κῶμος, -ου, ὁ, (fr. κεῖμαι ; accordingly i. 4. Germ. Gelag; cf. Curtius § 45); fr. [Hom. h. Merc., Theogn.] Hdt. down; a revel, carousal, i. 6. in the Grk. writ. prop. a nocturnal and riotous procession of half-drunken and frolicsome fellows who after supper parade through the streets with torches and music in honor of Bacchus or some other deity, and sing and play before the houses of their male and female friends; hence used generally, of feasts and drinking-parties that are protracted till late at night and indulge in revelry; plur. [revellings]: Ro. xiii.13; Gal. v.21; 1 Pet.iv.3. (Sap. xiv. 23; 2 Mace. vi. 4.) [Trench § lxi.]

κῶμος kōmos 3x

pr. a festive procession, a merry-making; in NT a revel, lewd, immoral feasting, Rom. 13:13; Gal. 5:21; 1 Pet. 4:3*

** κῶμος, -ου, ὁ,

[in LXX: Wi 14:23, II Mac 6:4*;]

a revel, carousal: Ro 13:13, Ga 5:21, I Pe 4:3.†

SYN.: v.s. κραιπάλη.

ΤῊΒ notion of riot and excess in wine is common to all these ; but this with differences, and offering for contemplation different points of view. Mé@n, occurring in the N. T. at Luke xxi. 34; Rom. 1 Lafaye (Dict. des Synonymes, p. 798) claimsthe same distinction for ‘nouveau ’ (= νέος), and ‘neuf’ (=xawyds): ‘Ce qui est nouveau vient de paraitre pour la premiére fois: ce qui est neuf vient d’étre fait et n’a pas encore servi. Une invention est nouvelle, une expression neuve,’ : Q 226 SYNONYMS OF THE NEW TESTAMENT. ὃ τχι. xu. 13; Gal. v. 21; and πότος, found only at 1 Pet. iv. 3, are distinguishable as an abstract and a concrete. Mé0n (stronger, and expressing a worse excess, than οἴνωσις, from which it is distinguished by Plutarch, De Garr. 4; Symp. iii. 1; cf. Philo, De Plant. 38), defined by Clement of Alexandria (Pedag. ii. 2. 26) ἀκράτου χρῆσις σφοδροτέρα, is drunkenness (Joel i. 5; Ezek. xxxix. 19); πότος (=evdoyla, Hesychius ; οἵ, Polybius, ii. 4. 6), the drinkirg bout, the banquet, the symposium, not of necessity excessive (Gen. xix. 3; 2 Sam. 111. 20; Esth. vi. 14), but giving opportunity for excess (1 Sam. xxv. 36; Xenophon, Anab. Vii. 3. 26: ἐπεὶ προὐχώρει ὁ TOTS). The next word in this group, oivodAvyia (“ excess of wine,” A. V.), occurs in the N. T. only at 1 Pet. iv. 3; and never in the Septuagint; but οἰνοφλυγεῖν, Deut. xxi. 20; Isai. lvi. 22. It marks a step in advance of μέθη (Philo, De Ebriet. 8). The same writer (De Merc. Mer. 1) names οἰνοφλυγία among the ὕβρεις ἔσχαται: compare Xenophon (Gcon. i. 22) : δοῦλοι λιχνειῶν, λαγνειῶν, οἰνοφχλυγιῶν. In strict definition it is ἐπιθυμία οἴνου ἄπληστος (Andronicus of Rhodes), ἀπλήρωτος ἐπιθυμία, as Philo (Vit. Mos. 111. 22) calls it; the German ‘Trinksucht.? Commonly, however, it is used for a debauch; no single word rendering it better than this; being as it is an extravagant indulgence in potations long drawn out (see Basil, Hom. in Ebrios, 7), such as may induce permanent mischiefs on the body (Aristotle, Eth. Nic. 111. 5. 15); as did, for instance, that fatal debauch to which, adopting one of the reports current in antiquity, Arrian ascribes the death of Alexander the Great (vii. 24, 25). Κῶμος, in the N. T. found in the plural only, and rendered in our Version once ‘rioting’ (Rom. xiii. 13), and twice ‘ revellings’ (Gal. v. 21; 1 Pet. iv. 3), may be said to unite in itself both those notions, namely, of riot and of revelry. It is the Latin ‘comissatio,’? which, as it hardly needs to observe, is connected with κωμάζειν, not διχι. SYNONYMS OF THE NEW TESTAMENT. 227 with ‘comedo.’? Thus, κῶμος καὶ ἀσωτία (2 Mace. vi. 4) ; ἐμμανεῖς κῶμοι (Wisd. xiv. 23) ; πότοι καὶ κῶμοι καὶ θαλίαι ἄκαιροι (Plutarch, Pyrrh. 16); cf. Philo, De Cher. 27, where we have a striking description of the other vices with which μέθη and κῶμοι are associated the most nearly. At the same time κῶμος is often used of the company of revellers themselves; always a festal company, but not of necessity riotous and drunken; thus see Euripides, Alces. 816, 959. Still the word generally implies as much, being applied in a special sense to the troop of drunken revellers, ‘ comissantium agmen’ (the troop of Furies in the Agamemnon, 1160,as drunk with blood, obtain this name), who at the late close of a revel, with garlands on their heads, and torches in their hands,! with shout and song? (κῶμος καὶ Sod, Plutarch, Alex. 38), pass to the harlots’ houses, or otherwise wander through the streets, with insult and wanton outrage for every one whom they meet; cf. Meineke, Fragm. Com. Grec. p. 617; the graphic description of such in Juvenal’s third Satire, 278-301; and the indignant words of Milton: ‘when night Darkens the streets, then wander forth the sons Of Belial, flown with insolence and wine.’ Plutarch (Alex. 37) characterizes as a κῶμος the mad drunken march of Alexander and his army through Carmania, on the return from their Indian expedition. On possible, or rather on impossible etymologies of κῶμος, see Pott, Htym. Forsch. 2. 2. 551. Κραυπάλη, the Latin ‘ crapula,’ though with a more limited signification (ἡ χθεσινὴ μέθη, Ammonius ; ἡ ἐπὶ τῇ μέθῃ δυσαρέστησις καὶ ἀηδία, Clement οὗ Alexandria, Pedag. ᾿ ἔοικε δ᾽ ἐπὶ κῶμον βαδίζειν. φαίνεται. στέφανόν γέ τοι καὶ δᾷδ᾽ ἔχων πορεύεται, Aristophanes, Plut. to4o. ? Theophylact makes these songs themselves the κῶμοι, defining the word thus: τὰ μετὰ μέθης καὶ ὕβρεως dopara. : Q2 228 SYNONYMS OF THE NEW TESTAMENT. § .xit. ii, 2. 26), is another word whose derivation remains in obscurity. We have rendered it ‘ surfeiting ’ at Luke xxi. 34, the one occasion on whichit occurs inthe N.T. Inthe Septuagint it is never found, but the verb κραυπαλάω thrice (Ps. Ixxvii. 65; Isai. xxiv. 20; xxix. 9). ‘ Fulsomeness,’ in the early sense of that word (see my Select Glossary of English Words, s. v. fulsome’), would express it very well, with only the drawback that by ‘fulsomeness’ is indicated the disgust and loathing from over-fulness of meat as well as of wine, while κραυπώλη expresses only the latter. [Aristophanes compounds these two synonyms into the word κραιπαλόκωμος (Ran. 217).] §Ixii. καπηλεύω, Soro. In two passages, standing very near to one another, St. Paul claims for himself that he is not ‘‘as many, which corrupt the word of God” (καπηλεύοντες, 2 Cor. ii. 17); and presently again he disclaims being of them who can be accused of “handling decettfully ” the same (δολοῦντες, iv. 2); neither word appearing again in the N. T. It is evident, not less from the context than from the character of the words themselves, that the notions which they express must lie very near to one another; oftentimes it is asserted or assumed that they are absolutely identical, as by all translators who have only one rendering for both; by the Vulgate, for instance, which has ‘ adulterantes’ in both places; by Chrysostom, who explains καπηλεύειν as = vobevew. Yet thisis a mistake. On nearer examination, it will be found that while καπηλεύειν covers all that δολοῦν does, it also covers something more; and this, whether in the literal sense, or in the transferred and figurative, wherein it is used by St. Paul; even as it is evident that our own Translators, whether with any very clear insight into the distinction between the words or §ixu. SYNONYMS OF THE NEW TESTAMENT. 229 not, did not acquiesce in the obliteration of all distinction between them. The history of καπηλεύειν is not difficult to follow. The κάπηλος is properly the huckster or petty retail trader, as set over against the ἔμπορος or merchant who sells his wares in the gross; the two occurring together, Hcclus. xxvi. 29. But while the word would designate any such pedlar, the κάπηλος is predominantly the vendor in retail of wine (Lucian, Hermot. 58). Exposed to many and strong temptations, into which it was only too easy for such to fall (Ecclus. xxvi. 29), as to mix their wine with water(Isai. i. 22), or otherwise to tamper with it, to sell it in short measure, these men so generally yielded to these temptations, that κάπηλος and καπηλεύειν, like ‘caupo’ and ‘cauponari,’ became words of contempt; καπηλεύειν being the making of any shameful traffic and gain as the κάπηλος does (Plato, Rep. vii. 525 ἃ: Protag. 313 d; Becker, Charihles, 1840, p. 256). But it will at once be evident that the δολοῦν is only one part of the καπηλεύειν, namely, the tampering with or sophisticating the wine by the admixture of alien matter, and does not suggest the fact that this is done with the purpose of making a disgraceful gain thereby. Nay, it might be urged that it only expresses partially the tampering itself, as the following extract from Lucian (Hermot. 