bolical figures I have described and those seen by Ezekiel in his vision, can scarcely fail to strike the reader." "It will be observed that the four forms chosen to illustrate his description, the man, the lion, the bull, and the eagle, are precisely those which are found on Assyrian monuments as religious types. The wheel within wheel,' mentioned in connection with the emblematical figures, may refer to the winged circle or wheel representing at Nimroud the supreme deity. These coincidences are too marked not to deserve notice, and do certainly lead to the inference that the symbols chosen by the prophet were chosen from the Assyrian sculptures." According to Spencer it was a Rabbinical saying that four things are highest in the world: the lion among wild beasts, the ox among cattle, the eagle among birds, the man among all.1

Should it seem that the present Article adds one other to the unsatisfactory attempts which have been made to treat this subject of Biblical Antiquities, we cannot do more to save its reputation than add the information of the learned Josephus: τὰς δέ χερουβεῖς οὐδεῖς ὁποῖαί τινες ἦσαν εἰπεῖν οὐδ ̓ εἴκασαι δύναται.

1 Spencer's de Leg. Heb. iii. 5. 4. 2.

ARTICLE III.

WORDS IN NEW TESTAMENT GREEK BORROWED FROM THE HEBREW AND ARAMAEAN.

BY PROF. LEMUEL S. POTWIN, WESTERN RESERVE COLLEGE, HUDSON, OHIO.

In a previous Article we examined those words which forced their way into the vocabulary of the New Testament from the Latin. Are there any other foreign words in this vocabulary? This question suggests at once that sacred language which gave both Jews and Christians the Old Testament, and that popular language, the Aramaean or SyroChaldaic, which was the familiar tongue of Christ and his apostles. It may seem at first thought, that the New Testament would be full of words borrowed from these sources. This is a question of fact, and easily settled.

In the first place, we should not include among borrowed words those which are quoted as from a foreign language. If an English writer in giving an account of affairs in Turkey should incorporate into his work some Turkish expressions, clothing them in the English alphabet, no one would include them in our vocabulary.

Further, as our object is a practical one, to mark the difference between the Greek of the classics and of the New Testament, we shall not include those Greek words borrowed from any Semitic language which are also found in the classical period.

Having thus ruled out these two classes of words we will introduce them surreptitiously, it may be thought by mentioning what are ruled out.

Those of the first class are the following:

Ελωί

'Eloi Aramaean, for the Hebrew, from , God, with the suffix, my, "My God." Mark xv. 34.

'Eppalá― Aram. n, imperative middle from , to open; "Be opened." Mark vii. 34.

Aepá, Aapa-Heb. , from the preposition, for, and r,

what. "Why?"

Zaßaxbaví Chaldee,

p, second person singular from pa,

to leave, with the verbal personal suffix", me.

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With Aauâ, above,

'Why hast thou forsaken me?" Matt. xxvii. 46; Taλiớά — Aram. sņby, "damsel." Mark v. 41.

Mark xv. 34.

These seven words are in each case translated by the evangelists into Greek, which is sufficient proof that they are to be reckoned as foreign words. Accordingly, we have limited this class to words thus translated, although this rigid test throws into the legitimate vocabulary several words, as we shall see, of decidedly foreign aspect.

The words of Semitic origin which are found also in the classics are the following (the Hebrew word being annexed as the best accessible representative of the Semitic original):

Appaßiv, earnest-money, from, to pledge. Hence, the Latin arhabo, arrha, and rhabo, found as early as Plautus. This word is found three times in the New Testament, used by Paul; "Earnest of the Spirit." 2 Cor. i. 22; v. 5. "Earnest of our inheritance." Eph. i. 14.

Βύσσος

7, from a root meaning white. "Was clothed in purple and fine linen." Luke xvi. 19. "Merchandize ..... of pearls and fine linen." Rev. xviii. 12.

Κάμηλος ba, a camel. Used of the raiment of John the Baptist (Matt. iii. 4; Mark i. 6), and in the sayings about going through the eye of a needle (Matt. xix. 24; Mark x. 25; Luke xviii. 25), and swallowing a camel. Matt. xxiii. 24.

.....

Kirváμwμov —, cinnamon. “No man buyeth cinnamon and odors." Rev. xviii. 13.

Κύμινον

Kúμivov, cummin. "Tithe of mint, anise, and cummin.” Matt. xxiii. 23.

"Frank

Aíßavos-, frankincense, from, to be white. incense and myrrh." Matt. ii. 11. "No man buyeth frankincense and wine." Rev. xviii. 13.

.....

Aẞavarós-derived from the preceding, is found in Herodotus in

the same sense, but is used in the New Testament in a different

sense.

"Having a golden censer." Rev. viii. 3 and 5. Σάperpos, sapphire from to scrape. [foundation was] sapphire." Rev. xxi. 19.

