1. IL say then (Aéyw ov). Then introduces the question as an inference from the whole previous discussion, especially vv. 19-21.
Hath God cast away (4) ama@cato o Ocds). A negative answer required. ‘Surely God has not, has He?” The aorist tense points to a definite act. Hence Rev., better, did God cast off. The verb means literally to thrust or shove. Thus Homer, of Sisyphus pushing his stone before him (“ Odys- sey,” xi., 596). Oedipus says: “I charge you that no one shelter or speak to that murderer, but that all thrust him (@Jetv) from their homes ” (“ Oedipus Tyrannus,” 241).
People (Aaov). See on 1 Pet. ii. 9; Acts xiii. 17.
An Israelite, etc. See on Philip. iii. 5. Paul adduces his own case first, to show that God has not rejected His people en masse. An Israelite of pure descent, he is, nevertheless a true believer.
2. Foreknew. See on ch. viii. 29.
Or (4). Compare ch. vi. 3; vii. 1. Confirming what pre- cedes by presenting the only alternative in the case. Or is omitted in the A. V.
Wot ye not (ovx« oléate). Why should the Revisers have retained the obsolete wot here, when they have rendered else- where, know ye not? See Rom. vi. 16; 1 Cor. iii. 16; v. 6; vi. 2, ete. The phrase indicates that this cannot be thought of as true.
Of Elias (év "Hy/a). Wrong; though Rev. has retained it: of Elijah, with in in margin; probably in order to avoid the
120 WORD STUDIES IN THE NEW TESTAMENT. (Cu. XI
awkward circumlocution in the passage treating of Elijah, or the ambiguous in Hlijah. See on in the bush, Mark xii. 26. Thucydides (i., 9) says: “ Homer, in ‘The handing down of the sceptre,’ said,” etc.; 2.¢., in the passage describing the trans- mission of the sceptre in the second book of the Iliad. A common form of quotation in the rabbinical writings. The passage cited is 1 Kings xix. 10, 14.
He maketh intercession (évtuyydver). See on ch. viii. 26. Rey., pleadeth.
3. They have killed thy prophets—and digged, etc. Paul gives the first two clauses in reverse order from both Septuagint and Hebrew.
Digged down (karécxayav). Sept., xaIeirav pulled down. The verb occurs only here and Acts xv. 16. Compare on Matt. vi. 19.
Altars (Suovacrjpia). See on Acts xvii. 23.
Alone (udvos). Sept. has the superlative povbratos utterly alone.
Life (puyjv). From Wiyo to breathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, disposi- tions, desires, passions; and, combined with the cana body, denotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death.*
Scripture. In the Old Testament, answering to nephesh, primarily life, breath ; therefore life in its distinct individu. ality ; life as such, distinguished from other men and from
* Yet see Homer, “‘ Tliad,” i., 3, 4. The wrath of Achilles ‘ hurled to Hades many valiant souls (Yuxas) of heroes, and made the men themselves (avrovs) a prey to dogs and all birds.” Here the individuality of the man is apparently identified with the body. The soul is a vain shadow. Compare ‘‘ Odyssey,”’ xxiv. 14. ‘‘There dwell the souls (Wyat), images of the dead (efSwra Kxaudy- tov). Also, ‘‘ Odyssey,” xi., 476. ‘‘Hades, where dwell the senseless dead (vexpol appadees) tmages of departed mortals,”
Cu. XI] THE EPISTLE TO THE ROMANS. 121
inanimate nature.* Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach, mvedpa) in the Old Testament never signifies the indi- vidual. Soul (rvyn), of itself, does not constitute personality, but only when it is the soul of a human being. Human per- sonality is derived from spirit (avedma), and finds expression in soul or life (xruyy).