almost every one has experienced in investigating the age of some word in his vernacular which has dropped out of use for whole stretches of time and then reappeared, may admonish him of the precarious character of conclusions respecting the usage of an ancient language, of which only fragmentary relics survive, and those often but imperfectly examined. The rough and problematical results here given are not without interest; but they should not be taken for more than they are worth.
The scheme of distribution adopted will be rendered more distinct by the subjoined
CHRONOLOGICAL CONSPECTUS.
Words in use before B.C. 322. . . . . + +. ++ «+ + are ranked as classical, and remain unregistered.
Words first used between B.C. 322 and B.C. 280 + + + + + . are enrolled as Later Greek.
Words first used between B.C. 280 and B.C. 150 receive a single enrolment but double notation, viz, as Later Greek with Sept. usage noted.
Words first used between B.C. 150 and B.C. 100 receive a single enrolment but double notation, viz. as Biblical Greek with secular usage noted.
Words first used between B.C. 100 and A.D. 1... +.» + are enrolled simply as Later Greek.
Words first used between A.D. 1 and A.D. 50 are enrolled as Later Greek but with the name of the author appended.
Words first used between A.D. 50 and A.D. 100 receive a double enrolment, viz. both as Biblical and as Later Greek (with asterisk prefixed and name of secular author appended).
The selection of the distinctive New Testament significations has not been so simple a matter as might be anticipated:—
It is obvious that the employment of a word in a figure of speech cannot be regarded as giving it a new and distinct signification. Accordingly, such examples as ἀνακλίνω in the description of future blessedness (Mt. viii. 11), ἄνεμος to designate the ever-changing doctrinal currents (Eph. iv. 14), ἀπαρχή of first converts (Ro. xvi. 5), πόλις of the consummated kingdom of God (Heb. xiii. 14 etc.), σταυρόω as applied to the σάρξ (Gal. v. 24 etc.), χείρ to denote God’s power (Lk. i. 66 etc.), and similar uses, are omitted.
Again, the mere application of a word to spiritual or religious relations does not in general amount to a new signification. Accordingly, such terms as γινώσκειν θεόν, δοῦλος Χριστοῦ, ὑπηρέτης τοῦ λόγου, λύτρον and μαρτυρέω in the Christian reference, μένω in St. John’s phraseology, and the like, have been excluded. Yet this restriction has not been so rigorously enforced as to rule out such words as ἐκλέγομαι, καλέω, κηρύσσω, κρίνω, προφητεύω, and others, in what would be confessed on all hands to be characteristic or technical New Testament senses.
In general, however, the list is a restricted rather than an inclusive one.
An appended mark of interrogation indicates uncertainty owing to diversity of text. In
the lists of words peculiar to individual New Testament writers—
a. When the use of a word by an author (or book) is unquestioned in any single passage such word is credited to him without an interrogation-mark, even though its use be disputed by some edition of the text in every other passage of that author.
b. When a word is found in one author (or book) according to all editions, but though occurring in others is questioned there by some form of the text in every instance, it is credited to the first, and the name of the others is appended in parenthesis with a question-mark.