"The second

Zvkáμivos-p, a sycamore tree. "Ye might say unto this sycamine tree." Luke xvii. 6.

"YoOWTOs, hyssop. "Put it upon hyssop." John xix. 29. "Scarlet wool and hyssop." Heb. ix. 19.

To these ten should perhaps be added apa,

(Rev. i. 8, 11; xxi. 6; xxii. 13), συκομωραία from the same as συκάμινος, if the Greek composition be discredited (Luke xix. 4), ira, "", “jot” (Matt. v. 18), and κapɣndúv, carbuncle, if that be the true reading for καλχηδών in Rev. xxi. 19.

Dismissing now the words thus enumerated as not properly belonging to our subject, we come to those which are introduced by the writers without an avowed translation, and which are not found in classical Greek.

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'Aßßâ— Aramaean NN, corresponding to the Hebrew, ̓Αββά father. "And he said, Abba, Father, all things are possible unto thee; take this away cup from me." Mark xiv. 36. "Ye have received the spirit of adoption, whereby we cry, Abba, Father." Rom. viii. 15. "God hath sent forth the spirit of his Son into your hearts, crying, Abba, Father." Gal. iv. 6. It will be seen that "åßßâ, Tατýр" are always joined together, and one might say at first glance that the latter is simply a translation; but this is quite inconsistent with the spirit of the second and third passages. Paul would hardly recommend a lesson in translation as a cry of filial love. "Abba, Father" means more than "Father," and why, if not from association with those words in Gethsemane, some of whose very syllables passed from heart to heart, and were preserved for us by the faithful and exact Mark? A Greek-speaking Jew, if he chose to retain åßßâ would naturally add warp, especially if in the anguish of the hour the ȧßßâ were twice repeated. It would appear, then, that in the account of Mark Tarp is virtually a translation, but that the two words once joined represented ever after the tenderest and deepest filial spirit. Luther's "Lieber Vater" was not far from right.

'Aλλnλovia-Hebrew, from bb, praise ye, and, a shortened form of Jehovah or Yahveh - Praise ye Jehovah. This

word occurs four times, and in the book where we look for the fervor of ancient prophecy and psalm. "I heard a great voice of much people in heaven, saying, "Alleluia." Rev. xix. 1; also in verses 3, 4, and 6.

'Aμýv— Hebrew 12, firm, from 2, to support. Used often by our Saviour, as reported by all the evangelists, as an adverb of affirmation, “verily," duplicated by John only. "Verily, verily," once by Paul in a similar sense, "For all the promises of God in him are yea, and in him Amen.” 2 Cor. i. 20. Used, according to the textus receptus, many times as an exclamatory prayer “Amen”; but in a majority of cases the reading is disputed.

Βάτος

(masculine), Heb. n, a bath, a liquid measure of about eight and one-half gallons. Used only once. "How much owest thou unto my lord? And he said a hundred measures of oil." Luke xvi. 5, 6.

Téerva - Heb. i, valley of Hinnom, from , valley, and Γέεννα Dir, Hinnom, a valley on the south and west of Jerusalem in which was Topheth (2 Kings xxiii. 10). This word is found in Matthew, Mark, Luke, and James, as follows: "In danger of hell-fire." Matt. v. 22. "Whole body should be cast into hell." "Destroy both soul and body in hell." x. 28. be cast into hell-fire." xviii. 9; also Mark ix. the child of hell than yourselves." xxiii. 15. the damnation of hell?" xxiii. 33.

v. 29, also verse 30. "Having two eyes to 47. "Two-fold more "How can ye escape "Than having two hands to go

into hell." Mark ix. 43. "Than having two feet to be cast into hell." ix. 45. "Fear him which after he hath killed hath power to cast into hell." Luke xii. 5. "It is set on fire of hell." James iii. 6.

'EẞpaïσT— from ßpaïw, to speak Hebrew, from, Eber, Heber; a word used by John only. "Called in the Hebrew tongue, Bethesda." John v. 2; also xix. 13, 17, 20; Rev. ix. 11; xvi. 16. The words 'Eẞpaïkós, 'Eẞpaios, and 'Eẞpats may be classed as proper names. Ἰουδαΐζω from, Judah. Used only once. "Why compellest thou the Gentiles to live as do the Jews." Gal. ii. 14.

Ἰουδαϊκῶς from the same through 'Tovdaïkós. Used only once. "Livest after the manner of the Gentiles and not as do the Jews." Gal. ii. 14.

'Tovdaïoμós-from 'Iovdatw. Used twice. "My conversation in time past in the Jews' religion." Gal. i. 13. "And profited in the Jews' religion." i. 14. 'Lovdaïkós and 'Iovdaîos may be classed as proper names.