Matthew 1:19

Not willing [μ η θ ε λ ω ν] - was minded [ε β ο υ λ η θ η]. These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur [θ ε λ ω much oftener than β ο υ λ ο μ α ι], and where the rendering, in so many cases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in cases where no distinction is emphasized; but their use in other cases reveals a radical and recognized difference. An interchange is inadmissable when the greater force of the expression requires qelein. For instance, boulesqai would be entirely inappropriate at Matthew 8:3, "I will, be thou cleansed;" or at Romans 7:15.

The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament.

Qelein is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Boulesqai expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Qelein, therefore, denotes the active resolution, the will urging on to action. Boulesqai is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Qelein indicates the impulse of the will; boulesqai, its tendency. Boulesqai can always be rendered by qelein, but qelein cannot always be expressed by boulesqai.

Thus, Agamemnon says, "I would not [ο υ κ ε θ ε λ ο ν] receive the ransom for the maid (i. e., I refused to receive), because I greatly desire [β ο υ λ ο μ α ι] to have her at home" (Homer, "Il.," 1 112). So Demosthenes : "It is fitting that you should be willing [ε θ ε λ ε ι ν] to listen to those who wish [β ο υ λ ο μ ε ν ω ν] to advise" (" Olynth., "1 1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but who power to do so depends on your consent. Again :" If the gods will it [θ ε λ ω σ ι] and you wish it [β ο υ λ η σ θ ε] "(Demosth.," Olynth., " 2 20). 1

In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, "Rachael would not [η θ ε λ ε] be comforted;" obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved [θ ε λ ω ν] to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought [ε ν θ υ μ η θ ε ν τ ο ς], his mind inclined (tendency), he was minded [ε β ο υ λ η θ η] to put her away secretly.

Some instances of the interchanged use of the two words are the following : Mark 14:15, "Pilate willing" [β ο υ λ ο μ ε ν ο ς]; compare Luke 23:20, "Pilate willing" [θ ε λ ω ν]. Acts 27:43, "The centurion willing" [β ο υ λ ο μ ε ν ο ς]; Matthew 27:17, "Whom will ye that I release" [θ ε λ ε τ ε]; so ver. 21. John 18:39, "Will ye that I release" [β ο υ λ ε σ θ ε]; Matthew 14:5, "When he would have put him to death" [θ ε λ ω ν]. Mark 6:48, "He would have passed by them" [η θ ε λ ε]; Acts 19:30, "Paul would have entered" [β ο υ λ ο μ ε ν ο υ]. Acts 18:27, "He was disposed to pass" [β ο υ λ ο μ ε ν ο υ]. Titus 3:8, "I will that thou affirm" [β ο υ λ ο μ α ι]. Mark 6:25, "I will that though give me" [θ ε λ ω], etc., etc.

In the New Testament qelw occurs in the following senses :

1. A decree or determination of the will.

(a) Of God (Matthew 12:7; Romans 9:16; Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 14:38).

(b) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22).

(c) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, "Wilt thou go up to Jerusalem ?" John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, "Will ye also go away?" Is that your determination? John 7:17, I any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.

2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, "Whosoever will be great," expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 14:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.

3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.)

Boulomai occurs in the following senses :

1. Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2 Corinthians 1:15).

2. Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).

In most, if not all of these cases, we might expect qelein; but this use of boulomai there is an implied emphasis on the element of free choice or self - determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of boulomai to express determination, but only with reference to the gods, in whom to wish is to will. Thus, "Whether Apollo will [β ο υ λ ε τ α ι] ward off the plague" (" Il., "1 67)." Apollo willed [β ο υ λ ε τ ο] victory to the Trojans "(Il.," 7 21).

To make a public example [δ ε ι γ μ α τ ι σ α ι]. The word is kindred to deiknumi, to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tyn., defame her). The word occurs in Colossians 2:15, of the victorious Savior displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. "He made a show of them openly." A compound of the same word [π α ρ α δ ε ι γ μ α τ ι ζ ω] appears in Hebrews 6:6, "They crucify the Son of God afresh, and put him to an open shame."