In the New Testament codés is used—1. In the original classi- cal sense, shilled in handicraft (1 Cor. iii. 10). 2. Accomplished in letters, learned (Rom. i. 14, 22; 1 Cor. i. TO, 20S dele So of the Jewish theologians and doctors (Matt. xi. 25), and of Christian teachers (Matt. xxiii. 34). 38. In a practical sense, of the practice of the law of piety and honesty ; so Eph. v. 15, where it is joined with walking circumspectly, and 1 Cor. vi. 5, where it is represented as the quality adapted to adjust differ-
Cn. IIL] THE. GENERAL EPISTLE OF JAMES. 753
ences in the church. 4. In the higher, philosophical sense, of devising the best counsels and employing the best means to carry them out. So of God, Rom. xvi. 27; 1 Tim. i. 17 ; Jude 25; 1 Cor. i. 25. In this passage the word appears to be used in the sense of 3: practical wisdom in pious living.
‘Eniorjpov occurs only here in the New Testament. In clas sical Greek it is often used like codés, in the sense of skilled, versed ; and by the philosophers in the higher sense of scientifi- cally versed, in which sense it is opposed by Plato to d0€aaTHs, amere conjecturer. In this passage coos would seem to be the broader, more general, and perhaps more dignified term of the two, as denoting the habit or quality, while émotipevr indicates the special development and intelligent application of the quality to particular things. The Rev., wise and under- standing, gives the distinction, on the whole, as nearly as is necessary. ,
Conversation (dvactpopijs). See on 1 Pet. i. 15.
Meekness of wisdom. On meekmness, see on Matt. v. 5. The meekness which is the proper attribute of wisdom.
“* Knowledge is proud that she has learned so much, Wisdom is humble that she knows no more.”
14. Envying (Gov). The word is used in the New Testa- ment both in a bad and a good sense. For the latter, see John ii. 17; Rom. x. 2; 2 Cor. ix. 2. From it is our word zeal, which may be either good:or bad, wise or foolish. The bad sense is predominant in the New Testament. See Acts v. 17; Rom, xiii. 18; Gal. v. 20, and here, where the bad sense is de- fined and emphasized by the epithet dztter. It is often joined with épes, strife, as here with épideva, intriguing or faction. The rendering envying, as A. V., more properly belongs to ¢IJovos, which is never used in a good sense. mulation is the better general rendering, which does not necessarily include envy, but may be full of the spirit of self-devotion. Rey. ren- ders jealousy.
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1D4 WORD STUDIES IN THE NEW TESTAMENT. (Cu. II.
Strife (épwIelav). A wrong rendering, founded on the mis- taken derivation from épis, st74fe. Itis derived from épidos, a hired servant, and means, primarily, labor for hare. Compare Tobit ii. 11: My wife did take women’s work to do (nptdevero). Thus it comes to be applied to those who serve in official positions for their own selfish interest, and who, to that end, promote party spirit and faction. So Rom. ii. 8: them that are contentious (e& épwWelas), lit., of faction. Rev., factious. Also, 2 Cor. xii. 20. Rev., here, rightly, faction.
15. Wisdom (coda). See on ocdos, ver. 13. From above. Compare ch. i. 17. Sensual! (yuxexy). See on Jude 19.
Devilish (SacwovwSns). Or demoniacal, according to the proper rendering of Saiuav (see on Matt. iv. 1). Only here in New Testament. Devilish, ‘ such,” says Bengel, “as even devils have.” Compare ch. ii. 19.
16. Confusion (axatactacia). See on restless, ver. 8.
Evil (padAov). An inadequate rendering, because it fails to bring out the particular phase of evil which is dominant in the word : worthlessness, good-for-nothingness. In classical Greek it has the meanings slzght, trivial, paltry, which run into bad. In the New Testament it appears in this latest stage, and is set over against good. See John iii. 20; v. 29; Tit. ii. 8. Rev., vile, which, according to its etymology, Lat., v/s, follows the same process of development from cheap, or paltry, to bad.