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25 is /ii) 7T€ia6rjs. sixty six RIGHTEOUSNESS, MERCY AND fact gods. " Y o u would definitely agree he proceeds, " t h a t he d i d n o t w i s h t o s e e m t o h i s c o m p a n i o n s a idiot or a c h a r ­ latan. H e w o u l d h a v e s e e m e d b o t h , if he h a d f o r e t o l d t h i n g s as r e v e a l e d b y G o d a n d t h e n a p p e a r e d a liar. it really is c l e a r t h e r e f o r e t h a t h e w o u l d n o t h a v e f o r e t o l d t h e m u n l e s s h e b e l i e v e d t h a t he w o u l d b e s p e a okay i n g t h e t r u t h (el p,r) emorevev a\r)devoeiv). B u t w h o can have such trust in a n y o n e o t h e r t h a n G o d ? (ravra oe rls av aXXw marevoeiev r) deep ;) A n d b e l i e v i n g in t h e g o d s , h o w can he be acknowledged to not h a v e stated t h a t gods exist ? (morevajv he deois mos OVK elvai deovs ev6jja,£ev ;). " therefore for X e n o p h o n marevew Oeols is s o m e t h i n g m o r e t h a n vofii^eiv elvai deovs. I t is self belief in G o d , d i s p l a y e d in t h e a c c e p t a n c e of H i s r e v e l a t i o n as t r u e . equally, for t h e H e b r e w m m a p o $ p i n v o l v e s r n y j n ytm (Ps. c v . (cvi. ) 1 2 ) . S o c r a t e s morevcov Oeols is n o t v e r y assorted from A b r a h a m , w h o iirtarevae rco #e&>, mrP3 VQtiT} (Gen. x v . 6), for A b r a h a m ' s f a i t h , t o o , w a s s h o w n in a c c e p t i n g G o d ' s promise as actual. A t so much we m a y say that the i n t e l l e c t u a l m o m e n t of " trust " is s o m e w h a t s t r o n g e r in t h e G r e e ok , a n d t h e m o r a l e l e m e n t of " t r u s t " in t h e H e b r e w . I t is i n t e r e s t i n g t o c o m p a r e P h i l o ' s t r e a t m e n t of t h e f a i t h of A b r a h a m . " N e c e s s a r i l y for that reason the* s t a t e m e n t , emorevoev nine Af$paajA ra> deep, is made irpos erraivov rov but one m i g h t s a y , ' d o y o u j u d g e t h i s w o r t h y of p r a i s e ? W h o w o u l d n o t p a y a t t e n t i o n t o G o d w h e n H e s p e a ok s a n d p r o m i s e s , e v e n if he w e r e t h e m o s t u n j u s t a n d i m p i o u s of m e n ? ' T o w h o m w e w i l l answer . . . ' I f y o u will m a okay e a deeper research, and n o t a v e r y superficial o n e , y o u w i l l c l e a r l y r e c o g n i z e t h a t it's n o t e a s y /XOVOJ 0ea> marevoai, with no taking account of a n y t h i n g b e s i d e s , b e c a u s e of o u r ok i n s h i p w i t h t h e m o r t a l i t y w i t h w h i c h w e are y o okay e d t o g e t h e r , w h i c h p e r s u a d e s u s t o t r u s t (rremorevKevai) in p r o p e r t y , r e p u t a ­ t i o n , place of work, pals, h e a l t h a n d s t r e n g t h of b o d y , a n d m a n y o t h e r t h i n g s . B u t t o e l i m i n a t e a lot of these t h i n g s , TremorevKOTOS. F sixty seven THE BIBLE AND THE GREEKS a n d t o d i s t r u s t (amarrjaai) every little thing temporal, that is i n i t s n a t u r e e n t i r e l y u n t r u s t w o r t h y , a n d pLovto TTiorevoai Oeco, w h o is i n t r u t h a l o n e t r u s t w o r t h y , i s t h e w o r ok o f a g r e a t a n d c e l e s t i a l m i n d , w h i c h is n o l o n g e r e n s n a r e d b y a n y t h i n g i n o u r w o r l d ' " (Quis Rer.

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