7. Beareth (créyer). See on suffer, ch. ix. 12. It keeps out resentment as the ship keeps out the water, or the roof the rain.
Endureth (izropéver). An advance on beareth: patient ac- quiescence, holding its ground when it can no longer believe nor hope.
‘* All my days are spent and gone; And ye no more shall lead your wretched life, Caring forme. Hard was it, that I know, My children! Yet one word is strong to loose, Although alone, the burden of these toils, For love in larger store ye could not have From any than from him who standeth here.”’ SoPpHOCLEs, ‘‘ Oedipus at Colonus,” 613-618.
8. Faileth (é«7dmre.). Falls off (éx) like a leaf or flower, as Jas. i. 11; 1 Pet. i. 24. In classical Greek it was used of an actor who was hissed off the stage. But the correct reading is minre. falls, in a little more general sense, as Luke xvi. 17. Love holds its place.
11. Acchild. See on ch. iii. 1, and ii. 6.
266 WORD STUDIES IN THE NEW TESTAMENT. [Cu. XIII
| understood (édpovovv). See on Rom. viii. 5. The kind- red noun ¢péves occurs only once in the New Testament, ch. xiv. 20, where also it is associated with children in the sense of reflection or discrimination. Rev. renders felt ; but the verb, as Edwards correctly remarks, is not the generic term for emo- tion, though it may be used for what includes emotion. The reference here is to the earlier undeveloped exercise of the childish mind; a thinking which is not yet connected reason- ing. This last is expressed by édoyifounv T thought or reasoned. There seems to be a covert reference to the successive stages of development; mere idle prating; thought, in the sense of crude, general notions; consecutive reasoning.
When I became (dre yéyova). Rev., better, giving the force of the perfect tense, now that I am become. Hence I have put away for I put away. Lit., have brought them to nought.
12. Through a glass (60 éodmrpov). Rev., in a mirror. Through (Sud) is by means of. Others, however, explain it as referring to the illusion by which the mirrored image appears to be on the other side of the surface: others, again, think that the reference is to a window made of horn or other translucent material. This is quite untenable. “Ecomrrpov mirror occurs only here and Jas. i. 23. The synonymous word xdromrtpov does not appear in the New Testament, but its kindred verb katorTpivopat to look at one’s self in a mirror, is found, 2 Cor. ii. 18. The thought of imperfect seeing is emphasized by the character of the ancient mirror, which was of polished metal, and required constant polishing, so that a sponge with pounded pumice-stone was generally attached to it. Corinth was fam- ous for the manufacture of these. Pliny mentions stone mirrors of agate, and Nero is said to have used an emerald. The mir- rors were usually so small as to be carried in the hand, though there are allusions to larger ones which reflected the entire per- son. The figure of the mirror, illustrating the partial vision of divine things, is frequent in the rabbinical writings, applied, for instance, to Moses and the prophets. Plato says: “There is no light in the earthly copies of justice or temperance or any of the higher qualities which are precious to souls: they are seen
Cu. XIV.] THE FIRST EPISTLE TO THE CORINTHIANS. — 267
through a glass, dimly” (‘ Phaedrus,” 250). Compare “ Re: public,” vii., 516.
Darkly (év aiviyyarts). Lit., in a riddle or enigma, the word expressing the obscure form in which the revelation appears. Compare 80 aiviypatwv in dark speeches, Num. xii. 8.
Face to face. Compare mouth to mouth, Num. xii. 8.
Shall | know (émrvyvécouat). American Rev., rightly, “I shall fully know.” See on knowledge, Rom. iii. 20. The A. V. has brought this out in 2 Cor. vi. 9, well known.