; John xii. 21; Gal. iv. 20; Matt. vii. 12; Mark x. 35.
3. A liking (Mark xii. 88; Luke xx. 46; Matt. xxvii. 48). (See note there.)
Bovropat occurs in the following senses:
1. Inclination or disposition (Acts xviii. 27; xix. 30; xxv. 92; xxviii. 18; 2 Cor. i. 15).
9. Stronger, with the idea of purpose (1 Tim. vi. 9; James ga isc. 4 1 Corsi) 11), Heb.. vis 17): ‘
In most, if not all of these cases, we might expect SéArevv ; but in this use of BovAowas there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occa- sional employment of BovAouas to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “ Whether Apollo will (Rovdérar) ward off the plague ” (“T1.,” i. 67). “Apollo willed (Bovdero) victory to the Tro- jans” (“I1.,” vii. 21).