59) would seem to say: οἱ φιλόσοφοι ἀποδίδονται τὰ μαθήματα ὥσπερ οἱ κάπηλοι, κερασάμενοί γε οἱ πολλοί, καὶ δολώσαντες, Kal κακομετροῦντες : for here the δολοῦν is only one part of the deceitful handling by the κάπηλος of the wares which he sells. But whether this be worth urging or not, it is quite certain that, while in δολοῦν there is no more than the simple falsifying, there is in καπηλεύειν the doing of this with the intention of making an unworthy gain thereby. Surely here is a moment in the sin of the false teachers, which St. Paul, in disclaiming the καπηλεύειν, intended to 230 SYNONYMS OF THE NEW TESTAMENT. § xu. disclaim for himself. He does in as many words most earnestly disclaim it in this same Epistle (xii. 14; ef. Acts xx. 33); and this the more earnestly, seeing that it is continually noted in Scripture as a mark of false prophets and false apostles (for so does the meanest cleave to the highest, and untruthfulness in highest things expose to lowest temptations), that they, through covetousness, make merchandise of souls; thus by St. Paul himself, Tit. i. 11; Phil. iii. 19; ef. 2 Pet. ii. 3, 14, 15; Jude 11, 16; Ezek. xiii. 19; and see Ignatius (the longer recension), where, no doubt with a reference to this passage, and showing how the writer understood it, the false teachers are denounced as χρηματολαίλαπες, as χριστέμποροι, τὸν ᾿Ιησοῦν πωλοῦντες, καὶ καπηλεύοντες τὸν λόγον τοῦ εὐαγγελίου. Surely we have here a difference which it is well worth our while not to pass by unobserved. The Galatian false teachers might undoubtedly have been charged as δολοῦντες τὸν λόγον, mingling, as they did, vain human traditions with the pure word of the Gospel: building in hay, straw, and stubble with its silver, gold, and precious stones; but there is nothing which would lead us to charge them as καπηλεύοντες TOV λόγον τοῦ Θεοῦ, as working this mischief which they did work for filthy lucre’s sake (see Deyling, Obss. Sac. vol. iv. p. 636). Bentley, in his Sermon on Popery (Works, vol. iii. p. 242), strongly maintains the distinction which I have endeavoured to trace. “ Our English Translators,”’ he says, ‘<have not been very happy in their version of this passage [2 Cor. ii. 17]. Weare not, says the Apostle, καπηλεύοντες τὸν λόγον τοῦ Θεοῦ, which our Translators have rendered, ‘we do not corrupt,’ or (as in the margin) ‘ deal deceitfully with,’ ‘the word of God.’ They were led to this by the parallel place, ὁ. iv. of this Epistle, ver 2, ‘ not walking in craftiness,’ μηδὲ δολοῦντες τὸν λόγον τοῦ Θεοῦ, ‘nor handling the word of God deceitfully ;’ they took καπηAevovres and δολοῦντες in the same adequate notion, as the διχι. SYNONYMS OF THE NEW TESTAMENT. 231 vulgar Latin had done before them, which expresses both by the same word, adulterantes verbum Dei; and so, likewise, Hesychius makesthem synonyms, ἐκκαπηλεύειν, δολοῦν. Δολοῦν, indeed, is fitly rendered ‘adulterare’; so δολοῦν τὸν χρυσόν, τὸν οἶνον, to adulterate gold or wine, by mixing worse ingredients with the metal or liquor. And our Translators had done well if they had rendered the latter passage, not adulterating, not sophisticating the word. But καπηλεύοντες in our text has a complex idea and a wider signification; καπηλεύειν alwayscomprehends δολοῦν, but δολοῦν never extends to καπηλεύειν, which, besides the sense of adulterating, has an additional notion of unjust lucre, gain, profit, advantage. This is plain from the word κάπηλος, a calling always infamous for avarice and knavery: ‘ perfidus hic caupo,’ says the poet, as a general character. Thence καπηλεύειν, by an easy and natural metaphor, was diverted to other expressions where cheating and lucre were signified: καπηλεύειν τὸν λόγον, says the Apostle here, and the ancient Greeks, καπηλεύειν τὰς δίκας, τὴν εἰρήνην, THY σοφίαν, τὰ μαθήματα, to corrupt and sell justice, to barter a negociation of peace, to prostitute learning and philosophy for gain. Cheating, we see, and adulterating is part of the notion of καπηλεύειν, but the essential of it is sordid lucre. So ‘ cauponari’ in the wellknown passage of Ennius, where Pyrrhus refuses to treat for the ransom for his captives, and restores them gratis: ‘Non mi aurum posco, nec mi pretium dederitis, Non cauponanti bellum, sed belligeranti.’ And so the Fathers expound this place. . . . . So that, in short, what St. Paul says, καπηλεύοντες τὸν λόγον, might be expressed in one classic word—Aoyéuropot or λογοmpatat,! where the idea of gain and profit is the chief part of the signification. Wherefore, to do justice to our text, we must not stop lamely with our Translators, 1 So λογοπῶλαι in Philo, Cong. Erud. Grat. το. 232 SYNONYMS OF THE NEW TESTAMENT. ὃ στη. ‘corrupters of the word of God;’ but add to it as its plenary notion, ‘ corrupters of the word of God for filthy lucre.’ ” | If what has been just said is correct, it will follow that ‘deceitfully handling ’ would be a more accurate, though itself not a perfectly adequate, rendering of καπηλεύοντες, and ‘ who corrupt’ of δολοῦντες, than the converse of this, which our Version actually offers.

