1. Heart (xapS/a). Never used in the New Testament, as in the Septuagint, of the mere physical organ, though some- times of the vigor and sense of physical life (Acts xiv. 17; Jas. v.5; Luke xxi. 34). Generally, the centre of our complex being—physical, moral, spiritual, and intellectual. See on Mark xii. 30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to puyy}, the individual life, and to mvedpa the principle of life, which manifests itself in the uy}. Strictly, capdia is the immediate organ of ux, occupy- ing a mediating position between it and mvedpua. In the heart (cap8la) the spirit (avedpa), which is the distinctive principle of the life or soul (xrux7), has the seat of its activity.
Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John xiv. 27, “Let not your heart (kap8ia) be troubled;” and John xii. 27, “ Now is my soul (ux) troubled.” The heart is the focus of the religious life (Matt. xxii. 37; Luke vi. 45; 2 Tim. ii. 22). It is the sphere of the operation of grace (Matt. xiii. 19; Luke viii. 15 ; xxiv. 32; Acts ii. 37; Rom. x. 9, 10). Also of the opposite principle (John xiii. 2; Acts v. 3). Used also as the seat of the understanding ; the faculty of intelligence as applied to divine things (Matt. xiii. 15 ; Rom. i. 91; Mark viii. 17).
Ye believe—believe also (muctevete Kal matevete). The verbs may be taken either as indicatives or as imperatives. Thus we may render: ye believe m God, ye believe also in me ; or, believe in God and ye believe in me, or, believe in God and believe in me; or again, as A. V. The third of these render- ings corresponds best with the hortatory character of the dis- course.
9. House (oixia). The dwelling-place. Used primarily of the edifice (Matt. vii. 24; viii. 14; ix. 10; Acts iv. 84). Of