Cu. V.] THE EPISTLE TO THE GALATIANS. 167
try, as one’s own. Aristotle (Wie. ix. 7, 3) speaks of poets as loving (orépyovres) their own poems as their children. See also Eurip. Med. 87. ’Aryarrav is to love out of an intel- ligent estimate of the object of love. It answers to Lat. diligere, or Germ. schdtzen to prize. It is not passionate and sensual as €pav. It is not, like dudetv, attachment to a person independently of his quality and created by close intercourse. It is less sentiment than consideration. While gireiv contemplates the person, aya7rav contemplates the attri- butes and character, and gives an account of its inclination. *AyaTray is really the weaker expression for love, as that term is conventionally used. It is judicial rather than affect- ionate. Even in classical usage, however, the distinction between ayarrav and didelv is often very subtle, and well- nigh impossible to express.
In N. T. ériOupetv to desire or lust is used instead of épav. In LXX ayaa is far more common than qurciv. Direly occurs only 16 times in the sense of love, and 16 times in the sense of kiss; while aya7av is found nearly 300 times. It is used with a wide range, of the love of parent for child, of man for God, of God for man, of love to one’s neighbour and to the stranger, of husband for wife, of love for God’s house, and for mercy and truth; but also of the love of Samson for Delilah, of Hosea for his adulterous wife, of Amnon’s love for Tamar, of Solomon’s love for strange women, of loving a woman for her beauty. Also of loving vanity, unrighteous- ness, devouring words, cursing, death, silver.
The noun ayadrn, °Class., was apparently created by the -LXX, although it is found there only 19 times.* It first comes into habitual use in Christian writings. In N. T. it is, practically, the only noun for love, although compound nouns expressing peculiar phases of love, as brotherly love, love of money, love of children, etc., are formed with $/Xos, as diraberdia, dirapyupia, PiravOpwria. Both verbs, gurciv and dyarav occur, but dyamav more frequently. The
* Deissmann, Neue Bibelstudien, p. 26 ff., holds that the word does not originate in Biblical Greek. His remarks, however, are not conclusive.
168 WORD STUDIES IN THE NEW TESTAMENT. ([Cu. V.
attempt to carry out consistently the classical distinction between these two must be abandoned. Both are used of the love of parents and children, of the love of God for Christ, of Christ for men, of God for men, of men for Christ and of men for men. The love of man for God and of husband for wife, only ayardv. The distinction is rather between d@yarav and émiOvpetv than between ayaray and gireiv.* suove, in this passage, is that fruit of the Spirit which dominates all the others. See vv. 13, 14. Comp. 1 Cor. xiii; 1 J. ii. 5, 9-11; iii. 11, 14-16; iv. 7-11, 16-21; v. 1-3.
Joy (yapa). Comp. joy of the Holy Ghost, 1 Th. i. 6, and see Rom. v. 2; xiv. 17; xv. 13; 2 Cor. vi. 10; Philip. i. 25; iy. 4: 1 Pet. i. 8; 1 J. 1. 4.
Peace (eipyjvn). See onl Th.i.1. Here of mutual peace rather than peace with God.
Long suffering (uaxpoOvuia). See on be patient, Jas. v. 7, and comp. Rom. ii. 4; 2 Cor. vi. 6; Eph. iv. 2; Col. i. 11.
Gentleness (ypnordrns). See on good, Rom. iii. 12; easy, Matt. xi. 80; gracious, 1 Pet. ii. 8. Better, kindness ; a kindness which is wseful or serviceable.
Goodness (aya@watvn).. P®°. See on Rom. iii. 12. Faith (wiorts). Trustfulness. 23. Meekness (pairs). See on meek, Matt. vy. 5.
Temperance (éyxpdrea). Only here by Paul. He alone uses éyxpateverOat to have continency, 1 Cor. vii. Ab de ts See on is temperate, 1 Cor. ix. 25. The word means self- control, holding in hand the passions and desires. So Xen. Te