κῶμος, “ἔχανε, revelling.’” We are unable to illustrate this word, but reference may be made to the κωμασία, or sacred

κῶμος (kōmos) — orgy. κῶμος, ὁ, revel, carousal, merry-making, εἰς δαῖτα θάλειαν καὶ χορὸν ἱμερόεντα καὶ ἐς φιλοκυδέα κ. [Refs 6th c.BC+]; ἐν κώμῳ εἶναι, of a city, [Refs 5th c.BC+]; especially in honour of gods, τοῖς ἐν ἄστει Διονυσίοις ἡ πομπὴ.. καὶ ὁ κ. Legal cited in [Refs 4th c.BC+]; κώμῳ θυραμάχοις τε πυγμαχίαισι Pratin.Lyric poetry 1.8; χοροῖς ἢ κώμοις Ὑακίνθου [Refs 5th c.BC+]

2. concrete, band of revellers, κ. εὐίου θεοῦ [Refs]; especially of the procession which celebrated a victor in games, [Refs 5th c.BC+]: generally, rout, band, κ. Ἐρινύων [Refs 4th c.BC+]; of an army, κ. ἀναυλότατος [Refs 5th c.BC+]; band of hunters, [Refs]; of maidens, [Refs]; of doves, [Refs]

II. the ode sung at one of these festive processions, [Refs 5th c.BC+]