The work has reached a second
edition, and it is from this second edition (which contains an addition
of 120 words) that the present translation is made.

Some words will, we may hope, be added in future editions. Such a word,
for instance, as [Greek: threskeia] (James i.), which is used for
religion itself; or, again, such a word as [Greek: peroo], with its
compounds, which St. Paul makes the vehicle of so much teaching in
Rom. xi.; or [Greek: aresko], a word which may be said to have been
converted by the language-forming power of Christianity, and others of
equal or greater importance, have as yet no part in this Lexicon. The
classical use of the words is fully noticed; it is, he says, in many
cases "a vessel prepared to receive the Christian thought." The use of
Greek words in the Septuagint is also worked out, though the author
laments that the helps for this are so few. Of the Rabbinical or
Post-Biblical writings use is also made, and of some of the earlier
Fathers of the Church. But we miss the wide range of varied illustration
from mediaeval and modern literature which charms us in the work of
Archbishop Trench. One source of illustration is deliberately put aside.
"The works of Philo and Josephus," he says, "afford little help, because
of their endeavour to import Greek ideas and Greek philosophy into
Judaistic thought." Most students will be surprised to find that, even
in reference to the conception of the [Greek: Logos], Professor Cremer
considers that Philo's use of the word has no bearing on its use by St.
John, which he considers to be simply an adaptation of the "Word of the
Lord," as commonly used in the Old Testament and the Rabbinical writers.
The object of the work is to discover the conceptions or ideas of the
New Testament (or, as the writer expresses it with Rothe, "the language
of the Holy Ghost"), by bringing together the passages in which the
words are used. Whether he has always succeeded in this, or whether, as
in the case of [Greek: aion] (where he says that [Greek: O aion mellon]
is even in Matt. xiii. and xxiv. the new age of the world inaugurated by
the resurrection of the dead and the second coming of Christ), or as in
the case of [Greek: soma] (where he does not even refer to the apparent
use of the word by St. Paul in 1 Cor. xv. and otherwise elsewhere as
implying hardly more than personality), he has not at times been
dominated by conventional views, each reader must judge. But every