760 WORD STUDIES IN THE NEW TESTAMENT. [Cu. V.
mistake for the primary sense, is to gather, as for harvest. Rev., mowed.
Fields (ydépas). The more general word, place, for aypos, the ordinary word for a jield ; though the usage is warranted by classical Greek, and occurs Luke xii. 16; John iv. 35, the only two instances besides this in the New Testament. It implies a larger tract than a@ypos, as is evident in all the New-Testament passages cited. In two cases it refers to a rich man’s estates; and in John iv. 35, the Lord directs the attention of the disci- ples to a broad area or series of fields.
Crieth (xpafev). An inarticulate ery. Compare Gen. iv. 10.
Lord of Sabaoth. Lord of hosts. The only instance in which the phrase is used by a New-Testament writer. Rom. ix. 29, is quoted from Isa. i. 9.
5. Ve have lived in pleasure (érpugyjcare). Only here in New Testament. See on 1 Pet. ii. 18, on the kindred noun tpupn, riot or revel. Rev., ye have lived delicately.
Been wanton (éo7atadjoare). Only here and 1 Tim. vy. 6. ‘Etpudjcare denotes dainty living: this word, Zuxurious or prodigal living. Rev., taken your pleasure, is colorless, and is no improvement on the A. V.
As in a day of slaughter (as év juépa odayijs). All the best texts reject ws, as. The meaning of the passage is dis- puted. Some find the key to it in the words last days (ver. 8). The phrase day of siaughter is used for a day of judgment, Jer. xl. 35 xxv. 34 (Sept.). According to this, the meaning is, the day of judgment, at the supposed near coming of Christ. Others explain that these men are like beasts, which, on the
very day of their slaughter, gorge themselves in unconscious security.
a Be patient (uaxpodupijoare). From paps, long, and Juuos, soul or spirit, but with the sense of strong passion,
Cu. V.] THE GENERAL EPISTLE OF JAMES. 761
stronger even than épy7, anger, as is maintained by Schmidt (“ Synonymik ”), who describes Juuds as a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Hence the restraint implied in paxpoSupia is most correctly expressed by long-suffering, which is its usual rendering in the New Testament. It is a patient holding out under trial; a long-protracted restraint of the soul from yielding to passion, especially the passion of anger. In the New Testament the word and its cognates are sometimes rendered by patient or patience, which conceals the distinction from bzrouovy, uniformly rendered patience, and signifying per- sistent endurance, whether in action or suffering. As Trench observes, “ iropovn is perseverentia and patientia both in one.” Thus Bishop Ellicott: “The brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world.” ‘Yzrowovy contains an element of mandi- ness. Thus Plato joins it with the adverb dvdpixas, in a manly way, and contrasts it with avavépas, unmanly, cowardly. Max- poSupia is exercised toward persons ; bmopovy, toward things. The former is ascribed to God as an attribute (Luke xviii. 7; 1 Pet. iii. 20; 2 Pet. ii. 9, 15), the latter never; for the God of patience (Rom. xv. 5) is the God who émparts patience to his children. ‘ There can be no resistance to God nor burden upon him, the Almighty, from things. Therefore vmopovy cannot find place in him” (Trench). Rev. retains A. V., be patient. The thought links itself naturally with that in the preceding verse: the righteous doth not resist.
Therefore. Since things are so. Referring to the condition of things described in the previous passage.
Brethren. In contrast with the rich just addressed.
Waiteth (éxd¢yeras). With expectation. Compare Matt. xiii. 30; Mark iv. 27.
The early and latter rain (verov mpdipov Kai dxipov). Both adjectives only here in New Testament. ‘Terov, rain, is rejected