8. Of one mind (ouddpoves). Rev., like-minded. Only here in New Testament. Compare Rom. xii. 16; xv. 5; Philip. ii. 2, ete. Indicating unity of thought and feeling. From opds, one and the same, and dpyv, the mind.
Having compassion one of another (cupzraseis). Only here in New Testament, though the kindred verb is found Heb. iv. 15; x. 34. The rendering is needlessly diffuse. Rev., much better, compassionate; sympathetic, in margin. Interchange of fellow-feeling in joy or sorrow. Our popular usage errs in lim- iting sympathy to sorrow.
Love as brethren (dirddergor). Rev., more strictly, loving as brethren. Only here in New Testament.
Pitiful (evomAayyvor). Only here and Eph. iy. 82. Rev., better, tender-hearted. From ed, well, and omrayyva, the nobler entrads, which are regarded as the seat of the affections, and hence equivalent to our popular use of heart. The original sense has given rise to the unfortunate translation bowels in the A. V., which occurs in its literal meaning only at Acts i. 18.
Courteous. The A. V. has here followed the reading of the Tex. Rec., dsrodpoves. But the best texts read razrewd- dpoves, humble-minded. So Rev. This occurs nowhere else in the New Testament, though the kindred noun tarewodpocdvn,
humility, is found often. See on tazevvds, lowly, notes on Matt. xi. 29.
9. Rendering evil, etc. See Rom. xii. 17.
Blessing (eddoyoivres). Not a noun governed by rendering, but a participle. Be not rendering evil, but be blessing.
10. Will love (9ékwv ayardv). Not the future tense of ove,
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but the verb ¢o will, with the infinitive: he that deseres or means to love. TRev., would love.
11. Eschew (éxxAwdro). The old word eschew is from the Norman eschever, to shun or avoid. It reappears in the Ger- man scheuen, to be startled or afraid, and in the English shy, and to shy (as a horse). The Greek word here occurs only twice elsewhere (Rom. iii. 12; xvi. 17), where Rev. renders turn aside and turn away. It is compounded of éx, out of, and KAive, to cause to bend or slope ; so that the picture in the word is of one bending aside from his course at the approach of evil. Rev., turn away from.
13. Followers (ycunrtal). Lit., ¢mitators. But the best texts read &pAwral, zealots. So Rev., zealous.
14. Blessed. See on Matt. v. 3.
Be troubled (rapay9fre). The word used of Herod’s trouble (Matt. ii. 3); of the agitation of the pool of Bethesda (John v. 4); of Christ’s troubled spirit (John xii. 27).
15. Sanctify the Lord God. The A. V. follows the Tex. Rec., reading tov Qeov, God, instead of Tov Xpicrov, Christ, which is the reading of the best texts. The article with Christ shows that xipsov, Lord, is to be taken predicatively. Render, therefore, as Rev., sanctify Ohrist (the Christ) as Lord.
Ready to give an answer (@rowpou mpos atonoylav). Lit., ready for an answer. Answer is our word apology, not in the popular sense of excuse, but in the more radical sense of de- fence. So it is translated Acts xxii. 1; Philip. i. 7,16. Clear- ing of yourselves, 2 Cor. vii. 11. ,
Meekness. See on Matt. v. 5.
16. Having a good conscience (cuveldnow éxovres ayadnv). The position of the adjective shows that it is used predica-
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654 WORD STUDIES IN THE NEW TESTAMENT. [Cu. IIT.
tively: having a conscience good or unimpaired. Compare Heb, xiii. 18, “ We have a good conscience (Kadi cuvetdnoww).” SuvelSnow, conscience, does not occur in the gospels, unless John viii. 1-11 be admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of ovv, together with, and eidévas, to know ; and its fundamental idea is Anow- ing together with one’s self. Wence it denotes the conscious- ness which one has within himself of his own conduct as related to moral obligation ; which consciousness exercises a judicial function, determining what is right or wrong, approv- ing or condemning, urging to performance or abstinence. Hence it is not merely intellectual consciousness directed at conduct, but moral consciousness contemplating duty, testifying to moral obligation, even where God is not known; and, where there is knowledge of God and acquaintance with him, inspired and directed by that fact. A man cannot be conscious of himself without knowing himself as a moral creature. Cremer accord- ingly defines the word as “ the consciousness man has of him- self in his relation to God, manifesting itself in the form of a self-testimony, the result of the action of the spirit in the heart.” And further, “conscience is, essentially, determining of the self-consciousness by the spirit as the essential principle of life. In conscience man stands face to face with himself.” Con- science is, therefore, a daw. Thus Bishop Butler: ‘Conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it, that it is our natural guide, the guide assigned us by the Author of our nature ; it therefore belongs to our condition of being ; it is our duty to walk in that path and follow this guide.” And again, “That principle by which we survey, and either approve or disapprove our own heart, temper, and actions, is not only to be considered as what is, in its turn, to have some influence, which may be said of every passion, of the lowest appetites ; but likewise as being superior ; as from its very nature claim- ing superiority over all others; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself; and to preside and govern,